Editorial Committee
Deji Ayegboyin Ph.D. (Ibadan) Chairman
Kunle Dada, Ph.D. (Ibadan) Editor
Labeodan, Helen A. Ph.D. (Ibadan) Assistant Editor 
Ibadan Journal of Religious Studies Familusi, O. O. Ph.D (Ibadan) Review Editor 
Adekoya, J. S. Ph.D (Ibadan) Treasurer 
XLVIII/2 DECEMBER, 2016 Fatokun, S. A. Ph.D (Ibadan) Member
Oluwatoyin, A. Gbadamosi Business Manager
Consulting Editors
Published by: J. K. Olupona: olupona@fas.harvard.edu. Professor of African and 
The Department of Religious Studies, African American Studies and Religion, Harvard Divinity School, 
University of Ibadan, Ibadan, Nigeria. Harvard University, Cambridge U.S.A.
Mercy Amba Oduyoye: iwreghana@vahoo.com. Professor and 
Director, Institute of Women in Religion and Culture, Trinity 
College, Accra.
Allan Anderson: a.h.anderson@bham.ac.uk. Professor and Director, 
Orita is indexed in the following Index Services Pentecostal Studies, Graduate Institute for theology and Religion, 
• Uilrich’s Int. Periodicals Directory (Index Services) University of Birmingham, United Kingdom.
www.bowker.org.uk
R. R. Bowker, Box 727, New Providence NJ 07974-0727 
USA. Akintunde E. Akinade: aea43@georgetown.edu. Professor of 
• Zeller Verlag www.tandf.co.uk/ioumal (Social Science Edmund Walsh School of Foreign Service in Qatar, Georgetown 
citation Index) University, Education City, Doha, State of Qatar.
Postfact 1949, D-49009 Osnabruck.
• Periodica Islamica, joumalseek.net/egi-bin/joumalseek/ E-mail Address: orita6 7(a),vahoo. com, co. uk 
joumalsearch Websites: www. oritaiournal. ors
i u
UNIVERSITY OF IBADAN LIBRARY
O. O. Familusi, Ph.D, is a Senior Lecturer in the Department of 
Religious Studies, University of Ibadan, Ibadan, Nigeria, E-mail: 
fameofame@yahoo.com.
Olaleye Samuel Kayode, Ph.D., is a lecturer in the Department of 
Religious Studies, University of Ibadan, Ibadan. Ibadan Journal of Religious Studies
Mubarak Ademola Noibi, Ph.D, is a Senior Lecturer in the XLVIII/2 DECEMBER, 2016
Department of Arabic and Islamic Studies, University of Ibadan, 
Ibadan. E-mail: mubaraknoibi@gmail.com,
Contents
Mikail Kolawole AbdulSalam, is a graduate student in the 
Department of Arabic and Islamic Studies, University of Ibadan, Authors Articles Page
Ibadan. E-mail: abdulsalammikail99@gmail.com
David Tuesday Adamo: The Significance of Psalm 121 in 
African Context 167
Victor Selorme Gedzi, Yunus Dumbe and Gabriel Eshun;
Field of Power: A Religious and Cultural Analysis of Trokosi 
in Ghana 183
Gbadamosi Oluwatoyin Adebola: A Philosophical Analysis 
of Sacrifice as a Means to an End in Contemporary Nigerian 
Christianity and Yoruba Traditional Religion 211
Julius Adekoya and Deji Ayegboyin: Martyrdom as Sacrifice 
in the History of the Church: Then and Now 229
Olufemi Adedolapo Ojeniyi and Olumuyiwa Olusesan 
Familusi: Investment as a Mechanism for Job Creation in 
Anglican Diocese of Ibadan, Nigeria 243
Olaleye Samuel Kayode: A Kii F ’omo Ore B 'ore: A Classcode 
and Control in the Concept of Ebo (Sacrifice) in Contemporary 
Nigeria 273
Mubarak Ademola Noibi and Mikail Kolawole AbdulSalam:
Abu Ibeji’s Salafi Movement and the Muslim Ummah in Ibadan 293
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Abu Ibeji’s SalaJtMovement and the Muslim Ummah in Ibadan
ABU IBEJI’S SALAFI MOVEMENT AND THE MUSLIM Abdul-Wahhab in the eighteenth century. The followers of Ibn 
UMMAH IN IBADAN Abdul-Wahhab referred to themselves as monotheists (muwahhidun) 
and described their message as the call to true monotheism (tawhld), 
the religion of Islam and call to salaftyyah. The movement, following 
Mubarak Ademola Noibi and Mikail Kolawole AbdulSalam the steps of their teacher and leader, Ibn Abdul-Wahhab, as much as 
possible try to adhere to the teachings of the Prophet (S), his 
Abstract companions (Sahabah), the followers {tab ‘un) and renowned scholars 
like Imam Ahmad bin Hanbal, IbnTaymiyyah, Ibn Qayyin and Ibn 
Salafi movement developed in the second half the eighteenth century with the aim Kathlr among others.1
o f redirecting Muslims to pristine Islam. However, some radical variants 
o f Salafi movement which re-interpret Islamic religious teachings and Ibn Abdul-Wahhab views the salaf as being in the position to 
constitute a challenge to other Muslims have emerged. Although scholars give correct and proper explanation to issues pertaining to Islam. He 
have focused on deviant Muslim groups, little has been done in the area o f also holds the view that there is no total allegiance to the teaching of 
studying the composition and the ideological base o f the Ibadan-based any being except the Prophet (S).2 Hence, any disputed issue should 
Abu Ibeji group; hence, the paper fills the gap by examining the 
ideological base o f this radical Muslim group, as against established be viewed from the lens of the Qur’an and Sunnah. Ibn Abdul- 
extant Islamic teachings, and their implications for other Muslims. The Wahhab states that once an authentic act of the Prophet (S) is known 
paper adopts content analysis approach and descriptive survey design. It to them, acting according to it becomes obligatory without putting 
analyses Islamic religious texts and ideas gleaned from in-depth before it the statement of any other person.3 According to the 
interviews with selected members o f the religious group, as well as the followers of the salaf, making the Qur’an and Sunnah ultimate 
leadership o f the Muslim community. Abu Ibeji group has recorded 
noticeable changes in established Islamic religious practices and reference (Q4:59) is of paramount importance. Ibn Abdul-Wahhab 
principles such as prayer timing, gender rights, getting formal education, states that the salaf are followers of the Qur’an, the Sunnah, the pious 
