Sectarian violence is one of the most disturbing effects that threaten the unity of the Muslim Ummah. Kebbi State Muslim community is among those that are badly affected with such sectarian conflicts. The intent of this paper therefore, is to examine the crises that occasionally occur between the Shi’ah followers and the members of the Izala group.

"Shi’ah" is the short form of the historic phrase Shīʻatuʻ Alī (شيعة علي), meaning "the followers of Alī or "the faction of Ali". In contrast to the Sunni schools of thought, the Shi'ah holds that Muhammad (SAW)'s family, the Ahl al-Bayt (Members of the Household) and certain individuals among his descendants, who are known as Imams, have special spiritual and political authority over the community. Shi'ah Muslims further believe that Alī (RA), Muhammad (SAW)'s cousin and son-in-law, was the first of these Imams and was the rightful successor to the Prophet (SAW) and thus reject the legitimacy of the first three Caliphs (http://en.wikipedia.org/wiki/shia).

In other words, the historic background of the Sunni–Shi'ah split lies in the schism that occurred when the Prophet (SAW) died in the year 632 (CE), leading to a dispute over succession to Muhammad (SAW) as a Caliph of the Muslim Ummah. Sectarian violence persists to this day and is the most common element of friction between the two groups (Sunni and Shi'ah) throughout the Muslim world (http://en.wikipedia.org/wiki/Shia_Islam). Kebbi State is not an exception where crises occasionally occur between the Shi'ah adherents and the other members of the Muslim community. 

The Izala movement on the other hand, is a group that was founded by Sheikh Ismaila Idris in 1978 in Jos, Plateau State in order to fight against what is conceived of as Bid’ah (innovation) practiced by certain groups of Muslims and re-establish the Sunnah. (Sheikh Abdurrahman). Preaching vehemently against the Shi’ah doctrine was part of its principal theme everywhere they go for their da’wah activities. Thus, the Izala who follows Sunni ideology has since its inception been a major opposition group to the Shi’ah. Very hot utterances that are sometimes full of sentiments, hatred and prejudices from the adherents of the two differing groups continued to be addressed against one another, right or wrong. Another issue which made their rivalry more intense was the maximum support the Shi'ah adherents got from the other anti-Izala Muslim groups. Even though such groups disagree with most of the activities of the Shi'ah, yet, they cooperate with them to fight their common contending group, the Izala. This was the problem faced by the Muslim community in Kebbi State as the following examples will show from three Local Government areas; namely, Ngaski, Zuru and Birnin Kebbi:

Ngaski Local Government

Ngaski Local Government is one of the areas where crisis periodically occur between the adherents of Shi’ah and the members of the Izala group. Commenting on this matter of strained relationship, Mahmud, one of the leaders of Izala movement in Ngaski town said [1]:

In 1990, some of the Izala members who secretly joined the Shi'ah sect started to preach against the Izala group by saying that forming any Islamic society is an act of kufr. Consequently, they gradually started to come out with activities popularly known to be part of Shi'ah ideology. These include: legalizing and practicing temporary marriage; abusing many prominent Companions of the Prophet (SAW) including Abubakr (RA); rejecting the caliphate hood of the first three caliphs; attributing infallibility status to Ali (RA), his son, Husain (RA) and the rest of the Shi'ah Imams. In spite of this anti-Sunnah ideology, the other members of the community prejudicially supported them because of their stand against the Izala. (Mal Mahmud Danladi)

The confrontation of the two rival groups became so intense between 1993 and 1994 as a result of which each faction started to mobilize its supporters to get ready for jihad against the other group. They nearly got into real fight if not for the intervention of the local government security agents. (Mal Mahmud Danladi).

Zuru Local Government

Zuru local government is another area where sectarian crisis involving the Shi'ah adherents and their supporters on the one hand and the Izala group on the other hand occasionally takes place. Just like Ngaski Local government, most of the leaders of the Shi'ah sect in Zuru were initially active members of the Izala movement. Answering questions about such group of people who were known to be part of the Izala during its early establishment, Abubakar, the leader of the Izala movement in Zuru Local government said [2]:

