International Journal of Humanitatis Theoreticus. Vol. 3. (Issue: 1); May, 2020
The Role of Islamic Organisations in the Growth of Islam in Bayelsa State, 1996-2015. By
Professor T. A. Varvar Department of History GSM: 07030559633.
S. I. Ugbegili, PhD Nathaniel B. Gimba Luka Department of History, Benue State Department of History, Adamawa State University, Makurdi, Benue State, Nigeria. University, Mubi Adamawa State, Nigeria. E-mail: [email protected]. E-mail: [email protected] GSM: 08035098734. GSM: 08037462359.
Abstract This paper examines the role of Islamic organisations in the growth of Islam in Bayelsa from 1996- 2015. By this period, many indigenes of Bayelsa area had peacefully accepted Islam and made frantic efforts particularly through the establishment of Islamic organisations to ensure that the religion gained more adherents in the state. It is important to note that unlike in the Northern part of Nigeria where there was a recorded incessant religious motivated violence, Muslims in Bayelsa have enjoyed moderate harmonious relations with their Christian counterpart. The paper argues that while it is evident that there was never a time both Christians and Muslims got entangled in a religious motivated conflict in Bayelsa, the age long struggle for doctrinal dominance among the Muslims was inevitable in the area. The paper, however, discovered a growing but salient rivalry among the Izalah group in Nigeria that had snowballed into the Bayelsa state chapter. The study relies on primary evidences from interviews and also sourced information from secondary sources of data. The paper finally argues that, though ideological difference are inevitable among a group or more or among religious faithful, it should not be allowed to take a center stage else observed growth of Islam in Bayelsa could be hampered. Key Words: Bayelsa, Islam, Islamic organization, Izalah, Muslim Introduction The history of the spread of Islam in Nigeria shows that many renown Muslim faithful, particularly clerics, have contributed immensely in that direction. Many of them were driven by the zeal and passion for the faith which spurred them to preach the religion unto other people. Although the 19th century Sokoto Jihad led by Usman Dan Fodio must have propelled the spread, the events that occurred at the beginning of the 20th century also made impact in spreading the religion. J. C. Anene and G. N. Brown puts it succinctly, thus; The waves of deeper Islamisation, which the Jihad set in motion proved to be solid and lasting, and the tide of Islamic influence it sent out is till today surviving through Nigeria with undiminishing vigour (Anene and Brown, 1972).
These events, which included the British colonial policies, trading contact, the post-independence Nigeria-Biafra war and so on; created means through which Islam penetrated different parts of Nigeria including Bayelsa. The activities of some Islamic organisations whose aims and objectives were - 114 -
International Journal of Humanitatis Theoreticus. Vol. 3. (Issue: 1); May, 2020 channeled towards proselytization of the religion have had impact in the area long before Bayelsa state was created in 1996. More so, immediately the State was created, there was tremendous increase in population due to influx of migrants among whom were Muslims from other parts of the country in search of jobs and business opportunities. Historically, Muslim migrants always carry with them their religious practice and at the slightest opportunity initiate the process of proselytization. However, it is important to note that unlike in the Northern part of Nigeria where there was a recorded incessant religious motivated violence, Muslims in Bayelsa have enjoyed moderate harmonious relations with their Christian counterpart. More so, while it is evident that there was never a time both Christians and Muslims got entangled in a religious motivated conflict in Bayelsa, the age long struggle for doctrinal dominance among the Muslims was inevitable in the area. However, it was discovered that a growing but salient rivalry among the Izalah group in Nigeria had snowballed into the Bayelsa state chapter. Though ideological difference are inevitable among a group or more or among religious faithful, it should not be allowed to take a center stage else observed growth of Islam in Bayelsa could be hampered. Finally the paper attempts to understand the impacts of Islamic organisations in the growth of Islam in Bayelsa State. The Establishment of Islamic Organisations and their Objectives. Although the Muslims in Bayelsa have been members of several Islamic organisations before the state was created; Islam received a significant growth as more indigenes and people of all works of life moved into the new