DA’WAH ACTIVITIES IN KONTAGORA EMIRATE SINCE

NAGWAMATSE ERA: A HISTORICAL REVIEW

BY

AMINU M. YAKUBU UMAR (07037776253)

DEPARTMENT OF ISLAMIC STUDIES
FEDERAL COLLEGE OF EDUCATION,
KONTAGORA, NIGER STATE

ayakubu633@gmail.com

Chapter contribution in the book titled Religion and Contemporary

Challenges in Nigeria

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 Introduction
Islam as a perfect way of life is revealed for all mankind throughout the ages till the Last
Day. This universal way of life was built under the foundation of Tawhid which the Prophet
(S.A.W) was asked to proclaimed to the humanity as stated in the Glorious Qur`an;

We have not sent thee but as a universal (Messenger) to men giving

them glad tidings and warning them (against sin); but most men knew
not (Qur’an 34:28).

During his life time, the Prophet (S.A.W) fulfilled this duty at every slightest
opportunity. He addressed people individually and collectively; invited them to Islam by his
beautiful preaching and characters. With his demise, the task of inviting people to Islam was
carried out by the Muslims from generation to generation because, it is an obligation on all
Muslims to command people to act rightly and enjoin what is sanctioned by Allah (Qur’an
2:143, 3:11 and 3:104). This act of inviting people to Islam is called Da`wah in Islamic
terminology. Initially, the task of Da`wah was carried out by individual itinerant Muslim
Scholars, rulers and merchants who sow the seed of Islam in the various parts of the globe
(Clerk, 1985). Today, Da`wah has taken a collective and organizational structure as a result
of increase in the number of Muslim Organizations lunched with the aim of propagating and
reviving Islam.
Kontagora Emirate is one of such lucky areas that happened to be blessed with Islam.
Although Islam reached Kontagora area long before the Jihad of Sheikh Usman Danfodiyo
from such places like Yauri, Kebbi, Zamfara, Katsina and Nupe lands, Islam did not have any
wider acceptance by the predominantly pagan population of Kambari, Bassa, Dukkawa and
Dakarkari tribes until after the Jihad has taken place precisely after the advent of Umaru
Nagwamatse in the area (Abdullahi, 2003). It is also important to note here that the diffusion
of Islam in the area was through the activities of the Muslim Scholars, Merchants preachers
and later Islamic organizations rather than through the wars of conquest (Hisket, 1982). At
present, there are several individuals and the organizations in the Emirate that are engaged in
Da’wah work. The activities of these individuals and organization are either towards the
reformation of Muslims, directly towards the non Muslims for conversion or the combination
of the two. Thus, the main thrust of this chapter is to examine Da`wah activities in Kontagora

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Emirate with a view to highlights some of the recent developments in Da’wah work as well
as challenges and prospects of Da’wah activities in the Emirate.
THE MEANING OF DA ‘WAH IN ISLAM
Da‘wah is an Arabic word which is literally translated to mean; “Shout”,” cry out in
loud voice”, “request to come”, “call” or “an invitation” (Islam, 2004). In other words, it
means to invite someone for one thing or the other, for example, to a dinner, reception or to a
good course. But technically, Da ‘wah means “to invite someone to the Worship of Allah
(Ibn Raji, 1422 AH). It is a general term that comprises all the processes and means of
disseminating the message of Islam
The word Da‘wah had been used in the Qur`an in different places using different
synonymous words to indicate the process of calling or inviting mankind towards the right
path (Siratal Mustaqim) prescribed for mankind by Allah. Such words used in the Qur`an to
indicate the various aspect of Da‘wah include; al Bayan (manifesting the Truth), in Qur`an
2:160, Nasiha (Counsel) in Qur`an 7:68, Tablig (Propagation) as in Qur`an 5:67, Tabshir
(Giving glad tidings) like in Qur`an 16:02, Tazkir (Reminding) in Qur`an 87:9 and Amr bil
Ma`ruf, Tahdhir (Giving Warning). These terms as used in the Qur`an conveyed the
dimensional meanings of Da ‘wah to include among others; (a) Inviting people to accept the
Divinely Revealed Truth and to follow the Right Path prescribed by Allah. (b) Explanation of
the Truth to the mankind through words and deeds. (c) Advising or preaching to obey the
commands of Allah. (d) Propagating the Message of Islam among the mankind. (e) Giving
people glad tidings about the blessing of embracing the Truth. (f) Warning and cautioning
people against the consequences of rejecting the Divine Truth and (g) Reminding people of
what they have forgotten as Divine Realities (Ahmad, nd). Thus, it could be inferred from
here, that Da ‘wah means calling people to the path of Islam.
