Author: Shamjif

PRESENTED BY 

Dr Muhammad Mujtaba Abdulkadir

School of Undergraduate, Islamic Studies Department

A D Rufa’I College for Legal and Islamic Studies Misau, Bauchi State

0806735412, mujtabaabdulkadirjahun@gmail.com

Dr Ibrahim Sulaiman Galadima

School of Undergraduate, Islamic Studies Department

A D Rufa’I College for Legal and Islamic Studies Misau, Bauchi State

08063993225, eljahuny210@gmail.com

 

A PAPER PRESENTED AT 1^ST (MAIDEN) NATIONAL CONFERENCE

HELD ON 31^ST March – 3^RD April 2020

AT

UMARU MUSA YAR’ADUA UNIVERSITY KATSINA, KATSINA STATE

 

ABSTRACT

Scholars had often established fully teaching activities in the field of Islamic and Arabic studies, according to time and ability. They have rendered their contributions in teaching profession upon time to their communities and through this they secured the classical mode of Islamic and Arabic teaching and learning, in spite some challenges. their endeavor offered additional ground in planting the specialization in Islamic and Arabic scholarship in different places in Northern Nigeria prior to and after Shaykh Uthman bn Foduye’s Jihad, till today their roles is been witnessed through Tsangaya and Zaure system of education by using traditional pedagogy through classical activities. The functioning of the system necessitates the possibility of formalizing such legacy left to the later generation.

This topic precisely shades light on the features of traditional Islamic education and possible ways to be followed in formalizing its pedagogy and curriculum for upgrading as an established system for learning Islamic and Arabic studies. The outlined solutions in this research may contribute in harnessing together to drive the policies upon which Government may wish to adopt because such centres is a place for acquiring both Islamic and Arabic knowledge serve like a department in modern university faculties. This, as an attractive system of learning is adopted in most of Northern States thus, it became a legacy to be maintained and upgraded based on time and climate change

INTRODUCTION

         Islamic Education System aims at bestowing human kind kindness and intellectuality.[1] Islam emphasizes acquisition of knowledge for the well being of its adherents.  Islamic Education therefore, is an established system of scholarship that developed simultaneously with the spread of Islam since its introduction in West Africa, in general and Northern Nigerian protectorate in particular.[2]  The transformations and development of Islamic education in the northern Nigerian can be seen by laying emphasis on the remarkable impacts that it has made on the intellectual growth of the people in respect of development of scholarship within the area and beyond.[3]

 

BRIEF ON NOTHERN NIGERIA

Northern Nigeria area consist different ethnics and religious groups with diverse culture. [4] The Hausa, Fulani and some tribes dominated much of the area, especially the western and central parts of the country, who are chiefly Muslims, and despite the fact that there are Christian inhabitants in the area, the Hausa/ Fulani culture is in dominance. The major languages of the area are; Hausa, Fulfulde, Kanuri, Igala, Nupe, Gwari, Birom, Jukun and Katab.[5]

 The area became well established in 1897 C.E, and as a result of that, the people of the area developed and used a modified Arabic script knows as Ajami, with which they wrote and recorded their own language and other sciences. By that, they also recorded and compiled several written documents.[6] The eminent revivalist of West Africa Shaykh ‘Uthman bn Foduye was from the area who led the Islamic Jihad and united the people of the area under an established caliphate known as the ‘Sokoto Caliphate’, and was nominated as its first leader, bearing the title ‘Amir Al-Mu’minin’ (the commander of the faithful).[7] The territory was further divided into autonomous emirates, headed by Traditional leaders known as the Emirs. The area is described thus:

The highest point in Northern Nigeria is Chappal Waddi at 2,419 m (7,936 Ft); the main rivers are the Niger and the Benue. The expansive Valleys of the Niger and Benue River Valleys dominate the southern areas of the country, also hills and mountains dominate Mambilla and plateau in the area, the area experiences rainfall between 20 and 60 inches (508 and 1,524 mm) per year.[8]

The British explorers came into the northern Nigeria in the mid of 19th Century for trade relation that revolved around the expansion of the Royal Niger Company,[9] and the area was later amalgamated to the south after the invasion of the area by the Colonialists, and finally granted independence on the 15th march 1957.[10]

Consequently, before the arrival of the Colonialists and the introduction of Western Educational System, there was in existence Islamic civilization and the practice of Islamic culture as well as traditional Islamic Education that was normally held at Masjids and then Zawayas[11] were developed as independent centers of Islamic learning across the area. Islamic education and learning of Arabic Language remain the chief interest of the people in Northern Nigeria.

ISLAMIC EDUCATION

Islamic education brought along with Arabic learning, Arabic is the language of the Qur’an and was therefore perceived as having great spiritual value.[12]

 These two main fields of study were being taught in the early traditional Islamic schools, and those who study in such schools were given recognition by all members of their communities. That even with the development of the later conventional schools, the system was gradually formalized to meet the requirement of the day, hence gave birth to the development of various Islamic and Arabic school system in the study area.[13] But, due to the formalization of the system and its effectiveness on those who graduated from it, led to the formal recognition of the system by the government and those who obtained certificates from such schools were employed as teachers and administrators.[14]

According to this research, this is because the traditional Islamic schooling is among the basic system of living in Northern part of Nigeria, in which whether there is formal school or not, the traditional school system helps the Northern people to be literate and acquire knowledge through it, since the arrival of Islam to the area. Thus, it deserves to be a field of specialization even in formal system of education on this regard.

