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The Multidimensional Implications of the Hijab Saga in ABUTH: A Wakeup Call for the Muslim Umma By Usman, Sule Machika
The hijab saga in Ahmadu Bello University Teaching Hospital is over. The hijab problem started almost a mount ago, when on the 23rd March 2009, one Safiya O. Ahmed’s appointment was terminated. The Management of the hospital alleged that she was wearing an un-prescribed hijab. It was a sad incidence, an unpalatable tale to both the storyteller and the listener. But the question is who was wrong and who was right? Does it matter? “It is not who is right but what is right that matters. What is of paramount importance to me and all serious minded Nigerians is the peace and tranquility that was threatened by the hijab saga.
Nigeria is a multi-ethnic, multi-religious and multicultural society. Religious freedom and mutual respect for different religions is an important underlying principle of multiculturalism and democracy. It is based on this that service providers who recognize value and promote cultural and religious diversity are expected to fully address the needs of various members of the society including their staff and clients. One of the cardinal hospital reforms, is respecting the roles of religions and cultures of people as part of courteous, ethical and professional behaviour, which promotes a just and equitable society.
That underlined the hijab saga to all Nigerians. What is actually wrong in the young girl’s dressing? Islamic dress? This simply means that, she must have worn a hijab covering her feminine features. This according to the hijab saga was not approved! So what is the hospital Dress Code that is approved? Is it the neckline and breast-line hijab or the skimpy, overly tight or revealing clothes, mini-skirts, tops revealing the midriff and leggings? Are these the dresses that the majority enjoy seeing, exhibiting the female staff two-third per cent nude? Is this the dress code that the hospital is upholding? No, the question of a Dress Code has never been closely examined before the hijab saga.
It is in this regards that the multidimensional implications of the Hijab saga in Ahmadu Bello University Teaching Hospital (ABUTH), Zaria needs proper evaluation, in order to place everything in its proper perspective. No doubt; it was a wake-up call for the entire Muslim Umma. The timing of the crisis was so coincidental as if programmed. The tension it generated within the hospital, political and radically conscious Ahmadu Bello University and a volatile Kaduna State cannot be downplayed.
The various caption in the media that ‘a Muslim was fired because she wore a hijab’ was half information that could have been disastrous, if not for the intervention of some well meaning Nigerians, including His Royal Highness, the Emir of Zazzau, Dr Shehu Idris. The Emir after receiving complains and some of the circulated leaflets immediately set up a committee under his distinguished Wazirin Zazzau, Alhaji Ibrahim Aminu. The committee was instrumental in cooling some nerves and spearheading the wading of Islamic clergies into the matter. It is tireless efforts Islamic scholars that today culminated into reinstating the Safiya Ahmed into the hospital payroll once again. This intervention and other initiatives played a significant role in averting a catastrophic intra-religious crisis in Zaria. This contribution attempts to give a closer look at the incidence and outlining various implications as it affects different interest groups. However, the analytical approach certainly would not please all parties; this tall ambition was not attempted. Let me start by re-sketching the incident as reported both by local and international press.
The Incidence The bone of contention was that the appointment of a young lady, barely less than sixty days, still on probation (temporary employment) in the teaching hospital was terminated. The ‘victim’ – Safiya O. Ahmed and her husband took their case to the court of public opinion, canvassing for religious sympathy and help. The husband and wife stated that Safiya did not contravene any law, but that she was just a victim of religious bigotry over her sense of dress. That she was fired simply because she wore a hijab, just that! So, the husband, Malam Muhammad Isa, on the authority of being a student of Ahmadu Bello University and a prominent member of the Muslim Student Society of Nigeria (MSSN), thus by proxy a member of the Congregation of Muslim Organisations (COMO), Supreme Council for Shariah in Nigeria (SCSN), Council for Imams and Ulamau, Jamaatu-Tajdeedil Islam (JTI), National Council of Muslim Youth Organisation (NACOMYO), Muslim Lawyers Association of Nigeria (MULAN) and Muslim League for Accountability (MULAC) solicited the support of these bodies to come to his rescue and get his wife reinstated or reabsorbed back to her work.