Da ‘wah has been performed from time immemorial by the Prophets and Messengers
(May the peace and Mercy of Allah be with them all) of Allah throughout the ages purely for
the sake of Allah without any worldly motives. All the Prophets and sincere servants of Allah
that engaged in Da‘wah activities have as their guiding principle as reported in the Glorious
Qur`an, thus;
We wish neither rewards nor thanks from you (Qur’an 76:9)
Similarly, it is important to note that Da ‘wah is not directed towards the non Muslims alone,
it is to both the Muslims and the non Muslims. If the people being called are Muslims, the
primary aims of making the Da‘wah is to remind them the teachings of Islam so as to abide
by them strictly. But if they are non Muslims, the noble objective then is to invite them to the
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fold of Islam (Musa, 1994). This is what Allah, the Most High commanded the Prophet (May
the Peace and Blessings of Allah be upon him) to do and accordingly, whatever the Prophet
was commanded to do unless there is a clear injunction of its’ exclusiveness for him alone,
also becomes a command to his followers because the Prophet (May the Peace and Blessings
of Allah be upon him) was a model to his community (Al Abudi, 1421 AH). Da‘wah
therefore becomes obligatory to all Muslims without any excuse due to lack of technical
know- how, poverty, deep knowledge of Religion or body strengths, after all, the blessed
Prophet requested his followers to transmit from him even if it be a single verse. Therefore,
every Muslim is expected to engage in Da‘wah work according to his capacity because, Islam
is not a Religion of celebrity or monkhood, but a Religion of propagation as the Prophet
(May the Peace and Blessings of Allah be upon him) was commanded to proclaim and we are
made to understand in the Glorious Qur`an that what made us to be the best among all the
generations of Mankind is inviting people to what is just and forbidding them from what is
illicit (Qur’an 4:11).
The Advent of Islam in Kontagora Emirate.
The introduction of Islam into Kontagora area had followed the same pattern as in other parts
of West Africa, that is, Islam penetrated the area through the emigrants from the already
Islamized states. What can be said with confidence is that Islam had been in the area prior
to 1804 Jihad through some parts of Hausa states, Nupe and Yauri Kingdoms who has contact
with the area through trades and conquest. Therefore, the periods during which Islam entered
each part of the Emirate differed. However, Islam received a boost in the area with the arrival
of Umaru Nagwamatse in the mid nineteenth century.
At the Northern part of the Emirate comprising Kumbashi, Kotonkoro, Gulbin Boka
and Genu, Islam penetrated into the area through the Hausa states of Katsina, Zamfara, Kebbi
and Zaria through the activities of Hausa immigrants and warriors who had embraced Islam.
