Cite this article: Abdulhamid, H., Mohammed, M. & Buhari, K. 2025. “Islamic Fanaticism in Northern Nigeria: An Overview”. Sokoto Journal of History Vol. 13, Iss. 01. Pp. 103-118. www.doi.org/10.36349/sokotojh.2025.v13i01.001
ISLAMIC FANATICISM
IN NORTHERN NIGERIA: AN OVERVIEW
By
Hassan Abdulhamid
Dept. of History
and Security Studies, Umaru Musa Yar’ Adua University, Katsina
and
Mamman Mohammed
Dept. of History
and Strategic Studies, Federal Uni. Dutsin-Ma, Katsina State
and
Kabir Buhari
Department of
History, Isa Kaita College of Education, Dutsin-Ma, Katsina State
Abstract: This paper
surveys fanatic egoism among the Muslim religious sects in northern Nigeria.
This fervor was believed to have been engrained from sturdy immoderations,
robust intemperance and educational decadence. It was agreed that fanaticism is
promptly acquiring propound impetus in many expanses which in northern Nigeria
thus, it’s characterized as pot-pourri of sectarianism because, each sect
exhibit taut ideological beliefs and stiff interpretation, inordinate
reproaches of opponent through hate-speech and sometimes open hostilities to
individual and the state. Thus fanatics are likely found from each sects
because transcendent values of Islam were somehow steered and the cardinals of
Islam were unsafe from interrogation. This odium become wild phenomena in
northern so much so that, fellow Muslims are addressed with variant names:
munkir (indefinite fellow), kafir (unbelief) and taghut (idol) an important
situation which wanes eminence of Islam by establishing fiasco of supremacy,
aversion and repugnance between Muslim. This paper agreed that fanaticism in
Islam is known through enthusiasm, gradations or misconceptions of ethics,
values and traditions. It believed that there is no sect in northern Nigeria
which is free from fanaticism and, the scale of this problem is subject to
individuals’ belief or practice.
Keywords: fanaticism, sect, group, belief, thought,
view
Introduction
Among
the most cumbersome feature of northern Nigeria is fanaticism in Islam. In this
expanse every religious group, sect, movement or faction manifest the best of
its ideology, belief and practice differently from one another. Thus
ideological uproars and tumults occurs almost annually. Between izala, shi’a
and the sufi, three dominant groups in the region each hold peculiar
beliefs and practices in order to demonstrate its power of influence or
supremacy over others so much so that, ideological misconceptions trims
attitudes of keenness or extreme devotion and heighten the ethos of
sectarianism among them. Thus credos of Islam and other galactic orders of shari’a
were turned other way rounds because, every Muslims is obliged to choose amid
suitable sects thereby delimiting inter and intra-sectarian vicissitudes or
reproving religious rites through hate-speech and ethical blame. Some
deliberately overhauled the shari’a and questioned its authority using
unjustified testimonies, some acclaimed certain religious powers or positions
in order to balance their equation. Consequently observation of the five daily
prayers was contrariwise, fasting was inversely carried-out and no fatwa
(religious order) is commonly acknowledged, marriage contraction is strictly on
sectarian affiliation. And, each sect openly accuse the modus-operandi
of its foes by containing its eventual slipups or challenging its ideological
bases through derogatory approaches like munkir (deviant), taghut
(idol) and kafir (infidel).