On the other hand, the hospital management ducked by the public court was shuffling her defense notes in justifying their action. They said that they gave Safiya appointment in good faith but she turned around and stabbed them by her misconduct, insubordination and flagrant disregards to set down rules and regulations. In their narration, the Management stated that Safiya’s attention was drawn to this improper mode of dressing on several occasions by her supervisors, superiors and other Muslim interest groups. Indeed, her husband too was equally contacted on several occasions on this same issue. But all efforts to make them reason proved abortive. The management went extra length to write her a letter advising her to comply in her own interest, the advice she totally disregards. She was then issued with a query letter which she failed to respond to. It is based on these facts that all other allegations of being disrespectful to her superior, rudeness and insubordination were leveled against her.
GROUND FACTS Hijab in Islam While there is no intention to assume the position of an Islamic scholar, the following submission is made to highlight the basic principle behind the hijab in Islam. Hijab, in Arabic simply means to cover, to veil, to shelter. In popular use, hijab means "head cover and modest dress for women" among Muslims, which most Islamic legal systems define as covering everything except the face, feet and hands in public. It is mainly modesty, privacy, and morality. This means that a woman should not emerge from her house unnecessarily. If she has to, due to some need, then she should were the hijab so that the shape of her body would not be exposed. The hijab should also be made of simple quality so as not to be a cause of attraction.
The use of hijab is not a cultural issue; it is a religious prescription by Allah (S.W.A.) in the Holy Quran. The 30th and 31st verse of Surah an-Nur states, “And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands…..” or core family members, (Qur'an 24:31). The Holy Quran contains seven verses altogether concerning Hijab, three of these are featured within the surah Noor and four in surah Ahzaab. There are more than seventy available hadith, on matters concerning the Hijab from amongst the seven Qur’anic verses.
Some women wear not only head-to-toe cloaks but also include full veils over their faces. However, most scholars agree that though this is encouraged, it is not compulsory. Similarly, Islamic scholars agree that the Qur’anic verses relating to hijab describes the Islamic dress code to be:
1. The whole body, except for the exempted parts should be covered. 2. Any veil which itself becomes an attraction is to be avoided. 3. Garments should not be semi transparent. 4. Dress should not be tight fitting. 5. Garments should not be perfumed. 6. The form of dress should not in any way resemble that of men. 7. It should not resemble that of non believers. 8. Garments should not reflect worldly honour.
Having arrived at the Islamic dress code for women, it is logical to assess the dress code in the hospital, the principle behind it and how much it distorted the prescribed Islamic dress for the female.
Hospital dress code All personnel are expected to wear a standard dress code across all health professions to help reduce healthcare-associated infections in patient-related care. “Patient-related care” is work in rooms where patients are examined, treated, or cared for. Hospital dress code is mainly ‘work clothes’, meaning that they shall only be worn at the work place. “The care-provider work place” may include institutional care, non-institutional care, home health care, patients’ homes, accident scenes and other settings.
The Female Dress Code in a Hospital The code of professional conduct for nurses and midwives in Nigeria established by decree o. 89 of 1979, stipulated that members of the profession must “always appear neat and decently dressed, without using bogus dresses, dangling ear-rings, long hairdo and big wigs (all hair do must not extend below the neck level), high heeled shoes, long painted nails and elaborate make up while on duty and in uniform. All staff with clinical responsibilities are required to wear designated uniform when they have clinical patient contact.
The policy further stated that uniforms must be made of a non-clinging, opaque material and skirt length will not be shorter than the middle of the knee or longer than 4 inches below the knee. Appropriate undergarments will be worn and will not be visible by style or color. Clothing that reveals too much cleavage, ones back, chest, feet, stomach or underwear is not appropriate. Clothing must be neat, clean and not expose inappropriate or excessive amounts of flesh.