greetings and child naming ceremony among others. The group is not only predecessors of the Islamic nation and what is supported in the 
overzealous but also plagued with incompetent leaders, ignorant followers opinions of the four most popular sunni schools of Islamic 
and poverty. The group has the potential o f developing into a terrorist jurisprudence under the leadership of Imams Malik, Shaft‘I, Hanbal 
organisation i f  something is not urgently done to curb it. There is the need 
for the Muslim community in Ibadan, in conjunction with the League o f and HanafT. However, people could follow any of the four schools of 
Imams and Alfas, to embark on an intensive reorientation and their choice in sofar as they do not run opinions contrary to the 
empowerment o f the group members and, by extension, the general public. Qur’an, Sunnah, Ijma’ (concenssuss of opinion of scholars) and 
views of the majority of Islamic scholars who follow the salaf.4 The 
Introduction Salaftyyun are encouraged to refrain from engaging in absolute 
Salafi movement has a long history. Prophet Muhammad (S) ijtihad (juristic exercise) such as those made by the four most popular
had described his generation and the two subsequent ones as the best; 
hence, the first three generations of Muslims, otherwise known as the 
salaf are taken as normative models. The call for return to salaf was 1Jamal Ai-Din M. Zarabozo, The Life Teaching and Influence o f Muhammad Ibn 
initially championed by Imam Abu HanTfah when sectarianism and Abdul-Wahhab (Riyadh: Ministry o f  Islamic Affairs and Endowments, 2003), 159.
ideological differences started to become prevalent among Muslims. 2Zorobozo, The life teaching and influence, 82-83.3Zorobozo, The life teaching and influence, 101-102.
This was followed by Ibn Taymiyyah and later Muhammad Ibn Zorobozo, The life teaching and influence, 103
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Mubarak Ademola Noibi and Mikail Kolawole AbdulSalam Abu Ibeji’s Salafi Movement and the Muslim Ummali in Ibadan
sunni Imams mentioned above. However, they could embark on Abu Ibeji and His Salafi Movement
ijtihad with respect to secondary issues (furu*) not touched by Rasheed Mustapha, otherwise known as Abu Ibeji,6 is the 
qualified sunni scholars. Moreover, they could switch to opinions initiator, facilitator and leader of a movement which regards itself as 
with stronger evidence among any of the four schools in the true follows of the salaf in Ibadan. The movement strongly 
controversial matters. Nevertheless, one does not have to possess all detests the formation of Islamic societies and, therefore, does not 
the qualities mentioned by scholars before engaging in ijtihad and refer to itself as one. The movement has no name and it is not 
passing fatwa (legal opinion) as Ibn Abdul-Wahhab states that: “One registered under the government or by any organisation. For the 
may not even find all those qualities in Abu Bakr or Umar”.5 This purpose of this study, the movement is referred to as Abu Ibeji’s 
stand may have led many incompetent scholars to form the habit of movement.
issuing out contentious fatawa (legal opinions). Though the early life of Abu Ibeji is not known, he is said to 
Although the Salafiyyah movement is universal, there are have hailed from Ilesha in Osun State, Nigeria. After the completion 
pockets of deviant adherents who have introduced new teachings into of his secondary school and dropping out of Adeyemi College of 
its ideology, thereby acting contrary to the views of its noble Education, Ondo, Ondo State,7 Abu Ibeji joined the Arabic Institute 
pioneers, all in the name of exercising ijtihad. This has wittingly or of Nigeria (Al-Ma ‘hadul- ‘Arabi al-Nigiri), Elekuro in Ibadan, Oyo 
unwittingly led deviant Salafi movements into the problem of State in the second term of 1997/98 academic session and was placed 
extremism in their thoughts and actions. One of such is the Ibadan- in class one of its primary school (al-Awwal al-Ibtida’T). It was 
based Abu Ibeji Salafi movement. Although scholars have focused on reported that although Abu Ibeji was not one of the best three 
deviant Muslim groups, little has been done in the area of studying students in his class, after two years in the school, he sat for a double 
the teachings of the Salafi movement; hence, the paper fills the gap promotion examination and passed, thereby advancing him a year 
by examining the ideological base of the radical Muslim movement, ahead of his mates. He was placed in Class One of the junior 
as against established extant Islamic teachings. The paper adopts secondary school {al-Awwal al-I‘dadi).8 Abu Ibeji, who was said to 
content analysis approach and descriptive survey design. It analyses be arrogant and reserved, fell below the best thirty students in his 
Islamic religious texts and ideas gleaned from in-depth interviews new class.9
with selected members of the religious group, as well as the On his involvement in Islamic activities, he was said to have 
leadership of the Muslim community. entered the Islamic Institute as a member of the Jama'atut-Tabligh
The paper is divided into six sections. While this section has 
introduced the paper, the next one introduces Abu Ibeji and his 6 Abu Ibeji is formed from two languages. The first word being Arabic (Abu),
Salafiyyah movement. The third section examines the emergence and meaning father, while the second one (Ibeji) being Yoruba, means twins. Abu Ibeji 
development of extremism. The fourth section discusses the causes of therefore means “Father o f  Twins”, an indication that Rasheed Mustapha is father 
extremism while the fifth section addresses the doctrines of Abu to a set o f twins.
