The Role of Muslims in Housing Affordability in Igando, Nigeria. A Case Study of Igando Muslim Landlords

TABLE OF CONTENT

Title

Dedication

Table of Content

Chapter One Islam in Igando
1.0 Introduction
1.1 Emergence and growth of Islam in Igando
1.2 Igando Muslims and Financial Activities
1.3 Conclusion
1.4 Notes and References

Chapter Two History of Housing Affordability in Lagos State
2.0 Introduction
2.1 Housing Affordability and its Challenges in Lagos State
2.2 Effect of Government Policies and Laws on Land and Housing in Lagos State
2.3 Land Acquisition and Home Financing in Igando
2.4 Challenges Affecting the Acquisition of Land and Homes Affordability in Igando
2.5 Attitudes of the Land Owners 'Omo Onile' towards Housing Affordability in Igando
2.6 Conclusion
2.7 Notes and References

Chapter Three Islam and Housing Affordability
3.0 Introduction
3.1 Islamic Provisions on Housing Financing
3.2 Effects of Non-Islamic Provisions and Measures on Housing Affordability in Igando
3.3 Expected Attitudes of a Muslim in Housing Affordability
3.4 An Evaluation of Zakat and Waqf as Solutions to Housing Affordability in Igando
3.6 Conclusion
Notes and References

Chapter Four Conclusion
4.0 Introduction
4.1 Summary
4.2 Suggestions and Recommendations
4.3 Conclusion
Notes and References

Bibliography

DEDICATION

I, OLANREWAJU Habeeb Abiodun hereby dedicate this project to my Creator, Allah. He is my source of inspiration, wisdom, knowledge and Understanding. He has been the source of my strength throughout this research and on his path only have I soared. Next to my ever supportive mother , Mrs. Olanrewaju Modinat Adeyoyin, a strong pillar who never stopped assisting financially and morally.

Also to my volunteers during the edition of this work; Ahmed Mu'minat Ayokunmi, Abdullahi Rukayat Mojisola, Osuolale Rashidat Omowunmi, Adebayo Munirat Adewunmi, Balogun Sofiat Titilayo (HOODLAWM crew) for their immeasurable hospitability and Olanrewaju Saheed Adedamola for the hand in support.

And to the Hallowed Thinkers' Crew, I further dedicate this work for her indebted commitment and follow up in ensuring I complete this task.

To all of the above I remain grateful.

O. Habeeb Abiodun

CHAPTER ONE ISLAM IN IGANDO

1.0 Introduction

Before the introduction of Islam in the African continent, the dominant faith of the people was the African Traditional religion which unlike the “foreign” religions had gradually grown in the lives of the indigenous African whose religion was also his culture. Their social was extremely difficult to be separated from their religion, thus it was not quite easy for the new religions to make easy and quick headway in the continent.

Systemically, the religion entered Nigeria and spread to the Yorubaland gradually, Lagos too is a testimony to the flourish.

Sources from the few available indigenous elders in the community of Igando and virtue of the scarcity of data have revealed that the history of Islam in Igando land and its development is close to impossibility as more reliable persons close to the time are no more. However few undeniable facts are gathered to inform that Islam have been in practice although hidden and irregularly in Igando. Islam was evident already before 1990 at Igando where and when Muslim names and Islamic references were eminent.

The absence of information reportedly owed to the fracas often resulting between the Traditionalists and those who embraced the religion of Islam.

It is understood that the people of Igando were known to be land sellers and apartment leasers mainly or with other activities which frame up their financial activities.

1.1 Emergence and growth of Islam in Igando

The spread of Islam in Nigeria dates back to the eleventh century when it first appeared in Borno in the northeast of the country. Later Islam emerged in Hausaland in the northwest and its influence was evident in Kano and Katsina. Islam was for quite some time the religion of the court and commerce, and was spread peacefully by Muslim clerics and traders. Increasingly, trans-Saharan trade came to be conducted by Muslims. In the second half of the eighteenth century a Muslim revival took place in western Africa, in which Fulani cattle­driving people, who had settled and adopted Islam, played a central role. In northern Nigeria, the Fulani scholar Uthman dan Fodio launched a jihad in 1804 which lasted for six years, aiming to revive and purify Islam, to eliminate syncretist beliefs and rituals, to remove all innovations contrary to the Qur'an and Sharia, and to encourage less devout Muslims to return to orthodox and pure Islam. However, this religious revolution also had a political element concerning state formation and state conflict. It united the Hausa states under sharia law. In 1812 the Hausa dynasties became part of the Islamic State or Caliphate of Sokoto. The Sokoto Caliphate ended with partition in 1903 when the British incorporated it into the colony of Nigeria and the Sultan's power was transferred to the High Commissioner. However, many aspects of the caliphate structure, including the Islamic legal system, were retained and brought forward into the colonial period. [1]

Lagos was essentially a traditional society where the religion of the indigenous people was the African Traditional religion (ATR) that has been practised by these settlers from time immemorial. This claim remained largely true until the 1830s when several factors seemed to have dictated a change while in some cases, it had been the merging of the old practises of all the religions in a harmonious manner and this formed the purpose for this paper. By the 1930s Islam had not been fully entrenched in the Lagos society but some extraneous factors ensured that this came to pass, for instance, the outbreak of the Jihad led by the great reformer and teacher Sheikh Uthman Dan Fodio in 1804 and the establishment of emirates in many parts of modern Nigeria with the movement of Islamic scholars and Clerics down South Western areas known as the forest areas was a direct effect on the appearance of Islam in Yoruba land. But by the third decade of the 19th century therefore, Lagos appeared to have had a sizeable population of Muslims made up not only by those that in-coming from the North but also those the repatriated slaves who had settled in the area.However, it is not clear when Islam actually gained a foothold in the Lagos area but it is certain that it had become noticeable in the royal household of Oba Adele Ajosun and this was as result of the liberal nature of the Oba who was the custodian of the indigenous tradition religion. After the banishment of Oba Adele Ajosun, the Muslim community was put in disarray but the emergence of Kosoko after the death of Oba Oluwole gave the Muslims another opportunity to come together. [2]

The emergence of Oba Akitoye in 1840 as the Eleko appeared to have opened another phase in the history of Islamic development in the Lagos society but the ensuing dispute between Akitoye and Kosoko was to postpone this development as Kosoko had to face an expulsion from Lagos. His return from exile was to be a rallying point for the scattered Muslims whom he had always supported although he was not known to be a devoted Muslim it would appear that he was tactical enough to know that he needed to appreciate the usefulness of the Muslims in order to further his own political ambition. Also important to the development of the Muslim community was the activities of the returnee slaves in the second half of the 19th century, who were returning from all parts of the world. The descendants of these returnees were called Creoles while some of them who have become Muslims took on the responsibility of encouraging the indigenous population to embrace Islam. [3]