Some times back the Catholic nurses agitated that they cannot leave their hair uncovered. In 2001, after considering the multi-religious setting of Nigeria, the council approved the use of trousers and gowns with long-sleeve for male nurses and in addition to initial standard for women, the female nurses were given the choice to either wear a nurse cap for Christians or a shoulder length Hijab for the Muslim. However, emphases were made on the following unacceptable items of clothing, either on the grounds of Health and Safety or for public image. The unacceptable clothes include, overly tight or revealing clothes, mini-skirts, tops revealing the midriff and leggings and floor length dresses, denim jeans, tracksuits, T-shirts, shorts, combat trousers, sweat-shirts, baseball caps/hats and all clothing bearing inappropriate slogans.
Reasons behind the hospital dress code
The objective of a sound dress code is to allow employees to work comfortably in the workplace, projecting a professional image to potential employees and visitors. The image of employees represents the image of the hospital; appropriate dress reinforces the professionalism of the hospital. The reasons for a dress code in a hospital setting would therefore include, to decreased tardiness and lack of focus, increased productivity and discipline. The essence of the dress code is to: 1. Uphold statutory regulatory requirements 2. Ensure appropriate clothes including for the activity being undertaken. 3. Secure care-provider’s hair and garments at shoulder length away from face and client contact. 4. Ensure that staff adhere to infection control in Health and safety requirements. 5. Patient and care provider’s safety 6. Promotes professional demeanor, discipline, morale and productivity 7. Emphasis the seriousness of the work of a health care provider
Medically, hospital attire and health etiquette are designed to tackle medical superbugs and infections such as Clostridium Difficile and Methicillin-Resistant Staphylococcus Aureus (MRSA). When dealing with patients at risk (e.g. patients with MRSA) universal precautions are advised. This development resulted in a new dress code for British hospitals. The dress code banned neckties, long sleeves and jewelry for doctors in an effort to cut back further on sources of hospital-acquired infections. The ban, which also extends to the traditional physician's white coat, is largely to cut down on the spread of MRSA. Generally speaking, the code's intent is for doctors to be "bare below the elbows" to avoid carrying dangerous bugs.
Monitoring and Dress Code Enforcement The dress code issued must not be altered or added by the individual. If changes are required, they should be undertaken by seeking the approval of the Chief Nurse and Director of Clinical Services for approval. When appropriate measures are taken not to create unacceptable risks of safety and infection control, the modified dress would then be approved. Health institutions constantly reevaluate, rewrite and enforce their dress code policies. This is also to acknowledge that no dress code can cover all contingencies, which unfortunately is not the case for the Nigerian physicians.
In enforcing the policy, supervisor of each shift or each department is charged with the responsibility for monitoring the dress code and must be consistently enforced throughout the hospital. If clothing fails to meet these standards or there are specific infraction(s), disciplinary action will be handled by the supervisor in accordance with standard hospital disciplinary procedures. If the problem persists, the employee would be given a verbal warning for the first offense followed by a more formal action. Supervisors that failed to enforce this policy would attract disciplinary action against them.
MULTIDIMENSIONAL IMPLICATIONS 1. Insubordination of the employee Although Safiya was reinstated, the truth of the matter cannot be compromise. Out of the 180 staff nurses the management of ABUTH recently offered appointment, Safiya, accepted the appointment in her individual capacity. This she promised in writing to abide by all rules and regulations of the hospital and assumed duty on 2nd January, 2009. Having passed through a nursing school, Safiya is fully aware of the dress code prescribed by the nursing profession for its members which include the wearing of a specified Hijab. This has been the rule even before Safiya’s employment. However, Safiya decided to wear a different and unapproved Hijab. After series of attempts to tame her excesses failed, disciplinary action was taken against her following the procedure of terminating the employment of a staff on probation.
Safiya’s action and inactions were deliberate because of her prior knowledge of the hospital dress code before her appointment and she did not formally registered her dismay in the prescribed hijab, nor has she received the approval to use a modified hijab. Again, her refusal to answer the query was gross misconduct, premeditated to incite fellow workers to follow her bad precedence. These actions in no way portray an exemplary conduct of a pious woman, afterall she went into the profession with her eye open for her specific needs without first of all drawing the attention of the Muslim Umma to the inadequacy of the nursing dress policy as it affects Islam. After signing to abide by the rules and regulations of the profession, it would have been more honourable for her to silently withdraw her services if she does not have the wherewithal to pursue her cause within the laid procedure.
