An Appraisal Of Contributions Of Borno Scholars To Arabic And Islamic Studies In Nigeria: A Case Study Of Shaykh Ibrahim Saleh Al-Hussaini

Citation: Muhammad Usman MUHAMMAD, Kasim ALKALI & Ibrahim Ali KALAMA (2018). An Appraisal of Contributions of Borno Scholars to Arabic and Islamic Studies in Nigeria: A Case Study of Shaykh Ibrahim Saleh Al-Hussaini. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 6. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660

AN APPRAISAL OF CONTRIBUTIONS OF BORNO SCHOLARS TO ARABIC AND ISLAMIC STUDIES IN NIGERIA: A CASE STUDY OF SHAYKH IBRAHIM SALEH AL-HUSSAINI

Dr. Muhammad Usman MUHAMMAD,

&

Dr. Kasim ALKALI

&

Mal. Ibrahim Ali KALAMA

Abstract

The land of Borno like the city of Timbuktu, Gao and Jenne became, famous in the field of Arabic and Islamic scholarship, tracing its intellectual tradition to the early contact of Islam through the Maghrib. Borno scholars produced their literary works in Arabic language just like the Arabs. The contributions of Borno scholars to Arabic and Islamic scholarship and learning cannot be over emphasized. It is stated that the scholars of Borno played significant roles within and outside the state through their intellectual guidance, education and in writings books, enlightening the leaders and the followers alike. This research will therefore highlight the contributions of contemporary Borno scholars to Arabic and Islamic studies in Nigeria, with particular focus on Shaykh Ibrahim Saleh Al-Hussaini.

1.0 Introduction

Borno, as an acknowledged and ancient Islamic polity for over one thousand years achieved great heights in scholarship and learning, tracing its intellectual tradition to the early contact of Islam through the Maghrib. This was due to the significant role that knowledge and the scholars played in recognizing the political affairs of the region and in giving direction to the society. There is no doubt that they produced many scholars well versed in different fields of Arabic and Islamic sciences. Borno scholars have greatly contributed to the transmission, dissemination and development of Islamic scholarship in the Sudanic Africa (Gazali, 2005:1-105; Muhammad, 2008:3-41). By the 11^th century C.E, the rulers of Kanem-Borno attached importance to the intellectual life of its people (Sifawa, 1991:130). Furthermore, the spread of Islamic sciences and Arabic language was also acknowledged with the arrival of the renowned scholar Muhammad Ibn Mani to the town of Njimi in the middle of the 11^th C.E. Ibn Mani initiated the instructions in the study of Qur’ān, Islamic sciences and Arabic language that resulted in the emergence of a first great centre of learning in the region. Later, around the year 1259 C.E., Mai Dunoma began to send students from Kanem Borno in order to acquire knowledge at the al-Azhar University in Cairo and established there a student hostel for that purpose. After the return of these students from Egypt and other parts of Muslim countries, there emerged an extensive system of Islamic education throughout the different regions of the empire. In addition to that, the reign of Ali Gaji witnessed tremendous development of Islamic education. The two centuries preceding his period could be regarded as the golden age of scholarship in the history of Kanem-Borno (Muhammad, 2016).

In addition to that, Kanem-Borno became famous for its leading role in the recitation and memorization of the Glorious Qur’ān. In fact Sultan Muhammad Bello said in his famous book Infāq al-Maisūr that ‘Islam spread among them extensively, even among the rulers, his attendants and his common subjects rather, you could not find in this country a single common person except that he was concerned with reading of the Qur’ān, memorizing it, and writing it down’ (Bello, n.d, p. 29).

A considerable number of Borno scholars achieved an important role in the social, political and religious activities of their communities. These scholars contributed greatly to the field of Arabic and Islamic scholarship. Among such are Shaykh Ahmad Ibn Fartuwa, Shaykh ‘Umar bin Usman Masafarmah, Shaykh Muhammad Ibn ‘Abd al-Rahmān al-Barnawī, Shaykh Muhammad al-Tāhir al-Fallāti al-Barnāwi, among others.

