THE COMING OF ISLAM INTO HAUSA
Introduction
This paper will attempt to define Hausa
land, its belief system and how Islam is introduced and its impact on the lives
of the people. Hausa land is an area of West Africa consisted of large states
of Kano, Katsina, Zaria, Daura, Kabi (Kebbi), Rano and Garun Gabas and some
other smaller states situated in the present day Northern Nigeria and Niger
Republic. The land is roughly bounded by a line moving from Azben southwards to
the North-eastern boundry of Jos High lands, then westwards to the great bend
of the River Kaduna and runs North-west to the valley of Gulbin Kabi and then
North-eastwards to Azben (Smith 1987). This was the area in which the majority
of the people spoke Hausa as their first and only language and the cultural and
social traits often associated with the Hausa people predominated. But since
the fifteen century, the combined effect of the southward movements of the
Hausa people and the coming of the Tuaregs, Fulani and Bare-Bari immigrants
caused the development of two marches of Hausa land, the northern and eastern
in which though the Hausa language continued to be the commonest language, it
was no longer spoken as the first language by the majority of the inhabitants.
(Mahdi 1987).
Prior to the introduction of Islam, Hausa
people practiced the tropical African religion which involved belief in a high
and distant god not actively connected with the everyday life of men, in addition,
a great array of supernatural forces directly in touch with mankind and
controlling its destiny. The high god of the Hausawa was Ubangiji, the nearer
spirits iskoki and the maintenance of correct relations with the latter was the
object of ritual. Communion with the spirits was partly achieved by sacrificial
procedures carried out by family heads and also by “possessions”, spirits in possession
of human beings are termed as bori; The bori is carried out by the Bokaye who
were specially skilled in mysteries of the spirits and playing an important
political role in the Hausa states (smith, 1987).
The Coming of Islam in Hausa Land
It is generally believed that, the date of
the first appearance of a Muslim is not known. Hausa land seems to have lacked
direct contact with North Africa prior to the 15th century A.D. it is indeed most
likely that the earliest Islamic influences in Hausa land were of western
rather than northern. Thus in both Kano and Katsina the spread of Islam is
traditionally associated with the eastward migration into Hausa land of people
called the Wangarawa (Smith, 1987).
However, it had been argued that, long
before the coming of the Wangarawa Islam was in existence for centuries in
Hausa land. A renowned Islamic scholar Sheikh Nasiru Kabara said that even at
the arrival of Malam Abdur-rahman Zaghaite (leader of the Wangarawa) he met
with Malam Amadu (Wali mai Geza) who was then teaching the book of Mukhtassar
(Ibrahim 1989). Again, Islam was introduced into Hausa land through Bornu. In
Bornu Islam was believed to have been introduced since the time of caliph Umar
ibn Abdul-Aziz who sent ten learned men to come and teach Tauhid. Furthermore,
by 900 AD an Islamic scholar called Malam Wasami by the Barebari visited Njimi
which further facilitated the growth of Islam and preached the gospel up to
Hausa land. Thus the introduction of Islam in Hausa land pre-dated the coming
of the Wangarawa (Mustapha 1982).
In the ancient city of Daura for example
Islam might have been introduced earlier than the coming of the Wangarawa
because according to the Bayajidda legend the people of the city were prevented
fetching water from the only well unless on Fridays. Similarly, Friday in Islam
is referred as the most sacred day: being a small Id-day (gathering for the
Friday congregational prayers), the day Prophet Adam was created and ejected
from the paradise; the day the world was created and the last day (Day of
Judgment); the day which Prophet Abraham was saved from the fire.
Apart from the activities of the Islamic
scholars from North Africa, the merchants through the Trans-saharan Trade also
played great roles in the spread of Islam. Trans-sahara trade which now gave
way to modern and more sophisticated forms of communication by air, roads and
water enable the spread of Islam as globalization enables the spread of western
forms of development. The trade routes and the terminus served as channels of
spreading and exchange of good and ideas.
The Spread of Islam in Hausa Land
By the second half of the 15th Century,
the spread of Islam in Hausa land recorded an overwhelming success. This was
the period when leaders or kings started accepting the faith and championed its
spread, this was facilitated by the influx of the Wangarawa immigrants into
Hausa land between 1431-32 who were forced to migrate due to the uncompromised
stance between Sheikh Al-maghili which he had taken against the connivance of
the rulers of Tuwat, the most important trading terminus in southern Algeria
linkiung Bilad al-Sudan with the Magrib and the jewish
merchant class, who were accused of
manipulating the commercial activities in the area to the detriment of the
Muslim people there (Kani 1997). By this period a new dynasty came to power in Katsina
founded by Muhammadu Korau 1445-1495, the first ruler whom tradition claims as
a muslim who employed the services of the Wangarawa migrants as Qadis in courts
and Imams in the mosques.
His association with the muslim clerics is
said to have consolidated his political base and allowed to exercise a
considerable control over his domain. The other two leaders that followed him
Ibrahim Sura (1495-9) and Ali (1498-1524) continued on the same way of
propagating Islam in the state.
Sarki Ibrahim in particular ordered
construction of mosques in all the villages under his domain. The clearly
Islamic character of the new Katsina was again demonstrated by the visit of the
celebrated North-African scholar Sheikh Muhammad Al-Maghili in the mid 1490s,
by the settlement of the Qadi Aida Ahmad of Tazakht (1529-30) in the city after
a long study tour of mecca and cairo and the visit of Makhlif al-Balbali
(1533-4) (Ajayi and crowther, 1978).
Similarly, Kano at this time became under
the rularship of Muhammadu Rumfa (1463-99) under whom the effective
Islamisation of Kano took place. However, according to the Kano Chronicle the
Islamic impulses in Kano is attributed to the reign of Sarki Ali Yaji Dan
Tsamiya (1349-85). Moreso, the migration of Wangarawa intensified the spread of
Islam during the reign of Muhammadu Rumfa. The immigration of Wangarawa under
charismatic leadership of Abdur-rahman Zaghaite began from 1431 (Ajayi and
crowder 1978). Between 1491 -2 Almaghili was in correspondence with Muhammadu
Rumfa and shortly afterwards visited Kano and wrote a small treatise on
government for him (the obligation of the princes). At some times between
1504-1518 Abdur-rahman Suqqain and Makhluf al-Balbali (who taught in Katsina)
taught in Kano. The teaching activities of these scholars mark the emergence of
Kano as a muslim city; its “conversion” is symbolized by the cutting down of
the sacred tree, an event which both Kano Chronicle and Wangarawa sources
attributed to the reign of Muhammad Rumfa, (Ajayi and Crowder 1978).
Similarly, Sarki kisoki did alot in the
spread of Islam in Kano. During his time alot of books on Islamic education,
literature, Hadith, jurisprudence, Islamic history were brought to Kano.
Another figure that contributed immensely
to the spread of Islam in Hausa land was
Muhammad Rabo (1503-30) of Zaria. He
accepted the religion and spread it in the state. The Islamic immigrants were
also seen in Zaria teaching people Islamic religion. Zaria became a stronghold
and centre of Islamic learning.
Conclusion
The introduction of Islam in Hausa land
has greatly impacted on the lives, languages, culture, religion and many other
sectors of Hausa land. It has changed the life of the people from superficial beliefs
to a more universal belief system. Islam came along with literacy and
literature; this made it possible for the Hausa people to become literate for a
long time. This Islamic knowledge helped the people in writing their history
and the history of other places. A good example of this is in the writings of
the Kano chronicle which were written in Arabic. The introduction of Islam into
Hausa land also connected the Hausa people with the outside world of the North
Africa, Middle East and Europe.
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