UNIVERSITY OF MAIDUGURI
Maiduguri, Nigeria
CENTRE FOR DISTANCE LEARNING
ARTS
ISL 315: THE CONTRIBUTIONS OF WEST AFRICAN
SCHOLARS TO ISLAM
UNIT: 3
ISL 315_ THE CONTRIBUTIONS OF WEST AFRICAN SCHOLARS TO ISLAM
Published
UNIT_3
2010 ©
All rights reserved. No part of this work may be reproduced in any form, by mimeograph
or any other means without prior permission in writing from the University of Maiduguri.
This text forms part of the learning package for the academic programme of the Centre
for Distance Learning, University of Maiduguri.
Further enquiries should be directed to the:
Coordinator
Centre for Distance Learning
University of Maiduguri
P. M. B. 1069
Maiduguri, Nigeria.
This text is being published by the authority of the Senate, University of Maiduguri,
Maiduguri – Nigeria.
ISBN: 978-8133-
CDL, University of Maiduguri, Maiduguri
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ISL 315_ THE CONTRIBUTIONS OF WEST AFRICAN SCHOLARS TO ISLAM
UNIT_3
PREFACE
This study unit has been prepared for learners so that they can do most of the study on
their own. The structure of the study unit is different from that of conventional textbook.
The course writers have made efforts to make the study material rich enough but learners
need to do some extra reading for further enrichment of the knowledge required.
The learners are expected to make best use of library facilities and where feasible, use the
Internet. References are provided to guide the selection of reading materials required.
The University expresses its profound gratitude to our course writers and editors for
making this possible. Their efforts will no doubt help in improving access to University
education.
Professor M. M. Daura
Vice-Chancellor
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HOW TO STUDY THE UNIT
You are welcome to this study Unit. The unit is arranged to simplify your study. In
each topic of the unit, we have introduction, objectives, in-text, summary and selfassessment exercise.
The study unit should be 6-8 hours to complete. Tutors will be available at
designated contact centers for tutorial. The center expects you to plan your work well.
Should you wish to read further you could supplement the study with more information
from the list of references and suggested readings available in the study unit.
PRACTICE EXERCISES/TESTS
1. Self-Assessment Exercises (SAES)
This is provided at the end of each topic. The exercise can help you to assess
whether or not you have actually studied and understood the topic. Solutions to the
exercises are provided at the end of the study unit for you to assess yourself.
2. Tutor-Marked Assignment (TMA)
This is provided at the end of the study Unit. It is a form of examination type
questions for you to answer and send to the center. You are expected to work on your
own in responding to the assignments. The TMA forms part of your continuous
assessment (C.A.) scores, which will be marked and returned to you. In addition, you will
also write an end of Semester Examination, which will be added to your TMA scores.
Finally, the center wishes you success as you go through the different units of your
study.
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INTRODUCTION TO THE COURSE
This course will study in topic 1: a General overview of Islam in African; in
topic 2: Contact of Islam to West Africa. While topic 3 will discuss Islam in
Kanem Borno; topic 4 will elaborate on The contribution of Borno Ulama to
Islam and topic 5 on The contribution of Sheikh Yusuf Al-Qarqari of Borno
to Islam. However, topic 6 will identify The Contribution Ulama of soles to
caliphate to the development of Islam in Hausa Land and topic 7 will list
scholars of West African, Kanem Borno, and Sokoto Caliphate.
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ISL 308: REVIVAL AND REVIVALIST MOVEMENTS
UNIT_3
UNIT: 2
TABLE OF CONTENTS
PAGES
PREFACE
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HOW TO STUDY THE UNIT-
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INTRODUCTION TO THE COURSE
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TOPICS:
1.
GENERAL OVERVIEW OF ISLAM IN AFRICAN
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CONTACT OF ISLAM TO WEST AFRICA -
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3.
ISLAM IN KANEM BORNO -
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4.
THE CONTRIBUTION OF BORNO ULAMA TO ISLAM
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THE CONTRIBUTION OF SHEIKH YUSUF AL-QARQARI OF
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BORNO TO ISLAM 6.
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THE CONTRIBUTION ULAMA OF SOLES TO CALIPHATE TO THE
DEVELOPMENT OF ISLAM IN HAUSA LAND
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LISTS OF SCHOLARS OF WEST AFRICAN, KANEM BORNO
AND SOKOTO CALIPHATE -
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SOLUTIONS TO EXERCISES
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TOPIC 1
TABLE OF
CONTENTS
PAGES
1.0
TOPIC:
THE GENERAL OVERVIEW OF ISLAM IN AFRICA -
1.1
INTRODUCTION
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OBJECTIVES -
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IN- TEXT
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1.3.1
General Overview of Islam in Africa
1.3.2
Tributaries of Islam to Africa
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Migration
Jihadist Movement
Commercial activities
Indigenous ethnic movement
Reforms movements
1.4
SUMMARY
1.5
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SELF- ASSESSMENT EXERCISE
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SUGGESTED READING
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TOPIC:
1.1
INTRODUCTION
UNIT_3
THE GENERAL OVERVIEW OF ISLAM IN AFRICA
In this topic we shall outline a general overview of Islam, and the gates
through which Islam penetrated in to West Africa.
1.2
OBJECTIVES
At the end of this topic, you should be able to:
i.
Outline a general overview of Islam in African
ii.
Discuss the difficulties that the early Muslims faced towards Islamic
propagation.
iii.
Assess the factors that contributed to the Islamization of African
people.
1.3 IN-TEXT
1.3.1 GENERAL OVERVIEW OF ISLAM IN AFRICA
Before the introduction of Islam into Africa, Africans were believers of a
supreme being, who created the whole cosmos. The main features of African
traditional religion, includes religious heritage of mankind. The traditional African
religion deals with holy ghost and spirit. This was as a result of the instinct of man‟s
eternal quest to comprehend the universe and to come to terms with the forces that
control his inner being. The African concept of man, is that he is made up of a body
a ghost and a spirit. In this way, the community in Africa is not only made up of the
living. But also the dead. Thus, it gives the features of African Traditional Religion.
However these features includes; Widespread of belief in a god who is also
known by various local names. This and the source of all positive powers and has
power over life and death. To the Africans God is the ancestral spirits who plays a
very prominent role to their religion.
Then, there are also supernatural entities or lesser deities also who derive their
powers essentially from God. Indeed. Africans also believed that God, has power to
reward men but can also punish with misfortunes such as: the fire disaster, floods,
earthquake as well as storms, and diseases and death. Among some Africans there
exist the mythical powers which are recognized and reckoned with for their ability to
aid or harm man. Among them are agents of witchcrafts, magic and sorcery. There
are also ideas of charms. Amulets and talisman which are used for protective as well
as for offensive purposes.
Furthermore, Africans societies are religious oriented societies devoted to the
worship of their forefathers. Yet, Islam reached Africa through many gate ways. It is
a well known fact that one of the early converts to Islam was Bilal Ibn Rabah, a freed
slave of Ethiopian origin and the first mu‟adhdhin among the Muslims the prophet
Mohammed (SAW) sent a group of his early converts to Aksum, whose life in Mecca
was unbreable as a result of persecution in the hands of the Qurayshite Oligarchy.
The arrival of the refugees marks the earliest contact between nascent Islam and
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Ethiopia and stands out as a significant milestone and point of departure for history
of Islam in the century.
The hijrah to Aksum was the first recorded contact between Islam and Africa.
As reckoned by the prophets biographer Ibn Ishaq and Ibn Hisham. Indeed, all other
commentators both Muslims and non-Muslin have based their accounts on these
early sources.
Right from this early migration, Islam penetrated into Africa through
Ethiopian region from the Red Sea Coast, through the Dahlak Islands to Zeila
further south, at about seventh century (too C.E). The Dahlak route did not play a
significant role in the spread of Islam into the interior, because of the existence of a
well established Christian state and church. The ban on Islamic faith by the Christian
rulers and clergy made Islam so difficult to penetrate in to the Ethiopian region more
especially the Aksumite state of Christian dom. Consequently the existence of
migration, Jihadist movements, commercial activities, indigenous ethnic movement
and the act of reforms has immensely contributed to the spread of Islam in Africa.