The emergence of Islam in Igando is relatively proportional with the entry of Islam to the Yorubaland. The religion was reported to have greatly been influenced by the presence of the Northerners in the Yorubaland to work as miners or diggers of the earth for the extraction of water. It is no news that the Northerners of the Country are noteworthy of this service in the Yoruba localities especially.[4]

Meanwhile, most of the oldest around the vicinity have unanimously submitted that the actual time of the emergence of Islam in the locality is not known nor ascertained. Mainly owned to the failure of the early Muslims in passing down or relating the history and information of the religion to upcoming breeds out of fear of persecution from the traditional practitioners. Most of these persecutors either engage in Egungun rites or Oro rituals thereby hesitating not to deal with any household member who do not conform to the practice of their forefathers (i.e Egungun or Oro rites) exclusively from Islamic practice or any other foreign religion. [5]

In the interview conducted with the eldest indigenous Muslim male in the locality, Alhaji Abdulazeez Ishola [6], he explained that there were number of Muslims who led Salaat even with their poor and very little knowledge of the religion. Names or persons like Kafaru, Amodu, Dada and some who were not mentioned upon forgetfulness or skip of mind. He went ahead to recollect that Akinremi, was crowned the title of Baba Adini for the locality.

It was also gathered that Ematuwo [7] who happened to have made a brighter impact in propagating the religion received the threat of life and had to leave the vicinity for a farther region to further his knowledge and later retuned to become the Imam of Igando.

Quite mysterious and disastrous happenings were the profit of those who make any attempt to contribute or sustain the religion in the locality. Of notable victim is a man called Jubril who led the Ileya prayer, he accidentally inhaled a particle, repeatedly sniffed and died not long after.

But however difficult it seems to trace the history as a result of these gory events, some helpful facts emerging afterwards were gathered. For instance, according to the current Chief Imam of Igando, the beam used in designing the mosque during a renovation occured around 1965, still accurately inscribed and visible on the wall of the first Mosque. Meanwhile, the eldest indigenous Muslim, Alhaji Abdul Azeez Ishola already informed that he, as well as his father met the building of the Mosque as an indigene born and bred in Igando. Evidently, sequel to his uncertainty of the exact time and period the religion started growing in the locality, Islam in the Land is older than his age (i.e 90) and that of his father which is not known. Shockingly, the current chief Imam also claimed that his great grandfather was as well not certain of the time.[8]

With the above, it becomes factual that Islam has been in existence about times three of an average father age which can be summed up to 50 years. Therefore, Igando must have encountered Islam 50 years before 1965 which amounts to over 100 years ago.

The religion henceforth thrived and became a home welcome to the Land. The first two Qur'anic graduands of the locality were Ridwan and Baba Ahmed. [9]

1.2 Igando Muslims and Financial Activities

Generally, from time immemorial, Igando locals are known and reputable for the art of Craft, hunting and farming as their activities for survival. It is just about early 1980s that sales of land and estate management began as financial activities among the people in the locality. [10]

The Muslim indigenes of the area are as well embracers and key players in the sales of land, but this may be an additional source of income to them. It seems rare to find a Muslim indigene of Igando either devoted or not, to have nothing doing with the sale of lands, apartment leasing, property and apartment agency and other related activities. The profit realised from this cannot be underestimated. This should not be seen as particular to Igando indigenes alone, estate management is generally a serious profession of the Aworis. This in turn attracts the incessant act of reselling a land already sold to someone through other unlawful means. It is quite sadomasochistic that Muslims are found in the act when Islam has preached against it.

Another visible financial activity aside after the above is sale of rams and cows during Eid ul Adha festival. This for a while also has been on the hike regularly every year. Also, is the visible involvement in the collection of Transport levies and taxes from commercial vehicle drivers and riders under the authority of the National Union of Road Transport Workers (NURTW) as are revenue to the Government treasury.

1.3 Conclusion

We wish to conclude that despite the reported dearth and almost abstraction of data relating to the emergence and growth of Islam in Igando, the religion has been on the land before 20the century.

Their financial activities are well noted to be characterized by house leasing, land selling, property and apartment agency and improper reselling of already sold out lands. These activities are as well a practice of the indigenous Muslims in the land too.

Notes and References

1. The growth of Islam in pre-colonial Igbomina / Adesina Yusuf Raji.In: Journal of Muslim Minority Affairs: (1999), vol. 19, no. 2, p. 211-221.
2. Hakeem,” Islam and chieftaincy titles in Lagos Island since 1775” an unpublished thesis submitted to the department of Religions, Lagos State University, and Ojo, 2002. p. 52.
3. Hakeem,” Islam and chieftaincy titles in Lagos Island since 1775” an unpublished thesis submitted to the department of Religions, Lagos State University, and Ojo, 2002. p. 52.
4. This is the only information gathered which was capable of being possible from the old ones currently existing in the locality, though highly untraceable
5. Interview with A, Arowosadini of Igando Central Mosque, Age 90, at his residence, 28th, July, 2021.
6. Alhaji A, the Arowosadini of Igando Central Mosque.
7. Shaykh Mustapha Dada Ematuwo, Laré Chief Imam of Igando central mosque.
8. Interview with C, Current Chief Imam Igando (2021),Age 48, 20th, July, 2021.
9. The former, Dr Mustapha Adewale Ridwan, currently now a Lecturer in the Lagos State University, PHD and the latter, Mr kazeem Olaonipekun Ishola, son to the current eldest male in the land as at 28:07:2021
10. Interview with C Current Chief Imam Igando (2021),Age 48, 20th, July, 2021.

CHAPTER TWO HISTORY OF HOUSING AFFORDABILITY IN LAGOS STATE

2.0 Introduction

Housing refers to the physical structure that man uses as shelter and the facilities/amenities and other aspect of the social environment which link man with his remote and immediate environment (Olawale; Lawal and Alabi, 2015).[1]

There is no doubt about the challenges of housing affordability in Nigeria. Lagos, for instance, has an average of 3.8 persons per room and extreme density ranging between 5 to over 7 persons per room has been recorded.(Omirin, 1998) [2]

This problem ranges from the inability of government to build the required number of housing units for the population, low source of income, the ill-fate of land grabbing experiences among others.

Scores of government measures and policies have been recorded towards tackling this problem but still, to no avail.