Available records have indicated that majority of the Hausa immigrants who settled in this
northern part of the Emirate were blacksmiths from Katsina( Mahdi, 1978). But because this
movement was a private affairs that had no connection with the palace it is difficult to find
any record of such movement documented. However, the first recorded instances of Hausa
people going south words in large number relates to military campaigns mounted by some
Hausa rulers during the fourteenth century which become more intensive and diversified,
raiding the settlements of Achifawa, Dukawa and Kambari people in the present Kontagora
Emirate during the 15th and 16th Centuries. For instance, Katsina state under Ibrahim Yanka
Dari Captured Kuyambana and used it to attack Kotonkoro, in the 13th century. During the
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16th century, Zamfara under Burum-Burum raided its southern neighbours up to the Yauri
area, Kebbi under Muhammadu Kanta forced Yauri to accord him safe conduct and invaded
Nupeland perhaps via the Kambari neighbouring territory, while in the 18 th century, Sarkin
Katsina Gwozo was said to have attacked Kumbashi, Sakaba and Bena where he died
(Mahdi, 1978). Many of the Hausa soldiers that took part did not return home, but settled in
Kumbashi, Maburya and Kakihum. Equally, many non-military Hausa people were said to
have left their homes and followed the movements of the armies buying and selling and
performing other social services to the soldiers. Since Islam had been in Hausa land as early
as the 11th century, there is high tendency of these Hausa emigrants to have being Muslims
and the probability of them influencing the autochthonous with which they live and inter-
married (Clarke, 1982). Under this situation, the possibility of conversion cannot be ruled
out.
In the North - eastern part of the Emirate, the waves of Islam was said to have reached
the settlements of Kambari and Dukawa in Shambo, Chibadi, Warari and Rijau through the
emigrants Hausa farmers and hunters from Kuyambana in southern Katsina who had settled
in the area so much so that by the last quarter of the eighteenth century, one Sanda was said
to have ruled over the Dukawa people of Rijau District. It was also in this area that a Fulani
head, Malam Muhammad, Sambo from ‘Yantumaki in Katsina, tried to start a jihad
movement in about 1810 after getting jihad flag from Malam Buhari, the ruler of Dogon daji.
(Hisket, 1982)
Like the northern part of the Emirate, the western districts of Kontagora Emirate came
into contact with Islam through their neighbours, the Yauri Kingdom. Yauri was said to have
been founded by a small group of Hausa traders from the former kingdom of Katsina who
settled in the river Niger Valley and gradually established their rule over the Gungawa
inhabitants in the fourteenth century (Mahdi, 1978). Birnin Yauri was established along the
Hausa-Gwanja trade route. The location of the city along the Hausa-Gwanja caravan route
made the town attractive for all classes of people to come and stay, either permanently or
temporarily, thus a streams of craftsmen like weavers, dyers, butchers, barbers and
blacksmiths came from different part of Hausaland, Benin, Nupe, Borgu and Timbuktu
leading to the growth of the town. At one time, precisely in the 15th century, the fifth emir of
Yauri used force to bring the adjacent Kambari Kingdom of Majinga based at Agwara under
his control. As at the time it exists, Agwara was said to have been the only town apart from
Birnin Yauri in the Kingdom with large Muslim populations. By the first half of the
seventeenth century, large communities of Hausa Malams were already established in Yauri
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and Agwara.This therefore, might be accounted for the existence of Islam and Muslim
communities in the areas of Auna, Majinga, Raba, Ibeto, Masamagu and Salka earlier before
the 1804 Sokoto jihad.
Another direction through Islam entered the areas of Kontaogra Emirate is through
their southern neigbours, Nupeland. The gradual extension of Islam went on since its
introduction across Hausaland to Nupe land which had become part of the trading network of
the central Sudan. Like in the other part of Hausaland, Islam was brought to Nupe land by
the Muslim traders and scholars from Hausa and Borno Lands. Nupeland was apparently
regarded by the Hausa traders as an unexploited mine to which anybody in need would run to
make a fortune so much so that by the last quarter of the eighteenth century, Arab merchants
in the central and northern Sahara visited the place with special goods through Katsina and
Zaria. It is difficult to say exactly when these trading relations started. However, this trading
contact probably accounted for the planting of the seed of Islam in the area. The earliest
recorded contact with the Hausa states in the history of Nupeland was in the fourteenth
century when Sarkin Katsina, Muhammed Korau was said to have made war on a section of
Nupe in about 1320 and driven them southwards from the southern borders of Katsina
kingdom (Sidi, 2002) While they were living near Hausaland, the Nupe people might have
embraced Islam. The other area through which Islam come to Nupeland was Borno. By 1689
C.E, a Shuwa-Arab ribat under Sheikh Abdullahi called Kuyem in Borno was said to have
been broken by the Touregs raids and famine. Towards the end of seventeenth century,
successor to Sheikh Abdullahi with his disciples come to Nupeland (in Kutigi) and spend
some time there before returning to Borno (Danjumma,). Staying of this scholar and his
disciples in Nupeland was said to have been responsible for the spread of Islam in the
Nupeland of Kutigi and Enagi. By 1845 and 1850s, the Nupe ruling family (the Dendos) was
engulfed in a civil wars over the leadership of the kingdom. This family - rift that occurred
among the royal claimants led to the establishment of Zugurma chieftaincy by one of the
royal contestant, Etsu-Baba. Similarly, with fear and insecurity in their area, people were
forced to look for safety elsewhere, hence, the migration of many people, Muslim clerics,
preachers and traders in search of security, new homes and market. The safest places by
proximity then were Zugurma, Ibbi, Daja, Kwarjiko, Madara and Mashegu. Hence, this also
might have accounted for the spread of Islam in these places as the Emirate of Kontagora was
situated between Yauri and Nupeland, it was not free from events occurring in these areas.