It is, however, important to note that the contemporary scholars of Borno inherit the knowledge of wisdom and courage from their predecessors and contributed immensely to the spread and development of Arabic and Islamic education. Among such are late Shaykh Abdul Salam Hussain al-Martawiī, late Shaykh Sheriff Tijjani, late Goni Abdullahi Bulabulin, late Shaykh Abubakar El-Miskīn, late Shaykh Ahmad Abul Fathi, late Shaykh Muhammad Abba Aji, Shaykh Goni Modu Goni Kolo, Goni Maina Mafoni, Goni Zarami, Shaykh Imam Muhammad Ali Gabchiya, Shaykh Adam Muhammad, Shaykh Ibrahim Mustapha Malik, Shaykh Ibrahim Saleh (who is the subject of this study) and a host of others. Moreover, one of the facts that remain distinct is that almost all the researches done on Shaykh Ibrahim Saleh are in Arabic language (For more details see Muhammad, 2016). It is however, lamentable that besides the immense contribution of Shaykh to Arabic and Islamic scholarship, little is written in English language about his literary contributions as he has to his credit many literary works on Arabic and Islamic studies. As such, this research intends to bring into limelight the contributions of Shaykh Ibrahim Saleh to Arabic and Islamic scholarship.

1.2 Islam in Nigeria

In writing about contributions of Borno scholars to Arabic and Islamic scholarship in Nigeria, it is pertinent to highlight the advent of Islam in Nigeria. This is because from Borno Islam found its way to other parts of Nigeria.

Islam came into the Nigerian region through Kanem-Borno area. The first contact with Islam was in the 7^th century C. E. (667 C. E. /46 A. H) when ‘Uqba bin. Nafi’, the founder of Qairawan, arrived in the area of Kawar. Mai Umme accepted Islam under the influence of an eminent Muslim scholar, Muhammad Ibn Mani, who had been residing in Kanem for many years. Mai Umme Jilmi appointed Ibn Mani as Chief Imam and made the Islamization of his people one of his main priorities and ensured that Shari’ah was adhered to. Umme Jilmi’s son, Dunoma I (491-545 A.H / 1098-1151 C.E), also followed his father’s wisdom in Islam and was reported to have performed the pilgrimage to Makkah twice and drowned in the Red Sea when undertaking the third (Abdul, 1971; Laminu, 1992). By the reign of Dunoma II (642-680 A.H / 1221-1259 C.E), Islam had became well established among all classes of the population in Kanem-Borno. Moreover, Kanem-Borno Empire had begun correspondence with Tunisia in Maghrib and in 1257; a Kanem embassy was established in Tunisia, as mentioned by the famous historian Ibn Khaldun (d 1406). By the middle of the thirteen century, Islam had attained full status of state religion in Kanem. Furthermore, the early part of the nineteenth century, Kanem-Borno remained one of the remarkable Islamic states in the whole of the Sudanic Africa (Muhammad, 2008).

Islam was brought to Hausaland in the early fourteenth century by traders and scholars from Mali and other places of West Africa. Islam was introduced in Katsina during the reign of Muhammadu Korau (1320-1350) and it was brought by Muslim merchants, scholars and preachers. Asmau (2010) observes that Sarki Yaji Dan Tsamiya (1349-1389) was the first leader to accept Islam under the influence of the Wangarawa Muslim merchants and scholars. During the reign of Yaqub (1452 C.E.-1463 C.E.), some Fulani scholars migrated to Kano, bringing with them books on Islamic theology and jurisprudence. It was during this period that Muslim scholars from Timbuktu came to Kano to teach and preach Islam. Muhammad bin. Abd-Karim al-Maghili (d. 1504 C.E) came to Hausaland in 1492 C.E. His visit is considered as a landmark in the annals of Islamization process of Hausaland. Another milestone in the spread of Islam into northern Nigeria was the Jihād of Usman Ibn Fodio. Ibn Fodio preached the teachings of the Qur’ān and Sunnah and encouraged the Muslims of that time to return to orthodox Islam. This Jihād did not only have a religious undertone, it was also political in the sense that it was able to unify the Hausa states under one government (the Sokoto caliphate) administered by the Shari’ah law (Oloyede, 2014).

The exact period that Yoruba land came in contact with Islam is still unknown, but historians put it between the 14^th and 15^th centuries, during the reign of Mansa Musa of the Mali Empire. The first mosque was built in Oyo-Ile in 1550 C.E, although it was meant to serve foreign Muslims in Oyo as there were no Oyo Muslims at that time (Oloyede, 2014).

