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ISLAMIC CIVIL SOCIETY’S STRATEGIES AND CHALLENGES IN THE DEMOCRATIZATION PROCESS OF NIGERIA: A STUDY OF

JAMA’ATU IZALATIL BID’A WA’IQAMATIS-SUNNAH IN KATSINA STATE, 1999-2017

MUSA KABIR UMAR

DOCTOR OF PHILOSOPHY UNIVERSITI UTARA MALAYSIA

2019

ISLAMIC CIVIL SOCIETY’S STRATEGIES AND CHALLENGES IN THE DEMOCRATIZATION PROCESS OF

NIGERIA: A STUDY OF JAMA’ATU IZALATIL BID’A WA’IQAMATIS-SUNNAH IN KATSINA STATE, 1999-2017

MUSA KABIR UMAR (901884)

A Thesis submitted to the Ghazali Shafie Graduate School of Government in fulfilment of the requirements for the Doctor of Philosophy

Universiti Utara Malaysia

iii

PERMISSION TO USE

In presenting this thesis in fulfilment of the requirements for a postgraduate degree from Universiti Utara Malaysia, I agree that the Universiti Library may make it freely available for inspection. I further agree that permission for the copying of this thesis in any manner, in whole or in part, for scholarly purpose may be granted by my supervisor(s) or, in their absence, by the Dean of Ghazali Shafie College of Law, Government and International Studies. It is understood that any copying or publication or use of this thesis or parts thereof for financial gain shall not be allowed without my written permission. It is also understood that due recognition shall be given to me and to Universiti Utara Malaysia for any scholarly use which may be made of any material from my thesis. Requests for permission to copy or to make other use of materials in this thesis, in whole or in part, should be addressed to:

Dean of Ghazali Shafie Graduate School

UUM College of Law, Government and International Studies (UUM COLGIS)

Universiti Utara Malaysia

06010 UUM Sintok

Kedah Darul Aman

iv

ABSTRACT

The study investigates the strategies of Izala Islamic civil society organization popularly known as ‘Jama’atu Izalatil Bid’a Wa’iqamtis-Sunnah’ in the democratization process of Katsina State-Nigeria. This problem has been militating against the contributions expected of an Islamic civic association towards improving the quality of democratic ideals in the state. This research presents a conceptually yet empirically supported framework to describe the strategies of the Izala in the democratization of Katsina State. In effect, therefore, the lingering Izala strategies crises in the democratization was explored and analyzed. A conflation of the system theory and the religious market theory was used to interpret not only the strategies used by Izala but also examine how the strategies have helped and challenged the democratization of the State. As a case study qualitative research inquiry, the study presents an in-depth analysis of semi-structured interviews conducted with 18 key informants in Katsina State. The secondary data used in the analysis was derived from journal articles and available relevant literature. Nvivo 12 was used and significantly aided in the coding, categorization and data management which produced the themes and sub-themes. Findings revealed that there are myriads of strategies being used by the Izala in the democratization such as political strategies; religious strategies; and socio-economic empowerment strategies. Moreover, it revealed the contributions of the Izala to the development of democratization in the state. The findings further disclosed the problematic issues related to the strategies used by the Izala in the democratization of the state which includes polarization of the society and the group itself; marketization of religion and patronage seeking in government; derogatory and abusive speeches among others. The study recommends constant contact between the state, Izala leaders and politicians to further strengthen the relationship between all the democratic stakeholders of the state to advance the process. Furthermore, apart from recommending better understanding of democratic ideals by the Izala leaders, it is also suggested that there is serious need to establish a religious groups regulatory body to checkmate their political behaviors in the state Keywords: Democratization Process, Islamic Civil Society, Islamic Religious Groups,

Izala, Religious Associations, Strategy

v

ABSTRAK

Kajian ini menyiasat strategi organisasi masyarakat sivil Islam Izala yang dikenali sebagai 'Jama'atu Izalatil Bid'a Wa'iqamtis-Sunnah' dalam proses pendemokrasian Daerah Katsina-Nigeria. Masalah ini telah menentang terhadap sumbangan yang diharapkan dari sebuah pertubuhan sivil Islam ke arah memperbaiki kualiti cita-cita demokratik di daerah tersebut. Kajian ini membentangkan rangka kerja yang disokong secara konseptual juga empirikal untuk menggambarkan strategi persatuan sivik Islam dalam proses pendemokrasian daerah Katsina-Nigeria. Oleh itu, krisis strategi Izala yang berlarutan dalam proses pendemokrasian telah diterokai dan dianalisis. Satu gabungan antara teori sistem yang dianjurkan oleh Easton dan teori pasaran agama oleh Rodney Stark telah digunapakai untuk mentafsir bukan sahaja strategi yang digunakan oleh Izala tetapi juga meneliti bagaimana strategi-strategi tersebut telah membantu dan mencabar proses pendemokrasian daerah tersebut. Sebagai kajian penyelidikan kualitatif kajian kes, kajian ini membentangkan analisis mendalam mengenai wawancara separa berstruktur yang dijalankan dengan 18 orang pemberi maklumat utama di Daerah Katsina. Data sekunder yang digunakan dalam analisis diperolehi daripada artikel jurnal dan literatur yang relevan. Nvivo 12 telah digunakan dan telah secara signifikan membantu dalam pengekodan, pengkategorian dan pengurusan data yang menghasilkan tema dan sub-tema. Penemuan mendedahkan bahawa terdapat banyak strategi yang digunakan oleh masyarakat sivil Islam Izala dalam proses pendemokrasian seperti strategi politik (aktivisme dan penyertaan politik, penyesuaian sistematik dengan parti politik, keterangkuman sistematik dalam tadbir urus, perbincangan dan dialog interaktif); mengalahkan para pemimpin politik melalui strategi agama (strategi konferens dan persidangan mimbar masjid); strategi penguasaan sosioekonomi (strategi penguasaan ekonomi dan strategi sistem sosial untuk perubahan sosial yang aman secara beransur-ansur). Penemuan selanjutnya mendedahkan isu-isu bermasalah yang berkaitan dengan strategi yang digunakan oleh Izala yang mencabar proses pendemokrasian negara yang termasuk polarisasi masyarakat dan kumpulan itu sendiri; menjual agama dan mencari sokongan dalam kerajaan; ucapan yang menghina dan kurang sopan antara satu sama lain. Kajian ini mengesyorkan hubungan berterusan antara kerajaan, kumpulan sivik agama Izala dan pihak berkepentingan politik di daerah tersebut. Tambahan lagi, selain daripada mengesyorkan demokratik ideal yang lebih difahami oleh para pemimpin agama Izala, terdapat juga keperluan serius untuk memperkuat hubungan antara Izala, kerajaan, dan pihak berkepentingan demokratik lain di Daerah Katsina untuk memajukan proses pendemokrasian Kata kunci: Proses demokrasi, Persatuan Sivil Islamik, Kumpulan Agama Islam,