state. However, most of the organisations discussed here were established immediately the state was created in 1996. From that year to 2015, there was a significant growth in the activities of these organisations which also enhanced the proselytization of Islam in Bayelsa. The Nigeria Supreme Council for Islamic Affairs (NSCIA) The Nigerian Supreme Council for Islamic Affairs (NSCIA) was established in 1973, but formally took off in 1974. It was the prime and most prominent organization for Muslims in Nigeria headed by the Sultan of Sokoto who was considered the head of all Muslims in the country (Uchendu, 2010). The council was established to cater for; preserve, protect, promote and advance the interests of Islam and the Muslims throughout Nigeria. This includes Bayelsa as there is a growing population of the Muslim umma in the state. The Bayelsa State chapter of the Council was formed in 1996 under the Chairmanship of Alhaji Mohammed Agri and the Secretary, Alhaji Ciroma Barnabas. As part of its activities, the council gave birth to the Bayelsa State Islamic Propagation Group (IPG) located at the State Nigeria Mobile Police (Mopol) Base, Akempai (Uchendu, 2010:175-76). As at the time of this research, the IPG President was Alhaji Isa Ogbotobo and the Vice was Alhaji Aliu Sulieman. Another sister organization established in 1997 in Bayelsa was the Jama’atul Nasir Islam (JNI). The Bayelsa state chapter was headed by Alhaji Ibrahim Aromona. These groups (the NSCIA, IPG, and JIN) were responsible for propagating Islam in the state as part of the functions of the Nigerian Supreme Council for Islamic Affairs (NSCIA). The activities of these groups recorded profound achievements in terms of converting both indigenes and non-indigenes of the state as well as promoting Islam since they were established (Alh. Isa Ogbotobo, 2013). Below is a table showing the leadership of the council from 1996-2015; Table 1: Former Chairmen of the Bayelsa State Chapter of the Nigeria Supreme Council for Islamic Affairs (NSCIA). - 115 -
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S/No. Name From To 1. Alhaji Mohammed A. Agri 1996 1999 2. Alhaji Alagoa Ismaila 1999 2003 3. Alhaji Ogbobio Haleem 2003 2004 4. Alhaji Ibrahim Arumuna 2004 2007 5. Alhaji Isa Ogbotubo 2007 2012 6. Alhaji Abdulrahman Zikiye 2013 2015 Source: Compiled by author.
The Ahmadiyyah Mission At the turn of the twentieth century, there was an unprecedented rise in Nigerian Muslim consciousness which was expressed through the formation of a number of pressure-group-Muslim organisations (Ibrahim, http://centenary.ahmadiyya.ng/our-history/). One of such organization is the Ahmadiyyah Mission. The root of Ahmadiyya Nigeria Muslim Jamaat was planted in 1916 when the spread of the message of the promised Messiah, Hazrat Ghulam Ahmad was brought to the newly amalgamated Northern and Southern protectorates in Nigeria (Ibrahim, http://centenary.ahmadiyya.ng/our- history/).
Alhaji Lawal Basil Agusto’s deep concern all the time was to uplift the status of Muslims through the promotion of Muslim education and enlightenment. He had before now established the Muslim Literary Society for the propagation of Islam and promotion of the understanding and status of Muslims who were educationally and socially backward. He wrote to Alhaji Kamalud-deen to request for assistance for a graduate Muslim teacher for the Muslim school being established by him (Agusto). Alhaji Kamalud-deen could, however, not help directly but referred the request to India by publishing it in the Indian Muslim Review in 1915. As a result of this publication, the Ahmadiyya Movement in Islam Qadian wrote to Agusto promising to help by sending graduate teacher from Mauritania on the condition that the latter would be allowed to preach in the evenings.
Furthermore, various copies of Ahmadiyya literature especially the claims and teachings of Hazrat Ahmad were dispatched to Agusto who passed them also to other members of Muslim Literary Society. The Ahmadiyya interpretation of Mahdi’s Jihad as Jihad of the ‘The Pen’ being the sure way to winning people’s hearts to Islam as opposed to the orthodox Ulama’s conception of a bloody Jihad of forcing people into Islam at the point of a sword, was very appealing to the educated young Muslims of the Literary Society. As such, the enlightened, logical, consistent and civilized manner in which the beauties of Islam were expounded and by which Islam was defended against its critics, could not but enchant the educated Muslims. Those who were further convinced by the claim of Hazrat Ahmad as the Promised Messiah and Mahdi could no longer hide their conviction and faith. They openly declared their conviction among their colleagues, majority of who were carried along.