1.3.2
TRIBUTARIES OF ISLAM TO AFRICA
The tributaries of which Islam came to African includes migration, Jihadist
movements, commercial activities, ethnic movements, and religious reforms
MIGRATION
The free movement of indigenous tribes and ethnic groups helped the spread
of Islam in Africa. The first immigrants were the early converts of Islam who left the
Mecca to Abysinia under the command of the Holy Prophet Mohammad (SAW).
This immigration is the first role of Islamization of some few Ethiopians under the
protection of the Aksumite kingdom.
JIHADIST MOVEMENT
The Islamic, Muslims Jihadist, as “Uqba bn Nafii a Jihadist and Islamic
reformist, made a great impact on the Islamization of Africans. Uqba was successful
who started a campaign right from Egypt up to Spain in Europe. His influence has
been felt all over Africa and North Africa in particular.
COMMERCIAL ACTIVITIES
Trading activities, flourished into the principal commercial centers, along the
major trade routs. The existence of small Arab groups and traders settled in the
coastal districts in the neighbourhood of Zeila, gradually pushed Inland propagating
Islam to nomadic and sedentary populations of the hinterland.
INDIGENOUS ETHNIC MOVEMENT
The indigenous ethnic movement culminated into the establishment of several
petty states in the basin of the Awash River and further south. The first of these
states was the sultanate of Shawa, whose founders claimed descent from the
Makhzuni tribe of Mecca to which Khalid bn Ni-Walid belongs
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RELIGIOUS REFORMS
The great propagators of Islam in Ethiopia were clerics, who were initially of
non-Ethiopian origin, oral traditions strongly emphasized the crucial role played by
Muslims scholars in propagating Islam. The oral traditions spoke of the arrival of
holy men from either Yemen or the Hijaz. These made the spread of Islam so
effective with the help of indigenous scholars propagating Islam into Africa.
1.4
SUMMARY
Islam gained access to Africa in general and North Africa in particular,
through the agency of migration, Jihadist, movements commercial activities,
Indigenous and ethnic movements as well as religious reformers. Islam also gained
access to African and North Africa in particular through the Red Sea and Gulf of
Aden coastal areas. The propagators of Islam were Muslim clerics, traders and the
proliferation of trade routes and the activities of local Muslims merchants led to the
growth of small trading settlements which served as centers for the diffusion of
Islam.
1.5
SELF ASSESSMENT EXERCISE
1.
2.
1.6
Explain in detail how Islam came to Africa.
Enumerate the factors that contributed to the Isamization of Africa.
REFERENCE
Hiskett M. (1975) A History of Hausa Islamic verse. London. London
University Press
1.7
SUGGESTED FOR READING
Adam Abdullahi Ilorin (1978) Islam in Nigeria.
Hiskett M. (1975) A History of Hausa Islamic verse. London. London
University Press
Jhon, Ardon (2002) African Traditional Religion. Ibadan. Ibadan University
press.
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TOPIC 2:
TABLE OF CONTENTS
2.0
TOPIC:
THE CONTACT OF ISLAM TO WEST AFRICA
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2.1
INTRODUCTION
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OBJECTIVES -
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IN-TEXT
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2.3.1 Contact of Islam to West Africa
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2.4
SUMMARY
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2.5
SELF ASSESSMENT EXERCISE
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2.7
SUGGESTION READING
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2.0
TOPIC: THE CONTACT OF ISLAM TO WEST AFRICA
2.1
INTRODUCTION
UNIT_3
This topic will discuss some principal areas of Islamic contact with West
Africa.
2.2
OBJECTIVES
At the end of the topic you should be able to:
i.
identify some principal cities and town in which Islam has a great
impact in West Africa
ii.
elaborate on the contributions of Islam in West Africa.
2.3 IN-TEXT
2.3.1
INTRODUCTION OF ISLAM IN WEST AFRICA
The gate through which Islam entered Africa is still the tributary gates that
allowed Islam to reached West Africa. Then early prophets companions migration.
Umar bn Khattab‟s Muslims jihadist force in 639 C.E, under the command of Amr
bn Al-As penetrated into Egypt. The advancement of Uqba Ibn Nafa force up
Europe through Egypt via tunis to spain. Traders and indegeous Muslims scholars
have also contributed to spread and development of Islam in Africa and West Africa
in particular.
According to a number of accounts West Africa had first made contact with
Islam around the 7th century. These accounts state that, Amr bin Al-As first
conquered Egypt in 641 C.E during the reign of Umar bin Al-Khattab the second
Caliph of Islam. Umar bn Al-As moved southwards upto sudan, but withdraw,
because of scanty success. When he was re-appointed governor of Egypt by
Mu‟awiyyah in July 658C.E, he took uqbah bn Nafii with him for his braved and
extremely enterprising cavalry. Amr bn Al-as died in 663C.E but uqbah continued to
ask the caliph Amirulmumin to send him on an expedition to Africa, west of Hijazi.
When he was appointed he continue to penetrate from the Red Sea upto North
Africa. Uqba therefore advanced as far as Tunisia about 1,500 miles from the main
Arab base at Al-fustat. The Arab armies had reached the same area before, Uqbah
decided based was established in the areas. From such a base Islamic colony could be
formed to pacify the surrounding areas and a provincial government could be firmly
established.
At that time the contest in North Africa was between three groups. The
Bazantines, in the costal fortresses, the Berbers tribes in the Allas and the Arabs. The
Berbers were divided into three main ethnic groups: the Locata, Sanhaja and Zahatec,
each sub-divided into vast numbers of small groups. Each group moved towards an
enemy a group for Islamic propagation.
In 670 C.E Uqbah decided and close a desert area south of cartage that was
Qairawan which later become a great and famous city where a mosque and a house
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for the governor were established, the Muslims built an army base around this
nucleus.
The army base was thirty five miles from the seashore, meaning that whoever
wants to attack Qairaman would have to across the rolling stepped later Uqbah took
certain Berber districts.
In 682C.E Uqbah set out to conquer the west with an attempt to capture the
Byzatines forces on the coast, he pushed forward towards Calvary thousand of miles
westward. Fortunately, he defeated many forces of Byzantines and Berbers, 683.C.E.
Subsequently and with the death of Uqbah, the Arabs abandoned conquest
and returned back to Barqah while the Berbers occupied the Arab‟s base at Qairawan.
In 683C.E caliph Yazid B. Mu‟awiya died and another civil war broke out among the
Muslims because of sectarian inclinations such as the revolts of the Kharajites against
sunnis.
Therefore, in 686 C.E Muslims army tried under Zubair B. Qays in Bilad
Ifriqiyah (Africa) to defeat Byzantine and Berber armies in the plains of Qairawan but
found their forces very strong and drew back and left Qairawan. Hassan B. Nu‟man a
general with different war tactics led an army to Ifriqiya and was successful in pushing
out the forces of Byzantine and defeated the Byzantine. He advanced against the
Berbers of the atlas. He also advanced gradually against the Berber tribes who had
earlier formed a strong hold against the Muslim Army. Berber nomads acknowledged
the leadership of a woman; a KAHINAH (a prophetess) who was said to have
professed Judaism and had much influence to her religious pretension. She was
quoted to have said that the Arabs only entered Ifriqiyah Maghrib) just for its wealth
and its rich crops. Orchads and olive groves of the coastal plain.
