THE CONTRIBUTIONS OF SHAYKH YUSUF ALASALATU TO ISLAMIC LEARNING IN ILORIN
ABSTRACT
Learning plays an important and significant role in the acquisition of knowledge. In other words, one cannot acquire knowledge without learning. To this end Islam encourages learning and even makes it compulsory on Muslims; males and females. Islam also recognizes and places the learned men in high esteem.
Researches show that seeking of knowledge in Islam originated from the religion itself. This is true because the first revelation which came to the Prophet [S.A.W] argues in support of learning. This means that Islam as a religion is based upon knowledge for it is knowledge of the Oneness of God combined with faith and total commitment to Him that saves man.
Since the responsibility of disseminating knowledge cannot do itself, it has to be carried out and practiced by individuals, groups or even institutions. In this long essay an attempt is made to examine the concept of learning in Islam and how it has been carried out by a distinguished personality, who has made a landmark in impacting the knowledge of Islam to the people of a given geographical distribution, Ilorin.
The essay is divided into four chapters. The first chapter is the introduction while the second chapter is devoted to the biography of the personality in question. His birth, Educational background, marital life and his contemporaries are examined here.
Chapter Three reveals his contribution to Islamic learning. Here, his activities in the establishment of Markaz Nuru Shuadai, his activities in educating women in the Islamic way, his public lectures and his prominent student are examined. Chapter Four concludes the study and make some recommendations.
TABLE OF CONTENTS
Title Page
Certification
Dedication
Acknowledgements
Abstract
Table of Contents.
CHAPTER ONE: INTRODUCTION
1.1 Background to the Study
1.2 Statement of Problem
1.3 Objectives of the Study
1.4 Scope and Limitation of the Study
1.5 Significance of the Study
1.6 The concept of Learning in Islam
1.7 Overview of Ilorin
1.8 Islam in Ilorin
1.9 Research Methodology
Endnotes
CHAPTER TWO: BIOGRAPHY OF SHAYKH YUSUF ALASALATU
2.1 His birth
2.2 His Educational Background
2.3 His Marital life and His Children
2.4 His Profession and Working Experience
2.5 His contemporaries
Endnotes
CHAPTER THREE: THE CONTRIBUTION OF SHAYKH YUSUF AL-MIGDAHD
ALASALATU TO ISLAMIC LEARNING IN ILORIN
3.1 Shaykh Yusuf and Markaz Nuru Shuadaai
3.2 Shaykh Yusuf and Women Islamic Education through Alasalatu Ayena
3.3 Shaykh Yusuf and his Public Lectures
3.4 Shaykh Yusuf and his Prominent Students
Endnotes
CHAPTER FOUR: CONCLUSION AND RECOMMENDATIONS
BIBLIOGRAPHY CHAPTER ONE
INTRODUCTION
1.1 Background to the Study
The importance of knowledge in Islam cannot be over-emphasized. It is a prerequisite to and therefore precedes ritual worship.1The importance of education and knowledge as means of transmitting and sustaining authentic Islamic civilization and culture can equally hardly be over-emphasized. Indeed, education, from the outset was so much a part of the structure of Islam that the religion has very firm views on the structure, substance and process of education. Islam, through education, has sustained through the ages a civilization that in varying degrees, has exercised spiritual and material dominance of the universe. In other words, Islam has aided the course of learning.
For example, in the classical times when the traditional Islamic education was based on the Qur‟an, the Prophet was the first teacher of Islamic education and his main aim then was to make his converts pray and live as upright Muslims. He therefore taught them how to recite the Qur‟an and also taught them some of the
Islamic moral ideals like humility, honesty, simplicity and perseverance. The Prophet used to teach them in the mosque or even in his house. Gradually, his disciples took over the teaching of Islamic education from him. They also made use of their houses or shops for classes since it was conducted on part-time bases.
This means that Islam since its inception has paid full and undiluted attention to the course of learning and education.
