The Incredible Story Of How Muslim Cleric Alfa Bisiriyu Apalara Was Brutally Murdered For Preaching Against Yoruba Religions Of Secret Oro And Agemo Cults In Lagos In 1953

BACKGROUND

1953 in Nigeria was a year when the country was in the full grip of the British colonial government and in the various parts of Yorubaland, the followers of the traditional religions were unbelievably potent and influential. It is 2017 and the followers of Yoruba traditional religions still remain as powerful as ever, members of the Oro cults shut down entire parts of states for their bizarre ceremonies while those following the Egungun (masquerade) sects also impose barbaric curfew on the people (read my piece on the most feared Oloolu masquerade HERE). So you can imagine how powerful these cults were back in 1953 with Ogboni and other confraternities also blooming everywhere (read my pieces on Ogboni HERE).

As it is today, there was considerable friction between the practitioners of the imported faiths of Islam and Christianity and those adhering to the African traditional religions. It is the one of the bloodiest outcomes of this ridiculous battle of supremacy between the various myths, both local and foreign, that I will be focusing on today. This is the very sad tale of Alfa Bisiriyu Apalara.

WHO WAS ALFA BISIRIYU APALARA?

Apalara was born in a town named Itoko in 1918, on the outskirts of Abeokuta, the capital city of Ogun State. His mother was named Mariyamo (Mariam). He had his Quranic studies and primary school education in the same city before heading to Lagos where he worked as a carpenter. In Lagos, Apalara lived in Mushin, a rugged place known for street urchins and thugs called ‘area boys’. While Apalara was living in Mushin, he was influenced and by 1945 he was in jail over charges of theft at Idumota. He said of his rascally days:

Apalara.

That I made friends with hooligans in Mushin so as to be a real Lagos boy. These friends introduced me to the act of robbery and consequently to secret cult membership for protection so that they would not be caught or arrested, and if caught, they could pervert justice.

Going to jail had a profound effect on the hefty-looking man. By 1950, Apalara had become a totally new man, he became more religious with his fasting and prayers taken more seriously. He transformed and in a bid to remove all the traces of his dirty past in Mushin, divorced his wife and focused on his new occupation as a Muslim preacher. Some other records indicated that his wife left him due to his criminal ways. At Lagos, Bisiriyu stayed first at 24, Anu-Oluwapo Street, Mushin and got married to one lady named Mariamo. The marriage did not produce any issue. He also practiced his profession at this place (carpentry), Apalara later moved to 8, Awoyejo Street, Mushin. This was where he lived until his death. While in prison, Apalara started thinking about Islam and developed deep hatred for the cult that could not rescue him from jail and by the time he was out of jail, he was more than determined to expose the cults. 

APALARA AS THE ISLAMIC CLERIC

Apalara is believed to have been greatly influenced by the preaching of some Islamic preachers such as Shaykh Kamaldin al-Adabiy, Shaykh Ahmad Tijani Awelenje and his personal teacher, Alfa Sanusi Aka. He started his missionary work from home front in 1950 by preaching to members of his household and neighbours at 12, Anu – Oluwapo Street,Mushin, Lagos State. His active role in Islamic da‘wah (missionary work) was recognized by the Muslim Community and he was consequently installed as a Muslim Chief in Owode Mosque, Odi-Olowo on 26 April, 1952.In 1952, Apalara founded an association called Mubaligud-Deen Islamic Society of  Nigeria with Mr. T.A. Sonibare as the pioneer chairman while Mr. Hamed (Lamidi) Akinyemi was the secretary. The inauguration was held on 27 April, 1952. The group currently occupies 35, Awoyokun Street, Palm Grove Lagos with Imam Surajudeen Odetoki as the Chief Imam of Mubaligudeen (Apalara) Central Mosque.

PREACHING AGAINST THE YORUBA TRADITIONAL RELIGIONS AND THEIR FOLLOWERS

In 1950, Apalara launched a crusade, his crusades were usually conducted in Ebute Metta and Mushin, normally on a street or at a junction of two or three streets. Apalara was very eloquent and charismatic and in no time, he started gaining a real following, most of his followers being women. The fiery preacher lambasted the lukewarm Muslims and condemned ‘sinful’ acts condemned by Islam. But the most acidic part of his attacks were specially directed at the secretive and traditional ancient cults.