2.1 Housing Affordability and its Challenges in Lagos State

Housing is universally considered as one of the most important basic needs of man and thus an essential need for the citizens of every nation rated among food and clothing in the hierarchy of man's needs. It makes up the tripod for the daily survival of man. Therefore, to neglect one is to create unbalance in the total wellbeing of a person.

It does not only serve as shelter against adverse weather conditions but also influences the social, economic, cultural and political life of the people any given society.[3]

Nigeria, like other developing countries is saddled with uncontrollable growth of the urban population caused by lack of provision of infrastructural facilities and poor economic conditions in the rural areas and the incidence of this population in urban centers has birthed serious housing problems, resulting in pressure on housing delivery in urban centers. There is no doubt that Nigerians are facing housing problems in some parts of the country especially states with high cost of living and expenses like Lagos where the problem is more acute.

The city's population grows by 77 people every hour as Nigerians from less industrialised regions seek jobs. And as the city grows, so too does demand for housing.

The State, with its new status of a mega city, is indeed contending with housing predicament, more, because of the influx of people from all over the country on a daily basis.[4] Housing is a considerable challenge for urban areas with large populations, and this is particularly prevalent in the Nigeria's city of Lagos.

In a country where the minimum wage is about $80 a month and where graduates earn an average of 80,000 naira ($222) a month, renting in Lagos is an expensive exercise.

Lagos is home to 22 million people and counting, more than double New York and London's tally. [5] It must be said that in Lagos, the problem is not a lack of housing stock, but of affordable & decent housing. With a population density of about 6,871 residents per kmÂ[2] the land available in relation to the city's inhabitants needs to be balanced.[6]

The housing shortage is also worsened by unoccupied luxury apartments in wealthy Lagos suburbs, including Ikoyi and Victoria Island where rent typically begin from $20,000 a year, in a country where almost half of its citizens live on less than $2 daily - a problem which has been acknowledged by Nigeria's Minister for Works, Power and Housing, Babatunde Fashola, a former Lagos state governor. [7]

An estimated two-third of people in the Lagos metropolis live in informal accommodation. Some jostle for space in crowded shanties, often built on stilts in water communities where residents live under the threat of eviction or in dilapidated buildings prone to collapse.

The proposed Eko Atlantic project, which began in 2009, aimed at solving the dual problem of job and housing shortages in Lagos might in turn bring thousands to the risk of homelessness either through usual flooding as annually alarmed by the climate change concern and also leave the poor, middle class and lower class remaining homeless owe to its obvious unaffordability. The project is undoubtedly for the rich.

There is a new structure of the social class in Nigeria, one which represents the modern society is now very visible within Lagos state which can be categorized under the following classes below according to James,Olufolajimi&Olumide : [8]

- The Underclass: A major part of the Nigerian population falls under this category.
- Working class: The semi-skilled workers make up most of this group. It comprises persons who live off salaried income or wages.
- Lower middle class: The Lower middle class are in the bottom category of the middle class.
- Upper middle class: The upper middle class are the higher profile members of the middle class, their income levels are also in the higher quartile of the middle-class.
- Upper class: Also known as the Elites, members of this group attribute their wealth to other factors beyond education, such as through money and positions of power.

In fine, the challenge facing the provision of affordable housing in Lagos ranges from high cost of building materials and land price, to inconsistent management policies, among others. These challenges affect not only the private developers but also the government, part of which would be looked into in the next topic.

2.2 Effects of Government Policies and Laws on Housing in Lagos State

There have overtime been several measures taken by the Government against this constraint. The Federal Government for instance in 1991 launched the National Housing Policy to serve as a palliative measure to ensuring better housing for Nigerians. Also is the Nigerian National housing fund Decree no 3 of 1992 is an instrument formulated to give leverage to housing delivery. [9]

The alarming level of urbanization of the city has led to an acute shortage of affordable housing, thus necessitating the intervention of the Lagos State Government. In order to make housing affordable, governments and / or her agencies have embarked on various policies and programmes. These include: rent control, low cost housing scheme, sites and service scheme, amongst others.

The experience is different in other parts of the world. Germany, Switzerland, United Kingdom among others have shown considerable shift in housing policy, with special focus on rental housing. Precisely, recent government of the United Kingdom and private investors have both explored options like Rent to buy, Shared ownership, Stair casing amongst other rental variants as means of providing housing for its growing population. [10]

Fairly enough, the Lagos state government has over the years embarked on affordable housing schemes and the most successful of all was the LSDPC Jakande housing estate, first of its kind, which was done during the governorship tenure of Alhaji Lateef Kayode Jakande between 1979 -1983.[11] Even though many of them today are in deplorable state, they still serve residents who range from both the working class to the upper-middle class.

Another good example is the Lagos Home Ownership Mortgage Scheme (Lagos HOMS) which was an affordable housing initiative by the former Governor of Lagos, Mr Babatunde Raji Fashola, which is still a legacy of Former late Governor, Lateef Jakande. During a press briefing in 2013, Gov. Fashola told his audience that affordability meant the government would ask the people to pay equity of 30% of the cost of any unit they chose, and the remaining balance was to be spread over the next 10 years. [12]

There is also the proposed Atlantic project as earlier printed out which is currently being built on 10 million square meters of land reclaimed from the Atlantic Ocean and protected from rising sea tides by an 8.5km wall dubbed the Great Wall of Lagos. Once complete, it will comprise housing blocks for 250,000 people, a financial district, and private water and power.

At the commissioning of two LAGOSHOMS in Lekki Phase II and Iponri areas of Lagos, which comprises of 216 homes for prospective residents, the 15th Governor of the State in his speech was reported to have said:

“I want to encourage capable investors to join force with us in reducing the housing deficit in this state. I seize this opportunity to assure investors, both foreign and local, of the State government willingness to provide unencumbered land for Housing development on the basis of mutually agreed terms in the areas of specification of houses to be delivered on duration

I want to assure us all that the State government will not rest on its oars. We will utilize all resources at our disposal to continue to build more homes”. [13]

Notwithstanding the various efforts of the government, commensurate result is yet to be observed in improving the housing stock and ameliorating the problems of housing affordability.

While these soluble gestures are commendable, a lot more is still expected from the State. As the wealthiest State and major economic center of the country, providing housing that caters to the lower rung of society is an essential duty. Until this is done, a geopolitical framework for inclusive housing for other states within Nigeria may not be realistic.

