i

ii

LAPAI JOURNAL OF CENTRAL NIGERIA HISTORY

Volume 6 Number 1
2012

The Sokoto Caliphate and its Legacies: Nana Asmau, The Vanguard
of Female Education in Northern Nigeria
M.A.Y. Lewu
27

The Sokoto Caliphate and Its Legacies: Nana Asma'u, the

Vanguard of Female Education in Northern Nigeria
M.A. Y. Lewu,
University of Ilorin, llorin, Nigeria.

Abstract
That Usman bin Fodios Jihad of the 19th century was a major theme in
Nigeria is not in any doubt. So also is the political and intellectual flavour
the religious exercise assumed. The Qudriya leaders of the Jihad who
linked salvation to intellectual achievement emphasized Islamic education
for all converts. This paper seeks to examine the activities of Nana Asmau
and other Jihadist women in their efforts to mobilize and educate women
to achieve spiritual well being. It was discovered that through itinerant
female teachers, "jajis", Nana Asmau was able to meet both the spiritual
and temporal needs of women through her poems and elegies scripted in
Arabic, Hausa and Fulfude. Also, through her efforts an enduring legacy
of sisterhood system, "yantaru" in Hausa and "alasalatu," in Yoruba, has
emerged in the Nigerian Muslim communities. The paper concludes
therefore, that Nana Asmau was indeed in the vanguard of female
education in Northern Nigeria.
Introduction
The major theme in Northern Nigeria in the 19th century was the Jihad of
Usman Dan Fodio. As a political, religious and intellectual movement,
considerable, literary effort was invested resulting in the flourishing of
Islamic literature in the region after the jihad. This socio-politically
inspired literature was written mainly in verse (Darah. 1998: 12).
The leaders of the Jihad were educated men of the Qadriya sect who
emphasised the acquisition of knowledge, teaching and writing; believing
that serious scholastic intellectual pursuit was the only way to enjoy fullest
religious fulfillment. The Qadiriya sect thus, encouraged its members to be
well read in order to communicate with Allah as their salvation lay in the
intensive study of Islamic ideals and the dissemination of same through
teaching, preaching and writing. It was believed that the deeper their
Islamic knowledge the nearer they were to full salvation (Falola, 1998:39).

26

Consequently, Shehu Usman Dan Fodio. the leader of the Jihad did
not discriminate against women. Instead he advocated equal rights to
Islamic education for boys and girls (Koko and Boyd 1992:41). He
summarised his position on the need to educate women thus:
One of the things which have caused so much trouble in all the Hausa
territories is the way many teachers are neglecting their wives, girl
children and female slaves. leaving them like beasts without teaching
them what Allah demands. They should fix in their hearts, the regulations
for ablution, prayers, fasting and so forth. This is a very serious mistake
and forbidden innovation in Islamic practice. They treat their wives and
girl children like tools to work with for if they spill, they are thrown on
the rubbish heap. I am astounded! How can these teachers leave their
wives, girl children and female slaves in the darkness of ignorance and
error? Look how in contrast they teach their pupils morning and evening.

Consequently, it is not surprising that his female children enjoyed equal

educational opportunities with their male siblings. This paper attempts to
take a cursory look at the scholarstic achievements of one of the Shehu's
distinguished daughters and scholar, Nana Asma'u and how she carried out
her one-man Jihad (religious crusade) through education. Her contributions
to female education in the Caliphate through itinerant female teachers and
the sisterhood which have endured till today are also examined. So also are
some of her works which are categorised into elegies, poems and others. This
is important because non-Muslims in Nigeria are generally unaware of great
Caliphate women like Nana Asma' u. The activities of other Caliphate
women like Aisha, Joda Kowuuri, Hafsatu, the Jajis and Yantarus are
discussed.
NanaAsma'u
Nana Asma' u and her twin brother, Hassan were born in 1794 to
Maimunatu the Shehu's first wife. She was one of 40 children of the Shehu.
Her father Shehu Dan Fodio was a prolific writer so she was exposed to
Islamic education and literature quite early in her life. She started learning
the Quran by heart as soon as she could speak fluently and learnt to read and
write at the age of five. Some of her teachers who had positive impact on her
life and poetic style were her stepmother. Gabdo and Gabdos daughter.
Kadijatu (Koko and Boyd, 1992:40).
She married Gidado dan Lairna who was her favorite brother's friend.
Bello in 1807 and bore him six sons. In addition to her domestic duties to her
husband and children. Nana Asrnau gave instructions to groups of women of