 However, before the introduction of the formal system of Islamic education, there was no defined syllabus taught or curriculum in traditional system, which contain of a guide for teaching and learning in those schools, rather students were taught of some specific Islamic books, which the content of such books will be treated before Malam, from beginning to the end, with the student reading and the teacher translating and explaining.  This is the method employed in teaching at the traditional Islamic schools that existed in the Northern Nigeria, which is regarded as the advanced level in the oldest Makarantun Ilimi.[15]

In spite of this development, many Northern Muslims maintained the traditional system of Islamic learning to 1960 which last to date, and still continuing even after formalizing it. While to those who are in support of the new system, are seeing it as an alternative to the old system, and for that, many different Islamic and Arabic subjects were incorporated into the system and are being taught, side-by-side with other conventional subjects and many Muslims today have specialized in various fields of this discipline. [16]

SOME COURSES TAUGHT IN BOTH TRADITIONAL AND FORMAL ISLAMIC INSTITUTIONS OF LEARNING

         The development in fusing Islamic sciences into formal system of education, led to the introduction of some Islamic and Arabic courses to be taught in these conventional schools. Some of these courses are:

1. a)    The Qur’an: This to enable an individual to understand the Qur’an properly in its various fields such as Tafsir and Qira’at among others.
2. b)   The Hadith: Hadith which is also considered as the second most important after the Qur’an, is also being taught in order to give guidance to Muslims in nearly all aspects of life and their religious activities.
3. c)    Fiqh (Jurisprudence): This represents the theory of law (Shari’ah) and every Muslim is expected to know something from it. It is not therefore only limited to intending jurist alone, but also to introduce Muslim to the wisdom and philosophy behind some religious rites in Islam.
4. d)   Arabic literature: This consists of Arabic verse, grammar, syntax, etymology and rhetoric.
5. e)    Theology: consist of explanations of basics of Islamic doctrines of Tauhid (Oneness of Allah).

 The philosophy behind maintaining these subjects is to make Muslims to be keen in their religious knowledge and be morally ground to allow them to be pious and righteous. Thus, our fore-fathers sensed the advantages of the western formal schools system, yet, they were so meticulous in accepting the system in its entirety at the expense of religious one, thereby insisted that such system must be made in the manner that religious impact must be felt.

In the process of reviewing the collected data of this work, it was observed that, the Northerners did not intemperance with formal system of education, neither under pricing it, for it may be useful to them for worldly living, despite the fact that they are aware of that the classical Islamic teaching comprises so many things of human needs as they learnt, and nothing was neglected from the book of Allah. Thus, they surveyed before admitting the formal system.

 Islam is not only a religion but to them is a system that matches all system of life, that include religious, education, social among others, thus it says:

Islam appreciates the high degree of change that characterizes any given society. Therefore, it strives to teach its members the tools with which they can equip themselves to cope with the ever changing society. All learning must be put into practice otherwise the individual in question is not learned.[17]

This is the main feature of the traditional Islamic teaching system which made it to last long, while believing in Allah’s reward as an act of Ibadah as it was reported in the prophetic tradition which says:

The best man among you is one who learns the Qur’an and then cares to teach it.[18]

 

THE CHANGES AND DEVELOPMENT IN ISLAMIC EDUCATION IN NORTHERN NIGERIA AFTER THE ARRIVAL OF COLONIALIST TO DATE

         At the arrival of the Colonial Masters, they learnt that Northern people, were oriented with the divine knowledge and their strong belief in it has made it to be their source of intellectual activities and inspiration in all parts of their life. The colonial masters therefore made their possible plans to see that they had interrupted the existing Islamic Educational System, because if they were to allow it to continue, then what they had brought will never be accepted by the people of the North. Therefore, they noticed a window through which they would penetrate the area, and quickly they planned for transmission.[19]

   This research held the views that, colonialists plan was not only to transmit classical Islamic knowledge, to the extent that Northerners will benefit from their plan, but it’s a plan to establish missionary programme in the Northern region as they did to southern region, in working for their churches, as Mango Park did, and according to their plan as was drafted in “Al Tansir Khuttah li ghazwi al Alam Al Islami”.

       The Northern leaders, at that time, were planning for formalizing the traditional Islamic school system, the Colonial masters had used their power and dominated everything, and refused to allow such formalization to be complete, and instead, the traditional Scholars noticed some changes in their traditional educational system, which began to take another shape, as stated by Tudun Nufawa.[20]

      Many religio-cultural activities of the area were begun to be distorted and Islamic teaching and learning were quick to be swept by the conventional modern educational system of schooling. A situation that had forced such scholars to staunchly upheld the traditional system of education as well as maintaining the scholarly homes which was belief to be the basic foundation of Islamic learning and its development.[21]

         The Colonialists had initially intended to modify the classical method of Islamic teaching due to some problems they highlighted as reason for the backwardness of the North academically. These according to them were:

1.      Poor conditions of service of the teachers.
2.      Lack of good school building.
3.      Lack of government recognition.
4.      Lack of formal control.[22]

These few excuses led the Colonial Masters to establish what can be called modernization of the traditional classical Islamic school system, by incorporating only few subjects of Islamic and Arabic Studies in the curriculum to just form what is known today as formal Islamic in Western Educational System.

 

THE ROLE AND CONTRIBUTIONS OF NORTHERN LEADERS IN THE DEVELOPMENT AND FORMALIZING OF ISLAMIC EDUCATION IN NORTHERN REGION

         Sir Ahmadu Bello, the first Northern premier, together with some dedicated Northern elites, stood firmly for maintaining the traditional Islamic system of learning and at the same time optimized the use of the formal Islamic educational system initiated in North by the Colonial Masters. Thus, the effort of the colonialist as this research finds out, were tend to make the traditional institution a history, that will be mentioned in here say or even distort it, if not because of some leaders sacrificed to stand still in preserving such system.  

        For instance, Tudun Nufawa,[23]  emphasizes that, among the people who were zealous in formalizing and modernizing the Islamic Educational System were; Emir of kano, late Alhaji Abd’Allah Bayero, Waziri Gidado of Kano, Wali Sulaiman, Malam Aminu Kano, Malam Sa’ad Zungur and Malam Mu’azu Hadejia. All of whom propagated the magnitude of the importance of classical Islamic Education towards the development of individuals and the society at large and vehemently criticized the colonial negligence towards undermining it importance to human development.[24]   Al-Ilori,[25] also expounds that Arabic and Islamic studies remained in existence with the effort of some leaders whom among were Emirs, scholars and Zealous dignitaries of the Northern region and formal Arabic school was established at Kano in the year 1934 CE, teachers were recruited from Sudan and Egypt. These efforts according to him contributed to the establishment of centers for Arabic and Islamic studies at Abeokuta and Agege from 1952-1955 CE.