In 702C.E the forces of Hassan bin Nu‟man advanced toward the ravages
committed by the camel tribes who were in the coastal plain. In pursuance of the
woman KAHINAH who controls the city dwellers, villagers and farmers and with
her policy against the Arabs. The mujahids (fighters) found it difficult to defeat the
remnants of the Greek population and the settled Berbers. Consequently a great
battle was fought at sulgatah on the coastal plain of about 85 miles away, west of
Carthages‟. Fortunately the Berbers were completely defeated, the Kahinah was killed
and the city was seized by Muslim Army. In 705 C.E Hassan was then replaced by
Musa B. Nusayr to consolidate the victory achieved by his predecessor. He therefore
marched along the coastal plain, reached and occupied Tangier and then pacified the
Atlantic coast of what is now called Morocco. Religion and politics now went into
hands of Muslims and the final Muslims victory won the majority of the Berber who
alternately been apostatized, after their defect and accept Islam. Hence, many of them
were said to be enthusiastic Muslims more than the Arabs.
The conversion of the pagans Berbers to Islam was slow at the beginning but
later they were trained and recruited by the Arabs Mujahids into their armies. The
new converts of Berbers formed a strong armies under the Arabs Muslims leaders
and were able to succeeded and subjugate the Maghrib and later Spain. It was these
Berber nomads, particularly those of the sanhaja confederation, formed the major
link for the Islamization of Africa and the Savannah lands of western Sudan (West
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Africa). One of the major tribe of this federation, the lamtungs, had earlier moved
into central Mauritania and later pushed southward to gain control of the town of
Audaghast which was the terminus of a caravan route to sijikmasa in southern
Morocco.
By the first half of the 8th century Islam began to work its way cross the sahara
trade route from North to West Africa. Not long after the Muslims conquered the
North Africa, the Ummayyad rulers began to organized military expenditure into the
southern regions of Morocco and as far south as the boundaries of ancient Ghana
between 734C.E and 740 C.E. the expeditions returned to North Africa with booty
and brought back larger quantities of war Ifriqiyyah, Ubayd Allah bin Al-Habib. It
was these good supplies that attracted the Ummayad governor to find ways and
means of getting more supply of this precious metal from West Africa. It also created
a network between west Africa and Arab countries that is more efficient and secure
this trans-saharan trade rotes. Before then the Berber used the trans-saharan trade
across the desert to Arabs world particularly the Sanhaja. To increases their
opportunity to be more active in trade route with Arabs across the desert from
Western Sudan to ancient Ghana and Kanem Borno regions in particular their main
interest during that time was to obtained slaves and food stuffs in return for cloth salt
and horse that attract other Arabs to joined in accompanying those trader across the
trans-sarah. Principally for the prospects obtaining of commercial qualities of gold
that pave away for the Arabs to start expanding the religion to West Africa that
increase the numbers of merchants to settle in the commercial centres along or at the
terminus of the trans-saharan trade route.
Among the main commercial centers which sprang up along these trade routes
from the 8 century where Tahart, Sijimasa, Wargla, Ladmakka and Audaghost Tahert
in (modern Algeria). An important commercial centre that was established in 770
sand was linked to Gao in West Africa by a trans-sahara trade route which passed
through Wargala and Tadmakka and Sijilmasa in Morocco. Which passed through
southward to Audaghost in West Sahara and from there to Ancient Ghana. Another
trans-sahara trade linked the Kanem-Borno region with some part of North Africa.
During the 8th century therefore the situation developed in which the Sanhaja of the
west sahara, became more increasing under the influence of Islam. It is probable that
by the 10th century some of their leaders that started to embraced Islam. Moreover,
West African merchants were also in contact with both the sanhaja and the Muslim
merchants from North Africa.
By the late 9th and early 10th C.E some of them later had begin to establish
Muslims Quarters in the capitals of the West African states of Gao in ancient Ghana.
Another point is that the majority of the North African merchants who engaged in
trade with West Africans from the middle of 8th century were not only of Berbers
stock but were also unorthodox Muslims.
According to one Arabic writer or scholar Al-Zuhri, who wrote in the first
half of the 12 century, they had adopted a school which took them outside the law
other words.
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Consequently, among the Sanhaja in the western sahara, part of which is
covered today by the Islamic republic of Mauritania and other West Africa places in
early Islam, were unorthodox Muslims. This was the leading factors which aided AlMoravid movement. Others factors includes.
1.
West Africa was a land of gold that attracted the attention of Muslims traders
in North Africa to the Commercial activities across the sahara to West Africa.
2.
The Fertile land of Africa attracted Arab farmers to settled and farm varieties
of crops and vegetations.
2.4
SUMMARY
The efforts of Muslims jihadists and scholar led to the establishment of some
Islamic states. These includes the Islamic republic of man Tania, Tunisia,
Algeria and Morocco, the rich minerals of Africa also attracted the attention
of Muslims traders to the commercial activities and some to fertile land which
attracted the Arabs to farm.
2.5
SELF ASSESSMENT EXERCISE
1.
2.
2.6
Discuss the ways which Islam came to Africa.
What are the factors that led the Muslims Arabs to settle in Africa.
REFERENCES
Alkali, M.N (1989) “Islam is the central Biladal Sudan and the Emergence of
the Kingdom of Kanem”. Paper presented at the Islam in African
conference Abuja Nov.
Bala Usman and Nur Alkali (1983) Studies in the History of Pre-Colonial Borno,
Zaria.
2.7
SUGGESTED READING
Bala Usman and Nur Alkali (1983) Studies in the History of Pre-Colonial Borno,
Zaria.
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TOPIC: 3
TABLE OF CONTENTS
3.0
TOPIC:
ISLAM IN KANEM BORNO -
3.1
INTRODUCTION -
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3.2
OBJECTIVES
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3.3
IN-TEXT
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3.3.1
Origin
3.3.2
From Kanem To Borno
3.3.3
Kanem Borno Empire
3.3.4
Maidunama Dabbalemi
3.3.5
Idris Aluma
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SUMMARY -
3.5
SELF ASSESSMENT EXERCISE
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REFERENCE -
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SUGGESTED READING
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TOPIC:
3.1
INTRODUCTION
UNIT_3
ISLAM IN KANEM BORNO
Kanem Borno is among the earlier empire south of sahara of Africa. The
region embarrassed Islam as early as 700AD, during the time of Mai Humma
Jilmi. The empire is also surrounded by some pockets pagans groups who also
resisted the empire against their Islamization.
3.2
OBJECTIVES
At the end of this unit, you should be able to:
i.
discuss the developments of Kanem Borno empire
ii.
enumerate their contributions to Islam.
3.3 IN-TEXT
3.3.1
ISLAM IN KANEM-BORNO
The Kanem empire existed in modern Chad and Libya. It was known to the
Arabian geographers as the Kanem-Bornu Empire from the 9th Century AD onward
and lasted, in some form, until 1893. at its height it encompassed an area covering not
only much of Chad, but also parts of modern southern Libya and eastern Niger. Its
succeeding state, the Borno Empire, would dominate these lands as well as
northeastern Nigeria and Northern Cameroon. The history of the empire from the
13th century onwards is mainly known from the Royal chronicle or Girgam
discovered in 1851 by the German traveler Heinrich Barth.
3.3.2
ORIGIN
The kanem Empire originated at an unknown period to the northeast of Lake
Chad. It was located at the southern end of the trans-saharan trade route between
Tripoli and the region of Lake Chad. Besides its Urban elite it include a confederation
or nomadic peoples who spoke languages of the Teda – Daza (Toubou) group. One
theory, based on early Arabic sources. Suggests that the dominance of the Zaghawa
people bound the confederation together. The Diwan refers to the Zaghawa as
Duguwa. The Sayfuwa, often tought to have been the only dynasty of Kanem, only
took power in the process of Isamization. Their ancestor Sef was since the thirteenth
century identified with the Legendary Yemenite hero Sayf Ibn Ghi Yazan, hence it
became customary to call the second ruling dynasty Sayfawa instead of Sefuwa. Both,
the Duguwa and the subsequent Sayfawa, seem to have belonged to the same ruling
establishment of the Magumi. Also the royal title Mai would appear to have been
shared by the Duguwa and the sayfawa. In the pre-Islamic period the subjects
regarded their king as divine.