Islam in northern Nigeria
History
of Islam in northern Nigeria was thoroughly discussed by scholars like such as
Adamu, Fafunwa and Alkali. These individuals reckoned ways through which the
religion of Islam and Islamic civilization had stretched to many parts of
northern Nigeria like the role of the Arabs scholars, the impact of Berbers,
the influence of north African scholars, the contribution of the Fulani,
the role of the Bornoans (Borno Scholars) and of course indigenous
scholars. It was believed that rise of Islam in this region had influenced the
socio-political and socio-cultural activities of people by making important
cities like Borno, Katsina, Kano and Zaria as centers of learning and
scholarship.[1]
With the imposition of British colonial administration in northern Nigeria,
Islam and Islamic civilization witnessed significant change like advent of
Christianity and Western Education where Islam and Islamic Education
predominated for centuries. The disproportion created civilizational clash
because, Ulama’ were consigned to square-zero and learning
centers were knocked to the floor through administrative polices and
Educational Ordinances. During the time teenagers begun to abandon studies in
Islam in favor of Western education, alcoholism and smoking became
rampant and Muslim girls started to occupy streets as harlots.[2]
Junaid termed the period as Fitna (evil) or antithesis of Islam. He
said:
…Ulama’ started to acclaimed epithets for self-recognition
instead of scholarship. Northern Nigeria has now became a pasture for the wild
animals… ’after it was the destination of visitor from cities and villages…
even on the pasture provides nourishment no one can be seen there…’ Except
chameleon taking refuge in the branches of the tree…’ The chameleon stood there
talking to me then, it became speechless…’ The chameleon resolves its eyes
indicating by that…’ Passage of the time has changed the things you are seeing
around here…’ As it changes the color of its camouflage…’ I understand that the
world changes its conditions and that makes me sleepless….[3]
The Concept of Fanaticism
Fanatic
literary mean devotee, zealot, sting, hound or maniac. This word originated
from Latin verb fanatice which mean intensely, heatedly or ragingly. It
could be seen from noun form: fandom, used to identify a fan or devotee
particularly in sport thus, it’s associated with lifestyle or other activities
related to worshipping or scale of conviction dissimilar from the conventional
slants.[4]
This egoism develops from stung ideological variances or theological dilutions
contrary to the teachings of Islam. Fanaticism is defined as fortifying faith
or belief beyond normality or percussion of dissent. It can be seen as absence
of reality involving excessive power over others or immoderation characterized
by exertion and fervor of intensity. The entomology of the word could be seen
from the driving vigor leading to indictment of other gods and attacking sacred
places or defying sacred rites or rituals. Fanatic is someone who exhibit
extreme religious commitments differently from the mainstream or someone who
enthusiastically conceived religious pastime, it may be anybody who develop
distinct religious beliefs or views.[5]
Fanaticism from the Earliest Times
History of fanaticism could be traced from the rise of Great
Fitna, a horrific eon which claimed lives of important Muslim in 661AD.
This tragedy created saga of tripolarity in Islam by dividing the religion of
Islam into smaller ineffective sectarian groups namely: Ahli Sunnah wal
Jama’ in other words, Sunni (the faithful Muslim) who owns the
majority, the Kawarij (the splinters or leavers) and finally the Mu’tazalite
(the rejecters). This tripartite nature had installed
sacrilegious temper between them through ideological distress and
marginalization. In the late 9th century the Sunni accrue
admirers who in-turn planned to lessen the Shi’a and extend their
frontier in wider spectrum through strict adherence of Qur’an and stem
compliance to hadith (tradition of Prophet).[6]
The Kharijite are associated with the cohorts of Ali bin Abi
Talib (600-661AD) during the eon of Great Fitna though, he outraged them
in later times. These people firmly accept denotative and disregard connotative
interpretation of Qur'an, they acclaimed that Allah had decreed Ali to
be the Caliphate and any arbitration is rather considered blasphemy. To Kharijite
everyone could become Caliph provided his morality is confirmed therefore
Caliph shall be legitimately endorsed and any unfair nomination is subject to
withdrawal.
The
Mu’tazalite emerged in reaction to the belief of the earliest
generations: the Sunni and Kharijite. The locus of this sect is
noticed from the theological conflicts of how the Muslim community (Ummah)
should be define for example who is a Muslim and who is not? And, what qualify
or disqualify a Muslim? In an attempt to answer these questions, a movement
known as Mutakallimun (Muslim theologians) emerged-out. This group
elevated reasons and intellects as an important source of knowledge
consequently, referred to as rationalists or free-thinkers of
Islam because, they postulated that if anyone derives knowledge of the
religious obligations then what place had revelation occupied in the life of Ummah?
This is clear evidence on how Mu’tazalite buoyed aql as legal
source of moral rather than knowledge.
The
Murji’ite (postponers) is yet another sect born in the early years of
Islam. This credence established distinct view on the concept of Iman
(belief) and aml (works).[7]
They believed that inward expression of Iman is obligatory arguing that,
failure to perform aml is rather considered essentially irrelevant to Iman,
they alleged that if a sinner is regarded as Muslim his fate therefore, shall
be postponed until hereafter. Qadirite is another is yet another sect
born in the early years of Islam. This sect was built upon belief in Qadr
(destiny) in other words individuals’ fate. They believed that fate of
individual has been destined since before his inception and, no cause of
modifications whatsoever could alter consequently, they are named Mujbira
(compulsionists) because they opposed free-will doctrine built upon belief in
ultimate morals as responsible for aml and vetoed capacity of the
individual on every aml.