Izala, Persatuan Agama, Strategi

vi

ACKNOWLEDGEMENT

I am thankful to Almighty Allah who steered me all through this vital academic journey and spares my life to complete the study. My journey towards Ph.D. would not have been easy without the constructive criticisms, contributions, and guidance of my dogged and hardworking supervisors, Professor Madya Dr. Muhammad Ainuddin Iskandar Lee bin Abdullah and Dr. Kamarul Zaman bn Hajj Yusouf of the School of International Studies, Universiti Utara Malaysia, for their numerous comments and valuable suggestions for the improvements of this work. I also wish to thank Dr. Aminurraasyid Yatiban (Internal Examiner), Prof. Madya Dr. Mohd Izani Mohd Zain (External Examiner) and Dr. Sivaperagasam Rajanthiran for their suggestions which immensely improved the work. The entire staff of the Graduate School of Government, especially Bint Noor Fatima and Noor Atiqa are also appreciated.

To my late father, Mal. Umar Musa Yandaki, who sacrificed and invested a lot in me; he sent me to the best of schools; he had high hopes in me but did not live to see the great achievement of his investment. I pray for his Allah ‘s mercy and may Jannat al Firdausi be his final abode. I am short of words to appreciate the motherly love and care of my mamma, Hurera Umar Musa Yandaki, who did and is still doing the greatest job of all- praying for my continuous success. May God rewards you with Jannat al Firdausi. To my gorgeous wife, Hajia Maryam Yakubu Haruna and our lovely kids, Umar (Ameer), Abdulrahman (Abdool), and Al-Amin, who made my stay in Malaysia very lively. May Allah bless you all. My sincere gratitude also goes to my blood brothers and sisters for their prayers, supports and encouragements. I am also indebted to our guardians Alh. Abdurrahaman Abdallah, OOn, mni and his wife Hajia Sadiya Abdallah, Alh. Hamisu Bello Tafashiya (Madawakin Gonar Katsina) and his wife Hajia Binta Tafashiya for being there for our family in whatever circumstances since the time we lost our dear father on the September 9th, 1992. This work would be incomplete without appreciating the valuable support of Prof. S. S Muhammad of Usmanu Danfodiyo University Sokoto, Prof. Bawa Hassan Gusau, Late Prof. A.I. Yandaki, Dr Aliyu Mukhtar Katsina, Dr. Suleiman Abubakar Babagana and Alh. Shamsuddeen Sani Zakka. Indeed, Dr. Comrade Abdullahi Adamu (Atutu) is worthy of mention as he has contributed a lot in making the final submission of this work possible. To those names that I did not mention especially my friends and colleagues’ in both University Utara Malaysia and Umaru Musa Yar’adua University, my childhood friends, students and well-wishers, you are equally noteworthy, and I also wish you success. I am also obliged to appreciate the management of Umaru Musa Yar’adua University Katsina, for giving me the opportunity to undertake the study. May Almighty Allah reward you richly and guide you throughout your future endeavors.

vii

TABLE OF CONTENTS

CERTIFICATION OF THESIS ........................................................................................... ii

PERMISSION TO USE ........................................................................................................ iii

ACKNOWLEDGEMENT .................................................................................................... vi

TABLE OF CONTENTS .................................................................................................... vii

LIST OF TABLES .............................................................................................................. xiii

LIST OF FIGURES ............................................................................................................ xiv

LIST OF APPENDICES .................................................................................................... xvi

LIST OF ABBREVIATIONS ........................................................................................... xvii

INTRODUCTION ...................................................................... 1

1.1 Introduction ............................................................................................................ 1

1.2 Background of the Study ........................................................................................ 1

1.3 Problem Statement ................................................................................................. 5

1.4 Research Questions .............................................................................................. 12

1.5 Objectives of the Study ........................................................................................ 12

1.6 Significance of the Study ..................................................................................... 13

1.7 Scope of the Study ............................................................................................... 16

1.8 Operational Definitions ........................................................................................ 18

1.8.1 Civil Society Organizations ....................................................................... 19

1.8.2 Islamic Civil Society .................................................................................. 19

1.8.3 Democratization Process ............................................................................ 20

1.8.4 Jama’atu Izalatil Bid’a Wa’iqamatis-Sunnah (JIBWIS) or Izala .............. 21

1.8.5 Religious Group ......................................................................................... 22

1.8.6 Civic Associations ..................................................................................... 22

1.8.7 Strategies .................................................................................................... 22

1.9 Research Design ................................................................................................... 22

1.9.1 Reasons for Qualitative Methodology ....................................................... 24

1.9.2 Method (Data Collection Techniques) ....................................................... 27

1.9.2.1 Primary Data .................................................................................. 28

1.9.2.2 Interviews ...................................................................................... 29

1.9.2.3 Interview Protocols ........................................................................ 30

viii

1.9.2.4 Strategy for Informants’ Selections ............................................... 32

1.9.2.5 Justification for Informants’ Selection .......................................... 35

1.9.2.6 Profile of the Informants................................................................ 36

1.9.2.7 Data Analysis Techniques ............................................................. 38

1.9.2.8 Thematic Analysis of the Interviews ............................................. 39

1.9.2.9 Secondary Data .............................................................................. 43

1.9.2.10 Role of the Researcher ................................................................. 43

1.9.2.11 Validity and Reliability ............................................................... 44

1.9.2.12 Ethical Consideration .................................................................. 45

1.9.3 Organization of Chapters ........................................................................... 46

REVIEW OF LITERATURE AND THEORETICAL

FRAMEWORKS ...................................................................................................... 48

2.1 Introduction .......................................................................................................... 48

2.1.1 Broad Overview of Secular Civil Society Organizations and the

Democratization Processes ................................................................................. 49

2.1.2 General Review on Religious Civil Society Organizations and

Democratization .................................................................................................. 55

2.1.3 Secular Civil Society Organizations and Democratization Process in

Nigeria: A Review .............................................................................................. 76

2.1.4 Specific Literature Review on Jama’atu Izalatil bidi’a Wa’iqamatis

Sunnah (JIBWIS) in Nigeria ............................................................................... 79

2.1.5 Research Gap ............................................................................................. 90

2.2 Theoretical Frameworks....................................................................................... 92

2.2.1 The Political System Theory ...................................................................... 93

2.2.2 Religious Market Theory ........................................................................... 96

2.2.3 Justification for the Relevance of the Theories of System Analysis and

Religious Market to the Study ............................................................................ 98