2. The Individuality of the Problem The hijab saga in ABUTH was an individual problem, which unfortunately was amplified as concerning the entire Muslim Umma. There is no doubt that the singular act ought to stimulate the Muslims to undertake the noble cause of closely assessing the implication of various professional callings as it affects Islam.
The deliberate playing into the gallery of religious sentiments was indeed pathetic and unfortunate. Frantic efforts were made to turn it into a crusade for the whole Muslim women. Even as such, the laid down procedure for seeking redress were all abused, rather inflammatory strategies were employed, before the elite scholars intervene to get reinstated. It is important to know that “DOING THE RIGHT THING IN THE WRONG WAY CAN NEVER MAKE IT RIGHT”.
It is important for everyone to acknowledge that professional regulations apply to all professions. That anyone can do whatever they want to outside the professional regulations, but within the profession they have to adhere to the rules and this applies to nurses as well as others. This undermines the efforts of scholars and re-illustrated the individuality of the case. It was not just nursing-specific, it is for all profession — the military, police, physicians, lawyers, pilots, stewards, etc. professional etiquette demands mandatory compliance of the rules of the profession. It wouldn’t exclude Safiya as a professional that was why; her (mis)conduct was considered as a clear indication that she was no longer interested in her work. But the matter was beyond that, it was indeed a case of incitement.
3. Incitement of Intra-Religious Crisis Then the meltdown was the campaign of calumny, narrowing the incidence to being ‘sacked because she wore a hijab’, omitting all the intervening measures. The campaign was meant to incite Muslims within the hospital and the neighbouring communities against the management of the hospital. This nearly fueled an intra religious crisis because the management had been identified as Muslim led. In fact the leaflet circulated labeled the management as conniving with some vagabonds to undermine Islam in the hospital. This must be condemned in strong terms, even after the reinstatement. How can we conveniently misremembered that it was this same Rafindadi that was the trusted pearl that the Muslim Umma entrusted to use his professional calling to solve the polio debacle a few years ago? The Islamic champion has now turned to be conniving officer to undermine Islam, what a story. The actions of circulating leaflets and organizing press conferences and issuing threats were strategies meant to turn a personal issue into a national calamity. The big worry is using either position, wealth or those we know to subvert the law. With all the credentials of being a strong member of various religious organizations, which was effectively put to use is a major concern. What about those that do not have access to those imminent scholars? And what happens if another Muslim or non Muslim breaks corporate rules and run again to another religious body?
This re-illustrated the individuality of the case, instead of finding means to address the issue on behalf of the Muslim Umma, their concern seem to get Safiya reinstated, this in whatever guise is wrong. In fact the much emphasis on an individual rather than the citizenry and the system, had generated many logical analyses of the incidence. I have asked some pertinent questions, who is fighting? And fighting who? And fighting for what? The hospital is a Federal Government establishment; as such the CMD is only representing the Health Minister, who in turn is representing the President. In a place where there is the rule of law, even the President cannot change an established policy without drafting a bill – an executive bill to the national assembly. Again who is fighting? And fighting who? We were fortunate that the catastrophe was averted, thanks to the scholars. After a number of consultative sittings with the stakeholders, they achieved a number of goals, the cardinal being to do their best to see that the case did not result into religious crisis in the hospital and Zaria at large.
The one tract determination to inflame intra-religious crises generated a number of theses, some projected tribalism, while other related it to the power dynamics directed towards vying for the seat of the Vice Chancellor of Ahmadu Bello University, Zaria. I would explore both analogies.