Fanaticism in Northern Nigeria
According to Karen and Ess needs for safeguarding orthodox
tenants of Islam were what facilitated birth of tasauwuff (Sufism).
Sufism is a religious movement aimed at strengthening relations with
Allah through repentance, abstinence, renunciation, poverty, patience, trust
and acquiescence.[8]
Sufis are identify with puritanical breakthrough of barring all sort of
writs dissenting the Qur'an or Hadith thus, they are called Muwahhidun
(Unitarians) or Ahl Tauhid because of their loyalty to Harakat
al-Salafiyyah (followers of the Prophet PBUH).[9]
Among many other forces which strengthened the rise of Sufism in
Hausaland is 1804 jihad movements which saw the establishment of a
descent Islamic societies. Although the goal of the Jihadist was to
revive the lost glories of Muslim where Islam could reign therefore, their
ideals Dar al-Slam (the home of Islam) versus Dar al-Harb
(the home of non-Muslim) prepared ground for factional moves. This ideal
stimulated Mahadism, a religious belief which proposed return of Jesus
(PBUH), Imam Al-Mahdi who was believed to free the world from evils and
replaced tyranny with justice. The locus of this ideology was from extreme
perfection of tauhid and reproving the unislamic rules of the British
often termed as antichrist.[10]
Patton described the occupation of British as follows:
Gog and Magog are coming, they approach,
They are small people, with big ears,
They are those who cause destruction at the ends of the
earth,
When they approach a town, its crops will not sprout...
The fertility of the world will be taken away,
The place that once gave seventy bushels will not give
seven,
Anti‑Christ is coming,
He will come and have authority over the world,
The Mahdi and Jesus,
They are coming In order to straighten out the tangle [of
the world].[11]
Other sectarian groups found in northern Nigeria are Shi’a
movement, Wahhabi group, Sufi orders, Kala-Kato sect, Mu’allamu
movement, Salihawa, Digawa and Yan Fukafiki groups and Boko
Haram members thus, the region was smeared: the melting-pot of
religious clatters where ordinary Muslims are addressed by their sectarian
inclinations.
Shiism
Shi’a is an Arabic term which mean party or
section. It’s inclined to identify deepest level of religious belief in support
of Ali bin Abi Talib. This movement arose out of the epoch of Great
Fitna which provoked tripolarity in Islam. In theory Shi’ite
acclaimed succession right directly from Muhammad PBUH but in practice, they
believed other Caliphs were usurpers.[12]
Shi’a exercise colossal educational influences through occupation of
fountain of knowledge and authority. There are many sub-sects within Shi’a
movement like Isma’ili who believed in esoteric knowledge (batin)
and taqiyya (dissimulation), a dogmatic belief on the concept of
immortality of Imam (religio-political leaders) whose return would save
the world from dangers.[13]
While the Twelvers acknowledged line of twelve infallible Imams whom
were divinely chosen to construe the law and theology. They validate mutu’a
(temporal connubial relations), acknowledged infaqi (payable tax),
ordained taqiyya (dissimulation of faith) and hold their Imams
more than the state authority.[14]
The Zaydis group of Shi’a believed with first five Imams
and rejected infallibility of the hidden Imam and, the
Seveners on the other hands rectitude the first seventh Imam after the
demise of Isma’il bin Jafar al-Sadiq who left behind two hear apparent:
Musa al-Khazim and Isma’il. While the Alawi interprets
pillars of Islam as symbolic rather than applied, and celebrate an eclectic
group of Christian and Islamic holidays.[15]
Prior
to Iranian revolution of 1979, there was virtually no Shi’a sect in
Nigerian. The birth of this movement could be seen from the commitment of
Ibrahim Yaqub al-Zakzaki (b. 1953) who outwardly supported the Iranian tragedy
by inspiring young Muslim under auspice of Muslim Student Society of Nigeria to
revive the lost glory of Islamic ruling thus, they called for the overthrow of
Nigerian government. The community of Isma’ili sect could be found in all
strata of Muslim including civil and public services and economic trade
virtually throughout northern Nigeria. Their activities include demonstrations
like Quds holds on every last Friday of Ramada (ninth month of Hijrah),
Ashura holds on every tenth of Muharram (first month of Hijrah)
and Milad holds on every twelfths of Rabi’ Auwal (third month of Hijrah).