Apalara had intense hatred for the Yoruba traditional religions and regularly blasted them as pagan worship and in Islam, all pagan worshippers are infidels destined to burn in Allah’s Hell Fire (Jahannam) and repeated this frequently. The Muslim cleric went on to not just denounce the secret cults, he also mocked them as unbelievers in his sermons. The Oro and Agemo cults got the biggest brunt of his fury. He was warned repeatedly but he was so determined to tear the Yoruba traditional beliefs to shreds and preach the way of Islam which he considered to be the one and only true path to paradise. As expected, he created many enemies for himself and not a few branded him a fool for doing this.

Apalara was treading dangerous grounds as he constantly stepped on the toes of a section of the dreaded ancient cult. He constantly threatened to expose them for prostituting the powers of the cult and for frightening the people from the streets whenever they want to carry out their smuggling or burglary expeditions. Apalara knew all their antics and secrets and did not waste time in exposing the cultists who marked him as a dangerous firebrand who had to be neutralized at all costs. He would say: 

Eyin oni’ro, elo ye’ro pa. Ekuro ni ifa, ekuro kii soro. Kosi awokan ninu awo ewa. E majeki won ma tan nyin. Ti eniyan banigbagbo si nkan ofo, a si ti ipase nkan ofo subu.

Meaning:

The Ifa priests are liars. Ifa is an ordinary dry palm kernel which could not talk. There is no special secret behind this cult. If you believe in falsehood, you shall surely die in falsehood.

THE INCESSANT CLASHES

It did not take long before the paths of Apalara crossed with the loyalists of the cults. He lambasted them all and exposed the secrets of prominent occult groups such as the Ogboni, Opa, Oro, Ifa, Egungun, Igunnu and Agemo. In 1951, the skirmishes started when he clashed directly with the local cults and masquerades. The battle ground was in Mushin and that horrible day, Apalara was conducting one of his open air sermons when a cult and its masquerade were proceeding on their way to conduct some traditional rites when they bumped into Apalara’s  crusade. The cult gang made attempts to pass through the crusade but on the insistence of Apalara, his congregation blocked the cult from making any progress. The tense confrontation lasted a few minutes but the cult and masquerade eventually retreated. The battle line was redrawn.

  On the 27th of December, 1952, in a place known as Kadara in the Oyingbo suburb of Lagos, Apalara was carrying out his explosive sermons as usual when some members of the occult groups in attendance confronted him and threatened him never to organize such public lecture at Oko Baba.

  In another case, Apalara was almost killed when a man named Jimoh, a follower of the Osanyin cult accosted the Muslim cleric. Jimoh disguised as a Muslim and told Apalara that his people wanted to accept Islam and invited him to meet them. Apalara did not suspect anything, he accepted the invitation and followed him. Unknown to the cleric, an ambush was already set for him by Jimoh’s men. It was in the evening and in no time, the attackers appeared and pounced on the helpless Apalara. He was given the beating of his life, then stabbed with a knife, broken bottles and all sorts of charms. However, he survived the attack and managed to reach his home safely. A defiant Alapara vowed to avenge the attack with the permission and help of Allah. The boldness and fearlessness of Apalara swelled his congregation everyday. 

THE NIGHT OF TRAGEDY
On the evening of a Saturday, the 3rd of January, 1953, just few days before the United States President Harry S. Truman announced the United States had developed a hydrogen bomb, something very tragic happened in Nigeria. Upon an invitation from the people of Oko Baba, a neighborhood in Ebute Metta, Alfa Bisiriyu Apalara was going have what was going to have what was going to be his last preaching on earth. Remember that he was warned by the Awo Opa cult members never to organize his sermons at Oko Baba again but he had unflinching faith in Allah’s protection and he went ahead.

Before his congregation, he started his fiery sermons peacefully but it was directed against the secret cults that he hated with so much passion, he was dead set on eradicating the Awo Opa cult. You need to know that the Oko Baba was one of the major strongholds of cultists and they took this to be a proper confrontation, that the dog had entered the den of the lion to challenge it. Apalara said Ifa, Osun and other idols in Yoruba religions and false and cannot save anyone. He backed his assertions using several verses from the Quran, the Islamic holy book. 