Consequently, the Muslim Literary Society literally transformed into the Nigerian Branch of Ahmadiyya Movement-in-Islam in 1916 when 21 members signed the Baiat (oath of allegiance) forms, which were dispatched to Qadian, India. While it could be stated that the Ahmadiyya Jama’at
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International Journal of Humanitatis Theoreticus. Vol. 3. (Issue: 1); May, 2020 was formally established in 1916, other accounts suggested that a small band of individuals had accepted Ahmadiyyat previously in 1914.
The 1914 version had the documentary support of Maulana Naseem Saifi the Amir of Ahmadiyya Nigeria and Chief Missionary of West Africa during 1947-1964 period. The 1916 group was better organized, well publicised and ultimately absorbed the 1914 group. This appears most likely as one realises that the 1916 group had a well-established base at No. 62 Bamgbose Street, Lagos Island belonging to Alhaji L. B. Agusto (Ibrahim, http://centenary.ahmadiyya.ng/our-history/). Moreover, records of pioneer officers of the 1916 group exist. At the inauguration of the Ahmadiyya Movement-in-Islam, Nigerian Branch, pioneer officers were Alhaji Muhammad Lawal Basil Agusto, the Chief Missionary, Alfa Adam Idowu Yakub, the Chairman, and Badamosi A. Fanimokun, the first General Secretary. After the death of Alfa Yakub in 1919, Alhaji Agusto became President.
The Primary aim for establishing the Ahmadiyya mission at that period was to integrate Islamic education and the western education. Another aim for establishing the mission was to ‘save’ or ‘protect’ young Muslims from the long suspected ploy of the European Christian Missionaries to convert them into Christianity and the need to stop them from being exposed to western cultures. Perhaps on realizing the inevitable importance of western education, the Muslim elites reconsidered their previous position of keeping their wards mission schools. They began by establishing Muslim organisations to provide an enabling environment where Muslim children could acquire the much needed Western education without changing their religion and culture (Ibrahim, http://centenary.ahmadiyya.ng/our-history/). Although the organization suffered setback due to its doctrines which were regarded as extraneous to Islam by other Muslims, it recorded certain achievement before it was reviewed. However, by 12th September, 1997 the organization under the name Ansarul-Islam, resumed its activities in Port Harcourt (Kilani, 1998) from where it spread to other parts of the Niger Delta including our area of study. At the inception of the creation of Bayelsa State in 1996, the Executive Council (EXCO), of the Ansarul-Islam, Port Harcourt Chapter established another chapter of the mission in the new State in 1996 (Alhaji Ibrahim, 2017). The Branch Headquarter of the Ahmadiyya Mission was located on PDP Road, Yenizue-Gene, Yenagoa, Bayelsa State. The Jama’at Izalatul Bid’a Wa’Ikamatu-Sunnah The Jama’atu Izalatil Bid’ah Wa’Ikamatis Sunnah is commonly known as the Izalah movement. This organization literary mean movement against negative innovation and for the maintenance of orthodoxy (Amara, 2011). In other words it is the Society for the Removal of innovation and the establishment of the Sunna. The idea behind this movement was borne out of the reality of influence of western civilization, which was viewed contradictory to orthodox Islamic doctrines by a host of Muslim scholars. This can be traced to the advent of European imperialism and the struggle for liberation (Amara, 2011). The Izala movement had its roots in the city of Jos where it was established in 1978 under the leadership of Sheikh Ismail Idris. Izala benefited from Saudi funding to spread the Salafist doctrine. Initially, the Nigerian Salafist movement opposed the already well-established Sufi brotherhoods (Tijaniyya and Qadiriyya) in northern Nigeria, especially in Sokoto and Plateau states. The main objectives of the movement were to work towards eradicating “un-Islamic” practices, the - 117 -
International Journal of Humanitatis Theoreticus. Vol. 3. (Issue: 1); May, 2020 implementation of Sharia law and the prohibition of innovation (bid’ah). The Arabic word Bid’ah means religious practices and beliefs that are not derived from the Qur’an and Sunnah. Sufism is often defined as Islamic mysticism, or the inward dimension of Islam. It is a mystical trend in Islam characterized by particular values, ritual practices, doctrines and institutions, which began very early on in Islamic history and which represents the main manifestation and the most important and central crystallization of mystical practice in Islam (Kane, 2003). The movement had criticized the Qur’anic interpretations of Sufi brotherhoods and their mystic beliefs. However, their opposition to the brotherhoods was also criticized to be largely political (Kilani, 1998). This was because adherents of Izalah associated them with the northern elites, since they enjoyed close ties with influential political circles right from the colonial era. The brotherhoods had been already largely co-opted by the colonial power and allowed to enjoy stability and hegemony over northern Nigeria. As such they were seen by the British colonial authorities as “state friendly” and as a “peaceful sect” (Amara, 2011).
