SHEIKH ISMAILA IDRIS (1937-2000)

THE FOUNDEROF IZALA MOVEMENT IN NIGERIA

Izala Society, formally Jamaʿat Izalatul Bid a Wa Iqamatis

Sunnah (Society of Removal of Innovation and Re-establishment of

the Sunna), 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.

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 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.

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.

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"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

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their willingness to work with the Nigerian government. Researchers

have identified Izala as a fundamentalist group which shares many

theological views with the deadly BokoHaram. 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

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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

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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

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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

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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

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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.

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 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

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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 dies in 2000. He left behind four wives and ten

children.

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