Abstract

Islam regards scholarship as one of its primary precedence and thus obliges learning on its
followers. Therefore, the religious value of scholarship is elevated and its significance is full-
size; for none can worship Allah (SWT) most ideally and on perspicacity i.e. on definite
knowledge and plain evidence, unless after knowing His Names and Attributes as well as His
ordinances. Despite all the sacrifices rendered by the Islamic scholars after the demise of the
Prophet (SAW) in different parts of the world to maintain the status of transmitting
knowledge through writing useful materials for learning and organizing Ta’alim, the society
seems to not give them due consideration they might have deserved as real custodians of the
Islamic heritage. More so, these materials were partially neglected by the society. The
attempt in this paper is to examine the thoughts and ideas of Shaikh Tukur Sani on Religion
and Socio-Economic Issues in Northern Nigeria, the method of approach for data collection
of this research paper is purely oral interview, observation, written materials and internet
through employing descriptive and historical method to discuss the subject matter. Northern
Nigeria is the seat of the caliphate during the regime of late Shaikh Abdullahi Danfodiye
during the Jihad period. The paper revealed that Shaikh Tukur Sani is a product of Maliki
School of law who dedicated his life in the struggle to disseminate Islamic knowledge to
other people through his public lectures, preaching and publications. As such, he made legacy
that benefitted the Muslim Ummah. The paper recommends that; the contributions of Muslim
scholars is highly needed in achieving national policies on education.

1.0 Introduction

Islam regards scholarship as one of its primary precedence and thus obliges learning on its

followers as Prophet Muhammad (SAW) once said:

‫ طلب العلم فر يضة على كل مسلم‬- ----

Seeking of Knowledge is incumbent upon every Muslim---

(Ibn Majah, V.1No.224).

Therefore, the religious value of scholarship is elevated and its significance is full-size; for

none can worship Allah (SWT) most ideally and on definite knowledge and plain evidence,

unless after knowing His Names and Attributes as well as His ordinances (Muhammad 1).

Scholarship originated right from the history of the first human being Allah (SWT) created on
the earth, it also the same vein in the history of the first revelation to the Prophet Muhammad
(SAW), indeed it transcends the heavens and earth as espoused in the Glorious Qur’ān. The
Qur’ān informed us about the story of Prophet Adam (AS) as vicegerent of Allah on earth. It
reads:

1
 ‫ ِّد َمآ َء‬O‫ك ال‬ ُ ِ‫ف‬O‫ا َويَ ْس‬OOَ‫ ُد فِيه‬O‫ا َمن يُ ْف ِس‬OOَ‫ ُل فِيه‬O‫وا َأتَجْ َع‬ ْ ُ‫ال‬OOَ‫ض خَ لِيفَةً ق‬ِ ْ‫ال َربُّكَ لِ ْل َملَـِئ َك ِة ِإنِّي َجا ِع ٌل فِى اَألر‬ َ َ‫وَِإ ْذ ق‬
َ
‫ض ُه ْم َعلى‬ ُ َّ ُ ‫َأل‬ َّ َ
َ ‫ك قَا َل ِإني ْعل ُم َما الَ تَ ْعل ُمونَ َو َعل َم َءا َد َم ا سْ َمآ َء كل َها ث َّم َع َر‬ َ ‫َأ‬ ِّ َ ُ ُ
َ ‫َونَحْ نُ ن َسبِّ ُح بِ َح ْم ِدكَ َونقَدِّسُ ل‬
‫نت‬َ ‫ك َأ‬ ‫ن‬
َ ‫ِإ‬َّ ‫آ‬ َ
‫ن‬ َ
‫ت‬ ْ
‫م‬ َّ ‫ل‬ ‫ع‬ ‫ا‬ ‫م‬
َ َ ‫َ ِإ‬َّ ‫ال‬ ‫آ‬ َ
‫ن‬ َ ‫ل‬ ‫م‬ ْ
‫ل‬ ِ‫ع‬ َ ‫ال‬ ‫ك‬
َ َ َ
‫ن‬ ‫ـ‬ ‫ْح‬ ‫ب‬‫س‬ُ ْ
‫ا‬ ‫و‬ُ ‫ل‬ ‫ا‬‫ق‬َ ‫ِين‬ ‫ق‬‫د‬ِ ‫ـ‬‫ص‬َ ْ ‫م‬ ُ
‫ت‬ ‫ن‬‫ك‬ُ ‫ن‬ ‫ِ ِإ‬‫ء‬َ ‫ال‬ ‫ـُؤ‬ َ ‫ْال َملَـِئ َك ِة َقا َل َأ ِنبُئونِى بأ سْ َمآ ِء‬
‫ه‬
‫ت‬ِ ‫ْب ال َّس َمــ َـوا‬ َ ‫آِئهم َقــا َل َألَ ْم َأقُــل لَّ ُك ْم ِإ ِّني َأعْ لَ ُم غَ ي‬
ِ ‫آِئه ْم َفلَمَّآ َأن َبـ َأهُم ِبَأ ْس ـ َم‬ ِ ‫ْال َعلِي ُم ْال َحكِيم قــال َيـــا َءادَ ُم‬
ِ ‫أنبْئ هُم ِبَأ ْس ـ َم‬
َ ‫َواالٌّرضْ َوَأعْ لَ ُم َما ُت ْبد‬
‫ُون َو َما ُكن ُت ْم َت ْك ُتمُون‬

