THE ISLAMISATION OF AUCHI KINDOM
IN SOUTH CENTRAL NIGERIA
By
DR. ZAKARIYAV IDREES-OBOH OSENI
Associate Professor in Arabic Studies, Department of Religions. University of llorin, Nigeria.
To aspire to know
And perspire to note
Events ere your time
Is to live longer
To know yesterday's events
Is to appreciate today '
And prepare for the morrow
And that is the golden goal
Of studying people's history!
I
INTRODUCTION
This paper is a concise study of the process of Islamization of Auchi and its
people and the situation of Islam in the city at present. The account begins with a
definition of Auchi as a town and as an institution of great geographical and
historical significance. A description of Auchi community before Islam is treated
briefly in section II.
Section III treats the position of Islam before the era of His Royal Highness
Momoh Idaeo. Testamentary vestiges of that era are still glaring in at least one
aspect of Islam in Auchi. In Section IV. we attempted to explain tersely the
colossal contribution of Momoh to the Islamization of Auchi and its environs from
1914 to 1944.
Section V is centered on the attempts of the royal and spiritual leaders of Auchi
to consolidate Islam in Auchi in different ways. Some gains were made, and
Auchi made tremendous progress in the dissemination of Arabic and Islamic
Studies in the town and its environs. Nevertheless, these '- commendable strides
were not consistently sustained. Hence the problems of retrogression we are
now facing in Auchi. A brief discussion of these problems constitutes the theme
of section VI. The paper ends in Section VII in which concluding remarks were
made. Some solutions are proffered for the problems high-lighted so that we may
rejuvenate ourselves spiritually and morally and then re-. solve to move forward.
In writing this paper we adopted Islamic historiography as our pivot on which the
whole contents revolve. We are conscious of the availability of other modes of
:
writing history including materialist historiography. Islamic historiography takes
60
into consideration the spiritual and 'material needs of the society and individuals
and strikes a balance between selfish interests and societal needs all of which must be
predicated on faith in Allah, the Provider of all needs, the rewarder of all greed’s.
II
AUCHI BEFORE ISIAM
Auchi is a town located exclusively on latitude 70N and longitude 6.250 E of the
globe'. It was founded by a man called Uchi who migrated from Udo near Benin.
City about 14th century C.E. definitely before the reign of Oba Ewuare of Benin.
The coming of Uchi, his family and followers to this Guinea Savannah belt know
today as Etsakoland was as a result of internecine wars, acts of brutality,
intimidation and dehumanization which the proud people of Auchi and their ilks
could not perpetually st6mach3. The town is bounded on the east by South Ibie;.
on the north-east by Jattu; on the north by Ayua, iyuku and Imeke; on the northwest by Ikpeshi and Ihievbe Ogben; on the soutfyby Ivbiaro and Warrake and on
the south by Era and Ayuele-Ugioli. 4
The location of Auchi is hilly with pockets of valleys and flat plains. It is at a
meeting-point between the rain forest and guinea savannah. The settlement was
a splendid choice. The town is close to about twenty rivers, rivulets and springs
suchasOrle, Omemhe, Ofhotsele, Eda Ibariki, Ukpheleghi, Eda Nokhua (Utsogu),
Eda Nokhua (Aibotse), Amasomhe, Umhouku, Ayeda, Ayeda-Aminu, Eda Udo,
Eda Oke, Eda Ayomhe, Oki, Arhebekpeghie, Edo Ofoli, Ikpaigba. and Eda-Eginis
Definitely, a town on a dry hilly location adjacent to such numerous rivers cannot
DC a new settlement. It was a choice settlement of wise and visionary pathfinders
after whom most other towns must have taken a cue and settled nearby. Right
from ancient times, migrants have always preferred to settle where they are sure
of abundant water, flora and fauna. The case of Auchi could not have been an
exception. It is due primarily to the indispensability of water to life thz4 many
groups in Africa and elsewhere took to a deification of the prominent rive in their
localities6 .That Auchi people of old used to worship Orle is, therefore, not a
surprise, though it was wrong. It is the Create;-.of Orle, the Creator of other rivers
and the universe at large who should be worshipped with undivided attention and
utmost zeal7.
In the accounts of migration from Benin and its environs to Etsakoland. many
historians explained how people settled in Auchi while many others moved northwards and eastwards. The lush and verdant vegetation of Auchi, its forest and
Savannah belts, and very fertile, land had contributed immensely to this reality.
The written history of Etsako people is not very old. Most of the sources of
Etsako history were first documented by European explorers, missionaries and
colonial officers. In the case of Auchi, the oldest record available to us is the
61
mention of Auchi and a few other Etsako towns and villages by Kweller, a
European writer8 in a work he published in ! 850. In the work, the author
interviewed freed slaves in Freetown and asked them to mention their places of
origin. That was in the 1820s. A particular ex-slave named Agbodo or George
Cole of Campbell town claimed that he was of lslam origin from Iwieta (Ewatto)
whence he was sold into slavery at the age of 18 and taken to Sierra Kaeone in
1827- He was asked to mention the towns and villages in his area of origin and
that was how he mention Awitsi9 among a few others. The conclusion we nre
drawing from this is that at least by 1820, i.e. before the coming of the Nupe,
Auchi was firmly in existence.