From the above areas, Islam started to filter into what was later to be called Kontagora
Emirate in the waves of the circumstances of trade, migration and conquests. This is to say
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that the relationship that existed between the Emirate and its neighbours facilitated the pace
of Islamization in the area. Although Islam had been in the areas of Kontagora Emirate long
before the jihad of Sheikh Usman Danfodio, Islam did not make much impact on the
predominantly pagan population of Kambari, Bassa, Kamuku, Dukkawa and Dakarkari until
after the jihad. During the pre-jihad days, majority of those who professed Islam were
nominal Muslims who associate it with traditional religious practices ( Mahdi, 1980, Bature,
1983).
It is also noteworthy to point out here that the diffusion of Islam among the
inhabitants of the Emirate had been a gradual process and its impacts therefore, varied from
one place to another over a period of time and that the techniques of conversion varied from
period to period and agent-to-agent. For, instance, while Islam did not spread rapidly in the
area as might have been expected during the period of Umaru Nagwamatse and Ibrahim due
to the constant welfare that characterized the periods and due to the reasons that they did not
imposed mass conversion by force in spite all their military strengths, a serious attempts of
conversion were made most with the re-installment of Ibrahim Nagwamatse when he was
said to have handed over many captured slaves to Malams to be converted to Islam as well as
being taught Islam (Bature, 1983).
In the whole, the spread of Islam in Kontagora Emirate was mostly by association,
inter-marriages, mutual inter-action and education rather than by war.
DA ‘WAH ACTIVITIES IN KONTAGORA EMIRATE: A HISTORIC REVIEW
In this section, attempt is made to give a brief account of. For convenience,
Da‘wah activities in Kontagora Emirate could be divided into three significant era reflecting
the circumstantial happenings that have direct impact on Da ‘wah activities in the area. The
three era are; (1) The era of Umaru Nagwamatse and Abubakar Modibbo ( 1859-1880 C.E),
(2) The era of Ibrahim Nagwamatse and Umaru Maidubu (1881-1961C.E) and (3) The era of
Mu`azu Ibrahim and Sa`idu Namaska (1963- date).
The periods of Umaru Nagwamatse and Modibbo (1859- 1880 C.E)
This period covered the era of Umaru Nagwamatse, the first Sarkin Sudan of
Kontagora and his immediate successor, Abubakar Modibbo. This period was characterized
by wars and raids that devastated the area and dispersed the population ( Kontagora, 2009).
With this, few Muslims seems to have set out to make a career of converting the pagan
communities, there was no organized Da ‘wah work, not even centralized administrative
arrangement in the areas so captured, once a community was captured, it would be left along
under its leaders and conducted their way of life as prescribed by their culture or religion as
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long as they pay their annual tributes in form of slaves or farm produce. Many pagan and
even Muslims communities were captured, enslaved and sold rather than converted to Islam.