1.3 History of Islamic Education in Kanem-Borno

The declaration of Islam as a state religion by Mai Umme Jilmi in the 11^th century ignited the intellectual activities in Kanem-Borno. It was the efforts of the Mais (rulers) in giving Islam the highest place in the running of the affairs of the region that tremendously encouraged a healthy growth of Islamic education in Borno (Dahiru, 2011:24-38). Furthermore, in Kanem-Borno, greater emphasis has always been given to the study of Qur’ān which is considered basic to all fields of Islamic studies. That was why the rulers of Kanem-Borno strived greatly in the promotion of Qur’ānic scholarship throughout the Sayfawa period. From that time to date, Borno has retained its reputation for excellence in Qur’ānic studies. However, there is no precise date when the Sayfawa rulers started learning of the Glorious Qur’ān and other Islamic disciplines. But records from indigenous historical documents of 11^th CE / 5^th A.H century states that the rulers of Kanem-Borno accepted Islam and at the same time studied the Qur’ān with Shaykh Muhammad Ibn Mani before 11^th / 5^th AH century. The record shows both the syllabus of Islamic education and the worthy dedications of the Mais for recompense and sustenance of Islamic educational system (El-Miskin, 1997: 4). A 11^th / 5^th A.H century document, which is a certificate of privilege, issued to Muhammad Ibn Mani by Mai Umme Jilmi indicated that many rulers who reigned before him accepted Islam and studied the Glorious Qur’ān with Muhammad ibn Mani and they rewarded him not only the material recompense but assured the continuous survival of the Islamic educational system in Kanem-Borno. The Following is what has been recorded in the Mahram indicating the rulers who studied from Muhammad ibn Mani:

King Bulu read with Muhammad ibn Mani from Tabaraka Alladhi bi yadhil Muluk Down to min al jinnati wannas. Bulu gave his teacher fifty Camels. King Arki read from Yasin to Wa al nas and gave him sixty camels. King Kadai Ibn Arju (shuibn Arki) read from K, H, Y, A, S to wa al nas and gave him Seventy camels. Abdu Jalil (Jil b. Huwa) read from A. L. M S Surah Al-A’raf onward and gave his teacher eighty camels. Mai Umme Jilmi read secretly from Al- Baqara to Wannas then read the Risala twice and gave Mani one hundred camels, one hundred pieces of gold, one hundred slaves, all because of the reading and instruction derived from him (Palmer, 1974, p. 14).

Furthermore, Islamic education gained rapid growth and development in Kanem-Borno with tremendous privileges and patronage from the Sayfawa rulers, particularly during the reign of Mai Dunoma Dabalemi 1210 C.E. / 606 A.H Mai Dunoma used to solicit more admission for Kanem-Borno students at al-Azhar University, Cairo. This led to the construction of a hostel for Kanem- Borno students and other black Africans. Thus, these efforts of the Sayfawa rulers made Kanem-Borno to flourish among the greatest learning centres and homes of scholarship in the Muslim world. Dahiru, (2010, p. 25-27) hints that by the end of the 12^th century / 6^th century A.H, Kanem-Borno produced numerous prominent and competent scholars who were reputable not only in the Kanem-Borno vicinity but in the world at large. Shaykh Abu Ishaq al-Yaqub al-Kanemi, one of the princes as well as a scholar of Kanem-Borno, once visited the ruler of Al-Mohad in the person of Yaqub al-Mansur (1184-1194 CE / 580 A.H ) and composed to him some verses of poetry, praising him in Arabic language. This shows the level of understanding of the Arabic language by the scholars as well as the rulers of Kanem. Therefore, with this background of recompense, the subsequent Sayfawa Mais emulated their predecessors in patronizing scholarship. This Sayfawa effort has indeed attracted many scholars to Kanem-Borno. In this regard, the scholars constitute a special as well as privileged class of their own; they participated in both political and religious functions within their state.