And (remember) when your Lord said to the Angels: "Verily, I am going to
place (mankind) generations after generations on earth.'' They said: "Will
You place therein those who will make mischief therein and shed blood, ‫ـ‬
while we glorify You with praises and thanks and sanctify You.'' He
(Allah) said: "I know that which you do not know.'' (Q2:30). And He taught
Adam all the names (of everything), then He showed them to the angels
and said, "Tell Me the names of these if you are truthful.'' (Q2:31) They
(angels) said: "Glory is to You, we have no knowledge except what you
have taught us. Verily, You are the Knower, the Wise.'' (Q2:32) He said:
"O Adam! Inform them of their names,'' and when he had informed them of
their names, He said: "Did I not tell you that I know the Ghayb (unseen) in
the heavens and the earth, and I know what you reveal and what you have
been concealing'' (Q2:33). He said, "O Adam, inform them of their names."
And when he had informed them of their names, He said, "Did I not tell
you that I know the unseen [aspects] of the heavens and the earth? And I
know what you reveal and what you have concealed." (Q2:33).

Therefore, Islamic scholarship is as old as the religion of Islam itself. Islam encourages

learning right from its advent. This chain of learning process produced numerous scholars in

various field of knowledge, such as Qur’ān, Hadith, Tafsir and other disciplines among the

Muslims, (Abdullahi 5).

With regard to search for knowledge, both Qur’ān and Sunnah of Prophet Muhammad

(SAW) contained lessons on the quest for Knowledge in different places, few to be

mention includes:

ْ ُ‫َش ِه َد هَّللا ُ َأنَّهُ الَ ِإلَـهَ ِإالَّ ه َُو َو ْال َملَـِئ َكةُ َوُأوْ ل‬
‫وا ْال ِع ْل ِم قَآِئ َما ً بِ ْالقِ ْس ِط الَ ِإلَـهَ ِإالَّ ه َُو ْال َع ِزي ُز ْال َح ِكي ُم‬
Allah bears witness that none has the right to be worshipped but He, and
the angels, and those having knowledge (also bear witness to this); (He
always) maintains His creation in justice. None has the right to be
worshipped but He, the Almighty, the All-Wise. (Q3:18)

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From the above mentioned verse, one can understand that, scholar’s position is very high,

being the next to witness His divine justice after the Angels.

1.1 Brief Profile of Northern Nigeria

Nigeria is divided into six (6) Geo-Political Zones: Northern region and Southern region each

contained three zones. Northern Nigeria is divided into nineteen States comprised of: North-

East, which contained: Adamawa State with Yola as Capital, Bauchi State with Bauch as

Capital, Borno State with Maiduguri as Capital, Taraba State with Jalingo as Capital, Gombe

State with Gombe as Capital and Yobe State with Damaturu as its Capital. Then North-

Central: Benue State with Makurdi as Capital, Kogi State with Lokoja as Capital, Kwara

State with Ilori as Capital, Niger State with Minna as Capital, Nasarawa with Lafia as Capital

and Plateau State with Jos as its Capital. North-West which comprises: Jigawa State with

Dutse as Capital, Kano State with Kano as Capital, Kaduna State with Kaduna as Capital,

Katsina State with Katsina as Capital, Kebbi Stae with Birnin-Kebbi as Capital, Sokoto State

with Sokoto as Capital and Zamfara State with Gusau as its Capital (Obasi, 322-323).

1.2 Historical Overview of Islamic Education in Northern Nigeria

Since the 11th century, gold traders spread the Muslim faith from North Africa to West

Africa along the Trans-Saharan trade routes, inextricably linking Islam with the local

economy. Although the people have been Muslim for many centuries, traditional beliefs and

paganism were often mixed with the practice of Islam. In the early 1808, Usman dan Fodio,

the head of the Sokoto caliphate warned the Hausa rulers that if they do not separate religion

from paganism, a war would be waged against them. By failure to cleanse Islam from the

pagan practices, the Hausa state was finally conquered by Usman dan Fodio and incorporated

into the Sokoto caliphate. The leadership of Sokoto has helped unite the people into a

centralized state. The second and the most obvious leadership of Sokoto were to unite people

3
to become responsible to each other and to avoid ethnic violence. The Northern part of

Nigeria comprises of predominantly Muslims and as such are bound by the laws of the

Shari’ah and the teachings of the Prophet Muhammad (SAW) as Islam is a complete way

of life because it governs both outside and inside the home (James, 11).

Similarly Borno was said to have annexed some parts of Hausaland by the 13th century.

From the 14th Century onward, the land witnessed the coming of many scholars from North

Africa who gave more impetus to the Islamization process in the area. Such scholars

include Abdulkarim al-Maghili, Muhammad ibn Ahamad al-Tazakhti, Shaykh Ramadan

ibn Ahamad, Mkhluf ibn al-Bilbali and Al-Aqib ibn Abdallah al- Ansumni (Hiskett and

Biver 107).