2.2.4 Summary .................................................................................................... 99

HISTORICAL BACKGROUND OF THE STUDY ...... 100

3.1 Introduction ........................................................................................................ 100

3.2 Classical History of Civil Society ...................................................................... 100

3.3 The Modern History of Civil Society................................................................. 107

3.4 Post-Modern History of Civil Society................................................................ 108

ix

3.5 The Origin of Islamic Civil Society ................................................................... 109

3.6 Historicizing Civil Society in Africa ................................................................. 112

3.6.1 The Pre-Colonial Period........................................................................... 113

3.6.2 The Colonial Period ................................................................................. 113

3.6.3 The Post-Colonial Period ......................................................................... 114

3.7 Historical Development of Civil Society Organizations in Nigeria................... 116

3.8 The Origin of Democratization in the Western Classical Conception ............... 117

3.8.1 The Relationship between Civil Society and Democratization Process .. 118

3.9 History of Nigeria at a Glance ........................................................................... 119

3.9.1 Pre-Colonial Political Systems in Northern Nigeria ................................ 120

3.9.2 Pre-Colonial Political Systems in Southern Nigeria ................................ 121

3.9.3 The Emergence of Nigeria as Nation State .............................................. 123

3.9.4 Brief History of Democracy in Nigeria.................................................... 128

3.9.5 Religion, state and the Contemporary Nigerian Government and Politics

.......................................................................................................................... 130

3.10 The Evolution of Islam as a Religion ............................................................... 132

3.11 The Coming of Islam into African Region ...................................................... 133

3.11.1 Islam in Northern Nigeria ...................................................................... 138

3.11.2 The History of Islam in Katsina State .................................................... 141

3.12 Historical Evolution of Izala Religious Organization in Nigeria .................... 142

3.13 Contextualizing Katsina State in Nigeria ......................................................... 149

3.14 Summary .......................................................................................................... 150

UNDERSTANDING THE IZALA POLITICAL,

RELIGIOUS AND SOCIO-ECONOMIC SYSTEMS STRATEGIES IN THE

DEMOCRATIZATION PROCESS OF KATSINA STATE ............................. 151

4.1 Introduction ........................................................................................................ 151

4.2 Main Theme: Strategies of Izala in the Democratization Process ..................... 152

4.2.1 Sub-Theme One: Political Strategies ....................................................... 157

4.2.1.1 Sub-Sub-Theme One: Systematic Strategy of Inclusivity in

Governance .............................................................................................. 167

4.2.1.2 Sub-Sub-Theme Two: Systematic Strategy of Aligning with

Political Party .......................................................................................... 174

x

4.2.1.3 Sub-Sub-Theme Three: Interactive Discussion and Dialogue

Strategy .................................................................................................... 182

4.2.1.4 Sub-Sub-Theme Four: Election Monitoring Strategy ................. 184

4.3 Sub-Theme Two: Religious Strategy ................................................................. 188

4.3.1.1 Sub-Sub-Theme One: Mosque Pulpits Preaching Strategy ......... 190

4.3.1.2 Sub-Sub-Theme Two: Islamic Conferences and Forums Strategies

................................................................................................................. 197

4.4 Sub-Theme Three: Socio-Economic System Strategies for Gradual and Peaceful

Social Change........................................................................................................... 200

4.4.1.1 Sub-Sub-Theme One: Socio-Economic Empowerment System

Strategy .................................................................................................... 201

THE CONTRIBUTIONS OF IZALA IN THE

DEMOCRATIZATION PROCESS OF KATSINA STATE ............................. 211

5.1 Introduction ........................................................................................................ 211

5.2 Theme One: The Contributions of Izala to the Development of the

Democratization Process in Katsina State Between 1999 to 2017 .......................... 212

5.2.1 Sub-Theme One: Political Contributions of Izala to the Democratization

Process of Katsina State .................................................................................... 214

5.2.2 Sub-Theme Two: Religious Contributions of Izala to the Democratization

Process of Katsina State .................................................................................... 223

5.2.3 Sub-Theme Three: Socio-Economic Contributions of Izala to the

Democratization Process of Katsina State ........................................................ 229

5.3 Summary ............................................................................................................ 247

THE CHALLENGES CONFRONTING IZALA

STRATEGIES IN THE DEMOCRATIZATION PROCESS OF KATSINA

STATE ..................................................................................................................... 249

6.1 Introduction ........................................................................................................ 249

6.2 Theme One: Politico-Religious and Economic Challenges of the Strategies Used

by Izala in the Democratization Process in Katsina State........................................ 250

6.2.1 Sub-Theme One: Political Challenges of the Izala Strategies in the

Democratization Process of Katsina State ........................................................ 251

6.2.1.1 Sub-Sub-Theme One: Legal Restrictions .................................... 251

xi

6.2.1.2 Sub-Sub-Theme Two: Confrontational and Derogatory Utterances

in Speeches .............................................................................................. 255

6.2.1.3 Sub-Sub-Theme Three: Death Threats, Arrest and Detention of

Clerics ...................................................................................................... 260

6.2.1.4 Sub-Sub-Theme Four: Internal Division and Polarization of the

Community .............................................................................................. 264

6.2.1.5 Sub-Sub-Theme Five: Inadequate Knowledge of Democratic

Principles ................................................................................................. 269

6.2.2 Sub-Theme Two: Religious Challenges of the Izala Strategies in the

Democratization Process of Katsina State ........................................................ 275

6.2.2.1 Sub-Sub-Theme One: Religious Marketization and Patronage

Seeking in Government ........................................................................... 275

6.2.2.2 Sub-Sub-Theme Two: Religious Identity Politics ....................... 286

6.2.3 Sub-Theme Three: Socio-Economic Challenges of the Izala Strategies in

the Democratization Process of Katsina State .................................................. 297

6.2.3.1 Sub-Sub-Theme One: Lack of Adequate Financial Resources ... 298

6.3 Summary ............................................................................................................ 305

SUMMARY, RECOMMENDATIONS, AND

CONCLUSION ....................................................................................................... 307

7.1 Introduction ........................................................................................................ 307

7.2 Summary of the Major Findings ........................................................................ 307

7.2.1 Objective One: The Strategies used by Izala Islamic Civil Society in the

Democratization Process of Katsina State between 1999 and 2017. ................ 308

7.2.2 Objective Two: The Contributions of Izala’s Strategies in the

Democratization Process of Katsina State. ....................................................... 313

7.2.3 Objective Three: The Challenges Confronting the Strategies of Izala in the

Democratization Process of Katsina State between 1999 and 2017 ................. 314