The movement, since inception, had been appealing to young Muslims in the north and other parts of the country including the Bayelsa area. Most of these youths were urban-based, students and those who had acquired western education (Kane, 2003). They refused to pray in the same mosques with followers of Tijaniyya and Qadiriyya hence they established their own mosques.
As an Islamic movement, Izalah followers were zealous in preaching and spreading Islam. They felt the need to “dip the Qur’an into the sea” (Kilani, 1998). By taking advantage of the teaming number of youths among their members, they carried out the proselytization of Islam in most urban centers. Members were encouraged to travel to the south and settle there for the propagation of Islam. In Bayelsa, prominent names of those mandated to settle and propagate the faith since 1990 include Mallam Rabiu Koko, Mallam Mahammadu Sani Zamfara, and Alhaji Ibrahim Igbira. Others were Barrister Yakubu M. Alhaji Kasim Yusuf, Alhaji Attahiru Ibrahim (Imam Kasim, 2017). Their efforts were complimented by Muslim corps members deployed to serve in Bayelsa.
The Federation of Muslim Women’s Association in Nigeria (FOMWAN) According to Omobolaji Ololade Olarinmoye, FOMWAN is one of the largest Muslim women’s organisation in Africa. It is a federation of over 500 affiliates across Nigeria established in 1985 (Olarinmoye, 2013). As a women organization, it lays emphasis on the improvement of the lots of Muslim women and children in different aspect of their lives. At the national level, FOMWAN objectives are clearly reformist (Olarinmoye, 2013) as stated by Olarinmoye thus; i. To promote understanding and practice of the teaching of Islam. ii. To encourage Muslim women to establish groups throughout the country for educational purpose. iii. To establish a framework for national cooperation and unity among women Islamic association. iv. To provide a forum for Muslim women’s views to be expressed at national and state levels.
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It is in an effort to fulfill the objectives of the national body that led to the establishment of the Bayelsa state chapter. This body remains important and an integral part of the mission towards propagating Islam in the Bayelsa area and its environs. Formed in 1997, it aims at promoting the understanding and practice of the teaching of the Qur’an and Sunnah (Barrister Bilkisu, 2017). However, the association was hit by leadership tussle between the “indigenous” and “Migrants” Muslims in the state. By 2011, it was reformed under the leadership of the Ameera, Engr. Rashida and the Assistant Ameera, Barrister Bilkisu Woyengidadiye Odoko. As at 2015, the Federation of Muslim Women’s Association in Nigeria (FOMWAN) was chaired by Ameera Mariam Abeki and her Assistant Salamatu Kalilula (Ameera Mariam, 2017). Just like their sister association in Port Harcourt and at the national level at large, FOMWAN in Bayelsa used to organise some programmes to enlighten members on the challenges facing them as Muslims, wives, mothers and even professionals in their various fields of endeavour. These programmes include: i. Bi-monthly meeting and Qur’an study session ii. Annual Maulid Nabiy (birthday of Prophet Mohammed) celebration iii. Lailat al-Quadri (Night of majesty) in the month of Ramadan iv. Visitations to Hospitals, Orphanages and Prisons. The Bayelsa state chapter religiously carry out these programmes to the later in an effort to achieve the goal of spreading Islam in the state through educating Muslim women in various endeavours. Muslim Corpers’ Association of Nigeria (MCAN) MCAN is an acronym that connote the Muslim Corpers’ Association of Nigeria. In other to trace the origin of this association, we must go back to the Nigerian civil war era. The war was christened by mostly the Igbos as a war against the ‘Christian south’. To ensure the unity of both the northern and southern parts of the country, the then Military government led by General Yakubu Gowon declared the ‘no victor no vanquish’ slogan in his broadcast immediately after the Biafra soldiers surrendered. Despite that, there was no love lost between both sides, especially among Christians and Muslims who treated each other with suspicions. As one of its cardinal objectives, the National Youth Service Corps (NYSC) Scheme was established to bridge the gap and reunite the Nigerian youths who are the future of the nation. The NYSC scheme brought to limelight by the decree No. 24 of 1973, made possible in Nigeria the deployment of eligible graduates from universities and institutions of higher learning within the country and abroad to undertake a national service in states/areas other than their state of origin (https://www.mcan.org.ng). The establishment of this scheme provided a platform under which Muslim corps members could organize and coordinate themselves for the purpose of carrying out collectively Islamic proselytization. Hence the formation of the Muslim Corpers’ Association, which was inaugurated during the 1978/1979 service year (https://www.mcan.org.ng). MCAN has its National Headquarters in Mabushi District of Abuja and branches all over the country. It is an umbrella for all Muslim Corps members serving in all states of the federation including our area of study. The Bayelsa State Chapter, like others, has members who are literate thereby giving them the advantage of communication with the locals easily in their quest to propagate and spread Islam through the following aims and objectives: (Abdullateef, 2017). i. To serve as the coordinating body and a forum for the exchange of ideas and programmes between Muslim corpers in all parts of the federation.
