Islamic Solutions to the Socio-Economic Transactions Dilemma between Kaduna Electricity Distribution Company (KAEDCO) staff and Muslim Customers in Gusau Metropolis
By
Ja’afar
Agaji Abdullahi
Department of Islamic
Studies,
Federal University, Gusau, Zamfara State, Nigeria.
GSM: +2348033120112
E-mail: agajiajafar@gmail.com
And
Sarkin
Gobir Gazali
Department of Islamic
Studies,
Federal University, Gusau, Zamfara State, Nigeria
+2347062902889
E-mail: sgobirgazali@gmail.com
Abstract
This paper aims to explore a means of establishing a better
customer relationship between the Kaduna Electricity Distribution Company (KAEDCO)
Staff and the Muslim customers in the Gusau metropolis by offering proper solutions
from the Islamic point of the principal and factors of Islam. However, sometimes
in solving Islamic-related issues, some solution has to be derived from the conventional
relations has to be the existent problems. it also aims at exposing the two parties
the some economic transaction either principles and values laid down by the Islamic
shari’ah that will inevitably if well implemented be the final solution to the existing
between the two parties. The researchers employed both survey and quantitative approaches
of collecting data through an interview to get responses from the relevant stakeholders
similarly, literary works were also consulted from libraries, journals, conference
papers, social media platforms, etc. The findings of the study revealed the following
as a proper solution to the transaction dilemma between the parties as follows:
strict adherence to the teachings of the Qur’an and Sunnah. Strict correspondence
to the regulation laid in the NERC, NEMSA, KAEDCO regulations etc. Also, there should
be full emulation of the lifestyle of the prophet Muhammad (S.A.W) as described
by the Qur’an. Similarly, there should be full observance of the principles, views,
and opinions of Muslim Jurists among the early and contemporary Muslim Scholars.
Finally, the paper identified the solution to some of the Mu’amalat challenges between
the (KAEDCO) staff and the Muslim customers in Gusau Metropolis.
Keywords
Islam, Solution, Dilemma, Transaction, Social, Economic.
Introduction
All praises, thanks, adorations and glorifications are due to Allah, the Ever-lasting King the one who created the heavens and the earth and has made man as His vicegerent on earth through the elevation of his status above other creatures by virtues of knowledge and the use of mental faculty of reason (Aql). From time immemorial, mankind was bestowed with an uncountable number of blessings and bounties by Allah to utilize all natural resources around them as a means of earning livelihood. The religion of Islam gave an open license for its adherents to participate in trading activities and other commercial transactions with one another most perfectly and decently. Rights, dignity and the wealth of one another should be protected and all forms of contract should be in line with the principles of Islamic Shari’ah laid down by the Qur’an, the prophetic traditions and teachings of the Muslim Jurist. Islam as a perfected and completed religion made provisions for peace and reconciliation upon all matters of dilemma, grief, worry, etc. Therefore, in all the problems facing the Islamic Ummah, solutions have to be derived from the main sources of Islam. May the peace and salutations be upon our noble Prophet Muhammad (S.A.W), his family, companions and all those who follow him in goodness till the Day of Judgment. The life and character of the property are the bedrock for the Muslims to establish their lifestyle, particularly in a matter of mutual dealings with one another. Islam also as a chosen, complete and perfected religion is a complete and comprehensive solution to the entire affairs of mankind on earth. Based upon this background the paper wishes to offer some proper solutions to the socio-economic transaction dilemma between the Kaduna Electricity Distribution Company (KAEDCO) staff and the Muslim customers in the Gusau Local government Area from the Islamic point of view.
A Brief Overview of Electricity in Gusau Local Government
Electricity supply
was introduced to Gusau town under the then-defunct Sokoto province protectorate
at the same time it was introduced to Birnin Kebbi and other parts of the present
Kebbi and Sokoto state. The introduction of electricity in Zamafara is associated
with the emergence of industries, and factories as well as the existence of a railway
line station that connected Kaura Namoda, Gusau, Funtua Zaria and Kaduna. Another
factor that contributed to the early presence of electricity in the area was the
establishment of the Zamfara Textile industry located along Zaria-Funtua way[1].
The Muslims were the first to lay down the foundation of Gusau town as a result
of the migration of some scholars from Wonaka
a historic village. In 1996, Zamfara State was created by the then Head of State
and Commander-in-chief General Muhammad Sani Abacha and Gusau became the capital
Headquarters of the State[2].