      This research understand that, after formalizing the Islamic education, nowadays formal Islamic school attempting in occupying the traditional mode of teaching, which some students of modern Islamic studies loses contact with classical system of learning, which caused backwardness in vast learning of classical Islamic books. Something that has made some student ignored the position of traditional Muslim scholars, and look at their system of education as an outdated discipline, which has no basis or origin in Islamic teaching and learning. This is a contrary understanding from them.

The idea of formalization of Islamic Education from classical traditional system to modern conventional one, without neglecting the core objectives of Islamic purpose of learning and teaching was a grand one. The learning system got boosted despite the fact that its stigmatization still remained in the heart of traditional Muslim scholars in the Northern area. 

Prior to the independence, the same struggle was said to have been extended to various areas of the North by the efforts of many Northern elites, Bauchi province inclusive.[26] This led to the promotion of the formal system of Islamic education under the establishment of a National Board of Arabic and Islamic Studies (NBAIS) which was founded by Alhaji Sir, Ahmadu Bello, and Sardauna of Sokoto in 1959-60.[27] The board was later attached to the Institute of Education Ahmadu Bello University, Zaria in 1968/1969.[28]

This led to the spread of Islamic Formal Educational system in most of the areas in general, and Bauchi in particular. In Bauchi, for instance, it was started as an adult Arabic and Islamic class in some areas, under the effort of some scholars of the area such as the late grand Qadhi Abdulmalik Bappa Mahmoud, Dr. Aliyu Abubakar, Shaykh Arabi, Malam Hamidu Sarkin Zungur to mention but a few. This effort was later formalized to a college for higher Islamic studies by Ustaz Musa Ibrahim Sagagi.[29] This was maintained also in the 1980’s.[30]

POSSIBLE WAYS TO ADOPT FOR THE UPGRADE AND MAINTAIN OFISLAMIC EDUCATION

These scholars worked in saving the future of Islamic teaching and learning in Bauchi area with the zeal for securing the classical institutions and maintaining the modern ones at the same time. They are all Zaure products having civilization, despite the fact that some had attended formal schools, according to findings of this research.

With all these, Islamic Educational System continued to develop in Northern Nigeria, and it continues to receive various contributions from different scholars till today, and it present position cannot said to have reached its present climax without the efforts of scholars from both the traditional system of education and the modern formal system.

Upgrading of traditional Qur’anic leaning centres known as Tsangaya/Allo school should be a cautious and gradual process. The paper identified some key factors that need to be addressed in the upgrading and maintenance of traditional Qur’anic learning centers.  The researcher observed that:

• Solely, the researcher opines that for the upgrade to be meaningful, it has to be spearheaded by the government.
• In addition, it should have general acceptability and must conform to modern systems of running an institution of learning and have the right structures in place amongst others. These key factors includes;-
• creation of formal curriculum and syllabus for the traditional learning centers
• recognition of the Tsangaya/Allo system of learning
• classification of attainment and certification
• feeding as it is taken place at governments primary schools

SAMPLE OF SUGGESTED FORM OF CURRICULUM/SYSLABUS FOR ZAURE AND QUR’ANIC CENTRES OF LEARNING

Mostly, Zaure system has no formal and documented syllabus or curriculum, but looking at the Zaure system and the state of how Ulama are imparting knowledge through some specific text books on some subjects the researcher is of the view that, the traditional teaching and learning system has a syllabus.^[1]  Only that it needs to be reviewed and arranged. The research outlined a series of some books Zaure used to be covered chronologically at Zaure by students during learning Such as Qawa’idi AL Ahdari, Ishmawiy Iziyyah Risalah, Askari, Ashalu and Mukhtasar in jurisprudence (Al Fiqh), Also Al Aqidah al Murshidah, Jami’ al ubad, Sharh umm Al barahin and Hashiyah al Dasuqi in Tauhid as well as Al arba’un al nawawiyyah, Tanqih al qaul al Hathith, Mukhtar Al Ahadith, Bulugh Al Maram in Haduth study, up to some advance Islamic text books is being taught among others. Gada explained on the uniform curriculum and the methodology of such system as well as the basis of curriculum of Islamic centres of learning. Scholars, writing on the curriculum of the Qur’anic Centres of learning right from the earliest time, did not go out of this context. Although, the curriculum in the Islamic Centres was uniform throughout the region and throughout the period, it did not remain static.^[2]

The traditional system of Islamic education always deals with the whole content of a book, while the modern curriculum system selects topics or portions from the courses or field of specialization. The art of teaching and reading of whole text books in Zaure may be related to the mode of learning Qur’an, which is aimed at reading and learning the whole book completely. These made great impact on Zaure system of teaching and learning. Zaure proprietors considered the cover to cover reading as an act of worship; this may be among the factors that made the early traditional Muslim scholars hesitate from composing modern modes of teaching in the Zaure system of education.

In Tsangaya and Allo school the following can be utilized as a implemented in Malam Abdulkadir Islamic Resource Centre Bauchi Islamiyyah and Allo section traced through their school/Madrsah profile, Thus;

• A minimum of half of a Qur’anic page and maximum of 2-3 Qur’anic pages or minimum of one thumun (sumuni) and maximum of 3-4 thumun (sumuni) will be put in written on a student slate (Allo) which is like a required credits for a student after every 1 or 2 days defend on his intellectual capability and ability up to his graduation which may take him to spent only three years to graduate.
• Extra lesson after normal lesson is being practiced, but it is optional as an elective to enable student arrived at a destination more especially to some who are not in boarding because they are attending (boko).
• Each full-year attendance equals 15 or 20 Hizbs as a total credits load per year. Every student must attempt a minimum of 7, 10 or 20 Hizbs each year. Note that students are encouraged to go as far as they possibly can in each time. Those wishing to attend any formal school we encouraged them even if they came back for vacation they should attend the Madrasah (school).