Auchi town is made up of five grand quarters which were initially inter-dependent
villages with common ancestry. Patches of bushes separated the villages and
intermixed with the houses even within the same Quarters. The grand' Quarters
are Utsogu, Akpekpe, Aibotse. Igbhei. and lyekhei. Utsogu is the royal Quarter
from which the Otaru (king) of Auchi is customarily chosen and enthroned right
from the era of Ikelebe i in the middle of the nineteenth century. Utsogu has the
responsibility of welding Auchi together and galvanizing the town in its valorous
forward march for the attainment oflofty goals. Within each of the grand Quarters,
there are small Quarters and kindreds with clearly demarcated lineages both
from within matrilineal Amohoya!0and the matrilineal Otse" types of wedlock of
the pre-Momoh era of Auchi.
Before Islam, Auchi people, like other unenlightened soul-searching peoples of
the word, worshipped a number of deities which they trusted, worshipped and
begged for assistance in an innocent manner. Such deities included Uchi (the
spirit of the founder of Auchi), Orle (the River goddess), Amanue, Ogholodio, etc.
These deities had shrines where they were worshiped by their devotees. At that
time, such worship was the official religion of Auchi people12.
Even when the Nu;pe over-ran the area along with Kabba, Ebira and other
Afenmai territories, the worship of idols was not discarded. The Nupe warriors
were pri-marily interested in collecting tributes from their subjects. Such tributes
included slaves and foodstuff. They were not interested in Islamic propagation in
the area as that would have defeated their goal of economic exploitation13.
Nonetheless, their presence in large numbers in Auchi, Ayuele and other towns
sparked off an Islamic revolution with the passage of time. It is interesting to note
that towards the end of the 19th c. and beginning of the 20thc, when the British
dislodged the Nupe from Afenmai, that was the time interest in Islam on-the part
of the benevolent despots in the area took roots. This was the case at Agbede,
Auchi, Okpella, South Ibie and Uzairue for instance.
62
Ill
ISLAM IN AUCHI BEFORE THE ERA OF MOMOH
This sub-heading may surprise some people in Auchi as the name of Momoh is
almost synonymous with the advent of Islam in Auchi. The fact is that Islam was
practised in Auchi before the birth of Momoh, though it was practised then by
strangers who were mainly of Nupe, Hausa,;fulani, and Yoruba origins. A few
indigenes of Auchi particularly at Aibotse and Igbnei also embraced Islam. It
should be noted that the Nupe and Hausa settlers lived mainly at Aibotse. This
perhaps is the reason why the praying ground lies in Aibotse till this day. It has
never been shifted from that area since the inception of Islam in Auchi. We must
state here that the location is now too small for the teeming population of Auchi
Muslims. It should, therefore, be re-located to a more spacious place probably in
the G.R.A. When that is done, the present c!d ground should house a gigantic
Arabic & Islamic college befitting the city14.
In spite of the fact that the Nupe did not directly Islamize Auchi orUhe occupation
of the town, the fact remains that interest in Islam and the Isla
mic revolution which took place in-the area subsequently were the result of their
(Cr-nquest and sociopolitical interaction with the people of Etsako. Nupe mallams
also contributed greatly to the islamization process when the .people of Ayuele,
Auchi, Uzairue, South Ibie and others decided to adopt Islam as a state religion.
In view of the above mentioned reality, the role of the Nupe in the islamization of
Auchi cannot be brushed aside.
IV
THE ROLE OF MOMOH OSIOGBHELE IDAEO IN ISLAMIZING AUCHI AND ITS
ENVIRONS
The phenomenon called Momoh has been a subject of great interest among
islamologists and historians in Nigeria. The most detailed work on this personage
was carried out bv Mallam A.O. Momoh at the University of llorin in 1987 under
the supervision of the present writer who also suggested the topic to him15. Our
account in this section is going to be very brief for space economy and other
considerations.
The young Prince Osiogbhele Idaeowas born in the second half of the 19th c. to
Otaru ;ldaeo, son of Ikelebe I. As a child, Osiogbele exhibited extraordinary intelligence, sound moral and magnetic friendliness. He was often found in the company of Nupe and Hausa mallams whose islamic practices he cherished. He embraced Islam at a time when very few Auchi indigenes were Muslim. He adopted
the Islamic name Muhammad (the praise-worthy) which is locally pronounced as
Momoh, Momodu, or Modu'6 happened to be the name of his Hausa Mallam who
taught him how to read the Qur'an in Arabic. Momoh, as he came to be known,
also employed the services of a private teacher to teach him English. The intelligence report of the colonialists confirmed the fact that he could communicate in
63
English17.
