11.03.2008 - Source: US Department of State

Non-Muslims have the option to submit to Sharia courts when the penalty under the Sharia is less severe than under civil law ("Country Report on Human Rights Practices 2007") [ID 23691]

"The constitution provides that states may establish courts based on the common law or customary court law systems. Individual states in the north had elected to create Shari'a courts alongside the common law and customary courts. Many other states, including central states Benue and Plateau, had Shari'a appellate courts. In 2000, 12 northern states (Sokoto, Kebbi, Niger, Kano, Katsina, Kaduna, Jigawa, Yobe, Bauchi, Borno, Zamfara, and Gombe) reintroduced criminal law aspects of the Shari'a legal system. Prior to 2000 the courts used the Shari'a system to adjudicate civil matters only. Adherence to Shari'a criminal law was compulsory for Muslims in some states and optional in others. While the constitution technically does not permit non-Muslims to consent to Shari'a jurisdiction, in practice non-Muslims have the option of submitting to Shari'a jurisdiction when the penalty under the Shari'a is less severe than under civil law (e.g., a fine rather than a prison sentence)."

Document(s): Open document

11.03.2008 - Source: US Department of State

Social mores inspired by the Sharia law were also effecting non-Muslim minorities ("Country Report on Human Rights Practices 2007") [ID 23708]

"Although the expanded jurisdiction of Shari'a did not apply to non-Muslims in civil and criminal proceedings, certain social mores inspired by Shari'a, such as the separation of the sexes in public schools, health care, and transportation services, affected non-Muslim minorities in the north. Although most Shari'a states did not criminalize alcohol consumption by non‑Muslims, Kano State maintained laws providing for steep fines and prison sentences for the distribution and public consumption of alcohol. However, there were no reports of non‑Muslims being penalized during the year. In spite of the ban, alcohol was available in Kano at hotel bars and restaurants. In some northern states, government officials restricted the sale and public consumption of alcohol to federal government installations, such as military and police barracks."

Document(s): Open document

14.09.2007 - Source: US Department of State

Non-Muslims are not affected by the jurisdiction of the Shari'a, but certain social mores inspired by the Shari'a have an effect on them ("International Religious Freedom Report 2007") [ID 21301]

"Although the expanded jurisdiction of the Shari'a does not apply to non-Muslims in civil and criminal proceedings, certain social mores inspired by the Shari'a, such as the separation of the sexes in public schools and health care and transportation services have affected non-Muslim minorities in the North. Some social practices and norms precede the advent of Islam in the country."

Document(s): Open document

14.09.2007 - Source: US Department of State

There was little or no change in the daily lives of most non-Muslims after the implementation of the Shari'a criminal code ("International Religious Freedom Report 2007") [ID 21434]

"Although many non-Muslims feared that implementation of the Shari'a criminal code would change their way of life, there was little or no change in the daily lives of most non-Muslims. Some state and local governments strictly interpreted the new Shari'a laws for political reasons, but the majority interpreted and implemented their laws less stringently."

Document(s): Open document

05.2007 - Source: US Commission on International Religious Freedom

12 northern Nigerian states have adopted or plan to adopt a sharia-based penal code; sharia punishments for Muslims only ("Annual Report of the United States Commission on International Religious Freedom") [ID 20783]

"Since October 1999, 12 northern Nigerian states have extended or announced plans to expand the application of sharia in the state’s criminal law; however, there have not been further enactments in the past year. Although the particulars vary from state to state, each has adopted, or reportedly plans to adopt, a sharia-based penal code and provisions to extend the jurisdiction of sharia courts beyond personal status matters to include sharia crimes and punishments for Muslims only. Punishments include amputation, flogging, or death by stoning, oftentimes after trials that fall short of basic international legal standards. Defendants have limited rights of appeal and sometimes have no opportunity to seek legal representation. Women have faced particular discrimination under these codes, especially in adultery cases where pregnancy alone has been used as adequate evidence of guilt, and allegations of rape and sexual violence are rarely investigated by judges. In addition to criminal code changes that purportedly apply only to Muslims, some states have instituted or tolerated discriminatory practices such as banning the sale and consumption of alcohol and disadvantaging women in education, health care, and public transportation. These practices affect Muslims and non-Muslims alike. For example, in July 2005, the state government in Kano banned women from riding in the same buses as men and from riding behind men on motorcycles. Moreover, a few northern Nigerian states—Kano, Zamfara, and Katsina—have sanctioned quasi-official Hisbah (religious police) to enforce sharia violations and other discriminatory practices."

