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Sheikh Isma'ila Idris (1937 – 2000) aslo known as Me Izala. is a renowned Islamic scholar and former military office with the rank of captain. He is the founder and first charman of Ulamaú council of JIBWIS known as Izala.

Early life
Sheikh Ismaila Idris was born 1937 in Gwaskwarom, in Bauchi State. His grandfather belongs to Jahun tribe (Fulani), originally fron Kano Sate and came with the family to settle in Bauchi. Like many Fulani they were herdsmen who looked after their cattle. Sheikh Ismaila Idris Father, Idris Zakariyya, was an Islamic scholar, imam, and preacher in his community. The first education of the Izala founder was with him. Reciting of the Qurán and reading of classical books fiqh (Islamic theology) were part of his education. Since his childhood Sheikh Ismaila was more attracted to books than any other thing he was thirsty of knowledge. At the age of fifteen, the sheikh met other Islamic scholars in Bauchi in order to learn more about Islam. Among his teachers were shiekh Mai Daji, Sheikh Kamsurawa, and Muhammad Bello. They thought him Islamic theology as well Arabic Language. While learning Islamic Studies, Sheikh Ismaila worked as a teacher in a local government in Bauchi before he moved to Kano in 1963 to join the prestigious school of Arabic School of Arabic Studies(SAS). At Kano Sheikh Ismaila studies Arabic under Sheikh Abubakar Mahmud Gumi and Sheikh Hassan Khalil who were known for their anti-suffism ideas. Therefore, after his graduation he was appointed as a teacher in Bauchi State. He was not satisfied with the job because his aim in life was to preach and teach about Islam. As a result he left Bauchi in order to go to Kaduna where he was appointed as a teacher in the sultan Bello primary school which was under the control Jamaátul Nasrul Islam (JNI). His dream of preaching to people realised in Kaduna where he started talking to the people after Friday prayers in different Mosques such as Kawo Mosque, Doka Mosque particularly Sultan Bello Mosque and from time to time in Army Barracks. One day a report came to the Jama’atul Nasarul Islam (JNI) which indicates that the Kakuri Mosqueturned into a “beer parlour” by some soldiers and there is no any reaction to stop it, Sheikh Idris decided to join the Nigerian Army as an Imam and his application was successful.