1.3 Development of Islamic Education in Northern Nigeria

In Northern Nigeria, there are three main educational traditions; the indigenous, Islamic and

western. The indigenous education represents the type of education offered in the pre-literate

era within the community by community members who possessed specialized skills or

abilities in various fields of human endeavour. In most communities, prior to the introduction

of formal education, boys were brought up to take to whatever occupation their father’s

engaged in, in some other cases, the boys were sent to other masters as apprentices to learn

various vocations which varied according to the geographical areas in Nigeria. Girls were

often expected to stay back home to learn domestic and other chores as cooking, sweeping,

hair weaving, decorations of the body, dye production and the like from their mother’s. As

with the case of the boys, girls did exactly what their mother’s trained them to do (James, 15).

Generally, therefore, in spite of geo-political variations, traditional or indigenous education in

most parts of Nigeria trained individuals to fit usefully into their society by learning and

practicing economic skills for self-sustenance, adapting to their role expectations and

4
contributing to the development of their society. For the Islamic educational tradition,

Abdullahi Bayero (Emir of Kano) who on his return from Makkah Saudi Arabia in 1934,

introduced new ideas by building a law school for training teachers of Islamic subjects and

Arabic as well English and Arithmetic’s. The school continued to grow and expand in scope

such that before long and with the support of the then Northern Region Ministry of Education

it had grown into the popular Bayero College, Kano which became part of the Ahmadu Bello

University and later the present Bayero University, Kano. The university helped to expand

the scope of Islamic studies in Nigeria (Diamond, 53).

In contemporary period Northern Nigeria witnessed many theories and ideas on Religion and

Socio-Economic Issues from different Islamic scholars, such includes; Shaikh late Ahamad

Lemu, of Niger State, Shaikh late A.A. Gwandu of Kebbi, Shaikh late Isa Waziri of Kano,

Shaikh late Sidi Attahiru of Sokoto, and many others. While the attempt in this paper is to

examine the Islamic thoughts and ideas of another contemporary scholar from Kebbi State, in

person of Shaikh Tukur Sani Argungu on Religion and Socio-economic Issues in Northern

Nigeria.

The paper is divided into five sections with introduction as the first. Section two provides the

thoughts and ideas of the Shaikh on Religion and Socio- economic Issues as subject matter of

the paper, while the third section discusses some steps or measures he followed to actualize

his Islamic thoughts and ideas, then the fourth section concerned with challenges he faced in

achieving Islamic thoughts and possible panacea to such challenges, the last section is the

summary, conclusion and recommendations.

5
1.4 Thoughts and Ideas of Shaikh Tukur Sani on Religion and Socio-Economic Issues in

Northern Nigeria:

1.4.1 Thoughts and Ideas on Building of Schools and Ta’alim Forums

According to Shaikh Tukur, seeking of knowledge and decimating it to others is a duty upon

every wise person, that is why almost all the places he stayed, he ensures that learning

environment was created through which people engage themselves for learning activities, this

was his mission right from the younger age to date, e.g. in 1974 CE. He was posted to one

village called ‘’Tungar mai Ruwa’’ under Augi province of Argungu local authority as

primary teacher, he therefore, organized an in formal school for the Ummah of that village. It

is the same vein he maintained during his stay in C.O.E Sokoto in 1984; Uthmanu Danfodiyo

University Sokoto as well as Islamic University of Sāyi, Niger republic in 1991. He still

maintained the same status in all his working places.

However, the shaikh lamented some difficulties he encountered during the activities of

creating Ta’alim forum, which include: poor attendance in the school as well as inconsistency

of the students. In this regard, he applied different methods to mobilise the people, such

include: preaching/ sermon in the mosque and other public gathering, calling their attention

on the importance of quest for knowledge as well as the consequences of ignorance. He

further state that, despite all this method, still some people do not listen to you even in the

mosque as they vacate immediately when the congregational prayers are terminated. He then

includes another method of inviting their leaders to attend the school which yield a positive

response. More so, the method of kind quester also assisted tremendously in motivating the

students.

The Shaikh was of the view that application of the different methods for motivating the

people to be in the Ta’alim forum gave him courage for establishing schools in various places

of his working. prominent among such was the establishment of Jama’atu Nasril Islam

6
primary and Islamiyyah school at Tudun wada of Argungu in the year 2010, located at

Adamu Augi Collage of Education, the school combined both Islamic and conventional

education system, with total number of (413) four hundred and thirteen pupils in primary

section, (530) Five hundred and thirty students for Islamiyyah section and one hundred and

eleven (111) married women. The school really motivates the parents and guardians to enrol

their wards into conventional school’s system.

In an interview, Muhammad stated that Shaikh Tukur assisted the school not only in finance

but also in kind donations of books. The school now have a total number of one thousand

four hundred and thirty-five students (1,435) out of which Two hundred and fifty (250) are

boarding students, while the remaining one thousand one hundred and eighty-five (1,185) are

for the day section, among them eight hundred (800) are female students.