27
all ages on how to perform their religious duties, how to remain pure by
shunning vices like theft. lies, adultery, envy, boasting, etc, These women
came to her because of her kind nature and more especially, because of her
good example and clarity of expression (Koko and Boyd, 1992:46).
After her father's death in 1817, Nana Asmuu began to compose poems
that reflected the lihadist ideals and continued to teach other women these
ideals. This way she continued the work started by her father through her
religious poems (Yahaya, 1998:2) Apart from writing poems and elegies, she
also helped Gidado, her husband to classify the Shehus and Bello's works
(Koko and Boyd, 1992:48),
For over fifty years, Nana Asma 'u was part of events at the center of
the caliphate as the daughter of Shehu the Caliph, sister to Caliph Bello, wife
of his Waziri, Gidado, mother of the then Waziri and aunt to the new Caliph,
Aliu, She remained active throughout her life and wrote about forty-four
works, some dated and others undated before her death in 1865. Her youthful
and sharp mind was portrayed in the last poem she wrote at the age of
seventy two (Koko and Boyd, 1992:50) which goes thus: "I give thanks to
Allah who has brought retribution on the lawless wanton destroyer, Yalli the
shamer of Muslims," She was quite fearless and fair because Yalli was more
or less a family member, being the son of her father's life long friend.
Background and Personality Traits that Promoted Her Literary Career
Hausaland in the 19,h century had no print media, consequently, Nana
Asma 'u wrote her poems on plain sheets of paper with locally produced ink
that were later copied out by her students, Similarly, writers in Hausaland did
not write novels or drama probably because Islamic scholars felt it was
secular and more of entertainment venture (Yahaya, 1998: 13). It is therefore
not surprising that most of her works are poems with religious themes,
elegies and others (Koko and Boyd, 1992:51), Nana Asma 'u grew up in
Fodios household founded on spiritual piety pursued through intellectual
endeavours that reflected the concerns of daily living, She regarded domestic
duties equally important so participated fully. Asmau 's poetic works like
those of her father, uncle and brother were meant as practical guides to every
member of the community irrespective of social status and degree of
academic achievement (Boyd & Mack, 2000: 10), Like her colleagues, Asma
'u wrote for the betterment of the community and promotion of the sunna
rather than for personal fame or gain. Production of Islamic literary works
was meant for spiritual nourishment of the community and was regarded as
important as the production of grains (Boyd & Mack, 2000 10).
To prepare her for this great assignment. Asmau received a vigorous
programme of study that went beyond memorizing and reciting the Qur 'an,
She was taught by her family and received Islamic philosophical texts on

