FORWARD:

In the name of Allah, the entirely merciful, the especially merciful, may the peace
and the blessing of Allah be upon the noble and the Humble Prophet (S.A.W).
May He extends the blessing to the household and His companions and those that
followed his footsteps until the day of accountability. This is a summary
(Handbook) for the student of Islamic Studies (300L, First Semester with the
Code: ISS 301) in Federal University Lokoja, Department of Philosophy and
Religious Studies Titled: ISLAM ND THE CONTRIBUTION OF ULA’MAU
IN KOGI STATE IN THE 20TH CENTURY.

To enable the students acquaint with enough background and Knowledge about
the Historical Event of Islamic History and the contributions of Ulama’u
particularly in Kogi West which is highly essential to every student studying this
course being the community Host in Kogi West Senatorial District.

Prophet (P.B.U.H) said: “The best of you is he who is beneficial to the Ummah”
I hope and pray that may this Handbook be beneficial to us, to the student at large
and the entire society. May Almighty Allah bless us all.

- Dr. Abubakar Yusuf Abdullahi

1
 PREFACE

ISLAM today is the second largest religion in Europe. There are between seven
and eight million Muslims in Western Europe and over 25 million in the whole
of Europe, including European Russia. There are Mosques, Islamic Centres,
institutions for the education of Muslim youth and other organizations engaged
in a multitude of Islamic activities. The realization of an Islamic presence in
Europe is increasing, so also is the need on the one hand, to have greater co-
operation and co-ordination between the activities of Islamic organizations and
centres and on the other hand, to develop a better understanding of Islam as a
religion and culture amongst all the people of Europe, Muslim and non-Muslim
alike.

Islam literally means commitment and obedience-as a religion, it stands for belief
in one God and in all the prophets of God, the last of whom was Muhammad
(peace be upon him), and for complete sub- mission to the Divine Will as revealed
through His prophets. A Muslim believes in the Prophethood of Abraham, Moses
and Jesus, holding that all of them conveyed to mankind the same message from
God. The final revelation came through Prophet Muhammad (peace be upon him)
and is known as Islam - the religion of all prophets, not 'Mohammadenism'. This
revelation is preserved in the Qur'an, in the form in which it was revealed to the
Prophet Muhammad (peace be upon him).

Islam is a complete way of life. It integrates man with God, awakens in him a
new moral consciousness and invites him to deal with all the problems of life-
individual and social, economic and political, national and international-in accord
with his commitment to God.

Islam does not divide life into domains of the spiritual and the secular It
spiritualizes the entire existence of man and produces a social movement to
reconstruct human life in the light of principles revealed by God. Prayer and

2
worship in Islam are means to prepare man to fulfil this mission. Islam aims at
changing life and producing a new man and a new society, both committed to
God and to the welfare of mankind that is why Islam is not a religion in the limited
sense of the word; rather it is a complete code of life and a culture-producing
factor. Muslim culture profits from all available sources, local and international,
but its unique characteristic is that it grows from the foundations of the Qur'an
and Sunnah. Hence the distinctiveness of Muslim culture and life in Europe and
elsewhere.

The need for a better and more sympathetic understanding of Islam in the West
was never as great as it is today. The presence of significant Muslim populations
in every country of Europe, in almost every city and region, has made it necessary
for the local communities to under- stand the beliefs and life-patterns of their
Muslim neighbors. The western world is coming into close contact economically,
politically and culturally with the world of Islam. As the world shrinks under the
impact of technology, the interdependence of nations, cultures and economies is
increasing. This development demands greater mutual understanding of ideas,
values and life-styles of the different peoples of the world.

3
GENERAL INTRODUCTON:

The Arabic word Islam means among other things, submission to the will
of Allah and obedience to His commands. The word Islam is as attributive title
which, whoever possesses it, is considered a Muslim irrespective of his race,
country, clan or community. A Muslim is a person who freely and consciously
accepts the Islamic way of life and practices it anywhere on earth.

Islam is undoubtedly a universal religion, a complete code of life, Its

objective is to create and cultivate in man the quality and attitude of Islam as a
religion and a total way of life. It tells man about the purpose of his creation on
earth, his ultimate destiny, his place among other creatures and more significantly,
provides man with the guidance to lead a purposeful life and to be rewarded in
this life and in the hereafter.

Islam is not a new religion: It is the religion of Adam, Ibrahim, Ismail,

Musa, Isä and all other divinely ordained Prophets of Allah. (Peace and blessings
of Allah be upon them). Each one of them preached total submission to the will
of Allah who raised them ar Prophets. Hence the sum total of their mission is
purely Islam

Islam as a perfect religion which covers all spheres of human endeavours,

provides principles and guidance to regulate the various activities of its followers-
religious obligations, economic, socio political as well as their rights and duties.

THE UNIQUENESS OF ISLAM:

Islam is believed to be not only a religion in the commonly understood

meaning of the term, but also a complete way of life. As such all human activities
come under its purview directly or indirectly.

4
 The Muslim Ummah has its own civilization with its conspicuous feature
that distinguishes it from the rest of the world civilizations. The word of Allah
and the teachings of the Prophet of Islam, the analogical deduction and consensus
of pious Muslim scholars (i.e. Qur'an. Sunnah, Qiyas and Ijma) have provided for
all human beings, guidance in matters of faith; for the performance of religious
responsibilities towards other human beings and about things permissible and
prohibited otherwise known as Halal and Haram.

If a man travels round the globe from one end to the other, he will find
Muslim communities, sparsely as well as thickly populated, having mosques and
minarets resounding with the same call to prayer by the Mu'adhdhin, the same
type of Imam at the head of a prayer congregation reciting verses of the Holy
Qur'an with faces towards the Qiblah (i.e. Ka'bah at Makkah) and making the
same physical postures and genuflections throughout the world, irrespective of
their nationality, language, clime, color or caste.

Likewise, during Ramadan, Muslims observe one month of compulsory

fasting and then celebrate the 'Id marking the end of the fasting month by offering
the congregational "Id prayer. During the month of Dhul-Hijjah, Muslims from
all over the world converge at Makkah to perform the Hajj (Pilgrimage) and offer
annual sacrifice in commemoration of Prophet Ibrahim's offer to sacrifice his son
Ismail to Allah. These are some of the salient features of Islamic civilization.