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ii. To fight for and protect the legitimate interest and rights of the Muslim youth Corps Members in Nigeria. iii. To promote better understanding of Islam among Muslim Corps Members, students and the interest of the populace. iv. To coordinate the efforts of the various Islamic organisations with that of MCAN in the propagation of Islam in Nigeria and world over. The Bayelsa State Chapter of the MCAN came into existence in 1997 (Rasheeda, 2017). The associating made progress in it activities through which it was able to build hostels for Muslim corpse members to assist in providing accommodation for many who most times became stranded. Apart from being stranded, it was an effort geared towards helping other Muslim brethren stay away from impending un-Islamic behaviours such as social vices and immoralities. MCAN is unarguably an important organization in the quest for propagating Islam in our area of study. The idea of having a permanent lodge for all registered Muslim corps members was borne out of the need to assist and encourage those posted to Bayelsa State to remain and contribute their quota in propagating the faith. For more than eight (8) years since conceiving this idea, the lodge was finally completed in 2006 (Abbas, 2017). Like other religious bodies, the Muslim community in Nigeria sees NYSC Scheme as a means through which young, educated, and energetic Muslim graduates can reach non-Muslim communities, especially in the South-Eastern and South-South regions with the religion through MCAN. Although, the scheme is a call for patriotic national service, the Muslims believe it conforms with Muhajir which an Islamic injunction of discipleship (Abdullateef, 2017). The Activities of the Islamic Organisations and Impacts on the Growth of Islam in Bayelsa Having discussed the establishment of the Islamic organisations and their objectives in Bayelsa, it is pertinent to also explain their activities and impact on the growth of Islam in our study area. To start with is the Nigerian Supreme Council for Islamic Affairs (NSCIA). The council left no stone unturned in its efforts to achieve its set aims and objectives in every part of Nigeria. Meanwhile there was a deliberate delimitation of the entire country into zones for ease of administrative and operational purposes. This is contained in article 13 of the constitution of the NSCIA titled Zonal Offices and Zonal Consultative Committees. The constitution stated thus; “there shall be six (6) Zonal Offices (See NSCIA Constitution: 7), each of which shall be manned by a Director. The composition of the zones shall be as follows: - Zone I: Sokoto, Katsina, Kano, Kaduna, Kebbi, Jigawa, and Zamfara States. Zone II: Borno, Adamawa, Bauchi, Yobe, Taraba, and Gombe States. Zone III: Abuja (F.C.T), Niger, Kwara, and Kogi States. Zone IV: Plateau, Benue, and Nasarawa States. Zone V: Lagos, Ogun, Oyo, Ondo, Edo, Osun, and Ekiti State. Zone VI: Anambra, Imo, Rivers, Cross-Rivers, Abia, Delta, Akwa Ibom, Bayelsa, Ebonyi and Enugu States. Since the council is declared as the umbrella association of every person who professes the oneness of the Almighty Allah and the prophethood of prophet Muhammad (S.A.W); all Muslim communities, Islamic organisations and individuals in Nigeria are automatically linked with it through their