The major factor that influence the history of the state of Kanem as the early
penetration of Islam. North African traders, Berbers and Arabs, brought the new
religion. Towards 1068, Hummay, a member of the Sayfawa establishment, who was
already a Muslim, discarded the last Duguwa king Selma from power and thus
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established the new dynasty of the sayfawa. Islam offered the Sayfawa rulers the
advantage of new ideas from Arabia and the Mediterranean world, as well as literacy
in administration. But many people resisted the new religion favouring traditional
beliefs and practices. When Hummay had assumed power on the basis of his strong
Islamic following, for example, it is believed that the Duguwa/Zaghawa began some
kind of internal opposition. This pattern of conflict and compromised with Islam
occurs repeatedly in Chadian History.
When the ruling dynasty changed, the royal establishment abandoned its
capital of Manan and settled in the new capital Njimi further south of Kanem (the
word for “south” in the Teda Lnguage). By the 13th century, Kanem‟s rule expanded.
At the same time, the Kanembu people drew closer to the new rulers and increased
the growing population in the new capital of Njimi. Even though the Kanembu
became the main power-base of the Sayfuwa, kanem‟s rulers continued to ravel
frequently throughout the kingdom and especially towards Borno, west of Lake
Chad. Herders and farmers alike recognized the government‟s power and
acknowledged their allegiance by paying tribute.
Dabbalemi devised a system to reward commanders with authority over the
people they conquered. This system, however, tempted military officers to pass their
positions to their sons, thus transforming the office from one based on achievement
and loyalty to the Mai into one based on hereditary nobility. Dabbalemi was able to
suppress this tendency, but after his death, dissession among his sons weakened the
Sayfawa Dynasty. Dynastic feuds degenerated into civil war, and kanem‟s outlying
peoples soon ceased paying tribute.
3.3.3
FROM KANEM TO BORNO
By the end of the 14th Century, internal struggles and external attacked has
torn Kanem apart. Between 1376 and 1400, six mias reigned, but Bulala invaders
(from the area around Lake Fitri to the east) killed five of them. This proliferation of
mias resulted in numerous claimants to the throne and led to a series of internecine
wars. Finally, around 1396 the Bulala forced Mai Umar Idrismi to abandon Njimi and
move the kanembu people to Bornu on the western edge of Lake Chad.
3.3.4
KANEM-BORNO EMPIRE
Kanem-Borno in the 13th century included the region around Lake Chad,
stretching as far north as Fezzan. Kanem today forms the northern part of the
Republic of Chad. Islam was accepted for the first time by the Kanem ruler, UmmeJilmi, who ruled between 1085-1097 C.E, through a scholar named Muhammad B.
Mani, credited for bringing Islam to Kanem-Borno, Umme-Jilmi became a devout
Muslim. He left on a pilgrimate but died in Egypt before reaching makkah. Al-Bakri
also mentions that Umayyad refuges, who had fled from Baghdad following plans to
liquidate their dynasty at the hands of the Abbasids, were residing in Kanem.
With the introduction of Islam in Kanem, it became the principal focus of
Muslim influence in the central Sudan and relations were established with the Arab
world in the Middle East and the Maghrib. Umme‟s son Dunama I (1092-1150) also
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went on a pilgrimate and crowned in Egypt, while embarking at suez for makkah,
during the third pilgrimage journey. During the reign of Dunama II (1221 – 1259), a
kanem embassy was established in Tunisia around 1257, as mentioned by the famous
Andalusian Hitorian Ibn Klhaldun (D. 1406 C.E). It was almost at the same time that
a college and a hostel were established in Cairo, named Madrasah Ibn Rashiq. Toward
the end of the 13th century, Kanem became a center of Islamic knowledge and
famous teachers came from Mali to teach in Kanem. By the middle of the 13 th
century, kanem established diplomatic relations with Tuat (in the Algerian Sahara)
and with the Hafsid State of Tunis at embassy level. The Kanem scholars and poets
could write classical Arabic of a very high standard. We have evidence of this in a
letter written by the chief scribe of the Kanem court dating from 1391 to 1392.
The historian Ibn Khaldun calls Dunama II as the „Kind of Kanem and Lord
of Borno‟, because his empire had expanded as far as kano in the west and Wadai in
the east. It is said that Dunama II opened a Talisman (Munni or Mune), considered
sacred by his people and thus brought a period of hardship to his people. It was
because of his enthusiasm for the religion of Islam that he committed this
„abomination‟ (perhaps the talisman was a traditional symbol of divine (Kingship) and
alienated many of his subjects).
In the late 14th century, a new capital of the kanem empire was established in
Bonro at Ngazaragamu by „Ali B. Dunama, also called „Ali Ghazi, who ruled during
the period 1476 to 1503. this thriving capital continued until 1811. „Ali revived Islam.
He keen on learning its principles. He used to visit the chief Imam Umar Masramba
to learn more about the Islamic legal system. He, by his own example, persuaded the
nobility and chiefs of limits the number of their wives to only four.
The Islamization of Borno dates from the time of Mai Idriss Alooma (15701602). We come to know about him through his chronicler, Ahmad bin Fartiwa. In
the 9th year of his reign, he went on a pilgrimage to Makkah and built a hostel there
for pilgrims from Borno. He revived the Islamic practices and made all and sundry
follow them. He also set up Qadhis courts to introduce Islamic laws in place of the
traditional system of customary law. He built a large number of brick mosques to
replace the existing ones, built with needs.
3.3.5
MAI DUNAMA DABBALEMI
Kanem‟s expansion peaked during the long and energetic reign of Mai
Dunama Dabbalemi (ca 1221 -1259), also of the Sayfawa dynasty. Dabbalemi initiated
diplomatic exchanges with sultans in North Africa and apparently arranged for the
establishment of a special hostel in Cairo to facilitate pilgrimages to Mecca. During
his reign, he declared Jihad against the surrounding tribes and initiated an extended
period of conquest. After consolidating their territory around Lake Chad the Fezzan
region (In present day Libya) fell under Kanem‟s authority and the empire‟s influence
extended westward to Kano (In present-day Nigeria), eastwards (in present-day
Cameroon). Portraying these boundaries on maps can be misleading, however,
because the degree of control extended in ever-weakening gradations from the core
of the empire around Njimi to remote peripheries, from which the empire around
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Njimi to remote peripheries, from which allegiance and tribute were usually only
symbolic. Moreover, Cartographic lines are static and misrepresent the mobility
inherent in nomadism and migration, which were common. The loyalty of peoples
and their leaders was more important in governance than the physical control of
territory.
Dabbalemi devised a system to reward military commanders with authority
over the people they conquered. This system, however, tempted military officers to
pass their positions to their sons, thus transforming the office from one based on
achievement and loyalty to the Mai into one based on hereditary nobility. Dabbalemi
was able to suppress this tendency, but after his death, dissension among his sons
weakened the Sayfawa Dynasty. Dynastic fueds degenerated into civil war, and
Kanem‟s outlying peoples soon ceased paying tribute.
3.3.6
IDRISS ALOOMA
Alooma is remembered for his military for his military skills, administrative
reforms and Islamic piety. His main adversaries were the Hausa to the west, the
Tuareg and Toubou to the north and the Bulala to the east. One epie poem extols his
victories in 330 wars and more than 1,000 battles. His innovations included the
employment of fixed military camps (with walls): permanent sieges and “scorehed
earth” tactics, where soldiers burned everything in their path; armored horses and
riders and the use of Berber camelry, Kotoko boatmen, and iron-hel;meted
musketeers trained by Turkish military advisers. His active diplomacy featured
relations with Tripoli, Egypt and the Ottoman Empire, which sent a 200 member
ambassadorial party across the desert to Alooma‟s court at Ngazargamu. Alooma also
signed what was probably the first written treaty or cease-fires in Chadian history (like
many cease-fires negotiated in the 1970s and 1980s, it was promptly broken).