By 2012 this sect introduced great trek (tattaki) to commemorate the
fortieth days after the demise of Imam Hussein.[16]
Sufism
Sufism is a
religious order born in the dying decades of 7th century. This
orders was built upon ascetic practices and other related rituals. Sufism
may have been traced from the group of sahaba who occupied a spot in the
holy Mosque of Medina. Between 8th and 9th centuries Sufis
claimed the knowledge of ma’rifah (spiritual knowledge) used to
establish permanent relation with God through principle of taubah
(repentance), istiqama (righteousness), taqwa (awareness), sidq
(truthfulness), ikhlas (sincerity), tumanina (serenity), muraqaba
(contemplation), mushahada (witnessing) and ma’rifah (cognizance)
and other guidelines like ahwal (capacity), fana’ (annihilation),
baqa’ (permanency with God), hulul (pantheism), Istighraq
(drawing), dhawq (testing) and jazba (rapture).[17]
Sufi believed that ma’rifah is cosmic knowledge which need
extreme privacies though erroneously disclosed by some unscrupulous members
thereby scandalizing the tenants of Islam and the order.[18]
Mahadism
Mahadism is a doctorial
belief founded in support of Imam Al Mahdi, the long awaiting deliverer
who would relive the world from cruelties and recurs justice.[19]
This belief could be traced from the provision of hadith which stressed
the reappearance of Prophet Jesus PBUH which said: ‘…after every century
there will be a reformer who would transform the universe from ethical and
intellectual depravity into a just Islamic society...’ Recurs of Jesus PBUH
formed part of the fundamentals of Islam thus, after every century the return
of Al-Mahdi is ever awaits and every success is associated with Al-Mahdi.
For example the triumph of 1804 jihad organized by Usman bin Fodiyo
(1744-1817) who was upon called, the Mahdi of his time. Rise of Mahadism
in northern Nigeria could be enthused to Hayatuddin bin Sa’id bin
Usman bin Fodiyo.
Consciousness of this ideology forced Hayatuddin out of
Sokoto to Sudan where purportedly the Mahdi of the time emerged but, his
mission rather ended in Balda where he amassed cohorts from the eastern fringes
of the Caliphate like Mandara, Marwa and Mubi.[20]
This ideology contravene the epitomes of Islam through false
declarations and arbitration of principles of respect and obedience to upper
authority for example, in 1895 Mallam Abubakar claimed the Mahdi
of Kazaure and in 1902 Mallam Jibril called himself the Mahdi of
Gombe. However in 1949 Mallam Isa of Satiru and Mallam Njidda of
Bima pretended Mahdi of their domains and, in 1958 Mallam Hanafi
made the same declaration in Gwandu. These declarations generated hostilities
with the constituent authorities and individuals because Mahdist
disregard anything Western oriented, they nullify anybody who is akin to
European to European cultures or civilizations and strongly oppose
constitutions.[21]
Wahhabism
The term Wahhabism in an eponym of Syrian clerics, Muhammad
Ibn Abdulwahhab (1703-1892). Wahhabism is coined to designate
religious group who vetoed all literalist writs, puritanical
approaches like Ijma (consensus) or Ijtihad (interpretation) but
strongly adhered to a particular Mazhab (School of Thought). Thus etymology of Wahhabism concept could be
traced from the foundation laid by the scholar in ‘teachings pure Islam’
out of what he considered impure Islam.[22]
Though some Wahhabis confined the Quran and hadith but disclaimed
anything bid’a (innovation) like dancing and purged pilgrimage to
shrines but employs conservative way of dress in a segregated forms otherwise
known as conservative Muslim.[23] They
often beleaguer Sufi on heretical practices such as tawassul
(intercession) and leveling it as shirk (polytheism), kufr
(infidelity), riddah (apostasy) or bid’a (innovation) and,
threaten the concept of tauhid (monotheism).