SUGGESTIONS AND RECOMMENDATIONS

The following was suggested as a recommended by the researcher, thus:

• Governments should establish a commission purposely for traditional Zaure and Tsangaya/Allo school.
• Governments should advisably co opt experts who have relevant qualification to be assigned as overseer to such centres/schools
• The emirates in which the Qur’anic scholars lived and or living should collaborate with modern Muslim scholars who have classical experience to acquire more advice to go with modern days.
• State Governments should take active role in supervising the activities of traditional Qur’anic schools in the areas by giving them any possible re-enforcement and continue to assist Alarammas (with even mega amount of salary or allowances) in Tsangaya/Allo school.
• Scholarly written manuscripts should be given due regards and gathered for researcher consumption as well as forming section in a states or National libraries to save them from alteration or loosing.
• Alarammas and their students should be allowed to attend Qur’anic competition based on their type and system of learning which can be monitored by the higher learned scholars belong to the system or introduce Qur’anic writing competition for such types of products, based on government and experts regulations.
• Such scholars and their endeavors need careful recognition, they should not be neglected because they are helping government by engaging in war again illiteracy
• The successors of such traditional Zaure and Tsangaya/Allo schools especially those working in higher institutions should bring awareness to those who were left behind.
• Tsangaya owners should be equalized in welfare given to citizens, to enable them have self depend or give them reimbursement based on qualification/grade related to the field of study according to what government design for them.
• Students at tsangaya and classical Islamic schools were not among children out of school if the system will be improve and upgrade through establishing good atmosphere of learning and providing well structured buildings
• Introduce the product to ICT and some relevant field of modern knowledge based on climate changes and impacts.

CONCLUSION:

Zaure (Scholarly homes) and Tsangaya/Classical Qur’anic Scholars and their centres deserves government intervention at various levels, to motivate them, in teaching their people, for they have right to earn the assistance which is being offered to citizens engaged in teaching and learning from national, state and local government levels in order to avoid begging (bara) activities in the system, more especially now that Federal government provided a board for Islamic and Arabic studies. Zaure and Tsangaya/Allo schools system is a vast educational program that revives Muslims children at some areas, thus; the proprietors deserved all the necessary supports from the communities, governmental and non-governmental organizations. Initially some scholars have a farm in which they generate their food as well as local self manufacture business. By doing so, the Zaure and Tsangaya/Allo schools would be properly developed and preserved as well as doing away with artificial poverty and begging attitudes in the midst of some Northern region.

 

WORK CITED

[1] Internet, Wikipedia, wiki, Northern-Region – Nigeria.com, retrieved on 23rd Aug. 2015.

[2] Ibid.

[3] A. Babs Fafunwa ,History of Education in Nigeria, NPS Educational Publishers Limited, Ibadan  2oo4, p.59

[4] Op.cit.

[5] www.nothernnigeriatourism.com> nnt

[6] Op.Cit.

[7]  Internet,Wikipedia,wiki>Nothern-Region-Nigeria.com

[8] Ibid.

[9] M.A. Mkpa, Overview of Educational Development: pre-colonial to present day,(online Nigeria community portal of Nigeria)Internet,23rd Aug.2015.

[10] Ibid.

[11] Zawaya is an Arabic plural of the term Zawiyah which also refers to a center of learning.

[12] .Op.Cit.

[13] Y.I.Yero,,Alharakah al Islamiyyah wa Al Arabiyyah fi Madinat Bauchi,min Sanah 1978-1988,(B.A.Project) Unijos,1989,p.61-73.

[14] K.A.Tudun Nufawa, Al nathr Al Arabiy an Nigeriy,Darul ummah,kano,2011,p.125-129.

[15] Oral Interview with Sa’id Hamid Bello, Current district head of Zungur Distric Bauchi L.G.A. on 12/9/2015 by 5:25 pm.

[16] A. O. Enoh, et-al, Educational Foundations in Nigeria, Challenge Press, Jos, 1987, p.38.

[17] N.T.I, N.C.E (Education Module 1,Year 1) course book, pub.N.T.I.Kaduna,2007,p.16.

[18]. Albukhari, S.A.Alhashimiy, Mukhtar al ahadith al nabawiyyah wa al hikam al Muhammadiyyah, Dar al fikr,Beirut,2011, p.66.

[19].wikipedia>wiki>northern-region-nigeria.com(23/8/2015).

[20].k.A.Tudun Nufawa, Al nathr Al Arabiy Al Nigeriy,p.118.

[21].A.R. Muhammed,History of the spread of islam in the Niger-Benue Confluence Area: Igalaland,Ebiraland and lokoja c. 1900-1960,Ibadan uni.press,2014, p.115-121.

[22].A.O.Enoh and others, Educational foundations, Nigeria by challenge press,jos,1987,p.42.

[23].K.A.Tudun Nufawa, p.118

[24] Kabiru Adam Tudun Nufawa, Al-Nathr AL-Arabiy, p. 120-121.

[25] A. A. Al-Illoriy, Mujaz Tarikh Nigeria, Dar al-kutub Almisriyyah, 2012, P. 85.

[26].Sa’id Hamid Bello,Distric head of Zungur,Bauchi L.G.A. Oral Interview.on 12/9/2015.

[27] National Board of Arabic and Islamic Studies (NBAIS), Hand Book, Institute of Education A.B.U Zaria, Dass Printing Press, Kaduna, p. 1.

[28] Ibid: p.1-2

[29] .Y.I.Yero,Alharakah Al Islamiyya wa Al Arabiyya fi Madinat Bauchi min sanah 1978 to 1988,(B.A.project,Unijos)1989,p.59.

[30] Written record from Malam Abdulkadir’s musa jahun documents and oral interview with one of his son, Dr. Muhammad Safiyyu Abdulkadir of Federal University Kashere Gombe State,Nigeria.on 08/9/2015. (31) Malam Abdulkadir Islamic Resource Centre/Madrasah (Zawiyyah) School Profile, Allo and Islamiyyah section Bauchi State, Nigeria, July, 2019

Shaykh Abdulkadir Musa Jahun Islamic Foundation (SHAMJIF) Gidauniya ce ta sa kai wacce Marigayi Shaykh Abdulkadir Musa Jahun ya kafa da nufin yaɗa ilimin addinin musulunci musamman ilimin Alkur’ani, karatun Zaure (Ilmi), tarbiyyar ‘ya’yan Al’umma da tallafawa marayu da masu karamin karfi, wannan itace rayuwar sa kuma shine aikinsa har zuwa rasuwarsa.