The most practical and effective way to teach man the chosen way of Allah
Is to send Prophets who are also human beings to guide man by most righteously
applying Allah’s way in their lives thus becoming great examples. Allah, from
the beginning of mankind sent Prophets to convey His revelation and to invite
man to the path of truth, peace and obedience to the one and only true God. Adam,
Nuh, Musa, Isa and Muhammad (May Allah be pleased with them) were among
the large number of Allah’s messengers who had been sent to every nation in the

5
history of mankind, to show man his way to salvation and enlightenment by being
as close as possible to the Almighty Allah. The claim to Prophethood ended with
Prophet Muhammad (S.AW.).

Islam as mentioned earlier is a transcendent, complete and practical way of

life. The Islamic Law – Allah’s Law – (i.e. Sharifah) may roughly be translated
as “the path in which Allah wishes men to walk”. The prescriptions of this law
are ordained by Allah, as His “Eternal Will”. It is thus the standard of right and
wrong in all human affairs and it provides an all-inclusive scale of righteous
valuation for conduct. Every human deed falls under the perspective of the law
without exception. In its content, the ordained law is much more than the ordinary
law in the modern sense. Not only does it deal with matters of religious rituals, it
regulates every aspect of the political, social and private life of man.

Modern law is normally associated with the state, enforced by the police
and applied to all within the territorial boundaries of the state. None of these facts
holds true of the Islamic law. It is binding primarily upon individuals who stand
in face to face responsibility to Allah and is enforced by the state.

ISLAM: THE ESSENTIALS:

'ISLAM' is an Arabic word. It means the act of resignation to God. The

root word is SLM, pronounced 'Isalm' which means peace from which comes the
word 'aslama' which means he submitted, he resigned him- self. Al-Islam or
Islam is the religion which brings peace to mankind when man commits himself
to God and submits himself to His will. According to the Holy Book revealed to
Muhammad (peace and blessings of God be on him), this is the only true religion
professed by all Prophets from Adam to Muhammed, the Last Prophet. A 'Muslim'
is one who resigns himself to God and thereby professes the faith of al-Islam. A
Muslim therefore believes in all the Prophets and makes no distinction between
one and the other. He also believes that God has sent His prophets to all corners

6
of the earth to preach the same religion, that His message stopped coming after
the last revelations received by the last Prophet Muhammad (peace and blessings
of God be on him), and that the message received by the last Prophet is the most
comprehensive and the final form of God's message to Man.

FAITH, ACTION AND REALIZATION:

In order to be a true 'Muslim' three things are necessary: Faith, Action

according to that faith and the realization of one's relation to God as a result of
action and obedience.

Faith which is described in the Qur'an, the Holy Book of Islam, as Iman
consists in believing that Allah (God) alone is worthy of worship and that
Muhammad (peace be on him) is the Messenger of Allah, and in bearing witness
to the above statement.

ISLAM AND OTHER RELIGIONS:

Islam does not deny Truth to other religions but says that later followers
adulterated that Truth by their own inventions and that was why God sent Prophet
Muhammad (peace be on him) to purify God’s religion. Each religion manifests
some aspect of the same Truth, but the emphasis may differ according to the need
of Man of that period or age or race. Islam is the religion for all and as it is the
most comprehensive manifestation of that Truth, it provides a complete way and
a perfect equilibrium.

The second fact about this relationship with other religions is the
chronology stated in the Qur’an. Islam is in the line of all religions whose
Prophets belonged to the family of Abraham. The Judaic tradition that started with
Abraham’s son Ishaq (Isaac) came to an end with Jesus who was the last Prophet
in that family tree. Muhammad (peace be on him) was the descendant of the other
son of Ibrahim (Abraham), Ismail (Ishmael). Prophets in other lines among the

7
descendants of Adam have been hinted at but not referred to except Nüh (Noah)
as examples in the Qur’an. But, as the Qur’an clearly states that there is not a
single human habitation on the face of this cart where a Prophet has not emerged
and where God has not sent His messenger to guide people, a Muslim cannot
deny Truth to religions not belonging to this tradition. All that he can point out is
the adulteration of that Truth, the mixing up of the Word of God and the word of
man, its non-preservation in its original form.

ISLAM: BASIC PRINCIPLES AND CHARACTERISTICS:

ISLAM is the religion of truth. It is the embodiment of the code of life

which God, the Creator and the Lord of the universe, has revealed for the
guidance of mankind.

For the proper development of human life man needs two kinds of things,
viz.: (a) resources to maintain life and fulfil the material needs of the individual
and society, and (b) knowledge of the principles of individual and social
behaviour to enable man to have self-fulfillment and to maintain justice and
tranquility in human life.

THE MEANING OF ISLAM:

Islam is an Arabic word and denotes submission, surrender and obedience.

As a religion, Islam stands for complete submission and obedience to Allah that
is why it is called Islam. The other literal meaning of the word Islam is 'peace'
and this signifies that one can achieve real peace of body and of mind only
through submission and obedience to Allah. Such a life of obedience brings peace
of the heart and establishes real peace in society at large.

'Those who believe and whose hearts find rest in the remembrance of
Allah-indeed it is in the thought of Allah alone that the heart of man really finds

8
rest those who believe and act righteously, joy is for them, and a blissful home to
return to.' (Al- Qur'an, 13: 28-29).

This message was preached by all the prophets of God, who guided man to
the right path. But man not only veered away from the right path again and again,
but also lost or distorted the code of guidance which the prophets had bequeathed.
That was why other prophets were sent to re-state the original message and guide
man to the right path. The last of these prophets was Muhammad (peace be upon
him)

Lokoja, town and river port, capital of Kogi state, south-central Nigeria,
located on the west bank of the Niger River opposite the mouth of the Benue
River. British merchants established a trading post at the Benue-Niger confluence
in the late 1850s, and in 1860 the Scottish explorer William Balfour Baikie
founded Lokoja. Besides being an important commercial settlement, the site
(originally ceded to the British in 1841 by the ata [king] of Idah, 50 miles [80 km]
south) was selected for the first British consulate in the interior (1860–69) and
for the military headquarters for Sir George Goldie’s Royal Niger Company
(1886–1900). Formerly the capital of Kabba province, Lokoja was part of Kwara
from 1967 to 1991, when it became the capital of the newly formed state of Kogi.