The Wahhabis carried-out bellicose
propagation through rebuff of extravagances in the early 18th
century thus, allied with Muhammad Ibn Sa’ud to formed Muwahhidun
(Unitarian) or ahl-Muwahhidun (people of unity), a movement which
stretched to other Islamic dominions using names such Sunni
or Ahl Sunnati wa Jama’. Bingham justified how the Wahhabis
stand on the cardinals of Islam as follows:
…Sunni fundamentalists contemporary goals are to restore the
perfection of early Islam practiced by Muhammad and his Companions, who are
Righteous Ancestors, to establish a utopian society by imposing their
interpretation of Islamic law on all members of society; annihilating local
variants of Islam in the name of authenticity and purity; transforming Islam
from a personal faith into an authoritarian political system, establish a pan
Islamic caliphate governed according to the strict principles, often conceived
as stretching from Morocco to Indonesia and the Philippines; and, finally,
subjecting the entire world under the domination of extremist Islamic
ideology….[24]
The birth of Jama’tu Izalatu Bid’a wa Iqamatu Sunnah
(JIBWIS) otherwise known as Izala was a typical example of Wahhabism
in sub-Saharan Africa. This development was linked with the event which took
place in Dogondaji, an adjacent of Jos, Plateau State were Sheikh
Isma’il Idiris, a disciple of Sheikh Abubakar Gumi who occasionally
preach to military groups. During the preaching session Idiris applauded his
antagonism to Sufi whom he often regarded as kafir (unbelievers)
and their practices bid’a (forbidden).[25]
This approach secured him followers more especially youth who chilled with the
inspirational talks of Idiris. In his Where I Stand Gumi expressed hid
fear over the over-domination of the youth in the organization as follows:
“I was somewhat worried that most members of the new
association were young men and women, who combined their learning with a lot of
vigor and enthusiasm. My fear was that they might not be very patient in their
preaching, especially with older scholars in the society, many of whom had been
brought up in a centuries-old tariqa.
Salihawa
Salihawa (sg, Basalihe)
is a noun name coined to describe a peculiar religious group with unique
unrelated thoughts and activities in northern Nigeria. The etymology of this
group could be seen from the verb word salaha, which mean veneration or
serviceability thus they believed to have been the guardian of Islam. Salihawa
associate themselves with the aftermath of battle of Bard which occurred
in March, 624AD where Muhammad PBUH directed his troops to carried greater jihad
(spiritual struggle) instead of the lather jihad (physical struggle).
From this epoch people started separating themselves through khalwa for
them to protect Islam from possible immoderations and unheeded cosmopolitan
in-place of rural life believing that, whoever live city for years has to
undertake an oath of validation. Salihawa prepared to eat from their
produce barely and rarely accept modernity vis-Ã -vis Boko
or modern Courts instead they resolves their disputes through Maijama’a
(leader of the group) who is naturally unoffended and, they do not pray after
anybody with dissimilar creed. On his effort to portray how Salihawa
originated, Sani stated:
…Salihawa hardly use modern means of transportation like
bicycle, motorcycle, motor vehicle etc. They do not wear garments with button
or any dress of European style. They oppose the use of radio or any modern
means of communication. They do not go to hospitals, especially their women due
to their extreme observance of purdah…[26]
Maitatsine
The eponymy
Yantatsine is applied to describe a fanatic block in northern Nigeria
formulated by Muhammad Arab Marwa or Maitatsine These people are string
to the Qur’an thus referred to as Qur’aniyyun (adherents of the Qur’an)
or Kala Kato (says of bullion) and rejected hadith and ijma’a.[27]
Exclusively, Yantatsine are dissimilar to other sects because of their
mischievous enchantments against opponents and this offered them great impetus
over the state and individuals thus, their contempt was impulse.[28]
Their ideology could be seen from lines of contradiction on what was enshrined
in Islam like principles of daily prayers and fasting.[29] In
some cases Yantatsine pretends Mahadism by fantasizing ‘just’
society using open-convictions and intense spiritualties thus, Maitatsine
himself was considered the Mahdi of his time. These vows were what
ablaze waves of clashes in 1982 in Kano, Borno and Kaduna and, Kano again in
1984, Jimeta in 1985, Gombe in 1993 and Funtua in 1991.[30] Mallam
Dalhatu described the beliefs of Yantatsine as follows:
….Muhammadu Marwa
Maitatsine and his disciples didn’t practice ablutions before prayer, observed
no direction for Qibla, they face the direction of their holy Ka’aba…In
addition, he criticized wearing of watches, use of electric light and
loudspeakers in mosques, and he forbade riding bicycles and cars. According to
Maitatsine all these people (that engage in the culture of using these items)
were pagans. Any Muslim who include Allahu Akbar in his prayer or read any book
besides the Qur’an was declared pagan….’’