The lack of peace and insecurity witnessed in the period as a result of constant raids and
skirmishes in the area also led to the dislocation of many scholars and the destruction of
centres of learning. This in return, affected Da’wah activities in the area because, mostly,
Da‘wah was carried out in the area by the scholars though education. The attack also
hindered Da‘wah activities in the sense that it made the area unsafe, unsecured and
dangerous. This therefore, made it difficult for the migrating and itinerant scholars to visit the
areas either for the purpose of preaching or Yawon Gardanci (itinerant scholarship).
But this does not mean that no any concern was given to Islam and its development.
As cited earlier, it was said that whenever the army of Nagwamatse approach a community
with the intention to attack it, when the call of prayer (Adhan) is heard, the town is speared
(Tahir, 2007). Similarly, certain individuals especially the scholars seems to have made
special efforts to attract the pagans through direct preaching to them, display of good
conduct worthy of emulation especially in their Zawiyas and Madarasahs. Thus, it could be
said that little was achieved as far as Da‘wah is concerned in this period since the situation
did not provides enabling ground where scholars (Muslim preachers) would move freely and
be listened by both the Muslims and the pagan population who were mostly cut off from the
main streams of activities in both Hausa and Nupelands by the marauding attacks of the men
of Umaru Nagwamatse. The situation was not also different with the coming into power of
Abubakar Modibbo. Though he could not live long, during his short reign, Modibbo turned
much of his attention towards completing the wars started by his father, Umaru Nagwamatse.
His attacks on Kumbashi, Kotonkoro, and Wamba greatly weakened not only conversion rate
but also other Islamic activities in the area and the displacement of many Qura`nic schools
and teachers. Similarly, his horrific attacks on the pagan population of Raba, Anaba, Sabon
Garin Jandani, Ibeto, Igade,Salka, Uccu, Musumba, Aliguishi, Asali, Nasko and libele made
many to run into bushes, distancing themselves from away from towns where Islam was in
practice and infused in them, the hatred of Islam and Muslims. This situation extended to the
first part of the period of Ibrahim Nagwamatse until the arrival of the British imperialists who
brought to an end, the marauding raids of the Nagwamates.
The era of Ibrahim Nagwamatse and Umaru Maidubu
This period covered from 1881 –1962C.E). One major turning point in the history of
Da ‘wah activities in the Emirate during this period were the suspension of slaves’ raids and
trades as a result of the coming of the British imperialists. During the first parts of his reign
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before the arrival of the British imperialists, Ibrahim Nagwamatse continued with the raids
and brutal conquest initiated by his predecessors. Hence, Islam did not spread rapidly in the
area during the period as expected because of lack of enabling environment that favoured Da
‘wah.
With the conquest of the Emirate by the colonial masters in I900C.E, those wars and
raids were brought to an end through the abolishing of slave trade and the overthrow of
Ibrahim Nagwamatse, With the arrival of the colonial masters in the Emirate and the
improvement in communications as a result of the constructions of roads and the
establishment of commercial centers by the British coupled with the relative peace and
security in the area as a result of the abolishing slave raids and trade in the area which in turn,
reduced tribal warfare and hostilities have facilitated the growth and expansion of Islam in
the Emirate, produced a favorable environment that encouraged Muslims both traders and
teachers to traveled along the new roads into the non Muslim areas to expand their
commercial and religious interests. Thus, Muslim immigrants from; Sokoto, Gummi,
Tambuwal, Zaria, Katsina, Kano, Borno as well as the Nupes trooped into the various
districts of the Emirate. Most of these people were craftsmen and scholars who settled among
the indigenous communities and influenced them immensely. During this period, Da‘wah
was carried out at the individual level. Each concerned Muslim carried his Da‘wah activities
either through education (the establishment of schools) or through itinerant preaching. The
period also witnessed an increase in the number of Malaman Hadishi (itinerant public
preachers) and `Yan Wa`azin Turmi that patronized the Emirate from Gwandu, Sokoto and
Zamfara.These types of Islamic preachers carried out their preaching activities among the
Hausa Muslims.