28
prayer, mysticism, legal matters, fiqh that regulates religious conducts and
tawhid, dogma. Islamic belief views education as not optional but necessary
and central to increased spirituality. Knowledge of God can only come
through increased knowledge of God's creation as well as through personal
experience (Boyd & Mack, 2000:7&8). ,
The language of scholarship at that time was Arabic but Nana Asmau
wrote much of her poetry in vernacular. Hausa or Fulfude. She felt that it
was more easily and quickly disseminated than writing in Arabic. However,
she could not only write poetry in Hausa, Fulfude and Arabic but was also
able to translate her works from one to any of the other two languages. She
also preferred to write poems rather than prose because it was easier to
memorise and transmit than prose (Koko and Boyd 1992:44).
She grew up among the jihad conflicts and saw her father stood his
ground for his belief and devotion to Isam. Her pursuit of knowledge derived
from her faith. Thus, she made efforts to promote reconciliation, education
and justice which helped to change forever the Muslim culture of her time.
She made this her personal Jihad which she approached in three ways.
Firstly, the preservation and propagation of what her father the Shehu stood
for and the defense of his name; secondly, the education of women who were
the primary mentors of future generations. She wanted the captured Gobir
women to imbibe new and pure religious ideals they could pass to their
children the future generation. Thirdly, she devoted her life to reconciliation
and peaceful coexistence using all her attributes and connection to find
acceptable solutions to problems she faced.
Nana Asrna'u was a respected public figure who was active in politics,
education and social reform. She was a popular teacher, author, scholar and
intellectual. Her students included men but mostly women. Apart from
teaching women in her compound, she taught women who in turn went as
itinerant teachers to teach women in isolated rural villages. As an
accomplished author, Asmau was quadrilingual; she was fluent in Arabic,
Fulfude. Hausa and Tarnachek. Her works were in Arabic, Fulfude and
Hausa. As a sufi of the Qadiriyya order, she was concerned for the sun a, the
exemplary way of life set forth by Prophet Mohammed (Boyd & Mack,
2000: I).
She did not write about the physical attributes of her subjects but the
virtues and values she admired in people. These values include generosity,
modesty. piety, good and pleasant conduct. devotional activities like dhikr,
award and tasbih. recitation of the Qurun. writing of poetry, matrimonial
chastity, piety, almsgiving, tender compassion for, and selfless service to the
oppressed. the orphans and widows (Ogunbiyi. 1993: 170). She wrote about
Aisha her friend as one who took care of orphans and widows and a pious
woman. She praised her brother. Caliph Mohammad Bello as a humane man
towards the pOOL oppressed and despondent strangers. a man of exemplary

29
leadership (Ogunbiyi, 1993: 170). Her works were written to suit vaf10US
purposes and occasions, sometimes to encourage the army in time of war or
to mourn relatives or friends. She even wrote a poem of thanksgiving for the
overthrow of her despotic half brother. She also gave detailed accounts of
some activities during her childhood days in her poems. Her poems and
elegies reflected her personality.
Likewise, she did not discriminate on the subjects she wrote about.
Apart from writing about the high and mighty like Caliph Mohammad Bello
and renowned scholars, she wrote about lowly people too. She wrote about a
young male servant killed accidentally by a horse and about a pious midwife
named Zaharatu who was neither a scholar nor Sufi. Asmau remembered
Zaharatu for her tireless efforts in mobilizing her rural colleagues to attend
her teaching and counselling classes in Sokoto. Asmau wrote about her that
"during the dry season, the wet season, the harvest, the time of dust-storms
and at the start of the rains, she was on the roads bringing people to one"
(Ogunbiyi, 1993: 171). This work shows that Asma'u praised and appreciated
people around her irrespective of their age, material attainment or social
class but for their humility, knowledge and service to humanity (Ogunbiyi,
1993: 171).
Nana Asma 'u 's Works: As Scholar and Scribe
Nana Amna' u was a fearless political critique no matter who was
involved. She did not hesitate to criticize her kinsman, Mamman Dan Yalli
the ruler of Yabo in her dated work forty-nine (49) The last of her dated
works titled Dan Yalli (Bi Yalli), was written in 1863 when she was already
72 years old. The poem originally written in Fulfude criticized the carefree
misgovernment of Mamman Dan Yalli which Caliph Ali had not checked.
As a titled man, Sarkin Kebbi, Yalli was expected to be law abiding.
Moreover, as the son ofMoyijo who had rendered assistance to the Shehu and
the community after the battle of Kwato, he was expected to rule his subjects
in accordance with the laid down guidelines by the Shehu (Boyd, Mack,
1999:160). Nana Asmau did criticize Yall i 's behaviour evcnthough AbdulQadir. her son, was the reigning Waziri. However, after Caliph Ali and
Abdal-Qadir died in 1859, the next Caliph, Ahmad bin Aliq (1859~66)
removed Dan Yalli from office, thus. ending his wanton acts of
maladministration. Nana Asma' u was a forthright person who did not mince
words in expressing her feelings. The opening words of this work proves it;
"we give thanks to God who has given us the means to overthrow Dan Yalli
(Boyd & Mack, 1999:61). She went straight to the point. Her youthful and
cheerful mind is still reflected in this last poem written at seventy-two. This
showed her interest and commitment on what she did and remained
consistent to the end.
Asmaus works on religious matters deal with Sufism, day of Judgment
the traditions of the Prophet and many more rather than praise physical
human