Document(s): Open document

06.03.2007 - Source: US Department of State

Non-Muslims are not required to submit to Shari'a jurisdiction, although in some states they have the option to do so ("Country Report on Human Rights Practices 2006") [ID 19728]

"The law provides that states may elect to use Islamic laws and courts. Twelve northern states had adopted at least parts of Shari'a Sokoto, Kebbi, Niger, Kano, Katsina, Kaduna, Jigawa, Yobe, Bauchi, Borno, Zamfara, and Gombe. Adherence to Shari'a provisions is compulsory for Muslims in some states and optional in others. Non-Muslims are not required in any state to submit to Shari'a jurisdiction, although in some states they have the option to do so, which may work to a defendant's advantage when the penalty under Shari'a is less severe than under civil law. For example, some crimes carry a punishment of a fine under Shari'a but would receive a prison sentence under civil law."

Document(s): Open document

06.03.2007 - Source: US Department of State

Non-Muslim minority affected by certain social provisions of Shari'a ("Country Report on Human Rights Practices 2006") [ID 19730]

"Although Shari'a technically does not apply to non Muslims, the non-Muslim minority has been affected by certain social provisions of Shari'a, such as the separation of the sexes in public schools and in the health and transportation services. Many social provisions associated with Shari'a have roots in the country's pre-Islamic societies and were in practice before the states adopted Shari'a. Although most states had not criminalized alcohol consumption by non-Muslims, in 2004 Kano State announced that non-Muslims would be fined approximately $380 (50,000 naira) or sentenced up to one year in prison for drinking or selling alcohol in certain public places. There were no reports of non-Muslims in Kano State being penalized under this restriction during the year, and alcohol was available in some restaurants and hotel bars. Some states continued to offer only gender segregated transportation (see section 5)."

Document(s): Open document

15.09.2006 - Source: US Department of State

12 states adopted at least parts of Sharia law; non-Muslims are not required to submit to Sharia jurisdiction ("International Religious Freedom Report 2006") [ID 17751]

"The constitution provides that states may elect to use Shari'a laws and courts. There are twelve northern states that have adopted at least parts of Shari'a--Sokoto, Kebbi, Niger, Kano, Katsina, Kaduna, Jigawa, Yobe, Bauchi, Borno, Zamfara, and Gombe. Adherence to Shari'a provisions is compulsory for Muslims in some states and optional in others. Non-Muslims are not required in any state to submit to Shari'a jurisdiction. In some states non-Muslims have the option of submitting to Shari'a jurisdiction when the penalty under Shari'a is less severe, such as paying a fine rather than a jail sentence under secular law. Defendants have the right to challenge the constitutionality of Shari'a criminal statutes through the secular courts. As in the previous reporting period, no challenges with adequate legal standing reached the secular appellate system. The constitution also provides for the Federal Government to establish a federal Shari'a court of appeal and a final court of appeal; however, the Government has not yet established such courts."