When interviewed also, Isa (a student of the Shaikh) confirmed that, he has been attending

school of Shaikh Tukur in his resident at Tudunwada Argungu for a long time; it was

morning section from seven 7am to one 1pm. Among the books of study includes; Usulu al-

Fiqh, Nahwul al- Wadih and Sirah etc. In addition, there is also section for children who

studies Qur’ān and Arabic language. He further states that, there is also another evening

Ta’alim by Shaikh Tukur at his family ward Yar’aduwa from 3pm to 6pm. both for youth and

adult and from 8:00pm to 10:00pm (Muammad in an interview).

Khadi Abubakar in an interview disclosed that a part from judicial reform he brought, he

also initiated free Qur’ānic and Islamic lessons for married women and their husbands who

did not have opportunity to study at young age. He always urged other scholars to assist in

disseminating Islamic knowledge for the sake of Allāh.

1.4.2 Thoughts and Ideas on Writing of Books

According to Shaikh Tukur Sani, delivering lectures, lessons and sermons verbally could

never accomplish the desire results in promoting Islamic scholarship, such is not in peculiar

7
to our contemporary period where people could easily be forgetting, more so, the rampant

death which occurred almost in every second of time is also another factor that necessitated

the documentation of knowledge, moreover, the literature documentation had originated right

from the history of Qur’ān compilation. Therefore, every scholar is expected to emulate the

issue of literature documentation so as to serve as legacy he may left behind. In this regard

the Shaikh was able to produce the following books as part of his contributions in the

development of Islamic Scholarship:

-Commentary and Appraisal on ((‫أ لفية األ صو ل للشيخ عبد هللا بن فو د ي‬

-Commentary and Appraisal on (‫)مفتا ح التفسير للشيخ عبد هللا بن فو د ي‬

-Commentary and Appraisal on (‫)خال صة ا أل صو ل للشيخ عبد هللا بن فو د ي‬

- Gādo da Rabonsa a Musulunci (A Book of Inheritance).

Even though the detail of these writings was mentioned in the first seminar paper, yet one of

the student of the Shaikh in an interview lamented that, the aforementioned works of the

Shaikh has contributed tremendously in promoting Islamic scholarship and also made

positive impact on the lives of his community members in particular and the lives of the

Muslim Ummah in Kebbi State of Nigeria as well as of those beyond the shores of the Nation

in general, as it concerned with Fiqh and Shari’ah, in fact, with no exaggeration, those

writings deserve commendation (Nasiru in an interview).

1.4. 3 Thoughts and Ideas on Development of Islamic Scholarship

According to Shaikh Tukur Sani, scholarship is a trust entrusted to the hands of those chosen

by Allah (SWT) (the scholars), therefore, scholars should be sincere and work generously in

order to achieve the paradise which is the dividend of scholarly mission. However, he urges

the government at all levels should make resolution that, Islamic Religious Studies (I.R.S.)

be made compulsory subject right from primary up to university level, urging

8
Parents/guardians as well as the wealthy individual to give their maximum support for the

actualization of this mission. (Likewise, those who practice other religion should do same for

their own faith), and When it becomes compulsory people will take it more serious, but living

it as optional, the commitments is not up to the expectation. This will also aid the promotion

of Islamic education, more so it reduces the moral decadent in the society especially among

the youths, as well as the insecurity challenges in the nation, this is because, most of the

corruption facing our society was a result of immoral behaviour. Certainly if such should be

applied, our children are expected to grow up with religious ideologies in accordance with the

teachings of our holy scriptures which will yield the positive change of attitude in our

contemporary society.

Furthermore, he was of the view that combined Islamic education and conventional one is

also a key in promoting Islamic education, not only in our locality but in the globe at large (as

proved by his scholarly life). (Shaikh Tukur in an interview).

1.4.4 Thoughts and Ideas on Religious Sects

According the Shaikh Religious sect’s crisis originated right from the history of Islam, but
the Problem is seeming to be came rampant in our contemporary period due to two main

reasons;

i- Selfish interest of some other people (scholars).

ii- Quest for Leadership (position).

In general analysis, each of the existing Islamic sects in Nigeria can be commended for their

ideology despite their shortcoming, the only sect that is not consonant with the acceptable

Islamic doctrine is the one with the ideology of the existence of another messenger of Allah

9
after prophet Muhammad (SAW), this particular sect contradicts the saying of Allah (SWT)

in the following Qur’ānic verse: -

‫َّما َكانَ ُم َح َّم ٌد َأبَآ َأ َح ٍد ّمن ِّر َجالِ ُك ْم َولَـ ِكن َّرسُو َل هَّللا ِ َوخَاتَ َم النَّبِيِّينَ َو َكانَ هَّللا ُ بِ ُك ِّل َش ْى ٍء َعلِيما‬

Muhammad is not the father of any of your men but he is the

Messenger of Allah and the last of the Prophets. And Allah is
Ever All-Aware of everything. (Q: 33:40).

Therefore, there is need for the leaders of each sect to have the fear of Allah in all their

endeavor, more so they should work to salvage the fundamental of Islam and promote what

they share in common in order to develop the religion of Islam amomng their subjects

(followers).