4. Tribal implication As submitted in the opening paragraph, Nigeria is a multiethnic and multicultural setting; the Safiya’s hijab saga soon developed different analyses, which breed a strong rumor that the entire episode was stage-managed on the basis of an old tribalism from the colonial period – between the dominant majority Hausa/Fulani and the minority ethnic groups in northern Nigeria. Malam Isa is from a minority tribe of Ibira. The Chief Medical Director (CMD), Professor Abdulmumini Rafindadi is from the majority tribe of Hausa/Fulani.
The logical basis of fueling this line of thought stems from the CMD’s predecessor, coincidently an Ibira by tribe. His tenure was marred by various agitations leading to a number of strike actions. The entire administration was punctuated by one crisis or the other and this was attributed to the dominant Hausa/Fulani to wrestle power from the minority, as a result his tenure was not renewed for a second term. Instead, Rafindadi from the majority tribe emerged the CMD. Therefore, those upholding this school of thought believe that the hijab saga was a decoy to fling mud at the stable, peaceful administration of the Hausa/Fulani, which Prof. Rafindadi represents. Otherwise, how can one explain an issue which would have been collectively looked into by Muslims in a civilized manner degenerating and blown out of proportion into a full scale intra-religious crisis? It was in this regards that the Hausa/Fulanis vowed to fight any attempt of bringing tribalism under the guise of religion to destabilize the peace and tranquility of the hospital.
Under Rafindadi, the hospital in less than one year has made tremendous progress in transforming the hospital to a height befitting the dream of the founding fathers of the hospital. Within his six months in offices, Rafindadi was assessed thus, This is a candid testimony that the professor of pathology is giving ABUTH a new lease of life when patients’ confidence in the hospital is at its lowest ebb. Indeed, it is certain that the hospital is grappling with so many challenges both within and without. In addition to the CMD’s impressive resume, his tenacity of purpose, diligence and un-divergent focus towards set objectives, as well as dispassionate and professional way of handling issues has been acclaimed by contemporaries and peers. It was thus not surprising that the aforementioned achievements were recorded in his first six months, less than two hundred (200) days in office. Discipline is gradually being stimulated in the care deliverance in Shika, (NNN, 25th December 2008, pg.28).
In fact, some people are also linking the issue to the present debacle of finding a worthy successor to the Vice Chancellor seat of Ahmadu Bello University. The rumour is that Prof. Rafindadi is one of the contenders of the appointment. However, those with that line of thought are not in the know that Rafindadi – a member of the A.B.U. VC’s ‘search committee’, is not entitled for the vacancy. Moreso, he is still less than one year in his four-year tenure as the CMD in ABUTH. This line of thought linked Malam Isa to another contender of the vacant seat of A.B.U. The allegation is that the mentor was the brain behind fueling the hijab saga. Coincidently, it was the same tactics used in fueling the last A.B.U. crisis – the issue of predecessor and successor, where some expelled students named some senior academicians with the ambition of ascending the university’s VC seat. Whichever the case, the hijab saga was much more than just meet the eyes. As such needs to properly re-evaluate the entire dress code policies in Nigeria as it affects the Muslim Umma.
5. The Hijab as Presently used in the Hospital
On cannot but commend Safiya for bringing to the notice the hijab as it is presently in use in the hospital. The hijab saga has awakened the Muslim Umma from their slumber. However, without reservation, the manner in which she and her husband implore for the hospital to change the hijab was not only wrong but in did too sentimental. However, no one can deny that it has brought to fore the hijab as it is used in the hospital.
The reality on ground on the state of hijab as presently use in the hospital is indeed appalling, to make a bad situation worst, there are two schools of thought on how the hijab should be in the hospital. The Management in Shika upholds that the prescribed hijab is ‘shoulder length’; while the supervisory officers believe it is a breast-line hijab. Today, the management publicly accepted the hijab Safiya was wearing during the reinstatement press conference. The fact of the matter is that, it is different from the one the nurses are wearing in the hospital. If the two views are one and same, the hijab as is presently in use cannot even stand for a breast-line hijab but rather a ‘neckline hijab’. This is unequivocally a direct assault to Islam. In fact, if the hijab cannot be worn as the Management prescribed to cover atleast the breasts to a shirtsleeve level– arms length, NOT wearing the hijab by the Muslim Umma is more honourable. Simply imagine a big-boned-woman with large buttocks and bosom wearing a neckline or even a breast-line hijab. You would agree with me, instead covering her feminine features would rather accentuate her sexuality.