It was during one of his crusades (called dawah in Muslim circles) that the Oro cultists attacked and whisked Apalara away. But this was the sequence of events. After Apalara had declared the Yoruba idols fake without NAFDAC number, the owner of a house on 8, Tapa Street in Oko Baba where the cleric was giving his sermon named Joseph Ogundipe came forward and requested Apalara to allow him ask a question. It was when he was asking his question and Apalara giving his answer that a conflict started. 

At that moment, Ogundipe commanded members of his group (who had already surrounded the venue as planned) and one of them went ahead to disconnect the power supply to the venue. The entire place was bathed with the scary veil of darkness. At the same time, the terrible cry of the Oro magic spirit was booming loudly and according the Yoruba superstitious beliefs, the cry of Oro is heard only in the dead of the night when everyone has gone to bed and that it was fatal for any woman to see the Oro spirit. In no time, everyone at the lecture venue fled and scattered in different directions. The cult members swooped on Apalara with dangerous weapons.

With him that fateful day was Mr. Simeon Odetoki, his interpreter who had become a Muslim. Remember that Apalara had been receiving constant threats to his life and he was scared. He took the threats so serious that he paid a policeman to protect him during his crusade in Oko Baba. However, when the cultists began their attacks, the policeman became Usain Bolt’s mentor and vanished, just like most of the congregation. The preacher was struck with an object before he was initially dragged to a nearby building and later to the edge of a town with 300,000 inhabitants. Alfa Bisiriyu Apalara was murdered that very night with blunt trauma inflicted by a weapon believed to be an axe.

After he was murdered, Apalara’s attackers dismembered his corpse and flung the pieces into the Lagos Lagoon. It was a most gory spectacle in the dead of the night. Apalara’s body was never found.

AFTERMATH AND GETTING JUSTICE FOR APALARA

After Apalara was murdered, that was when the real mystery began because no one knew where his body was, no one knew if he was dead or alive. Like Razaq Gawat, no one had precise details of what happened to it. Immediately after Apalara’s corpse was ferried off by the assailants, some of his members headed to the Denton Police Station at Ebute Meta to report but not even the police officers were bold enough to tackle the occult groups until one of Apalara’s members named Sulaimon Adebayo went to the Divisional Police Headquarters at the Odan Criminal Investigation Department (CID) office. The government ordered some marine police officers to search the lagoon, divers went to the depths of the lagoon searching for the remains of Apalara but it was all in vain.

However, the revelations came to the fore during the trial when the prosecution witness confessed. 18 suspects among these occult groups were arrested and they were as follows: Yesufu Sufianu(Baale Oko-Baba), Joseph Ogundipe , Yinusa Kosegbe, Karimu Ayinde, Lasisi Oluwa, Lamidi Akinwunmi, Raimi Oteka, Musitafa Oteka, Nasiru Ajose, Isiaka Ajana, Ashimi Musediku, Akanbi Omoba, Kehinde Jaye-Ola, Salami Adedokun, Buremo Alli, Oje ElegunAdo, Lawal Oluwo (of the Omo Pupa Mushin fame), and Asirikoko Adetunji. The witness narrated how the murderers put the body in a canoe and took it to an unknown destination across the lagoon. The general belief was that his body was put in the canoe that dark evening and then dropped overboard with a stone tied to his neck about eight miles into the lagoon away from Jebba Street. That was what many people believed until more details came up.

The news spread all over West Africa and the murder of Apalara became the greatest crime mystery in the region. A Muslim preacher vanished and all sorts of questions arose. What happened to him? Who abducted him? Was he murdered? Was he held in custody by kidnappers who wanted ransom? No one knew.

However, the whole case eventually took an interesting twist when Detective Sergeant John Aboderin stumbled on some very curious facts about the tragedy. One night when Aboderin was sleeping, he heard a tapping on his window. A man was staying outside and he was a member of the dreaded secret cult. He whispered through the window:

I know something you want – something you are looking for.

The startled police detective jumped to his feet and threw his blankets aside but as he swung his legs off the bed, the voice rang again:

Don’t come to the window or put on the light. If you do, I shall disappear.

So the police detective took his notebook and pencil and he whispered in return:

All right, talk on.

The voice said:

I know those who killed Apalara.