30
attributes. Some of the elegies include the Tanbiliul Gafailina written on the death of
her uncle Abdullahi, a learned poet. Nana Asma'u wrote her first elegy about
Abdullahi thus:
The departure of great men is proof that this world is only a
transitory place for were it otherwise, the saints and prophets
would not depart from it. Shehu was the sun, Abdullahi was the
moon and Bello is their heir, May Allah preserve him.
Another elegy was about her late friend, Aisha. It goes thus:
Aisha was pious and religious. She was generous, learned and just.
She brought up orphans and took care of widows and other women
in distress.
This has given an insight to the life of her friend, Aisha. It shows that there had
been women of great virtue and philanthropic ideals over the ages.
The death of Caliph Bello marked a turning point in Nana Asmau's life because
they had been close friends and she had admired him all her life. Thus, she wrote
five poems in her anguish over the loss of her brother. One of them reads thus:
He was very learned and a teacher
And feared Allah in private as well as in public
By the sweat of his brow he earned his daily
bread He forbade the abuse of office
He had a quite demeanour
He accepted everyone, Fulani, Azbins, Hausas
And Arabs and made them equally welcome He
was reasonable and accepted the apologies
And excuses of those who made mistakes
But criminals he committed straight into the hands of the law. He
was merciful to the poor and to orphans
However. his great strength lay in his remarkable ability
As an administrator and a tactician.
Nana Asmaus reputation as a great female scholar spread beyond the
Caliphate's borders. Visiting scholars composed verses in her honour to which she
also replied according to the prevailing tradition. One of such verses describes her
as:
Patient, wise, learned, intelligent
And pious heir to her parents greatness.

31
She replied thus:
My poetry no way exceeds yours
In no way is your poetry inferior to mine
May Allah bring you good fortune and defend you from Evil.
My heart-felt wishes go with you ( Koko and Boyd, 1992:49).
Asma'u as a Feminist
Asrna'us work Tabshir alikhwau - medicine of the Prophet mentioned the surahs
that relate to issues that concern women. They are as follows: child birth (surah 56),
pregnancy (surah (9), weaning (surah 85) and protection of newborn (surah 90). She
also mentioned postnatal depression common among women (surah 71) (Boyd &
Mack, 1999:58). She saw that women issues were neglected by Hausa medical
compilers thus making the women finding solace in bori spirit possession which was
believed to be able to cure both physical and psychological problems. As neglected
new converts, Nana Asrnau saw a vacuum and filled this gap through her Tabshir alIkhwan, She realised the people's need to turn to metaphysics in ti me of need
especially when there is no alternatives. It is worthy to note that bori practice is not
peculiar to Northern Nigeria. It is practiced in Egypt as Zar. the Sudan and Somali;
and as holi in Burkina Faso and Niger (Boyd & Mack, 1999:58).
Asmau's longest known Arabic work titled Tabshir AI-lklnHlIl was written in
1839 A.D. It points to the derivable benefits by Muslims from reading some surahs
of the Quran (Ogunhiyi , I. A. , 1993: 13). She was concerned about the well being
of people in her immediate environment, especially, women who were mainly her
students. The Tabshir lays emphasis on the medicinal, particularly, curative values
of many surahs such as al-waqiah, al-mursal at and al-Buruj (Ogunhiyi, 1993: 1(5)
The work also points to the use of some surahs like Sabbih lsma Rabbika (-A la, alBuruj and al-Auha to obtain the rewards ordinarily credited to those who physically
perform the pilgrimage (( I Mecca and Medina).
In addition, the work points to the benefits in reading surat u l-Fajr before
cohabitation when a male child is desired. Also suratu l-Buruj is said to he
efficacious in weaning a child from breast-feeding. if copied, wrapped and hung on
the child's neck. When searching for witchcraft charms or amulet-, buried in an
unknown locution inside the house. Sura n, l-Takwir is read. while suratu l-Nat] alis read before appearing in the presence of a dreaded ruler (Ogunbiyi, 1993:165-166)
In this work, she tried to satisfy the' psychological needs of her society by providing
a complete recipe for all their needs. It should be noted that these people were new
converts or nominal Muslims whom she wanted to encourage to adhere to the tenets
of Islam in