But it should be noted that the British colonial masters did not directly assist in the
spread, preservation and protection of Islam in the area. What they intended was to dominate
and control the people in the Emirate and eventually subjects the Muslims in the area to the
overall rule of the British. The circumstances and the strategies they implored only indirectly
enhance Da ‘wah activities in the area. In addition, learned Malams resided in the various
parts of the Emirate like Kotonkoro, Rijau, Wamba, Wushishi, Mashegu and Kontagora
itself. These Malams played a vital role in Da‘wah. The activities of some of the pious and
sincere Malams among them was manifested through the establishment of Qur`anic Schools
and Zawiyas where they engaged in the teaching of Islam. These became prominent after the
reinstatement of Sarki Ibrahim Nagwamatse when the Malams enjoyed the support of `Yan
sarauta (Royal Family) and Hakimai ( District Heads). Sarki Ibrahim himself was said to
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have handed over many captured slaves to the Malams to be converted and taught Qur`an
(Bature, 1983). These Malams were also employed by the Native Authority (NA) as Alkali,
Treasurers and Secretaries. Also, with the coming of the Christian Missionaries in the
Emirate, Muslim preachers were made to compete with Missionaries over the non-Muslim
population in the Emirate. This competition affected the expansion of Islam in the area. When
Christian Missionaries arrived in the Emirate as the general rule of the Colonial masters, they
were prevented from carrying their missionary activities in a Muslim dominated area of the
Emirate and thus were con fined to the non-Muslim dominated areas directing their
missionary endeavour to the minority pagan tribes in the areas like Masuga, Salka, Wando,
Danrangi, Tungan Magajiya, Kura, Mara`a and Raba thereby, creating a competitive situation
between the Muslim Preachers and the Christian missionaries. The Missionaries with their
well organized and sponsored mission methodology built schools and health centres in those
areas purposely to aid conversion which at the end not only succeeded in penetrating the
pagan communities but also infused in them enmity and hatred of the Muslims and Islam.
This in turn made Da‘wah in such areas not only difficult but dangerous.
During this period also, there was no formal arrangement for Da‘wah activities and
conversion into Islam was mostly through inter marriage, business links and the efforts of the
itinerant teachers and preachers which was made possible as a results of the relative peace
that prevailed in the area due to the suspension of slave raids and slaves trade. However as
the colonial days were coming closer to an end, the rate of conversion increased. But the
golden age of Da‘wah activities in Kontagora Emirate started after the colonial era. This was
the period when Muslim Organizations emerged with the aim of protecting Muslims’ interest
and systematic spread of Islam throughout the country ( Umar, 2010).
The periods of Mu`zu Ibrahim and Sa’idu Namaska (1963-date)
This period covers the reigns of Sarki Muazu Ibrahim (1962-1974 C.E) and the
present Emir, Alhaji Sa`idu Namaska (1974-to date).During this period, remarkable
achievements were made in Da‘wah as colonialism approached its sudden death, in the words
of Peter Clerk, Islam in many parts of West Africa was becoming more organized and
Muslims began increasingly once again, as had been the case in the pre- colonial period
( Clerke, 1982). Kontagora Emirate was not free from such developments. Three major
events have contributed to the success of Da‘wah activities in the Emirate viz; the role of the
Muslim organizations, the role of the Emirate Council and in particular, the personal effort of
the Sarkin Sudan, Alhaji Sa`idu Namaska and the role and influence of community leaders.

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 With the political process that involved more freedom of religion and association and
many Muslims became fully involved in the administration of the country as a result of
independence, Muslims in general continued to press more for their religious freedom that led
to the emergence of Muslims Organizations that has played prominent role in the expansion
and the development of Islam in Nigeria. One of such Muslim Organizations is Jama`atul
Nasril Islam founded in 1963. Since the introduction of the organization in the Emirate, the
organization have been carrying out its Da‘wah activities that includes; preaching,
conducting Tafsir in the month of Ramadan, given assistance to the new converts and
teaching them the rudiments of Islam. The visit made by its founder and the first Chairman,
Sir Ahmadu Bello to the Emirate going round the Emirate as far as Mamba, where Umaru
Nagwamatse was buried, witnessed a mass conversion of non-Muslims into Islam just as his
common practice whenever he visited a non-Muslim area.