1.4.5 Thoughts and Ideas on Economic and Social Relations

It is clear that Islamic religion has made alms given (Zakat) a certain fixed proportion of the

wealth and of each and every kind of property liable to Zakat of a Muslim to be paid yearly

for the benefit of the poor in the Muslim community. Meanwhile, the payment of Zakat is

obligatory upon Muslim as it is one of the five pillars of Islam. It is the major economic

means for establishing social justice and leading the Muslim society to prosperity and

security of the Ummah, especially in this contemporary period.

Narrated Ibn Umar (RA) Allah’s Messenger (SAW) said: Islam is based on
five principles (pillars): To testify that none has the right to be worship but
Allah, and that Muhammad (SAW) is the Messenger of Allah, that you
perform Salat (prayers), pay Zakat, (obligatory charity), observe Saum (fasting
during the month of Ramadan) and to perform Hajj (pilgrimage) of the House,
provided you have resources of making journey to it. (Bukhari, V.1 NO.7).

In addition to this, Islam also provides charity given (Sadaqat) as well as kindness (Ihsan) to

poor and needy people. Allah (SWT) said:

10
 ِ ‫ار ِذى ْالقُرْ بَى َو ْال َج‬
‫ار‬ ِ ‫وا بِ ِه َشيْئا ً َوبِ ْال َولِ َد ْي ِن ِإحْ َسـنا ً َوبِ ِذى ْالقُرْ بَى َو ْاليَتَـ َمى َو ْال َم َسـ ِكي ِن َو ْال َج‬
ْ ‫ُوا هَّللا َ َوالَ تُ ْش ِر ُك‬
ْ ‫َوا ْعبُد‬
ُ ً ْ ‫هَّللا‬ ُ ُ ‫َأ‬
‫يل َو َما َمل َكت ْي َمـنك ْم ِإ َّن َ الَ يُ ِحبُّ َمن َكانَ ُمختَاال فَخورا‬ْ َ ِ ِ‫ب َوا ْب ِن ال َّسب‬ ْ
ِ ‫ب بِال َجن‬ ِ ‫ب َوالصَّـ ِح‬ ِ ُ‫ْال ُجن‬

Worship Allah and join none with Him in worship, and do good to parents,
kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a
stranger, the companion by your side, the wayfarer (you meet), and those (slaves)
whom your right hands possess. Verily, Allah does not like such as are proud and
boastful (Q: 4:36).

The aim or wisdom behind the above is to reduce poverty not only among Muslims believers

even none Muslims may be considered, through which the society will live in peace and

harmony. Therefore, the Shaikh is of the opinions that, those in governments at all levels

should think for provision of necessary social scheme for the citizen at all cost. Likewise, the

wealthy people should intensify effort to assist the less privilege people in this regard .In the

same vein he urge the youth to wake up for getting something doing (skills acquisition), as a

means of livelihood for their future, while their attitude of quick money should be kept aside,

as many of them are just need to be rich by all means, of cause such negative attitude of our

youth is among the causes of corruption which also resulted to the current insecurity

challenges facing the nation. (Shaikh Tukur in an interview).

1.4.6 Some Steps or Measures taken to the Actualization of Religion and Socio-

Economic Thoughts and Ideas

According to Shaikh Tukur, he followed different steps to actualize his Religious thoughts

and ideas, few to be mentioned includes: Da’awah, delivering sermons both in the mosque

as well as other public gathering through which he admonishes youth to be self-reliant, and to

shun away from any kind of violence, also urge the wealthy people to be kind to the needy

and poor people of the society. He however, organized Ta’alim forum for the Ummah both

morning and evening and even in the night in some other cases, this was his tradition in all

the places he stayed, such resulted to the establishment of formal and informal schools as

well as kind assistance for the take up of other schools owned by other scholars of the area,

11
writing books as well as commentary of the other books that was written by prominent

scholars etc. In addition, to such, he creates a kind of social scheme through which he donates

some token of money to local Islamic scholars known as malaman azure so as to motivate

and encourage them for their devotion and sacrifice in the enlightenment of the Ummah.,

Organizing Da’awa activities, physical participation in community development projects as

well as attendance of other social gathering, etc. Another factor that aid on the actualization

of that thoughts and ideas was that of cordial relationship with traditional ruler’s, political

leaders as well as other community leaders, this is because, our contemporary period is in

need of taking urgent steps by Islamic scholars so as to reduce misconception of other people

concerning the role of Islamic scholars in nation building. (Shaikh Tukur in an interview).

1.4.7 Some Challenges Encountered in Achieving Religious and Socio-Economic

Thoughts and Ideas

According to the Shaikh, challenges are obvious in life, especially in the contemporary period

of ours, more so, it is peculiar in both acquisitions and disseminations of Islamic knowledge

due to a number of factors which include geographical locations, cultures/traditions, exposure

among others. In his general opinion, the challenges faced by Islamic scholars is phenomenal

issue, not only in Kebbi state in particular but other neighboring states. Although some of

these challenges are related to individual scholars, such, includes family issues, finance as

well as other social problems that mislead some scholars to take wrong dimension for

financial gains from politicians and other influenced personalities in the society, embarked on

various forms of Satanic prayers to get recognition and respect from the people. More so,

another area of challenge affecting other scholars is their inability to travel out both home and

abroad to search for advance knowledge due to so many factors, as such result some scholars

may either abandon the effort or deviate away from the right Path of Islamic scholarship.