According to Chief Abudah Idaeo, the younger brother of Momoh and chief
chronicler of the ikelebe Ruling Family, Momoh had his first child by I90318. This
suggests that by 1900 he was already in his early twenties at least.
By 1914 when Momoh declared an Islamic revolution as the unchallenged heirapparent of Auchi, he was already about thirty-five years old, and a visionary
mallam who had great plans for Auchi. It is true that Momoh ascended the throne
as the Otaru of Auchi in .1919, but the fact remains that he sought permission
from the then Otaru of Auchi, H.R.H. Ikharo, son of Ikelebe I, and declared Islam
the state religion of Auchi, an act which was to have tremendous consequences
for Auchi as a town and an institution1'-1. It was a break from the abode of
darkness,’ a resolve to rise far above the messy Quagmire of fetishism, selfdegradation and polytheistic suicide which still plague Edo society to this day20. It
signified a resolve to part ways with the many unpleasant aspects of Edo culture
and a resolution to turn towards the north and merge with the Nupe and Hausa in
faith as well as aspects of culture and politics21. .
Because of the islamization process carried out from 1914 to 1944 by Momoh in
Auchi, some Nigerians have been misled to think that Auchi people are of Hausa
origin. This is not true. Auchi and many other Etsako communities adopted the
Islamic faith and Hausa culture to a large extent as a matter pf choice22. Their
Edoid roots are obvious in language, ancestry and behaviour.
Momoh did not only declare that Islam should be the official religion of Auchi, he
also championed the destruction of material representations of polytheistic worships at Auchi. Thus he destroyed the idols which represented Uchi, Orle,
Ogholodio, Amanue, Igbenede etc23. !n doing-so, he employed the services pf
fearless Islamic scholars of Nupe. Hausa, Yoruba and Auchi origins who recited
certain Qur'anic verses which depict the emergence of truth and the disappearance of false-hood211- Prominent among the Auchi iconoclasts were iMallam Aliu
Idaeo and Chief Kadiri Idaeo (Momoh'syounger brothers), ChiCJf Abu Maikaikarfi
Ogboiilitsa" of Afachilekpe, Chief Abutudu Ainakhu of lyogaga, and Chief Musa
:ltsene ofAkpekpe".
Momoh established a great Makaranta (Islamic School) in his palace and most of
the first generation mallams in Auchi studied and taught there. He employed
mallams to teach his numerous wives and children the tenets of Islam36. He
welcomed mallams from far and near, honoured them profoundly and sought that
they pray for his family and for Auchi. During his reign, mallams who visited
Auchi were so , honoured that some of them did not want to go back to their
home towns. He attracted some of the mallams who were moving from one
64
Etsako town to another to-stay permanently at Auchi to teach people the tenets
of Islam. One of such mallams was Shaykh Bawa Muhammad who later became
the chief imam of Auchi (died-1973). He gave the Shaykh his sister Madam
Asimau Igienekphe and asked the Shaykh to stay permanently in Auchi as an
indigene27. Most of first-generation mallams in the town and its environs were
direct students of Mallam Bawa.
Another formidable character in Islamic education and proselytization in Auchi is
Mallam Momoh Bida (Nuguda Nufawa). He told us in 1963 that became to Auchi
in 1900 at about the age of forty25. He was a force to reckon with in Auchi till his
death in 1968, three days after his return from Makkah where he performed the
holy pilgrimage. He was a great scholar, a spiritual giant, a technician skilled in
electronics who could repair radio sets however complicated.
As a visionary who knew the value of spiritual education, Momoh gave many of
his daughters to a number of mallams in marriage. That act further consolidated
the relationship between him and the first and second generations of mallams in
Auchi. To him the spiritual position with which Allah endowed these pious
mallams was loftier than that of royal birth. Consequently, he had more princes of
other towns.
As a serious Islamic propagator Momoh sent a number of mallams to
neighboring communities to preach Islam and teach them how to reached the
Qur'an. Notable -among such communities are Uzairue, South Ibie, Avianwu,
Ikpeshi and Egbigele. The mallams sent were of Auchi, Hausa, Nupe and Yoruba
origins. Those sent are as follows:
:
1. Mallam Umoru Zegi Idaeo (Utsugu, Auchi) was sent to Apana/lyuku. .
2. Mallam Abu Edegbai {Utsogu, Auchi) was sent to Igbido/Ayoghena.
3. Mallam Aliu Mesango (Utsogu, Auchi) was sent to Ikpeshi/Egbigele.
4. Mallam Amedu Inogu (Utsogu, Auchi) was sent to Ikpeshi.
5. Mallam Momoh Ododogene (Utsogu, Auchi) was sent to Imeke.
6. Mallam Braimah Ogono (Akpekpe, Auchi) was sent to Jattu.
7. Mallam Momodu Abdullahi (Akpekpe, Auchi) was sent to Fugar.
8. Mallam Abubakar Ukhiekhie (Akpekpe, Auhi) was sent to Ayua/Elele.
9. Mallam Abu Momoh (Igbhei, Auchi) sent to lyerekhu, S, Ibie.
10. Mallam Madugu Otsu (Igbhei, Auchi) sent to Ogbona .
11. Mallam Aruna Egah (lyekhei, Auchi) sent to Iraokhor/Ogbido.
12. Mallam Sule Musa Ebibi (lyekhei, Auchi) sent to Ayogwiri.
13. Mallam Yakubu Itebalume (lyekhei, Auchi) sent to lyora
14. Mallam Yesufu Braimah (Yoruba) was sent'to Afashio.
15. Mallam Babagba Momoh (Ogbomoso, Yoruba) was sent to Iviarue/Fugar.
65
16. Mallam Musa (Agbede) was sent to [yakpi, S. Ibie.
17.Maliam Hassan Megiemu (Hausa) was sent to Okpella.
18. Mallam UmarZeggi (Hausa) was sent to Ate/lyuku
19. Mallam Aliyu of lyetse (Utsogu, Auchi} was sent to Ikpeshi.
20. Mallam Musa (Utsogu, Auchi) was sent to Ogboha.
The above named Mallam were listed jointly by Z.O Kadri and A.O Momodu. 29
Many of the early children of Momoh were educated in Islamic schools at home
and in Western schools. They could read the Qur'an in Arabic and could also
understand the contents of rudimentary works on Islam30.
V
SUCCESS OF ISLAM IN AUCHI AFTER MOMOH
Momoh died on the 7th of December 1944 at Auchi after fulfilling his saintly
mission at Auchi and its environs. He was mourned by Auchi and many other
communities who had some form of relationship with him. It was left to his subjects to carry on his good work. He was succeeded on the throne by his sons
H.IIH. Mallam Momoh Jimah Momoh (reigned 1945-1955), H.R.H. Mallam Abu
Karami Momoh (1955-1970), H.R.H.Alhaji Ahmed Guruza Momoh (1973-1996)
and the current Otaru of Auchi. H.R.H.Alhaji H. Aliru Momoh (1996 to date).
The Islamic light kindled with full force by Momoh was kept aloft in many ways.
The Islamic schools he left behind waxed stronger and many scholars were
trained in Islamic schools. Some scholars like Alhaji Sa'liu Yaha_ya, Alhaji Musa
of Afenokhua, Mallam IdrisAdamu (Okpeda), Alhaji Muhammad Abduilah
Baturre, Alhaji Umar Maisabi, Alhaji Idrees-Oboh Oseni, Mallam hidr (Aneru)
Muhammad, Alharai Muhammad Salisu Aliu, Alhaji Yakubu Elamah, Alhaji
Ibrahim Usman Ortsekhai, Alhaji Anefi Korra Abu, Alhaji Muhammad Sani
Bawaj/as well as Alhaji Idris Umar travelled out to study and bring glory to Auchi
in Islamic learning.
At the same time, many scholars studied locally within Auchi. thanks to the few
greatscholars in the town such as Mallam Momoh Bida, Mallam Bawa
Muhammad, Mallam Muhammad Abutudu, as well as itinerant Hausa, Yoruba
and Nupe scholars who visited Auchi occasionally and stayed for long periods to
teach and preach.
This was the situation which produced modest Islamic schools for higher studies
under their founders and their successors. The heroes of such efforts are as follows:
A. AT UTSOGU
1. Mallam Momoh Bida/Mallam Audu Momo Bida. .
2. Mallam Aliyu Idaeo ,
66
3. Mallam Aliyu of Itetse/Alhaji AbdulRahman Aliyu
4. Alhaji Miihammadu Abutudu
5. Aihaji Idrees-Oboh Oseni/Mallam Abubakar Oseni
6. Alhaji Garuba Idalu
7. Aihaji Agana idalu
8. Alhaji Musa Afienokhua
9. AJhaji Utman Sado
10. Alhaji Bawa Garuba
I I. Alhaji Ibrahim U. Ortsekhai
12. Alhaji Yakubu D. Eiama (Mallam Nesi)
B. AT AKPEKPE
13. MaJlam Aliyu Ikpanu
14. Alhaji Umar Usman Maisabi
15. Alhaji Yakubu Kusa
16. Alhaji Momodu Ainevbo
17. Alhaji Shaibu Abdukadiri
C AT AIBOTSE
18. Alhaji Muhammad Abdullah (Bature)
19. Alhaji Yakubu
20. Mallam Musa Abdullah
D. AT IGBHEI
21. Mallam Umoru
22. Alhaji Idris Umar
E. AT IYEKHEI
23. Mallam Bawa/Alhaji Aboki Mallam/Alhaji Muhammad Sani Naibi
24. Mallam Salihu Yahaya
25. Alhaji Garuba Isa .
26. Alhaji Momoh Jimah (Afighiebor)
27. Mallam Khidr Muhammad
28, Mallam (LL Col.) A.K.Abu
29. Alhaji Adam Idris.
Of the above twenty-nine modest schools for higher Islamic Studies, only a few
have survived; these are numbers 5,1 [.12,17,22,23.26 and 29, Another
dimension in Arabic and Islamic education set in with the discovery pf modern
Arabic schools in Western Nigeria. Auchi took advantage of this and some
parents sent their children there to acquire within a few 2-cars what their fathers
laboured hard to achieve in decades. Those who attended such schools are
67
over thirty. Some of them went further and acquired higher education in the university. Those who attended the certificate in Arabic and Islamic studies course
at the University of Ibadan are seven. They are Maliam A.K. Abu (1964), Maliam
M-S.Miu (1964), Alhaji Y.U. Usman (196o), Alhaji Y.D. Elamah (1968), Alhaji I.U.
Ortsekhei (1970), Dr. Z.I. Oseni (1971), and Maliam Aliyu Bawa (1973)31.
As far as we know, the number of Auchi indigenes who have acquired the
National Certificate in Education in Arabic and Islamic Studies are three. They
are Maliam Abbas Ahmed Sule. Maliam Abdul Samad Bawa and Maliam Abdul
Karim Mahmud Nabara.
To date Auchi has produced seventeen university graduates in Arabic and
Islamic studies. They are as follows:
1. Col. A.O. Arunah (Ibadan, .1972)
2. AlhajiZ.O. Kadiri (Ibadan, 1973)
3. Alhaji Usman Morrioh/Ibadan, 1974)
4. Alhaji Boro Mo.moh (Ibadan, 1974)
5 Maliam Musa Adamu (Ibadan, 1975)
6. Alhaji Z.O. Obomeghei (Ibadan, 1975)
7. Lt. Col. A.K. Abu (Ibadan, 1976)
8. Dr.Z.I. Oseni (Ibadan, 1977)
9. Alhaji Y.U. Usman (Ibadan, 1978) *
10. Mr. Genitle Braimah (Ibadan, 1982)
1 I. Mr. Zubairu Aliu (Ibadan, 1982)
12. Alhja Hasanah Lawal (Kano, 1984)
13. Maliam A.O. Momodu (Ilorin, 1987)
14. Mr.Sulaiman Obomegheitlos, 1987)
15. Mr.A.Z. Garuba (Ilorin, 1991)
16. Mr.A.Y. Elamah (Ilorin, 1991)
17. MallanfMulikat I. Igwelaezoh (Sokoto. 1993)
As can be seen, all the above were trained in Nigerian universities32. Of the
seventeen scholars, only three have Masters degree in Arabic/Islamic studies;
these are
Nos. 7,8, and I 7. Of the number, only two have bagged Ph.D. degrees in Arabic
and Islamic studies; they are Nos. 7 and 8. (These Ph.D. degrees arc the only
ones ever bagged to date in the twin subjects by any indigene of Edo State).
VI
PROBLEM OF RETROGRESSION IM ISLAMIC AFFAIRS IN AUCHl
Anyone who reads the above section may like to jump up and jubilate on the
assumption that Auchi is a great city of scholars of Arabic and Islamic studies.
The truth is that some progress had been made bi£ not sustained. Hence
retrogression is setting in fast.
68
It is true that Qur'aric schools are more in Auchi now than in any of the past eras.
It is also true that many "Auchi indigenes still attend Arabic and Islamic Schools
especially in Afikpo, Imo State. It can also be stated that the base is heavy while
the apex is very light. In other words there are many neophyte mallams who can
merely recite the Qur'an in Auchi today while*" highly learned mallams are few35.
Many attempts have been made to establish at least a standard Arabic and
Islamic school at Auchi and most of the efforts have been frustrated by lack of
adequate funds, demoralization of the mallams who should man the school,
excessive materialism which makes people look down on Islamic education and
the resultant general apathy in the town towards Arabic and Islamic training.
Definitely this not the legacy of Momoh and his able lieutenants who islamized
Auchi for good.
We made efforts ^contribute our Quota academically to the founding and consolidation of an Arabic school for the Ibtida’yyah (Elementary) and lcdadiyyah
(Intermediate) levels but our efforts have been frustrated34. We want the school
to produce sound local mallams, equip Auchi youths who wish to further their
education in other fields with adequate basic knowledge of Arabic and Islam, and
above all, provide youths who go to secular schools with enough basic
knowledge to enable them to specialize in Arabic and Islamic studies in future.
Now the purely Arabic school has been changed to a secular secondary school
instead of being left alone as an Arabic school without consulting us. Where do
we go from here?