Another Muslim organization in the Emirate that is engaged in Da‘wah work is the
Fityanul Islam. Through the religious activities of this organization, the first Islamiyyah
School was established in the headquarters of the Emirate at Unguwan Yamma producing
lots of teachers and preachers who in turn, carried out teaching and preaching activities
throughout the Emirate. In addition, the organization also sponsored Majlis, Tafsir and
Maulud Nabiyy festivals. One more effort that boosted Da‘wah activities during this period in
the Emirate came- up in 1978 through the emergence of Izalatul Bid`a wa Iqamatus Sunnah
(Izalah). While tracing the origin of the Izalah movement, it would not be an exaggeration to
say that Kontagora is the birthplace and breeding ground of Izalah. This is because, the
initiator and founder of the movement, Sheikh (Captain) Ismaila Idris served in Kontagora for
a number of years before retiring and officially lunched the movement. Thus, it could be said
without fear of contradiction that it is in Kontagora that the idea of forming Izalah was
nurtured and that the people in the area have for long felt the impact of Izala even before it
was officially commissioned in 1978 through the preaching and sermons of the Army- Imam.
(‘Yandaki, )
Captain Ismail restricted his Da’wah to Kontagora Army Barracks especially on
Juma`at days where he preached and delivered Khutbah. His teachings and preaching brought
about a drastic impacts on the people of Kontagora so much so that not long ago, many
people deserted the main central mosques to the Barracks’ mosque for Juma`a prayers. When
the movement was officially launched in 1978, it was formally introduced into the Emirate by
its founder, Sheikh Ismail Idris. Since then, the organization have been carrying out its
Da‘wah activities despite the fact that the organization is now divided into two due to the
11
leadership tussle, the organization have been conducting Its Da‘wah activities in the most
peaceful away (Dabai,).
Also, this period witnessed the contributions of the Muslim Students Society of
Nigeria (MSS) in the propagation of Islam through their regular Da‘wah activities in the area
that include; sponsoring of long vocational camps for the students of secondary and tertiary
institution in the Emirate, Hijab and Turban Day, Hijra Day, weekly weekend programmes in
the schools as well as assisting new converts.
The second event that aided Da‘wah in this period as far as the Emirate is concerned
is the interest developed by the Emirate Council in the affairs of Da‘wah in the Emirate
especially the personal keen interest of the Emir and Chairman of the Council, Alhaji Sa`idu
Namaska (CON). At least two reasons could be attributed as to what made the Emirate
Council to be seriously involved in the Da‘wah activities in the area. The Emir has special
interest in Islam that he used to listen with keen interest any matters of Islam. This personal
attribute of the Emir might be behind the reasons he support any move to spread Islam and
encourages his District Heads to also do the same. Secondly, with the independence and the
introduction of Local government Reforms in 1968, the Emirs lost their judicial powers and
were seen much more as religious leaders and holders of religious office. Hence, by
supporting Da‘wah works, the Emir might be making an attempt to play the role expected of
him. The areas where the Emir contributed in Da‘wah activities include; given financial
supports to any organization and the individuals that engages in Da‘wah and the teachings of
Islam; given financial and material supports to a new convert who might be displaced by his
relatives as a result of his conversion as well as reconciling between a new convert and his
relatives who are often in conflict with their converted- relative. The Emir also patronizes the
Scholars in his Emirate, listen to them and work with their advice concerning any religious
issues, he practices an open- door- policy whereby all his subjects have direct access to him
at anytime of the day, listens to their complains and where possible, solves their problems.
This easy- going and free- to- all policy of the Emir increases his influence, status and
prestige among his subjects and makes them to obey his directives. This in turn, helps in the
process of Da‘wah. The Emir also do awarded communities that embraced Islam en mass
with the developmental projects like the construction of Mosque or a block of school and at
times even with traditional titles.