The modern town is a collecting point for cotton, leather, and palm oil and
kernels, which are shipped to the Niger delta ports of Burutu and Warri for export.
The town is also a trade centre for the yams, cassava (manioc), corn (maize),
sorghum, beans, fish, palm produce, shea nuts, and cotton produced by the local
Ebira people. Fulani herdsmen from the north drive their cattle across the Niger
to Lokoja in the dry season. Cotton ginning and weaving and palm- and shea-
kernel processing are important local activities. There are limestone and iron
deposits in the vicinity, and nearby Mount Patti, the original site of Lokoja, is a
1,349-foot- (411-metre-) high mass of oolitic iron ore. Lokoja is situated on the

9
local highway between Kabba and Ayangbe and has ferry service across the Niger
River. Pop. (2016 est.) Local government area, 265,400.

THE RELIGION OF ISLAM IN KOGI STATE:

The religion of Islam entered the land space known today as Kogi State
through different means in different parts of the state, below is an abridged
explanation into how the religion entered and took root in Kogi.

1. IGALA LAND:
One historical account has it that the Igala people first came in contact with
Islam through Hausa Muslim traders who came all the way from Kano and
Gobir to trade in the markets around the Niger/Benue confluence, which
brought together Hausa, Borno/Arab, Yoruba, Nupe, Idoma and Igala
traders. Since the traders coming down from Hausa Land, Borno and Nupe
to the confluence were mostly Muslims, it is clear that the Igala people
were in contact with Islam some two centuries before the jihad of Uthman
Dan Fodio.
Another leg of history posits that Islam entered Igala land when Ayegba
Om’Idoko, the then Attah of Igalaland, in his bid to fight for independence
of his people from the Jukuns, invited some Malams from Bebeji in Kano,
to prepare charms which could assist him in the wars against the Jukun
military forces, and after the successful war against the Jukuns, Attah
Ayegba requested the Malams to settle at Idah and offered the Malams
some Igala women as wives. Thereafter, Islam began to spread across
Igalaland through this means and later through the Sokoto jihad.

2. EBIRA LAND:
The introduction of Islam into Ebiraland coincided with the inception of
colonialism in the area. The reputed Malam to have been the first to

10
 introduce Islam in Ebiraland was Alfa Abd as-Salam who came from
Agbaji quarters in Ilorin in about 1903 as an itinerant Malam. Alfa Abd as-
Salam opened the first Qur’anic school in Ebiraland at Okene-Eba.
Another account by Abdullah (1999: 19) has it that Ebira people first came
in contact with Islam through the wars of jihad that Ilorin waged on them
in 1856. Abdullahi 1999, Quoting from Sheikh Ahmad Omoikokoro’s
Ta’lif Akhbar al-Qurun, reported that the third Emir of Ilorin, Shittu, was
said to have sent an army to sack the Ebiraland with the support of Ibadan
and Bida armies, but was met with strong resistance. However, some
people were captured and taken to Agege in Lagos and Ilorin where they
embraced Islam and were later on set free. Upon their return home, they
started practicing Islam and from then, the religion started to spread across
the land.

3. OKUN LAND:
Islam diffused into Okun Land probably through the Nupe invasions of the
area between 1806 and 1897, when forces of the Royal Niger Company
finally subdued the Nupe. During the period, thousands of Okun indigenes
were killed and many captured. It was the war captives who returned from
Nupeland that first practiced Islam in Okun Land.
Only a few Okun towns scattered across the land are predominantly
Muslim. Such towns include Ayegunle-Gbedde and Iyamoye in Ijumuland,
Ife-Olukotun, Alu, Igbagun and Oranre in Yagba West LGA.

4. LOKOJA:
The beginning of Islam in Lokoja was traced to 1870 through the efforts of
the Hausa and Nupe malams who came to settle in the town when the Etsu
of Nupe, Masaba, appointed a chief for the town. Prior to that time, and as
early as 1830s, the villagers around the vicinity had started experiencing
11
 raids from the jihadists under Masaba, and both Panda and Koton Karfi to
the northeast and north of Lokoja respectively had come in contact with
Islam. Since that time, the religion has continued to spread across Lokoja
and its environs.

LOKOJA, TOWN AND RIVER PORT:

 Categories of Muslims in Kogi State

The Sunni Muslims dominate the religious scene in the state. Other divisions
that can be found are the Ahmadiyya and the Shia. The Ahmadiyya are found
in major towns in Okunland, such as Ayetoro-Gbedde, Ayegunle-Gbedde,
Iyamoye and Ogidi. Shia is not known to Muslims in the state, except in few
areas in Igalaland such as Anyigba where they represent only about 2% of the
Muslims. By and large, the Sunnis could be said to account for about 95%, the
Ahmadiyya for 4.5% and the Shia for 0.5% of the Muslim population in the
state.

12
 ISLAM IN KABBA

One great devastating effect of ignorance is that it has debarred humanity

from accessing facts of many past histories. The above assertion is the true
reflection of the history of Islam in Kabba. The inability of our forebears to record
most of the past events has definitely denied us many facts about the history of
Islam in Kabba; is not only to avoid the mistakes of the past, rather it is a humble
attempt to distinguish fact from fiction as well s keep the record straight. Having
acknowledged the incomparable stands of objectivity in research works, the facts
in this work shall be based essentially on verified sources which could be either
oral or written.

THE EMERGENCE OF ISLAM IN KABBA:

Obviously, there is no definite reliable date for the emergence of Islam in

Kabba Land. Consequently, the tasks of fixing Islam into Kabba Land will be
difficult to ascertain the non-availability of written documents and the death
of all the first generation of Muslims in Kabba points to the above claim.
Never-the-less, it is indisputable fact that Islam entered Kabba in nineteenth
(19th) century. More specially is the fact that Islam Religion became known n
the middle of the nineteen (19th) century obviously due to some historical
facts. According to Olubiyo, Islam came to Kabba (Owe Land) in 1840 C.E.
He added that, Islam was introduced by the Nupe invaders when they attacked
Kabba for slaver. In his analysis, he argues that the Nupe were in Kabba for
both temporal and spiritual powers. Adebola took a different position, hinging
in rulering position that Islam reached Kabba around 1873-1888 during the
reign of Etsu Masaba of Bida which coincided with the reign of Obaro Mokelu
(Oluowe). From the above analysis, it will be appropriate to suggest for the
sake of formality that Islam came to Kabba around (1840-1873).