Boko
Haram
Jama’atu Ahl Sunnati
lid Da’wati wal Jihad (people committed to propagation of hadith and jihad) otherwise Boko Haram is a fanatic group which emerged in late 1990s in northern Nigeria.
Their name came up from the speech delivered by their leader immediately after
the Geidam attack of September 2004 as follows: …In the name of Allah, Peace and Mercy! We are the group
called Boko Haram that is ‘Boko is forbidden’ but we love to call ourselves
Jama’atu Ahl Sunnah Lid Da’wati wal Jihad…[31] Since then, the group employed radical approach in
founding Islamic Caliphate where Shari’a reigns through serialize attacks, kidnapping and
clandestined bombardment of public places such schools, hospitals, markets,
parks and sacred places.[32] It was
stalwartly disputed that Boko
Haram was
instituted by Ustaz Lawan Abubakar even though, from the escalatory
stuffs of their felons like Ustaz Muhammad Yusif and malefactors of the group like
Abubakar al-Shekawi (Shekau) Boko
Haram bore its
name perhaps, because of their temperaments on modern ethics and
values associated to Western education (Boko).
From that time Boko Haram resorted to violence as means of pursuing their
goals, for example, the group attacked Geidam and Kanamma Police Stations, Yobe
State on 24th December, 2003, Bama and Gwoza Police Stations, Borno
State on 21st September, 2004.[33]
These attacks becomes erratic in hit-and-run ploys more especially to
militaries and para-militaries, diplomats, and strategic places more especially
where they could clutch public attentions for example the Kano attack of 2012
which detonated Army Barrack, Police Station, State Security Headquarters,
Passport and Immigration Offices at the same day.[34]
The leader of the group Shekau, confessed how successful the Kano attacks was
as follows:
…Disorder is worse
than killing. Everyone knows democracy is unbelief, and everyone knows the
constitution is unbelief, and everyone knows that there are things Allah has
forbidden in the Qur’an, and that are forbidden in countless hadiths of the
Prophet, that are going to the Western schools…We ourselves haven’t forbidden
anything, we haven’t told the Muslim community to abandon anything, we simply
stand on the path of truth…[35]
Other
religious sects that exhibited fanatic etiquettes on different scales comprises
the Digawa, and the Yanfukafiki
groups whose fanatic magnitude
differs from point to another by holding peculiar profligacy.[36]
The Digawa religious identity is much associated with separatism simply
because, they mastermind khalwa (seclusion) as part of religious
practice usually in a diga (hole-like structure) where they spend
uncountable days. Digawa prepare to permanently remain in diga
because of the belief that, Islamic world is filled-up with impurities, and
other ungodly activities which must to be sanitize through separatism.[37]
In practice Digawa resembled Salihawa in many ways like khalwa
and Mahadism because they awaits Mahdi who would help world out
of catastrophes. However they are very primed to rural life because they hold a
belief that, lives in a hay as opposed to Modernity is more sacred
consequently, they always wanted to free themselves from worldly material.[38]
Their children attended Makarantun Allo purely where Qur’an is
taught and gives little respect to hadith and ijma’ (jurisprudence)
believing that, much of what these sources of Shari’ (Islamic legal
system) contain are lies made by ordinary people and not Muhammad PBUH.[39]
Another smaller ineffective sectarian group is northern
Nigeria is Yanfukafiki (some flying wings). Although the name is
tactically used to identify religious movement who owns power of
flying-without-wings but, it was a derision obsessed to discredit their alleged
spiritual power. Yanfukafiki holds dissimilar religious ideologies both
in theory and practice compared to Digawa and Salihawa because their belief on khalwa
was very sting. They believed that, khalwa made ordinary Muslim
saintly-being (waliyyi) an important stage of possessing power of
flying-without-wings.[40]
To them preservation of Islamic tenants through khalwa is duty bound to
all Muslim as a result, they hardly live in cities and urban areas nor do they
agree with dwellers of cities thinking that, their beliefs were acculturated. A
clear depiction of the Yanfukafiki group was forwarded by Sani as
follows:
‘…Yanfukafiki considered any Muslim outside their sect as
polluted or an unbeliever. Like the Maitatsine creed the Yanfukafiki also don’t
believe in any other book than the Qur’an, thus they are tagged as Qur’aniyyun
by other Muslim groups. This is because of their rejection of the tradition of
the Prophet Muhammad and insistence on adhering only to the Qur’an as a code of
conduct…’[41]
An Analytical View
If at all
religion is viewed as belief concerning the existence and worshipping of deity
or any divine presence therefore, all related approaches tactically applied to
deceive, manipulate or heighten individual egoism through fanatic sentiment