But before he divulged more information, the voice made the detective swear by all that was dear to him that he was never going to disclose how he had received his name. The man then went ahead and reeled off fifteen names and disclosed the name and address of one prominent personality who was not connected to the murder but knew everyone in it. The voice then went ahead and explained how Apalara was given the death blow with a machete at Number 8, Tapa Street at Ebute Metta. Afterwards, they hauled his corpse to the lagoon foreshore and dumped it into the canoe.

The detective sergeant said:

One secret password spoken by the night visitor not only revealed to me that this man was a member of the secret Awo Opa cult – to which I also belong – but convinced me that he knew what he was talking about. To this day I do not know who he was, or why he risked his life to tell me these things. He has never returned for thanks or reward.

From the information relayed to the police detective, he went to Number 8, Tapa Street and made a very detailed examination of the area. His faith in the night caller’s sincerity was confirmed when he saw blood stains, he said:

I followed the trail of blood which led me to the foreshore. There I found quite a pool of blood – and what last bit of doubt I had that I was on the right trail disappeared.

The gruesome murder of an Islamic preacher who clashed with the ancient Oro cult became the most sensational crime in the annals of Nigerian criminology at that time. But it also provided a unique dilemma for police detective sergeant Aboderin for he was a most devoted member of the cult. As a man dedicated to the police service and the dreaded cult, Aboderin was in a serious dilemma. Was he going to betray the police to the cult or vice versa? He said:

As a police officer, would I betray the police to the cult? And as a member of the cult, would I betray the cult to the police? Strange as it may sound to those who do not belong to the cults, I have no such dilemma. There never has been any conflict between the true ideals of the cults and the mission of the police. That is why I was able to maintain my membership of both. And my membership of the cult has accounted for a large measure of my success as a pursuer of criminals. The Apalara murder itself is a case in point.

Aboderin did his job excellently and the court later discovered that the grisly murder was the culmination of a conflict with the Oro cult. It was also further revealed that it was actually a faction of the cult that carried out the killing. As Aboderin explained:

What is not generally known other to the public is that even within the Oro society itself, there are cabinets and inner cabinets of oaths. The innermost cabinet operates in complete secrecy from the inner one, and so on. It is often quite easy for new rotten branches to stem from the main trunk. And it can be appreciated that even within that section there are many members who are not party to, if cognizant of, the corrupt and often criminal practices of the inner circle. I was able to convince the cults that I was out to help them break the crime ring and to clear the good name of the cults.

This is how the notorious wing of the Okobaba Oro men operated that night. Apalara had no chance of escape as all routes – four of them – had been securely barred by the gangsters. They wore loin clothes and were otherwise stark naked, to make escape easy and leave no blood stains.

At the given Oro signal, they threw off their covering cloths and approached the scene of the murder stark naked. Even juveniles were employed in collecting the cover cloths, and in minor roles near the scene of the crime. Thus the gangsters were able to make a ‘clean getaway’, leaving, as they believed, no clues behind them.

The canoe-men who had been hired for the operation then refused to carry the dead body – it would leave stains on the bottom of their canoe. So a member of the gang had to fetch his own canoe. In the delay, the blood from the hideous cuts left me one of my most valuable clues on the foreshore.

The detective sergeant did not stop there, he gave more chilling details:

Another factor that aroused so much interest during the trial was speculation as to why the body of Apalara was never found. The jury themselves attached great significance to a well-known maxim specifically attached to the Oro cult from time immemorial. That is: Aki ri ajeku Oro, literally meaning, ‘No one is ever expected to see the leftover of the Oro.’

This tradition arose a long time ago when a certain rich man, not a member, desired to be taken to the meeting place of the Oro men – usually deep in the forest and secluded from prying eyes. He sought to know their secret. He was escorted there, but has never been seen since. And it has been a tradition of the Oro people never to leave any traces of food and anything behind at their meeting spot. In keeping with this tradition, the body of the late Apalara was cut up into little pieces and thrown piece by piece into the lagoon from a moving canoe.

But remember, it was to true, honest members of the various cults that I owed almost all the clues which ultimately brought eleven men to a just death.