12
Another factor was that, the Ummah is yet to recognize the value of Islamic education in the

society, probably they think its benefit cannot have been obtained physically, as such, they

see it as not important or beneficial as other varieties of knowledge, therefore, it should be

left to the hands of a particular group(s) of people whose alone do not have the capacity to

promote such Islamic knowledge. (Shaikh Tukur in an interview).

However, there are other challenges related to imparting Islamic education in the Umma due

to the initial negative impression about the role of Islamic scholars in nation building, this

really affects not only the interesting students of Islamic education in particular but also it

affected its entire learning process in some other cases, this resulted the enrolment of the

students into Islamic studies at the various institutions of learning, even those who shows

their interest to acquire it may end of facing a lot of discrimination among other students, this

also resulted in hatred by other students, while on the other hand Islamic studies became the

only choice subject to other student as they have no other alternative qualification to study

other courses or to enroll in other institutions. Hence, the effect of such negative attitude will

appear even after graduation. More so, disunity that confronting Islamic scholars in the state

constitute a serious internal crisis of rivalry among themselves, despite all efforts being made

by various group of other scholars in promoting Islamic scholarship in the land, but still there

is a long way to go, as in most cases people concentrate to only members of their Islamic

sect.

More so, there are other possible challenges one may face specifically which include: Lack of

proper funding in terms of the publications (as he experienced during all his publications),

marketability of such publications as well as translation from Arabic to other language as the

case may be, since most of the references were written in Arabic language. (Shaikh Tukur in

an interview).

13
Another challenge one may have encountered is poor attendance in Ta’alim forum and

inconsistency from the students, this issue of poor attendance also affects delivery of sermons

and Da’awa activities in the Mosque and other places of gathering. However, you may find

other people making several attempts to discourage the few students who show their interest

for learning, but other people are using various means to prostrate the attendance just to

demoralize your mission. In addition, lack of support and participation from influential group

of people may also be another challenge in scholarly activities if not properly tackled. This

particular factor really discourages both teachers and students of learning.

However, the challenges he faced during the work on Khulasatul Usul, was that of tracing the

original manuscript of the book being the Shaikh as pioneer to do this kind of work, which

forced him to travel from one library to another, of course, such consumed time and money,

but with Allah’s grace and good intention of the Shaikh he was able to accomplished his

mission.

Another area of challenge is the issue of creating awareness to the Ummah regarding his

mission, as well as making them to become committed into his scholarly activities, so as to

give necessary support that required in accomplish your mission for promoting Islamic

scholarship. (Shaikh Tukur in an interview).

1.4.8. Some Possible Panacea to such Challenges faced in Achieving Religion and Socio-

Economic Thoughts and Ideas

According to Shaikh Tukur, the possible solution to address the said challenges, first and for

most, one should create awareness of his mission, then apply different wisdom based on a

particular situation, for instance, the issue of financial support which is common in

publication, one should identify those who may have interest and willingness to assist in such

regard, so as to solicit their financial and kind support, more so, friends and other goodwill

14
wishers of the area could equally be contacted to achieve the desired goal. (Shaikh Tukur in

an interview).

With regard to lack of constant participation of people for learning activities, various methods

could also be adopted, such includes; preaching, sermon in the mosque immediately after the

termination of congregational prayers, lecture at the public gathering, where by importance of

quest for knowledge and the consequences of ignorance should be highlighted. However, one

should create an avenue targeting those influential people to support the learning activities by

all means. According to Shaikh Tukur, this particular method of inviting the target group of

people to mobilize others for learning forum, has really yielded positive results as the

response from the community in promoting learning programmed became encouraging. More

so, the method of introducing a kind quester or social intervention to students if possible

assists not only in motivation aspect but also served tremendous as bedrock factor in

accomplishing the mission of imparting knowledge to the Ummah. However, he was of the

opinion that, all the aforementioned challenges were related to social problems, therefore, he

advises that, those in position to assist should come up with necessary provisions as means of

social welfare schemes for the Ummah at all levels. Likewise, the wealthy individuals within

the community are expected to intensify efforts in assisting the less privilege people of the

society to participate fully in learning activities. While in the same vain our teaming youths

should stand for their livelihood with which may serve as provision for easy learning, they

should never think of being rich just over night. (Shaikh Tukur in an interview).

More so, he was of the view that, creating awareness is very fundamental in this regard,

because some might have the intention to assist in the publication but not been aware of your

mission, therefore, the Shaikh made several consultations to some individual and to general

public as well in respect of his efforts in writing such books for the development of Islamic

scholarship, of cause, these consultations yielded positively in which his excellency, the then

15
governor of the state (Alh. M. Adamu Aleru) sponsored the publication of one of the

writings, while on the other hand, Khadi Haliru (grandson of Abdullahi bin Fodio) also

covered the expenditure of the other book, while the rest publications were handled with the

assistance of other well-wishers of the state.