2.3 Land Acquisition and Home Financing in Igando

From time being, the residents of Igando acquire Land first before building on it their intended purpose. This acquisition could be purchased or rather received as a gift by the owners which is even more rampant than the former. And, this was before the year 2000. [14]

Consistently sequel to the rise in population via settlements of some non-indigenes and visitors who got attracted to the civilization of the city, land acquisition began to become a subject of enterprise almost completely.

From this time, little can be said about Non-Governmental financing of homes in the community other than it being privately and personally purchased or rented by the one in need of it.

The government however have done well in financing homes for the residents through housing schemes and policies.

Governor Babajide Sanwo-Olu on the 28th of March, 2021 commissioned a 492-flat housing project, named after the first civilian governor of the state, Lateef Jakande, in Igando, Lagos. The project started in 2012 under the Home Ownership Scheme of the administration of ex­Governor Babatunde Fashola, but was abandoned for four years. There is another one larger and more units than the above situated around Egan to house more occupants in an attempt to reduce house deficit in the locality. [15]

2.4 Challenges Affecting the Acquisition of Affordability in Igando

The problem of land acquisition and home financing in Igando area cannot be differentiated from the challenges generally faced in the State. Many of the challenges earlier discussed are also apparent in the case of Igando especially the problem of population and scarcity of healthy lands. Most of the available lands are either available for resale or the swamp lands on which building attempts demand a lot and or risk preparation ahead of flooding disaster.

The issue with population began to be a gradual thing across Lagos as more and more visitors flood in for settlement. This in a good way also give the city, Igando, the prominence and a resounding position amidst civilization. Following the establishment of the Lagos State University in 1984 and its consequent admission sessions in later years, outsiders even before the indigenes of the land spread out to acquire apartment rents for hostels and gradually the city become flooded with human beings resulting to land and home acquisition a competition.

Apart from the foregoing, a major constraint to the affordability and acquisition of homes and land are the dreadful acts of the so called Omo Onile (Local vendors) who have been a timely topic in the question of owning a land or home in the city.

This people have been responsible for the snatching and grabbing of lands from rightful owners and then resell to another clients, careless of what harm and danger it may cause or graduate to. Several attempts have been made to nip this cynical acts to the mud but to no avail, and therefore, instill fear and skepticism in the minds of potential purchasers and leaseholders of lands and homes in the land.

More will be discussed about the Omo Onile in particular in the next topic.

2.5 Attitudes of the Land Owners 'Omo Onile' (Local vendors) towards Housing Affordability in Igando

The issue of Local Vendors (Omo Onilé) hijacking landed properties through any force have been a challenge for long. Despite efforts such as digitization of land records and criminalizing the actions of omo-onile made, the challenge is yet to be resolved.

Omo Onile (i.e The Local Vendors) claims to being the indigenous residents of communities in Lagos are not an entirely recent phenomenon. However, they have become more pronounced with the rapid expansion of the Lagos metropolis. Some Omo Onile claim the right to sell and collect payment, compensation, rents, and taxes from those they consider tenants, non­indigenes, or settlers. These Omo Onile operate like land grabbers, using force, deception, and intimidation to gain access and control over increasingly scarce land in the particular area.

Igando is no exception in this menace. Particularly to Igando, the common practices of the Omo Onile include selling the same parcel of land to multiple buyers and encroaching on land acquired legitimately by others. In other cases, they make it difficult for the land buyers to take possession of their property after purchase by demanding illegal payments and threatening or attacking construction workers at building sites.

This is often done when the demanded compensation or illegal taxes are not met as suited. At any point of construction or reconstruction on the purchased land, just like a vulture has its way to find the corpse to where it is left undisposed, so is how these local vendors appear on the sites to disturb the workers from progress. It is claimed that they sometimes engage in voodoo to spiritually attack the purchaser or client who fails to satisfy them or directly is just the victim of their heartless plan and act to force him away and make it easier to execute their plots.

From the information gathered, many landlords have suffered from these sets of people just to have a dwelling personally financed by themselves.

One of the Landlords said:

'I was just lucky to always have them pity me at any time I attempt upgrading our house. The last time I fenced and gated the compound, I had to beg them for N2500 which seems miraculous from God'.[16]

By implication, these cynical gestures are fierce contributions toward aggravating tensions, to feature conflicts between landowners, buyers, and private investors.

These illegal activities increasingly pose a problem to urban development, peace and security, and sometimes lead to heavy losses by local and foreign private investors. No one is ready and willing to lose all he intended investing on, talk less of a home hoping to be place of rest then becoming a even more cumbersome burden on him.

2.6 Conclusion

In conclusion, it has been unveiled that from the time Land and Homes acquisition became a competitive struggle, there has been emergence of both natural challenges and manmade problems resulting to deeper menace on the people and society. It becomes seemingly from all discussed above that only Government's intervention could save the community from unaffordability of lands and homes.

Notes and References

1. [Olawale, S.B, Lawal, A., Alabi, J. O. (2015) “Nigeria Housing Policy: Any Hope for the Poor?”, American Research Journal of Humanities and Social Sciences Volume 1, Pp. 29-35
2. Omirin, M.M. (1998). Land Accessibility and Low Income House Building Activity in Lagos. Lagos Journal of Environment Studies, 1(1), 76-92.
3. Agbola, 1998; Benjamin, 2000; Afon, 2000; Aribigbola, 2000.
4. Enisan G., Effect of Accommodation Pressure on Housing Affordability in Ikeja, Lagos, Nigeria Department of Urban and Regional Planning, Federal University of Technology, Akure, Ondo State, Nigeria FUTY Journal of the Environment Vol. 11 No. 1 November, 2017
5. AanuAdeoye,https://www.aljazeera.com/features/2019/6/2/in-lagos-finding-a-home-to- rent-is-an-impossible-mission, retrieved 15th, July, 2021.
6. Lagos Population 2020. (n.d.). Retrieved July 22, 2020, from https://worldpopulationreview.com/world-cities/lagos-population
7. Aanu Adeoye "Housing shortages, a lack of regulation and gender discrimination are at play, so what's the solution?" 2 Jun 2019. https://www.aljazeera. com/features/2019 /6/2/in-lagos-finding-a-home-to-rent-is-an-impossible-mission
8. James.G.Senibi, Olufolajimi.O.Akinboboye, Olumide. O.Ogeye "Redefining Affordable Housing: A Sustainable & Measured Approach to Meeting the Housing Demands in Lagos" VOLUME 09, ISSUE 07, JULY 2020 https://www.ijert.org/ redefining- affordable-housing-a-sustainable-measured-approach-to-meeting-the-housing-demands- in-lagos
9. Agbola, T. (1998). The Housing of Nigerians: A Review of Policy Development and Implementation, Research Report No 14, Ibadan, Development Policy Centre.
10. [K.B Lawal (M.Sc.),ASSESSMENT OF THE CHALLENGES FACING RENTAL HOUSING IN LAGOS, NIGERIA, Department of Estate Management, University of Lagos, N.D]
11. Salau, G. (2017, March 5). Lagos: Still grappling with affordable housing for low-income earners.https://Guardian.ng/Sunday- Magazine/Lagos-Still-Grappling-with-Affordable- Housing-for- Low-Income-Earners/].
12. Ojo Akinloye, Traore Karim, & Longe, O. (2017). Africans and globalization linguistic, literary, and technological contents and discontents. Lanham: Lexington Books.
13. Housing deficit: Sanwo-Olu seeks foreign, local investors on affordable housing schemes, January 27, 2021, Vanguardngr.com, https://www.vanguardngr.com/2021/01/ housing-deficit-sanwo-olu-seeks-foreign-local-investors-on-affordable-housing- schemes/amp/
14. Interview with A, Arowosadini of Igando Central Mosque, Age 90, at his residence, 28th, July, 2021.
15. https://www.lagosppa.gov.ng/sanwo-olu-commissions-492-flat-housing-estate-in- igando-lagos-state/
16. Interview with Mrs B, Age 56, at home residence, 25th, July, 2021.