The metropolitan area of Gusau town comprises of some prominent areas such as Gada-Biyu, Tudun-wada, Sabon Gari, Samaru, Unguwar
Gwaza, Labin-Labin, Damba, Canteen Daji, Igbo road, Premier Road, Birnin Ruwa, Awala,
Mareri, Barakallahu, Janyau, Hayin Malam Sani, Dabbakal, Fira da kwadi, ‘Yan Dorayi, Tsuani, Hayin Dan Hausa, Kofar Jange
and Sha’iskawa among others[3].
Its diverse ethnic population consists of Hausa,
Fulani, Yoruba, Igbo, Igala, Gwari, Nupe, Dakarkari, and another minor ethnic
groups. The majority of the population were Muslims of different tribes, cultures,
and ideologies. There is an old-age relationship between the Muslims residing in
the area and the electricity company that operates in the state. Kaduna Electricity
Distribution Company (KAEDCO) took over from the Power Holding Company of Nigeria
(PHCN). Though the company keeps on changing names their principles, mode of transactions,
nature of electricity and hours of supply almost look alike.
Adherence to the Islamic principles of Mu’amalat and moral
thought in the Qur’an
Qur'an is the Book that contains the words of Allah; it
lays down for mankind the law and commandments, codes for their social and moral
behaviour, and contains a comprehensive religious philosophy. In this regard, Allah
(S.W.T) says in the Glorious Qur'an.
Indeed we have
left nothing untouched in this Book (Qur'an).[4]
Therefore, man is urged to hold the Glorious Qur'an as
his guide on morality and at the same time to apply its teachings in all aspects
of his life. The Quran presents lessons of high morality concerning the world and
people, it teaches all the moral qualities, ethics and principles that a believer
is expected to follow for the salvation of his soul. Mankind was urged by Allah
(S.W.T) to exhibit all sense of moral consciousness when dealing with one another.
It is based on this that Allah (S.W.T) asked the believers to emulate the lifestyle
of His noble Prophet Muhammad (S.A.W) in all their affairs.
Similarly, most of the verses of the
Glorious Qur'an contain such moral qualities of the believers as praiseworthy attributes
and also express the immoral ones as a blameworthy attribute for the Muslim to shun
them. Qur'an as a Book of guidance is a direct and unambiguous message. It explained
every aspect of life Inermost perfect, concise and clear manners. The entire Qur'an
contained the moral lesson either in relation to the Creator or the created being. Qur’an as book of
guidance contains a lot of teachings on the moral qualities of the believers that
if the two parties should be followed there transactions will be safe and peaceful
without further grief. Some of these moral teachings include:
Respect and Honour:
Muslims were enjoyed by Allah (S.W.T)
to exhibit all forms of respect and honour one another in all their dealing, mankind
is highly honoured and raised high to a very esteem level by Allah (S.W.T) and therefore
need to be honoured and respect, irrespective their nature, age deformity or physical
disabilities, orphans, poor and needy e.t.c. Allah (S.W.T) says in the Glorious.
Qur'an:
Indeed, we honoured the progeny of Adam, and have
them
across land and sea and provided them with good
things for their
sustenance and exalted above many of our
creatures.[5]
Justice: In Islam justice is the quality of being right and fair to everyone
both in speech, rational, action, settlement, or making judgment. Muslims should
not be partisan or partial to doing injustice when passing a judgment between two
parties.
Surely Allah commands you to make over trust in
their
owners and that when you
judge between people you
judge with Justice; Allah
admonishes you with
what is excellent surely
Allah is seeing, Hearing.[6]
Humility:
Another moral in the Glorious Qur'an
is humbleness and tranquillity: this includes all aspect of self-respect, self-defence,
self-contentment and self-esteem in all conditions. Therefore we should always lower
our wings of mercy in dealing with one another our hearts should be clean and open
in dealings with other Muslims, Allah (S.W.T) says:
And turn not your face away from men with
pride, nor work in insolence through the
earth.
Verily, Allah likes not each arrogant boaster[7].