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International Journal of Humanitatis Theoreticus. Vol. 3. (Issue: 1); May, 2020 respective state central bodies known as the “State Council for Islamic Affairs,” or the “State Council” (Shittu, (IJMWS), vol. 9, No. 1 and 2. p. 35-66). The Bayelsa state council comprises of Muslim communities, Islamic organisations and individual Muslims within the state. The council administers the Islamic affairs of the state in accordance with the structure specified for the council at the national level with necessary modifications from time to time. In the same vein, the state council was empowered to establish a committee of the council in each local government area, district, town, village and ward in accordance with structure suitable to its circumstances. However, this should be done with adherence to the council’s rules and regulations guiding such activities. These committees were found in the state capital Yenagoa, Ogbia, Nembe, Sagbama, Brass, and Kolokuma Opokuma local government areas. Although the peculiarity of the Bayelsa state chapter lies with the fact that majority of the Muslim committees were located in the state capital due to the nature of the terrain. As such, the Muslim Corpers Association of Nigeria (MCAN) who were main members of the Da’awah committee, solely responsible for the proselytization of Islam hard its headquarters located in Yenagoa, the state capital. The activities of the MCAN was centered on Da’awah and was divided into two i.e the City and Rural Da’awah (Nurudeen, 2016).
The City Da’awah: Daily Programmes. This include after subshi and Magrib programmes. Subshi programmes. Every Mondays to Wednesdays of the week, two, three or four short verses of the Qur’an were recited and memorised after which they were all revised on weekends. In addition, a chapter from the book of Al-Muharramat by Shiek Al-Muhajid or from the characteristics of the Salaf by Shiek Abdul Hameed Fareed are read. On Thursdays and Fridays an adhkar from the citadel of the believer are read and a member is dedicated to give a short naseehah. Magrib-Isha programmes. Every Tuesdays a chapter or topic is treated from the book of Fiqh by the Ameer. On Wednesday an explanation of the forty hadeeth of An-Nawawi collection was treated by the Secretary General. By Friday, the book of Kitsbu Tauheed is treated by the Da’awah Committee; and Saturday’s seerah is treated by the Ameer. Weekly Programmes. These programmes include Al-usrah programme, Friday programme, Sisters’s circle, and Islamiyyah Classes. Al-Usrah programme: This takes place in the MCAN Lodge every Sunday between the hours of 10am-12noon. In this programme, a capable brother is selected to present/deliver a topic determined by the Da’wah committee. Juma’ah programme: On Fridays, pre-Khutubah was given by Da’wah Secretary at Ekeki Central Mosque in English language. Other mosques where such sermons are delivered include NLNG Mosque, Okolobiri and at Okaka Prison Mosque. Sisters’ Circle: Every Friday, after Solatul Asr, the Sisters assemble themselves for Da’wah. They recite and memorise some Hadeeth and/or Adhkar by SAS and occasionally they invite the Ameer to deliver lecture to them. Islamiyyah Classes: This are classes organized to teach believers and new converts about Islamic faith. The classes were conducted during weekdays and at weekends and were divided into the following; the Upper Class where Hifz, Lughah, Tajweed and Qira’a were taught, the Advance Class - 121 -
International Journal of Humanitatis Theoreticus. Vol. 3. (Issue: 1); May, 2020 where the Hifz, Qira’a and Tajweed were taught, and the Lower Class where the teaching and learning of Qur’anic recitation and Hifz of some short Surahs took place.