CHAPTER THREE ISLAM AND HOUSING AFFORDABILITY

3.0 Introduction

Housing affordability is a social problem to which Islam has provided solution for. Thought several measures like Mudarabah, Musharakah, Zakat and Waqf, Muslims can be saved from this pandemic.

3.1 Islamic Provisions on Housing

It has been established in our previous chapters that housing is an important basic need in human life and society. In Islam, Housing is classified as an element of needs or as human Daruriyyat needs. By Daruriyyat we mean the protection of religion (Ad-Deen), life (An-Naf s), property (Al-Mal) and intellectual (Al-Aql) for Muslims.[1]

With the existing pace of globalization and technological advancement, Islamic financing is growing rapidly globally. Indeed, like other forms of financing, residential mortgages can also be financed using either conventional or Islamic financing.

There has actually been little attention given to studying selection criteria for Islamic Home Financing. And it was found that found that Shariah principle, fast and efficient services, price, bank reputation and terms and conditions of product flexibility are the five most important factors considered by customers in choosing Islamic mortgages.

Assessing the submission of Hamid on Islamic financing, he reveals that;

"Undoubtedly, the Islamic model of mortgage financing is not widely known as most banks offer the conventional residential mortgage financing. Islamic mortgages are therefore becoming popular in the world especially amongst the Muslim faithful. Indeed, their preference for Islamic mortgages is primarily because of the dual benefit of, being able to own a home through financial means which agree with one's religious beliefs".[2]

The Islamic mortgage contract is derived from the elements of general Islamic contracts as the Qur'an does not mention the mortgage contract explicitly. The Qur'an, however, contains many rules and principles on contracts in general, and these are applied to create a mortgage contract based on Islamic principles.

Indeed, the Qur'an permits any kind of contract as long as the terms of the contract do not contradict basic Qur'anic rules, especially the one about usury (Riba), which is strictly prohibited. Based on the Qur'anic analogy, an Islamic contract has the same general elements as the English contract, such as offer, acceptance, the complete satisfaction and consent between the parties (the meeting of minds) and the extreme importance of mutual fulfillment.

Let us quickly look into Qur'an 30:39:

"Whatever you pay as interest so that it may increase the wealth of people does not increase in the sight of Allah. As for the Zakah that you give, seeking with it Allah's good pleasure, that is multiplied manifold." (Qur'an 30:39)

We can also as being forth Allah's sayings thus:

O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. (Qur'an 4:29)

Allah has explained in clear terms the condemnation of Ribä (usury) and it is the underlying difference as well as vice attached to the conventional home financing available other than the one provided by Islam.

In more extensive term, Qur'an 2:275-281 reads:

Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah . But whoever returns to [dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein. Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever. Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve. O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers. And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged. And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew. And fear a Day when you will be returned to Allah . Then every soul will be compensated for what it earned, and they will not be treated unjustly. (Qur'an 2:275-281)

And the statements of the Prophet (Allah'd blessings and peace be upon him) thus and other rigorously related authenticated Hadith:

“The Messenger of Allah (Allah bless him and give him peace) cursed whoever eats of riba, feeds another with it, writes an agreement involving it, or acts as a witness to it.” (Sahih Muslim 4177)

Justice Muhammad Taqi, a Mufti and a renowned scholar added this:

The concept of riba was widely recognized among the addressees of the Holy Quran, and it is that concept which is reflected in the legal definition provided for riba either in the hadith or in the later literature of Islamic jurisprudence. According to this definition, any transaction of loan where the payment of an additional amount on the principal is made conditional to the advance of such a loan is called riba. [3]

As an intervention to nip in the bud the activity of riba, Islamic banks are using Murabaha and or Musharakah for trade financing. A Murabaha is a sale on a cost plus basis where payment (of the original price and the mark up) is deferred to a later date. Musharakah is funding by two or more parties for project development. In this case, losses will be shared based on the contributing capitals and profits may be shared according to the pre-agreed ratio by the partners. For home financing, Ijarah wa Iqtina is used in which the bank will become a lessor and the customer the lessee, and after the full payment of the rent as agreed, the property will be fully transferred to the customer. [4]

Musharakah is a partnership arrangement in Islamic finance in which profits and losses are shared. Musharakah is frequently used in the purchase of property and real estate, in providing credit for investment projects, and to finance large purchases.Types of Musharakah -The Partnership Jump Boards. Shirkat-ul-Mulk: Joint ownership of two or more persons in a particular property. Shirkat-ul-Aqd: A partnership affected by mutual contract. It can also be translated as a joint commercial enterprise.[5]

Outlined above are the Islamic provisions for financing homes and property against the conventional provisions available.

3.2 Effects of Non-Islamic Provisions and Measures on Housing Affordability in Igando

In Nigeria, property registration is a major constraint in mortgage creation thus despite a gaping housing deficit of 17 million units, there are only 50,000 registered mortgages in the country. In 2017, the Presidential Enabling Business Environment Council (PEBEC) noted that property registration requires almost twice the cost, time and procedures as other countries. [6]

The identified factors militating against housing provision in Nigeria include inadequacy home financing, high cost of building materials, problem of land acquisition, unfavourable land policy, lack of infrastructures (physical and financial infrastructures), etc. However, the major obstacle that hinders the access of average Nigerians (the low income) to adequate homes is lack of finance. Almost equally, Olusola et al. identified lack of soft loans as one of the major obstacles against housing production in Nigeria.[7] And the ability of a home buyer to get enough funds for the house acquisition determines the success of the acquisition.[8]

Meanwhile, in Nigeria, house loans are based on Riba. Although Islamic finance is practiced in Nigeria, it is still in its infancy stage with little public awareness. Many Muslims have no knowledge of Islamic finance and as such deters them from embracing the Islamic finance provisions as pinpointed at the preceding submissions of this topic.