7.2.4 Summary .................................................................................................. 319

7.3 Research Implications/Contribution .................................................................. 319

7.3.1 Theoretical Contributions ........................................................................ 319

7.3.2 Methodological Contribution ................................................................... 320

7.3.3 Practical Contribution .............................................................................. 320

7.3.4 Contextual Contribution ........................................................................... 321

xii

7.3.5 Summary of the other Contributions of the Study ................................... 321

7.4 Limitations of the Study ..................................................................................... 322

7.5 Suggestion for Further Research ........................................................................ 323

7.6 General Conclusion ............................................................................................ 324

7.7 Recommendations .............................................................................................. 327

REFERENCES ................................................................................................................... 333

xiii

LIST OF TABLES

Table 1.1 The Category of Informants’ Selected and their Numbers for the Interview 34

Table 1.2 The Demographic Data of the Informants’ 36

Table 1.3 Showing the Numbering and Categorization of Informants’ According to

their Groups for Analysis 40

xiv

LIST OF FIGURES

Figure 1.1: Diagram Showing how Religious Mobilization creates Animosity

among the two dominant Religions in Nigeria 7

Figure 1.2 Research Design 23

Figure 1.3 Diagram Showing the Triangulation of Data Sources 28

Figure 1.4 Word Clouds of the Responses of Informants 32

Figure 1.5 Diagram Showing the Triangulation of Informants’ 34

Figure 2.1: Diagram Showing the triangulation of the Theories 92

Figure 2.2: Political System Theory 95

Figure 3.1: Map of Federal Republic of Nigeria 126

Figure 4.1: Diagram Showing the Theme, Sub-Themes and Sub-Sub-Themes on the

Strategies used by Izala in Democratization process 153

Figure 4.3: Systematic Strategy of Inclusivity in Governance 167

Figure 4.4: Systematic Strategy of Aligning with Political Party 175

Figure 4.5: Diagram showing the Informants Responses on the Interactive Discussion and

Dialogue Strategy 183

Figure 4.6: Diagram Showing the Informant responses on Election Monitoring Strategy 185

Figure 4.7: Diagram Showing Informants view on Religious Forums, Conferences and

Preaching Strategies 189

Figure 4.8: Showing Informants Who Responded on Mosque Pulpits Strategy 191

Figure 4.9: Showing Informants Who Spoke on Islamic Conferences and Religious

Forums Strategies 197

Figure 4.10: Diagram showing the informants’ who responded on the Socio-Economic

Strategies for Gradual and Peaceful Social Change 201

Figure 4.11: Showing Informant who Responded on the Socio-Economic System

Strategy 202

Figure 5.1: Diagram Showing the three main Sub-themes on how the Izala Contributes

to the Development of Democratization Process in Katsina State 213

Figure 5.2: Diagram Showing the informants who responded on how the Izala Contributes

Politically to the Development of Democratization Process in Katsina State. 214

Figure 5.3: Diagram Showing the Informants who Responded on how the Izala Contributes

Religiously to the Development of Democratization Process in Katsina State. 223

Figure 5.4: Diagram Showing the Informants who Responded on how the Izala Contributes

Socio-economically to the Advancement of Democratization Process in Katsina

State. 230

xv

Figure 6.2: Diagram Showing the Informant who viewed on the Challenges of

Izala Strategies’ Legal Restrictions 252

Figure 6.3: Diagram Showing the Informants’ who viewed Confrontational and

Derogatory Utterances as a Challenge to the Strategies of Izala in the

Democratization Process 256

Figure 6.4: Diagram Showing the Informants who viewed the Death Threats,

Arrest and Detention of Izala Clerics as a Challenge to the Strategies of

the group in the Democratization Process 261

Figure 6.6: Diagram Showing the Informant who viewed Inadequate Knowledge

of Democratization Process as a Challenge to the Strategies of Izala 270

Figure 6.7: Diagram Showing the Informants’ Responses on the Challenges of Izala

Strategy for Religious Marketization and Patronage Seeking in Government 277

Figure 6.8: Diagram Showing the Informants who viewed Religious Identity Politics

as a Challenge to the Izala Strategies in the Democratization Process 288

Figure 6.9: Diagram Showing the Informants who viewed Financial Constraints

as a Challenge to the Strategies of Izala in the Democratization Process 298

xvi

LIST OF APPENDICES

Introductory Letter for Data Collection 372

The Informants Bio-data and the Code Names 373

378

380

Appendix E 393

xvii

LIST OF ABBREVIATIONS

AH After Hijra

AKP Justice Development Party

ANPP All Nigeria Peoples Party

APC All Progressive Congress

APGA All Progressive Grand Alliance

APP All Peoples Party

ATC Arabic Teachers College

AU African Union

AYA Ashanti Youth Movement

CD’s Compact Disc

CE Christian Era

CPC Congress for Progressive Change

CS Civil Society

CSO’s Civil Society Organizations

DFID Department of International Development

FCT Federal Capital Territory

G25 Group of 25

GRA Government Restricted Area

IDP’s Internally Displaced Persons

ILMU The Association of Malay Scholars

IMF International Monetary Fund

INEC Independent National Electoral Commission

ISU Igbo State Union

JIBWIS Jama’atu Izalatil Bid’a Wa’iqamatis Sunnah

JNI Jama’atu Nasril Islam

LYM Lagos Youth Movement

MP3 Moving Picture Expert Group Layer 3

NATO North Atlantic Treaty Organization

NCPN National Centre Party of Nigeria

NEPU Northern Element Progressive Union

xviii

NGO’s Non-Governmental Organizations

NNDP Nigerian National Development Party

NU Nahdlatul Ulama

NYM Nigerian Youth Movement

OPEC Organizational of Petroleum Exporting Countries

OST Organizational System Theory

PBUH Peace be Upon Him

PDP Peoples Democratic Party

PTF Petroleum Trust Fund

RA Radyallah Anhu

RMT Religious Marketization Theory

RNC Royal Niger Company

RTD Retired

SAW Sallallahu Alaihi Wa’sallam

SCIA Supreme Council of Islamic Affairs

TV Television

UK United Kingdom

UNDP United Nations Development Program

UNICEF United Nations Children’s Fund

UNO United Nations Organizations

UUM Universiti Utara Malaysia

WHO World Health Organization

YMCA Young Men and Women Christian Association

1

INTRODUCTION

1.1 Introduction

This chapter provides the general introduction of the study including the main thrust

of the research. It, therefore, dealt with the rationale behind choosing the topic,

inspiration and the justification for the entire work. It also described the problem which

triggered the investigation and its academic importance. Again, it clarifies the scope,

significance and the contribution of the study to the development of knowledge.