JIHAR BAUCHI A TAƘAICE

 Asalin Bauchi shine kalmar da ake amfani da ita ga daukacin yankin da ke kudu da kasar Hausa, amma daga baya sai aka gano shi da babban yankin da ke raba tafkin Chadi da tsarin kogin Neja-Benue. Tushen wannan babban dutsen ya ƙunshi wani babban fili na filayen ciyawa a tsayin ƙafafu 3,000-4,000 tare da kololuwar duwatsu masu tsayi zuwa ƙafa 7,000.

     Bauchi jiha ce a arewacin Najeriya babban birninta shine babban garin Bauchi; tana da iyaka da jahohi bakwai bisa ga kididdiga ta ilmin jogirafi, jihohin sune:

Kano, Jigawa, Plateau, Kaduna, Adamawa, Taraba da Yobe.

An kafa jihar ne a ranar 3 ga Fabrairun 1976, kuma an kirkiro ta tare da Gongola (yanzu Adamawa), Niger, Benue, Ogun, Imo da kuma Ondo. Bauchi babban lardi ne da ya ƙunshi sassan Bauchi, Gombe (da farko) da Katagum wanda ya ƙunshi sassan mai kabilu da yaruka tare da albarkatun kasa.

        Jihar Bauchi tana da kananan hukumomi 16 a baya, kuma a halin yanzu kamar yadda ta bunkasa tana da kananan hukumomi 20, wadannan su ne: Alkarei, Bauchi, Bogoro, Dambam, Darazo, Dass, Gamawa, Ganjuwa, Giade, Itas-Gadau, Jama’are, Katagum, Kirfi, Misau, Ningi, Shira, Tafawa Balewa, Toro, Warji da Zaki.

 SHUGABANCI A JIHAR BAUCHI

Zamu iya kasafta shugabanci anan izuwa:

1. Shugabanci na gwamnati
2. Shugabanci na Sarauta
3. Shugabanci na addini ( mai ɗauke da addinai biyu Musulunci da Kirista)

Shugabanci na gwamnati na gudana ne karkashin gwamna, anyi gwamnoni a Bauchi kamar haka:

1. Mohammad Bello Khaliel March 1976 – July 1978 (Soja)   
2. Garba Duba    July 1978 – October 1979    (Soja)   
3. Alh  Abubakar Tatari Ali    October 1979 –    December 1983    (Siyasa jam’iyyar NPN)
4. Mohammed Sani Sami    January 1984 –    August 1985    (Soja)   
5. Chris Abutu Garuba    August 1985 –    December 1987 ( Soja)
6. Joshua Madak     December 1987 –    August 1990    (Soja)   
7. Abu Ali        August 1990 –    January 1992    (Soja)   
8. Dahiru Mohammed     January 1992 –    November 1993    (Siyasa, Jam’iyyar NRC)
9. James Yana Kalau    ( Kantomar)    9 December 1993 –    14 September 1994    (Soja)
10. Rasheed Adisa Raji    (Kantomar)    14 September 1994 –    22 August 1996    (Soja)   
11. Theophilus Bamigboye    (Kantomar)    22 August 1996 –    August 1998    (Soja)
12. Abdul Mshelia    (Kantomar)    August 1998 –    May 1999    (Soja)
13. Ahmad Adamu Mu’azu        29 May 1999 –    29 May 2007    (Siyasa, Jam’iyyar PDP)   
14. Malam Isa Yuguda    29 May 2007 –    29 May 2015    ( Siyasa daga Jam’iyyar ANPP zuwa Jam’iyyar  PDP) 27 June 2009
15. M. A. Abubakar    29 May 2015 –    29 May 2019    (Siyasa Jam’iyyar APC)
16. Sen.Bala Abdulkadir Mohammed    29 May 2019    (Siyasa, jam’iyyar PDP gwamna mai ci)

Shugabanci na Sarauta kuwa na gudana ne karkashin Sarakuna masu manyan masarauta wasu suna da tuta daga Shayhul Islami Shayhu Mujaddadi Usmanu Ɗanfoduye RaliyALLAHU sune akece dasu sarakunan yanka, sune:

1. Mai Martaba Sarkin Bauchi Alh (Dr) Rilwanu Sulaimanu Adamu
2. Mai Martaba Sarkin Katagum Alh Umar Faruk ll
3. Mai Martaba Sarkin Misau Alh Ahmed Sulaiman
4. Mai Martaba Sarkin Jama’are Alhaji Nuhu Ahmed Wabi
5. Mai martaba sarkin Dass Alh. Uthman Bilyaminu Othman

Shugabanci na addini kuwa na hannun Zaƙakuran Malamai ne wanda suke da alaƙa da shugabanni kuma suna na mabiya gwargwadon dai ɓangarori da ake dasu cikin dukkan addinai.

TAKAITACCEN TARIHIN MALAM ABDULKADIR MUSA JAHUN

Malam AbdulKadir dan Musa (1938 – 2008) da rubuce-rubucensa.

Cikakken sunansa shi ne AbdulKadir dan Musa Jahun dan Hamid dan Aliyu dan Umar dan Abd’Allah. An haifeshi a wajejen shekarar 1938 a Unguwar Jahun a Bauchi. Iyayensa sun fito daga kabilar fulanin Jahun cikin jihar Kano ta wancan lokaci, yanzu kuma a jihar Jigawa. Ance Kakansa wani Malami ne mawadaci kuma yana daga cikin shahararrun Malaman Kano a zamanin Sarkin Kano Sulaiman daga bisani suka kaurato zuwa Bauchi a dalilin hidimar sarauta. Sune kuma ke rike da sarautar Galadiman Bauchi kafin ya faɗa hannu mai yi a yanzu, kanin Malam Abdulkadir Musa Jahun Alh. Ado Musa yayi sarautar Galadima. Shaykh Abdulkadir Musa Jahun ya taso a matsayin maraya, mai ladabi ga manya da malamansa, ya kwallafa ransa kan neman ilimi da sha’awar raya ƙasa da al’umma wanda har yau ana cin amfanin aiyukansa. 