shall be disdain at all coast. These could be seen from the differing blocks of
intolerance amid followers and immoderations of religious writs or
presenting unconstructive critism on religious ethics through gap of ethical
censures or acute betrayal of core religious values. It’s understood that
Islamic fanaticism is propelled by proselytizers virtually from all Islamic
sects who generally regard their sectarian bond than the core religious values
thus, when passing fatwa (religious ruling) they narrowly offshoot their
opponent and condemn their practices in turn consequently, there has never been
unified fatwa and no single scholar is acknowledged by all sects
in all ramifications.[42]
Ethical
superiority is yet another vigor which flag fanatic egoism. This potency
triggered superiority complex, install shrill separation and worsen sectarian
preeminence through inter and intra-sectarian slits, struggle or even
domineering propensities. Because each sect presents the best of its practices
rather than conventional practices so much so that, the far-right always viewed
themselves holiest and their opponent inordinate even if they present the best
of the shari’a.[43]
Another way by which Muslim demonstrate fanatic tendency in northern Nigeria is
enigmatic talk interpreted as shatha or shaziyyah meaning ecstatical utterances. Even though shatha is acceptable during the Holy or Divine Presence,
a moment when worshipper hear with ear of Allah, hold
with the hand of Allah or speak by dint of His knowledge but it’s found to be made willfully spoken largely
by the group known popularly as Yan’hakika. This group claimed Tijjaniyyah affiliation but completely withdrew the ethics of the order because
they distinctively oriented themselves with apparent translation of shari’a using ethical justification on principle of tazahuri (specious) which further inflict more
indictments to the order. For example
the talks delivered by Dan Anti during milad session in
Koki, Kano somewhere in 2014 depicted their zenith in Kano.[44]
He said:
In
a similar statement Maiguduma stated in one of is preaching session in Mina:
The formation of furtive network by undesirable
youth mostly, who claimed Tijjaniyyah
ties further hike the rate of
fanaticism in some parts of northern Nigeria. They are known as Shehi-shehi, a mockery to oppose their false pretention of
scholarship and to deter their commitment of working against the order. These
people exploit their cohorts upon institutionalizing the concept of tazahuri in all religious ramifications and creating vacuity
between the possessions of people, their minds and their souls. They often used
the unnecessary convictions of Komi Allah (All is He), a highly complicated
principles on the visionary of God in order to subdue their cohorts firmly.[45]
This
made them fell devoured using certain ethical aggrandizement like sale of
charms or potion, acquisition of position through fake acclimations of linage
or educational status thereby making the religion of Islam somewhat
unserviceable. These people deviates
from the essentials of Islam vis-Ã -vis saum (fasting), zakka (alms) and even salawatu al-khamsa (five daily prayers) in place of rites or rituals
that are not even glaringly encompassed in ibada (worship).[46]
‘…As for he who associate with us yet fallow anything in
violation of the pure and noble sacred law, miring himself in the forbidden
thing as leaving the command, I bear witness to God and to all of you, I have
nothing to do with such person. O God surely I’m innocent before you from what
these people have fabricated… And lets those who opposed the commandments of
the prophet beware, lest some trial befall them and grievous penalty be
inflected on them…’[47]
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Middle East Journal, Vol.57, No.2, 2003, Pp.230-248, M. Prokop, “Saudi
Arabia: The Politics of Education,” International Affairs, Vol.79, No.1,
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Baz, The Political and Constitutional Systems in the Kingdom of Saudi
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[26] Interview, Mallam
Musa, Salihawa, Safana, Age 71, 06/12/2021
[27] Interview, Mallam
Aminu Allah Kara Lafiya, Rijiyar Lemu, Kano, Age 51, 18/02/2022
[28] Interview, Sheikh
Hamza Safana, 75, 07/08/2021
[29] Interview, Sheikh
Sukairaj, Dutsin-Ma, Age 72, 11/12/2021
[30] N.D. Danjibo, ” Islamic Fundamentalism and Secretarian
Violence: The Maitatsine and Boko Haram” Crises in Northern Nigeria Peace
and Conflict Studies Paper Series, Institute of African Studies, University of
Ibadan, 2009, Pp.1-21, W. Adebanwi and E. Obadare, “Introducing
Nigeria at Fifty: The Nation in Narration,” Journal of Contemporary African
Studies Vol.28 No.4, 2010, P.382, S. Adejumobi, “Identity, Citizenship and
conflict: The African Experience,” In, W.A. Fawole and C. Ukeje (ed.) ‘’The
Crisis of the State and regionalism in West Africa’’, Council for the
Development of Social Science Research in Africa (CODESRIA), 2005, Dakar,
Senegal, P.19.