On the 12th of June 1953, all 20 men accused of the murder of Apalara were charged at the Yaba Magistrate Court. The first accused person was Joseph Ogundipe, two Oteka brothers were also among those apprehended. On the 10th of September, 1953, this murder case was first entertained at the Lagos High Court at Tinubu Square before Justice Henry De-Commermond, counsel to the plaintiff was C O Madarikan while the defendant counsel for the accused was led by Akintoye Tejuoso (Esq). At the end of the first hearing, the court established that there was not enough evidence against seven of the accused suspects thus they were discharged and acquitted, these were: Yesufu Sufianu, Kehinde Jayeola, Buremo Alli, Lawani Oluwo (Omo pupa of Mushin), Salami Adedokun, Oje Elegun Ado, and Asirikoko Adetunji. For the remaining eleven suspects, the case was adjourned and judgement was slated for 14 October, 1953. It was on this new date that the eleven suspects were sentenced to death by hanging but the judgement was immediately appealed against by the occult group’s counsels.

The convicts were disgruntled and said they were not satisfied with the decision of the court and they lodged a notice of appeal before the West African Court of Appeal (WACA) where they urged the WACA to quash their convictions. After the appeal was heard, Mr. Alli Balogun appeared for the first appellant, Mr. A. Tejuoso for the third, seventh, eighth and eleventh appellants, Mr. GBA Coker for the second, fourth and ninth appellants, and Mr. Tejuoso, led by Mr. Coker for fifth and sixth appellants, the tenth appellants argued his own case and the Crown was represented by Mr. Madarikan. But the high hopes of the appellants were dashed. While delivering, the WACA said:

We have examined the evidence against each appellant with anxious care and are satisfied that there was evidence against each one of them upon which the jury could properly come to the conclusion they did.

The court went further saying the evidence in each case:

…was carefully and fairly dealt with by the trial judge in his summing up to the jury, who had the advantage of seeing and hearing the witnesses, and there is, in our view, nothing which would justify our interfering with the verdict of the jury, in any of the cases, on the ground of appeal in question. It appears to us that there was ample evidence, if accepted by the jury as it clearly was, that Apalara died on the night of the 3rd of January, 1953, as a result of injuries inflicted upon him, and we are of the opinion that this aspect of the matter was clearly and adequately put to the jury by the trial judge when he summed up the case to them.’

WACA affirmed the conviction of the appellants. The names of the eleven sentenced to death are: Nosiru Ajose, Isiaka Ajana, Akanbi Omobo, Lamidi Akinwunmi, Yunusa Kosegbe, Mustapha Oteka, Raimi Oteka, Karimu Ayinde, Asimi Musediku, Lasisi Oluwa and Joseph Ogundipe. At this point, one of the convicted cult members wanted to give further details on how Apalara was murdered by another fellow Oro cult member cut him short saying:

Ako igi ko kin soojo‘ 

meaning: 

an initiate does not give in to fear.

The hearing of the case took approximately five weeks. The jury reached this unanimous decision in October 1953 and six other men were acquitted. The condemned were sentenced to death for the murder of a person whose body was not found. The eleven men who orchestrated the murder and fed Apalara to the fishes of the lagoon were all hanged on the 27th of May, 1954 in a highly-celebrated execution following the court orders of Justice Henry De-Commermond, Judge of the Supreme Court of Lagos. Their execution took place at the Prison Yard on Broad Street on the morning of 27th May, 1954 and the executed were: Raimi Oteka, Musitafa Oteka, Joseph Ogundipe (60 years), Yinusa Kosegbe (40 years), Lasisi Oluwa, Nasiru Ajose (35 years), Akanbi Omoba, Karimu Ayinde, Lamidi Akinwunmi (40 years), Asimi Musediku (40 years) and Isiaka Ajana (50 years).

The case was based on circumstantial evidence with the trial judge saying:

His belongings were found in his house, and he has never been seen again, and we have got the evidence of the attack upon him and you know that blood (which was human) was found leading from that place, Tapa Street, to the foreshore.

LEGACY AND REMEMBRANCE

  • In 2002, a book titled Apalara The Martyr was launched to celebrate the 50th year anniversary of the late cleric. Interestingly, the master of ceremony at the occasion was the popular Muslim broadcaster Alhaji AbdulRazaq Aremu Gawat who shortly after, also vanished without a trace till today. Many Muslims regard both Apalara and Gawat martyrs who lost their lives in the service of Allah and believe Paradise will be their abode. 

