Tragic Killing of Masussuka Exposes Nigeria's Deepening Extremism Crisis

The assassination of Islamic cleric Yahaya Masussuka in Katsina State on October 26, alongside his friend Adamu Abubakar, has brought to light a deeply troubling issue within Nigeria's religious and security landscape: the increasing tendency to justify or even celebrate violence against individuals with differing religious beliefs. Initial suspicions among Masussuka's supporters pointed towards rival Sunni or Izala scholars with whom he had engaged in online disputes, given previous assassination threats. However, no evidence has linked these groups to the killing, and some Izala scholars have vehemently denied any involvement in violence since their group's inception in 1978.

The narrative surrounding the killing significantly shifted when Ansaru, an al-Qaeda-linked breakaway faction of Boko Haram also known as Jama’atu Ansarul Muslimina Fi Biladis Sudan, claimed responsibility. Operating around the Kainji corridors, Ansaru stated they targeted Mr. Masussuka due to his rejection of hadiths and his advocacy for peaceful coexistence among people of different faiths. Despite Ansaru’s clear claim, some of Masussuka’s supporters continue to accuse rival religious scholars of complicity, dismissing Ansaru's statement as a diversionary tactic. Amnesty International Nigeria and President Bola Tinubu have both condemned the assassination and called for thorough investigations.

The aftermath of Masussuka's death saw some critics brand him an "infidel" and gloat over his killing, leveraging his controversial religious views. This reaction starkly illustrates how doctrinal differences and religious intolerance can foster an environment where violence against dissenting voices is rationalised or ignored. False claims, such as linking Masussuka to the Maitatsine movement, further deepened divisions within the Muslim community. Auwal Rafsanjani, executive director of the Civil Society Legislative Advocacy Centre (CISLAC), highlighted the dangerous confusion between extremism and terrorism, noting that extremist ideologies promoting hatred and violence can pave the way for terrorism, though not all extremists are terrorists.

This hostility is rooted in a long history of religious contestation among Muslims in Nigeria and globally. Disagreements over religious interpretations have historically fueled tensions and violent confrontations among groups like the Tijaniyya, Qadiriyya, and Sunni-Salafi (Izala) movements in northern Nigeria. Academic works, such as "Sects & Social Disorder: Muslim Identities and Conflict in Northern Nigeria," detail how competing interpretations of Islam have shaped sectarian divisions and conflict. The language used in disputes, particularly between Izala and Sufi movements, has often incited violence, disrupting social life, restricting access to mosques, curbing public preaching, and straining family and community relationships. In extreme instances, opposing members have refused to pray together or attend each other's funerals. This rivalry extends even to higher education, seen in the historical animosity between student organizations like MSSN and TIMSAN.

A crucial aspect of this historical context is takfirism, the practice of declaring another Muslim an unbeliever or apostate. While not exclusive to jihadi groups, violent Sunni jihadists have weaponized takfirism to justify hostility and attacks against those deemed religiously illegitimate. In northern Nigeria, the blurring of distinctions between mistakes, sin, and unbelief has frequently led to accusations of apostasy against religious opponents, thereby justifying violence. Ibrahim Makari, an imam at the National Mosque in Abuja, stressed the danger of declaring someone a "kafir," calling it a "gate to assassination" and advocating for an end to takfirism, protection for all citizens, and regulation of religious speeches that incite violence.

Mr. Masussuka was known for his "Quran-only" teachings and his advocacy for peaceful coexistence between Muslims and Christians. His rejection of certain hadiths as authoritative sources of Islamic teachings drew opposition. He clarified that he did not blanketly reject all hadiths, but only those that tarnished Prophet Muhammad's image, contradicted Quranic evidence, or promoted terrorism and violence. The Katsina State Government had previously received complaints from Masussuka about insults and threats from Izala movement members, as well as complaints about his teachings, referring the matter to the Katsina Emirate Council. However, no established evidence links these past complaints or the accused individuals to his killing, nor does it implicate the Izala movement in the attack. The difficulty of accommodating divergent religious interpretations when theological differences can become grounds for hostility remains a significant challenge.

While Masussuka’s killing highlights religious intolerance within Muslim communities, this problem extends across Nigeria, affecting Christians and adherents of traditional African religions. Examples include the brutal killing of Deborah Samuel, a Christian student accused of blasphemy, and the arrest of Rhoda Jatau for condemning it. Traditional religious practitioners have also faced intimidation and discrimination, as seen in Kwara State, and the destruction of a traditional shrine in Delta State by church members, which a Federal High Court subsequently ruled unconstitutional. These incidents, though varied, underscore a persistent issue that authorities struggle to curb.

Addressing this challenge requires more than just military counterterrorism operations. Security experts emphasize the need to tackle the narratives that allow extremist organizations to demonize those with different beliefs. Auwal Rafsanjani stressed the vital role of religious and traditional leaders in countering extremist narratives, promoting peaceful coexistence, and protecting young people from religious manipulation and recruitment into violent groups. He also urged the government to distinguish between criminal violence and legitimate religious beliefs, political expression, and lawful dissent, ensuring that fighting terrorism does not become an excuse for religious profiling or suppression of fundamental freedoms.