Those among them who travelled out to Sokoto, Kaduna and other cities in the North in search of knowledge came back with some elements of Shi'ah political ideology, like saying: whoever takes government appointment is a Kafir; organizing violent public demonstrations; calling Muslims to stop paying tax; etc. One day, one of such persons nearly put Zuru into unwarranted violence by trying to instigate people against the police who he allegedly accused of detaining two of the Izala followers. He said jihad must be waged against them. He and the other people he instigated went and attacked the police at their station. He then ran away to Kaduna and left the Izala with the unfortunate case. The Izala group had to go to Sheikh Abubakar Gummi in Kaduna to seek for advice on how to deal with the Shi'ah problems. He advised us to write the names of all the suspected Shi'ah members and give to the authorities that they are no more part of Izala. He urged us also to get the book called Al-Khututul-Areedah that deals with Shi'ah ideology so as to admonish people. We followed the advice and wrote their names and submitted the list to the authorities concerned. We then intensified our preaching against Shi'ah and its ideology. (Mal Aliyu Abubakar)

Consequently, the crisis between Shi’ah and Izala in Zuru continued to increase day by day. The intensity of the crisis however reached its climax from the beginning of 1990.  This was the period when the Shi'ah adherents became more provocative, sentimental and confrontational in their preaching against the Izala group who they found to be a menace to the spread of their ideology. Many of the anti-Izala Muslim groups in Zuru joined or supported the Shi'ah prejudicially because of its opposition to the teachings of Izala. Thus, they started to confront the Izala with open threats. Examples of statements commonly uttered by them which are full of threats and sentiments are:

‘The Izala attacked our parents before, we shall soon revenge for them’; ‘enough is enough , the Izala should never preach and abuse us again or else we shall physically deal with them’; ‘Izala is kufr, therefore whoever follows it is also a Kafir’; ‘all Izala adherents are bastards’; Izala people are unbelievers because they worship Isma’ila Idris’. (Mal Sani Abdullah)

It was also in the same year that the Shi'ah forcefully opened the old Zuru central mosque which was closed by the State government during the military administration of Governor Ahmad Muhammad Daku as a result of the conflict that occurred in it between the Tariqah and the Izala in 1988. They then turned the mosque in to the base for their activities. For almost a week, the mosque was under their authority. They boldly continued to utter many provocative statements against the Izala and the police pertaining to the opening of the mosque. They said they were ready to wage jihad against either of the two who tried to challenge them. The police according to Mal Aliyu did nothing to stop them even though the mosque was closed by the government order and their duty is to maintain law and order (Mal Aliyu Abubakar). Eventually the anti-Izala group started to joyfully commend the Shi'ah who is now strong enough to deal with their common rival group. They voluntarily allowed their children to join them. The Izala youths in Zuru on the other hand, became fed up with first, the provocation of the Shi'ah which was too much for them to bear and second, the weakness attributed to Izala against confronting them. They therefore mobilized people and attacked the Shi'ah in that mosque. Without any difficulty, they drove them away, removed the red flag they raised flying on top of the mosque and took over its authority. In the same manner, the Izala youths after taking over the mosque, sent very stern provocative message to the Shi'ah leaders warning them not to ever attempt coming back to that mosque again. Few days later however, the police invited the Izala leaders and persuaded them to ask their members to vacate the mosque. They complied but with bitter remonstration, accusing the police for not taking the same measures against the Shi'ah when they first opened the closed mosque by force. When the Izala vacated the mosque, the police closed it again. (Mal Aliyu Abubakar). It is however important to note that the opening of that mosque by the Shi'ah attracted many followers to them. 

Another incident also took place in 1994. The Shi'ah followers went and raided one of the secondary schools in Zuru in order to deal with the Principal and some of the members of staff. Confirming this surprised attack in an interview, the Principal of the school said:

The genesis for their raid was that some of the students who belong to the Shi'ah sect started to fasten the portrait of their national leader, Sheikh Ibrahim al-Zakzaky on the pocket of their school uniform. As the Principal of the school, I called them and advised them not to wear such portrait again within the school premises. However, since every student is free to follow any Muslim group of his choice, they are allowed to wear it immediately they get out of the school. One of the students however refused to adhere to the advice. He thus continued to wear it. I (the Principal continued) called him in my office and punished him. He and his other colleagues reported the matter to their leader in Zuru. The leader then mobilized his followers numbering more than 200 each one carrying sticks and stones and raided our school .They severely injured some of the members of staff and vandalized a lot of school properties including my car .The leader and his followers sentimentally and prejudicially turned the matter to be Shi'ah versus Izala because I belong to the Izala group. (Mal Mika'ilu Muhammad)