Sifawa (1991, p. 131-132), acknowledging the bid to lend support to the rapid development of Islamic education and scholarship in Kanem-Borno, states that the Sayfawa rulers were committed to the intellectual pursuit and consequent establishment of intellectual centres. Thus, by the 15^th century / 9^th century A.H, the structural organization and management of educational institutions blossomed, because many higher centres of intellectual pursuit had been on continues growth. Among the flourishing learning centers was the school of Shaykh Ahmad Fatimi. This school has played a vital role in the dissemination of Islamic knowledge and has also produced numerous scholars of Birni indigenes. In the 16^th and 17^th A.C centuries / 10^th -11centuries A.H, another learning evolved in Kolumbardo, which is very close to Birni Ngazargamu capital. However, Kolumbardo was known in the history of Kanem-Borno as land of Sufis, therefore the Kolmbardo School was related to be founded by Sufis. The school has produced many Qadiriyyah literatures. Kanem-Borno became a center of learning attracting many scholars from places such as Egypt, Spain, North and West Africa (the Berber, Wangarawa as well as Fulani).

The appearance of Shaykh Muhammad El-Kanemi in the political administration of Borno also strengthened the development of Islamic scholarship. The Shaykh equally continued with the previous policy of Sayfawa dynasty of sustaining Islamic scholarship and the Mahram tradition (Mustapha, 1997:3). The Mahram tradition was used as instrument for encouragement and sustaining the development of Islamic learning and its preservation in Borno by the next generation.

In addition to the above-mentioned efforts, El-Kanemi dynasty adopted new policies for proper enhancement of the development of Islamic education and scholarship in Kanem-Borno. Some among the policies were community participation in hosting, accommodating and even recompensing scholars. Kyari, (1992, p. 107) states that Kukawa, the new capital of El-Kanemi dynasty, was rated as one of the greatest intellectual environments, as described in the writings of one prominent scholar and Imam of Kukawa during the reign of Shaykh Muhammad El-Kanemi, Imam Yusuf, in his work titled al-Qasida al-Farida al-Ajibah, acknowledged that Kukawa the new capital had a conducive atmosphere for teaching and learning. There was a vigorous engagement in teaching and learning rendered Kukawa a Sangaya where by the buzz of the recitation of the Glorious Qur’ān was the first thing to welcome a visitor from a far distance particularly at night. Furthermore, to the above intellectual background of Kukawa, it was apparently affirmed that Kukawa at that lime emerged and flourished as a centre for scholastic debates that attracted many reputable international scholars to Kukawa.

1.4 Contributions of Borno Scholars to Arabic and Islamic Scholarship in Nigeria

The land of Borno, like the city of Timbuktu, Gao and Jenne, became famous in the field of Arabic and Islamic scholarship, tracing its intellectual tradition to the early contact of Islam through the Maghrib. Borno scholars produced their literary works in Arabic language just like the Arabs. Further to the incorporation and Islamization of various communities by the Borno rulers, the scholars had as well strived to extend the frontiers of Islam and scholarship by establishing learning centres in places far removed from home. It was also the case that over the years scholars and people of Borno have established schools and mosques in Hausaland, Adamawa, Nupe and Yorubaland. The descendents of these scholars are still actively engaged in spread of knowledge (Gazali, 2005).Gazali further observes that scholars came to Yorubaland form part of Borno. Similarly, the footprint of Islamic scholarship and learning of Kanem-Borno extended up to Gwanja Volta in the region and many other places such as Dagomaba, Mamprusi, Sansanne, Mango and Kumasi (Gazali, 2005, p. 135; Musa, 2007, p. 2). Furthermore, recent researches revealed the contribution of Borno scholars to Islamic scholarship and learning in Saudi Arabia, Sudan, Palestine, Eritrea, Syria and Baghdad. Prominent among such scholars found in Sudan are Goni Ahmad Nguridiya (d. 135 A.H/ 1923 C.E), Goni Mahmud (d. 1356 A.H/ 1937 C.E), Goni Saleh Zakariya (d. 1377 A.H/ 1958C.E), Goni Mustapha Jalalainima (d. 1368 A.H/1949 C.E), Goni Dumdum (d. 1376 A.H/ 1957 C.E), Goni Balumi (d. 1376 A.H/ 1957 C.E), and Goni Ngurama (d. 1420 A.H/ 1999 C.E) Goni Māliki b. Saleh b. Zakariya Al-Barnāwi, a popular Borno scholar in Saudi Arabia (d. 1434 A.H/2013 C.E) and host of others. At this juncture, it is important to emphasize that the contributions of Borno scholars to Arabic and Islamic Studies in Nigeria cannot be over-emphasized.