. Truthfulness:
Truthfulness is another moral teaching
of the Glorious Qur'an that believers should maintain their words whenever they
want to talk about someone or something. Allah (S.W.T) says:
Verily! The hearing, and the sight, and the
heart, of each of those you will be questioned
(by Allah)." [8]
Trustworthy: This is another moral quality of the
believer in the Glorious Qur’an; Muslims should be good and trust, whenever someone
trusts you you should deliver his trust. Both two parties should fear Allah and
rely upon Him in all circumstances. Allah (S.W.T) says:
Surely Allah commands you to make overtrust
to their owners and that when you judge
between people, you Judge with justice;
Surely Allah is Seeing and, Hearing.[9]
God Consciousness:
This
is another moral quality in the Glorious Qur’an and that consciousness will help
the believers to feel the presence of Allah (S.W.T) at all times and always in pleasure
above the pleasure of all others. Allah
(S.W.T) says;
O you who believe! Fear Allah and speak
the right words.[10]
Adherence to the Islamic law of Mu’amalat in the prophetic
traditions
Hadith or Sunnah of the prophet Muhammad (S.A.W) contains the
sayings, deeds, actions, practices and the tacit approval of the prophet Muhammad
(S.A.W). Hadith or Sunnah of the prophet (S.A.W) is, therefore, the source of Islamic
Shari'ah as well as the source of Islamic morality. This is because it contains
what the prophet said we shall do or we shall not do, what He did, what He asked
someone to do, or what someone did but He didn't say anything about it.[11]
The best and most excellent
characters are to be found by all the Muslims in the life of Prophet Muhammad (S.W.A),
Allah (S.W.T) expresses verses that His Prophet possessed good virtue and
moral characters for the believers to emulate. Allah says in the Glorious Qur'an
'Indeed', Good behaviours, good culture,
good examples are there in the prophet
(S.A.W) for those…. [12]
Furthermore, Prophet Muhammad (S.A.W)
in many of his traditions explains that the believers are brothers to one another;
they should settle and reconcile all their grudges and grievances under the tenets
of Islam. The Prophet (S.W.T) says:
The believers are but brothers, so make a settlement
between your brothers. And fear that you may receive mercy[13].
In another tradition,
Abu Musa al- ash’ri reported the Messenger
of Allah's sayings:
A believer is like a brick for another believer, the
one supporting another[14]
Similarly, Nu’man Bin Bashir also reported the Prophet
(S.A.W.) saying:
The believers are like one person; if his head aches,
the whole body aches with fever and sleeplessness[15].
Adherence
to the Islamic law of transactions by the Muslim jurist
Fiqh technically is often described as
the human understanding and practice of the Shari’ah
that is human understanding of the Divine Islamic law as revealed in the Qur'an
and Sunnah.[16]
Imam Malik bn Anas
considered the good [17]character of the people Madinah
as a source of Islamic law. Why because they are predecessors of the companions
who witnessed the presence of the Prophet Muhammad (S.A.W). The ability of humans
to distinguish between right and wrong is due to the fair-mindedness that exists
in all reasonable men. It is the basis of what we call morality which is the distinction
between right and wrong. There are very few philosophers and jurists that support
the concept of law blended with morals in Islamic Jurisprudence. Moral lessons Islamic
jurisprudence includes. Muslim jurist devoted their lives towards exertion an effort
to find solutions to the problems that may likely arise within the premises of Islam.
Uncountable numbers of books have been published in different areas of Islamic scholarship
to address certain issues faced by the Muslim Ummah. They devoted a lot of chapters discussing issues related to the
socio-economic transaction in Islam. Similarly, in this contemporary period, a lot
has been written by the prominent scholars on the aspects of transactions. Books
like Bulug al-Maram, idhiyyah, minhaj al-Muslim,
Sahih al-Buhari, Sahih al-Muslim, Kitaab al-Kaba’ir, Muwatta of Imam Malik,
al Bidayatul Mujtahid and many more Islamic Books have dedicated a number of chapters
on the aspects.
Emulation of the lifestyle of the Prophet Muhammad (S.A.W)
Prophet Muhammad (S.A.W)
was careful about individual differences,
and was
able to understand the social psychology, as well as the individual characteristics
of the people who made up the society[18].
And thus used different methods to interact with one another. He possesses all the
moral virtues and qualities needed by all Muslims to emulate. He is the best of
all the human creatures and his life patterns are worthy of emulation by all humans.
Allah (S.W.T) described him with the best of the qualities and good morale. Allah
(S.W.T) says in the Glorious Qur’an:
And most surely you
conform (yourself) to sublime morality[19].
The above-mentioned
verse expresses the possession of good moral virtues by the Prophet which are his
traits to be admired by the people of other religions and the unbelievers. Therefore,
any Muslim who wishes to be good in moral attitudes should study the life of the
Prophet (S.A.W) as instructed by Allah (S.W.T) in the glorious Quran[20].
The prophet Muhammad (S.A.W) was described as Uswah al-Hasanah for those
whose hearts felt for Allah and the Last Day. Allah (S.W.T) says:
Certainly, you have in the Messenger of Allah
an excellent example (beautiful pattern of conduct) for him who hopes in Allah and
the Last Day, and remembers Allah much[21].
