Origin/ History of Izala Muslim Sect - Pdf Download

SHEIKH ISMAILA IDRIS (1937-2000)

THE FOUNDER OF IZALA MOVEMENT IN NIGERIA

Izala Society, formally Jamaʿat Izalatul Bid a Wa Iqamatis Sunnah (Society of Removal of Innovation and Re-establishment of the Sunnah), also called JIBWIS, is an Islamic movement originally established in Northern Nigeria to fight what it sees as the bid’a, (innovation), practiced by the Sufi brotherhoods. It is one of the largest Islamic societies in Nigeria, Chad, Niger, and Cameroon.

Izala was established in 1978 Jos, at Nigeria by Sheikh Ismaila Idris (1937-2000), "in reaction to the Sufi brotherhoods", specifically the Qadiri and Tijan Sufi orders.

ACCORDING TO RAMZI AMARA,

Today the Izala is one of the largest Islamic societies not only in Northern Nigeria, but also in the South and even in the neighboring countries (Chad, Niger, and Cameroon). It is very active in Da‘wa (propagation of the faith) and especially in education. The Izala has many institutions all over the country and is influential at the local, state, and even federal levels.
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The group has been called a salafist organization "that embraces a legalist and scripture centered understanding of Islam". David Commins has described it as the fruit of missionary work by the Saudi Arabian funded and led World Muslim League.

"Essential texts" for members of the Izala Society are "Muhammad ibn Abd al-Wahhab's treatise of God's unity and commentaries by his grandsons". Ibn Abd al-Wahhab was the founder of the Wahhabi mission, the official Islamic interpretation of Saudi Arabia. He saw Sufism as rife with idolatry (shirk). The Izala Society has been labeled as infidels by Islamist group Boko-Haram, due to their willingness to work with the Nigerian government. Researchers have identified Izala as a fundamentalist group which shares many theological views with the deadly Boko-Haram. It has been accused of being responsible for violent protests. The rise of Izala in the 1980s heralded the radicalization of Northern Nigerian society.

The Jamaʿat Izalatul Bid ʿa Wa Iqamatis Sunnah (J.I.B.W.I.S) known as Izala was established 1978 in Jos, Plateau State, Nigeria by Sheikh Ismaila Idris Ibn Zakariyya. The organization was studied in academia within the context of Islamic reform movements in West Africa as well within the context of Sufi and Anti-Sufi struggle over space in the religious field. Izala was (and still being) connected by Muslims and even non-Muslims to Sheikh Gumi (1922-1992) the “father” of reform in post-colonial Northern Nigeria. In fact, Sheikh Idris was the founder and architect of Izala and an important part of the history of the movement is related to his person. This is an attempt to give a short overview about his life and work.

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Sheikh Idris was born 1937 in Gwaskwarom, nowadays in Bauchi State. His grandfather belongs to Jahun tribe (Fulani), originally from Kano State and came with the family to settle in Bauchi. Like Many Fulani they were herdsmen who looked after their cattle. Sheikh Idris’ father, Idris Zakariyya, was an Islamic scholar, imam, and preacher in his community. The first education of the Izala founder was with him. Reciting of the Qur’an and reading of classical books of fiqh (Islamic theology) were part of this education. Since his childhood Sheikh Idris was more attracted by books than any other thing and he was thirsty of knowledge. At the age of fifteen, the Sheikh met other Islamic scholars in Bauchi in order to learn more about Islam. Among his teachers were Sheikh Mai Dajin, Sheikh Kansurawa, and Muhammed Bello. They thought him Islamic theology as well Arabic language. While learning Islamic Studies, Sheikh Idris worked as teacher in a local government school in Bauchi before he moved to Kano in 1963 to join the prestigious School of Arabic Studies (SAS).

After graduating from there in 1967 he returned to Bauchi as a primary school teacher. He then moved to Kaduna as preacher and primary school teacher under the Jamaʿat Nasr al - Islam (Society for Victory of Islam), JNI. In a further step he joined the Nigerian Army as an Imam. Apart of Fulani language, Sheikh Idris spoke Hausa, English, and Arabic. In the army, Sheikh Idris was transferred to several places because of his views and preaching. After Kaduna he was sent to Ibadan (Oyo State), then Kontagora (Niger State), and to Jos (Plateau State). In the late 1970s the Sheikh was transferred to Potiskum (now Yobe State; belonged to Borno State at that time) before he left the Army and restrict his life to preaching and his activities to the newly established Izala organization by him.