Ibeji’s Salafi movement. The last section concludes the paper. Sulayman Ibraheem (Accountant and Teacher o f  Abu Ibeji at Arabic Training 
Institute o f Nigeria and close associate o f  Sulayman Amubieya), interviewed by Dr 
Mubarak Noibi at the Arabic Training Institute o f  Nigeria on June, 2017. 
Abdul-Lateef Mudathir (Teacher at Front Model School and first two years class 
mate of Abu Ibeji at the Arabic Training Institute o f  Nigeria), interviewed by Dr 
Mubarak Noibi at Arabic Training Institute o f  Nigeria in June, 2017.
5Zorobozo, The life teaching and influence, 106 9Sulayman Ibraheem.
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Mubarak Ademola Noibi and Mikail Kolawole AbdulSalam Abu Ibeji’s SalaJTMovement and the Muslim Ummah in Ibadan
but later joined the Tadamunul-MuslimTn, a society where he was Agodi/Gate Spare Part Market. Thereafter, Amubieya, who had 
active until he left due to some undisclosed reasons during his received the report and protest of concerned Muslim traders called on 
penultimate year (al-tham al-thanawT) at the Institute.10 There were some of the aggrieved Muslim traders and Abu Ibeji to settle the 
insinuations that Abu Ibeji may have, at this time, been influenced by matter. The meeting which took place overnight at the residence of 
the lectures of Shaykh Jabata whose views and positions were seen as Amubieya witnessed scholastic arguments between Abu Ibeji and 
extreme and sometimes heterodox by Islamic scholars and observers. Amubieya. Consequently, the superior and convincing arguments 
In 2010, Rasheed Mustapha was employed by Shaykh Sulayman tendered by Amubieya on the permissibility of ‘freedom’ in Islam 
Amubieya as a supervisor in his shop at Agodi Gate Area in Ibadan. made Abu Ibeji to shift ground and pledged to make amendments in 
Reports of sales in the shop were often given at home as Abu Ibeji his subsequent preaching at the mosque. To the surprise of the traders 
and Amubieya lived in the same neighbourhood.11 who were present at the overnight meeting, Abu Ibeji, during his 
There were three challenges between Sulayman Amubieya preaching at the mosque, claimed to have had the upper hand at the 
and Abu Ibeji. The challenges throw light on the personality of Abu overnight meeting and went ahead to accuse Amubieya of lack of 
Ibeji and, by extension, the teaching he impacted on members of his adequate knowledge.13
movement. The first issue relates to Abu Ibeji’s attitude to his job as The above issue caused Abu Ibeji to be expelled from the 
a supervisor at Sulayman Amubieya’s shop. This involves the mosque in question, while Amubieya refuted Abu Ibeji’s position on 
feedback Amubieya got from undisclosed sources that Abu Ibeji had the issue of ‘freedom’ at the mosque. The aftermath of this was that 
set up his own personal stall just in front of the shop he was Abu Ibeji started defaming Amubieya in his preaching sessions. The 
supervising and went on to sell the same materials that were sold in series of defamation of Amubieya by Abu Ibeji formed the third issue 
the shop. This was seen as gross misconduct, disloyalty and sabotage between the two personalities. The continuous defamation of 
on the part of Abu Ibeji. Consequently, there were moves to audit the character got to the notice of a Human Rights group which 
account of the shop, but that was later aborted12. approached Amubieya and sought his support towards prosecuting 
The second issue was that of a mosque which was put in place Abu Ibeji, on whose trail they had been for quite some time. Upon 
by Muslim traders at Agodi/Gate with the kind assistance of Amubieya’s approval, the case was filed in court but the timely 
Sulayman Amubieya, who delegated the task of imamship to intervention of the Muslim community saved the day. As a result of 
Sulayman Ibraheem. The Imam encouraged knowledgeable Muslims this intervention, the case was referred by the Muslim community to 
to hold lecture sessions at the mosque. One of those invited to the the management of the Arabic Institute of Nigeria, which incidentally 
mosque was Abu Ibeji who soon caused confusion to the audience. had produced Amubieya and Abu Ibeji. The case was then withdrawn 
He was reported to have preached that whoever organises from court as it was settled at the Arabic Institute.14
trade/training completion ceremony, otherwise called ‘freedom’, for The above narrations bring to the fore the level of knowledge 
their apprentice artisans will be punished in Hell fire by Allah. and sincerity of Abu Ibeji who conducted his lectures, which were 
Incidentally, the practice of ‘freedom’ was a common thing in usually attended by not more than a hundred individuals, some of 
whom were not his followers, in a fenced compound at Ori Eeru
1 ° Abdul-Lateef Mudathir.
u Sulayman Ibraheem. l3Sulayman Ibraheem. 
12Sulayman Ibraheem. l4Sulayman Ibraheem.