The only Arabic school of note in Edo State today is the Izharul-lslam School for
Arabic and Islamic Studies, Jattu. It is recognized by the Edo State Government
and affiliated to Ahmadu Bello University, Zaria35. When it was to be affiliated to
ABU, we were consulted and we endorsed it. We were asked whether there was
any other Arabic school, say, in Auchi which could be affiliated too. We had to
state in all honesty that the one at Auchi was yet to develop up to the point of
affiliation. The whole world can now see how we have been frustrated by Auchi
people who pay lip-service to the study of Arabic and Islam, the cherished legacy
of the saintly Otaru Momoh. Regarding higher education in Arabic and Islamic
studies there is a sharp decline these days amongst Auchi youths. As at now,
there are only two students of Arabic and Islamic Studies in two Nigerian
universities; one is in Kano while the other is in llorin. From the information I
obtained from the grape-vine, the two are eager to change to other courses. The
situation is as bad as that.
At present, Uzairue, Ekperi, South Ibie and Avianwu are making great strides in
Arabic and Islamic studies. For instance, Alhaji Bashiru Musa, a graduate of AlAzhar University in Cairo is from Avianwu. Mallam S.I. Olumeh, a student of
Arabic at the Master's degree level at Lagos State University at present is also
from Avi-anwu. While Auchi and Agbede people are deceiving themselves as re
69
gards who first embraced and propagated Islam in Edo State, the two
communities are now being gradually relegated to the background in Arabic and
Islamic learning by Uzairue, Ekperi, Avianwu, South !bie etc36. We hope that this
factual information would make Auchi and" Agbede people sit up!
The worst of the aspects of retrogression in Islamic affairs in Auchi is the
reversion • of a number of people these days to polytheism, a vagrant opposition
of Otaru Momoh's visionary re-orientation of the psyche of Auchi people. Islam
directs people from darkness to light by means of Divine Light37. Through that
Divine Light Allah guided Otaru Momoh and helped him to transform Auchi from
a tiny town in 1914 to a vibrant, lofty and graceful city sixty years later. Does it
mean that the best way to thank Allah is to revert to the worship of Uchi, Orle and
other man-made deities?
Auchi is a Muslim town. Any one-who decides to revive and worship the long
forgotten idols of Auchi is putting his spiritual and material well-being in jeopardy.
Islam does not condone syncretism (takhlit)38. It is either you are completely a
Muslim or you are not39. There is no compulsion in Islam40. If any Auchi person
decides to worship any ancestral spirit or deity beside Allah, he ceases to be a
Muslim. If such a person dies, no Muslim should pray for him or treat his corpse
as if he were a Muslim. If he is one's relative, one can help in burying him as a
relation but not as a Muslim. This is the stand of Islam.
For any Muslim in Auchi to think of reverting to polytheism after all the enviable
spiritual, political, social and economic advancement we have made over the
past
eighty years, is to insult the saintly vision of Otaru Momoh. Those who have been
endowed with some measure of spiritual insight in Auchi do know that Momoh
was very unique in terms of liberality, consideration for others, wisdom, foresight,
generosity, moral soundness, magnetic geniality, courage, initiative to do good
and excel, piety, spiritual insight and social uplift of Auchi town and its people.
VII
CONCLUSION
Taking into consideration the issues discussed tersely in this paper, we wish to
conclude by making some observations and recommendations
1. Auchi, as a central city within South-Central Nigeria, has had a glorious history
since the time the founders decided to establish the town on a hilly, highly fertile
land of numerous rivers and fountains. As an enlightened community, the present
generation of Auchi people should enhance that glory by offering selfless service
to uplift the town.
2. If is true that early Auchi people were polytheists who groped in the prevailing
darkness of their era innocently and Thought that ascribing partners to Allah, the
70
Lord of the Universe did not portend any evil. But with "• the passage of time, it
pleased Allah to remove Auchi from darkness by 'using Nupe forces indirectly
and by giving Auchi a visionary, righteous and wise ruler called Otaru Momoh
Osiogbele Idaeo to guide them aright.
3. The good records of Momoh and his able lieutenants amongst the princes,
princesses, chiefs and madams of Auchi as well as Nupe, Hausa, Fulani and
Yoruba mailams are too glaring and too great to ignore. The present generation
of Auchi people have a lot to gain in up-lifting the town through
renewed dedication to Islamic learning, Islamic ethic absolute faith in Allah
as well as all actions enjoined by Allah for the spiritual and material
good of mankind.
4. As has been noted, the foundation of Arabic and Islamic education was : ; laid
by Momoh and his mallams. Auchi made immense progress in the past in Islamic
learning. It produced Arabic and Islamic scholars whose impact has been felt all
over Esakoland, Nigeria and the world at-large. That progress must be enhanced
and sustained vigorously.
5. We referred lo the present decline in Arabic and Islamic studies among Auchi
people especially at the secondary and tertiary levels of education. We also
made passing remarks about the progress made by some other towns in Etsako
in Arabic and Islamic studies. We do appreciate and commend such progress
and pray that Auchi and all the towns and villages in Etsakoland, nay n Nigeria at
large, make great strides in these studies and in imbibing a true Islamic culture.