32
order to prevent them from resorting to their former local fetish remedies (Ogunbiyi,
1993: 1(6) However, the use of the surat as prescribed by Asma u IS, a matter of
controversy among Muslim scholars but IS outside the scope of this study.
Consequently, she cautions against the use of adhkar and ibadat mainly for seeking
mundane objectives rather than for spiritual purposes (Ogunbiyi, 1993: 1(8).
Another Arabic work of hers Tabih also shows concern for her immediate
environment. She points out some "destructive traits" peculiar to her society:
especially divination and a satanic practice called Bori. The Hausa/Fulani rural
societies of Asma' u' s era were superstitious and practiced divination and witchcraft.
Most of the practitioners were women and women constituted the major body of her
students. Devotees believed that most problems associated with women could be
solved by the bori spirit possession such as sterility, infantile mortality, physical and
psychological problems (Ogunbiyi, 1993: 1(9). It is not surprising that Asrna' u
directed her attention to these traits peculiar to the majority of her students
confirming her role as a vanguard of women education. Some of her works are dated
while others are not. They are categorized below;
Dated:
Elegies - Marthuva:
1830
On Mallam Abdullahi Fodio
1837
On Caliph Mohammed Bello
1839
On Mallam Buhari
1850
On her husband Gidado dan Laima
1855
On Fadinatu her sister
1855
On her servant
1855
On Na Irma
1855
On Musdafa
1855
On Aishatu her friend
1856
On Zaharatu
1857
On Hawawu, the women's religious leader
1862
On Mallam Haliru
Books and Poems on Religious Themes:
1820 Tanbihul Gafailina
1830 Surorin Kurani
1832 Wa',azi(i)
1839 In Praise of the Prophet
1839 Tabshir al- lkhwan
1852 Quasidatu Tauhidi

33
1858
1862

Waazi (ii)
Lahira

Others:
1822
1830
1837
1837
1837
1839
1839
1844
1855
1856
1858
1860
1863
1865

Prayer for victory over the chief of Azbin

Prayer for victory over the chief of Talata Mafara
Famous Women
Caliph Bello's Character
Admonition to wailing women
Wurno
Gewaye
Thanksgiving for Victory over the Chief of Gobir
Prayer for Victory over the Chief of Gobir
Poem on the Shehus Pattern
The Battle of Gawakuke (Gazwatahu al mashuru)
A poem to Saad on his return from Mecca
Prayer for victory over Balkore
Thanks for the downfall of Mohammed Yalli.

Undated Works:
Taharnis on a poem by Mohammed Tukur
Poem from Alhaji Shangidi and her reply
Poem on Alkiyama
Narsiya on Modibo Ali
Narsiya on Mallarn Dandi
Poems written between Asma'u and Aliu dan Ibrahim Ahijo
A poem on Sufism
Tabbat Hakika, a translation by Asrnau of the Shehu 's Poem in FuIfude.
(Koko and Boyd, 1992: 51-52)
Nana Asma'u's Contributions as a Leader and Teacher
She wrote poems and prose to mirror the Jihad war, Sunna and the role of
women in the Qadiriya community. Apart from writing about the situation in her
community, she took a bold and definite step to assimilate the non-muslim victims of
the war. She organized female students who later became in-house teachers of
women in the rural areas. These students were mostly pious and matured women
who were past child-bearing age and able to travel around. Some of them were
young unmarried girls. These students were known as 'yan-taru (women disciples)
and were led by women teachers appointed by Asma ' u herself (Boyd & Mack,
2000: 11) They disserninated the education acquired from Nana Asrnaus teachings to
the less educated women in their

