Prominent Scholars in Nigeria and some of their contributions (Series Three)
By Abdullahi Yusuf
In the first two series, we shed light on some significant roles played by ten esteemed scholars in shaping and advancing Islam in Nigeria, highlighting their substantial impact on Islam’s growth and development in the country. This series seeks to delve into the pivotal roles played by other leading scholars in fostering Islamic Studies in Nigeria, a brief history, and some of their contributions to the field.
Islamic Studies has a rich history in Nigeria. The nation is home to numerous esteemed scholars who have made substantial contributions to their field. Nigerian scholars contribute to Islamic thought, jurisprudence, and education. Their works influence both local and international audiences.
Nigerian scholars play a crucial role in promoting Islamic education. They bridge traditional and modern interpretations of Islamic teachings. Their contributions ensure the preservation and evolution of Islamic knowledge.
In summary, Nigerian scholars in Islamic Studies are vital. They shape the understanding and practice of Islam both within and beyond Nigeria.
Sheikh Abubakar Mahmud Gumi
Abubakar Mahmud Gumi (1924-1992), popularly known as Sheikh Abubakar Gumi, is a remarkable and an erudite Islamic scholar, who influenced his society and became a role model to other scholars. He was born in an established family (bait Ilm) with a strong tradition of Islamic learning. He was brought up under his parent`s care, and his father had always looked after him to the utmost of his best. Thus, he was given ample opportunity to demonstrate his knowledge, and to give his opinions on different issues.
The late Sheikh Gumi began his education under the tutelage of his father “Malam Mahmud Na Gumi”. He memorized the Holy Qur`an and some important books of the Maliki school of thought, such as RisalahAbi Zaid al-Qirawani, and attended the traditional Islamic school, popularly known as ‘Makarantar Allo’. Moreover, in 1933, at the age of nine years, he began his western education at Dogon Daji elementary school. At the western school, Abubakar Gumi demonstrated his utmost competence, for he was shortly appointed, on account of his extraordinary Islamic knowledge, as Hakimin Sallah (Religious Prefect) for the students in charge of all their religious activities. Thereafter, based on his impressive performance, he was promoted to standard two after spending only one term in standard one. After spending one year in the elementary school at Dogon Daji, he was transferred in 1936 to Sokoto Middle School, currently named (Sultan Ward Primary School Sokoto). After a successful journey that lasted for six years with bountiful achievements at the Sokoto Middle School, he decided to pursue his studies at Kano law School. Besides attending regular courses, students of Kano Law College had adequate time to privately pursue other readings. Having completed his studies at the law school, Gumi returned to Sokoto, where his service was urgently requested. Then he remained there for some years before pursuing, in 1952, a two-year further education at the School for Arabic Studies in Kano, where he got a higher elementary training certificate. Eventually, given his excellent grades and performance, Gumi was sponsored for a Higher Diploma in education at the Bakht al-Rida Institute of Education in the de facto British colony of Sudan from 1955 to 1956.
Career
In Nigeria, which the British colonialists then dominated; it was extremely difficult for a reformist scholar, who often opposed colonial policies, to be employed. However, his case was an exception. He occupied many positions in public offices. Thus, after he graduated from law school, he was posted as a scribe to the office of the then chief judge, Sokoto province. In 1956, Sardauna appointed him as the first Nigerian Pilgrims` officer to the Holy Land, and in 1960 the Deputy GrandQadi of northern Nigeria. Subsequently, he served as the Grand Qadi of Nigeria North, from 1962 to 1967. Besides these positions, he was appointed a member of the management team of King Faisal Bank, founded in 1976. He also served as a member of the supreme council of several universities, such as the Islamic University of Madinah, Saudi Arabia, Ahmadu Bello University, Zaria, Nigeria and the University of Ibadan, Nigeria.
Works
Sheikh Gumi left a tremendous treasure of literary works in the form of books, booklets and articles. His scholarly articles, published under the Nasiha series, and in some local newspapers, include Gaskiyatafikwabo (Truth is Better than the Penny), triumph and New Nigeria since 1970. However, his most popular books published and circulated within and outside the frontiers of Nigeria, include Rad al-AzhanilaMaani al-Qur`an (Intellectual Return to the meaning of the Qur`an). Al-Aqidah al-Sahiha bi Muwafaqat al-Shariah: (The Correct Belief in Line with the Law). Kitab al-Nasihaila Amir MantiqatKatsina (Book of Advice to the Emir of Katsina): Where I Stand, written in English with I. A. Tsiga. Hal al-Niza` fi Mas´alatNuzul Isa alaih al-Salatwa al-Salam. (Resolve of the Dispute on the Issue Regarding the Second Coming of Prophet Isa -p.b.u.h-) Musulunchi da AbindakeRushe Shi: (Islam and what invalidates it). Zad al-Haj, (The provision for a pilgrim) KitabMaratib al-Islam, (A Book on the levels of Islam) KitabManasik al-hajwa al-Umra, (A Book on the Rituals of Haj and Umrah). TarjamarMa`anonin al-Kur`aniMaigirma: (The Meanings of the Holy Qur`an). Tarjamarlittafin al-Arbain al-Nawawiyyah, (Translation of Forty Hadith). TarjamarKitabNur al-Bab, (Translation of Nurul al-Bab). TarjamarlittafinHidayat al-Tullab fiAhamMasail al-Din, (Translation of the student’s guide book on the most important religious issues).