Document(s): Open document

15.09.2006 - Source: US Department of State

Technically Sharia laws do not apply to non-Muslims; certain provisions associated with Sharia (separation of sexes in public schools, health and transportation services) also affect non-Muslims; in some northern states sale and public consumption of alcohol are restricted ("International Religious Freedom Report 2006") [ID 17797]

"Although the expanded Shari'a laws technically do not apply to non-Muslims, the non-Muslim minority has been affected by certain social provisions associated with Shari'a, such as the separation of the sexes in public schools, and health and transportation services. Many social provisions associated with Shari'a have roots in the country's pre-Islamic societies and were in practice before the states adopted Shari'a. For example, schoolchildren were separated by sex in most northern states prior to the recent implementation of Shari'a law. Although most states have not criminalized alcohol consumption by non-Muslims, in May 2004 Kano State announced that non-Muslims would be fined approximately $380 (50,000 naira) or up to a year in prison for drinking or selling alcohol in certain public places; however there were no reports of non-Muslims being penalized during the reporting period. In some northern states, the sale and public consumption of alcohol have been restricted, except on federal government installations, such as military and police barracks. Additionally, alcohol was available in Kano in spite of the ban, and while restrictions against it were not enforced, it was generally available only in international hotels or within small communities of Christians."

Document(s): Open document

15.09.2006 - Source: US Department of State

Implementation of Shari'a made little change in daily lives of most non-Muslims ("International Religious Freedom Report 2006") [ID 17976]

"Although many non-Muslims feared that implementation of Shari'a would change their way of life, there has been little or no change in the daily lives of most non-Muslims. While some state and local governments interpreted the new Shari'a laws stringently, the majority of states and local governments interpreted and implemented their laws less stringently. There also was a trend developing among some segments of the Muslim community to shift focus away from the criminal law aspects of Shari'a law to its tenets of social justice and charity for the poor. Islamic scholars and many Muslim lawyers have begun educating the poor and the less well informed about their procedural rights under Shari'a. Several lawyers offered free services to the indigent in cases with potentially severe punishments."

Document(s): Open document

08.03.2006 - Source: US Department of State

12 Northern states have adopted at least parts of Shari'a law ("Country Report on Human Rights Practices 2005") [#46036],  [ID 17108]

"The law provides that states may elect to use Islamic (Shari'a) laws and courts. There were 12 northern states that have adopted at least parts of Shari'a--Sokoto, Kebbi, Niger, Kano, Katsina, Kaduna, Jigawa, Yobe, Bauchi, Borno, Zamfara, and Gombe. Adherence to Shari'a provisions is compulsory for Muslims in some states and optional in others. Non-Muslims are not required in any state to submit to Shari'a jurisdiction, although in some states they have the option, which may work to a defendant's advantage when the penalty under Shari'a is less severe than under civil law."

Document(s): Open document

08.03.2006 - Source: US Department of State

Non-Muslim minority affected by certain social provisions of Shari'a ("Country Report on Human Rights Practices 2005") [#46036],  [ID 17278]

"Although the expanded Shari'a technically does not apply to non-Muslims, the non-Muslim minority has been affected by certain social provisions of Shari'a, such as the separation of the sexes in public schools, and health and transportation services. Many social provisions associated with Shari'a have roots in the country's pre-Islamic societies and were in practice before the states adopted Shari'a. Although most states have not criminalized alcohol consumption by non-Muslims, in May 2004 Kano State announced that non-Muslims would be fined approximately $380 (50,000 naira) or sentenced up to a year in prison for drinking or selling alcohol in certain public places. There were no reports of non-Muslims in Kano State being penalized under this restriction during the year. Some states continued to offer only gender-segregated transportation (see section 5). A number of states with expanded Shari'a have long sanctioned private vigilante Shari'a enforcement groups (hisbah); in some cases these groups had authority to make arrests. The hisbah groups were not very active during the year, although they often served as traffic wardens, especially in Kano."