13
The brief background is a justification to establish the fact that the coming of
Islam to Kabba preceded the coming of Christianity which is generally
accepted to have come in 1900.

THE GROWTH AND CONTRIBUTIONS OF MUJAHIDUN (THOSE

THAT FOUGHT IN THE COURSE OF ISLAM) IN KABBA:

Some notable factors have significantly contributed to the growth and

development of the Muslim population and the practices in Kabba. The first
notable factor was the Military Power of the Nupe Invaders. In fact, the
invasive manner in which Islam was introduced to Kabba people by the Nupe
Invaders made Kabba people to show little or no interest in the Religion. Right
from inception, Kabba people adopted deceitful behavior to make Nupe
Invaders believe that they have accepted Islam. They only made presence of
loyalty for security purpose. In a nutshell, the Kabba people allowed the
growth of Islam because they were afraid of the Invaders. As such, they could
not attack the early Muslims.

Another significant boost to the Muslim population and practices was the
activities of the itinerant Muslim Scholars who used to migrate one place to
another in those days. One of such Muslim Scholars was one AHMADU from
Ilorin who became the first Imam in Kabba. Late Pa Mustapha Odokoro
describes him as follows: Imam Ahmadu was the first Imam we met in
Kabba. He was an Ilorin man but I know nothing about his family in Ilorin
and I can’t say how he ended his life. In summary, Imam Ahmadu and other
itinerant Muslim Scholars played a unique role in the propagation of Islam in
Kabba. At the early stage of Islam in Kabba, one most revered intinerant
scholar who contributed to the growth of Islam in Kabba was late Sheykh
Yahya Ibn Alyu popularly called Yahya Tajudeen from Adifila Compound
Ilorin. Shaykh Yahya Tajudeen combined dual careers as a civil servant and a

14
Muslim Scholar. By then, he used to teach his student after ‘Asr prayer on a
daily basis. Having contributed his own quota to the growth and development
of Islam in Kabba, Shaykh Yahya later departed to Okene town.

One tradition claims that it was the late Ohinoyi of Ebira Land who took him
to Ebira Land. The other version opines that he ws taken to Okene by Abdus-
Salam Alkali, another Ilorin itinerant scholar of that time.

THE ACTIVITIES OF ISLAMIC ORGANIZATIONS:

One other salient factor that has greatly assisted the growth of Islam was the
activities of various Islamic organizations such as:

 THE AHALU-TARIKAH GROUP

 ISLAMIC MISSIONARIES ASSOCITION OF NIGERIA (IMAN)
 JAMA’AT NASRIL ISLAM (JNI)
 COUNCIL OF ULAMA ANSARUL-ISLAM SOCIETY OF NIGERIA
 NASFAT
 QAREEB
 AT-TAOHEED
 AS-SAFWAT
 JAMA’ATU IZLATUL BIDI’AH WAIQAMATU SUNNAH (JIBWIS)
 MAARIFATULLAH
 TABBLIGH BROTHERS
 AHMADIYYA
 INTERNATIONAL ISLAMIC CHARITABLE ORGANISATION (IICO)
 DARUS-SALAM

The mass migration of Hausa/Fulani also played an important part in the

growth and spread of Islam religion in Kabba right from inception till date.
ETCETERA.
15
THE YORUBA TRADERS AT ODOGI MARKET

Another known factor which gave rapid growth to Islam at the early stage was
the activities of Yoruba Traders from neighboring states. Traders from Kwara,
Oyo Osun etcetera, used to come to the famous Odogi Market every market
day. These teaming traders were the propagators of the Islamic Faith in Odogi
Market.

THE HOME COMING OF LATE CHIEF YUSUF EJIBNU

The man Yusuf (Yesufu) Ayetoro Ejibunu was another great achiever in the
history of Islam in Kabba. He was the first Nigerian to travel with the
colonizers to Europe. He served the Colonial master as an interpreter. His
arrival back home contributed to the formation of a stronger Muslim
Community in Kabba Ejibunu was one of the first generations of indigenous
Muslims in Kabba. His contemporaries included: Late Dawuda the father of
Yusuf Kosomolate Late Pa Abdullahi Eniorisdareun, the man who was later
made the King of Muslims in Kabba (Etsu Imole).

 Late Pa. Abdullah Jegede the father of Late Alh. Waziri Abdul (The first
graduate in Okunland)
 Late Mahmud Fadile the father of Alh. Jimoh Fadile (Late Obagunlu
Anereja Olufunwa the 12th Oba of Gbeleko).
 Late Obarafo, The prince of Oba Gbaiyero Ajibohokun. Obarafo was the
best friend of Chief Ejibun. Immediately after the death of Prince Obarafo,
his traditional title was given to Chief Yusuf Ejibunu. Late Chief Obanaye
Jimba Umoru Ajibohokun Kakarawu etc.

BRIEF BIOGRAPHIES OF FAMOUS KABBA MUSLIMS COVERING

THE FOUR KNOWN GENERATIONS.

16
BRIF BIOGRAPHY OF LATE CHIEF YEUFU (YUSUF) AIYETORO
EJBUN OBANAKIN, THE LATE OABARAFO OF OWE LAND

Chief Yesufu (Yusuf) Aiyetoro Ejibunu Obanakin, the late OBARAFO of Owe
Land was born in 1853 to the family of Chief Obanakin Ijagbemi of Okelepa,
Irasi Royal Family of Odolu, Kabba. His mother was Princess Ogunrami
Obanakin from Sado, Kiri, in Bunu District of Kabba/Bunu L.G.A. of Kogi
State. Ejibunu joined the Colonial Administration and had the opportunity of
serving Sir Frederick Lord Lugard, Colonial Governor of Northern Nigeria
and later Governor General of Nigeria as interpreter in Yoruba, Nupe and
Hausa languages during his sojourn at Lokoja and Zungeru. In the Owe
traditional setting, Chief Ejibunu was an Orata (High Chief) and confident of
Obaros that reigned during his life time. Late Chief Eibunu was one of those
early converts to Islamic Faith in Oweland and he practiced the Religion until
his last breath on 23rd January, 1963. May Allah grant him Aljanah Firdaus
(Ameen).

