When the Kano State Hisbah Board detained nine Muslims on February 18, 2026, they didn’t take them to a jail cell in the traditional sense. They took them to a classroom. This shift from punitive sentencing to “spiritual correction” is the hallmark of the 2026 enforcement strategy, but it raises a fundamental question: Can a state mandate piety?
1. The “Preach and Release” Strategy
Deputy Commander General Mujahid Aminudeen has been very clear about the board’s intent. The goal is not to clog the Sharia courts with minor offenders but to “rehabilitate” those who have strayed.
The Detainee Curriculum
The nine individuals—seven men and two women—are currently undergoing what the Hisbah calls a “spiritual refresher.” This includes:
Theology of the Fast: Lessons on why fasting is one of the Five Pillars of Islam.
Liturgical Practice: Intensive sessions on proper prayer (Salat) and Quranic recitation.
Civic Responsibility: Understanding the social impact of public eating on the community’s morale.
“We are going to be teaching them the importance of fasting, how to pray, and how to read the Quran so they can become better Muslims.” — Mujahid Aminudeen, February 19, 2026.
2. The Legal Friction: Sharia vs. The Constitution
The 2026 arrests have reignited the decades-old debate about Nigeria’s legal identity. While Kano is one of the 12 states where Sharia runs parallel to secular law, the Nigerian Constitution guarantees freedom of conscience and religion for all citizens.
The “Voluntary” Argument
Human rights groups have criticized the arrests, arguing that “choosing not to fast” should not be a criminal offense in a secular democracy. However, the Hisbah defends its actions based on the “Social Contract” of the region:
Community Standards: In a majority-Muslim state like Kano, public eating is viewed as a “breach of the peace” rather than just a personal choice.
Targeting: Hisbah maintains that they only arrest those who identify as Muslims, thereby operating within the religious jurisdiction they were granted in 2003
3. The Role of the Family Monitor
One of the most unique aspects of this year’s enforcement is the “Family Bail” system. Past cases suggest that these nine detainees will not be released until a relative or guardian arrives to sign a Guarantor Form.
Social Accountability: The relative must promise to monitor the individual’s fasting for the remainder of the month.
The Pressure: This shifts the burden from the state to the family, making the “shame” of the arrest a powerful deterrent for future violations.
4. Global Reaction: The Secular Response
As news of the arrests spread on February 19, international organizations like Global Rights have expressed concern. They argue that using state funds to enforce private religious observance is an “affront to personal autonomy.” In a country as diverse as Nigeria, the “Kano Model” remains a point of high tension between the Islamic North and the largely Christian South.
Conclusion: A Question of Intent
Is the Hisbah a “moral guardian” or a “religious police”? For the nine people currently sitting in the Hisbah headquarters, the answer is irrelevant—they are currently students of a faith they were accused of ignoring. As Ramadan 2026 continues, the world will be watching to see if this “educational” approach leads to higher compliance or deeper resentment.