Alooma introduced a number of legal and administrative reforms based on his
religious beliefs and Islamic law (Sharia). He sponsored the construction of numerous
mosques and made a pilgrimage to Mecca, where he arranged for the establishment
of a hostel to be used by pilgrims from his empire. As with other dynamic politicians,
Alooma‟s reformist goals led him to seek loyal and competent advisers and allies and
he frequently relied on slaves who had been educated in noble homes. Alooma
regularly sought advice from a council composed of heads of the most important
clans. He required major political figures to live at the court and the reinforced
political alliances through appropriate marriages (Alooma himself was the son of a
kanuri father and a Bulala mother).
Kanem-Borno under Alooma was strong and wealthy, Government revenue
came from tribute (or body, if the recalcitrant people had to be conquered), sales of
slaves and duties on and participation in trans-saharan trade. Unlike West Africa, the
Chadian region did not have hold. Still, it was central to one of the most convenient
trans-saharan routes. Between Lake Chad and Fezzan lay a sequence of well-spaced
wells oases and from Fezzan there were easy connections to North Africa and the
Mediterranean Sea. Many products were sent North, including Natron (Sodium
Carbonate), Cotton, Kola nuts, Ivory, Ostrich feathers, perfume, Wax and hides, but
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the most important of all were slaves. Imports included salt, horses, silks, glass,
muskets and copper.
Alooma took a keen interest in trade and other economic matters, he is
credited with having the roads cleared,
3.4
SUMMARY
Kanem Borno was as old as the introduction of Islam in to the region. Islam
was introduced to kanem Borno through the Trans-Saharan and Savannah routes.
The geographical position of the Kanem-Borno placed her at the centre of Africa.
The routes led to the chances of the Ulama of Kanem-Borno contributed greatly to
the studies and administration of Shariah. The Borno Ulama write so many books on
Jurisprudence and laws to the changing needs of their time.
3.5
SELF ASSESSMENT EXERCISE
1.
2.
3.6
Discuss and elaborate, the circumstance that led to the Islamization of
kanem Borno.
Explain in detail the routes which Islam entered Kanem Borno
REFERENCES
Barkindo, Bawuro, The early states of the Central Sudan: Kanem, Borno and Some of
their neighbours to e. 1500 A.D.
In: J. Ajayi und M. Crowder (Hg). History of West Africa, Bd, I, 3, Ausg. Harlow
1985, 225-254.
Lange, Dierk, Ancient Kingdoms of west Africa: Africa-Centred and Canaanite Israelite
perspectives
Dettelbach 2004. (The book suggests a pre-Christian origin of Kanem in
Connection with the Phoenician expansion).
Urvoy, Yves, L’empire du Bornou, Paris 1949.
3.7
SUGGESTED READING
Barkindo, Bawuro, The early states of the Central Sudan: Kanem, Borno and Some of
their neighbours to e. 1500 A.D.
In: J. Ajayi und M. Crowder (Hg). History of West Africa, Bd, I, 3, Ausg. Harlow
1985, 225-254.
Urvoy, Yves, L’empire du Bornou, Paris 1949.
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TOPIC 4:
TABLE OF CONTENTS
4.0
Topic: THE CONTRIBUTIONS OF BORNO ULAMA TO ISLAM
- 18
4.1
INTRODUCTION
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4.2
OBJECTIVES -
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4.3
IN-TEXT
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4.3.1 The Kanem-Borno Ulama
4.3.2 Sheikh Al-Tahir Al-Fallata
4.3.2.1
Tahir Al-Fallati On Faith
4.3.2.2
Tahir Al-Fallati On Action
4.3.2.3
Tahir Al-Fallati On Realization
4.3.2.4
His Intellectual Contribution
4.4
SUMMARY
4.5
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20
SELF ASSESSMENT EXERCISE
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4.6
REFERENCE -
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4.7
SUGGESTED READING
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4.0
TOPIC:
THE CONTRIBUTIONS OF BORNO ULAMA TO ISLAM
4.1
INTRODUCTION
The Borno (Ulama) scholars, have played a vital role in the development of
Islam in the region. There contribution includes spiritually, educationally and
politically. Spiritually, educationally Ulama in Kanem Borno lies on educating
and preaching the citizens on the science of Islam. The oneness of God,
performing the Islamic spiritual activities according to the teaching of Islam
which, boosted literacy rate in Kanem Borno. And how to live, in good
eagerly manner.
The closeness of the Borno Ulama to the royal courts made them powerful
politically, that consequently then impact felt by the Muslim followers.
4.2
OBJECTIVES
At the end of this topic, you should be able to:
i.
determine the contributions of Borno Ulama to the development of
Islam in the region.
4.3 IN-TEXT
4.3.1
THE CONTRIBUTIONS OF BORNO ULAMA TO ISLAM
The Borno Ulama has committed Islam in the region, according to the
teaching of Qur‟an and hadith of the prophet Muhammad (SAW). The delivered
Islam to stands for belief in one God and in all the Prophets of God, the last of who
was Muhammad (SAW). And for complete submission to the Divine will as revealed
through his prophets. A Muslim believes in the prophet hood of Abraham, Moses
and Isah, holding that all of them conveyed to mankind the same message from God.
The final revelation came through prophet Muhammad (SAW) which is known as
Islam.
4.3.2
THE KANEM BORNO
For the purpose of this course, the known Kanem Borno Ulama has been
selected, who have appeared very important in the history of kanem-Borno. One of
then Shaykh Al-Tahir Al-Fallata who belong to the sayfawa era, and the other are is
Shaykh Yusuf AL-Qargari. Who was born and lived in kukawa.
4.3.3
SHAYKH AL-TAHIR AL-FALLATA
The Shaykh of Borno, known as Shaykh Al-Tahir Al-Fallata, Ibn Ibrahim was
known as Shaykh Feramma which is the Kanuri expression associating the Shaykh
with his place of birth, known as that Baqar. For him as true Islamic scholar, he was
known with charismatic behaviour of faith, action and realization. Thus, fath in Allah
and his prophets, action in accordance with that faith and the realization of one.
Relation to God as result of action and obedience.
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4.3.3.1
Tahir-Al-Fallati on Faith
According to the preaching of al-fallati on faith is based on what was brought
by Qur‟an. The Holy book of Islam, Imam consists in believing that Allah alone is
worthy of worship and that Muhammad (SAW) is the messenger of Allah, Al-Fallati
as sufi Ulama, adheres to the statistics traditions. That the true existence is that of
Allah alone. Man and the entire creation exist only because Allah wills them to exist.
4.3.3.2
Tahir Al-Fallati on Action
According to allama Al-Fallati, action is the manifestation of how far is
servants adheres to the teaching of Qur‟an of Sunnah of the prophet Muhammad
(SAW). To him, action needs rules and regulations which organizes individuals
spiritual and social behaviour.
4.3.3.3
Tahir Al-Fallati on Realization
According to Tahir Al-Fallati, man‟s relation to Allah is spiritual aspect known
as Ihsan. Which prophet Muhammad (SAW) explained that, you should worship
Allah as if you are seeing him, for the sees you though you do not see him. To him,
all action should be performed with Allah in your vision. That is a worshipper should
realized that Allah is seeing you in all ramification of his deed or action.
4.3.3.4
His Intellectual Contribution
The Shaykh, Al-Fallati after having preached, and teaches, he was able to write
so many books on various aspect of Islamic subject. These includes
i.
Qasidat-Fi madh Qunama
ii.
Qasidat- Al-Bawwab
iii.
Khabar-Al-Basur
iv.
Ad-Qurar Al-wani
v.
Al-Mazumat Al-Kubra
4.4
4.5
4.6
4.7
SUMMARY
Shaykh Tahir Al-Fallati has contributed greatly in the Islam, more especially
on the area of faith, action, realization and published so many books for
Muslims consumption.
SELF ASSESSMENTS EXERCISE
1.
Who is shaykh Tahir Al-Fallati?
2.
What are the areas of Islamic doctrine in which Tahir excelled?
3.
What contribution did he make during his life time?