Malamansa:

Malam AbdulKadir dan Musa ya samu ilimin addinin musulunci da harshen larabci a matakin farko a wajen Kawunsa Malam Hamid (Limamin Jahun) wani malami mai saukin kai da fara’a. Ya kuma koyi ilimin addinin musulunci da harshen larabci mai zurfi daga marigayi Liman Mahmud dan Muhammad Babban Limamin Bauchi wanda ake kirgawa a cikin mashhuran malamai a Nigeria.

Bayan rasuwar Liman Mahmud, Malam AbdulKadir dan Musa ya cigaba da daukan karatu a wajen dan Liman Mahmud, Liman Ahmad dan Mahmud (Liman Baban Inna). Liman Ahmad dan Mahmud ya amince da Malam AbdulKadir dan Musa daga cikin dalibansa. Ya jawoshi a jikinsa sosai saboda zurfin fahimtarsa.

Wasu daga cikin Gudumawarsa:

Malam AbdulKadir dan Musa na daga cikin Shahararrun malaman zamaninsa a Masarautar Bauchi, ya bada wasu gudumawa ga addini da al’umma. Ya kafa makaranta mai suna Madrasah Ihya al-din Al-Islam. a shekarar 1979. Makarantar tana da sassa uku. su ne:

i.     Sashen makarantar Allo

ii.     Sashen makarantar Islamiyya don koyar da ilimin addini da larabci.

iii.     Sashen Karatun Zaure don bada karatun littattafai ga manyan dalibai, inda akekara     zurfafa sa ido kan dukkan harkokin koyarwa da koyon ilimi.

Ya kuma gina masallaci a harabar makarantar don gudanar da salloli biyar a kullum a shekarar 1980. Ya kuma assasa ginin masallatai da dama a ciki da wajen garin Bauchi. Wasu daga cikin ‘ya’yansa ne ke jagorantar Cibiyar, irin su Associate professor Dr. Muhammad Safiyyu AbdulKadir, Dr. Muhammad Mujtaba AbdulKadir, da Malam Muhammad Fadhilu AbdulKadir da sauransu.

RASUWARSA:

Malam AbdulKadir dan Musa wa kwanta jinya na kusan shekaru bakwai kuma yayi fama da shanyewar barin jiki wanda ya shafi wani sashen jikinsa. Kafin ya kwanta jinya, yakan ce lokacin mutuwarsa yayi kusa. Malam AbdulKadir dan Musa ya rasu a cikin daren 23 ga watan Maris na shekarar 2008 wanda yayi daidai da ran 16 ga watan Rabi’al Auwal na shekarar 1429, ran litinin aka bisneshi a gidansa dake Bauchi.

Rubuce-Rubucen Malam AbdulKadir dan Musa

1.     Miftah al Tauhid: Wannan shi ne daya daga cikin manyan muhimman rubuce-“rubucen Malam AbdulKadir dan Musa. An rubuta shi da harshen larabci cikin wake     kuma ya kunshi shafuka 15. A cikinsa ya soki littafin Sheikh Sanusi Gumbi mai suna     “Wai shin Isa zai dawo? wanda ya rubuta cikin harshen hausa.

    Malam AbdulKadir dan Musa bai kammala rubutunba kafin rasuwarsa. Yana da wasu littafan da ya rubuta da suka hada da:

2.     Risalah an aqa’id al Tauhid, wa hiya auwal mabani al-Islam. Littafin ya fara da     wasu fannoni na akidun Iman da Al-Islam a cikin shafuka.

3.     Al-Ihsan: Wannan wani littafin ne rubutun hanu da aka samu a wajen Malam AbdulKadir dan Musa. Littafin ya kunshi shafuka hudu. Ya tattauna wasu bangarorin Al-Ihsan.

4.    Risalah an Al Masjid: Littafi ne mai shafuka hudu dake cikakken bayanin ka’idojin     Masallaci. Ya ambaci wasu ayoyin al-Qur’ani mai girma da Hadisan Manzon Allah suka shafi haka ciki har da wasu ka’idojin addu’a da Sunnah da ake aikatawa da suke     da nasaba da Masallaci.

GIDAUNIYA

 Gidauniyar tana aiki ne a matsayin duniyar tarbiyya da gina al’umma inda ta yaye dubban dalibai tun daga 1968-69 zuwa yau. Daga baya makarantar ta fadada tare da misalta matsayin Gidauniya mai yin hidima wa al’umma gwargwadon karfin ta. A yanzu an mata tsari mai ɗauke da sassa daban daban harda hukumar gudanarwa karkashin jagorancin shugabanta Mataimakin Farfesa Dr. Muhammad Safiyyu Abdulkadir, Aiyukan ta bai takaita kadai a karantar da mutane manya da yara ba kullum tana taɓo bangarori da dama na rayuwar  al’umma.

Gidauniyar tana fikra kamar:

1. Faɗaɗa binciken ilmin addinin Musulunci a zamanance
2. Sauya fasalin zamantakewar al’umma da inganta dangantakarsu daidai da hauhawar zamani
3. Gina kyawawan halaye a tsakanin yan ƙasa ta hanyar yi bita wa matasa
4. Samar da ɗorewar tsaftar muhalli don samun tsaftataccen rayuwa. Da sauran su.

SASHIN MADRASA DA FALSAFARTA:

Makarantar Shaykh Abdulkadir (Madrasah) an kafa ta ne wuraren karshen 1960 wanda yanzu haka don haɓaka sassa daban daban na Gidauniyar ta yi rijista da hukumar CAC/IT/No. 146022, sannan kuma yayi rijista da gwamnatin jihar Bauchi a ma’aikatar matasa da wasanni karkashin lamba REG. MYS/B1/2001

A farko tana matsayin tsari a madadin zubin ilimi tsohon hanya mai shirin ɗaukar salo na zamani mai ƙarfi da tasari kamar zubin Halawiy na Sudan ko kuttab na Masar da makamantarsu. Mun ci gaba da kula da wannan tafarki tunda na bamu sakamakon ci gaba, haka ya kaimu muna ɗaukar sabbin shirye-shirye da yawa a hankali waɗanda ke tafiya da zamani ba tare da watsi da asali ba.