Document(s): Open document

08.11.2005 - Source: US Department of State

Shari'a has little or no affect in the daily lives of most non-Muslims ("International Religious Freedom Report 2005") [#38877],  [ID 14757]

"Although many non-Muslims feared that implementation of Shari'a would change their way of life, there has been little or no change in the daily lives of most non-Muslims. While some state and local governments interpreted the new Shari'a laws stringently, the majority of states and local governments interpreted and implemented their laws less stringently. There also is a trend developing among some segments of the Muslim community to shift focus away from the criminal law aspects of Shari'a law to its tenets of social justice and charity for the poor. Islamic scholars and many Muslim lawyers have begun educating the poor and the less well informed about their procedural rights under Shari'a. Several lawyers offer free services to the indigent in cases with potentially severe punishments."

Document(s): Open document

08.11.2005 - Source: US Department of State

Although Shari'a laws technically do not apply to non-Muslims, the non-Muslim minority has been affected in some areas ("International Religious Freedom Report 2005") [#38877],  [ID 14758]

"Although the expanded Shari'a laws technically do not apply to non-Muslims, the non-Muslim minority has been affected by certain social provisions associated with Shari'a, such as the separation of the sexes in public schools, and health and transportation services. Many social provisions associated with Shari'a have roots in the country's pre-Islamic societies and were in practice before the states adopted Shari'a. Although most states have not criminalized alcohol consumption by non-Muslims, in May 2004, Kano State announced that non-Muslims will be fined approximately $380 (50,000 naira) or up to a year in prison for drinking or selling alcohol in certain public places; however there were no reports of non-Muslims being penalized during the reporting period. In some northern states, the sale and public consumption of alcohol have been restricted, except on Federal Government installations, such as military and police barracks. Kano State announced in May that commercial motorcycle taxis could no longer take women as passengers because, it claimed, the transport of women on motorcycles was contrary to Shari'a (Islamic law). The state government did not cite any specific Quran'ic references in announcing the ban. Both Muslim and non-Muslim women were affected by the ban. Some other states continued to offer only gender-segregated transportation."

Document(s): Open document

07.10.2005 - Source: UN Human Rights Council (formerly UN Commission on Human Rights)

Strongest reactions to the implementation of sharia penal codes come from the religious minorities ("Report of the Special Rapporteur on freedom of religion or belief, Asma Jahangir; Mission to Nigeria [E/CN.4/2006/5/Add.2]") [#43285],  [ID 14759]

"The strongest reactions to the implementation of sharia penal codes has evidently come from the religious minorities living in the states concerned, in particular the Christians, even though these laws are not applicable to them. Their main accusation is that the practical
implementation of sharia may in a number of situations indirectly violate their rights or create discrimination of which they are victims. In this respect, new regulations like the banning of alcohol or segregated public transport indirectly limit their freedom, as they prevent them from
living according to their own standards. In states like Zamfara, where the intention is to implement the principles of sharia strictly, segregated transport, health services and public schools have been established, which Christians claim violates their freedom.

Indeed, while Christians or other religious minorities are not expected to observe themselves practise like fasting on Ramadan, they are compelled to close restaurants and eating places during that period. This situation therefore subjects them, at least partly, to a religious
obligation by obliging them to eat in their homes. This obligation also reportedly constitutes a significant economic loss for the non-Muslims engaged in the restaurant sector of the economy.

Another difficulty of implementing sharia penal codes in places of mixed population is that it is almost impossible to draw a clear line between who is and is not subject to sharia. For instance, in all interfaith relationships the fact that the Muslim partner may be subject to sharia
sanctions while the non-Muslim partner is not will nevertheless affect the entire family. Thus, the application of certain prohibitions affects the rights of non-Muslim populations.

Concerns have also been raised that the practical application of different legal system could result in discrimination on the basis of religion, for example where offenders are from different religious backgrounds and therefore subject to different procedural rules or tried in
different courts. Sharia rules of evidence restrict non-Muslims from deposing in Hadd trials under sharia penal codes. Penal sanctions for the same offence apply according to the religion of the accused, rather than the severity of the crime. To address selective discrimination on the basis of religion, sharia allows a non-Muslim the option of being tried under sharia penal codes. A number of non-Muslims have argued that they are left with little option but to agree to be tried under sharia penal codes, where tazir punishments are less severe for the same crime. Thus, they are indirectly forced to acknowledge a system of law, which in its totality is not in conformity with their religious beliefs.