6. We observed that it came to our notice that some Auchi indigenes now want to
revert to polytheism once more as an addendum to their Islamic practices. Such
syncretic observances are totally rejected by Islam. The bid to practice
syncretism is a. by-product of ignorance emanating from the rapid decline in
Arabic and Islamic education at the higher levels. We should -not practise
syncretism. It is odious in the sight of Allah. We should not imitate communities
with-less spiritual guidance all in the name of modernity and thereby lose our
bearing as an endowed Islamic community.
7. Finally, we pray that Allah will continue to guide us aright as a community that
enjoins what is right, forbids. what is wrong, believes in Allah and submits fully to
His ordinances41. May Allah continue to bless-Auchi with faithful, well-behaved,
prosperous, pious and enlightened people so that it takes its rightful place in the
nation-state called Nigeria. May Allah bless Nigeria and direct her affairs in the
right manner so that she may survive and thrive vibrantly and so that our children
have a promising and gracious future.
71
NOTES AND REFERENCES
1 Z.I. Oseni, "The Silver Lining", a collection of poems in English manuscript
1995 P-l .
.
2. See West African Secondary School Atlas New Edition, Ikeja, Lagos, Thomas
Nelson (Nigeria) Ltd., p. 22.
3. Sec J.U. Eharevba, A Short History of Benin 3rd Edition. Ibadan University
Press, 1968, pp.13-19 and 86.
4. See A.O. Momodu's "The role of Otaru Momoh in the Islarnization of Auchi
and its Environs," 6.A. Degree Long Essay, Ilorin: Department of Religions,
University of llorin, 1987, p. !. 1 have modified the description.
5. As an indigene of Auchi who grew up in the town, I know more than eighty
percent of these rivers and streams. 1 am grateful to Mallam Shaka Emoabino
(73 years old) a veteran soldier and policeman who is now a security officer at
the University of llorin. He is the elder brother of the present Daudu of Aibotse.
He mentioned to me three streams which I did not know before.
6. See J.O. Awolalu and P.A. Dopamu, West African Traditional Religion. Ibadan.
Onibon-Oje Sress, 1979. pp.137-139 ...
7. See the Glorious Qur'an 14:31-32.
8 Kweller authored the book mentioned to me by Professor Ade Oba_yemi of
History Department, University of llorin. He gave me a photocopy of the page in
1983 which I lost unfortunately. Since then I have not yet been able to trace the
book's title.
9. The people of Uzairue and Avianhwu call Auchi "Avbitsi".
10 Amhoya marriage is an exogamous wedlock whereby the bride was from
outside the hometown of the groom. Children from such wed-locks were usually
regarded as natives of their father's town. Such a bride was also called Onabo.
11 Otse marriage was the loose type of wedlock where the children were
regarded as belonging • to their mother's family! It was a matrilineal system with
no dowry at all which was established 1 mainly to cater for the interest of
families which had no male issues. This system was prevalent in Etsako for
centuries and served as a strong bond among the various communities in the
area. It was abolished by Otaru Momoh in the spirit of Islam.
72
12 See IAB. Balogun, "The influence of Islam amongst Etsako people of Bendel
State of Nigeria", NATAIS: Journal of the Nigerian Association of Teachers of
Arabic and Islamic Studies, 2:1, Dec. I 980, p. 30. See alsoZ.O. Kadiri, "Islamic
Movements in Etsako Division of the Mid-West State of Nigeria,",8.A. Degree
long essay, Ibadan, Department of Arabic and Islamic Studies.
University of Ibadan., 1973, p. 28.
13. See I.A.B. Balogun. Op.cit.. p. 29. and Z.O. Kadiri, Op.cit., pp. 11-18.
14 The above suggestion is predicated on the desirability to ensure that the land
is not appropriated by any individual for his selfish goal.
15 As a member of the Ahmadiyya Muslim Jama'at of Nigeria, Mallam A.O.
Momodu wanted to write on "Ahmadiyya". but the present writer gave him this
topic which would pose a greater challenge to him and enable him contribute
meaningfully to Islamic scholarship in Edo Stale.
16 For details on Islamic names in Nigeria and the local manner of pro-nouncing
them, see Z.I. Oseni, A Guide to Muslim Names with Special Reference to
Nigeria. Lagos, Islamic Publications Bureau, I 981, pas-sim.
17 See H.D. Harding, Intelligence Report on Kukuruku people dated 28th August
1914 as Quoted in A,O. Momodu, Op.cit, p. 32.
18 Ibid. p. 92.
19 See A.O. Ikharo, "The Founding and Origin of Auchi lan", a mimeographed
paper. Auchi, 28th Feb.. 1985. . ,
20 It is unfortunate to note that under the cover of cultural revival, many aspects
of idolatry are being practised nowadays as in the old without compunction.
Numerous Christians1 and Muslims 'do participate freely in these practices. As
far as islam is concerned, religious syncretism is forbidden. Light and darkness
cannot co-exist in the same place.