It was after the complete raid of the school that the police appeared at the scene even though the principal having being informed of their intention, had earlier reported the matter to them. Nevertheless, the police chased them and caught a number of them. The leader however managed to escape and ran away from the town. Those arrested were convicted and imprisoned. (Mal Mika'ilu Muhammad)

When one looks critically at the whole phenomenon of Shi'ah and Izala as it affects the Muslim community in Zuru local government, one is bound to realize that most of their utterances against one another are sentimental, harsh and or full of Asabiyyah prejudices. The attack of the Shi’ah on the above- mentioned secondary school for example, was a clear act of Asabiyyah prejudice. This is because the action taken by the principal of the school against the students who used to wear the portrait of their national sect leader was in order and he was truthful in taking that decision. The truth was however denied by their branch leader as a result of his inclination to those students and his grudge against the principal who belonged to the Izala group. This made him to interpret the principal’s decision negatively and prejudicially. Hence, to show his solidarity with those students who were his group members, he launched the attack in their favour even though evidence of their guilt had been disclosed to him.

Other forms of the Shi'ah acts which intensified their rivalry with the Izala included: their stand against the leading Companions of the Prophet (SAW) including Abubakr and Umar (RA); Introducing certain innovations like public demonstrations in which they appear in different forms of abnormal and astonishing dresses, like appearing in Christian clergy’s attire; Magiro worshippers’ dress and European football stars jerseys. Some women even appear in transparent and sexy dresses in their intent to imitate prostitutes. Others paint their faces with black or dark grey form of dye; and a lot of other sacrilegious appearances all with a view to show how all groups of the societies have submitted to Shi’ah sect. Obviously, regarding these sacrilegious performances as acts of Ibadah by the Shi'ah is not only faulty but also a manifest act of extremism. Similarly, the way some of the Izala adherents in Zuru confront the Shi'ah in their preaching and otherwise is not free from sentiments and prejudices.

Birnin Kebbi Local Government

In Birnin Kebbi, incidents of violence between the Shi'ah sect and the government’s security forces also occurred in August 2004 as confirmed by Abdullahi in an interview. Several people were killed after Nigerian police raided their headquarters which was located at Unguwar Takalau, on the outskirts of the north-western part of Birnin Kebbi town, the State capital. The residents around the area especially the Izala group had earlier complained against the fast-growing number of the sect followers, majority of whom are youths and their strange activities which are contrary to the teachings of Islam. This made them to feel uncomfortable. They became more aggrieved and disturbed when the sect members started to call their base as Ka’bah – after Islam’s Holiest site in Makkah, Saudi Arabia, the birthplace of Islam. Another sacrilegious act that further enraged the people of the area is the swapping of wives introduced by the Shi'ah adherents. A small delegation of policemen had been sent to meet the group for the second time but was set up with knives and machetes. Being one of the 12 northern Nigerian States who declared the application of Shari'ah in the year 2000, the Kebbi State government invited them for dialogue because of the complaints of the residents of the area [3]. They however rejected the offer. A small delegation of policemen was also sent to meet the group but was attacked with dangerous weapons. They also refused to accept conventional civil or religious authority. The government therefore gave orders to the police and some of its workers to go and dismantle their base. The sect members armed with guns, daggers, bows and arrows attacked police and government workers that were sent to destroy the group's base. The police called in reinforcements. An hour-long battle commenced. Two of the police men were shot and two stabbed. Some of the members of the sect were also injured in the fight. Police arrested about 20 sect members including the sect’s leader, Sanusi Makera Gandu and sent patrols to hunt down hundreds of others who escaped. (Abdullahi Zuru)

Two major acts of the Birnin Kebbi branch of the Shi'ah sect are very important and relevant regarding the problem they normally have with the Izala group. These acts are one, naming of their base as Ka’bah and two, exchanging of their wives among themselves all of which are very sacrilegious and unlawful in Shari'ah according to one of the leaders and preachers of Izala interviewed (Mal Lawal Abubakar). 