Likewise, the chapter captures the philosophical underpinning of the research,

methods, techniques of data collection and analysis.

1.2 Background of the Study

Generally, there is a widespread belief that, both secular and non-secular civil society

organizations (CSOs) are increasingly becoming central in both old and emerging

democracies world over (Durac, 2015). A lot of theorists have correlated strong civil

societies to the effective working of democratization process (Diamond, 1994;

Gberevbie, 2013; Butcher, 2014; Thompson, 2015; Omach, 2016). CSOs are

institutions which are referred to as the third sector; separate from both government

and private sectors. They include NGO’s (Non-Governmental Organizations),

foundations, churches, mosques, charity organizations with collective different aims

geared towards improving the people’s quality of life (Ahmad, 2000; World Bank,

333

REFERENCES

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Introductory Letter for Data Collection

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The Informants Bio-data and the Code Names

S/no. Informants Data Code

1 Religious Leader 1 Male, 64 years, Masters (A retired Permanent Secretary in the Katsina State Government and one of the founding fathers of the JIBWIS group in Katsina state.

A1

2 Religious Leader 2 Male, 52yrs, Masters(Secretary General of JIBWIS Katsina state Chapter and presently the Commisioner of Commerce, Industry and Tourism of Katsina State).

A2

3 Religious Leader 3 Male, 59yrs, PhD (One of the founders of Izala religious group in Katsina as well as an Associate Professor in Arabic department at Umaru Musa Yar’adua University Katsina).

A3

4 Religious Leader 4 Male, 68yrs, Non-formal Education, Izala Leader (One of the founders of Izala religious group in Katsina state as well an Imam of one of the Izala Jumaat Mosques)

A4

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5 Religious Leader 5 Male, 68yrs, Non-formal Education Izala Leader (A reknown Islamic scholar and Imam of one of the Izala Jumaat Mosques)

A5

6 Religious Leader 6 Male, 85yrs, Non-formal Education Izala Leader (A reknown Islamic Scholar as well as one of the founding fathers of JIBWIS in Katsina state)

A6

7 Religious Leader 7 Male, 63, HND Izala Leader (An Imam of one of the Izala Jumaat Mosques of Katsina state Government Secretariat Complex)

A7

8 Religious Leader 8 Male, 61yrs, Non-formal Education Izala Leader (One of the Jumaat Imams of JIBWIS Katsina state and the leader of Izala council of Ulamas Katsina State).

A8

9 Political Leader 1 Male, 57, HND Political Leader (One of the key politicians in Katsina state, a former Councilor, Local Government Chairman, Member Federal House of Representatives, Chief of Staff to the Katsina state Governor and currently the People’s Democratic Party

B1

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Chairman of the state)

10 Political Leader 2 Male, 62yrs, Bsc. Political Leader (One of the key politicians in Katsina state, former Commissioner and Deputy Governor of the state under the People’s Democratic Party, currently a chieftain of All Progressive Congress in the state).

B2

11 Political Leader 3 Male, 50yrs, HND Political Leader (Chairman National Conscience Party and two times Gubernatorial Aspirant of the Party in Katsina State in the 2011 and 2015 general elections).

B3

12 Political Leader 4 Male, 70yrs, MBBS Political Leader (A retired Civil servant, Former Commissioner of Health, and Former Chairman of the defunct Congress for Progressive Change (CPC) of Katsina state and currently a Chieftain in the All Progressive Change (APC) Katsina State).

B4

13 Political Leader 5 Male, 55yrs, Masters Political Leader (A Retired

B5

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Director at Federal Civil Service and a Gubernatorial Candidate of PDP and APGA in the 2011 and 2015 Nigeria’s general elections, Presently a Gubernatorial aspirant of PDP in Katsina State as well as a politician with long standing history with the Izala Islamic Civil Society Organization).

14 Civil Society

Leader 1

Male, 54yrs, Masters CSO Leader (The current Chairman of the Coalition of Civil Society Organizations of Katsina State, Nigeria).

C1

15 Civil Society

Leader 2

Male,61yrs, Masters CSO Leader (A retired Public servant and Chairman Katsina State Political Movement for Good Governance).

C2

16 Academic 1 Male, 54yrs, PhD (A professor of History at Usmanu Danfodiyo University Sokoto, researcher on Islamic Movement in Africa) and a staunch adherent of the Sufi order sect

D1

17 Academic 2 Male, 55yrs, PhD Academic (A Senior Lecturer at the Department of Islamic Studies, Umaru Musa

D2

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Yar’adua University Katsina-Katsina State Nigeria).

18 Academic 3 Male, 49yrs, Masters, A Lecturer at the Department of Islamic Studies, Federal College of Education Katsina- and Chairman JIBWIS Kaita Local Government Area, Katsina State Nigeria.

D3

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Key Informant’s Interview Protocol

My name is Musa Kabir Umar, a PhD student at the University Utara Malaysia, School

of International Studies (SOIS), College of Law, Government and International

Studies (COLGIS). I am conducting a research on the Strategies of Izalatil Bid’a

Wa’iqamatis-Sunnah (Izala) in the Democratization Process of Katsina State, 1999 to

2017 to find out and understand the problems associated with the strategies employed

by the religious organization; with a view to finding solutions to the problems. I hoped

you would be willing to answer a few questions.

Anything you tell me is confidential. Nothing you say will be personally attributed to

you in any report that results from this interview. All our reports will be written in a

manner that no individual comment can be attributed to a person.

Are you willing to answer my questions? Do you have any questions before we begin?

Can you tell me a little bit about yourself?

RQ1-What are the Strategies of Izala in the Democratization Process of Katsina

State between 1999 and 2017?

I. What made Izala religious group to involve in the democratization process

in Katsina state?

II. What types of strategies Izala religious group use towards the

democratization process in Katsina state from 1999 to 2017?

III. In which ways Izala religious groups interact with political parties in

Katsina State since 1999?

RQ2-What are the Contributions of the Izala Religious Islamic Civil Society Organization in the Democratization Process of Katsina State Between 1999 and 2017?

379

I. In what ways do you think Izala has contributed to the democratization process

of Katsina State between 1999 and 2017?

II. How can you describe the impact of Izala in the socio-economic and political life of Katsina State people?

III. Why do you think Izala involvement in the democratization process of Katsina

State is important?

RQ3-What are the Challenges Confronting Izala Religious Groups Strategies in

the Democratization Process of Katsina State Between 1999 and 2017?

I. What types of challenges the Izala religious group faces while employing its

strategies in the democratization process of Katsina state since 1999?

