Zaria’s Spiritual Roots: Tracing the City’s Legacy of Islamic Learning

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When discussing the historical roots of Zaria city, one of the ancient cities in Hausa land, located presently in Kaduna State, what often comes to mind is the story of Queen Amina, the warrior queen who expanded her kingdom’s borders across Hausa land. But beyond the walls she built and the wars she fought, Zaria’s greatest legacy lies in something less tangible yet far more enduring: her role as a centre of Islamic learning and scholarship in Northern Nigeria.

For centuries, Zaria has been a hub where faith, culture, and scholarship connect. From Qur’anic schools that shaped early childhood education to the establishment of mosques and Islamic institutions, the city’s spiritual roots run deep. But what shaped Zaria’s journey into becoming a beacon of Islamic knowledge? And how does this legacy still shape Nigeria today? How did Zaria become one of the influential Islamic states in Northern Nigeria?

In this article, I will trace the historical Islamic background of Zaria city, from the arrival of Islam in Hausaland to the rise of Islamic scholars during and after the Jihad of Usman Dan Fodio, and the city’s continued role in education and faith in modern times.

 

The World Islam Entered: Zazzau Before and After the Introduction of Islam 

To understand Zaria’s spiritual roots, we must first look at the world into which Islam entered the Hausa Landa. In the 15th and 16th centuries, Hausaland was a network of city-states, known as the Hausa Bakwai (the “seven legitimate Hausa states”). Among them was Zazzau, the ancient name for Zaria. These states thrived on agriculture, trade, and craft industries, linked to the wider Trans-Saharan trade routes.

Zazzau, strategically located, became a hub for trade in slaves, horses, salt, and kola nuts. Yet alongside commerce came cultural exchange. Muslim scholars and traders from Mali, Bornu, and Songhai travelled across the region, bringing with them Islamic ideas, the Arabic script (Ajami), and the Qur’an.

By the 1450s, historical records indicate that Islam had already taken a space among the elites of Zazzau. Rulers and merchants first adopted Islam, seeing in it both spiritual meaning and political advantage. Over time, it filtered into broader society, reshaping law, governance, and learning traditions.

 

From Tradition to Transformation: Early Islamic Scholarship in Zaria

Unlike in many African cities, where Islam remained only for elites and leaders, Zaria developed a strong tradition of grassroots Islamic learning. The arrival of Muslim scholars from Bornu and the broader Sahel accelerated this process, positioning it as one of the homes of Islamic knowledge through the establishment of various types of Islamic schools, including the Qur’anic school (Makarantar allo), as well as the learning techniques of scholars and clerics, and the mosque.

Qur’anic Schools (Makarantun Allo)

At an earlier stage of Islamic knowledge in Zaria city, Islamic schools were the Makarantun Allo Tsangaya schools, or Qur’anic schools, where children learnt to read and write using wooden slates (allo). Instruction focused on reciting and memorising the Qur’an, learning Arabic, and basic Islamic ethics. These schools spread literacy and laid the foundation for the city’s intellectual culture.

Scholars and Clerics

Oral traditions recount the emergence of scholars in Zaria between the 16th and 18th centuries, connecting the city with wider Islamic centres, such as Timbuktu, Agadez, and Bornu. They translated Islamic law, ethics, and theology into local Hausa contexts. This fusion of Arabic-Islamic thought and Hausa culture gave birth to a unique Hausa-Islamic civilisation.

The Mosques as Learning Centres

Beyond being places of worship, mosques also serve as schools, doubling as centres of learning and Islamic preaching. The central mosque of Zaria became a hub for debates (musabaqa), tafsir (Qur’anic commentary), and community gatherings, setting a precedent for mosque-based education that endures to this day.

The Sokoto Jihad and Zaria’s Role in Islamic Revival

The Islamic revolution in the city of Zaria began in the early 19th century with the Sokoto Jihad led by Usman dan Fodio. Before the Jihad, Islam in Hausaland had mixed with traditional religious practices. Many scholars criticise rulers for non-Islamic practices, corruption, and injustice. This ambiguous Islamic practice also extended to Zaria.

The Impact of Usman Dan Fodio’s Jihad

When Usman dan Fodio and his followers started the jihad (1804–1808), Zaria became one of the key territories transformed under the new Sokoto Caliphate. The jihad emphasised:

• Purifying Islamic practice.
• Establishing governance under Sharia law.
• The expansion of structured Islamic education is also a priority.

Zaria Under the Caliphate

Zaria was restructured as an emirate under the Sokoto Caliphate and became both a political and educational hub. The emirs sponsored Islamic scholars, built mosques, and promoted Qur’anic and Hadith studies. Scholars in Zaria exchanged works with colleagues in Sokoto, Kano, and Katsina, creating a network of Islamic learning across the caliphate.

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Islamic Education as Nation-Building: Schools, Scholars, & Networks

It is impossible to separate Zaria’s spiritual legacy from its educational institutions. With the help of its leaders, Zaria positioned itself as a hub of Islamic knowledge and spiritual faith, producing numerous Islamic schools, scholars, and religious leaders. The Islamic schools include Almajiri schools, Advanced Tsangaya School (Matarantun Ilimi), and Islamic Women Schools, among others. 

The Rise of Makarantun Ilmi (Advanced Tsangaya Schools)

Beyond elementary Qur’anic schools, Zaria hosted advanced Islamic schools (Makarantun Ilmi), where students studied Fiqh (Islamic law), Hadith, Tafsir, and Arabic grammar. These schools nurtured future judges, teachers, and clerics who would guide communities.