It is a known fact (he further explained) that Ka’bah is the first and the Holiest house of worship on the face of the earth and it is located nowhere but Makkah. He supported his view with the following verse of the Glorious Qur'an:

﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ. فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران:96- 97]

Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing and a guidance for Al-'Âlamîn (mankind and jinn). In it are manifest signs, (for example) the Maqâm (place) of Ibrâhîm (Abraham); whosoever enters it, he attains security. (Ali Imran, 3:96-97)

It is also a command from Allah to face the Ka`bah from wherever one ison the earth: the east, west, north or south. Allah says:

﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ﴾ [البقرة: 144]

We have seen the turning of your (Muhammad’s) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Harâm (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. (Al-Baqarah, 2:144)

He also cited the Hadith narrated by Abdullah bin `Adi bin Al-Hamra' Az-Zuhri, that the Messenger of Allah (SAW) said pertaining to the position of Makkah to Allah (SWT):

وَاللهِ إِنَّكِ لَخَيْرُ أَرْضِ اللهِ، وَأَحَبُّ أَرْضِ اللهِ إِلَى اللهِ، وَلَوْلَا أَنِّي أُخْرِجْتُ مِنْكِ مَا خَرَجْت

By Allah! You are the best of Allah's land and the most beloved land to Allah. Had it not been for the fact that I was driven out of you, I would not have left you.  (Ibn K, Tafsir al-Qur’an al-Azim: 80)

Therefore, the Birnin Kebbi branch of Shi'ah sect who named their base as Ka'bah has clearly manifested their fanaticism, selfishness and Asabiyyah prejudice. They were really filled with excessive and misguided enthusiasm for their disregard to the best of Allah’s land by naming their base after it. This is what the Izala preachers continue to enlighten the public about the sacrilegious acts of the Shi’ah in Birnin Kebbi.

As for the issue of exchanging of their wives among themselves, one wonders why the members of the sect should agree with such irreligious practice that damages their reputation and the reputation of Islam. They have indeed gone to the extreme in the performance and legalization of this act. In his comments on the reasons why the sect headquarters was demolished, the Kebbi State police spokesman, said:

They were debasing the morality of our community and the teachings of Islam by prostituting their wives in such a way. (Ibrahim Sa'ad Muhammad)

When questioned about the reality and reason why the Shi’ah adherents perform these heinous acts of naming their base as Ka’bah and wife-swapping, Bukhari, one of the leading figures of the Shi’ah in Birnin Kebbi had the following to say in response: 

It is obvious that some of the ignorant members of the Shi’ah constructed a tomb and named it *Karbala which was misconceived as Ka’bah by the general public. I admit that this is an extreme decision taken by them. As for wife-swapping I heard the occurrence of such act myself but I am not sure whether some perform it but whatever the case the act is unlawful and it is not surprising for such acts to be performed by the ignorant. Extremism can be experienced in every organization. (Bukhari Bagudu)

*Karbala’ was the place in Iraq where the grandson of the Prophet (SAW) Husain bin Ali (RA), was martyred (Tajul-Arus Min Jawahir Al-Qamus:117)

Confirming the reality of wife-swapping act, Sulaiman, a member of the First Aid group of Izala whose residence is near their headquarters in Unguwar Takalau, explained the reason given by the leaders of the Shi’ah sect for legalizing wives swapping among themselves [4]:

They misinterpreted the Hadith of the Prophet (SAW) which says;

لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ (البخاري)

‘None of you will have faith till he wishes for his (Muslim) brother what he likes for himself’. (He said): According to their misinterpretation, the above-mentioned Hadith is their proof for practicing wife-swapping because they all love their wives and for them to be true believers, they should agree to share what they love with others. Therefore, they exchange their wives among themselves because each one of them wishes for his brother what he likes for himself. (Sulaiman Muhammad)

Even though the above Hadith stress the significance of Islamic brotherhood, universal fraternity, peaceful coexistence and equality of all Muslims by urging each and every one of them to always wish for his Muslim brother what he wishes for himself, yet, this does not include what is unlawful. In his commentary on Sahih al-Bukhari collection, Ibn Hajar said pertaining to the statement:

مَا يُحِبُّ لِنَفْسِهِ

It means, i.e. what he likes for himself- مِنْ الْخَيْر-of what is good; and the word ‘good’ includes all righteous and lawful 

things of both this world and the hereafter. It however excludes all unlawful things, because the term ‘good’ does not contain what is forbidden. (Ibn Hajar, Fath al-Bari: 20)

Allah (SWT) is very categorical in His command to the believers to guard their private parts. He says:

﴿وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (5) إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ (6) فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ﴾ [المؤمنون: 5 - 7]

And those who guard their chastity (i.e. private parts, from illegal sexual acts). Except from their wives or (the slaves) that their right hands possess, – for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors (Qur'an, 23:5-7)