The text of the Qur‟an is replete with verses inviting man to use his intellect, to ponder to reflect and to know, for the goal of human life is to discover the Truth which will allow the worship of God in His Oneness.2 The hadith literature is also full of references to the importance of education and learning. Such sayings of the Prophet as “Seek knowledge from the cradle to the grave”, and “Verily the men of knowledge are the inheritors of the Prophets”, have echoed throughout the history of Islam and incited Muslim to seek knowledge whenever and wherever it might be found. This tells us that education and learning is not alien to Islam for Allah is the “All Knowing” and He has enjoined the Muslims to make learning one of their highest priorities.
It is on this note that this study identifies and discusses the contributions of Shaykh Yusuf Alasalatu to the learning of Islam in Ilorin. The Shaykh was able to instill the culture of Islamic learning into the hearts of the Muslims. This he did in accordance with the tradition of the Prophet which says: “The best among you is he who learns the Qur‟an and teaches it”3
Shaykh Yusuf Alasalatu was also instrumental in impacting Islamic education to the Muslim women. This he did in line with the tradition of the Prophet that says: “Acquisition of knowledge is obligatory upon the Muslims both male and female”4. Also the prophet subsumes that educating women Islamically will go a long way in the building of an ideal Muslim home.
1.2 Statement of the Problem
Shaykh Yusuf Alasalatu was well known for his simplicity and excellent characters during his life time. Though many things have been documented about him, such as the „life history of Shaykh Yusuf Alasalatu‟by Isah A Idris.However, none has been done on his contributions to Islamic learning in Ilorin. This gave me the hunch to assess and investigate his contributions in this particular area.
1.3 Objectives of the Study
The major objectives of this study are to evaluate and examine the contributions of Shaykh yusuf Alasalatu to Islamic learning in Ilorin. This is done with a view to elucidate and at the same time enumerate the key roles he played in the establishment of a modern Arabic and Islamic school-Markaz Nuru Shuadai. An attempt is also made to examine his contributions in the area of educating women Islamically.
1.4 Scope and Limitations of the Study
This research work focuses on the contributions of Shaykh Yusuf Alasalatu to
Islamic learning in Ilorin. This includes his establishment of a modern Arabic and
Islamic school, his activities at imparting Islamic education to the women through Alasalatu programes and his journeys for the sake of Dawah. It also shed some lights on his prominent students.
1.5 Significance of the Study
This research work will add to the existing body of knowledge. ii It will make exposition of the concept of learning in Islam. iii It fosters harmonization among Muslims in Ilorin and its environments. iv It aids in propagating the true messages of Islam
1.6 The concept of learning in Islam
Learning, education and seeking of knowledge play an important role in the life of every single individual in the world. In fact, the importance of education to any human being, community or even nation is immeasurable. With knowledge, man has been elevated above the Angels.5 The Angels were asked to venerate to Prophet Adam. Though it is a means of genuflection and not a form of worship dedicated to Allah alone.
Education is of two main types; religious and secular. In Islam, both types are compulsory for a Muslim to acquire. This is because without one, the other can rarely be enjoyed. In other words, without religious knowledge, one will not be able to worship God as He should be worshipped. In the same vein, without scientific education, religion will have but little meaning. In Islam, worship includes not only religious acts of devotion but also all activities that bring benefits to man as long as they remain within the purview of Islam. The worship of God includes utilizing the natural wealth God has put into the earth. It includes the labour of understanding the laws of God which governs creation, knowledge of the properties of matter and the means of utilizing matter in the service of the belief and the spread of the truth of Islam. Worship includes what benefits people. This means that both types of knowledge are important for a Muslim to acquire.
Perhaps, this was why the first Conference on Islamic Education which was held in Makkah, defined the aims and concepts of Islamic education as follows:
The aims of Islamic education are to form persons who will be
Good, and worship God as HE deserves to be worshipped, who
Will use the knowledge to enjoin people on earth and utilize it In accordance with the law of God in the service of belief and
accordance to its scheme6.