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Mubarak Ademola Noibi and Mikail Kolawole AbdulSalam Abu Ibeji’s SalajtMovement and the Muslim Ummah in Ibadan
Area, Mosfala, Ibadan with its gate manned by two men. The public regards to the one whom Allah has asked them to honour. The excess 
address system used during the lectures was usually regulated in such refers to the elevation of Prophet Tsa (Jesus) to the rank of God by 
a way that people outside the fence would not hear the voice of the Christians.17 A similar ayah is contained in Q4:171.
lecturer at the programme. It should be noted that some of those who Aside from the earlier religious communities, excessive 
attended the programme usually disguised as followers of Abu Ibeji. religious tendencies were also noticed among Muslims during the 
It is through the effort of such non-followers that the recordings of period of the mission of Prophet Muhammad (S), even though he 
Abu Ibeji’s lectures are stealthily made and circulated.15 spared no rod in stemming the dangerous tide. For instance, three 
men visited the Prophet’s (S) wives to enquire about their husband’s 
Emergence and Development of Extremism pattern of worship. Upon hearing the Prophet’s exemplary dedication 
According to Muslim scholars, extremism is not a recent to Allah and his remarkable pattern of worship despite having been 
phenomenon; it is as old as religion itself. History has it that forgiven past and future sins by Allah, they deemed their worship 
heavenly messages and prophetic teachings were at times taken to the grossly insufficient and resolved to move closer to Allah through 
extreme. Muslim scholars have, at different periods, discussed it and some unilaterally decided individualistic actions. One of them said 
responded to it appropriately. Before Prophet Muhammad (S), there that he was going to be observing tahajjud (voluntary night prayer) 
had been differences in approaches and methods of responses to the all through the night forever. The second person said that he was 
call to monotheism by previous prophets. Many of the followers of going to be observing Sawm (fasting) uninterruptedly throughout the 
earlier prophets responded positively while others were adamant and year. The third person said that he would prefer to live a life of 
obstinate.16 Some of those who accepted the messages brought by the celibacy. Upon the arrival of the Prophet (S), he said:
prophets exaggerated and distorted the messages. This accounts for Are you the same people who said so and so? By 
why Allah instructs the ahl al-kitab (people of the scripture), Allah, I  am more submissive to Allah and more pious 
especially Christians, to eschew committing excesses in their than you; yet I  observe fast and break it, offer prayers 
religious beliefs. The instruction which is contained in the Qur’an (tahajjud) and also sleep and I  marry women. So he 
states as follows: who does not follow my way o f life (Sunnah) is not my 
Say: “O people o f the Scripture! Exceed not in your follower.18
religion the bounds (of what is proper), trespassing 
beyond the truth, nor follow the vain desires o f people Another extreme tendency among the Sahabah occurred in 
who went astray in times gone by- who misled many the full glare of the Prophet (S). The episode was the case of a man 
and strayed (themselves) from the even way (Q5:77). that he sighted while he was delivering a Khutbah (sermon). Upon 
enquiry about him, the Sahabah told the Prophet (S) that the person 
According to the celebrated exegete (mufassir), Ibn Kathlr, was Abu Isra’Tl who had vowed to Allah (Nadhr) that he would 
the above ayah addresses the ahl al-kitab not to exceed limits with remain standing and never sit down, and that he would never come
l:'Sulayman Ibraheem. 17Safiur-Rahman R. Al-Mubarakpuri, Al-Misbah Al-Munlr f i  Tadhlb Tafsir Ibn 
16Thameem Ushama, “The Phenomenon o f  Extremism in Religion in Muslim Life: Kathlr. (Riyadh: Dar as-Salam, 2000), 2:240.
An Analysis o f  Its Roots, Causes and Nature.”, Asian Social Science 10, no. 14 18MuhammadAl-Bukhari, The Translation o f the Meanings o f Sahlh Al-Bukhari 
(2014): 240. trans. Muhammad Khan (Riyadh: Darussalam, 1997), 7:1-2.
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Mubarak Ademola Noibi and Mikail Ko law ole AbdulSalam Abu Ibeji’s SalaJT Movement and the Muslim Ummah in Ibadan
under the shade nor speak to anybody, and would observe fast. Then In the same vein, after the Hijrah (migration) to Madinah, the 
the Prophet (S) said: “Order him to speak and let him come in the Prophet (S) established the bond of brotherhood on pairing basis 
shade, and make him sit down, but let him complete his fast”.19 between the Muhajirun (emigrants) and the Ansar (helpers). One of 
In the given hadith, Abu Isra’Tl was said to have made a such brotherhood relation was that which existed between Salman 
nadhr to stand, keep off shade, not to converse with anyone and to and Abu Al-Darda’. Once, Salman paid a visit to the house of Abu 
fast, but the Prophet (S) disapproved all except fasting. A panoramic Al-Darda’ but, incidentally, Abu Al-Darda’ was not around but he 
view of the issue indicates that even though some scholars are of the met his wife Umm Al-Darda’. Salman noticed that Umm Al-Darda’ 
opinion that nadhr is forbidden (haram) as it entails the imposition was putting on an unbefitting dress, upon which he enquired about 
on self what Allah has not imposed on one, the basic rule guiding what problem she had, judging by her appearance. Umm Al-Darda’ 
nadhr is that it is detested (makriih) and, therefore, should be then replied to Salman by saying that his brother, Abu Al-Darda’, 
generally avoided. Nadhr is divided into three types, namely: had no worldly desire. Thereafter, Abu Al-Darda’ arrived and 
Hukmal-Yamin (Principle of Swearing [as bases]), Nadhr Ma ‘asiyyah prepared a meal for Salman. Before Salman could take his meal, he 
(Vow of Disobedience) and Nadhr Ta ‘ah (Vow of Obedience).20 invited Abu Al-Darda’ to join him in taking the meal but he refused 
Hukm al-yamin occurs when a person, in a bid to establish the on the premise that he was fasting. Nevertheless, on the insistence of 
veracity of a piece of information, vows to undertake an action Salman, Abu Al-Darda’ broke his fast and partook in the meal. 