II. How can these challenges be tackled?

III. What could be done about those challenges?

Thank you for your time!

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Interview Transcription

Category (A) of the Informants- Izala Leader

Informant A4- One of the founders of Izala religious group in Katsina State as well

as an Imam of one of the Izala Jumaat Mosques.

Date of Interview- 01/07/ 2018

Age- 68 years

Sex- Male

Religion- Islam

Race- Hausa/Fulani

Educational Qualification- Non-formal Education

Place of Interview- Kandahar Juma’at Mosque Katsina, Katsina State-Nigeria

RQ1. What are the Strategies of Izala in Democratization Process of Katsina State between 1999 and 2017?

RESEARCHER. What made Izala religious group to involve in the democratization

process in Katsina State since 1999?

INFORMANT: Izala was established between 1978/79 almost 37 or 38 years back

because of the deterioration of religious and social institutions. Everything is initiated

by one or two persons, as Allah said “Waltaqum minkum ummatun yad’una ala khair

ya’amurana bil ma’arufi wa yanhauna alal munkar wa ula’ika alal muslihuun” This

means all the people but some can come out and take the responsibility upon them.

Though, I am very far away from him, but I heard it that, (Ismaila Idris) when he was

in the military. It was said that some people confronted him and charged him Ml

abubakar Gummi and Ismaila Idris and his followers formed it and gave it a name

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Izalatul Bid’a. They went to Abubakar Gummi who added Waiqamatus-Sunnah.

Because he told them that after doing away with bid’a you have to add Wa’iqamatus-

Sunnah. This is to encourage the preaching of sunnah and doing away with heretics.

Their hadafi was purely preaching. They used to say that whenever they went astray,

they should be guided and anyone who did not understand what they preach should

come and ask. They started preaching from Jos to other various major cities with 1st

class emirs of northern Nigeria such as Katsina, Zaria and Sokoto among others. It at

the later date the preaching went to Kano being it a key central society with the origin

of dariqa in Northern Nigeria. Because of the anticipation of problem. They came to

Katsina in 1979. At Zaria there were Ulamas such as Mal. Hudu Chikaji Zaria, Sokoto

there was Sarkin Malamai and I forgot his name but in Katsina we do not have ulama

that directly participated from the beginning. In jos we have friends such as Malam

Bawa Maishinkafa Adamu Jingir and others. They have suffered a lot in spreading the

gospel of Izala because it was rejected in some cities. And some of the emirs have

succumbed to the idea like the emir of Borgu when they went there, he accepted at the

1st instance he gave accommodation and feeding. This is the beginning of Izala without

any hiccup with people.

RESEARCHER: What type of strategies Izala religious group use in the

democratization process in Katsina state from 1999 to 2017?

INFORMANT: Though, we have justification as Mallam (Gummi) has already put us

on the track that politics is mandatory for us in as much as we want to protect and

practice our religion as it is. So, we must come out and do the politics. The people who

were trained by Gummi that have both western and Islamic education. Thus, the first

call that was started was that these people that are well versed in Islamic and western

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education should come and enter politics. This is because; we shall not allow the

corrupted to continue doing the politics. It was only very few came out to do it.

Because it is only with them that things would go well. Then ulama started making

campaigns in their mosques; but I have never done that in my life. The major strategy

they have in their role towards democratization process in Katsina state is the

preaching or religious strategy which they usually stepped on the pulpit to campaign

for or against any candidate or political party they want to support. That is when they

started entering the democratization process. They called many and joined them. In

fact, as a result of Izala many governments were formed wallahi for example here in

Katsina we have witnessed such an incidence; Kaduna, Sokoto and Bauchi had also

experience it. You, where Izala is very strong they tend to support in forming

government. In fact, we secretly field a candidate for election in the political party we

support. It is a strategy that would allow us to have people with a fear of God to help

in protecting the interests of the populace because we would not be allowed to form a

party as the constitution of the country did not allow that. But as time goes on, we

would one day form our own political, this is when the constitution is amended sooner

or later. These children that are going to Islamic school and have knowledge of Qur’an

will certainly revolted wallahi, Billahillazi [swearing by Allah] they will do it! That

is when they are pushed to the world. You have prepared their mind especially when

there is discipline, they will prefer death than to continue like this. Imagine, these boys

that are speaking for Arewa , they were forced by pressure, do you know the kind of

pressure and tribulations behind them that pushed them out. But it must have some

ingredients such as knowledge of history, education decency (hankali). Someone who

was borne barely after the civil war just burdened himself to know history. They will

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do it, I knew if we are alive or dead it will happen. But they must be trained to be good

people that have. Not only education, but also discipline.

RESEARCHER: What is the main agenda of Izala by participating in the

democratization process of Katsina state? (Probing Question)

INFORMANT: To, it is true. From the time of its establishment in the major cities of

Kano Kaduna etc. We have telling ppl that it we shall not involve this movement in

any political actions. But as a result of the expansion of knowledge the ulama came to

understand that politics and religion can never be divorced. This is because, it was later

understood that, even the Politics itself was rooted out from the religion. That was the

time when Malam Abubakar Gummi came up with the notion that politics is better

than prayer which brought about so many issues. Even then whoever is reading the

books of great sheikhs of Islam (not of our own country) such as people like Sheikhul

Islam ibn Timiyya, Shamsuddeni Ibn Qayyum would not be offended because one

already knew about it. And that was where Malam (Gummi) sourced the issue of

politics is better than prayer. Because in one book written by Taimiyya known as

siyasatul shar’iyya it was clearly written, I was not surprised as I read the book for

long. He was saying that it is not possible to build a Daulat Islamiyya without building

a strong political institution that would protect your religion. In fact, according to him

all the pillars of Islam cannot be observed. You, Gummi did not even talk of the rest

pillars but rather limited his assertion to prayer alone as the most important. Thus, Izala

not only propagation of sunnah in the real sense be but including the sound and strong

building of political institutions that would give a wide latitude for the performance of

religious activities in every society. When you look at the book siyasa shar’iyya you

can get the statement; it is just a very small book. We (those that read the books of

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ulamas such ibn Taimiyyah) did not feel it as strange because we knew it. It is just ppl

that misunderstood it. It was after this knowledge that Izala started involving in

politics. Because Ibn Taimiyyah at that time was saying that it is not possible to do

Islam without building a strong Daulat siyasat on the premise of truth. It was at that

time that we put it on the platform of politics. And this is because in the name of God

we were bragging that it was not formed for political purpose it was at the later date

when we became more versed in the knowledge of the relativity of religion with

politics that we started participating in order to build a daulat Islamiyya based on truth.