The above-mentioned
verse also commands the believers to copy and emulate the life pattern of the Prophet
(S.A.W) for he possesses the characters that are worthy of emulation. It is therefore
necessary for all Muslims in all their affairs to follow strictly the teachings
of the Qur’an and the lifestyle of the seal of the Prophets (S.A.W).
Adherence to the principles of Islamic work ethics in the
Qur’an and Sunnah
Islam is a well-perfected
and systematic religion; every aspect of religion has been diligently and carefully
designed in accordance to its principles, nature and needs. The issue of work or
employed services related to both the lessor and lessee has been extensively discussed
by the Qur’an, the Sunnah and the work of Muslim jurists. Islam laid down basic
principles and rules related to work ethics. Moral values, rules, and professional
ethics are not new topics in Islam but rather have been stressed in the original
Islamic source which is the Holy Quran and the pure Sunnah of the Prophet. Islamic
scholars have revealed the performances/ characteristics that Islam expects from
an employee from these two valuable sources. Some of these include first efficiency
and workmanship. Efficiency in performance and perfection at work are both important
matters in the Islamic and human perspectives[22].
Trying to be efficient and perfect at work is in the Sunnah of the prophet Mohammed.
He used to urge his companions and followers to improve the work under their hands
by saying that “God Almighty will be pleased with those who try to do their work
perfectly”. Of course, one may say that we are not perfect and cannot do everything
perfectly. However, this statement does not tell us to be perfect in everything,
it calls us to take the tasks we have been assigned as our tasks and do the jobs
according to that. By considering while completing that task if you make a mistake
or fail in that task it will affect the workplace that you are in negatively.
Strict Compliance to the Regulations of the
Nigerian Electricity Regulatory Commission (NERC)
The Nigerian Electricity Regulatory
Commission is an independent body, established by the Electric Power Sector Reform
Act of 2005 to undertake technical and economic regulation of the Nigerian Electricity
Supply Industry. The Commission is to, among others license operators, determine
operating codes and standards, establish customer rights and obligations and set
cost-reflective industry tariffs. The Commission has its headquarters in Abuja and
currently has a presence in most states of the country through its Forum Offices
which function as the first level of escalation for customer complaints that are
not resolved by the electricity distribution companies (DisCos).
Since its inception, NERC has recorded significant
achievements including the expansion of capacity and network by the issuance of
licenses for electricity generation, transmission and distribution, as well as the
development of industry codes and standards, market rules and a multi-year tariff
order. In addition, the Commission has issued various regulations and orders that
have created an attractive and stable electricity market in Nigeria.
These achievements have been made possible by ensuring that market transactions
are rule-based and regulatory interventions are preceded by robust consultative
and stakeholder engagement.
These qualities of transparency, fairness and accountability are critical to NERC
as an independent regulator. They were also to ensure transparency, fairness and
accountability[23]. Therefore,
if the two parties could adhere strictly to their rules as an arbitrator and reconciliation
forum, many problems would be solved, Insha Allah.
Compliance to the Regulations of the Nigerian Electricity
Management Service Agency (NEMSA)
The Nigerian Electricity
Management Service Agency (NEMSA) is established by the NEMSA Act. 2015 to carry
out the functions of enforcement of technical standards and regulations, technical
inspections, testing and certification of all categories of electrical installations,
electricity meters and instruments to ensure efficient production and delivery of
safe, reliable and sustainable electricity power supply and guarantee the safety
of lives and property in the Nigerian electricity supply industry (NESI) and other
allied industries workplace and premises[24].
Similarly, the priority
of the agency is to have electricity networks that are stable, safe and reliable.
NEMSA also strive to ensure zero incidences of electrical accidents, energy accountability,
eliminate substandard electrical equipment and materials and rid the system of quack
electrical installation personal contractors.
FUNCTIONS OF NEMSA
1-
Quality Service and Safety
2-
Testing and Certification of all Electricity
Installation
3-
Technical Inspection
4-
Ensuring Technical Standards and Regulations
5-
Meter Testing and Certification
6-
Certification of Electrical Contractors[25]
Conclusion
The paper has presented
and discusses many issues related to the means of finding a proper solution to the
grief between two parties. A lot has been cited from the findings of the work as
remedies to the socio-economic transaction dilemma between the Staff of the Kaduna
Electricity Distribution Company (KAEDCO) and the Muslim Customers in the Gusau
Metropolis. Background knowledge necessary for a proper understanding of one another
has been expatiated from the Islamic point of View and other conventional strategies
established by the Federal Ministry of Power to end disputes in power sector. It
can be concluded from this article that strict adherence to the teachings of the
Glorious Qur’an, Sunnah, scholars of jurisprudence, principles of fiqh al-Mu’amaat, emulation of the life pattern of the Prophet Muhammad (S.A.W),
teachings of Islamic work ethics, etc. remained the primary source to derive solutions
to any form of socio-economic and religio-political problems in our society. The
authors also elucidated the relevant aspects of conventional methods to be adopted
in ending the electricity disputes such as compliance with the rules and regulations
laid down by the National Electricity Regulatory Commission (NERC), National Electricity
Management and Safety Agency (NEMSA), Consumer Protection Council (CPC), Public
Complain Commission and the ethical procedures and conditions governing the work
of Kaduna Electric.