The Rural Da’wah. As the name implies, the Rural Da’wah entails outreach to local villages and across the waters into the riverine communities in our area of study. This is not to say that their activities did not include or cover communities around the state capital. The MCAN Da’wah Committee activities during the study period include visitation to the following places: Visitation to Schools. This are mostly primary and secondary schools owned by Muslims, where both western and Islamic knowledge, are taught in line with doctrine/vision of the Ahmadiyya Mission. Some of the schools include the following: i. Al-Umma Primary and Secondary School, Amarata, Yenagoa. ii. Bright Star Academy, Yenagoa. iii. Al-Hikma Basic School. Visitation to Hospitals and Motherless Baby Homes. Some of the places include the Federal Medical Centre (FMC), Yenagoa, the Niger Delta University Teaching Hospital (NDUTH), Okolobiri and a host of Motherless Baby Homes around our area of study. During such visits, the Da’wah Committee pray for the staff and pupils/students of the host schools, speeches on good morals and high academic standard were delivered as well as presentation of gifts. At the hospitals and motherless baby homes, prayers rendered and gifts presented. Visitation to other Communities. The MCAN Da’wah Committee also visit places like Okolobiri, Ammassoma, Sagbama, Ogbia, Otueke, and Nembe. During such visits, the Committee meet MCAN members serving there as well as the Muslims living there. On such occasion’s lectures were delivered and gifts presented to especially new converts. Da’wah activities led by MCAN was seriously providing the much-needed boost in the proselytizing of Islam in the Bayelsa area and its environs. To carry out their activities in Bayelsa area and its environs effectively, the MCAN Ameer sourced funds through monthly contribution of two thousand naira (#2,000) from each service corps member. The Ameer further explained thus; We also receive donations from patrons, mosques, special appeal forms distributed to generate funds to carry out some projects like building of the MCAN Lodge you see here. Although there are some corps members who do not identify themselves with the association for reasons that are either lack of interest or they are weak spiritually. Other corps members like followers of Izalah movement stay away due to their doctrinal believe. We in MCAN believe in working together for the sole goal of proselytizing Islam. No doubt the issue of Izalah movement challenging the Sufi practices among the followers of Qadiriyya and Tijaniyya brotherhoods is a strong factor militating against the unity of Nigerian Muslim umma. However, we in MCAN ensure that corps members with Tariqah, and Izalah backgrounds all join hands to propagate the goals of the association (Abdullateef, 2017).
In another interview, corper Hakeem Adeleye, shared a different view on reasons why some Muslim corps members do not join MCAN during their service year. He said thus;
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Some youth corps members refused to join us because they wanted the association to be run as a social organization instead of a mission-oriented organization. The reason being that some youth see the service year period as an open freedom where they could engage certain social life they hitherto could not enjoy back home-hence MCAN is seen as a hindrance (Hakeem, 2017).
Despite the above explanations, it is pertinent to say that the peculiar terrain of Bayelsa state, most especially the riverine areas scare some intending Muslim corps members who usually seek re- deployment immediately after the orientation programme. However, on a general note, the existence of MCAN in Bayelsa had been a veritable organ through which several educated corps members who would have derailed from their Islamic training, remain steadfast in the faith. MCAN members and officials also used their knowledge of English language to communicate with natives of Bayelsa thereby bridging the language gap which other Hausa Muslim preachers could not. Izalah movement also carried out Da’wah, mostly during the weekend, into different places in Bayelsa area and its environs. This they did in conjunction with the Port Harcourt chapter when the two areas were part of the then Rivers state. According to A. O. Kilani; By 1986, the village da’wah has become an acceptable weekend vocation by members of Izalah in conjunction with members of Jama’at Tablgh to places like Nowa, Beteng, Tombia, Mbiama, and Ogbakin. Notable names include Dr. Bilal, Mr. Khan, Dr. Shahid and Brother Usman Muhammed al-Kafawi. Usma al-Kafawi was a resourceful person because of his eloquence in English language which was used for their da’wah activities. The group always sleep in the villages during the weekends which afforded them the opportunity of interacting with villagers and exposing the converts to the rudiments of Islam (Kilani, 1998).