His Career as an Army and Islamic Scholar
Sheikh Idris was employed as the chief Imam of 1st Division in Kakuri Barrack Kaduna. He was known by his seniors because of his radicalism in terms of preaching and from time to time they tried to send him to go and teach soldier’s children at primary school a duty that Sheikh Idris was not comfortable with. At the same time Sheikh was also preaching to the people in town, outside barracks. As a result of that he was punished and transferred to Ibadan where  Muslims  are  few  in  number. Apart from  leading  prayers,  Sheikh  Idris  had  the  duty  of  solving problems between Muslims soldiers. In Ibadan he observed that junior soldiers has to pay certain amount of money from their own salaries to their superior officers, so he issued a fatwa (legal opinion) condemning that act. This act influenced the  relationship  between  Sheikh  and  his  superiors  in  Ibadan. He was  regarded  by  many  people  as  a trouble maker since his first day in Ibadan and his open criticism of the Imam for performing recitation after the zuhur prayer. Further, Sheikh Idris reacted to the Imam and congregation that there is no proof of their practices neither in the Qur’an nor in the Sunna of the Prophet (SAW). He invited them to read the book of Sheikh Usman Bin Fodio Ihya’ Ussunna (revivalism of the Sunna). After three months in Ibadan he was transferred to Kontagora which is nowpresently Niger State. Sheikh Idris continued his preaching to soldiers in Kontagora and even people from outside came to listen his preaching and lessons. He then examined the need for the establishment of Friday Mosque in the Barracks and obtained permission from his captain. The Mosque attracted many people from outside and inside the Barracks which caused problem with the local authorities. Adispute was occurred between Sheikh and Sufi Imam from the town, the situation escalated and finally Sheikh Idris was demoted to warrant officer 1, later on, Sheikh Gumi intervened as a mediator and organised a  meeting in order to reconcile  them. After the meeting, the  Sufi Imam who was then Emir of Kontagora left his Sufi order and joins the camp of Sheikh Idris; this event marked the political and religious success of Sheikh Idris in Kontagora (Umar, 1983). Another important event in the life of Sheikh Idris was his transfer to Jos, the capital of Plateau state. Jos is an influential city because of its ethnic and religious diversity. The city still holds symbolic relevance for many Izala members today. Not because Izala as an organization was formed in Jos but it has also succeeded in a milieu where Christianity has had a long tradition.Sheikh Idris was sent to Jos, to the 3rdArmoured Division. In Jos he was under the supervision of Major Alhassan who was warned about the activities and troubles created by the new-comer in the last stations he passed through. First of all a commitment was made that the Sheikh should not preach in places where a mosque does not exist. Sheikh Idris was in the Rukuba Barrack when he  started preaching in his residence. After that, he extended his activity to  other  areas  in  Jos, especially  in  the  private  houses  of  those  who  were  attracted  by  his  preaching  the house of Alhaji Lawal Mai Suga, and the house of Alhaji Garba Pasali.The preaching activities were also extended to other areas of the town Dagon Dutse. He attracted more and more people especially among the Tijjani’s, the dominant Sufi brotherhood in Jos. As in  other  places,  there  was  attempt  to  transfer  Sheikh  Idris  to  Borno  State  but  it  was  failed. The Sheikh  was successful  in  establishing  a  network  of  followers. The fact  that  the  preaching  of  Sheikh  Idris  attracted  many followers  was  the  basis  for  establishing  an  organized  body. It is  not  clear  if  Sheikh  Idris  resigned  from  the Nigerian Army or if he was dismissed, but it is a fact that he left his job to form the Izala-organization in 1978. Sheikh Ismaila  Idris  died  in  2000,  while  his  prominence  might  have  been  somewhat  eclipsed  by  that  of  his charismatic  teacher and patron Sheikh Abubakar Mahmud  Gumi,  he  remains an important figure  when striving to understand the complex trajectory of a dynamic movement such as Izala in the recent Nigerian history.

Formation of Jama’atu Izalatul Bid’a Wa’ iqamatus Sunna (Society for Removal of Islamic Innovation and Re-establishment of the Sunna of the Prophet) (JIBWIS) Nigeria
Many people argued that the establishment of the JIBWIS organization was a means to protect Sheikh Abubakar Mahmud Gumi because he opposed the Sufi brotherhoods as a single person and for the Sheikh Idris, madethe establishment of the organization in order to become stumbling block to Suffism. In a wider framework,  many politically  interested  Muslims  search  an  alternative  ways  to  express  their  political  energies  and  thus  engaged themselves in religious organizations. The launch of the organization, it took place in Jos on the 8th February 1978.As part  of  the  preparations  for  the  establishment,  a  committee  of  seven  people  was  set  up. Among others,  the committee  included  Sheikh  Ismaila  Idris,  Alhaji  Ibrahim  Musalla,  Alhaji  Musa  Muhammad,  Alhaji  Husseini, Alhaji Sabo, and Mallam Tanimu Aliyu. The first concern of the committee was to give a name to the organization. Alhaji Musalla suggested “Jama’at al-Birr wa’l-Taqwa (Society for Welfare and Fear of God) and the name were rejected. Sheikh Ismaila Idris suggested “Jama’at Izalatul Bid’a” (Society for the Removal of Innovation). A comment came from Sheikh Gumi who was informed of the suggestions concerning the name. According to him, if the Society wanted to fight Bid’a so what should be established? Sheikh Gumi added “wa-Iqamatus Sunna”. Consequently Izala movement was formed and it was formally registered as an Islamic organisation on 11th December 1985 by the federal ministry of Internal affairs. Furthermore, Many Muslims and even non-Muslims today still identify Izala with Sheikh Gumi. The role of Sheikh Ismaila Idris, the architect of Izala, seems to be not fully recognized. But according to sheikh Mahmud Gumi in his published book (Where I Stand)state that, the credit of founding Izala goes to Sheikh Ismaila Idris not him.