Moreover, besides these publications, Sheikh Gumi left several unprinted manuscripts, including, Qiyam fi al-Iqtisad al-Muasirwa al-Taamulmaa al-Bunuk (Values on the contemporary economy and Dealing with Banks), and the translation of, KitabUsul al-Din (A Book on the Fundamentals of Din).
Nasiru Muhammad Al-Muktar Kabara
Sheikh Nasir Muhammad Kabara, a noted Islamic scholar and philsopher was born in 1924 in Guringuwa village outside Kano, Nigeria. His grandparents came from Kabara, a town under Timbucktu kingdom. His third generation grandfather – also from Kabara in Timbucktu – Mallam Umaru, also known as Mallam Kabara was the only one from the lineage to settle in Adakawa in Kano city, before moving on to what is now known as Kabara ward, named after him. He was an accomplished Sufi in Timbucktu before departing for Kano.
The first thing Mallam Kabara did on settling in Kabara ward was to establish a school in 1787, of a sort commonly referred as Zaure School where the outer entrance hall of his house was converted into an Islamic school. This school possibly among the oldest recorded schools in Kano is now part of the Darul Qadiriyya household of Sheikh Nasiru Kabara.
Sheikh Nasir Kabara is the co-founder of the Darul Qadiriyya (Qadiriyya house) in the Kano State, which is regarded by Qadiriyya followers across West Africa as the center of Qadiriyya in West Africa. He has been given the titles Nasiru Kabara, Al-Sinhaji, Al-ƙadiri, Al-Maliki, Al-Ash’ari, Sarkin Yaƙin (War Lord) of Shehu Usmanu Bin Fodiyo.
He was the leader of the Qadiriyya of West Africa. He led them from the death of his father, until his passing.
Publications
He has published hundreds of treatises and books explaining various aspects of Islamic philosophy, Arabic and Hausa linguistics. His writing career started quite early in his life in his youth. Perhaps not surprisingly, his first treatise was on Abdulkadir Jilani, the founder of the Qadiriyya Islamic Philosophical movement. His method of writing usually follows the medieval scholastic tradition widespread in the middle-east. Thus he combines commentary with critical appraisal. A classical example of his approach is provided in the intellectual conjectures-and-refutations arguments of Al-Ghazali in his Tahaful Falasafa, and Ibn Rushd’s counter-commenterary, Tahaful Tahafut.
His writings follow a specified and characteristic pattern; beginning with the praise of God, then the rationale of the writing under consideration and the proposed title of the work., followed by an abstract and then the main exposition. An example is his exposition on arm positioning during prayers which he explained in Kan Ul Fasab. He started by priasing Shehu Abdulmahal-al-Shawani a leading exponent of Shafi’iyya movement which supports Saddlu (dropping the arms by the side during the standing portion of the prayer). He then brings a Prophetic tradition (Hadith) which shows the Prophet’s support for such arm positioning. Subsequently, the then brings more Prophetic traditions which explained the stands of both Sadlu and Kablu (crossing the arms on the chest during the standing portion of the prayer).
In his various writings, Sheikh Nasiru Kabara has clearly brought out the concept of Kanawiyya, a connation of Kano as an intellectual entrepot in medieval Africa.
His noble soul passed on the 21st of Jumada Al-Awwal in the year 1417, which coincided with October 4th 1996.
Sheikh Al Islam Muhammed Otolorin (Baba Oshodi)
Sheikh-L-Islam Alhaji Mukadam Muhammed Awwal Ayinla Otolorin (RTA) was born on the 13th April 1926 and pas-on, on 1st the of Safar 1430 (28th January 2009).
He was born to the family of Ojomu in the ancient city of Omupo Kwara State Nigeria. His father was Abdullahi Ologunde Ayinla and his mother was Princess Ayisatu (Ansetu) Ebe Ajike Olomu Makaaiye.
Sheikh-L-Islam started his early stage of life in his hometown Omupo, where he grew up with so many outstanding qualities of a good leader. He later moved to Lagos in 1939 and started his first Quranic education and Employment. He worked at a British Organization in the old Lagos Island of Lagos Nigeria.
He started his Quranic tutorship in 1933 with Alfa Salahudeen Aniyalana of Nana compound, Omupo Kwara State. After he memorized the Holy Quran he further studied Arabic, Islamic theology and Literature. Among his prominent teachers were Sheikh Alfa Aminu Babaita (RTA) and Sheikh Umar Agbaji (RTA) of Ilorin Kwara State Nigeria respectively. He met Sheikh Adam Al-Ilory (RTA) while being a student of Sheikh Umar Agbaji (RTA). He took the order of Tijaniyat from Sheikh Bala Rabih (RTA).