In some cases, Christians have complained about difficulties in obtaining land and accommodation or disproportionate delays in receiving permission to build places of worship or nurseries. There have been complaints of restriction on denial of access to airtime on state radio and to public schools or universities unless Christian applicants change their names to Islamic names. It is charged that local governments spend disproportionate amount of money for
implementing sharia, also discriminating against Christians. In this regard non-Muslims reported that zakat money was not available to them.

Finally, the implementation of sharia in northern states has also allegedly had a considerable impact on freedom of expression, in particular for the non-Muslim minorities. Indeed, people feel reluctant to criticize sharia and open debate on the question of religious laws
has been discouraged, leading to de facto self-censorship."

Document(s): Open document

15.09.2004 - Source: US Department of State

Non-Muslims are not required to submit to Shari'a jurisdiction ("International Religious Freedom Report 2004") [#26238],  [ID 14760]

"Non-Muslims are not required in any state to submit to Shari'a jurisdiction, though in some states they are given the option, which may work to a defendant's advantage when the penalty under Shari'a is less severe, such as paying a fine rather than a jail sentence under secular law."

Document(s): Open document

15.09.2004 - Source: US Department of State

Non-Muslim minority, especially in Zamfara state, affected by certain social provisions of Shari'a, such as separation of sexes in schools, health and transportation services ("International Religious Freedom Report 2004") [#26238],  [ID 14761]

"Although the expanded Shari'a laws technically do not apply to non-Muslims, the non-Muslim minority, especially in Zamfara State, has been affected by certain social provisions of Shari'a, such as the separation of the sexes in public schools, and health and transportation services. Many social provisions associated with Shari'a have roots in the country's pre-Islamic societies and were in practice before the states adopted Shari'a. Most states have not criminalized alcohol consumption by non-Muslims; however, in May, Kano State announced that non-Muslims will be fined approximately $380 (50,000 naira) or up to a year in prison for drinking or selling alcohol in certain public places. Elsewhere in the north, the sale and public consumption of alcohol have been restricted except on Federal Government installations, such as military and police barracks. In Zamfara State, Christian associations arranged for private transportation services for Christians so that they were not forced to use the gender-segregated transportation provided by the Zamfara State government. Sokoto State's transportation system is run completely by private operators, and Sokoto's governor said that the state could not compel private operators to carry female passengers if doing so violated their religious convictions. [...]

Although many non-Muslims feared that implementation of Shari'a would change their way of life, there has been little or no change in the daily lives of most non-Muslims."

Document(s): Open document

08.2004 - Source: Austrian Centre for Country of Origin and Asylum Research and Documentation

Impact of Sharia law on non-muslims ("Nigeria - Länderbericht") [#28135],  [ID 14762]

"Obgleich Gouverneure jener nigerianischen Gliedstaaten, die die Scharia eingeführt haben, auf Proteste von Christen hin versicherten, dass diese für Nicht-Muslime keine Geltung hätte, greifen die Bestimmungen dennoch in das Leben aller im Norden lebender Staatsbürger zumindest indirekt ein. Dazu zählen das Verbot des Alkoholverkaufs und -konsums oder die Geschlechtertrennung (SFH 2002, 16), sowie das Verbot Kinos zu betreiben (AllAfrica.com/This Day 27. Februar 2004). In Katsina State sind zudem Musik- und Tanzveranstaltungen für alle Bürger verboten (Marshall 2002, 35). Abgesehen davon gab es schon seit Anfang der Einführung der Scharia Überlegungen, für bestimmte Straftaten auch Nicht-Muslime von
Scharia-Gerichten aburteilen zu lassen (AC 03. März 2000).