Therefore, it is very wrong for any Muslim to legalize wife-swapping because of the above- mentioned Hadith. Whoever does that is only hiding behind what is right to satisfy his evil desire intentionally. The support given to this illicit act by the Shi'ah sect members in Birnin Kebbi clearly shows how they carry their dogma, beliefs and sectarian views to the extreme. It also explains how partisan they are to their sect, for a partisan, is he who supports his people to whom he belongs, whether they are right or wrong, oppressing or oppressed. In other words, the act of wife-swapping practiced by the Shi'ah sect members in Birnin Kebbi is a manifestation of Asabiyyah prejudice because they all know what is fornication or adultery and their prohibition. It is worthy of note at this juncture to mention that crisis between Shi’ah and Izala in Kebbi State does not only involve these three Local government areas. It is a problem that has spread to almost all parts of the State [5].

Therefore, as seen above, the Shi'ah is another group of Muslim sects that is sporadically involved in partisan crisis that threatens the peaceful coexistence of the Muslim community in Kebbi State especially the Izala adherents.

It is apparent from the above assessment that the relationship between the Shi’ah and the Izala in Kebbi State has been in a serious jeopardy to the extent that the unity and peaceful co-existence of the Muslim community have been badly tempered with. This paper has therefore identified possible solutions to this strained relationship that is full of suspicion,confusion, roughness, resentment and confrontation of one another rightly or wrongly. These solutions are found in both the Qur'an and Sunnah. Each group need to strictly adhere to the commandments of Allah and His Messenger in all their disagreements. Allah says:

﴿فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا﴾ [النساء: 59]

(And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger [sal-Allâhu 'alayhi wa sallam], if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. (Al-Nisa’, 4:59)

In the Hadith, Abdullah Ibn Abbas (RA) narrated that the Messenger of Allah (SAW) delivered sermon to the people during the farewell pilgrimage where he said:

"يَا أَيُّهَا النَّاسُ إني قَدْ تَرَكْتُ فِيكُمْ مَا إِنِ اعْتَصَمْتُمْ بِهِ فَلَنْ تَضِلُّوا أَبَدًا كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ"(السنن الكبرى للبيهقي (10/114)

I leave with you what if you hold them fast, you will never go astray. ‘The Book of Allah and the Sunnah of His Prophet (SAW)’.

Indeed, adhering to the teachings of the above quoted texts with sincerity by the members of the two warring groups will narrow if not fill the gap of misunderstanding that often result in crisis between them.

Recommendations

• There is need for leaders of both Shi’ah and Izala groups in Kebbi State to create a forum in which they will be meeting to discuss on how to solve matters severing their peaceful coexistence

• Muslim scholars should devise means of organizing lectures from time to time to preachers of all Muslim groups on how to conduct da’wah to the public with hikmah (wisdom) and mau’izaat al-hasanah (fair preaching)

• In dealing with sectarian issues, the law enforcement agencies should be fair and just. Any organization whose rights are trampled against; government should take the appropriate steps approved by the law to give them back their rights. This will minimize the conduct of sectarianism

As a long-term solution, it is recommended that the Muslim youths who are mostly involved in this crisis should be well educated and trained both religiously and mundanely. As leaders of tomorrow, this will help them in solving problems that threaten the unity of the Muslims.

1. Abdulkareem, Lukman and Yusuf Sulaiman. “Assessment of the Relationship between Shi’ah Brothers and Izala Movement in Kebbi State, Nigeria.” International Academic Journal of Education & Literature, vol. 2, no. 2, 2021.

2. Ben Amara, Ramzi. The Izala Movement in Nigeria: Genesis, Fragmentation and Perception of Shariʿa Re-implementation. University of Bayreuth, 2020.

3. Ostien, Philip, editor. Sharia Implementation in Northern Nigeria, 1999-2006: A Sourcebook. Vols. 1–5, Spectrum Books, 2007.

4. Isa, Kabir Haruna and Sulaiman Yusuf Adam. “A History of Shia and Its Development in Nigeria: The Case Study of Kano.” International Journal of Humanities and Social Science Research, vol. 5, no. 3, 2017.

5. Adeakin, Idowu. “Nigeria’s Shi’a Islamic Movement and Evolving Islamist Dynamics.” African Centre for Strategic Studies Reports, 2019.