He also broadened his knowledge in the year 1949 with Islamic Jurisprudence and Sufism with a great cleric Sheikh-Umar Al-Falike from Kano.
He got married to his first wife in 1951 and by 1952 as one destined to be one of the great pillar of Islamic propagation and sustenance of its value, he met with Sheikh -Al-Islam, Alhaji Ibrahim Niass (RTA.) (THE REFORMER OF TASSAWUF) who conferred on him the post of Mukadam.
Sheikh-L- Islam was a prolific writer of Islamic literature and jurisprudence, among his numerous literary works are: Teniwirul-Absori fi Toriki Ilali Haq, Al-Mofaim Tajanniyat ,Taamulatu Quraniya, Sufunu Najat, Moridu Rido, Al-Harakatu Tijaniyyahfi Nigeria, Asbabu Wahadatil’U m atil Islamiyat, AI-Istiqomat fil Islam, Fiqh-il I rith, Fiqh-zakaat, Alamiyatul Awwaliyah, Shasheu-Bariham Kaolahi, AI-Bayanu Shaafi Fi fadohili Suratul Ikhlas, Shifahul amrodi fil Basmallah, Al Kanzu al-kabir fil fadohili fatihatil Kitab and Hadji Irorun – (Book on Holy Pilgrimage)
Sheikh Ja’afar Mahmud Adam
Born on February 12, 1960, in Daura, Katsina State, Sheikh Adam started his education at home from his teacher Malam Haruna. He was taken to Fagge in Kano in 1978 for memorisation of the Holy Qur’an. He was also at the Egyptian Cultural Centre, Kano in 1981. He was also at Government Teachers’ College, Gwale between 1984 and 1988. Later he secured admission into the prestigious Islamic University in Madina in the Kingdom of Saudi Arabia for his first degree which he graduated with flying colours in 1993. He was also at the Sudan’s International University of Africa for his second degree.
Sheikh Adam at many times represented Nigeria in International Qur’anic recitation competitions where he made the country proud. During his lifetime, he was often (but of course wrongly) described as controversial or confrontational. On the contrary, Sheikh Ja’afar was one of the most peaceful scholars Nigeria ever had. He valued all types of education and always urged the ummah, especially the youths to further their education. Sheikh Adam told nothing but the truth to whoever was involved. It is the saying of the Holy Prophet SAW that “Tell the truth even if it be unpleasant.” And Sheikh Adam, like any other Muslim, who held the Holy Prophet (PBUH) in high esteem wouldn’t and didn’t hesitate in this regard.
Works
Sheikh Adam was indeed the personification of humanity, honesty, and sincerity of purpose. His life, brief as it turned out to be, benefited many Muslims both within and outside Nigeria. He taught many Islamic books, which include the Riyadus-salihin in Kano and other part of the country. He also conducted Ramadan Tafseer (Qur’an commentary) at the famous Indimi Islamic mosque on Damboa road in Maiduguri for 13 years. His Tafseer was aired in many television and radio stations in the country which includes; Radio Kaduna, NTA Maiduguri, BRTV Maiduguri, Bauchi Radio Corporation, CTV Kano, OITV Damaturu, and NTA Yola among others.
Late. Sheikh Ja’afar had delivered Islamic lectures on diverse topics in Maiduguri for more than a decade in institutions like University of Maiduguri, School of Nursing, Maiduguri, University of Maiduguri Teaching Hospital, Ramat Polytechnic Maiduguri among others. He also conducted Tafseer for women at the famous Indimi Mosque in Maiduguri.
Sheikh Ja’afar’s tremendous contribution to scholarship was felt even by the prison inmate in custody. It was the Late. Sheikh who introduced the visitation of prison yards by the ummah during the Holy month of Ramadan in Maiduguri. The visits to Prison especially during Ramadan have since become annual events. Inmates in the maximum security prison and new prison all in Maiduguri are certainly among those who greatly missed Sheikh Ja’afar Mahmud Adam.
Death
While at prayer on April 13, 2007, the prominent Salafi scholar, Sheikh Ja’afar Mahmud Adam, was assassinated at his mosque in Kano
Conclusion
Reflecting upon these individuals’ legacies teaches us that each of them contributed to society in their unique ways. While the medium of contribution is important, we must hold onto the true principles and values of Islam, so that our thoughts, words and actions are based upon the teachings of our religion.
The legacies of these prominent individuals have also shown how important it is to lend a hand in nation-building, be it through advocating social justice, countering extremist ideologies or fostering interfaith works. No matter how small we deem it to be, our participation might benefit and influence generations to come.
To be continued…
Read Series Two Here: https://peacemagazine.com.ng/prominent-scholars-in-nigeria-and-some-of-their-contributions-series-two/
SPONSORED
SPONSORED
SPONSORED