approved under the Shari‘ah to atone for giving a piece of Salman eventually passed the night in the residence of Abu Al- 
information if it is later established to be false. It could also come in Darda’. In the dead of the night and before the later part of the night, 
form of someone promising to do a virtuous act to another upon the Abu Al-Darda’ made attempts to wake up for tahajjud but he was 
latter’s achievement of something, as a mark of encouragement to the swiftly prevented from such by Salman who asked him to go back to 
person. As a sign of the promising party’s seriousness to fulfil their bed. However, at the later part of the night, Salman woke up his 
promise, they openly declare that failure to actualise the promise will brother after which they jointly observed tahajjud. The corrective 
attract a specific action as nadhr. In respect of Nadhr Ma ‘asiyyah, a actions, which later got the nod of the Prophet (S), include Salman 
person vows to do what is forbidden, such as consuming alcohol. The saying the following to Abu Al-Darda’: “It is true that you owe a 
rule here is that the person in question must avoid fulfilling such duty to your Lord but you also owe a duty to yourself and your wife, 
vows. However, they are to observe restitution (kaffarah) for not therefore, render to everyone their due”.22
actualising the vow. The last being Nadhr Ta ‘ah, which is applicable This shows that exuberance and excesses in religion were 
when an individual vows to do what Allah loves even when such is frowned upon and effectively curbed by the Prophet (S) and his 
voluntary (nawafil), such as observing fasts on Mondays or companions. The examples given above are a few of the extremist 
Thursdays among others.21 It is in the light of the above explanations tendencies exhibited during the mission of the Prophet (S). It is 
that the Prophet (S) disapproved of all but one of Abu Isra’Tl’s nadhr. apparent from the above ahadith that extremism usually occurs due 
to misconceptions of individual (s) or emotional attachment to 
doctrines, sects, schools of thought or even political parties or 
19Muhammad ‘Uthaymln, Sharh Riyadh As-SalihTn min Kalam Sayyid Al-Mursalin schools of jurisprudence, which can occur in any situation or
(Cairo: Maktabah at-Tawfiqah, n.d),l: 106.
2°‘UthaymIn, Sharh Riyadh As-SalihTn, 1: 106.
21‘Uthayrmn, Sharh Riyadh As-SalihTn, 1:578. 22‘Uthaymin, Sharh Riyadh As-Salihin, 1: 573-575.
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Mubarak Ademola Noibi and Mikail Kolawole Abdul Salam Abu lbeji’s SalaJT Movement and the Muslim Ununah in Ibadan
milieu.23 To round off, the Prophet (S) says that: “Ruined are those knowledge.27 The traces of dismissing the people of knowledge as 
who insist on hardship in matters of life and religion”.24 misguided and less righteous can also be noticed in Abu Ibeji’s 
Few years after the demise of the Prophet (S), specifically lectures and the attitude of his followers to other Muslims.
during the khilafah (reign) of ‘All bin Abl Talib, the Muslim world 
witnessed two civil wars: Battle of Jamal and Battle of SiffTn. It was Causes of Religious Extremism
the fallout of the arbitration which ensued after the latter battle that Extremism does not come out of nowhere, nor does it emerge 
extremism became apparent in the Ummah (Muslim community), by accident. It must indeed have numerous interrelated causes. 
with the birth of the first sect in Islam: the Khawarij and later Therefore, knowledge of its causes in this respect is very essential. 
Shi‘ism. The Khawarij were known to have gone into extreme in According to Qaradawl, a primary cause of extremism is lack of 
their ambition to live sinless lives. They believed that committing a knowledge. Ignorant youths are quick to pass judgment on an issue 
sin leads to infidelity {kufr), necessitating repentance and re-entry with only the smallest consideration for the legal consequences of 
into the fold of Islam. The Khawarij maintained that the Muslims their opinions. These clerical activists have little appreciation of the 
who fail to subscribe to their opinion were unbelievers (kafirun).25 depth of Islamic jurisprudence, while the intricacies involved in the 
They started by disagreeing with ‘AIT on arbitrating with Mu‘awiyah study and understanding of Hadith and Usulal-Fiqh are foreign to 
and became puritanical and dealt ruthlessly with non-members, some them. Qarada wlcites the hadith which forbids a Muslim husband 
of whom they assassinated. from returning to his family at night after long absence from home. 
The Khawarij were the first group in Islamic history to There may be two reasons for this. First, it is to avoid giving an 
practise takfir (accusing people of committing sins grave enough to impression that he suspects his wife and that he is trying to catch her 
make them lose their Islamic identity); hence, they justified the unawares. Second, it is to give time to prepare herself and house to 
killing of those who they regarded as infidels.26 Another receive him. With the advancement in communication technology, 
characteristic of the Khawarij was their lack of in-depth knowledge the aim of that hadith can be fulfilled with a real time contact with 
of Islamic scholarship. As such, their comprehension of the Qur’an wives on his expected time of arrival. Moreover, modem modes of 
was superficial and prone to literal and extreme misinterpretations. travel often necessitate arrival by night. Few people may nevertheless 
Ironically, they were scornful of the people of knowledge and would still want to fulfil the hadith the way it was done during the era of the 
consider the true scholars of Islam as misguided. This is because they Prophet (S) by first lodging in a hotel to avoid night arrival, the 
consider themselves to be more righteous than the people of opportunities offered by technology and the dynamism of Islam 
notwithstanding 28 *
Moreover, most of the problems of young extremists are 
partly related to three observable perilous trends: proliferation of 
23Ushama, “The Phenomenon o f  Extremism” Asian Social Science, 240. sects and societies, abundance of independent preachers and reliance 
24‘UthaymIn, Shark Riyadh As-Sdlihin, 1: 564.
25Masudul Hasan, Hadrat Ali Murtada (RAA). (Delhi: Aakif Book Depot, 1992), on preachers rather than the Qur’an and Hadith. As a result, young
286.