21 Auchi people are proud to be like that as long as those they ally with in the
North, are steadfast as muslims. '
22 Turning towards the north does not make Auchi and other Etsako people
HausaS In fact, many have asked me to give details on the view that Auchi
people came from Bauchi That view is not correct. Auchi is from Afh’Uchiu
(Uchi's people) or Evbo-Uchi '(the town of Uchi). Uchi being a Benin migrant from
Lido who moved with his people to the present site of Auchi centuries ago. „ On
73
the other hand, Bauchi- (pro-nounced Boochi) is a Hausa: town-founded and
expanded to swallow up a group of villages from the early nineteenth century It
came into prominence as from the establishment of the Sokoto Caliphate. For
details, see S.|. Hogben and A.H.M. Kirk-Greene, The Emirates of Northern
Nigeria (A preliminary survey of their historical tradition's!. London. Oxford
University Press, 1966, pp. 454-464.
23 A.O. Momodu, Op.cit, pp. 35-43 and Z.O. Kadiri, Op.cit pp.24-29
24 See the Qur'an 17:81
25 See A.O. Momodu, Op.cit. pp. 38-39.
26 See Z.I. Oseni, "The success of Qur'anic schools in Nigeria; A case study of
Edo State Experiment, Muslim Education Quarterly 14:1, The Islamic Academy,
Cambridge. U.K. 1996, p. 72.
27 The present Naibi (Deputy chief Imam) and Mufassir (Qoranic com-mentator)
of Auchi, Alhaji Muhammad Sani Bawa is the grandson of Madam Asimau.
28 The present writer was thirteen years when that information was given to Mr.
Aliyu Omokide during the 1963 National Census in Nigeria. Omokide was the
census officer who covered Mallam Momoh Bida's compound. He was
accompanied throughout the census exercise .by the present writer who
happened to be his pupil in class six at Moslem Primary School, Auchi, at that
time,
29 See A.O. Momodu Op.cit p. S3 and Z.O. Kadiri, Op.cit pp.3 1-32.
30 These include Mallam Momoh - |imah Momoh, Maliam Abu Karami Momoh.
Hon. justice K.S.Y. Momoh, and Alhaji Inusa Momoh, all blessed memory
3 I For details on those who had modern Arabic and Islamic education in the
area, see Z.I. Oseni. "Modern. Arabic and Islamic Studies in Bendel Slate of
Nigeria", Journal, Institute of Muslim Minority Affairs, 8:1, London and Jeddah
Jan. 1987. pp. 155-190.
32 Of the seventeen graduates, eleven were trained at the University of Ibadan
between I 968 and 1982. a period of fourteen years. See S.O. Oloso, The
Department of Arabic and Islamic Studies, University of Ibadan: Its contribution to
Arabic learning in Nigeria (196I-19S5 C.E.), B.A. Long Essay Ilorin: Dept. of
Religions, University of florin; 1985. Passim.
74
33 The saddest aspect of it all is that people pride themselves as having become
mallams (learned Islamic scholars) when they completed the study of how to
recite the Quran in Arabic. Worse still is the display of ignorance by some local
mallams who determine seniority among themselves on the basics of the formal
celebration of (he completion of the recitation of the Quran (Walimah). For details
on this, see Z.I. Oseni, "An appraisal of Walimatu Khatimi "L-Qur'an in Nigeria",
Islam and the Modern Age (A Quarterly Journal}, Zakir Husain Institute of Islamic
Studies, Jamia Millia Islamic, New Delhi, Feb. 1997, pp. 46-59.
34 See, 2.1. Oseni, Notes on the institute of Arabic and Islamic Studies, Auchi,
Bendel State of Nigeria" (a working paper). April 1986.
35 Unfortunately, this school 15 not making progress in spite of the enormous
amount of money being spent by the Saudis on it.
36 I make this statement with a high sense of responsibility, being in a position to
know most of the active scholars of Arabic and Islamic Studies not only in Edo
State but in Nigeria at large. Of recent, Alhaji M. Auto Audu published a useful
book on Islam in Ayuele clan on the noble roles played by past Ayuele scholars
of Arabjc and Islamic Studies. Nevertheless, the author proved to be mvopic and
did not use the abundant research materials available on the subject.
Furthermore, he downgraded the efforts of non-Ayueles in Islamic propagation in
Edo and gave the booklet a title wider than the contents of the work. See Alhaji
M.A. Audu, on islam and Edo State, No publisher, n.d, 47 pp. The pertinent
Question now is: how serious is Ayuele in Arabic and Islamic studies these days?
37 See the Quran 2:257 and 24:35.
38 For an interesting work on religious syncretism written by Shaykh Uthman Ibn
Fudi, see Z.I. Oseni, "A Nigerian Mujaddid", being an English translation with
notes of Uthman Ibn Fudi's opuscle, Nuru '1-AIbab" Islamic Order, 10:2 Karachi.
J98S. pp. 67-80.
39 The Quran 2:207says: "Oyou who believe, enter into a state of submission
totally and do not follow in the footsteps of satan, for he is 2 manifest enemy
40 See the Quran 2:256.
41 See the Quran 3:1 10.
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