As expected, the introduction of the Non-Interest (Islamic) Microfinance Banks in Nigeria is expected to engender a wave of healthy competition in the microfinance industry which will bring about a possible reduction of interest rates. However, the case of Igando is not safe from the above problem and has in great amount affected the Muslims and Non-Muslims altogether in acquiring home or land for shelter.

Quite known that the evolution of Islamic Banking or Financing policy is yet to circulate among the average Muslim adherents in Igando, it has greatly affected the affordability rate. The conventional modality on the other side which appreciates Ribä (usury) is another unapproachable option for the Muslims. This doesn't mean some Muslims do not either consciously or unconsciously embrace the Interest based loan, which of course even is an added problem to the Ummah.

The Unaffordability of homes and lands deepens as the only hope and opportunity to relieve the interested persons of the stress and burden of additional rate is almost unrealistic in the community. The policy is only allowed but not adopted to replace the conventional modality thereby leaving it a choice and at that made it an unrealistic option among the potential mortgagers to their potential lenders. And as such resulted to the problems and menace evolving and this has been discussed under the challenges affecting the affordability and as well the almost unending heartbreaking activity of the local vendors.

3.3 Expected Attitudes of a Muslim in Housing Affordability

Every individual, man, and woman, Muslim and non-Muslim are entitled under the Shari'ah law to the ownership, possession, enjoyment and transfer of property, a right which must be respected and safeguarded by his fellowmen and the State.[9] In other words, ownership of Land and home is a right recognized in Islam and ought to be enjoyed by every sector of the society irrespective of creed, colour and race.

As a matter of urgency, the need to finance affordable housing arises since it helps secure the health, personal well-being and quality of life of all Nigerians. The objective of this research is to examine the factors that hinder the willingness of people to accept Islamic home financing in Nigeria in the hopes that financial institutions will consider them when designing products and policies.

The attitudinal responsibilities of a Muslim, towards affordable housing, homes and lands is well applicable to the two parties; the House Financer or Mortgagor and the needy or receiving party. As for the latter, firstly be noted that whatever form of lending, loan or mortgage, that requires profit on money alone is highly prohibited, therefore should not engage in it at all. It is thus expected that:

a) Before attempting to provide or embrace a mortgage for housing, a Muslim should understand the unislamic status of the conventional loans. It cannot be advisable to risk disobeying the dictates of Allah and still become vulnerable to financial bankruptcy or forfeiture of the intended house when the interest rate turns an overwhelming burden on the neck. There's no excuse for ignorance in this case since it is expected that an observant Muslim should make consultations before embarking on anything on the stance and position of Islam about it.
b) A Muslim is the helper of another Muslim and such assisting one another to acquire or afford a house is indeed a huge relief of stress which of course comes with reward. This may come in light of Sadaqah or Waqf. Sadaqah and Waqf are two great measures towards poverty alleviation within the Ummah and this shall be brought to evaluation in the forthcoming chapter.

As for the Mortgagor, when compliant with Sharia law as expected, the problem of conventional mortgages can be solved by either making serious awareness, informing the Muslims in the community of the good and beauty of Islamic mortgage since it doubles as a reward to inform the Ummah of the glad tidings and as well assisting them in owning a house easier and free of interest as opposed to the conventional. Also, the intended may also attempt purchasing the house and sell it back to the mortgagor or borrower in one of the following ways: [10]

(a) Through Installment where the mortgage provider sells the property at a higher price to the homeowner under an installment plan, and have them pay a contribution toward the principal balance of the home each month until it is paid off in full.
(b) Through an arrangement where the home owner “rents” the property while paying down the principal and gaining home equity gradually. The rent price is typically established by looking at comparable homes in the area where the subject property is located. When an important amount of the house value has been paid down, the tenants and potential home owners buy the property outright with cash.

The home buyers build equity in the home and can use that money should they need to sell the house before the lease is paid off. Any equity from a sale belongs to the mortgage holder. If the home has declined in value at the time of sale, the owner and lender negotiate a payment from the home owner to satisfy the loan.

With the above enumerated attitudes and responsibilities, housing affordability for Muslims could be a thing of the past if it has been in play for long.

3.4 An Evaluation of Zakat and Waqf as Solutions to Housing Affordability in Igando

In Islam, there is an opportunity to help the poor and needy meeting their housing needs through Zakat and Waqf. These two are most important socio-economic tools aimed at equitable distribution of wealth among the Ummah. They are Islamic poverty alleviating tools, described as a veritable tool to solve the infrastructure deficit and improve the social wellbeing of the citizenry.

Zakat is a compulsory act of almsgiving by those that fulfil the requirements as set by the Shariah.

The Qur'an reads:

Alms are for the poor and the needy and those employed to administer the (funds); For those who hearts have been (recently) reconciled (to the truth), for those in bondage and in debt, in the cause of Allah, and for the wayfarer; (Thus it is) ordained by Allah, and Allah is full of knowledge and wisdom (Quran, 9:60)

Waqf, is a perpetual charity donation, is an act that is highly encouraged. The Quran contains verses that encourage Muslims to practice waqf. For example in the Quran:

"By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well". (3:92)

The two; Waqf and Zakat are poverty alleviation tools in Islam which have been described as a veritable tool to solve the infrastructure deficit and improve the social well being of the citizenry.

Professor Lai Olurode observed that Nigerians have failed to exploit the tools for poverty reduction in the polity.He said:

“This part of the world, we are ignorant (of Zakat particularly). The theory is there, but the practical is in deficit. There's no way to sustain Zakat as a key tenet of Islam other than to practice it. Muslims are rich, but we are very poor. That's a paradox. We are here to see how we can reconcile our irony of rich but poor. We want to take action on how to invest in education, tackle endemic poverty and bridge the gap between Waqf and Zakat deficit.” [11]

He added that “Waqf has worked perfectly in many countries of the world. It is currently working in Indonesia, Thailand, Sudan, Turkey among others,” he stated. He called for the enforcement of Waqf laws and establishment of a National Board of Waqf Administration, adding that the Muslim majority states should consider it in their developmental programmes.