Death
Sheikh Ismaila Idris dies on 25th January, 2000 after a brief illness, a sad day for muslim ummah. He left behind four wives and nine children.

His contribution in terms of Education and Enlightment
Sheikh Ismaila Idris is one  of the leading figure in terms of Islamic da’awa in Nigeria, he viewed that seeking Islamic knowledge is obligatory upon every Muslims based on the hadith of the Prophet (SAW)“Which he says seeking  knowledge  is  obligatory  upon  every  Muslims  irrespective  of  sexes. Sheikh Idris  devoted  his  time  in preaching and calling people to Islam based on Qur’an and Sunna. He was known for rejecting Sufism in all its forms. He wrote also about aqida (belief) from a point of view sympathetic to the Salafi School, and he opposed anything that he believed to be an innovation in religion. His fatwas(legal opinions) were often highly debated by scholars  both  within  and  outside  the  Izala  movement. On certain  points,  he  held  views  that  differed  from those of most of the Izala scholars.The  movement  established  schools  for  Higher  Islamic  Education  which  offers  both  ordinary  diploma  and certificates  in  Arabic  and  Islamic  Studies. It has  also  established  technical  and  science  secondary  schools,  and nomadic education schools in many states. In the area of health care, the movement has fifty primary health care centres and 11 Sunnah Hospitals. The movement established da’awa training Schools for Preachers, propagators, Instructors and teachers of the religion. Islamic training centres in many towns and cities are established.The movement also organised training circles for the older and adult Muslims both male and females in the Mosques. The organisation established schools for the married and single Muslim ladies, because they believe that women share equal rights with men in seeking education both Islamic and western. . Publisher: Centre for Research on Islamic Banking & Finance Business, USA

Leadership, Political Participation and Social Justice
Sheikh Idris  provides  good  examplinary  manner  of  leadership  style,  through  his  teachings,  he  encouraged Muslims  Ummah  to  participate  in  government  affairs  in  order  to  bring  about  positive  changes  base  on  Islamic values  and  principles. In many  occasions  during  his  sermon,  preaching,  lectures  and  seminars  he  use  that opportunity to call on the Muslims youth to join any governmental work in order to represent Islam. As a retired military man, always encouraged Muslims  youth to join security  forces  with the  mine  of protecting the  interest of Islam and defence of the country against external aggression. He believed with strong leadership based on the principles of  Shariah  and  hope  for  that  in  Nigeria. He opined  that  a  true  leader  must  possess  the  following qualities such as good character, honesty, trustworthy, education and physical fitness. According to Sheikh Idris a true leader is the one that has patient never take revenge if any one attacks him. With regards to the election or participation in  politics  he  encourages  Muslims  to  come  out  and  cast  their  vote  together  with  their  wives  and adult girls. He strongly and openly supported the Muslim candidate during election and throughout his life never supporting unbeliever candidates in an election.Moreover, Sheikh Idris always talks about the issue of social justice and viewed that justice is a prerequisite and requirement of  religious  rules  and  regulations. A rule  that  is  not  just  is  not  religious,  justice  means  fulfil  the needs,  attain  the  rights,  and  eliminate  discrimination  and  in  equality  within  the  society. Thus, the  issue concerning power, government and relationship between the ruler and ruled are among the significant issue with regards  to  social  justice  (Amanaah). Allah (S.W.T)  will  ask  every  one  and  account  of  his  deeds  in  the  day  of resurrection.. Publisher: Centre for Research on Islamic Banking & Finance Business, USA