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 - International Journal of Humanitatis Theoreticus. Vol. 3. (Issue: 1); May, 2020 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 - 116 - 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.