1.5 A Brief Biography of Shaykh Ibrahim Saleh al-Hussainī

Shaykh Ibrahim Saleh al-Hussainī was born in 1359 A.H/ 1938 C.E in a village called Ardiba located in a District of Dikwa Local Government Area of Borno State. Shaykh Ibrahim Saleh descended from the Shuwa Arab tribe of Borno. He directly traced his genealogy to Imām al-Hussain, the grandson of Prophet Muhammad (SAW) (Al-Hussainī, n.d). More so, Shaykh Ibrahim Saleh was born into a family well known for their devotion to knowledge and learning. Most likely, this laid down a firm foundation for his future advances in learning and his dedication to Islamic scholarship.

1.5.1 His Education

Shaykh Ibrahim Saleh received his early education from his father and later by some of his relations. In the course of his studies, he came to Maiduguri and studied under Shaykh Ahmad Abul Fathi and other scholars (Dahiru, 2011). The Shaykh also attended different Sangayas from one village to another to further his education in Qur’ān and other Islamic sciences. Shaykh Ibrahim Saleh sought knowledge from different scholars within and outside the State. He spent his life moving from one place to another for the cause of learning. It was his zeal and courage for the search of knowledge that took him to meet a great number of scholars some of whom gave him Ijāzah (accreditations) in different fields of Islamic studies. The number of scholars that Shaykh sought knowledge from is said to be up to fifty (Al-Hussainī, n.d).

Shaykh Ibrahim Saleh visited many Islamic countries for the sake of knowledge. He has been to Egypt, Syria, Morocco, Sudan, Libya, Lebanon, Indonesia, Malaysia, India, Pakistan, Cameroun, Mali, and Senegal and many others. He later became an authority in almost all the fields of Islamic knowledge he studies (Muhammad, 2016). More so, Shaykh Ibrahim Saleh should be counted among the most influential living Tijjaniyah Shaykhs, not only in Nigeria but in the greater part of Africa and beyond. He is also the Mufti of Nigeria and Chairman Fatwa Committee of the Supreme Council of Islamic Affairs of Nigeria (SCIAN) and has been recognized as one of the great contemporary Muslim scholars. He has travelled widely across the globe, lectured to thousands and composed many works on Arabic and Islamic studies. In addition, Shaykh Ibrahim Saleh became an authority in different fields of Islamic sciences and different scholars within and outside the state gave him several accreditations in different disciplines. In view of this, he became one of the respected scholars not only in Borno but also in Africa and the Muslim world in general.

1.5.2 His Scholarly Works

Shaykh Ibrahim Saleh has been a prolific writer. So far, he has written more than 200 books out of which 43have been published, and more than 170 are in manuscript form. Some of the published ones include the following:

1- Al-Islam wa Alta’ish al-Silmi bayna al-Shu’ub – Islam and Peaceful co-existence Among People

2- Tarikh al-Islam wa Hayatu al-Arab fi Imbraturiyatu Kanem Borno- History of Islam and the Life Style of Arab in Kanem- Borno Empire

3- Haqiqatu Ahlu Al Sunnah wa Jama’ wa Makanatu Ahlu al-Tazkiyah Baynahum - The Verity of the Ahlus Sunnah Wal Jama’ah and the Status of the Puritans among them

4- Haqiqatu al-Tariqatu al-Tijjaniyyah- Verity of the Tijjaniyah Sect

5- Daruratu al-Ta’āmul ma’ al-Bunuk- Necessity of Dealing with Banks

6-Al-Nasihatu al-Kubra- The Eminent Advice (Two Volumes).