A yau muna ci gaba da al’adarmu a matsayin cibiyar share fagen karatu wanda ke iya riƙe dalibai a matakin makarantar kwana ba tare da yin Bara ba, kuma wasu tsare-tsare suna ƙara faruwa don inganta makarantar, a yanzu bisa alƙaluma muna da dalibai sama da 1000 a matakin shekarun dalibai 5-9 sai shekaru 9-15 da manya masu aji 25 zuwa sama a ayyukan koya da koyarwa daban-daban.

Muna ƙarfafa ɗalibai su yi aiki mai ɗorewa a rayuwarsu su zamo masu amfanar da iyaye da al’umma karkashin tsarin ilmantarwa kuma su ƙulla dangantaka ta addini da abokan zamantakewa na wasu addinai ko wasu kabilu don darajantawa.

 Ana ƙarfafa kowane ɗalibi ya kasance mai tarbiyya da mutuntawa tare da fahimtar nauyin da ke kansa na al’ummarsa mai girma, yayin da tsarinmu na tsohon tsari da kuma wani bangare na zamani yana buɗe kofa da sanya kwazo wa yara suyi karatun zamani tare da koyon sana’o’i daidai da zamani da yanayi wanda ya hada da daidaitawa da koyar da kur’ani da wasu ilimin Larabci da Musulunci.

BAYANI:

Makarantar ta habaka zuwa Gidauniya mai suna Shaykh Abdulkadir Musa Jahun Islamic Foundation (SHAMJIF) a yau ta zamo gidauniya ce ta addini mai zaman kanta kuma tana da mabiya da dalibai daga wurare daban-daban a cikin kasar nan lura da yadda take karbar ɗalibai daga sassa daban daban musamman a Arewa, tana ba da ilimin addinin musulunci mai karfi da horarwa kyauta ( free Education), tare da ba da damar dalibai su ci gaba da karatun su na yau da kullum daidai da zamani.

 Tsarin ilmantarwa na kullum shine ginshiƙin da ya samar da  gidauniyar sai a yau ta zamo mai manufa, ƙima, wurin ba da ƙwakkwran ilimi, haɓaka ɗabi’a, da tarbiyya.

Gidauniyar tana bayar da tallafin karatu ga Almajiranta, marayun cikinta, da tallafawa marasa galihu don su samu wayewa na sanin muhimmancin neman ilmi ga maza da mata ta hanyar shigar da wasunsu makarantun firamare da sakandare na gwamnati, zuwa manyan makarantun islamiyya har zuwa matakin difloma da NCE.

MANUFOFI:

Gidauniyar ta na aiki ne don cimma manufofi kamar haka:

1. Samar da tsara masu tsoron Allah da aiki don ci gaban al’umma
2. Horar da dalibai kan ingantaccen Musulunci daidai da tsarin magabata ba zaƙewa ba noƙewa
3. Kwadaitar da matasa son ci gaba a rayuwa tare da kula da dogaro da Kai cikin sana’o’i
4. Sanya wa matasa son dabi’u  na Musulunci don kare al’ummar musulmi daga fadawa cikin ta’addanci da tsattsauran ra’ayi.
5. Aiki tare da nuna kyawawan halaye mai haɗa alaka da dangantaka tsakanin jagororin al’umma da shugabanninmu.
6. Cusa wa masu tasowa sanin muhimmancin ƙasar mu da kiyaye ta barin rugujewa

DALIBAI:

Ɗaliban makarantar wannan Gidauniyar tana ɗauke da maza da mata wanda galibinsu yan Bauchi ne wasun kuma daga sauran wurare don karbar tarbiyyar addini.

A yanzu anata sabunta makarantar zuwa tsarin tafiya da zamani tare da kiyaye wasu tsofin al’adu musamman karatu da rubutu kan Allo.

Dalibai suna gudanar da ayyukansu na koyon ilmi da tarbiyya sau uku a kowace rana a cikin kwanaki biyar na mako, (asabar zuwa Laraba). Wasu daliban na karbar abinci ne kyauta, wasu kuwa ana ciyar da su karkashin kulawar iyayensu, wannan yana kare su daga fita neman abinci ko bara.

Tsofaffin ɗalibai suna taimakawa da aikin koyarwa da kula da dalibai ne kyauta a matsayin gudumowa wannan yana da alaƙa da horar da su da akayi lokacin suma suna cikin koyo. Wasu gyare-gyaren wuraren da ke ƙarƙashin odar shugabanni manyan ɗalibai ne ke yin su. Ana daukan Ɗalibai tare da yi musu rajista a kowane lokaci in iyaye na bukata.

ƁANGARORIN ILMI A GIDAUNIYA

Shaykh Abdulkadir Musa Jahun Islamic Foundation tana da sassan kamar haka:

1. Sashen karatun Alkur’ani na Allo mai adadin almajirai fiye da ɗari tara (900)
2.  Sashen Hadda mai manufar kawo sauyi cikin yin Hadda a makarantun Allo daidai da zamani
3. Bangaren Islamiyyah (wato koyon addini bayan ilmin Qur’ani)
4. Sashen Zaure(Karatun Littafi) na Manya, wanda ke da tsari iri biyu:

1. Darasi na daidaikun mutane a kwanaki 5 na mako
2. Darasi na gama-gari/na jama’a a Masallacin bayan Magrib a ranakun Asabar da Litinin da Laraba kowane mako

5. Ajin koyon Larabci da karatun Islama na Manya

A ciki da wajen Bauchi dalibanmu na iya samun matsayi mai kyau na shaida a karatun Alkur’ani tare da Ibada da Ladabi da tarbiyyah

HIDIMAR RAYA ƘASA DAAL’UMMA:

Wani abu muhimmi shine Gidauniyar mu a duk sassanta tana ba da fifiko kan haɓaka kyawawan ɗabi’u, koyar da jagoranci, da hangen nesa don raya ƙasa. Waɗannan suna ba wa ɗalibai wasu tanade-tanade waɗanda za su iya taimakawa wurin aikin sa kai ako ina.