Moreover, Izala religious group through this strategy use to advise politicians on so

many things related to the democratization. The Izala preachers are using the preaching

strategy to caution leaders on so many issues that may create problem to the democratic

society. They always call on the politicians to provide level playing ground that would

strengthen the democratic process because it is the only option for a multi-lingual,

multi-ethnic and multi-religious society like Nigeria. And, one of such issues is the

employment provision to the teeming idle youth that helped to the coming of this new

democratic government. Without doing this these neglected youth would become a

ready-made tool for the perpetration of political crises in the society. This is the major

obstacle that started confronting Izala in the democratization process of the country.

RESEARCHER: Do you think Izala religious group would form a political party in

the future? (Probing Question)

INFORMANT: This time around Izala religious group cannot form a political party to

field a candidate who can contest an election in the current democratization process.

Is not possible! Nobody would support the group especially at the time of its

establishment because it was not strong. And even today, if a party comes up with any

385

political party with political coloration it would not be supported especially as religious

crisis is at its toll in the country. They would not even register it even today. It will not

be supported and furthermore the group cannot even come out to say that it has form

a political, this is because of the constitutional provision which did not recognized that.

Even today if a party would be formed with religious inclination, I don’t think it will

be accepted in this country. Because, for it to be accepted in the polity it must have

manifesto. It cannot come out directly to contest. Despite that Izala cannot do so many

things at a time such as calling for people into Islam as well as coming out calling for

people to come and build the daulat al siyas (in a local government, a state or at the

federal government) under the platform of any political. Nobody would support that.

Thus, it cannot stand for election. The time will certainly come but not now.

RQ2: What are the Contributions of Izala Religious Groups Strategies in the Democratization Process of Katsina State Between 1999 and 2017

RESEARCHER: What are the successes of Izala’s participation in the

democratization process of Katsina state?

INFORMANT: They usually do things that are completely contrary to their promises

of bringing about good governance free of corrupt practices in the society. To, this is

also one of the problems that Izala face after the politicians use it for calling people to

vote for either an individual politician or a political party. The government listen to

Izala as the voice of the masses and sometimes use them to implement policies,

programs on so many issues. In fact, it is like a cyclical system of interactions which

is like a strategy of give and take from each side. So, you cannot underscore the

important contribution of Izala Islamic civil society organization in virtually

everything government does whether religious or even non-religious. Because the

386

people respect them and trust them, so whatever comes through them people will easily

accept it.

Now the problem is some do not live to the expectation of the people as they don’t

usually live to that expectation. Some have tried so if there is problem in the

participation of Izala in politics it is this! You see, they use to come and use Izala to

call people to vote them and win elections but eventually failed to deliver their

promises. Of course, Izala has been making great contribution to the development and

progress of democratization process especially during elections. You knew how

elections are being rigged in this country. In fact, no one can tell you that if we did not

protect our votes by ourselves these unscrupulous politicians and corrupt INEC

officials would not rig the election. These reasons and many others made us (Izala

group) to mobilized youth and formed cooperative groups who are very much

interested in participating actively in ensuring the development of democratic system

of government in the country…we recruit them to serve as party agents with an

objective to develop a framework for collective engagement and to raise the integrity

of and transparency of electoral process. You see, as Islam is all encompassing, even

at our business places or markets, we encourage our members to pass the information

of whatever kind that would benefit humanity which is synonymous with the

advancement of democratization. For example, you will be surprised on how we

educate businessmen on the dangers of ‘riba’. We are fighting for the increases of

commodity prices in our communities: this is especially during the Ramadan or festive

periods such as eids for the people to have ease of life in conducting their daily lives.

This is a way or strategy that we use to soften the economic hardships of the common

people which in effect bring about good life which is the essence of democratization

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anywhere in the world. In fact, we encourage our members to put their wealth in

business ventures to achieve this

RESEARCHER: How did the politicians come to terms with the Izala religious

group?

INFORMANT: So, when the parties came, they saw Izala ulama to be beneficial to

their political agendas for they have large chunk of followers. In fact, it is necessary

to have people in politics whether those with strong hold of religious beliefs or

otherwise. So, seek the support of Izala ulama with so many promises of doing good.

This made the Izala ulama to start sitting and listening to the politicians; to the extent

that we go to our mosques to directly or indirectly support them. All these had

happened. So, we look at those with the doctrine of Islam; who are expected to bring

some sanity into the society and then support their party. That after looking at and it

succeeded, how they are. Because every politician wants to have support from any

angle and Izala had already won many supporters especially in Northern Nigeria.

Because, Izala had garnered a lot of support from young old and women. So,

politicians who are seeking for people’s support must come to where people are in

abundance. Thus, they started trooping to seek the support of Izala through their

leaders. Some were coming in good faith and then we follow them.

RQ3. What types of challenges the Izala religious group faces while employing its strategies in democratization process in Katsina state between 1999 and 2017?

RESEARCHER: How can you explain the challenges confronting Izala in the

democratization process of Katsina State since 1999?

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INFORMANT: Izala has a serious dent in terms of its participation in the

democratization process not only in Katsina State but also in the entire country. It

cannot come out to run for political office under its own formed political party as a

religious group. Is impossible now, this is one of the major (1st) challenges of Izala in

the democratization process in Nigeria each political party must come out with a

manifesto, which is mandatory to be accepted by all. And you have the most difficult

creature on earth like a human being. And, who are the initiators and implementers of

the party manifestoes? It is the people in the society itself. That is why it becomes very

difficult in the point or stage of execution. Not only that they have also seen a lot of

people joining the train without a penny but later amassed huge amount of wealth. Or,

they look at the politics as a means of enriching oneself. Another challenge we are

witnessing is the issue of arrest or threats by the government security agencies

especially the SSS and the police. I can’t lie to you, at my age and status now, I must

tell the truth no matter how bitter it may be. This people in government do not fear

Allah at all, how can just a person be incarcerated for telling the truth without any

concrete justification. This is what we have been suffering for since during military

era up till today. They think that they can stop us from exercising our democratic right.

We must tell them the truth! We have tried to stop Izala from involving in the

democratization process or allowing politicians to come into Izala, so as not to mix the

group with politics, even though Mallam (Gummi) has shown us that Islamic religion

cannot prosper without politics which aimed at establishing Daulat Islamiyyah. This

is for the fact that we don’t want the (ulama), the doctrine of Islam and the Muslim

populace to be corrupted by deep involvement into it. Because after spoiling their

integrity if they come back to the people they would certainly be rejected. Like the

saying that, if a gold become rotten what can a black iron rod become? Here the gold

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is the ulama; while the black iron is the people. So, you see, whose image do we want

to protect by advising not to involve in politics? Of course! The ulamas, if they entered

this political maneuver and be spoilt and come back to people to lose the politics and

then be rejected by people.