Thus, the Islamic education system, as a matter of fact, will enable a Muslim acquire religious knowledge, it will also let a Muslim benefit from what God has created and also teach him to be an obedient citizen in the interest of the community.
God commands the Muslims in the Glorious Qur‟an to seek knowledge. In fact, the first verses that were revealed to the Prophet shows the importance of learning, Allah says in the Holy Qur‟an that:
ا مُ شَ كْ َِْ ا كَ ُّبسَ وَ ْأشَ ق ْا }2/قلؼلا{ قٍ َلػَ يْ هِ ىَ بسَ ًلِْْ ا ق ََلخَ }1/قلؼلا{ ق َلَخَ يزِ َّلا كَ ّبِ سَ نِ سْ ا ةِ ْأشَ قْ ا
5/قلؼلا{ نْ َلؼْ ٌَ نْ لَ بهَ ىَ بسَ ًلِْْ ا نَ َّلػَ }4/قلؼلا{ نِ َلقَ ل ْببِ نَ َّلػَ يز َِّلا }3الؼلق/{}
Read in the name of your Lord who created
He created man from a clot
Read and your Lord is Most Bountiful
He who taught [the use of pen]
Taught man that which he knew not
[Q. 96:1-5]
In this passage, Allah commands man to read the materials available to him in other to acquire knowledge which has its origin from Him. It also shows that learning and knowledge must be directed towards activities which are compatible with the Shari‟ah.
The learned man, whoever he was and wherever he came from, enjoyed the high esteem of his community and its leader7. This is because Islam appreciates their effort and thus honours them. This is attested to in the Qur‟an where Allah says:
يَ ٌزِ َّلاوَ ىَ ىوُ َلؼ ٌَْ يَ ٌزِ َّلا يىِ ََسْ ٌَ لْ هَ لْ ُق ِِ ِّ بسَ ََو َْْ سَ ىجُ شْ ٌَوَ ََشَ خَِ ْ ا سُ َزحْ ٌَ بوً ئِ بَقوَ اًذجِ بسَ ل ٍِْ َّللا ءبًَآ تٌ ًِ بقَ ىَ هُ يْ هَّ َأ
9/شهزلا{ ةِ ببَ لَِْْ ا اىُلوْ ُأ شُ كَّ َزٌَََ بوَ ًَّاِ ىَ ىوُ َلؼْ ٌَ لََ }
Is one who worships devoutly during the hour
Of the night prostrating himself or standing
[In adoration] who takes heed of the hereafter,
And who places his hope in the mercy of his Lord
-[like one who does not]? Say: Are they equal, those
Know and those who do not know? It is those who are
Endued with understanding that receive admonition[Q. 39:8]
Allah also says in the Holy Qur‟an:
11/ىاشوػ آ{ نُ ٍكِ حَ ل ْا زُ ٌزِ ؼَ لْ ا ىَ هُ َّلَاِ َِلَاِ َلَ ظ ِسْ ق ِل ْببِ ًبوَ ئِ آقَ نِ لْ ؼِ لْ ا ْاىُلوْ ُأوَ َُكَ ِئ َلاو َلْ اوَ ىَ هُ َّلَاِ ََِلاِ َلَ ًََُِّأ ُللّّ ا َذهِ شَ } There is no god but He: That is the witness of Allah,
His angels, and those endued with knowledge, standing firm on justice. There is no god but He, the Exalted in power,
the Wise [Q.3:18]
In the verse above, Allah attests with Himself, then with the angels and followed by the learned. We can infer from this that the rank of the learned is very high in Islam.