[31] SaharaReporters.com. 22
Jan. 2012.
[32] Interview, Imam
Tayyabu Liman, Unguwar Liman, Katsina, Age 78, 05/07/2021
[33] A. Thurston, “The
Salafi Ideal of Electronic Media as an Intellectual Meritocracy in Kano,
Nigeria’’, Journal of the American Academy of Religion, forthcoming,
Vol.26, A. Adesoji, Between Maitatsine and Boko Haram: Islamic
Fundamentalism and the Response of the Nigerian State, Africa Today,
Vol.57, No.4, 2011, Pp.99-119, M. Last, From Dissent to Dissidence: The
Genesis & Development of Reformist Islamic Groups in Northern Nigeria,
Pp.18–53.
[34] H. Hoechner, Traditional
Quranic Students (Almajirai) in Northern Nigeria: Fair Game for Unfair
Accusations? In, P. Montclos, Boko
Haram, Pp.63–84. A. Mustapha, ‘’Understanding Boko Haram’’, In, A. Mustapha, Sects
& Social Disorder: Muslim Identities & Conflict in Northern Nigeria, (ed),
London, 2014, Pp.147–198, J. Irish, Nigerian President: Boko Haram is West
Africa’s Al Qaeda, Reuters, May 17, 2014, B. Eveslage, Clarifying Boko
Haram’s Transnational Intentions, Using Content Analysis of Public Statements
in 2012, Perspectives on Terrorism, Vol.7, No.5, October 2013, Pp.47–76,
J. Shiklam, “How Boko Haram Activities Destroy Economy of the North,” This Day,
August 20, 2012
[36] Interview, Sheikh
Sukairaj, Dutsin-Ma, Age 72, 11/12/2021
[37] Interview, Imam
Tayyabu Liman, Unguwar Liman, Katsina, Age 78, 05/07/2021
[38] Interview, Sheikh
Hamza Sufiyanu, Kazaure, Age 55, 17/08/2021
[39] Interview, Sheikh
Sukairaj, Dutsin-Ma, Age 72, 11/12/2021
[40] Interview, Imam
Tayyabu Liman, Unguwar Liman, Katsina, Age 78, 05/07/2021
[41] Interview, Sheikh
Sukairaj, Dutsin-Ma, Age 72, 11/12/2021
[42] Interview, Imam
Tayyabu Liman, Unguwar Liman, Katsina, Age 78, 05/07/2021
[43] Interview, Mallam
Umar Ibrahim, Jega, Age 67, 04/09/2021
[44] Interview, Mallam
Ibrahim Hamdallah, Niger, Age 65, 04/11/2021
[45] Interview, Mallam
Ibrahim Hamdallah, Niger, Age 65, 04/11/2021
[46] Interview, Sheikh
Sukairaj…11/12/2021 The worth problem face by the Tijjaniyyah is Yan’hakika
if at all are part of us. This is because I don’t believe that Yan’hakika
are part of us having diverted from our teachings even though, there is nobody
called himself Tijjani without affirming to the Tijjaniyyah doctrines
and you know…. ‘You cannot just answer the name that you don’t deserve, it’s
not even possible. But what triggered these problems are illiteracy or improper
education, doctoral sentiment, abject poverty and above all, unapt murid
and unqualified muqaddam and anti-care response from government.
[47] R. Seesemann, ‘The
Divine Flood: Ibrahim Niasse and the Roots of Twentieth….’, Pp.119-127,
M.A. Skiraj, Kashf al-Hijab…’, Pp.94,229-300, M.A. Skiraj, Tanbih
al-Ikhwan…’, Pp.106-7
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