Some of the unpublished ones are as follows:

1- Ahkām al-Dahāya- Rules of Sacrifices

2- Ahkām Al-Shari’atu Al-Islamiyyah- Rules of Islamic Law

3- Al-Jawāb al-Mashkur- The Praised Answer

4- Al-Jihād Zirwatu Sanām al-Islām- Jihād: the Apex Hump of Islam

5- Mustaqbal al-Luqatu al-Arabiyyah fī Nijeriyya- The Future of Arabic Language in Nigeria

1.6 The Contributions of Shaykh Ibrahim Saleh’s to Arabic and Islamic Studies in Nigeria

Shaykh Ibrahim Saleh played a major role in promoting Arabic and Islamic education in Borno in particular and the greater part of Nigeria and beyond. His intellectual activities such as teaching, preaching and production of literary works have touched almost every aspect of Muslim lives. Therefore, the contributions of Shaykh started with the establishment of his Zawiyah in 1954 at Bulabulin Ward in Maiduguri where he taught different fields of Arabic and Islamic disciplines. He also initiates and indoctrinates Muslims into the Tijjaniyah Sufi ideology. In 1964 Shaykh relocated his Zawiyah from Bulabulin to Gwange Ward due to the increasing number of his students and followers.

It was stated in a recent research by Alkali (2017, p. 77) that Shaykh Abubakar Gonimi studied the book of jurisprudence titled Jam’ul Jawami authored by Abdul-Wahab b. Ali b. Abdul-Kafi Assubky, Hadith and other Sufi books from one international reputable scholar of Borno, Shaykh Ibrahim Saleh al-Hussaini. Also Shaykh Goni Modu Goni Kolo has studied under Shaykh Sheriff Ibrahim Saleh al-Hussaini. He studied the books titled Jam’u Al-jawami’ by Abdul-Wahab b. Ali b. Abdul-Kafi Assubky, Jami’u Sahihul al-Bukhari, Riyadus-al-Salihin authored by Sharafu al-Din Imam Yahya al-Nawawi, Tafsir of the Glorious Qur’ān, the book of ibn Ata’illah titled al-Hikam al-Attaiyyah and likewise attended many of his lectures (Alkali 2017:19). Furthermore, Shaykh Ibrahim Saleh founded several Islamiyya schools whose curricula combine Islamic and “Western” subjects and contributed to the establishment of higher Islamic education institutions in his home state of Borno. Shaykh should be counted among the most influential scholars, not only in Nigeria but also in the greater part of Africa and beyond. Shaykh founded Annahda College in 1964 at Gwange ward Maiduguri. The college has produced rulers, academics, religious reformers, judges, administrators, clerics and scholars.

It is also pertinent to acknowledge the efforts of Shaykh Ibrahim Saleh al-Hussaini who initiated the Rabitatu Ulama’ Borno. Shaykh Goni Modu was appointed Chairman of the Council. The council was constituted immediately after the emergence of the Yusufiyyah movement, which was later named by the media as Boko Haram. The aim of the council is to go round the local government areas of the State and its villages to enlighten the Muslims on the wrong notion of considering western education, public service and participation in politics as un-Islamic as being pronounced by the new emerging extremist ideologies.The council first launched their enlightening campaign at the Shehu’s Palace, hosted by His Royal Highness Alhaji Kyari bin Umar Ibrahim el-Kanemi the Shehu of Bama and the Acting Chief Imam Alkali Kyari Shettima Umar Wali of Bama in 2000. Shaykh Ibrahim Saleh al-Hussaini was the guest of honour. Shaykh Goni Modu was presented as the Chairman of Council. It was from there, the council promised to visit all local government areas of the State (Alkali 2017).

1.7 Conclusion

This paper focused on the contributions of Borno scholars to the development of Arabic and Islamic scholarship. Special attention was given to a particular scholar who is internationally reputable. Shaykh Ibrahim Saleh Al-Hussaini; a prominent scholar, jurist, Muhadith, historian, Astronomer, Sufi, prolific writer and poet. Though he started his life in a very remote village of Ardiba in Dikwa Local Government Area of Borno State, he passes through numerous modern sites of Islamic knowledge in the globe through the light of knowledge and scholarship. It was observed that the scholastic background of the Shaykh was informed by the fact that the rulers of Borno have rendered great efforts in facilitating Islamic scholarship since the 11^th century. This made Borno to host many prominent scholars from generation to generation up to the 21^st century with different methods of teaching, preaching and production of scholarly works. The findings of the research revealed that Shaykh Ibrahim Saleh significantly contributed to the teaching of Arabic and Islamic studies and produced great number of prominent scholars who also established several study circles for the enhancement of Arabic and Islamic sciences. In view of this, the contributions of Shaykh on Arabic and Islamic studies impacted greatly on the lives of Muslim communities religiously, socially, politically, morally and economically not only in Borno but Nigeria and beyond.

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