While performing the above duties that encourage Da‘wah, the Emir also maintains a
cordial relation and provides necessary support to the Christians who live in the Emirate
especially the Christian Association of Nigeria (CAN) and the Church officials. This in turn,
12
helps in the maintenance of peace and order in the Emirate since each party listens obediently
to the Emir thus providing a befitting atmosphere for Da‘wah.
The third event that saw the boost of Da’wah activities in the Emirate is the interest
developed by such influential community leaders in the Emirate like General Muhammadu
Gado Nasko towards Da‘wah activities and the development of Islam in the area. The efforts
of this single soul in planting the seed of Islam among his Kambari tribesmen seem to be
enormous. Right from the time he was the military governor of the former Sokoto state,
General Nasko who was very fond of his tribesmen was not happy with the way and manner
his people used to appear almost naked in market places. Thus his first effort was in making
sure that these rural settlers who do come to the town on market days have change their mode
of dress to the most descent even if they were not Muslims. He therefore encouraged the
campaigns of war against indecent dress among his kinsmen by providing some of them with
descent dress and in conjunction with the District heads’ officials especially the Malaman
Sarki, chasing away and beating any Kambari woman that came to the market semi- naked.
Such areas where the war against indecent dress was operated include Gulbin Boka, Warari,
Liyoji, Kuimo, Salka, Nasko, Auna, Majinga,Ngaski, Dusai etc. the General also been a
learned person in Islam and very enthusiastic to share with his pagan kinsmen the message of
Islam, he patronizes his tribal Malams, organizes them and sponsored them to undertake Da
‘wah among their people. The response of the pagan Kambaris to the preaching of the
kambari Malams used to be very encouraging for the fact that they have advantage of
speaking their language.
In addition to the above efforts, General Nasko built a huge Mosque and an
Islamiyyah school attached to it where both the old and the new converts pray and learn about
Islam. He was also the brain behind destroying the Magiro shrines in Nasko and in particular,
he encourage the construction of the local Government secretariat at the place where Magiro
huts were built in Nasko thereby leading to destroying the shrines. The general is always with
his people, he eats, and worship with as well as listens to their problems. The magnanimity he
showered on them made many of them to troop to Islam. In addition, he also supports all
religious organizations in the Emirate responsible for the teaching and spread of Islam. As far
as Da‘wah activities are concerned in the Emirate, a community leader like Gado Nasko is
rare (Umar, 201).
It should be noted here that the roles played by these three groups ie, Muslim
organizations, the Emirate and General Gado Nasko were only addition to the customary
propagators of Islam , the Muslim scholars free from the colonial bondage, in addition to the
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development and establishment of more schools by the indigenous Malams and settled
Scholars, the period also witnessed the migration of scholars from Gusau, Anka, Gwandu,
Zaria, Kano and Sokoto into the Emirate thereby establishing schools and engaged in
Da‘wah through education and preaching. The period also, not only witnessed the
development of Qur`anic schools in the Emirate but also a boost in the establishment of
Islamiyyah schools so as to compete with the modern formal school system. These schools
have produced prominent teachers and Du`at in the Emirate who embarked on Da‘wah and
the establishment of Zawiyas which serve not only as a place of worship but centres of
learning.
Finally, it is important to note here that even though during this period Da‘wah have
taken a new dimension through the involvement of Muslim organizations, the Emirate
Council and eminent persons in the area, the mode of Da‘wah is still through peaceful
preaching, association, inter- marriages and persuasion. The activities of these organizations
also are not solely targeted towards the non Muslims only; they are also concern with the
education and character reform of the Muslims.
Conclusion
What this chapter attempted to do is to make a historical survey of Da`wah activities
in Kontagora Emirate. The following are considered as a summary of what the chapter
delves on which could also be considered as the major findings of the discussion.
1). It is observed that the spread of Islam in the Emirate was a gradual process that started
earlier than the arrival of the Nagwamatses by the immigrant Muslim traders, soldiers and
itinerant scholars.
2). Similarly, Islam spread in the Emirate by peaceful means through mutual interactions,
inter-marriages and education rather than by war. This effort was later complimented by the
activities of the Muslim Organizations in the Emirate.

14
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