26Craig A.Green , “The Khawaarij and The Creed o f  Takfeer: Declaring a Muslim 27Ali M. Sallabi, All ibn Abl Talib, ( Riyadh: International Islamic Publishing 
to be an Apostate and its Effects Upon Modem Day Islamic Movements”. House, 2010), 2: 291.
(Unpublished 2009 M.A dissertation, University o f  South Africa. 2SYusuf Al-Qaradawi, Islamic Awakening Between Rejection and 
http://www.citeseerx.ist.psu.edu (accessed June 20, 2017), 26 Extremism(R\yadh: IIPH, 1991), p.53.
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Mubarak Ademola Noibi and Mikail Kolawole AbdulSalam Abu Ibeji’s SaluJTMovement and the Muslim Ummah in Ibadan
ones are very vulnerable to recruitment and radicalization by way, and it was the appointed time for the salat, some of the 
extremist groups, who often distort religious injunctions.29 Such companions deferred the salat as they were instructed while some 
ignorant youths, as a consequence, follow trends which may be others performed it. The matter was later brought to the notice of the 
considered by them as best. Some may be committing very Prophet (S) and he did not disapprove of the action taken by either of 
reprehensible acts while thinking that they are reforming Muslims. the parties.31
Extremists do not thoroughly read the Qur’an and the The fact that the Prophet (S) approved of the actions of both 
Prophet's (S) sayings to understand the true sense of the text, its groups shows that each position taken by the companions was valid. 
intents, aims, and meanings. In their traditions, they only take the There were many occasions when scholars disagree; usually politely 
superficial meanings of the text and then match it with their purposes. but sometimes strongly, but without passing disparaging comments 
They neither adhere to the rules of deducing nor do they combine the on each other. 32The height of what righteous scholars of religion do 
religious directives together. Rather, they substitute the true intent of is to say the like of what Imam Al-Shafi' said, that: "I believe my 
a text with an erroneous one, and then interpret it according to their opinion is right with the possibility that it is wrong and I believe the 
whims and caprices.30 One reason for the prevailing interpretation by opinion of those who disagree with me is wrong with the possibility 
extremists is traceable to misunderstanding of the ayat of the Qur’an that it is right."This is the spirit with which Muslim scholars usually 
or ahadith by taking a particular text without linking it to other approach issues on which there is no consensus of opinion. They 
references and examining them holistically. It is important to have mostly maintain a noble level of professional respect for each other.33* 
adequate knowledge of Islamic sciences before taking up This is against the approach of Abu Ibeji who is in the habit of 
responsibility of guiding others. Rasheed Mustapha only has a Senior attacking other scholars and accusing them of infidelity.
Secondary School Certificate in Arabic and Islamic Studies and 
would need further education in the twin disciplines to be able to Ideology of Abu Ibeji’s Salafi Movement
correctly serve as a true guide to people in their religious lives. Ibeji’s Salafi movement is peculiar in terms of its ideology 
Another cause of extremism in religious matters is disagreement when compared to the ideology of the universal Salafi movement. 
(ikhtiaf), mostly among jurisconsults (mujtahidiin) and jurists The movement’s ideological differences cover participation in 
(fuqaha ’). Disagreement is a part of human life, but becomes a governance within a democratic government, labelling of erring 
problem when people cannot tolerate each other’s differences, Muslims as unbelievers, trampling on the rights of women and 
thereby leading to conflicts. During the Battle of the Ahzab unique interpretation of texts. In the area of politics, Abu Ibeji’s 
(confederates), the Prophet (S) was reported to have asked his movement is opposed to political participation in a democratic 
companions not to perform the Salatul- ‘Asr (mid-afternoon prayer) dispensation since it gives sovereignty to man as against sovereignty 
until they get to (the place of) Banu Qurayzah. While still on their to Allah. The movement in question is of the view that the
31Salman Al-Oadah, How to Disagree (Riyadh: Islam today, 2013), 31.
29Freedom C. Onuoha, “Why do Youths Join Boko Haram?” Special Report 348, 32Abdullah Saeed, Rowan Gould, and Adis Duderija, Islamic Teachings on 
2014, United States Institute o f  Peace, http://www.usip.org (accessed June 20, Contemporary Issues for Young Muslims (Victoria: National Centre o f  Excellence 
2017), 5. for Islamic Studies, 2016), 61.
30Wan Zulkifli Wan Hassan et al., “The Sustainability o f  Fiqh in Critical Fatwas 33Abdul Hakim Jackson, “The Etiquette o f Disagreement.” Federation o f  Australian
(juristic rulings) Concerning Zakat in Terengganu,” Advances in Natural and Muslim Students and Youth.http://www.famsv.com/salam (accessed June 20,
Applied Sciences 7, (2012): 2. 2017), 4.