Ɗalibanmu suna samun dama daban-daban don haɓaka ƙwarewarsu a rayuwa a duk inda bukatar hakan ta taso.

 Rukunin Manyan ɗalibai na hidima ga al’umma da kuma wayar da kan al’umma ta hanyar shirya laccoci don inganta tarbiyya, tsaron Kasa da Haƙurin zamantakewa na Addini ta hanyar gayyato ƙwararru daga waje da cikin gida. Najeriya.

Gidauniyar ta sha samun ziyarar baki daga wajen ƙasar mu Nigeria, inda akan shirya program da laccoci na horaswa na kwana 3 zuwa sati a wasu lokuta. Misali:

1.  Manyan Shehunan ilmi daga Jami’ar Azhar ta Masar a shekarar 2009 sindi
2. Shayhun Malami Dr Abubakar Al Habshiy yazo daga Lebanon a shekarar 2018, ya dawo a 2019 da kuma 2020
3. Mr Ayman yazo daga Syria a shekarar 2021
4. Shaykh Dr Bilāl Al Hallāq yazo a karshen shekarar 2022 daga garin California ta ƙasar Amurka
5. Wasu manya Ƙungiyoyin addini na gida Nigeria su kan ziyarce Gidauniyar lokaci lokaci.

Ayyukan sa kai:

Gidauniyar tana da wasu ayyukan al’umma na son raya ƙasa (Aikin sa Kai) da ta kanyisu ta hanyar haɗa wasu ɗalibai don yin ayyukan al’umma. Gidauniyar ta cim ma abubuwa masu zuwa kamar haka:

1. Aikin tsaftar muhalli cikin unguwa
2. Fita zuwa gyaran Makabarta
3. Samar da akwatin agaji ta bada gudummawa musamman lokutan taron Maulidi
4. Dashen bishiyoyi sau biyu a Bauchi Hajj Camp a watan Yuli ( July), 2021 da watan Mayu (May) na 2022
5. Aikin hakar rijiyoyin burtsatse da rijiyoyi a lunguna da sako na cikin garin Bauchi kamar haka:

1. Rijiyar burtsatse mai aiki da wutar lantarki a makarantarmu dake unguwar Jahun –Agusta 2017
2. Rijiyar burtsatse mai aiki da wutar lantarki a Sabon Unguwar Dumi – 29/12/2022
3. Rijiyar burtsatse mai aiki da wutar lantarki a Unguwar Gwallagan Cikin gari – 20/1/2023
4. Rijiyar burtsatse a gundumar Miri – 30/1/2023
5. Asalin rijiya (na tono) a Dumi – Nuwamba 2021
6. Zauren Sulhu da kuma warware matsalolin al’umma
7. Madaidaicin ɗakin karatu don amfanin Ɗaliban ilmi a dukkan matakai
8. Shirya bita lokutan Azumi, lahiya, Hajji da dai wasu abinda ke bukatar ilmantarwa da tunatarwa.
9. Samo gudummawa ta sayan abinci a raba wa al’umma musamman lokacin azumi da lokutan matsuwa kamar lokacin da aka yi covid 19
10. Yanka shanu da raguna a raba wa masu karamin karfi da lahiya a ranar wadda ke zuwa ta hannun masu taimakawa

INGANTAWA:

Makarantar mu ta kasance makarantar Allo da Islamiyyah irin ta da (ta al’ada) yayin da lokaci ya chanja zuwa hauhawar zamani aka ci gaba, masu mallakar wurin sun inganta ta, ta yadda take kama da tsarin Tsangaya na gwamnati ta ke, hakan mun hanzarta ne wurin amsawa gwamnati kira da takeyi na  sauyin yanayi da kalubale.

Ɗalibai na sa uniform duka da cewa makarantar Allo ce, ana yi wa ɗalibai rajista  (ba tare da biyan kuɗi ba (ilimi kyauta),  sai dai a sashin hadda kawai shi ana biyan dubu 3 duk zangon ( term) na karatu.

A halin yanzu dalibanmu suna samun horo da kula na zamani wanda ke ba su damar ci gaba da karatunsu don su iya shiga kwalejojin ilimi na fasaha da kimiyya har ma zuwa jami’o’i don nazarin abubuwan da suka dace na karatun Larabci da Islama da kuma abubuwan da ake bukata a cikin al’ummarmu na ilmin boko.

FATARMU:

Gidauniyar tana fata tare da addu’ar Allah ya sa gwamnati ta sa hannu don tallafawa wannan aiki na raya ƙasa, Muna fata wasu manyan kungiyoyi da cibiyoyi masu zaman kansu da ke bada tallafi ko kuma aiki da takeso ayi wa al’umma zata iya bamu muyi ko mu haɗa hannu ko kuma ta taimaka mana kai tsaye. Muna fata ALLAH ya huwace ko da daidaikun jama’a su tallafi irin wadannan gidauniyar kamar yadda itama ta ke taimakawa gwamnati da al’umma wajen baiwa ‘yan kasa ilimi da tarbiyya bisa gudumawa. Dangane da abubuwan more rayuwa kuwa muna cikin ƙanƙan da kai don neman kowane irin taimako ko tallafi daga amintattun kungiyoyi masu zaman kansu ko MDGs don samar mana da fili da gina sabon wuri ko faɗaɗa shi, ko ƙarin gyara don sake  sabunta tsarin da muke da shi ta hanyoyin da suka dace. Wannan tabbas zai taimaka mana wajen aiwatar da haɓakarwa da samar da gyara cikin harkokin Almajiri/Tsangaya da tarbiyyan matasa. Gidauniyar ta na fatar

samar da ICT ko duk wani hanyar horar da matasa izuwa koyon sana’o’i don dogaro da Kai.