Some ulamas were also afraid to join the train of democratization so that not to spoil

their reputation. This made many to detached themselves from democratization of the

day which is quite antithetical to the teachings of Islam. This in fact was the reason

why they detest it, but Mallam (Gummi) continue to encourage them to join. This is

for the fact that you cannot make any positive impact for changing the society unless

you join the democratization. So, if you can reduce the damage even by 2% out of

10%, at least something meaningful is done. With this kind of philosophy of Mallam

that our people started joining politics. I could remember there is one man here in

Katsina town known as something Adoro, I have forgotten his name, haba!, this name;

he was rose to the manger Kaduna state Hotels Board I remember Aliyu Yusuf, who

was chosen as the Manger so he decided to reject it but consulted Mallam who

encouraged him to join to reduce even if it is stopping of one bottle of bear; it is quite

commendable. Because according to Mallam if they are selling 37 bottles of bear if

you reduce it to 27 you have indeed, reduced its consumption. So, with this philosophy,

kai, may Allah bless Mallam. But I left some stories for you because some were

corrupted after joining politics. That was what some feared. This is also one of the

challenges to Izala’s participation in the democratization process. What of expected

from many was not found as many had been spoilt which was what they feared from

the beginning. That is the nature of human beings, though many had joined to change

holistically; but human nature cannot be defeated.

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RESEARCHER: But who will call them, the ulamas or who?

INFORMANT: We lack leadership especially in Arewa where we lacked people like

premier Ahmadu Bello Sardauna who use to speak on behalf of the entire people of

northern Nigeria and then lately Hassan Katsina because of his military might down

to Mallam Alhaji Abubakar Gummi. He is the last epoch which we lost because of

which the country became in turmoil. He is one of the people that were being heard.

Leadership is our problem. We must look for people who were in government and did

not involve in such illicit criminalities. For instance, you? Yes! You are educated in

both side of education; you have held so many positions in government and you are

not corrupt and all that, so you must come out and represent us. Asked them to come

out and stand for election. Where are those kinds of people? We must have an

individual who can go and fetch for them out since they cannot come out by

themselves. They should be forced to come out because before people must be forced

to be appointed as judges. There is one book written by Abubakar bn Asim hukamiyya

has reached 60 before he was appointed a judge. You tell me how to address it? At

least somebody very close to his grave. This is one problem.

RESEARCHER: How can these challenges be managed?

INFORMANT: Now, it is true, since it enters and give support and succeeded. I have

given you the other side of the discussion pertaining the politicians now let me tell you

the other side from the Izala. Let the Izala ulama become the catalyst. Quick reaction

to the victory of the politicians they believed in; they can help the process; can achieve

the purpose but without necessarily being affected themselves; they should not join the

government. But instead they join them after forming the government; and they have

become part of everything that is happening in the government including corrupt

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practices to enrich themselves. They eat whatever they are eating there together with

them. Both the good and the bad they are all involved. Now how can they come back

and tell people to come and vote for somebody. This is the problem! That was what I

was telling you about the nature of man. It is nothing but the heart which if it became

corrupted the whole body will be affected as the saying of the prohet says “Fa’in

salahat faqad salahat kulluh”. You see I told you how the politicians came in and how

the ulama joined in and become corrupted. That is the gold that I was telling you if it

stains the iron rotten is now what we are seeing happening.

RESEARCHER: Wow! Now sir, what is the way forward? (He started smiling then

laughter which I also joined: hhhhhhhhhhhhhh)

INFORMANT: (Laughter hhhhhhhhhhhhhhh) So now we have no any option, what

I am looking at here is that, the way forward is that we have to stay where we are:

meaning we have no option of achieving in this democratization more than good

people that are looking at politics is bad, those that are knowledgeable with ruhin

adalci [sympathetic mind]. Is our only way because if we refuse to join thinking that

it is bad, we will remain here being led by a nincompoop. Now what is the option?

You see where the wisdom in a dog is killing a sacrificial ram or where is the wisdom

of Mallam when an infidel won hm. This is the problem now. And the only way is to

make an outcry to call for people for read and experts to join politics. It is necessary

that we must change the entire candidature who will join politics. And it’s should be

from the ward level. For instance, we should have a meeting of a town council and

which of 10 to 15 people that would pick someone to appoint who shall be our ward

leaders. From the grassroot level the delegates must be strong ppl that cannot agree to

bribed. It should be there in all the wards and constituency. Not only to pick of good

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people even if they have the knowledge. It is not necessary that one must be complete.

For instance, even here in Katsina we can pick a lot of people we have to go to the

villages also to pick those that are capable. Like the issue of picking of a state

government the delegate plays serious role in his emergence. Tell them that you should

look at your religion and society to help them out of the woods.

They will choose and pick the best and should not ask for any reward. Protect your

religion is the origin of politics in Islam. By that time, we will have been strong to do

the movement. Yes of course! These will happen but not in the entire Nigeria but only

in Arewa. We have already provided the platform. These children that are going to

Islamic school and have knowledge of Qur’an will certainly revolted wallahi.

Billahillazi they will do it! That is when they are pushed to the world. You have

prepared their mind especially when there is discipline, they will prefer death than to

continue like this. Imagine, these boys that are speaking for Arewa, they were forced

by pressure, do you know the kind of pressure and tribulations behind them that pushed

them out. But it must have some ingredients such as knowledge of history, education

decency (hankali). Someone who was borne barely after the civil war just burdened

himself to know history. They will do it, I knew if we are alive or dead it will happen.

But they must be trained to be good people that have. Not only education, but also

discipline.

Thank you for your time

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Appendix E

Pictures Snapped with some of the Informants after the Interviews

The researcher (in red) with an informant (in light-blue) who is a retired permanent secretary in Katsina State government and one of the founding fathers of JIBWIS in the state.

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The informant with turban is one of the prominent Izala ulamas and a Juma’at mosque Imam in Katsina State

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The researcher (with red cap) interviewing the Chairman of the coalition of civil society organizations of Katsina State in his office.

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The researcher (in brown) immediately after an interview with an informant who is an Associate Professor and one of the founding fathers of Izala in Katsina State.

Standing above in blue attire is an informant who is an academic well versed with the activities of Izala in Katsina State

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Standing in white attire is one of the most prominent politicians who hold various political offices with more than three decades political experience and also well conversant with the political activities of Izala and Katsina State politics.

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Sitting in blue is one of the informants who is a retired civil servant, a prominent politician who hold various political offices and well acquainted with the happenings of Katsina State for more than three decades.