As at the end of this study, the leadership of the Izalah movement executive council include the chairman Alhaji Rabiu Koko, and Barrister Yakubu M. the secretary. The major mosques where Izalah members were mostly found in Bayelsa include; Ekeki Central Mosque, and Arietallin Central Mosque. The Arietallin Central Mosque, though still under construction, had a school attached to it where, when completed, children and adults will be taught the various Islamic science (Barrister Boro, 2017). It must be noted here that despite the lofty effort of the Izalah movement in challenging negative practices and innovations in Islam, it had some problems too which need to be discussed in this study. While teachers and preachers were busy challenging Sufism practiced by the Qadiriyya and Tajaniyya brotherhoods, some of their members had been influenced by some negative social life associated with urban centers like our area in Bayelsa state. Some of these Izalah youths were often seen patronizing brothels, gambling places, and drinking joints. Others were involved in buying stolen items such as jewelries, handsets and motor spare parts (Kilani, 2017). Another problem confronting the movement was yet within its circle. This was due to disagreement on the issue of Figh (Islamic jurisprudence). The problem, according to Kilani started from the north when the Kaduna group of Izalah led by Shiek Sambo Yusuf and Jos group led by Shiek Ismaila Idris fell apart. He further stated that Ismaila ordered that, all mosques under his control should do one Taslim to terminate their salat and that they should dangle their hands while praying - 123 -
International Journal of Humanitatis Theoreticus. Vol. 3. (Issue: 1); May, 2020 and not to fold them (Imam Mohammed, 2017). This instruction sowed the seed of disunity among the Izalah group in Nigeria and the south was not an exception. The Bayelsa state chapter was also hit with the problem in 2014 when one of the pioneer leaders of the Izalah group introduced one taslim method. Immediately Imam Rabiu Koko made his intention known to other followers, he was confronted with resistance. The argument persisted to a point of division. As at the time of this research there were two factions i.e the proponents of one/single taslim led by Imam Rabiu Koko and those who wished to maintain status quo led by Imam Kasim Yusuf. Ramadan Programme Ramadan also known as a period of fasting ordained by Allah for every Muslim faithful to observe, is a sacred month of self-denial and abstinence from food for certain time for spiritual rejuvenation. During ramadan believers are expected to have sahur (food eaten as early as 5am) after they will wait until iftar at 6:30pm when the day’s fast is broken (Abbas, 2017). Ramadan is an annual event that commences in any stipulated month subject to the sighting of the moon by a number of Muslim faithfuls confirmed by Islamic clerics. After such confirmation, the Sultan of Sokoto was responsible for announcing the commencement of the lent period in Nigeria. During this important Islamic religious practice, Muslims world over, organised series of lectures christened Ramadan programme. In Bayelsa members of the Muslim Corpers’ Association of Nigeria (MCAN) initiated the Ramadan programme as an effort to raise the consciousness of the Muslims to their responsibilities and duties during the month of Ramadan. The corpse members started the programme at the Central Mosque Amarata through the guidance of Imam Abu Sufiyanu Uchendu, who himself was a learned cleric and the chief Imam of the mosque. Like in the north, west and some parts of the south, the programme enjoyed media coverage on Africa Independent Television (AIT) in Bayelsa at least twice before the end of the Ramadan. An informant, Barrister Bilkisu W. Odoko recount her experience thus; The Ramadan programme also known as tafsir is very important among thee Muslims. Here in Bayelsa, the men are in charge of tafsir and do appear on African Independent Television (AIT) at least twice before the end of the Ramadan. We in the FOMWAN always visit the prison here in Bayelsa where we organise it for the inmates. Although I was once invited to explain the importance of Ramadan on AIT in 2015, where I answered questions from Muslims in the state during the programme (Barrister Bilkisu, 2017).
It was observed that involving women who understand English language helps in debunking the age long tradition of (puddah) which other men used to prevent them from attending Islamic functions outside their homes. It also helps boast the number of educated Muslims needed to propagate Islam in a predominant English-speaking society like Bayelsa. At the end of the month of Ramadan comes the celebration.
Conclusion This paper has focused on the Role of Islamic organisations in the Growth of Islam in Bayelsa from 1996-2015. It has been shown in the paper how several Islamic organisations that were located in former Rivers State decided to establish branches in our area of study immediately the state was created. The paper also explains the activities of some of the organizations in PortHarcourt whose - 124 -
International Journal of Humanitatis Theoreticus. Vol. 3. (Issue: 1); May, 2020 efforts in propagating Islam in the Niger Delta had impact in Bayelsa area even before it was created. It has also been shown that the establishment of a branch of the Muslim Corpers’ Association Nigeria (MCAN) had opened a new chapter in the effort to propagate Islam in Bayelsa. The members of this association, being youths and educated graduates, were making impact due to their ability to communicate with the natives in English language. They carried out da’wah and also organised Ramadan programmes in the state during lent. The paper, however, did not fail to identify and discuss some of the challenges faced by these organisations. These challenges as explained in the paper include; ideological differences between the Izalah movement and the Sufi brotherhoods; and among the Izalah too. The quest for redeployment by some Muslim corps members posted to Bayelsa for fear of riverine areas was another challenge that dwindled the number of intending members posted to the State.
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