BRIEF BIOGRAPHY OF LATE ABDULLAHI ENIORISADREHUN

(THE ETSU IMOLE OF OWE LAND)

His Eminence Pa Abdullahi Eniorishadarehun the late Etsu Imole of Oweland

(The King of Muslim in Kabba) was born to the family of late Alegbemi of
Odoba Lila Royal Family. Young Abdullahi Eniorisadrehun grew up as a
farmer. At a time, he was appointed as Asaju Oko for Prince Obarafo. Under
his Leader, Aremo Obarafo, he gained the traditional title of the Obagun-O-
Yele Abusosoro bo-nma-arun. Later, young Abdullahi left Kabba for Onitsha
in the Eastern part of country. It was at Onitsha that he embraced Islam as a
Religion and a way of life. In addition, during his sojourn at Onitsha, he learnt
tailoring and trading. As a professional tailor, he specialized in both Babaringa
and Alikimba. Consequently, he had many customers among the Royal Fathers

17
and influential people in Kabba and its environs. He practiced tailoring and
trading in many villages and settlements within Oweland. One unique
contribution of this great man was the building of Mosque.

THE SPREAD OF ISLAM IN GBEDE LAND

When the devastating Nupe incursions were put into abeyance by the British
Force, it was followed by the proclamation of freedom for Okun citizens in
1897 by Sir G.T. Goldie. The door was thrown open for Okun and other
captives to return to their home lands, for a new lease of lfe.

War captives comprising of both men and women gradually began trooping
into Okun land. For some of easy enterprise, because they were not interested
in returning to their native lands. They had raised their families in Nupe land
and are happy and okay living in Nupe land.

However, those who hadn’t married and had not spent so much time in
captivity, and still know their homes, were the first set returnees. Some
captives who spent about ten or more years, and had married needed more
time to inform and redress their family’s orientation before coming home.
Some of the people in this group had wives who were Nupe or other tribes.
Eventually they found their way home through the efforts of their Okun
relations.

There was a group that couldn’t come home directly, because they had settled
down, raided their own families some, to the 2nd generation. To them, they had
no other homes to return to. The best they could do to properly exercise their
freedom, was to move out and away from Nupe core land to the riverine lands
of their Koton-Karfe, Gerinya, Lokoja, Oworo and Agbaja. JFA Ajayi also
described the returnees’ experiences as follows:

18
“When the wars came to an end, a lot of people returned to their place o
origin, but probably, most developed in their new homes, either because they
have developed roots there or because they were no longer sure of their place
of origin”

Remember that Traditional religion was older than exotic Islamic religion and
had been a flourishing, and respected religion and had been a flourishing, and
respected religion too. It was highly revered because it was the bounding
factor for the family unit and the community as a whole. Traditional religion
was never known to have been decided nor its authority flaunted, until the
exotic Islamic religion made its debut in Gbede land!

Returnees began to practice the worship of their Islamic faith, to the

embarrassment of their traditional kinsmen. The Moslems were therefore been
watched with hatred and ill-feeding. Open confrontation was therefore
inevitable between the locals and the returnees Moslems; just like the
Christian.

Traditionalists did not recognize the religion of the Nupe’s who were slave
dealers and war mongers. They had no liking for Islamic religion that denied
them of their pleasure and refreshing drinks such as: em gram, Oguro, ju or
Burukutu. They hated the religion that encroached on their farming activities,
such as having to pray five times a day which interrupts their farm work.

The Arabic language (Larbawa), was not cherished by our citizens nor did they
like the memorization of the Qur’anic verses. There was even the derisive
name used for the Moslem converters – “KIWA A TI AGBA”?- meaning
“What type of religion have you just embraced?

Summed up, the few Moslem returnees and Islamic converts were being
unjustly treated like their Christian counterparts, by their own kith and kin

19
traditional worshippers. The Christian soon found solution to their own
suffering by founding a town of their own at Aluju Afara Ayetoro Gbede in
1927. But the Muslim converts were still suffering in their isolated
settlements.

The three bedrock towns of the foundation of Islam in Gbede were: Aiyegunle,
Odokoro an Koko. Other smaller areas of moslem influence include Otun,
Odoa, Iyah, Indo, Ikiha, Eseku and Igbolufa.

Notable founding characters at this initial stage include: Alh. Ibrahim Osu
Ebitanm of Koko village. Obaremo Sadiku, Alfa Akewusola and more others.
All of them had travelled far and wide, and they realized atmosphere. Those
settlements mentioned above decided to call off the snub and the malicious
treatment from their fellow kith and kin traditional worshippers in Odogbo
community. They thereore mobilized their Moslem families to move to a
location named “OKEMOLE”, between Araromi villge at the foot bills of
Okegbo/Igbo’kegbo, near Okoro village.

Regrettably the Moslem’s sojourn at Okemole settlement was short lived due
to what Alh. T. Arobani described as “inexplanable mysterious ailment which
attacked them uncessntly. Except you have an explanation or understanding
of the mystics such as Ebora, Anjonu. Ohoin or Ererun Igbo”, then you may
be able to discern the mysteries surrounding the collapse of Oke Imole
Muslim’s settlement. One thing is sure here, they mst leve Oke’mole as
quickly as possible for fear of extermination.

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SHEIKH YUSUF ABDULLAHI AND HIS CONTRIBTUION IN THE
DEVELOPMENT OF ARABIC AND ISLAMIC STUDIES:

Sheikh Yusuf is one of the few most renowned Nigerian contemporary

scholars who could be regarded as a reformer in the field of Arabic and Islamic
studies in Nigeria, especially Niger-Bene confluence area.

Sheikh Yusufu has emerged as one of the prominent leader of Tijaniyat in West
Africa until today. He is an Islamic scholar that emerged from a long and
vibrant legacy of Islamic lineage in West Africa.