So wurde beispielsweise in Zamfara ein Christ zu 80 Stockschlägen verurteilt, weil er in Besitz von Alkohol war (Marshall 2002, 38). In Heiratsangelegenheiten sowie bei Streitigkeiten mit Muslimen werden auch nicht-muslimische Bürger von Scharia-Gerichten abgeurteilt (Marshall 2002, 6). Aus den uns vorliegenden Quellen ist jedoch nicht zu beantworten, nach welchen Grundsätzen entschieden wird, ob ein Nicht-Muslim vor ein Scharia Gericht gestellt wird.

Der Lehrplan in einigen Gliedstaaten mit Scharia-Rechtssprechung orientiert sich zunehmend an islamischen Inhalten, unabhängig davon, welcher Religion die Schüler angehören (Marshall 2002, 46). Auch der Zugang zu den Medien für Christen hat sich in den nördlichen Staaten weiter verschlechtert, vor allem, was die in staatlichem Besitz befindlichen Medien betrifft (Marshall 2002, 47).

Im Spätsommer 2003 erließ der Gliedstaat Kano eine Verordnung, die alle Schülerinnen – unabhängig von ihrer Religionszugehörigkeit – dazu verpflichtete, in den Schulen der Gliedstaaten den Hijab (das islamische
Kopftuch) zu tragen (IRIN 01. September 2003). Kano war damit dem Gliedstaat Zamfara gefolgt, welcher eine solche Regelung bereits seit Herbst 2001 in Kraft gesetzt hat (Marshall 2002, 41). Eine zusätzliche
Verschärfung brachte im Mai 2004 ein weiteres Gesetz im Gliedstaat Kano; dieses verbietet nun auch explizit Christen den Konsum von Alkohol und droht mit einer einjährigen Gefängnisstrafe oder einer
Geldstrafe von 50,000.00 Naira (AllAfrica.com/Vanguard 07. Mai 2004).

Das USDOS stellt ferner fest, dass der Aussage von Nicht-Muslimen in Scharia-Gerichten weniger Gewicht beigemessen wurde (USDOS 2004, 1.e.). Nach Angaben des Center for Religious Freedom würden
Personen, die vom Islam zu einer anderen Religion konvertierten, mit dem Tod bedroht. Die katholische und die anglikanische Kirche hätten geschützte Zentren für Konvertiten einrichten müssen (CRF 5. Mai 2004;
siehe auch Marshall 2002, 40; Compass 2002). Das US Department of State hält jedoch fest, der Bundesstaat Zamfara hätte die traditionelle Scharia in ihrer Gesamtheit übernommen, die Apostasie sei
jedoch nicht unter Strafe gestellt worden (USDOS 2003, IRF Section II).

Die Religionsausübung von Nicht-Muslimen wird in den der Scharia unterstellten Staaten erschwert. Christen können häufig kein Land für den Bau von Kirchen oder auch Grabstätten erwerben. Dies gilt
jedoch auch für Muslime im christlich dominierten Süden des Landes (Marshall 2002, 42). Wie die Tageszeitung P.M.News in einem Artikel vom 29. April 2004 berichtete, kündigte der Gouverneur des
Bundesstaates Zamfara die Zerstörung aller christlichen Kirchen an (P.M. News 29. April 2004). Hingegen beobachtet das US Department of State, dass die zuständige Behörde (Corporate Affairs Commission) in
den Jahren 2002 und 2003 keine Zulassung zum Bau eines Gotteshauses abgelehnt hätte (USDOS 2002, IRF Section II; USDOS 2003, IRF Section II)

Grundsätzlich kommt das US Department of State in seinem jüngsten Bericht zur Religionsfreiheit in Nigeria jedenfalls zum Schluss, dass der Alltag der meisten Nicht-Muslime sich durch die Einführung der
Scharia nur wenig oder nicht geändert hätte. Während einige Staaten und lokalen Verwaltungen die neuen Scharia-Gesetze strikt interpretieren würden, würde die Mehrzahl der Staaten und lokalen Verwaltungen diese Gesetze weniger streng interpretieren und umsetzen (USDOS 2003, IRF Section II)."