The Qur‟an also states that:
غِ َفشْ ٌَ اوزُ شُ ًبَف اوزُ شُ ًا لَ ٍقِ اَر اِوَ نْ كُ َل ُللَّّ ا ِحس َف ٌَْ اىحُ سَ فْ بفَ سِ لِ بجَ وَ لْ ا ًفِ اىح ُسَّ َفَت ن ْك َُل لَ ٍِق اَراِ اىٌُه َآ يَ ٌزِ َّلا بهَ ٌَُّأ بَ ٌ
11/َلدبجولا{ شٌ ٍبِ خَ ىَ ىُل وَ ؼْ َت بوَ ِب ُللَّّ اوَ تٍ بجَ سَ َد نَ لْ ؼِ ل ْا اىُتوُأ ي ٌَز َِّلاوَ نْ كُ ٌهِ اىٌُهَ آ يَ ٌزِ َّلا ُللَّّ ا}
O you who believe! When you are told to make room in the assemblies, [spread out and] make room:
[ample] room will Allah provide. And when you are told
To rise up, rise up Allah will rise up, to (suitable) ranks
(and degrees), those of you who believe and who have been granted knowledge, And Allah is well-acquainted with all you do. (Q. 58:11)
All the Quranic verses above testify to the high position which Islam has placed the learned men. The traditions of the Prophet also attest to this. For example, the Prophet said.” The superiority of the scholar over the pious resemble my superiority over the ordinary among you”8. The prophet also went on to say: ”On the day of judgment, the ink of the scholar and the blood of the martyr shall be weighed, but the ink of the scholar shall overweigh the blood of the martyr”9. With the verses of the Qur‟an, coupled with the traditions of the Prophet one will realize that there is immense benefits to be derived from the pursuit, dissemination and
application of knowledge in Islam.
The scholars, philosophers, artists and craftsmen occupied an important position in the Islamic society. This is because of the fact that Islamic learning is not restricted to a particular social group or class, rather, anyone who possesses any kind of knowledge that is in conformity with the dictates of Islam are celebrated and their knowledge are put into good use for the uplift of the entire community. ‟Ali b. Abi Talib, the fourth Caliph was reported to have said that: “A man‟s value does not inhere in his background, origin, colour or race. A man‟s value according to Ali “consists in what he knows or does best”10. This further buttresses the fact that Islam will honour a person based on his abilities and capabilities and not merely based on his place of origin.
Even though the quest for knowledge has no boundaries in the Islamic culture, the nature of knowledge to be harvested is circumscribed in the Islamic creed. In other words, Islam has specified the kinds of knowledge that are lawful and has proceeded to urge the Muslims to make the best use of the accumulated knowledge. The Prophet used to pray for useful and beneficial knowledge by saying: “I seek refuge with thee from the knowledge that profiteth naught”11. This means that knowledge in Islam must not only be useful, but it must as a matter of fact be beneficial.
Furthermore, Islam despises and abhors ignorance; it is contained in the Qur‟an that it will be difficult for man to produce before Allah an acceptable excuse for ignorance as related in the scenario of the wrath that would befall the ignorant in the Hereafter. Allah says:
ضُ سْ َأ يْ كُ َت نْ َلَأ ْاىَ لْ بَق ض ِسْ َِا ًِف يَ ٍفِ ؼَ ضْ ََس ْهُ بٌَّكُ ْاىُلبَق نْ ٌَُكُ نَ ٍِف ْاىُلبَق نْ هِ سِ ُفً َْأ ًوِ لِ بظَ َُكَ ئِ ُو َ ل ْا ن ُهُ بَّفىَ َت يَ ٌزِ َّلا ىَّ اِ
99/ءبسٌلا{ اشً ٍصِ هَ تْ ءبسَ وَ نُ ٌَّهَ جَ نْ هُ اوَ ْؤهَ كَ ئِ َلوْ ُؤَف بهَ ٍِف ْاوشُ جِ به َََُف ًََؼ سِ اوَ ِللّّ ا}
“When angels take the souls of those who die
In sin against their souls, they say; “In what
(plight) were you?” They reply: “Weak and
Oppressed were we in the earth.” They say:
“Was not the earth of Allah spacious enough
For you to move yourselves away (from evil)”?