The Sheikh who was born in Bagana, Omola Local Government Area of Kogi
State around 18th Century, he is Nupe by tribe, an extraction of Bida war lords
(MAYAKI) of the royal family.

After his Qur’anic recitation studies under the strict supervision of his mother,
Malama Ramat (NNA Lokoja) Sheikh was educated mostly in Lokoja under
renouwed scholars who had gathered in Lokoja for scholarship guide. He
received a complete training in the traditional Islamic science; the Quran and
the exegesis (tafsir) the prophetic tradition (Hadith Jurisprudence and it
sources (Fighi and usul) Sufism (Tasausuf).

Yusufu Abdullahi (RTA) the son of Abdullahi was brought up in the pursuit of
Islamic education, after his initial studies at home, he was handed over to
prominent scholars of that time, among them are; Alarama mai salati, Sheikh
Imam Ashafa, Alfaigihi Umar Wacinn, Alfagih Muhammad Rashidu Koko
Besse, Sheikh Hayatu, Sheikh Abdulsalam Haruna (Mallam Baba) and Sheikh
Musa Jnaina. While his intership with Sheikh Bin Umar Grandson of Sheikh
Ahmad Tijani (R.T.A. in 1950) and Sheikh El-Islam Al-Hajj Ibrhim Nnyas Al-
Kaulahiyi (R.T.A) which later completed his apprenticeship for knowledge.

21
Sheikh Yusuf’s own scholarly reputation has earned him the respect of Muslim
Ulama’a.

A recent study entitled the Ulama’a in contemporary Northern states of

Nigeria (CDRT, 2005) 88-92 states”.

Lokoja has maintained its pride of place in Islamic scholarship with the
emergence of Sheikh Yusuf Abdullahi (of Lokoja) as one of the most prolific
Arabic united among his contemporaries.

Prof. Muhammadu Umar Ndagi on contributions to Islamic and Arabic studies

in Nupe land state that the Sheikh is the first among his contemporaries of 19 th
to 20th century.

Besides the traditional Islamic Science, Sheikh Yusuf also attained high merits
in Western education. He completed a reader three (3) level programme from
the first primary school in Northern Nigeria.

The Sheikh contributed immensely through Da’awah (propagation of Islam).

He later advanced to the establishment of Islamic school in most part of
Northern Nigeria.

Among his contribution to the development of Arabic and Islamic studies;

Sheikh Yusuf Abdullah is one of the foundation member of Jama’atu Nasirl
Islam, JNI, Council of Ulama’a of Nigeria, Kwara Muslim council,
established Zumratul Mujahideen of Nigeria with branches in most states in
Nigeri in effort of promoting Islamic education.

The first ilimi school established by Sheikh Yusuf in Lokoja, known as Markaz
Ta’alimul Al-Afabiyi wal Islamiyi Lokoja, called INSTITUTE OF ARABIC
AND ISLAMIC STUDIES.

22
This school started with its name as Ilimi centre, mash’d Islam, Mahadi School
to its present name Markaz Ta’alimul Arabiyi walfslamiyyi.

The institute house crew enjoys tremendous support from individual and
group of Muslim ummah and also private and public organization.

The school academic programme includes:

1. Pre-JAIS
2. Junior Islamic studies
3. Senior Islamic studies
4. National diploma in teaching of Arabic and Islamic studies.
5. The institute is now an approved centre for senior secondary school
certificate examination I.K. WAEC/NECO.

The institute offers skills acquisition for interested students in Arabic and
Islamic studies or in the western education.

Even now at an education age of hundred years, the sheikh still indulges in
teaching of Tafsir twice daily (morning and evening).

HIS CONTRIBUTIONS TO HUMANITY:

According to Mall. Umar Abdullahi, a student of Islamic studies in Nassarawa

state university, Department of Islamic Studies in his thesis work titled:
ASSESSMENT OF CONTRIBUTIONS OF SHEIKH YUSUF LOKOJA
TOWARDS THE DEVELOPMENT OF ISLAMIC EDUCATION IN KOGI
STATE, NIGERIA. Dated: August, 2021 on his M.A Islamic Studies
Programme. Pg. 53.

“Sheikh Yusuf Lokoja as an icon of Islamic scholarship, reformer and

Private Servant, made tremendous contributions in aspects of human
endeavours: religious, socio- economic and political life. He was highly

23
 influenced by the triumvirates especially Shaykh Abdullahi bn Fodio, an
influence that made him to appear different in his methods of giving
contributions to contemporary society of Kogi State, Nigeria.

Sheikh Yusuf Lokoja considered scholarship as the bedrock of all forms

of contributions and developments of every society. Therefore he
consistently made reference with triumvirates who advocated free
education for all in Kogi States, Nigeria, so that people become
knowledgeable and enlightened citizens. This fact explained why the
triumvirates became engaged in peripatetic teaching and their open
invitation to anyone willing to learn to join their lessons at home or during
their preaching tours.

According to Aminu Muhammmed, Sheikh Yusuf Lokoja Since his youthful

years he was interested not only in learning but also in teaching others. His love
and kind interest in scholarship made him to offer free lessons in Arabic language
and Islamic Studies in a number of student in Kogi state, Nigeria.

Mallam Umar Abdullahi (Kudu) one of the Sheikh student who said, Sheikh
Yusuf Lokoja authored many books, papers and pamphlets that deal with different
fields, but with more focus on fiqh, Sufism, and the pillars of Islam which are the
foundation of Islam for the benefit of average Muslims to correct the practice of
their religion.

According to Dr Abubakar, in an interview, Sheikh Yusuf Lokoja for the concern

and progress he has in education, made him to donate many books to the Institute
of Arabic and Islamic Studies Library, Lokoja, Kogi State for the promotion of
education in general.

Muhammed Sirajudeen one of the sheikh son stated that Sheik Yusuf Lokoja
supported and contributed in the eradication of poverty and condemning all forms
of laziness. This he did by establishing different forms of business ventures

24
including providing capital to individuals to pursue commercial activities on the
principle of Islamic economic thought (Joint venture).