Document(s): Open document

10.2003 - Source: UK Home Office

Sharia laws and codes affects lives of non muslims ("Country Report - October 2003") [#17332],  [ID 14763]

"6.32 Non-Muslims are not subject to Shari'a statutes. However, many aspects of the Shari'a code directly affects the lives of Christians living in the states where the code has been introduced. The Christian minorities in Shari'a states, especially in Zamfara, have been affected by many of the social provisions of the laws, such as the separation of the sexes in public transportation vehicles and bans on the sale of alcohol and alcohol consumption. Niger State has also enforced a ban on the selling of alcohol. In Zamfara State, Christian associations have arranged private transportation services for Christian females so that they are not forced to wait for female only transportation provided by the Zamfara State government. Sokoto State's transportation system is run completely by private operators. Sokoto State governor Dalhatu Bafarawa said that the state couldn't compel private operators to carry female passengers if doing so violates their religious convictions. In Zamfara State school children continued to be segregated by gender in schools. The Governor of Zamfara also disbursed public funds to refurbish mosques and pronounced that only persons with beards would win government contracts. There is a long tradition of separating schoolchildren by gender in the north; this practice was codified in Kebbi and Sokoto States in May 2000.

6.33 In Zamfara, laws proposed during 2001, included a dress code for women that bans short skirts and trousers, and the mandatory closing of shops on Fridays. The Christian Association of Nigeria (CAN) branch in Zamfara State has protested about these new laws to the Zamfara State government. Reportedly they were told that the first law was proposed on public decency grounds, and that the second law only would apply to Muslim businesses. A number of state sanctioned and private vigilante Shari'a enforcement groups have formed in states with expanded Shari'a law. In Zamfara State, the Governor vested the local vigilante group with full powers of arrest and prosecution because he believed that the police were not enforcing the new Shari'a laws. The Governor of Jigawa State also mobilised a statewide Shari'a enforcement committee to arrest, detain, and prosecute Muslim offenders. In Kano State, an unofficial vigilante group known as Hisbah began taking action against both Muslims and Christians who violate the new Shari'a laws."

Document(s): Open document

01.09.2003 - Source: Integrated Regional Information Network

Kano state: all school girls, no matter what religion they are, directed to wear Muslim scarf/ the decision provoked protests from the one million strong Christian minority in the state ("Kano state directs all school girls to wear Muslim scarf") [#15610],  [ID 14764]

""Kano state government in northern Nigeria has made it compulsory for all girls attending schools run by the state government to wear the hijab Islamic headscarf, whether or not they are Muslim.

The directive, announced on Friday, has provoked protests from the one million strong Christian minority in the state, whose capital, Kano, is Nigeria's second largest city.

“We cannot be forced to live like Muslims,” Musa Abdulsalam, of the Christian Association of Nigeria, told IRIN.

The directive that schoolgirls of all ages should were headscarves does not apply to private schools or schools run by the Nigeria Federal Government.""

Document(s): Open document

07.10.2002 - Source: US Department of State

USDOS: Sharia has had little impact on lives of non-Muslims ("International Religious Freedom Report 2002") [#8895],  [ID 14766]