34
neighbourhoods. They gave instructions on the Quran. prayers. accounts of Sufi
women in history. reports of victories in battles. elegies for pious individuals and a
biography of Prophet Mohammed.
Her role as an acclaimed women leader earned her the name Uwar Gari (Mother
of All) (Boyd & Mack. 2000: II).
As a teacher. she founded an educational network which drew rural women into a
network that has endured till today. The purposeful Muslim sisterhood that exists
today in Nigeria is a legacy of her innovative educational network. She IS honoured
by the descendants of the women she educated and befriended. Her family house is
called Gidan Karatu because of the centre stage scholarship took in her family (Boyd
& Mack. 2000: n) Nana Asmau's reputation and quest for hard work persuaded men
to allow their wives from different towns and ethnic groups travel across the country
without male escorts fur educational pursuit (Adamu, 1995: 13).
Her works debunked the erroneous belief that Islam is against female education
contrary to Islamic ideals. Similarly, her poetry was used to spread the basic tenets
of Islam and the fundamental ideals of Usman Dan Fodio pertaining to women
education and religious obligations within the society. Contrary to popular
assumption. Asmau's work revealed that there was a world of women's Islam.
Educated Muslim women did not enter the purdah and become irrelevant. they
occupied prestigious and powerful positions in the Caliphate. This world of women's
Islam was well organized. efficiently run. with a wide membership from all ethnic
groups and age groups. Its political objectives were the conversion of women to
Islam. Islamic education and harnessing their talents to develop the state. The
continued existence of the van-tarn (those who congregate together or students)
attests to the potency of the sisterhood system even in the twenty first century (Mack
and Boyd. 2000:91).
Her vivid eyewitness account of events in her days has given an insight into
some of the activities of the Caliph. The types of weapons used and the countenance
of the Caliph were revealed in her poem which goes thus:
The standard-bearers turned to face the enemies and
unfurled the flags then Bello mounted and rode forth
serene ringed by his men bearing aloft sharpened spears
And naked sword blades which flashed in the sunlight
(Koko and Boyd. 1992: 45).
Nana Asrnau was a feminist who practiced her ideals by starting as a young woman
to educate other women from near and far to read and write. She believed that the
acquisition of knowledge would enhance the performance

35
of their religious and civic duties leading to the attainment of a better society (Koko
and Boyd. 1992:46).
Similarly. Nana Asmaus translation of Dan Fodios works brought to light the
fact that the Shehu was sympathetic to feminist ideals. His position on women s
education mentioned earlier on testifies to this. She also translated one of Caliph
Bello's compositions from Arabic to Hausa and Fulfude so that It could be read by as
many people as possible. She made it relevant to her society by changing the Arabic
versions of names of women to the familiar local ones such as Habiba Adawijah to
Habibatu Adawiyyahi and Rabea of Basra. the famous eighth century Sufi woman
saint to Rabiatul in HausaFulani versions. Localising the names was to make the
work relevant to her audience (Mack and Boyd. 2000:84). According to Fatuhu
(2012:31) Nana Asma u bint Fodio IS the most famous among all the female
scholars of Central Sudan. She authored some .18 works which include poetry and
prose on grammar syntax, spiritualism, wa 'azi and medicine among others.
Her achievements have served as encouragement to her female successors on
the need to uphold the ideals of the Caliphate by being well grounded in their faith
and remaining pious. She is indeed a model to be emulated. The sisterhood tradition
she founded still lives, on - Jagaha or Jaji (Alasalatu in Yoruba).
.
Other Caliphate Women
According to Mack and Boyd (2000:84). there were many women scholars in
the Caliphate such as Habiba, Aisha and Joda Kowuuri of whom Asmau wrote:
The teacher of women. Habiba
She was most revered and had great presence.
I speak of Aisha, a saint
On account of her asceticism and determination
And Joda Kowuuri. a Qur' anic scholar
Who used her scholarship everywhere ...
There were others who were upright
In the community of the Shehu: I have not listed them.
Very many of them had learned the Qur'an by heart
And were exceedingly pious and zealous
Sufi women. v.v. 68-70. 73-74)
The Jajis - Itinerant Female Teachers
These were literate women who were itinerant teachers (Jajis) trained by Nana
Asmau Uwar Gari, mother of all. The jajis were extension workers who
disseminated Asmaus instructive poetic works among the masses. students.