According to Dr Abubakar one the son who said, Sheikh Yusuf Lokoja
enlightened the general public on programmes in simple terms of what Islam
means and what it teaches. He also enlightened the general public on how to
reform the society within the contexts of Islamic practices such as prayer, Fasting,
honesty, good morals, discipline as well as maintaining cleanness which is part
of faith. His explanation and clarification of Islam made it easier for the public to
understand the message of Islam more in Kogi State, His wisdom of speech and
vast knowledge in Islamic Jurisprudence )‫ النقه‬enabled him to always cite
examples of the triumvirates on issues relevant to contemporary societal set up.
Through this medium the public learnt alot about Islam.

In an interview with Gimba, one of the student of Sheikh Yusuf Lokoja in spite
of his position as a private servant as well as administrator holding different
responsibilities in the Institute of Arabic and Islamic Studies in Kogi state. He
remained consistent in his teaching, preaching and enlightening the general public
in mosques, classrooms, and his residence. For example he suffered verbal abuse
from his town people because he was always insisting on practicing Islam in
accordance with the Sunnah of the Prophet (S.AW). According to Habiba, his
daughter, she became extremely upset when she read a letter written to her father
asking him in a rude manner to leave people alone and to stop making effort to
convince the public abaut religion.

Sheikh Yusuf Lokoja contributed towards the development of Islam in Kogi

states, Nigeria. Throughout his life time as a leader and administrator, he kept on
contributing to people, reconciling between them and protecting the integrity of

25
Islam and Muslims in general especially those that are in to traditional and
superstition activities which was not ram with Islam affars (Aminu 31)”.

ESTABLISMENT OF THE INSTITUDE

The institution of Arabic and Islamic studies Lokoja was founded by Sheikh
Yusuf Lokoja in the early 1960s. The school started as informal Qur'an and limy
study centre at Ibadan in 1952. It was then known as Nurul Islam. However in
1958, the proprietor relocated to Lokoja where he continued with the Qur'an and
Illimy studies but renamed Mashad Talimul Araby wal Islamiya (institute of
Arabic and Islamic studies).

In 1961, the Quran and Ilimy School was transformed into a nizamiya, an Arabic
term for formal education and was used as an expression at that time to imply
modern Islamic system of education prevalent to the native authority of Lokoja.
The transformation of the Qur'an school to a nizamiya (formal education) was
informed by the observation of the Muslim elites that, there is an appreciable
increase in the population of Muslim children being converted to Christianity due
to the influence of western education sponsored by the missionaries (institute of
Arabic and Islamic studies).

The Muslim intellectual realized the importance of western type of education,

especially in the area of industrialization, scientific and technological advances.
They felt that they were not participating enough in the administration of the
government.

They also needed Muslim lawyers, doctors, engineers and educationist. They
wanted to achieve these aims without changing their religion and culture. They
felt a need to combine a sound Muslim education with an equally sound education
along the western line. This caused renewed enthusiasm in Muslim circles.

According to Ustazu Abdullahi Mambo the institute started as a semi-formal

school in the early 1960s to cater for the Arabic and Islamic education of both,

26
children and adult. It was operating two sessions, (that is the morning and the
evening) and also running classes for the beginners who were learning the art of
reciting the Qur'an as well as classes for those pursing illimy studies However, in
1964, it attained its full- fledged status of a formal institution when few students
who had completed the art of learning the recitation of the Qur'an commenced the
four year programme as the first set.

While in 1966, the second set came in and by 1967 seven students among the first
set who graduated, among whom were Late Ustaz Raji (Mall Yabagi) Ustaz
Salman Adam, the Chief Imam of Ankpa and Chairman Kogi States Council of
Ulama e.t.c

In 1968, eight (8) student graduated, which include ustaz Muhammad shehu,
Barrister Adam, late Ustaz Ahmad rufai, late Ustaz Suleiman Muhammad
(mainazari) and ustaz Ali Adaji etc.

At the inception, according to Mallam Ahmad Tunde, the Institute of Arabic and
Islamic School was initially called Mash 'had and later renamed Ma'ahdi
(Institute) which the native authority in Lokoja had given approval for its
proprietor, but requested for the inclusion of western education curriculum in to
the system. The proprietor objected to it, for fear of interference, adulteration and
dilution of the system. He was of the opinion that the aim and objectives for the
establishment of the school might be defeated should western education be
included.

Sheikh Yusuf Lokoja founded Ma'ahad Primary School which was fully based on
westem education curriculum in order to allow the Arabic section stand distinctly
from the western education section by complementing the effort of each other.
There were those who attended the schools simultaneously, that is haven attended
the primary school in the morning hours, Arabic section in the evening and
weekend Programme too.

27
According to Alhaji Tanko Talle the zeal, commitment and creativity of Sheikh
Yusuf Lokoja added glamour to the school established and gave them an
overwhelming acceptance and a great turn out across the north central state of
Nigeria.

Among the novelties introduced in early 1960s by the proprietor was Maulud
annabiyi celebration which was purely students 'affairs. It featured procession of
the student with drumming and singing, and in the evening stages drama
(Tamthiliyah) of the Prophet (S.A.W) and in addition organized public Walimat
for graduating students who had complete the art of learning and recitation of the
holy Qur'an.

GOALS OF THE SCHOOL:

The institute of Arabic and Islamic studies is structured to provide a conducive

environment for the cordial and interpersonal relationship between staff and
students of the school. The fundamental objectives of the school are to provide
the students with soundable education in Islamic, western and scholarship among
others.

To provide secondary education that is relevant for the overall development of

students both in Islamic and western education, which is meant for the acquisition
of valuable knowledge. According to Nassirudeen Yusuf the knowledge should
equip the youth to be productive and also add to the positive development of the
society.

The school curriculum is designed to give room for the actual academic training
of students in their various subjects of learning. These subjects are theoretically
and practically carried out in order to foster and facilitate the up-building of the
students.

28
Secondly the school was established to prepare well-discipline citizens that would
contribute to the socio-political and economic development of the society, aside
from the class room teaching, the school provided room for the character
development of student.

To achieve this goal the department of guidance and counseling committee was
established under the principal office. This committee ensures that student
periodically are advised to possess good character that will conform to the social
ethics.

In addition to this, the school was established to provide the required personnel
in the teaching of Arabic and Islamic studies at lower level of our educational
system. And also inspired the students to achieve high ideas and principles of
Islamic teaching, in order to promote and spread Islamic learning and research.