"Although many non-Muslims had feared that the implementation of Shari'a would change their way of life, there has been little or no change in the daily lives of most non-Muslims. While some state and local governments have interpreted the new Shari'a laws stringently, the majority have interpreted their laws differently and implemented them with moderation. There also is a trend developing among some sections of the Muslim community to shift focus from the criminal law aspects of Shari'a law to its tenets of social justice and charity for the poor. Islamic scholars and many Muslim lawyers began educating the poor and the less well informed about their procedural rights under Shari'a. Several lawyers offer free services to the indigent in cases with potentially severe punishments. [...]
Although the expanded Shari'a laws technically do not apply to non-Muslims, the non-Muslim minority, especially in Zamfara State, has been subjected to certain social provisions of the laws, such as the separation of the sexes in health facilities; bans on the sale of alcohol and alcohol consumption; and decisions by some entrepreneurs not to engage in certain activities out of concern for Shari'a restrictions. Niger State also has enforced a ban on the selling of alcohol. Consumption of alcohol by non-Muslims has not been criminalized; however, its sale and public consumption have been restricted throughout most of the north, except on Federal Government installations such as military and police barracks. In Zamfara State, a law to segregate sexes in public transportation was repealed after 2 weeks; however, segregation still occurred in some cases. Christian associations have arranged for private transportation services for Christian women so that they are not forced to wait for female only transportation provided by the Zamfara State government. Sokoto State's transportation system is run completely by private operators, and Sokoto state governor Dalhatu Bafarawa said that the state cannot compel private operators to carry female passengers if doing so violates their religious convictions. The Governor of Zamfara disbursed public funds to refurbish mosques, and also pronounced that only persons with beards would win government contracts; however, contracts were awarded to persons without beards. There is a long tradition of separating schoolchildren by gender in the north; this practice was codified in Kebbi and Sokoto states in 2000. Although some form of segregation by gender occurred in many secondary schools in the North, it was enforced locally, rather than on a state-wide basis."

Document(s): Open document

01.10.2002 - Source: BBC News

Sharia rules do not change much in Kano's non-Muslim parts [ID 14767]

"The belief is that the launch two years ago of strict Muslim Sharia law in Kano, Nigeria's northern city, would bring down the rate of crime and practice of other vices. But this does not appear to be the case in the country's biggest Islamic city. Offenders of the tough prohibitions - theft, adultery, alcohol, drinking and smoking in public, prostitution and gambling - which are outlawed by Sharia, risk punishment by flogging, amputation or stoning to death.
Ironically, many of the thousands of residents who celebrated the Sharia introduction still commit the offences. "There's no Sharia here in the strict sense," resident Mike Oboh told Africa Live! "Go round the city and you'll be shocked at how people, both Christians and Muslims, defy Sharia laws with brazen impunity."
In Kano's sleazy suburb of Sabon Gari, dozens of roadside bars sell beer and buzz with excitement. Young, leggy girls in skimpy clothes, cavort about prostituting for men.
This predominantly Christian-populated neighbourhood, where children and livestock share the dirt-strewn road and open sewers, is always the heart of sectarian violence whenever it erupts.
The argument by some people is that Sharia does not exist in Sabon Gari because the state government decided it should apply to only Muslims, when the practice was introduced. But some people, including Oboh, disagree. "Even in so-called non-Sharia areas, the vices which Sharia frown at are still being committed," said trader Patience Ogefe. "The only thing is that they are not carried out publicly. Hence, open drinking parlours and brothels in the Muslim areas have remained shut."
Oboh added: "However, my Muslim friends come to Sabon Gari and other non-Sharia areas to drink, gamble and run after ladies. So, who is fooling who!"
There are also discordant tunes on whether Sharia's introduction has changed people's moral behaviour.
"At least no one has been executed or had their body parts amputated since Sharia was introduced here in Kano," said religious scholar Ibrahim Mohammed."

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16.01.2002 - Source: Human Rights Watch

Sharia criminal law has consequences on Christian minorities in northern states ("World report 2002") [#5281],  [ID 14768]

"While government officials repeatedly stated that Sharia law only applied to Muslims, it inevitably had consequences for Christians living in the northern states. On several occasions, civilian groups attacked establishments owned by Christians and destroyed consignments of alcohol. Rules such as those that forbid women from traveling with men in public vehicles were applied to Christians as well as Muslims. In January, a group claiming to enforce Sharia flogged a Christian man for selling alcohol."

Document(s): Open document