REFERENCE
Abdullahi A. Ilorin., Al-Islam Fi Najiriya Beruit. Qarat Arabiya 1971.
C. E. J whitting, Infaq al-Maisur. London Luzac. 1957.
SUGGESTION READING
Abdullahi A. Ilorin., Al-Islam Fi Najiriya Beruit. Qarat Arabiya 1971.
C. E. J whitting, Infaq al-Maisur. London Luzac. 1957.
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TOPIC 5:
TABLE OF CONTENTS
5.0
TOPIC:
SHEIKH YUSUF AL-QARQARI
5.1
INTRODUCTION
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5.2
OBJECTIVES -
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5.3
IN-TEXT
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5.3.1 Sheikh Yusuf Ibn Abdul-Qadir
5.3.1.1
His Contribution To Islam
5.3.1.2
His Spiritual Contribution
5.3.1.3
His Intellectual Contribution
5.4
SUMMARY
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5.5
SELF ASSESSMENT EXERCISE
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5.6
REFERENCES -
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5.7
SUGGESTED READING
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5.0
TOPIC:
SHAYKH YUSUF AL-QARQARI
5.1
INTRODUCTION
Shaykh Yusuf Ibn Abdul-Qadir Al-Qarqari, was the name of the quarters in
Kukawa where the Shaykh was born and grew up. Consequently, he got his
name as Al-Barnawi, who lives in the thirteen century. The family of Yusuf
Al-Qarqari was apparently that of learned people. He was famous as the chief
Imam of Borno during his time. He was well known as the Khatib of Borno.
5.2
OBJECTIVES:
At the end of this topic, you should be able to:
i.
determine the contributions of one of the Borno Ulama to the
development of Islam in the region
5.3 IN-TEXT
5.3.1 AL-QARQARI
5.3.1.1
His Contribution to Islam
Shaykh Yusuf Al-Qarqari has made a tremendous efforts educationally and
spiritually to the development of Islam in Borno. He wrote an eulogy of the prophet
Muhammad (SAW). He preached Islam and called people to the religion from far and
near of the Borno region.
5.3.1.2
His Spiritual Contribution
Shaykh Al-Qarqari Al-Barnawi, has attributed in his writing that the proper
development of human life man needs two kinds of things.
A.
Resource to maintain life and fulfill the material needs of the individual and
society.
B.
the knowledge of the principles of individual and social behaviour to enable
man to have self-fulfilment and to maintain justice and tranquility in human
life. He often quoted, to his disciple that Tauhid is the Bed Rock of Islam.
It is the revolutionary concept and constitutes the essence of the teachings of
Islam. Tauhid teaches man to know that Allah is the supreme lord of the
universe. He is omnipotent, omnipresent and the sustainer of the world and
mankind.
5.3.1.3
Intellectual Contribution
The Shaykh Al-Qargari Al-Barnawi has contributed educationally by writing so
many books of journals. These includes
i.
Madha-Al-Nabiya:. Eulogy of the prophet,
ii.
Ritha, Ashj-shaykh Al-Amin
iii.
Mujam-Al-Mu’allifin
iv.
Minah Al wahhad fi Qawai id al Hab
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Al-Qasidat Al Faridat Al-Ajibah
5.4
SUMMARY
Shaykh Yusuf Al-Qargari played very significant roles in the development of
history of kanem Borno, not only in religion but also in the socio-political and
intellectual history of the Kanem-Borno.
5.5
SELF ASSESSMENT EXERCISE
1.
Briefly, state the contribuytion of Shaykh Yusuf Al-Qargari to the
development of history of kanem Borno
2,
Discuss fully the life and intellectual works of Shaykh Yusuf Al-Qargari
of Borno.
5.6
REFERENCES
Historical society of Nigeria (1961) Bulletin of New, IV
A.D.H Bivar, and Mivyn Hiskett (1962) the Arabic Literature of Nigeria to
1804. in Bulletin of the school of oriented and African Studies. London!
University of London. Vol XXV Part II. P 104-148.
C. E. J (1957) “Infaq al-0Maisur London Luzac
J.S. Triminggham (1962) A history of Islam in West Africa. Oxford, Oxford
University Press
Abdullahi a. 91971) “Al-Islam fi Nijiriya Beruit Qarat Al-Arabiya.
5.7
SUGGESTED READING
A.D.H Bivar, and Mivyn Hiskett (1962) the Arabic Literature of Nigeria to
1804. in Bulletin of the school of oriented and African Studies. London!
University of London. Vol XXV Part II. P 104-148.
J.S. Triminggham (1962) A history of Islam in West Africa. Oxford, Oxford
University Press
Abdullahi a. 91971) “Al-Islam fi Nijiriya Beruit Qarat Al-Arabiya.
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TOPIC 6:
TABLE OF CONTENTS
6.0
TOPIC: THE CONTRIBUTION OF ULAMA IN THE SOKOTO CALIPHATE- 24
6.1
INTRODUCTION
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6.2
OBJECTIVES -
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6.3
IN-TEXT
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6.3.1 The Contribution of Ulama in the Sokoto Caliphate
6.3.2 Hausa Land Before The Advent Of Ulama
6.3.3 Who Are The Fulani Ulama
6.3.4 The Life History Of Usman Ibn Fodio
6.3.4.1
How The Acquire Knowledge
6.3.4.2
His Teaching And Preaching
6.3.4.3
Attempt To Kill Shehu By The Ruler Of Gobir
6.3.4.4
His Hijrah Migration From Degel To Gudu
6.4
SUMMARY
6.5
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27
SELF ASSESSMENT EXERCISE
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6.6
REFERENCES -
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6.7
SUGGESTION READING
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6.0
TOPIC:
THE CONTRIBUTION OF ULAMA IN THE SOKOTO
CALIPHATE TO THE DEVELOPMENT OF ISLAM IN HAUSA
LAND
6.1
INTRODUCTION
The Muslim of the Hausa Land were drawn from three ethnics groups which
includes Hausa, Fulani and Tuareg of the desert, some Muslims scholars
settled at the kings court and made a good livings as scribes astrologers.
Writers of charms and so on, some especially the Tuareg continued to follow
nomadic life of their people. With all his hardships, we read of Tuareg
scholars who owned super libraries of hand-copied manuscripts, but paved in
tents. Many of the Fulani scholars adopted a compromised between the two
ways of life and settled in communities of scholars in the country but kept
closetles with their relatives, the pastoral Fulani who traveled each year with
their herds in a great migration in search of water and pasture.
6.2
OBJECTIVES
At the end of this topic, you should be able to:
i.
discuss the contribution of ulama in Sokoto
ii.
outline the development of Islam in Hausaland
iii.
enumerate the contribution of Shehu Usman Dan Fodio to Islam in
Hausaland
6.3
IN-TEXT
6.3.1
HAUSA LAND BEFORE THE ADVENT OF THE ULAMA
The people of Hausa land have different cultures and different activities in the
course of these activities the people demonstrate their various beliefs and customs.
In human culture four things religion play a vital role, the religions beliefs
Hausa land before the advent of the Ulama it was traditional which believed in
various object Gods. But they recognized the supreme creator as God, yet they
worship other God beside him they worshipped God magic through (BORI) cult in
order to received medicine, they performed difficult rituals as a means to
communicate to their spirit there were no systematic law because the law of Islam
have been totally intercalated, misinterpreted and distorted bu Jeudo Christian Nation
and etc, that is why they regarded (JUJU) or (BORI). This is the reason why ALLAH
uses to send a reformer at the every beginning of the century.
6.3.2
WHO ARE THE FULANI ULAMA
The prominent Fulani Ulama in the Hausaland are Sheikh Uthman bin Fodio,
his brother Abdullahi bin Fodio and the noble son Muhammad Bello, these Ulama
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were historically the bedrock and the backbone of the development of Islam in the
totality of the Ummah living) within the Hausa land and beyond which expanded to
Yoruba land and others.