According to Nassirudeen Yusuf, although the above objective of the institute of

Arabic and Islamic studies Lokoja is positive in nature, yet a practical application
of the goals is not totally in accordance with what is should be. There are cases
where some students act outside the scope goal. For instance, some students do
not always take their studies serious' this however, result in the failure of these
students.

HIS WORKS:

Sheikh Yusuf’s literary works exceed seventy publication in prose and poetry,
which dwells on Arabic literature, jurisprudence, Islamic mysticism and ethics
and Tauheed etc. This includes:

1. Al-bayan safi fima alaihi sufiyyat (the clear explanation on what the Sufis
stand for)
2. Libas Al-Taqwa (cloth of righteousness).

29
3. As-rihlat Al-ahbab ila Ziyaratul ul ahbab (lovers journey for the visit of
wise people)
4. Mahawwi Altareeqt Al-Tijaniyyat zatal –Asrari Al abbaniyat (contained
Tijniya order)
5. Al Mizaj fizikiri ba’all alibab (a mixture of remembrance o some lovers).
6. Al-adab As-Samim (Pure Ethics)
7. Sahl tanawu Wa tayseer al-usal ile makamata hareery book 1.(simplified
way to makamatal AL-harery).
8. Lataif AL faidat AL Quraniyat (Benoolence to the super abundance of the
glorious Quran)
9. AL-Kanz AL-madfun (hidden Treasury)
10.Tir Az-zahab AL khalis (The precious Gold)
11.Al-Hadikum mabrukt. (The blessing garden)
12.Majmiul ulumut tarbiyyah
(Collection of science of education)
13. Minhatul Qadeer (Gift of Almighty)
14. Manbahul Alfaidat al-Ibrahimiyat
(Spring of al-Ibrahimiyat super abundance)
15. Afiwibatul al-Qayyimat (Valuable replies)
16.Thufat ahabab fasul (A gift for the lovers of messenger)
17.Zumratul mujahideen (Group of warriors)
18.Muktasar al-Bayan wajibiyan (A short explanation of muktasar)

These books mentioned belong to sheikh, although he had other works apart
from these ones.

ABOUT HIS STUDENTS

30
Many graduates of the Institute have made inroads into civil and public
services, among them are; Professor Suleiman Musa of Arabic department,
Danfodio University Sokoto; Dr. Mundi, Former Deputy provost, College of
Educaton Minna; Dr. Musa Abdulslam Mustapha Abikan, Department of
Arabic, Kogi State Unversity Ayangba; Dr. Yakubu Abdullahi, Kwara State
College of Education Minna; Dr. Musa Abdulsalam Mustapha Abikan,
Department of Arabic, Kogi State University Ayangba; Dr. Yakubu Abdullahi,
Kwara State College of Islamic legal studies; Dr. Bashir Yusuf Keffi; Prof.
Nuhu Yaqub Omeiza, Vice Chancellor University of Abuja etc. those in
academic circle.

In judiciary they include; late Justice Faruk Imam (Rtd) as Deputy Khadi Kogi
State; Hon. Justice Abdulmumin Mohammed, the Grand Khadi of Niger State;
Hon. Justice Zakarriya Yusuf, Deputy Grand Khadi, Sharia Court of Appeal,
Nassarawa State; and Hon. Justice Awwal Yusufu, Director, Area courts, FCT
Judiciary, Abuja e.t.c

Those in Islamic Da’awah related field includes; Sheikh Salman Adam Chief
Imam of Ankpa, Kogi State; Mallam Aminu Moh’d Alhassan Chief Imam
Gwagwalada-Abuja; FCT, Ustaz Salhu Abere, Naibul Imam Eburaland,
Okene; Sheikh Abdulrahim Alesinloye, Founder of Islamic Studies, Oshogbo,
Osun State.

Mukaddam Abubakar Garba Adeta, founder of Markaz Nujumul Huda, Ilorin

Kwara State. Sheikh Saeed Muhammad Enagi Founder, Markaz Cilul ‘Azimi
Bida Niger State; the foundation for Islamic training dumez, Suleija, Niger
State; Sheikh Muhammed Aminu Abdullahi Okene, Senior Lecturer A.B.U
Zaria etc.

In the field of public and private Administration are the likes of His Royal
Highness Alhaji Usman Toma, Galadima of Nupe, and the founder siddiq Bale

31
Islamic Centre, Fogun-Bida Niger State; Hon. Alhaji Ismail Abdulkareem
Resident INEC Commissioner, Delta State; Hon. Barrister Alhaji Adamu
Abubaar, former Senior legal adviser to Jigawa State government; Hon Alhaji
Rajab Naibi, Senior Engineer of Bougues Company Nigeria Ltd., Abuja. Hon.
Barrister Alh. Abdullahi Dpipaty register Sharia Court of Appeal Abuja etc.

In conclusion:

We pray that the Almighty Allah grant him health and also protect him from
evils and make his end a good and most useful one to humanity Amen.

HIS RELATIONSHIP WITH HIS STUDENT

Sheikh Yusuf in his method of teaching always imparts on his Students love
and wisdom through interacting with them in the learning environment. This
method of the Sheikh encourages most of these students to develop interests
in studying Arabic and Islamic Studies.

This innovation attracts most Muslims from all part of Nigeria to bring their
children, so that they can benefit from the teaching of Sheikh Yusuf. Later,
they can transmit the qualities in their various destination after graduation
from the school.

His famous students are as follows:

1. Justice Faruk Imam, Khadi in Sharia Court of Kogi State (Rtd) (Rip)
2. Doctor Mohammed Mundi, Deputy Provost College of Education Minna
Niger State.
3. Doctor Suleiman Musa, Lecturer Usman DanFodio University Sokoto.
4. Ustaz Abdulrahman Sheikh, Lecturer in Minna, Niger State.
5. Ustaz Muhammed Sheikh, Lecturer College of Education Minna, Niger
State.

32
 6. Ustaz Inagi, Proprietor School of Arabic Studies Bida-Niger State.
7. Ustaz Usman Ragi of Arabic Institute Suleija, Niger State.

THE CONTRIBUTION OF SHEIKHS IN DEVELOPMENT OF ISLAM

AND TASAWUF IN LOKOJA….

33