The management should therefore unify the hospital hijab and put a standing order to abide by their prescribed hijab. Any Muslim that is not comfortable with it can go without insulting the hijab by wearing a neckline hijab. By emphasis, let me reuse one of the quotes I used in my contributions to the A.B.U. dress code debates in 2005, unfortunately the quote was without proper citation, it does not however, diminish the substance and bite of the explorer even before colonialism in Nigeria. The quote
“…There is no immodesty in nakedness which “knows not that it is naked.” The Kukuruku girl, whose only garment is a single string of beads round neck and waist, is more modest than your bond street dame clad in the prevailing fashion, suggesting nakedness.” Indeed the hijab as presently in use cannot be more apt in suggesting nakedness and sexuality. Islam forbids even a full hijab to be opaque or a piece of attraction and should not be tight fitting. How else can one describe a neckline or a breast-line hijab? In this state the hijab is humiliating to the Muslim Umma. Please, the HIJAB MUST NOT BE BASTADISED!
6. A Wake Call for the Muslin Umma The implication of the hijab saga to the Muslim Umma portrays impulsive approach to issues and negligence in planning. The hijab saga would have been a forgone issue if it was adequately planned for during the Sharia momentous period. But even the states implementing sharia never put in place an appropriate dress code for various professions for onward national consideration. Today about 60% of the proponents of sharia in Nigeria, are in the national assembly the only organ empowered to enact laws for the federation, yet they are unable to come up with a powerful national dress code policy bill as it affects the Muslim.
Similarly, Islamic scholars including those who bailed and got Safiya reinstated should find a way of addressing the inadequate national dress code for various professions in Nigeria and not limiting it to Safiya and the hospital. Or are they accepting the Muslim female dress code in the military, the police, road safety, customs, immigration etc as okay? Afterall, ‘my wife’ is not there? What a shame!! Are the female dress codes in various professions beyond our capabilities; as such they are ‘okay’? Or are we saying that, while the CMD is available for castigation, the rednecks in other profession are beyond the approach of the Muslim Umma? This wake up call is for the Muslim Umma to take bold steps in addressing fundamental religious matters, which the dress code is one. This weak approach to issues is as a result of the lack of awareness of the ‘pyramid of knowledge’ model, for this purpose let me give a brief insight to the ‘knowledge pyramid’.
7. Knowledge Pyramid Model Knowledge is arranged in level strata. Like all positions in life, there are limits to what you can do and/or achieve in each strata. In fact, in an organized society, it is a gross offence to undertake a job beyond or below one’s strata. Apart from impersonation, attempting a work beyond one’s level may not only attract gloomy consequences to the individual, but to the entire society. This is almost what happened in the hijab saga of ABUTH, when the issue was attempted by those incompetent to handle the issue due their position in the ‘knowledge pyramid’.
The knowledge pyramid model has five levels of knowledge positions. The first level is the ‘acquisition of knowledge’. This level has equally various stages culminating in being erudite in the chosen field. What distinguishes this level with the second level is that apart from the close knitted group surrounding the acquirer, no one would immediately be aware of the knowledge possession. But in the second level – the ability to use the acquired knowledge, translates and permeates. Indeed often it infects whoever comes in contact with the individual at this level. Knowledge at this level, no mater how suppressed, is a goldfish, without a hiding place. This logically thrusts one into the next level of the knowledge pyramid – imparting knowledge.
People, as individuals and as groups sought one to share his knowledge, to teach others. This might lead to an extreme point that learners would not believe and/or abide by some principles except if so so and so was attributed to stating it, that is the third level of the knowledge pyramid. The level reflects one’s knowledge and demonstrates certain attitudes about the approach to work. People judge the scholar by the outward appearance and perception generated by his deeds.