6.3.4
THE LIFE HISTORY OF UTHMAN BIN FODIO
Uthman was the descendent of Musa Jokolo who is said to have migrated
from Futa Toro in the fifteen century to kinni from where they moved to maratta in
the early eighteen century his father Muhammad Ibn Saleh Ibn Fodio moved from
Maratta to a placed called Degel in present (Wurno) after the birth of Shehu Ibn
Fodio moved from Maratta to a placed called Degel in present (Wurno) after the
birth of Shehu Uthman in 1754 and he is a member of a learned Fulani clan which
has settle in Hausa Land.
6.3.4.1
HOW HE ACQUIRED KNOWLEDGE
The fundamental rules of Islamic Jurisprudence and so on. He used to moved
from one scholar to another for the acquisition of knowledge among his scholars
include Jubril bin Uman who had prepared the ground for Shehu‟s reformation.
6.3.4.2
HIS TEACHING AND PREACHING
Uthman bin Fodio began his teaching and preaching at the age of twenty (2)
from one village to another, from one town to another, he remained unsettled for
good nineteen years by which time he has satisfied that he had instituted a machinery
for the education of the common people in very village and town of the Hausa Land,
all along he paid a particular attention to women education he insisted that women
should attend his public lectures despite the bitter criticism of other scholars he use
to invite women to his lecture place he is reported to have said:
Oh! Muslim women! Not heed to the words of these misguided Ulama who only tell
you about the duty of obedience to your husband but they do no tell you anything
about obedience to you Lord ALLAH and his messenger Muh’d (SAW). By this
word Shehu won the heart of many people.
6.3.4.3
ATTEMPT TO KILL SHEHU BY THE RULER OF GOBIR
In 1788 the ruler of Gobir plotted to kill him but failed. The ruler of Gobir
Bawa Jangwarzo then tried to buy the goodwill of Shehu, during the end festivals he
invited all the Ulama among whom was Shehu Uthman to his court at Magami and
gave all of the Ulama annuals gift. The remaining Ulama accepted the gift except
Shehu Uthman who seized that opportunity and demanded for the following things:
1.
To allow me to preach and call them to the path of ALLAH in our
domain.
2.
Not to prevent anyone who intends to me from doing so
3.
To treat with respect anybody who wars turbans
4.
To free all political prisoners
5.
Not to over burden the people with light taxes
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Immediately after working out this demands Bawa Jangwarzo accepted them
and Uthman has allowed to continued with his missionary activities without any
hindrance this gave him success and the numbers of his followers increased.
After the death of Bawa Jangwarzo his successor (Nafata) openly opposed
Shehu Uthman and his mission this made Nafata to rule that:
1.
No man should accept Islam unless those Muslim - Borno
2.
All convert should renounce the faith of Islam and revert to their
paganism.
3.
Men should no longer wear the Turban and women should no more
veils themselves.
4.
No body except Uthman would be allowed to preach Islam.
6.3.4.4
HIS JIHIRAH MIGRATION FROM DEGEL TO GUDU
These four ruling Shehu and his followers regarded as threat; he commanded
some of his followers to migrate from Gonir to Gimbana in present Kebbi State.
It was clear that the atmosphere in Gobir was no more conducive for shehu‟s
activities, consequently he had some of his followers migrated from Degel to Gudu
on 21st Feburuary 1804- 10th Dhul-Hajja 1218 which marked the beginning of his
Hijirah.
It was clear that the atmosphere in Gobir was no more conducive for shehu‟s
activities, consequently he and some of his followers migrated from Degel to Gudu
on 21st February 1804 – 10th Dhulo – Hijja 1218 which marked the beginning of his
Hihirah.
After the Hijrah had taken place the emigrant decided to give their allegiance
to Shehy as the Amiral-Muminin, the commander of the mininin faithful after he was
elected as capital at Abuja famous today for its beautiful portray unlike the other
Hausa emirates Zaria included to the south many pagan people who did not
acknowledge her authority.
6.4
SUMMARY
The contribution of the Fulani Ulama to the development of Islam in Hausa
Land has no limits but let summarize it as follows:
1.
it is clear that Uthman and his disciples were absolutely sincere in their
bit to revive an reformise Islam and set up an Islamic system of
government and social order in accordance with the prophet (SAW)
model of the generality of the Hausa land and even their neighbours.
2.
The activities of the Ulama helped greatly in reviving the Islamic spirit
back to glory as epitomized by the administration of the orthodox
caliphs.
3.
As the result of learning many books were written by the scholars of
the Hausa land such as Binfodio these book include
a.
Usul-Al-din
b.
Kitab-Ulum-wal-Mu-Amalah
c.
Umdatal Ubbad and composed several poems in
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ISL 315_ THE CONTRIBUTIONS OF WEST AFRICAN SCHOLARS TO ISLAM
4.
5.
6.5
UNIT_3
Arabic and fulfilled languages all the books are teaching the public the
basic tens of Islam.
Women education was insisted rapidly
Purifying Islam in the Hausa Land and purging it from all innovation.
SELF ASSESSMENT EXERCISE
1.
2.
Discuss extensively, on how Islam came to Hausa Land and relate how
Usman Ibn Fodio brought Islam to Hausa Land.
Briefly, Discuss the correspondence between Usman and the Bawa
Jangwarzo.
6.6
REFERENCES
Historical society of Nigeria (1961) Bulletin of New, IV
A.D.H Bivar, and Mivyn Hiskett (1962) the Arabic Literature of Nigeria to
1804. in Bulletin of the school of oriented and African Studies. London!
University of London. Vol XXV Part II. P 104-148.
C. E. J (1957) “Infaq al-0Maisur London Luzac
J.S. Triminggham (1962) A history of Islam in West Africa. Oxford, Oxford
University Press
Abdullahi a. 91971) “Al-Islam fi Nijiriya Beruit Qarat Al-Arabiya.
6.7
SUGGESTED READING
A.D.H Bivar, and Mivyn Hiskett (1962) the Arabic Literature of Nigeria to
1804. in Bulletin of the school of oriented and African Studies. London
Abdullahi a. 91971) “Al-Islam fi Nijiriya Beruit Qarat Al-Arabiya.
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ISL 315_ THE CONTRIBUTIONS OF WEST AFRICAN SCHOLARS TO ISLAM
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TOPIC 7:
TABLE OF CONTENTS
7.0
TOPIC: LISTS OF SCHOLARS OF WEST AFRICA
7.1
INTRODUCTION
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7.2
OBJECTIVES -
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7.3
IN-TEXT
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29
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30
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30
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30
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7.3.1 KANEM BORNO SCHOLARS
7.3.2 HAUSA/FULANI SCHOLARS
7.4
SUMMARY
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-
7.5
SELF-ASSESSMENT EXERCISE
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31
7.6
REFERENCES -
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-
-
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31
7.7
SUGGESTED READING
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31
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-
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ISL 315_ THE CONTRIBUTIONS OF WEST AFRICAN SCHOLARS TO ISLAM
7.0
7.1
TOPIC:
UNIT_3
LIST OF SCHOLARS OF WEST AFRICA, KANEMBORNO AND SOKOTO CALIPHATE WHO HAVE
TREMENDOUSLY CONTRIBUTED TO ISLAM
INTRODUCTION
Infact, one of the most important ways in the building and preservation of
Islamic intellectual tradition in the Bilad Al-Sudan and West Africa in
particular has been the Hererant Ulama and Jihadist movement Ulama. In
keeping with the Islamic tradition, the African (Ulama) scholars upheld
scholarship as an integral part of their life, that made them to deliver and
expand Islam from Nook al comer of Africa. Their efforts, are made to
encompassed sword and the pen. Subsequently, they became leader of their
community not only in the religious and political spheres as well as in the field
of knowledge.
7.2
OBJECTIVES
At the end of this topic, you should be able to:
i.
identify the names of West African scholars, Borno Ulama and
Hausa/Fulani Ulama who have sacrifices the life, energy and time for
the sake of development of Islam and civilization of the entire region
of Africa.