According to the Chairman of Jaiz Zakat and Waqf Trust Foundation, Imam Abdullahi Shuaib, expressed optimism that the Nigerian constitution recognises the operation of Waqf. He said;

” Waqf derives legal backing from Sections 262 (1), 272 (2), 39 (1) paragraph 9, 2nd Schedule part 2. Section 41 of the Land Use Act of Nigeria".

Impressively, these sections of the constitution also allows for the Sharia Court of Appeal to set up in any state that wishes to. The experts in the field of Islamic endowment who spoke at the University of Lagos Muslim Community (UMC) Quarterly Public Lecture, said;

"The tools are designed for the socio-economic development of both the Muslim and non-Muslim communities and therefore should be wholly adopted by Nigerians. It was agreed that Waqf and Zakat are instrumental in funding sophisticated community empowerment initiatives and has the potential of solving many of the present day challenges".[12]

However, the goal of zakat is not different from Waqf and examining the house unaffordability in Igando, if these should be implemented with strategic means, the problem of housing affordability should be solved in decades to come.

3.6 Conclusion

This section presents the relationship between housing provisions and Islam thereby bringing forward the measures and strategies through which the problem of housing affordability can be nipped in the bud.

Notes and References

1. Sinha, I. B. (1978). A solution to the problem of low-income group housing in developing countries by use of prefabricated system. Housing problems in developing countries. Proceedings of the IAHS International Conference, University of Petroleum and Minerals, Dhahran, 2. New York, NY: John Wiley & Sons.
2. Hamid, A., & Masood, O. (2011).Selection criteria for Islamic home financing: a case study of Pakistan. Qualitative Research in Financial Markets, 3(2), 117 - 130.
3. Usmani, Muhammad Taqi (Justice Mufti). Contemporary Fatawa. Karachi: Idara-e- Islamiat, 2001. According to scholarly consensus, this ruling applies equally in a fiat currency environment. For further reading, Mufti Taqi Usmani's “Text of the Historic Judgment on Interest” provides excellent responses to common arguments in favor of commercial interest; the entire text is available at http://www.albalagh. net/Islamic_economics/
4. Aminat Titilayo Ajetunmobi&Norhazlina Ibrahim,ISLAMIC HOME FINANCING IN NIGERIA in the Journal of Islamic Economics Banking and Finance, December 2016,DOI:10.12816/0050987, P.226
5. (https://www.proshareng.com/news/Islamic-Finance/Nigerian-Islamic-Housing- Finance--Expert/56347)
6. Lotus Capital Investment, "Legal reforms set to boost the market for Islamic mortgages" in IFN Monthly Article on Nigeria: August 2018 Issue, November 6, 2020
7. Olusola, K.O; Aina, O.O. and Ata, O., “An appraisal of the Suitability of Laterite of Urban Housing in Nigeria”, Proceedings of the Faculty of Environmental Design conference O.A.U. Ile-Ife. (2002), 168-174
8. Ogedengbe, P.S. and Adesopo, Ayo A. “Problems of Financing Real Estate Development in Nigeria”, J. Hum. Ecol, 14, (2003), 425-431
9. Muhammad Hashim Kamali, "The Limits of Power in an Islamic State," Islamic Studies Quarterly Journal, Vol. 28, Islamic Research Institute, IIU-Pakistan, (1989), p. 344.
10. Khadija Khartit "Islamic Mortgage 101- What do US Muslims need to know before buying a home?" Nov.23,2020, https://www.linkedin.com/pulse/islamic-mortgage-101- what-do-us-muslims-need-know-before-khartit
11. https://m.guardian.ng/features/friday-worship/how-waqf-zakat-can-boost- infrastructural-needs-of-nigeria/
12. https://m.guardian.ng/features/friday-worship/how-waqf-zakat-can-boost- infrastructural-needs-of-nigeria/

CHAPTER FOUR CONCLUSION

4.0 Introduction

Conclusively, this section wraps up the entire work, given in summary all that has been discussed and analysed. It follows the suggestions and recommendations to note of ahead of necessary amendments and modifications.

4.1 Summary

Housing is undeniably a necessary need in a man's life and it's unaffordability poses a serious problem to the society. In Islam, the need for shelter is highly protected among others and can only be best achieved through financial aids with compliance to the dictates of Islam.

The opening section, which is the introductory part introduces the work to us, outlining the methods and scopes with which the work will be conducted.

The first chapter of the book briefly takes us back to the origin of Islam in Nigeria, Lagos and Igando- which is the area of study. It was realised that the religion has been in existence in Igando specifically since early 20th century. With the aid of elder Muslim indigenes of the land, it was gathered that rarely or not at all can one accurately guess its inception in the land. The chapter also describes the attitude and conducts of the people of Igando as related to financial activities.

The next chapter diverts to the history of housing in Lagos state with certain challenges and hitches affecting its affordability by residents in the state. Government policies, laws, rules and regulations which has been brought up to regulate and curtail housing among the potential seekers were revived and analysed. It was reminded in the chapter of how past governors and the current, Governor Sanwo Olu took brilliant steps to build and commission government constructed houses at strategic places for housing affordability. Some phenomena like flooding disaster, the local vendors attitude especially were revealed to have been major problems affecting land and house acquisition in Igando.

Chapter examines the provisions of Islam to housing affordability and workable solutions to its unaffordability. It refers to Zakat, Waqf, Mudarabah, Musharafah among others as poverty alleviation measures and tools in Islam which can best replace the conventional mortgage or loans in major practice in Igando.

Chapter four, of course the last chapter concludes the entire work with summary, outlines suggestions and recommendations for possible amendment to the arising loopholes in hosimg affordability in Igando and to the Muslims residing in the community.

4.2 Suggestions and Recommendations

Suggestions and recommendations are not farfetched from what has been discussed so far on the foregoing chapters. The following might be useful:

1. Zakat and Waqf authorities should consider collaborating thus, enhancing their financial and technical capabilities to handle housing development projects. To this end, further interpretation of the relevant Shariah rulings on the permissibility of such a collaboration, distribution of risks and responsibilities, and the resulting incomes are required [1]
2. Muslims in Igando specifically can have a residential forum through which they get to realise and identify those with housing constraints, thereby coming together to find a solution to their burden.
3. More research exercises can be done in the community of Igando as relating to house matters.
4. Government of the state should consider adopting Islamic finance system in replacement for the conventional mortgage
5. Public awareness is very important in selling any product. In order for people to go for a product, they must have knowledge of it. In Nigeria, there is little awareness of Islamic banking products which may hinder their adoption and since people are only aware of mortgages as it is the common type of financing, massive awareness program and campaigns can be embarked upon to keep the people and society abreast of the beauty and virtues in Islamic finance systems. [2]

4.3 Conclusion

This section has been able to give in summary, all the foregoing researches and explanations in the role of Muslims to housing affordability in Igando. It thus present a suggestive remark to the reader or capable authorities to ameliorate house acquisition processes and systems.