BIBLIOGRAPHY
Abdullahi J. (2014), The Four Introductory Theories
of Fiqh al-Mu’malat. Sembilan: Wisdom Publishers.
Ali, A. Y. (1973),
Holy Qur’an, Text, Translation and Commentary. London: Islamic Publishers.
Al-Zuhaili, W. (1989).
Al-Fiqh al-Islam Wa 'Adillatuh, 4,
Damascus: Dar al-Fikr.
Mohammed S. &
Yasmin S., (2012), Entrepreneurship Development for Rehabilitation of
Muslim Youth, Investigating the Role of Islamic
Business Management Dynamics,
Bangladesh
Iqbal
Z., (1990), Public Finance in Islam Lahore Readers Publishers, Pakistan.
Sanyinna, A. Y. (2020).
Fundamentals of Islamic Law of Contract in Business and Banking. Sokoto: Usmanu
Danfodiyo University Press.
Shatta, H. H. (1999), Business Ethics in Islam,
Egypt: Al-Fatah Foundation.
Siddiqui, A. (nd),
Translation of Sahih al Muslim; Book of Virtues and Good Manners. (np):
Lushena Books.
Umaruddin, M. (1996).
The ethical philosophy of Al-Ghazzali. Adam Publishers.
Zephan, N. (2018). Relationship between Customer
Satisfaction and Customer Loyalty, Centria
University of Applied Science.
[1]
Muhammad Sani Ibrahim, (73 years), Retired civil servant, Interviewed at his
residence, Shabanke Area, Gusau
[2]
Hajiya Luba Muhammad, (61 years), Business woman, interviewed at Tudun Wada,
Gusau
[3]
Liman Muhammad Nasir, (67 years ), Imam, interviewed at his Islamiyyah School,
adjacent Filin Jirgi, Gusau
[4]
Qur'an 6:38
[5]
Qur'an 17: 70
[6]
Qur'an 4:58
[7]
Qur'an 31: 18
[8]
Qur'an 17:36
[9]
Qur'an 4:58
[10]
Qur'an 33:70
[11] Abubakar M., (2023), Islamic Solution to Moral
Decadences of Muslim Youth in Funtua Local Government, B.A Project submitted to
the Department of Islamic Studies, Federal University, Gusau, np., np.,
[12] Qur'an 33:21
[13]Qur’an
49: 10
[14]
Sahih Muslim book 32: No. 6258
[15] Sahih Muslim Book 32: No. 6260
[16]
Ibid
[17]Ibid
[18] Qamar-ul Huda,
“Peacebuilding: A Collection of Stories and Anecdotes from the
Prophet
Muhammad’s Life. United States Institute of Peace
Religion
& Peacemaking Center, September 15, 2012
[19] Qur’an 68: 04
[20] Agaji J.A and
Sarkin Gobir G., (2023), Mu’amalat Challenges between Kaduna Electricity
Distribution Company (KAEDCO) Staff and Muslim Customers in Gusau, Global Academic
Journal of Humanities and Social Sciences, pp. 261-267
[21] Qur’an 33: 21
[22]
Dr. Ransome Owan, (2008), NERC Gazzete; Multi Year Tarrif Oder, dated 27th
June, 2008
[23]
Ibid
[24]
Nigerian Electricity Regulatory Commission, Regulations On National Content
Development For The Power Sector, website, retrieved……………..17/11/2023
0 Comments
ENGLISH: You are warmly invited to share your comments or ask questions regarding this post or related topics of interest. Your feedback serves as evidence of your appreciation for our hard work and ongoing efforts to sustain this extensive and informative blog. We value your input and engagement.
HAUSA: Kuna iya rubuto mana tsokaci ko tambayoyi a ƙasa. Tsokacinku game da abubuwan da muke ɗorawa shi zai tabbatar mana cewa mutane suna amfana da wannan ƙoƙari da muke yi na tattaro muku ɗimbin ilimummuka a wannan kafar intanet.