According to the Shaikh, the possible lasting solution to the general challenges facing

Muslim scholars in Kebbi State as a matter of urgency is to establish an independent

institution or body by the government at various levels to be responsible for the affairs of

Islamic education, more so, the activities of such body should also be managed by Islamic

scholars themselves alone not by any other group of people (In this regard, government

should be fully responsible for monitoring the activities of such body in order to prevent

highjack or destructive ideologies from the other sects). While on the other hand, Islamic

scholars should wake up to find something doing as means of self-reliant in order to defend

their integrity in particular and their profession in general, and to avoid selfish interest in all

their endeavors, so as to achieve the ultimate goal of sincerity, shun a way from popularity, as

well as undesirable adornment of the life of this world. Moreover, there is need for them

irrespective of their differences, to fear Allah, go back to main ethics of Islamic scholarship

for which preceding scholars of Islam were known with. Thus, Islamic scholars must

consider adequate knowledge of Islam, piety and good morals were among the qualities for

scholarship as prescribed by Islam, and not primordial consideration. The struggle therefore,

is that, these qualities must be followed in appointing a scholar in any scholarly activities,

this will no doubt make a meaningful impact for promoting Islamic scholarship in the state.

While on the other hand, parents /guardians as well as the free village people should give

their maximum support towards the activities of promoting Islamic scholarship in their

community. (Shaikh Tukur in an interview).

16
2.0 Application of Religion Thoughts and Ideas

According to Shaikh Tukur Sani, the application of such thoughts and ideas is easier to

people who bestowed on them the ability to apprehend things easily. However, to attain the

deserved goals one needs Allah’s guidance, sincerity, sacrifice, devotion, tolerant and

patience. Therefore, to discuss the application of religious thought and ideas for critical

analysis one needs to refer to the issue of quest for Islamic knowledge and impact such

knowledge acquired to the Ummah, while on the other hand its application may serve as the

main or vital remedy to all kind of vices in our nation, such as corruption, terrorism, banditry,

kidnaping, rape etc. He however was of the opinions that, religious thoughts and ideas are

comprehensive field in scholarly activities, as it concerned with the benefit of both here as

well as the hereafter, therefore, it is paramount upon every scholar to adopt several methods

in achieving his set objectives, though such methods and objectives may differ based on

individual’s approach, while others are common in nature, as such, only sound Islamic

knowledge would avail the person to do justice to the religious thought and ideas, just as the

Arabic proverb which said : ‘’You cannot offer what you did not possess’’

Consequently, for a proper discussion or analysis to elaborate the doctrine of such application

we need to consider the position of the companion of the prophet (SAW) and the 4 th caliph of

Islam, in person of Aliyu bin Abi Talib (RA) which was said to be in one of his poems, where

he highlighted six (6) attributes or steps to be considered in acquisitions of knowledge could

also assist regarding the application of religious thoughts and ideas, they are as below:

‫ عن مجمو عها ببيا ن‬O‫سأ نبيك‬ ‫أ ال ال تنا ل العلم ا ال بستة‬

‫و ا ر شا د أ ستا ذ و طو ل ز ما ن‬ ‫ذ كا ء و حر ص و ا صطبا ر و بلغة‬
Meaning:
Behold, you cannot obtain the knowledge without six (attributes)
I shall tell you their collections in detail

Intelligence, interest, perseverance, (self) provision,

Teacher’s guidance, counselling and long duration ( Abubakar, 15).

17
Thus, according to Shaikh, these six attributes are critical components for both acquisition

and dissemination of knowledge and if carefully maintained, success is expected to be

attained. However, looking at our contemporary society in my personal opinions, quest for

Islamic knowledge and strict adherence to its principles could also serve as remedy or lasting

solution in actualizing Islamic thoughts and ideas.

(In another related explanation Ibn Qayyim al-jawziy in one of his book titled ‘’Darus-al-

sa’adah wa manshoor wilayatil-al-ilm wal-irada) (1/169) said:

There are six stages to knowledge: The first stage is to ask well-mannered question. The

Second stage is to listen conscientiously. The third stage is to understand well. The fourth

Stage is to memorie. The fifth stage is to teach (others). The six stage is to act based on the

knowledge, is to keep its boundary, and this is the fruit of knowledge.

3.1 Impact on his Thoughts and Ideas

Result of findings from the interviewees, may serve as evidence in this regards. For instance,

His royal highness the emir of Argungu as earlier mentioned, in his view made it clear that

Shaikh Tukur’s scholarly activities has impacted on him to whom he relied in all Islamic

Fatwa as such his thoughts and ideas has contributed a lot in the success of his emirate

administration. More so, if we look at the establishment of such emirate primary school lead

by the Shaikh in which he combated both Islamic and conventional system in the school, such

idea also motivated many parents and guardians to enroll their children into the conventional

knowledge. (Samaila, in an interview).

3.1.1 Economic Impact

His childhood friend, Yusuf when interviewed stated that, learning and disseminating such is

in the blood of Shaikh Tukur as he was always ready to teach others in any giving time, not

only that he also established a scholarship support programmed mainly for local Islamic

18
scholars popularly known as (Malaman Zaure) through which he extending a monthly

financial assistance of minimum of Ten Thousand Naira (10,000=00) for each of the over 40

of those scholars. This is in addition to new clothes for them and their family. This gesture is

intended not only to aid their work but to make them financial independent. As a Scholar

Tukur authored books, papers and pamphlets that deal with different fields but more focus on

Usul –al fiqh, Tafsir, Islamic law etc. in such a manner that will be easy for readers to

understand, many scholars have been using his books as their scholarly references (Yusuf in

an interview).