The fourth level is the advocacy stage. At this level, the scholar can adequately make a provision into the body of knowledge and accepted without much ado. This is moreso because of the ability of substantiating his views with unparallel facts and figures. People at this stage are very few, because part of the requirement to be at this level, demand being piety in addition to being pious. The watch quality here beyond knowledge usability, is being exemplary and above board. These scholars are sought the world over, not only because they are few but their glittering humane credentials stand the test of time. They are great achievers, peacemakers and trouble shooters. Their pronouncements carry weight across borders.
Yet they are different with the apex level of the knowledge pyramid – the reformer. It means the individual’s ability to improve something by removing or correcting faults, removing inconsistencies and abuses, and imposing modern methods or values. It also implied the individual’s ability to reorganize and improve something such as a political institution or system that is considered to be faulty, ineffective, or unjust to a more acceptable way of life.
These are the five levels of the knowledge pyramid and make no mistake in this part of the country; only one man attained the apex level of the pyramid – Mujaddadi Shehu Usman Dan Fodio. Thus, it is the responsibility of those on the fourth level of the pyramid – advocates, to find a way of launching this campaign. Leaders at this category – Members of the National Assembly, State Governors, Religious Leaders, traditional leaders including the Sultanate are in the right position to effectively handle an issue of this magnitude. On many issues, the Muslim Umma, lacked regulatory bodies that would act on behave of all the Umma, no matter whose oar is gored. The Muslim Umma must design and adhered to standards on everything, aferall, Islam, is a comprehensive way of life. The Muslim Umma must use the knowledge pyramid, which translates into the Umma’s leadership in their approach as a collective body to solve their problems, as well as disciplined erring members. Every individual at different levels of the knowledge pyramid should perform what is expected of that level.
8. Implication to the Non-Muslim Most non-Muslims may be aggrieved by Safiya’s reinstatement. Many of them had already felt that the debate over the hijab was outrageous and a misplace priority. The hijab, they argued is not a manifest trait that needs to be brought into the hospital environment. They simply condemned and dismissed the hijab issue, as one out of place, not to ‘Islamatise’ the staff of the teaching hospital.
However, it is important to view the ABUTH hijab saga in an all encompassing manner and not to limit it to an intra-religious matter. The non-Muslims also have a stake as co-habitants. It means viewing the matter with the understanding that the dress code does affect them in a way. That it would be of paramount importance to assist the Muslim within the framework of the law to practice their religion correctly as stipulated in the holy Qur’an. It also means that they should not ‘tolerate’ but accept the Islamic way of life, vice versa. The issue of name calling and labeling should be avoided.
The averted crisis could not be permanently put to rest without the support and cooperation of the non-Muslim. So also, if the crises have erupted, it would have spared no one. At all levels of participatory democracy, it is the consideration of the non-Muslim that would either hold or facilitate the actualization of a dress code that is all encompassing without compromising the professional ethics of the various professions. These implications are intense.
9. The Way Forward The significance of a Dress Code in any professional setting has already been highlighted. It is necessary in conveying a professional and efficient image of the organization and the individual. It exudes confidence, in the case of the hospital; it supports Infection Control in regards to Health and Safety considerations for staff and patients.
It is in this regards that a multi-religious setting like Nigeria, should recognize the diversity of cultures, religions and disabilities of its employees and take a sensitive approach to dress and uniform requirements. With appreciation, one must acknowledge the various evolutionary dress code stages that integrated the Islamic religion. The Muslim Umma should take the hijab saga in ABUTH as an important factor that should lead to re-evaluation of the dress code policies and to define a proper line of action within the confers of the law. They should take a leave from the Catholic members who sought to address the covering of their heads prior to 2001. They achieved the goal without even a slight publicity not to talk of commotion. This is how it should be. The wherewithal to address, persuade the majority to your goals is all it takes in a democratic dispensation.