36
yan-taru. They instructed secluded women in the privacy of their homes. This
practice still obtains today and most women cite Nana Asrnau as their example in
seeking knowledge as part of their life's endeavour (Mack and Boyd. 200():76) A
notable jaji who was very close to Asmau was Hawau in remembrance of whom
Asmau wrote an elegy. An intelligent and active leader and teacher. Hawau's
educational promotion was central to unity in her community (Mack and Boyd,
2000:89-90).
Fadirna. Muhammad Bello's full and Asman's half-sister was also another
energetic Caliphate woman. Married to Aliyu Jcdo. the army commander-in-chief.
she was involved in mganizing and producing high protein long lasting food for the
army such as kilishi and murje. Fadirna was also noted for her hospitality she
provided food on a daily basis for anyone who went to her hungry. This is reflected
in the elegy written by Asmau about Fadima:
She succored the community with her many acts of charity,
feeding people, relatives and strangers alike: she showed no
discrimination. She gave generously ... (Mack and Boyd. 2000:88)
A notable twentieth century descendant of the Caliphate women is Hajiya
Hafsatu, first wife of Ahmadu Bello, the Sardauna of Sokoto, and premier of
Northern, Region. Popularly and affectionately known as "Gwaggon Kurya" this
dedicated woman of incredible loyalty sacrificed her life in order to save that of her
husband. Unfortunately, they both lost their lives in the first Nigerian military coup
of Jan IS, 1966 (Adarnu 1995:xi). Adamu also discusses the important role of the
Yargurtna, a female messenger who shuttled with messages between Caliph Bello
and Waziri Gidado in whose houses she had apartments. She was so important that
she also had access to Bello and Gidado even in their personal apartments (Adarnu,
1995:5). Adamu's biography of Hafsatu Bello reveals the social and political role
that Caliphate women have continued to play like their forebears such as Nana
Asma'u who was a teacher, scholar and mentor.
Conclusion
It has been revealed that Nana Asrna'u was a scholar of great repute whose fame
transcended the Caliphate. Her lifelong work of educating women in her society on
the ideals of Islam and her many poems and elegies on various matters were
examined. The versatility of her works written in vernacular to achieve maximum
transrnission and communication was discussed. The importance of her work to the
Caliphate is an eye opener to the fact that Islam does not necessarily inhibit women's
education and contributions to their society (Awe. 1992: i x ) as mentioned above.

37
The paper concludes that Nana Asrnaus collection constitutes an important
legacy of the Sokoto Caliphate. Moreover. the present educational gap between
Northern and Southern Nigeria. especially among women is due to colonialism that
truncated the established and flourishing Islamic order in Northern Nigeria in the
19th century. Consequently, the North resisted Western education and the British
administration completely isolated women by not encouraging the participation of
girls in the newly introduced Western education (Ahmcd-Rufai, 2003:4-'i).
Finally the currency of her works which mirrored prevailing situations in her
19th century society that have similarities in the works of contemporary female
writers of the 21" century shows Nana Asrnaus great foresight and scholarship.
Though a nineteenth century Muslim woman Nana Asrnau defiles contemporary
stereotypes and typifies the ideal scholarly, pious yet worldly woman (Mack and
Boyd, 2000:xiv).
References
Adarnu. LS. (1995) Hafsatu Ahmadu Bello. The Unsung Heroine. Kuduna, Adamu
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