SALAFIYYAH PRACTICE IN SOUTH-WEST NIGERIA, 2000-2020http://hdl.handle.net/123456789/18982026-04-04T18:56:25Z2026-04-04T18:56:25ZSALAFIYYAH PRACTICE IN SOUTH-WEST NIGERIA, 2000-2020SANUSI, ADELEKE RASHEEDhttp://hdl.handle.net/123456789/18992024-04-24T07:29:02Z2023-07-01T00:00:00ZSALAFIYYAH PRACTICE IN SOUTH-WEST NIGERIA, 2000-2020
SANUSI, ADELEKE RASHEED
Salafiyyah, the theological movement that aims to promote orthodox Islam, has taken
different dimensions in South-West Nigeria. Existing works on Salafiyyah focused mainly
on its history and the spread, with little attention paid to its practice. This study was,
therefore, designed to examine the Salafiyyah practice in South-West Nigeria, from 2000,
when it began in the region, to 2020, when it was tagged extremism. This was with a view
to identifying the Salafis doctrines and non-Salafis’ perceptions of the group.
Taha Al-Alwāni’s Principle of Islamic Jurisprudence was adopted as the framework,
while the interpretive design was used. The primary and secondary sources were utilised.
The primary sources included the Qur’ān, Ḥadīth, Internet sources, newspapers and
magazines. Oral interviews were conducted across the six states of the South-West with
162 key informants (81 Salafis and 81 non-Salafis) aged between 27 and 78 years. The
secondary sources comprised journal articles, books, dissertations and theses. The data
were subjected to historical analysis.
The Salafis practice is encapsulated in ten doctrines: nikāh (marriage), ‘aqīqah (naming),
niqāb (face-veil), bid‘ah (innovation), condemnation of democracy, congregational
supplications, trousers that are below the ankle, modernism, echoing of Imam’s voice in
şalāh (prayer) and alienation to non-members. Beginning from 2000, conduct of nikah
and ‘aqīqah by Salafis was different from that of non-members, with the notion that the
contemporary methods of conducting them by non-members have been contaminated by
Western influence. In 2006, wearing of niqāb was made compulsory for female Muslims
and those who neglected this obligation were considered as nominal Muslims. From 2009
to 2014, democracy was condemned by Salafis, with the argument that it is non-Islamic.
In 2015, congregational supplications, wearing trousers, echoing of Imam’s voice in şalāh
and modernist ideology were regarded as bid‘ah (innovation). From 2016 to 2020, the
Salafis arrogated the orthodox practice of Islam to the movement by showing affection
exclusively to their members (al-Walā’), while alienation (al-Barā’) was applicable to
non-members. Five perceptions of non-Salafis were identified: fundamentalism,
ideological imposition, political participation, misinterpretation and extremism. From
2000-2005, the Salafis were regarded as extremists in their manner of conducting nikāh
and ‘aqīqah, which were at variance with that of other Muslims. By 2007, imposition of
niqāb on female Muslims was contested by non-Salafis. The non-Salafis held the view
that wearing of niqāb is optional while hijāb is obligatory. In 2015, political participation
of Muslims was allowed by non-Salafis with the view that Islam allows democracy and
modernism, and that not all Western ideologies are unlawful or bid‘ah. Between 2017 and
2019, the Salafis misinterpreted the hadīth on wearing of trousers and echoing of the
Imam’s voice in şalāh. Arrogation of Islamic orthodoxy by the Salafis was regarded as
extremism in 2020.
The Salafis in South-West Nigeria tilted towards Islamic orthodoxy from 2000 to 2020,
although the non-Salafis perceived them as extremists.
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