7.3 IN-TEXT
7.3.1
A LIST OF ULAMA IN WEST AFRICA
The list of the west African Scholars who have tremendously contributed to
the development of Islam politically, socially, economically as well as spiritually,
includes, the following:
I.
Sheikh Umar Al-Futi
II.
III.
IV.
V.
VI.
Ahmad Bamba
Ibn Turmant
Wali Dan Marina
Sheikh Abdulkadir Tijjani
Sheikh Ibrahim Inyas
The scholars who have contributed to the development of Islam in kanem Borno,
political, socially, economically as well as spiritually they include the following;
I.
Sheikh Abu-Fattihi
II.
Sheikh Abubakar Al-Miskin
III.
Sheikh Ibrahim Saleh Al-Bardawi
IV.
Sheikh Muhammad Abba Aji
V.
Sheikh Prof Abubakar Mustapha
VI.
Sheikh Prof. Tijjani Almiskin
VII. Sheikh Prof. Abubakar Mua‟zu Nguru
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ISL 315_ THE CONTRIBUTIONS OF WEST AFRICAN SCHOLARS TO ISLAM
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The list of the Hausa/Fulani Scholars who have contributed to the development of
Islam, Spiritually, Political, socially as well as economically, they include the following:
I.
Sheikh Abubakar Buba Sokoto
II.
Sheikh Abubakar Mahmud Gumi
III.
Sheikh Adam Abdullahi Ilorin
IV.
Sheikh Dahiru Usman Bauchi
V.
Sheikh Muhammad Ibrahim Al-Nafawi
VI.
Sheikh Nasiru Kabara
VII. Sheikh Dr. Junaidu Muhammad Buhari
7.4
SUMMARY
Generally, the African Islamic scholars have played very significant roles
individually, as well as collectively. Not only in religion but also in the sociopolitical and economic-political aspects. Their roles have to be adequately
recognized and properly used in any attempt to recall the past history of the
Islamic region, with a view to learning useful lessons from them.
Certainly, most of the scholars in Africa like their counterparts in other parts
of the world have three things in common. They are teaching, preaching and
writing within their knowledge of Qur‟an and Sunnah of the prophet
Muhammad (SAW). The West African scholars are great teachers who impart
knowledge not only to West Africans but to other nations of the world.
Preaching is their profession which they are known. The world gets to know
them and benefit from their wealthy knowledge is through their literary work.
7.5
SELF-ASSESSMENT EXERCISE
list three of the African endogenous scholars who have contributed greatly
in the development of Islam
2. list three modern Islamic scholars
1.
7.6
REFERENCES
Adam, Abdullahi Al-Ilori (1968) Al-Islam fi Nijeriya wa Sheikh Usman Ibn Fodio
Al-Fulani.
Sheikh Abdullah bin Muhammad Foduye (1961) Diya’al Ta’wil Fi Ma’ani Al
Tanzil Cairo: Matba At Al-Isriqamah.
7.7
SUGGESTED READING
Adam, Abdullahi Al-Ilori (1968) Al-Islam fi Nijeriya wa Sheikh Usman Ibn Fodio
Al-Fulani.
Ahmad Sanusi Gumbi (1978) Tarihin Sheikh Abubakar Mahmud Gumi. Kaduna:
Gumbi Enterprises N.D
Philip K. Hitti (1966) History of the Arab Oxford: Oxford Press.
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SOLUTIONS TO EXERCISES
TOPIC 1:
1. Islam paved ways to Africa through trade routes, red sea, coastal areas,
Muslims clerics, Muslims traders, migration, Jihadist movements and
indigenous ethnic movements.
2. The factors which contributed to the Islamization of Africa, includes Muslims
Jihadist, Muslims reformers, as well as proliferation of trade routes across the
great Sahara of Africa.
TOPIC 2:
1. The gate ways in which Islam came to Africa is through Muslims Jihadists as
well as Muslims scholars. This led to establishment of some Islamic states,
which includes Tunisia, Algeria, Morocco and Egypt.
2. The factors that led to settlement of Muslims Arabs in Africa was as a results
of suitable African land which promotes agricultural activities, accommodative
indigenous African traders, which promote commercial activities, the gifted
African land of gold, which attracted the Arab traders for their commercial
activities, from Africa to other Muslims world.
TOPIC 3:
1. The circumstances that led to the Islamization of Kanem Borno, includes the
following, the Trans-Saharan Muslims nomads who settled with endogenous
Kanuri people, the Ibaddiya Berber teachers and traders.
2. The routes which Islam entered Kanem Borno, is through commercial routes
especially fezzan-kawar, Bilima-Kanem, and Qayrawan-Zaytuna TransSaharan trade routes. It was one of these trade routes that Amir uqba bn Nafi
used during his 660 AD led expedition of North Africa to Kanemi Borno.
TOPIC 4:
1. Sheikh Tahir al-Fallata of Borno is popularly known as Sheikh feramma,
which is a Kanuri expression of a place of his birth. Sheikh Tahir,
genealogically, is Sheikh Tahir Ibn Ibrahim, al Baqari al Barnawi. A true
Islamic scholar, having profound charismatic behaviour of faith, action and
realization.
2. Sheikh Tahir al-fallata has excelled on Islamic doctrine in the field of faith,
action and realization. Thus, faith in Allah and his prophets, action according
to the rules and regulations of individuals spiritual and social behaviour, and
realization, is based on Allah sees what ever action or deeds that are rendered
by a believer.
3. Sheikh al-fallata has contributed greatly in the Islamic teaching, preaching and
intellectual work, where he wrote many books in the field of faith and action.
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ISL 315_ THE CONTRIBUTIONS OF WEST AFRICAN SCHOLARS TO ISLAM
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TOPIC 5:
1.
The contributions of Sheikh Yusuf Abdul-qadir al alqarqari rendered to the
development of history of Kanem Borno include the following. I wrote an
enology of the prophet Muhammad (SAW) and called people to the religion
of Allah (Islam).
2.
Sheikh Yusuf al-qarqari was born and grew in Kukawa the old headquarter
of Kanem Borno. He as made tremendous efforts educationally and
spiritually to the development of Islam in Borno, where he wrote many
materials on Islam.
TOPIC 6:
1. Islam came to Hausa land through the Tran-Sahara trade routes, Muslims
traders and as well as Muslims Jihadist movement. Usman Ibn Fodio brought
Islam into Hausa land through preaching and Jihad that is Islamic holy war.
Then finally he established Islamic institution within his empire.
2. Infact, Usman Ibn Fodio has corresponded with Bawa Jangwarzo on the right
of the Muslims followers in his domain. The Muslims believers were subjected
by Bawa-Jeangwarzo who made Muslim lives unbearable consequently, Shehu
Usman Ibn seized un-opportunity during one Sallah time and demanded some
vital conditions for the relief of his followers from the Bawa‟s subjugation.
TOPIC 7:
The lists of the three of the African endogenous scholars who have
contributed greatly in the development of Islam include the following.
i.
Sheikh Umar al-futi
ii.
Ahmad Bamba
iii.
Ibn Turmont
4. The lists of three modern Islamic scholars includes
i.
Sheikh Abubakar
ii.
Sheikh Mahmud Gwul
iii.
Adam Abdullahi Ilewn
3.
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TUTOR MARKED ASSIGNMENT
INSTRUCTION:
45 MINUTES FOR EACH QUESTION UNIT-TEST I
1. Enumerate the gate ways which Islam came to Africa.
2. Discuss the factors contributed to the Islamization of West Africa.
3. Discuss the circumstances that led to the Islamization of Kanem Borno.
4. Briefly, discuss the life and works of Sheikh Tahir al-Fallata.
5. Discuss the contributions of Sheikh Yusuf Abdul-qadir to the
development of History of Kanem Borno.
6. Give an account of Usman Ibn Fodio on his correspondence with Bawa
Jangwarzo.
7. List three African endogenous scholars and three Hausa modern scholars.
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