Such men will find their abode in Hell, - What
An evil refuge!. ( Q.4:96)
We can understand from the above verse that there will be no excuse for ignorance and lack of useful knowledge. Hence, one should try as much as possible to seek for knowledge, once the means is legal, and it is acceptable in Islam.
Knowledge is the only wealth which is undiminished by sharing, thence, Islam encourages that the acquired knowledge and experience must be shared, for according to one of the sayings of the Prophet “It is unlawful to withhold knowledge”, also, refusal to share the accumulated knowledge with others may lead to the loss of knowledge. Ibn Qutaybah says: “A person who conceals some kind of knowledge is like one who does not know it”12. This is why throughout history the Muslims absorbed and acquired knowledge, they also impacted it to the people, this make them both students and teachers.
Islam encourages learning, places emphasis on its usage and also urges the learned men to disseminate the acquired knowledge. This means that Islam is not just a religion, but a total way of life in its full essence for anyone who wishes to live his life to the fullest, for it is only through the acquisition of knowledge that life will found its real meaning.
1.7 Overview of Ilorin
Many traditions exist on the origin of Ilorin. Many of them try to make sense of the name “Ilorin”. Some relate it with iron deposit and call it ( Ilu Irin ) which means ( Town of Iron ). Also, there are some which links Ilorin with a historical rock said to be fondly used by Yoruba hunters to sharpen their hunting implements called ( Ilo Irin ) which means ( Iron sharpening implement). Another tradition on the origin of Ilorin is by those who say that the town used to be a gaming field of elephants for Yoruba hunters before some of them began to settle in the area. They call Ilorin ( Ilu Erin ), which means ( Town of Elephants )13.
Out of all the three traditions however, the most evident one is the tradition that refers to Ilorin as a gaming field for hunting elephant (Town of Elephants). This is because of the fact that a place called Oko Erin ( Farm of Elephants ) still exists in Ilorin today and also because elephants were found around Ilorin in less than three decades ago.
Apart from the traditions which trace the origin of Ilorin through its name, there are others which associate the founding of Ilorin to individuals or families for example; narration has it that Ilorin was founded by a man called Ojo who was originally a hunter from Ilota near the present city of Oyo between 1770 and 1800. While Okesuna and Agbaji were Muslims settlement which co-existed with Ilorin, a place of hunting and sharpening of iron implements was founded by Ojo and his group14. The early in the settler in the town were Yoruba-Speaking people with a man called Afonja as a prominent military leader among them. Afterward, a Fulani Muslim scholar from the North called Shaykh Salih ( Alimi ) had sojourned into different places in Yorubaland which served as a guide to a retinue of subsequent scholars of Arabic moving from Ilorin with their knowledge and leaving their indelible marks on the sands of time.
He was a scholar of note who had a large following even before he finally settled in Ilorin. On his arrival, he met a large number of Muslims at Okesuna and taught them half of Tafsir Jalalayn. Many scholar came from different parts of Nigeria such as Hausaland, Bornoland and Nupeland to settle in Ilorin. He initiated the unfolding of events which turned the city of Ilorin to a multy-lingua and multyethnic community of saints, preachers and scholars who arrived in the town and within a short period, his descendant established an Islamic state in Ilorin and its environs. Today, the town is predominantly Yoruba but in politics and administration, it approximate to the Northern ( Islamic ) tradition. Ilorin to ome people is known as “ Geri Alimi “ ( Town of Alimi ) and to many others as “ Ilorin
Afonja “ which means ( Ilorin of Afonja ).