Women in Learning

Following the example of Nana Asma’u (daughter of Usman dan Fodio), encouraged women’s participation in Islamic learning. Oral traditions suggest that women in Zaria often ran Qur’anic schools in their homes, ensuring the education of both boys and girls. This tradition of women educators remains strong in Northern Nigeria.

The Scholars’ Legacy 

Zaria holds a lasting legacy as a cradle of Islamic scholarship, producing eminent scholars who have made outstanding contributions to the growth and promotion of Islamic knowledge in Nigeria, particularly in the northern region. Among these scholars is Shehu Usman dan Fodio (1754–1817), the great reformer and founder of the Sokoto Caliphate, whose teachings transformed the religious and social life of Hausaland. His daughter, Nana Asma’u (1793–1864), is celebrated as a poet, educator, and advocate of women’s learning through the Yan Taru system.

In the modern era, Zaria became home to influential figures such as Sheikh Abubakar Mahmud Gumi (1924–1992), renowned for his Qur’anic exegesis, Islamic reform efforts, and role as a leading jurist. Likewise, Sheikh Dahiru Usman Bauchi (b. 1929), though initially from Bauchi, established strong scholarly ties in Zaria and is respected globally for his expertise in Qur’anic memorisation and Sufi teachings. More recently, Sheikh Ibraheem Zakzaky (b. 1953) has also emerged from Zaria as a leading Islamic thinker and activist.

 

The Colonial Disruptions and the Resilience of Faith in Zaria 

The arrival of British colonial rule in the early 20th century disrupted Islamic institutions. Muslim communities often resisted the introduction of Western-style schools, viewing them as a threat to their faith. Many Muslim families continued to send their children to Qur’anic schools, ensuring the survival of Islamic knowledge. Ironically, Zaria also became home to new hybrid institutions like Almajiri schools, which maintained traditional Qur’anic learning but also produced challenges of neglect and poverty that persist today.

Modern Zaria: A Living Legacy of Islamic Scholarship

Today, Zaria remains a major player in Nigeria’s religious and educational landscape, not only as a historic centre of Islamic scholarship but also as a thriving hub of modern learning. The city is home to numerous Qur’anic schools, Islamic learning centres, and traditional institutions that preserve centuries-old teaching methods.

At the same time, it hosts one of Africa’s largest universities, Ahmadu Bello University (ABU Zaria), which has become a centre of excellence in both secular and religious education, producing generations of intellectuals, jurists, and community leaders. Through this blend of tradition and modernity, Zaria remains a beacon of knowledge, influencing religious thought, educational development, and social transformation across Nigeria and beyond.

Islamic Schools and Institutions

Zaria is home to numerous Islamic schools, madrasas, and research centres. Many blend traditional Qur’anic education with modern subjects, preparing students for both spiritual and worldly success. These schools include the Department of Islamic Studies from Ahmadu Bello University, Zaria, the Al-Bani Science Academy, which was established by one of the prominent scholars, Sheikh Albani, Zaria  

The Emir of Zazzau

Similar to every palace in Northern Nigeria, the Zazzu Emirate serves as a royal house and Islamic school; the Emir serves as both a political and spiritual leader and continues to play a key role in preserving Islamic traditions in Zaria. The emirate palace stands as both a cultural and religious symbol, linking the present with centuries of history. 

 

Zaria as a Destination for Spiritual Tourism

For travellers seeking to connect with Nigeria’s spiritual and educational past, Zaria offers unique experiences. In Zaria, you can visit historical places such as the Zazzau Emir palace and the historical Zaria Central Mosque.

• The Emir’s Palace: A Living Reminder of Zaria’s Islamic Governance.
• Central Mosques of Zaria: Hubs of worship and learning.
• Ancient City Walls: Once symbols of military power, now part of the city’s heritage.
• Educational Institutions: From Qur’anic schools to ABU, they reflect the continuity of learning.

If you are truly seeking to explore the deep roots of Islamic knowledge in Northern Nigeria, the traditions that began centuries ago, blended with modern education, and continue to shape culture, faith, and scholarship across the region, then Zaria must be at the very top of your list. 

Zaria’s story is not just about walls, queens, or wars; it is about faith and knowledge. From the first Qur’anic schools to the Sokoto Jihad’s revival of learning, from the resilience under colonialism to the thriving institutions of today, Zaria’s legacy as a centre of Islamic scholarship remains intact.

 

FAQs

What role did Zaria play in the spread of Islam in Northern Nigeria?

Zaria served as one of the major centres for Islamic knowledge for scholars and teachers. It serves as an avenue of promoting Quranic education, Islamic jurisprudence, and Sufism, influencing surrounding regions.

Who were some of the notable Islamic scholars from Zaria’s history?

Prominent figures include Nana Asma’u, the granddaughter of Usman Danfodio, Sheik albani Zaria and Sheikh Ibrahim Zakzaky and several learned clerics and teachers from Zaria’s emirate who established Quranic schools and Islamic learning traditions.

How did Islamic education in Zaria differ in other regions of West Africa?

Zaria combined traditional Quranic learning with the Maliki school of jurisprudence and was also known for blending Islamic knowledge with Hausa cultural practices, making it unique in its approach.

What institutions or schools contributed to Zaria’s reputation as a hub of Islamic learning?

Traditional Quranic schools (makarantar allo), advanced study circles (majalis), and later formal Islamic institutions like Ahmadu Bello University’s Department of Islamic Studies and Al-Bani Science academy strengthened Zaria’s legacy.