The Muslim Umma’s silence over the Dress Code is seen as a consent for ‘anything goes’. But is the fear of not ‘wanting to Islamatise’ the nation totally consenting to sacrifice the constitutional provision of the ‘right to practice ones religion’? For the records, we should be reminded that Islam has been part of the people of this environment for a thousand years before the advent of the western culture. And even the colonial masters guaranteed the Northerner the liberty to practice his religion and to retain his culture and tradition. The colonial masters read the hand writing on the wall that any attempt to enforce their culture on a people with a civilization of a thousand years might be disastrous and abortive and the people were left with their religion which prescribed their Dress Code. How possible then would it be, forty nine years after the colonial masters have left, would anybody think that it would be a peace of cake to enforce a different Dress Code for these people? Attempting to succeed where the colonial masters failed?
It is important to accept that “most of us act, think and dream in terms of the norms and standards we have absorbed from the culture in which we are reared. That which our culture values; we value; that which our culture abhors, we abhor…..”, Webbler, 1977. Hofstede, (1980) puts it differently, “…collective mental programming is often difficult to change; because it has become crystallized to the institutions these people have built together”.
It is in this regards that the Muslim Umma need somebody somewhere to be courageous, to face stark realities and act graciously without the fear of losing reputation, to pursue a standard dress code for the Muslim as a duty, a responsibility for the common good of Nigeria. The Muslim Umma should pursue this noble cause without attacking personalities (people) but the acts, not character assassinating but character rehabilitation, cleansing and not dusting, not allowing weeds to grow unchecked but constantly weeding to keep religious sanity and not to spare some toes and molest others. The Umma should adhere to the watch words of equality, equity and justice before the law.
As stated earlier, ‘no dress code can cover all contingencies’; as such, a more considerable approach can still be taken to ensure the spirit of embracing all within the multicultural setting of Nigeria. The dress code must be "practical, realistic, and sensitive” to different religious and interest groups. The line of action the Muslim Umma need to take to seek national approval would include policy definition of dress code as it affects the umma. Educating the umma and the non Muslim should then take centre stage before the actual application and enforcement of the agreed dress code. Efforts must be made to avoid impulsive sentimental approach, particularly in personalizing issues like the hijab saga of ABUTH.
The case of Egypt, a Muslim country with laws based on Shariah, can be studied and adopted. As recent as at March 2008, the Ministry of Health in Egypt passed a seemingly innocuous decree, one that creates and mandates a uniform code for nurses in government hospitals. The code, billed as part of the ministry’s ongoing attempts to raise the level of professionalism in health care, assigns clothing style and colour according to a nurse’s work unit and supervisory level. The new uniform regulations means to “upgrade the nursing profession in Egypt,” stated Hoda Zaki, undersecretary to the minister and director of the Central Nursing Department, who is also a professor of nursing in Cairo University. Zaki stated that ‘there are certain regulations for professions and we’re addressing the regulations of the profession, not the personal freedoms of any individual’. What is of significance to the Muslim Umma in Nigeria, is that before arriving at the dress code, the Egyptian Health Ministry consulted widely – with designers, health and religious groups about nursing uniform standards abroad, then modifying the specifications to meet the needs of their local culture. There is an interaction, where the majority was satisfied.
It should also be worthy of note that a policy is constantly subjected to modifications as reforms continue to play an important role in the dynamic world. This must have informed the Egyptian government to have amended its dress code of the Metropolitan Police Service to allow female Muslim officers to wear the hijab in 2002. Similarly, the MoD has relaxed rules to allow Muslim servicemen to wear trimmed beards, considering occupational or operational factors such as the use of breathing apparatus. Not withstanding this, Muslim men will not be required to shave their beards in order to perform some training drills. The cardinal goal is that dress code is appropriate for all staff, something that enhances performance in practicing one’s chosen profession.
In a simple conclusion, it is necessary to review all existing clinical and non clinical dress code policies and such policies must form part of the induction programme of all new staff. Should that have been done, possibly, the hijab saga in ABUTH would not have happened. The implications are explicit for all of us. I rest my case.
Usman, Sule Machika public Affairs analyst, wrote from Zaria. |