1.8 Islam in Ilorin
Religiously, the town comprises of the adherent of the two major religions. The Muslim population could however be estimated to be around eighty percent of the entire population. Although there had been Muslim population in Ilorin before the coming of Shaykh Alimi, but the spread of Islam prior to his arrival was rather slow. Danmole has discovered in his research that there are some Muslims in Oke Imale which is an area of Ilorin, these people claimed that their ancestors came from to settle in Ilorin. Also there were muslims in Okesuna and Agbaji areas of the of Ilorin before his arrival, but like many places in Yorubaland, Islam was been practiced alongside with syncretism.
Shaykh Alimi entered Ilorin in 1817, he met some Islamic scholar in the town and the Islamic scholars conferred on him the title Chief Imam (Al Imam al Jamiu) for the recognition of his erudition and piety15. He later taught them many Islamic books, among which was Tafsir Jalalayn. His descendant later established an Islamic state in Ilorin and its environs.
Ilorin has become the city of Islam over the ages, one will not only see the presence of Islam in the city, but one will also feel it. The city has become a centre through which the knowledge of Islam is been transmitted to the whole of the Southwestern part of the country. The city has produced Islamic scholars of high repute the number of which are too numerous to mention. Islamic learning centres ranging from primary to secondary and tertiary have also been established in the city to facilitate the growth of Islam.
1.9 Research Methodology
The study employed descriptive survey design and historical method.
Interviews were held with Alhaji Abdul Raheem Yusuf who is the Khalifah of Shaykh Yusuf Alasalatu and other personalities on are in the position to comment on the life and works of the Shaykh. Observations were also made by attending the women Asalatu programme. During the programme questions were asked on issues that were seemingly unclear.
ENDNOTES
1. Nurudeen Alao. 1989.” Education in Islam: The Challenge of Numbers, Breath and Quality”. Islam in Africa, Proceedings of the Islam in Africa conference. Ibadan. Spectrum Books. 87.
2. Islam and Knowledge. Incorporated from magazine “ Islam: A Global Civilization,” prepared by Islamic Affiars Department, The Embassy of Saudi Arabia, Washington D,C, pg 1.
3. M. M Khan. 1996. Sahih Bukhari, Arabic-English-Riyadh: Dar-Salam.
4. Sahih Muslim, nd . Translated by Abd-al-Hamid Siddiqui. Retrieved April 29, 2015 from http//wwwusc.edu.dept/MSA/fundamentals/hadithsunnah,muslim.
5. Nasiru, W.O.A.1980.” The Concept of Islamic Education.” Al fikr journal of Arabic and Islamic Studies‟ 1. 1. 50.
6. Resolutions of the first Conference on Islamic Education cited by S.A.S.
Galadanci. 1989.” Islamic Education in Africa: Past Influence and Contemporary Challenges,” Islam in Africa, Proceedings of Islam in Africa conference. Ibadan .Spectrum Books. 97.
7. Ekemeleddin Ihsanoglu .2003. The different aspect of Islamic Culture.
Beirut. UNESCO Publishing house.
8. Sayings of the Prophet cited in al-Ghazali. 1983 Ihya Ulum al-din. Beirut. 6.
9. Ibid
10. Sayings of Ali bin Abi Talib cited in UNESCO. 2003. The different aspect of Islamic Culture. Beirut. 20.
11. Al-Ghazali. Ihya ulum al-din op. cit.31
12. Ibid.49.
13. S.Y. OmoIya. 2005.” The Dynamics of Culture and its Impact on Political Transformation: The Ilorin Example” Alore Journal of the Humanities. 185.
14. F.O. Jamiu. 2014.Contributions of Ilorin Scholars to Arabic and Islamic Studies in Yorubaland: Focus on Shaykh Adam Abdullah Al-Iluri. Retrieved on the 21 of April 2015 from http//wwwacademicjournals.org/journal/AJHC/Articlefulltext/9. 4.
15. Ibrahim A. Jawondo. The Socio-political Effects of the Conferment of Titles in Ilorin Emirates in the 20th Century.
.