    The book in memory of Apalara.

    Gawat is still missing years after he disappeared without trace since 6th of July, 2012.

  • Three days after his brutal killing one tailor named Iyanda, an Ilorin indigene released an album to pay tribute to the late Apalara but he was swiftly arrested by the Nigerian Police Force. Part of his album went thus: Apalara doro oooo, onlewon kiiri, nijo Satide oo lagogo mejolokiki kan nijeba leti odunfa. Ariwo lanlan, eyiti akoko gbo,won loo da’ aferi, ase owo Oloro lote Apalara, lawon Oloro bagbeloo. Ejekafiye won pe Kurani lo lesin, omelee ooo, aofiyewon pe Kurani lolesin oooo Meaning:

Apalara had became mystery, pursuing them all about. It was on Saturday, exactly 8.00 pm that the breaking news was announced in Jebba near Odunfa. Confusion ensued, it was firstly believed that he (Apalara) disappeared, unknowing that he had being apprehended by Oro cult group, and was taken to unknown destination. Let us make it known to them that the truth religion emanates from the Holy Qur’ān, omelee oo, wewill made it known to them that the truth religion emanates from the Holy Qur’ān.

  • The late blind minstrel, Kokoro (Benjamin Aderounmu) did a musical tribute in honour of Apalara in 1954. You can listen to it below:

CONCLUSION

This is a very sad story because no one deserves to die for what they believe in. Apalara was murdered primarily because of his religious beliefs and that is one of the most despicable crimes ever. However, you will notice that in his case, justice was relatively swift due to the brilliant investigative job of the police officer. What I am trying to drive at here is that without a strong judicial system, Nigeria will not make any tangible progress. You also notice the effect of community policing, if that mysterious man did not report to the police what he saw, the killers of Apalara might never have been caught. If a colonial government of the British can get justice for a Nigerian preacher murdered by his own fellow Nigerians, is it not a massive shame that in 2017, the Nigerian judicial system cannot get justice for the slain Redeemed Church of God female preacher, Deaconness Eunice Elisha? Her killers still walk free today in the society and that, is because there is no efficient judicial system. You can see how speedy the case was but take a look at the corruption cases or even murder cases involving the rich in Nigeria, ten years they are still on it. 

A new Chief Justice of Nigeria has been officially sworn in by the acting president but I am in no way excited, let us hope he will push for the badly-needed reforms in the judiciary or else we will keep deceiving ourselves. The rights of preachers like Apalara should always be protected, freedom to believe, freedom to express, freedom to move around are all fundamental and the seriousness of a society is gauged by how willing it is ready to get justice for its most vulnerable members. We are not a serious nation yet.

THANKS FOR YOUR TIME.

ABIYAMO.

REFERENCES

  1. DRUM, July 1955.
  2. January 1953 
  3. How Female Redeemed Preacher Was Killed During Morning Evangelism 
  4. Alfa Apalara
  5. Apalara the Martyr: Late Alfa Bisiriyu Apalara by Surajudeen Odetoki, Hazek Publishing Company, 2002.
  6. The Resurrection of Apalara
  7. Ajagbemokeferi: The Missionary by Gbolagade Azeez and Abidoye Sarumi, Caltop Publications (Nigeria) Limited, 1992
  8. The Times Cuttings: Africa West, Xerography, University Microfilms, 1954
  9. Issues In The Practice Of Religion In Nigeria by MT Yahya, Nigerian Association for the Study of Religions (NASR), 2006
  10. Nigeria: Shadow of a Great Nation, Lai Joseph, Dubeo Press Limited, 1995.
  11. Readings In Selected Nigerian Problems by Segun Johnson, Okanlawon Publishers Limited, 1990.
  12. Religion And Peace In Multi-Faith Nigeria by Jacob Obafemi Kehinde Olupona, December 1992
  13. Religion And Politics by R ‘Deremi Abubakre, RA Akanmidu, Olu E Alana, Nigerian Association for the Study of Religions, 1993
  14. How Apalara, Islamic Preacher Was Killed 
  15. National Library of Australia 
  16. Martyrdom Of Muslim Clerics And Its Effects On Da‘Wah (Islamic Proselytization) In Lagos State

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