Note and References

1. Khairuddin Abdul Rashid,Meeting housing needs of the poor and needy Muslims through Zakat and Wakaf, article in PLANNING MALAYSIA • November 20
2. Aminat Titilayo Ajetunmobi&Norhazlina Ibrahim,ISLAMIC HOME FINANCING IN NIGERIA in the Journal of Islamic Economics Banking and Finance, December 2016,DOI:10.12816/0050987, P.234

BIBLIOGRAPHY

Publication

1. AanuAdeoye,https://www.aljazeera.com/features/2019/6/2/in-lagos-finding-a-home-to- rent-is-an-impossible-mission, retrieved 15th, July, 2021.
2. Aanu Adeoye "Housing shortages, a lack of regulation and gender discrimination are at play, so what's the solution?" 2 Jun 2019.
3. Agbola, T. (1998). The Housing of Nigerians: A Review of Policy Development and Implementation, Research Report No 14, Ibadan, Development Policy Centre.
4. Aminat Titilayo Ajetunmobi&Norhazlina Ibrahim,ISLAMIC HOME FINANCING IN NIGERIA in the Journal of Islamic Economics Banking and Finance, December 2016,DOI:10.12816/0050987, P.226
5. Enisan G., Effect of Accommodation Pressure on Housing Affordability in Ikeja, Lagos, Nigeria Department of Urban and Regional Planning, Federal University of Technology, Akure, Ondo State, Nigeria FUTY Journal of the Environment Vol. 11 No. 1 November, 2017
6. Hamid, A., & Masood, O. (2011).Selection criteria for Islamic home financing: a case study of Pakistan. Qualitative Research in Financial Markets, 3(2), 117 - 130.
7. Housing deficit: Sanwo-Olu seeks foreign, local investors on affordable housing schemes, January 27, 2021, Vanguardngr.com, https://www.vanguardngr.com/2021/01/ housing-deficit-sanwo-olu-seeks-foreign-local-investors-on-affordable-housing
8. James.G.Senibi, Olufolajimi.O.Akinboboye, Olumide. O.Ogeye "Redefining Affordable Housing: A Sustainable & Measured Approach to Meeting the Housing Demands in Lagos" VOLUME 09, ISSUE 07, JULY 2020 https://www.ijert.org/redefining- affordable-housing-a-sustainable-measured-approach-to-meeting-the-housing-demands- in-lagos
9. K.B Lawal (M.Sc.),ASSESSMENT OF THE CHALLENGES FACING RENTAL HOUSING IN LAGOS, NIGERIA, Department of Estate Management, University of Lagos, N.D
10. Khadija Khartit "Islamic Mortgage 101- What do US Muslims need to know before buying a home?" Nov.23,2020, https://www.linkedin.com/pulse/islamic-mortgage-101- what-do-us-muslims-need-know-before-khartit
11. Khairuddin Abdul Rashid,Meeting housing needs of the poor and needy Muslims through Zakat and Wakaf, article in PLANNING MALAYSIA • November 20
12. Ogedengbe, P.S. and Adesopo, Ayo A. “Problems of Financing Real Estate Development in Nigeria”, J. Hum. Ecol, 14, (2003), 425-431
13. Ojo Akinloye, Traore Karim, & Longe, O. (2017). Africans and globalization linguistic, literary, and technological contents and discontents. Lanham: Lexington Books.
14. Olawale, S.B, Lawal, A., Alabi, J. O. (2015) “Nigeria Housing Policy: Any Hope for the Poor?”, American Research Journal of Humanities and Social Sciences Volume 1, Pp. 29-35
15. Omirin, M.M. (1998). Land Accessibility and Low Income House Building Activity in Lagos. Lagos Journal of Environment Studies, 1(1), 76-92.
16. Salau, G. (2017, March 5). Lagos: Still grappling with affordable housing for low-income earners.https://Guardian.ng/Sunday-Magazine/Lagos-Still-Grappling-with-Affordable- Housing-for- Low-Income-Earners/]
17. Sinha, I. B. (1978). A solution to the problem of low-income group housing in developing countries by use of prefabricated system. Housing problems in developing countries. Proceedings of the IAHS International Conference, University of Petroleum and Minerals, Dhahran, 2. New York, NY: John Wiley & Sons.
18. The growth of Islam in pre-colonial Igbomina / Adesina Yusuf Raji.In: Journal of Muslim Minority Affairs: (1999), vol. 19, no. 2, p. 211-221.
19. Hakeem,” Islam and chieftaincy titles in Lagos Island since 1775” an unpublished thesis submitted to the department of Religions, Lagos State University, and Ojo, 2002. p. 52.
20. Timothy Nubi,HOUSING FINANCE IN NIGERIA NEED FOR RE-ENGINEERING, 2008,https://www.researchgate.net/publication/242753827
21. Usmani, Muhammad Taqi (Justice Mufti). Contemporary Fatawa. Karachi: Idara-e- Islamiat, 2001. According to scholarly consensus, this ruling applies equally in a fiat currency environment.

Internet

https://en.m.wikipedia.org/wiki/Igando

https://www.emerald.com/insight/content/doi/10.1108/IJSSP-11-2018-0208/full/html

https://m.guardian.ng/features/friday-worship/how-waqf-zakat-can-boost-mfrastructural- needs-of-nigeria/

https://www.google.com/url?sa=t&source=web&rct=j&url=https://worldpopulationreview.co m/country-rankings/total-fertility-rate&ved=2ahUKEwiVscyU8- LyAhVq7OAKHe6dD40QFnoECCIQAQ&usg=AOvVaw1-ayqfX1mQbV1 CaQfvnMAo

Interview

1. Interview with A, Arowosadini of Igando Central Mosque, Age 90, at his residence, 28th, July, 2021.
2. Interview with Mrs B Age 56, at home residence, No 4, 25th, July, 2021.
3. Interview with C, Current Chief Imam Igando (2021),Age 48, 20th, July, 2021.
4. Interview with A, Arowosadini of Igando Central Mosque, Age 90, at his residence, 28th, July, 2021.
5. Interview with C, Current Chief Imam Igando (2021), Age 48, 20th, July, 2021.

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