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Mubarak Ademola Noibi and Mikail Kolawole AhdulSalam Abu Ibeji’s SuluflMovement and the Muslim Lhnntah in Ibadan
participation of a Muslim in the process or governance is tantamount Muslims.378 3This principle goes in tandem with another principle 
to disbelief (kufr). This is anchored in the belief that democracy is which stipulates that stumbling blocks should be removed (Nafyul- 
not only alien to Islam but also contrary to it, for sovereignty belongs haraf)?% Based on these principles, Allah, in His infinite mercy, 
only to Allah; hence, it is not permissible to give legislative rights to allows believers to do what is needful, especially when they are 
any human being. In view of this, they claim that whoever partakes in incapacitated in doing what is right. Moreover, Allah states in the 
democratic system knowing so well that it is forbidden, has become Qur’an (Q. 12:54-56) how Prophet Yusuf (AS) sought appointment as 
an unbeliever (kafir) ?A the “Minister of Agricultural Resources” under an un-Islamic 
Similarly, the movement asserts that it is kufr for Muslims to (Fir ‘awn) government in Egypt with the sole aim of serving Allah by 
cast their votes in a democratic setting since it is a step towards engaging in humanitarian duty of overseeing the provision of food to 
democracy and that the only acceptable system of governance is the Egyptians and their neighbours for a number of years. Similarly, the 
choice of leaders through consultation (shurah).35 Furthermore, the Prophet (S) allied himself with the Hilf al-Fudiil, a political accord 
movement passed a fatwa that it is forbidden (haram) to take whose aim was to sustain peace and security in Makkah, and support 
pleasure in serving under a democratic government or serving as a the oppressed.39
public servant under the system of government, as doing that is Another contentious issue is ‘aqTqah which, according tc 
tantamount to committing shirk (polytheism). Hence, Muslim public Islamic jurisprudence, is the slaughtering of animal on the seventh 
servants are seen as polytheists (Mushrikun).36 The movement based day after the birth of a child in order to give thanks to Allah and for 
its stand on the ay at of the Qur’an which describes those who fail to seeking His blessings on the child. Islamic scholars have agreed on 
judge by the teachings of Islam as infidels (Q5:44), oppressors the obligation of offering ‘aqlqah if it is within the capacity of the 
(Q5:45), and evildoers (Q5:47). child’s father. However, Abu Ibeji’s movement is of the view that the 
Meanwhile, a closer view of the above issues reveals that animal killed should be distributed to people raw rather than cooked. 
Muslims can participate in democracy as a lesser evil between Also, people for whom the meat is given must not be told the reason 
exclusion and participation. A juristic principle that gives credence to for which they are given. Moreover, it holds that it is (haram) to 
participation in democratic setting is "necessity begets need” (al- invite officiating officers and relatives to the ‘aqiqah on the seventh 
Darurat Tubihul-Mahzurat) if it is done sincerely in the interest of day. Similarly, according to them, feasting should not be done at the 
sitting. Their leader, popularly known as Abu Ibeji stated in one of 
his Sunday halqah programme that “to experience deadly hunger is 
34Uthman AbdulFatah (Member, Abu Ibeji’s movement) interviewed by Mikail far better than eating aqiqah meal”.40 Hence, the movement argues
AbdulSalamat Ogundepo Area, Masfala Ibadan, Oyo State, Nigeria in March, 
2017.
3SAbdulhameed Ibn Ghazali (Member, Abu Ibeji’s movement) interviewed by ^Abdullah A. Al-Bassam, Tawdihul- Ahkam min Bulughil-Maram (n.p:
Mikail AbdulSalam (Member, Abu Ibeji’s movement) interviewed by Mikail Maktabatul-Musturah, 1989), 1:69.
AbdulSalam at Ogundepo area, Masfala Ibadan, Oyo State, Nigeria in March, 38A1-Bassam, Tawdihul- Ahkam, 1:78.
2017. 39Muhammad Al-Khudri, Nurul-Yakin f i  Strati Sayyidil-Mursalin (Al-Mansurah: 
36AbduIhameed Ibn Ghazali (Member, Abu Ibeji’s movement) interviewed by Maktabatul-Iman, 2006), 13-14.
Mikail AbdulSalam (Member, Abu Ibeji’s movement) interviewed by Mikail 40This assertion was made by Abu Ibeji in the presence o f  Miakail AbdulSalam 
AbdulSalam at Ogundepo area, Masfala Ibadan, Oyo State, Nigeria in March, during the former’s routine lectures delivered on 22 January, 2017, at Idiobi Area, 
2017. Mosfala Ibadan, Oyo State, Nigeria.
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Mubarak Ademola Noibi and Mikail Kolawole AbdulSalam Abu Ibeji’s Salajt Movement and the Muslim Vmmah in Ibadan
that if such food or meat is presented to one, one must not eat it, and cause of Allah, enhancing the cause of humanity or discovering 
the best thing is to return the food to the giver.41 defects embedded in it. Sincerely, if Muslims are not specialists in 
The opinion expressed above runs contrary to the views of the profession, it will be difficult for them to even defend their 
reputable scholars, including those considered to be leaders in the religion and claim their rights.
universal Salafi movement. According to Shaykh Jibrln, the ‘aqiqah On the right of freedom of movement for women, the 
meat should be divided into three parts and shared among the movement in question deems it wrong for a woman to step out of her 
immediate family members of the new bom, other relations and the house without her unmarriageable kin (mahram). Hence, a woman is 
generality of Muslims who are available. Meanwhile, Shaykh expected to always stay indoors; otherwise she should be with her 
‘Uthaymln sanctions the act of congregating people for ‘aqlqah unmarriageable kin, even when she has a need to fulfil just a step 
purpose just as the meat could be given out as charity.42 Shaykh Ibn away from the door of her home. For those willing to study, their 
Taymiyyah is of the view that it is better for the ‘aqiqah meat to be ruling is that they should be confined to their homes and their 
cut into pieces, cooked and served for people to relish.43 Shaykh Ibn education should be acquired right there.46 Similarly, they are not 
Qayyin al-Jawziyyah also shares the last opinion with the addition allowed to engage in any economic activity both within and outside 
that sparing the poor and the neighbours the burden of cooking will their home.47
increase the blessings in the ‘aqlqah 4454 The issue of mahram for a female in Islam is limited to 
On the study and practice of Common Law, Abu Ibeji’s travels. This automatically knocks out the point of the movement that 
movement opines that whoever studies or accepts the verdicts of any every movement of a lady outside her home without a mahram is 
law besides the Shari‘ah has indeed committed Shirk, meaning that forbidden. While discussing the issue of travelling, some scholars 
the person has become a kafir 45 It is in line with this view that it does have reported Ijma‘ that a mahram should accompany a female 
not welcome Muslims studying or practising Common Law. The Muslim in her travels, Ibn Taymiyyah is of the view that a female 
movement bases its argument on their interpretation of Q5:44. This Muslim could travel for pilgrimage without a mahram once her 
view is opposed to that of the true salaf. Shaykh Ibn Taymiyyah safety is guaranteed. In furtherance to that, Abu Al-Abbas has said 
learnt philosophy just for him to know its evils. Therefore, being a that Ibn Taymiyyah’s opinion applies to all forms of travels by 
specialist in the field of Common Law does not mean having female Muslims.48 In that case, the restriction of the movement of 
preference for the law over the Shari‘ah, but studying it to further the female Muslims is baseless, especially within the vicinity of the 
home. Moreover, women could engage in economic activities as the 
wives of the Prophet (S) and his companions engaged in such. For 
41Abdullah Abdulrauf. instance, it is on record that the Prophet’s wife, Sawdah bint Zam’ah 
42Muhammad ‘Uthaymln, et al., Fatawa al-Nisa’ (Cairo: Dar al-Fajr li- Turath, went out for her need at night in order to avoid being noticed. Also, 
2003), 472.