3.1.2 Social and Moral Impact

Islam introduced great changes in social morality, in the life of its followers. It emphasized

the duty of strong to care for the weak and the rich to care for the poor, through (many)

institutions such as zakat (arms given) and sadaqat (charity). Special emphasis was given to

kind treat men, of woman, children, orphans and slaves, drinking of alcohol (and any kind of

intoxicants) were discouraged and finally totally prohibited (Ahmad, 127).

In the same vein, one may be right to say, Shaikh Tukur never neglected the duty of social

and moral conduct in the society, as testified by many respondents from the interviewees, eg.

one of his neighbor said: I was a neighbor to him for a long period of time, he was very good

in terms of character and moral behavior, I never know him on any bad things, neither here

anybody complaining about him, the man was so simple who bring himself down before the

community, participating fully in cash and kind for any community development project, his

door was always opens for the people irrespective of their ages or positions, where he treat all

with honor and mutual respect, in fact many people likes him due to his manner of approach

and moral conducts (Sauwa interviewee).

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4.0 Conclusion

Findings in this paper revealed that Shaikh Tukur devoted himself day and night

disseminating knowledge to humanity and always putting his knowledge into practice. He

followed the rules of scholarship strictly and that sexplain why in all his actions and

judgments he supports himself with evidences from the verses of the Glorious Qur’an and

Ahādith of the Prophet (SAW). Therefore, it is worth noting in this conclusion to also say that

as Islamic scholar, acquisition and dissemination of knowledge according to him is necessary

to all Muslims, he further emphasized Muslim should marry Islamic knowledge together with

the conventional one, so as to meet up with contemporary challenges as proved through his

life story. Furthermore, this paper has discovered that if those in authority can assist in the

publication of useful learning materials of Islamic knowledge it can aid and encourage our

scholars to produce more materials for the benefit of the nation and it can also help in

achieving the national polices on education. However, Shaikh Tukur is a scholar, who wrote

useful materials for learning, taught many students and guide them for their future

development. In deed this is the type of scholar our society need best who promotes Islamic

scholarship both in person and kind.

5.0 Recommendations

In respect to the conclusion above, the paper there by recommends that:

1. The Ummah should appreciate and recognize the impact of Islamic scholars by giving

them necessary support to enable them to meet with the expectation for the development of

the nation.

2. Government should look at the possibility of a standing policy that obliges owners of

Islamiyyah schools to register with the cooperate body with unified syllabus, so as to give no

room for any person with wrong ideologies to hide behind such schools for spreading their

un-Islamic secret missions.

20
3. Governments at all levels should look at the means of paying salaries or allowance to

local prominent Islamic scholars so as to motivate them to supplement government’s efforts

in community building.

4. Government at all level should continue to bring Islamic scholars close to its polices

especially the local group among them, so as to make them fell sense of belonging through

which they accept the conventional knowledge and met with contemporary challenges.

5. More academic research should be carry out on blue print of Islamic scholars by the

researchers both private and public institutions particularly the local groups of such scholars

popularly known as (Malaman zaure) so as to discover more about the hidden knowledge that

is necessary required in our contemporary society.

6. The Islamic scholars within and outside the country should emulate the role played by

their predecessors in disseminating knowledge and propagation of Islam in their region so as

to meet with the contemporary challenges.

7. Islamic Scholars and other stakeholders should do anything possible to ensure the unity

and co-operation of the Muslim Ummah and other people in their area in particular and in the

society in general, in order to motivate non-Muslim to embrace Islam.

21
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in the 19th And 20th centuries’’ PhD thesis, Department of Islamic studies, UDUS, 2015.

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ahakam’’ Maktabat Ibrahim Sulaiman, Gwarzo,Kano, Nigeria, First edition.

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Bukhari, Muhammad Ibn Isma’il ‘‘ Sahih al-Bukhari’’ Beirut-Lebanon, Dar-al Najah,

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 List of Interview

S/ Name Age Rank/ Occupation Place of Interview Time/Date

N
1. Abubakar 64 Khadi Kebbi State Office Premises 2:30pm/31/12/2019
Magaji Shari’a court of
Appeal
2. Aminu Sauwa 61 Retired civil His resident at 5:pm/ 03/02/2020
servant Milliniouns Quarters
Argungu
3. Isa Aliyu 32 Student /Trader Argungu central 2:pm/29/12/2019
market
4. Muhammad 75 Islamic scholar His resident at 10:am/21/12/2019
Arziqa Yar’Aduwa, Arg.
5. Nasiru 52 Civil servant Sarki Sani Prim. 7:12pm/17/12/2019
Yahaya School Argungu
6. Sama’ila 65 Amir of Argungu His palace at Tudun 5:30pm11/12/2020
Muhammad wada of Argungu
7. (Shaikh) 60 Civil servant Kebbi State Shari’a 5:00pm15/12/2019
Tukur Sani court of Appeal
8. Yusuf 60 Retired civil His resident at 4:00pm 20/12/2019
Abdullahi servant Allugu area of Arg.
`

23