Sheikh Idris ideas and views could be a result of his education by particular Muslim scholars. Mallam Mahmud from Bauchi thought him classical Maliki books like the “Mukhatassar” as well the notion of tauhid (oneness of God). The anti-Sufi tendency of Sheikh Idris could be developed through his two masters Sheikh Abubakar Gumi and Sheikh Hassan Khalil at the School of Arabic Studies in Kano. The Izala founder was concerned about Islam and Muslims. His non-satisfaction with the situation in Nigeria led him to preach and introduce his understanding of Islamic religion. He saw his duty not only in reacting to issues but also to handle them. His decision to join the army during his time in Kaduna was a reaction to a J.N.I. report indicating that a mosque was turned by soldiers to a “beer parlour”. In the army he was appointed to teach soldier’s children, but Sheikh Idris was interested in preaching to people in and outside the barracks in town. In Ibadan the Sheikh served as the Imam of Muslim soldiers. Realizing that they have to pay zakat (alms) from their salaries to officers, Sheikh Idris released a fatwa (legal opinion) condemning this act. Sheikh Idris appeared to many people as “trouble maker” since his first day in Ibadan and his open criticism of the Imam for performing additional practices and recitations after the Zuhr obligatory prayer. Sheikh Idris called the attention of the Imam and the congregation that there is no proof of their practice neither in the Qur’an nor in the Sunnah of the Prophet. Furthermore he invited them to read the book of Usman Dan Fodio Ihya’ as Sunnah (revivalism of the Sunnah). After only three months he was transferred to Kontagora.

Sheikh Idris continued his preaching to soldiers in Kontagora and even people from the town came to listen to him and they even recorded his sermons/lessons. He then suggested establishing a Friday-mosque in the barracks and got the acceptance for this undertaking. The mosque that attracted many people caused problems with the local authorities. A dispute between Sheikh Idris and an Imam from the town a Sufi occurred. The situation escalated and Sheikh Gumi intervened as mediator and organized a meeting between his former student and other local scholars in Kantagora. After the meeting not only the same Imam, but also the Emir of Kontagora left their Sufi orders. Loimeier interprets this incident as a political and religious success of Sheikh Idris in Kontagora.

The next important footstep in Sheikh Idris’ life was his transfer to Jos, the capital of Plateau State. Jos is especially meaningful because of its multi ethnic and religious diversity and it has a symbolic relevance to many Izala people today. Not only the Izala as an organization was born in Jos, but it also succeeded in a milieu where Christianity has a long tradition. Sheikh Idris was under the supervision of Major Alhassan who was warned about the activities and troubles created by the “new comer” in the last stations he passed through. First of all a commitment was made that the Sheikh should not preach in places where a mosque does not exist. Sheikh Idris was in the Rukuda barracks and he started preaching in his residence. After that, he extended his activity to other areas in Jos, especially in private houses provided by owners who were attracted by the preaching of Sheikh Idris (house of Alhaji Lawal Mai Suga, house of Alhaji Garba Pasali). The preaching activities were also extended to other areas of the town Dogon Dutse for e.g. He attracted more and more people especially among the Tijanis, the dominant Sufi brotherhood in Jos. As in other places, there was attempt to transfer Sheikh Idris to Borno State but it failed. The Sheikh was successful in establishing a network of followers. That was the basis to establish an organised body. It is not clear if Sheikh Idris resigned from the Nigerian Army or if he was dismissed, but it is a fact that he left his job to form the Izala organization in 1978.

Sheikh Idris was a person of protest and rebellion throughout his life. He was opposed to many problems in the army and outside of the barracks. He was under the supervision of the Nigerian Security Service and was interrogated and jailed in several occasions. Sheikh Idris was outspoken and more open to criticize Sufis and Sufism. He was the first scholar who took the controversial book Al-Aqida as-Sahiha (1972) of Sheikh Gumi and preached with it at Ahmadu Bello Mosque in Kaduna to the congregation. This raised a controversy in town between him and the Sufis Brotherhoods.

After the establishment of Izala and later the split of the movement into two factions in Jos and Kaduna many speculations about the division were related to Sheikh Idris character. Especially his opponents criticized his style of leadership, his severity and even doubted about his Islamic knowledge. One of his early followers who split from him later mentions that Sheikh Idris was a strong and severe person and his rigidity led to that many Izala-followers broke with the organization because of him. His sympathizers as well followers would describe him as a rightful scholar who likes his students and as humble and courageous person who respects ulama.

Sheikh Idris preached on different topics related to Sunna and rejected Sufism in all its forms. He wrote on ‘aqida (faith) and opposed all innovations in religion. His fatwa (legal opinions) were highly debated among scholars within and outside Izala movement. Among his statements the Sheikh considered that only the Prophet can free from Jinn-possession. He doubted also about the concept of “ahl al Kitab” (people of the Book; Christians and Jews) and denied their existence in our time. The Izala leader also opposed eating animals slaughtered by Sufis. These views and many others were highly debated and if the followers of the Sheikh restricted themselves to his legal views then his opponents contradicted him by going back to Islamic sources.

Many Muslims and even non-Muslims today still identify Izala with Sheikh Gumi. The role of Sheikh Idris, the architect of Izala, seems to be not fully recognized. In fact, the Izala founder acted at the local level and succeeded to establish a solid movement. Unfortunately he did not survive the Izala reunification in December 2011. Sheikh Idris died in 2000. He left behind four wives and ten children.

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