43 Taqiyuddm M. Al-Hambali, Mutaha al- Iradat (Beirut: Muasasah Al-Risalah, Asma’ bint Abu Bakr was in the field of Agriculture while Qailah 
2006), 217.
^Muhammad Al-Jawziyyah, Tuhfatul-Mawlud bi Ahkamil-Mawlud (Cairo: 46Uthman AbdulFatah.
Maktabah ibn Taymiyyah, 1999), 90. 47Habeeb AbdulWakil As-SalafT (Member, Abu Ibeji’s movement) interviewed by 
45Adeoye Idris (Member, Abu Ibeji’s movement) interviewed by Mikail Mikail AbdulSalam at Oloya Area, Amuloko Akonran Ibadan, Oyo State, Nigeria, 
AbdulSalam at Olunloyo Area, Amuloko Akonran Ibadan, Oyo State, Nigeria, on on Thursday 10 August, 2017.
Tuesday 15 August, 2017. 48A1-Bassam, Tawdih Al-Ahkam, 4: 27.
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Mubarak Ademola Noibi and Mikail Kolawole AbdulSalam Abu Ibeji’s SalaJT Movement and the Muslim Ummah in Ibadan
was a trader who consulted the Prophet (S) regularly on her restricted the hadith on bid‘ah quoted above to only religious 
business 49 matters.53
The final issue deals with the manner of taking meals. 
Culturally, all the food items consumed by Arabs during the era of ConclusionIn conclusion, Abu Ibeji’s Salafi movement is fraught with 
the Prophet (S) did not need cutlery and so were eaten without one. 
Conversely, the movement in question terms the use of cutlery as ignorance and excesses. The movement holds views that are 
innovation (bid‘ah). This is because, according to them, the Prophet diametrically opposed to the views of the Salafiyyiin, yet claims to be 
(S) ate with his three fingers, and he commanded believers to follow one. The movement has the potential of posing dangers to the society 
the tradition.50 That is why he said in one of his traditions that "if any if something urgent is not done to curtail its spread and orientate its 
one of you finishes eating, they must not wash their hand until they members as it may develop into a terrorist organisation. We, therefore, suggest that the Muslim Ummah of South West Nigeria, 
had licked their hand or helped to lick it”51. This implies that to lick 
one’s hand after eating, one must eat with hand not spoon or fork. In the Muslim Community of Oyo State, and the League of Imams and 
that regard, the hadith which states that “if anyone innovates Alfas should engage in mass enlightenment campaigns and debates 
something which is not in harmony with our religion, that thing must aimed at guiding members of the movement and, by extension, the 
be rejected”52 is being applied to the issue, thereby treating the use of general public. In the same vein, there is the need to empower the 
cutlery to eat as bid‘ah. poor Muslims since the lowly state of their finances could attract 
However, not all food items can be conveniently taken with them to the movement as their hope. It is hoped that doing the above, 
bare hand without the use of cutlery, especially when Allah has the movement would go into extinction and each of its members will 
mentioned that iron from which cutlery are mostly made is to serve live a meaningful life within the confines of the Shari‘ah.
some beneficial purposes to man (Q57:25). Again, the aim of the 
hadith on the licking of hand is to avoid wastage (israj); hence when 
cutlery is used, the consumption of the meal in totality must be 
strictly followed, even if it requires packing it with a bare hand. 
Moreover, on the opinion that using cutlery is bid‘ah, the manner of 
eating permissible (halal) food items falls under the discretion of the 
person concerned in so far as the cutlery used is not made of gold, 
silver or impermissible (haram) materials. In addition, scholars have
49 Mubarak A. Noibi, “An Islamic Strategy for the Empowerment o f  Muslim 
Women in Nigeria” Orita: Ibadan Journal o f Religious Studies 45, nos 1&2 
(2013), 6-7.
50Abdulhameed Ibn Ghazali.
MMuhyiddTn AI-NawawT, Riyadh al-Salihln. Trans. Muhammad S. Khan (Cairo: 
Mussash al-Mukhtar, 2002), 222.
52MuhyiddTn Al-Nawawl et al., Jami' Shuruh A l-‘Arbaln Al-Nawawiyyah (Cairo:
Dar al-Ghaddi al-Jadld, 2013),97. 53Al-Nawawiy/am/' Shuruh Al- ‘Arba ‘in, 97.
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