In Memory Of Malam Ummaru Gwandu: A Great Islaamic Poet

Dr. Abubakar A. Muhammad

The Hausa Muslim Ummah in Kasar Arewa has been blessed, among other things, with many great Islaamic poets who made invaluable contributions to the spread of Islaam in the part of Nigeria called Arewa. It is well known that even in the time of the Jihaad of the revered and erudite Shehu Usmanu Dan Fodiyo [May Allaah have Mercy on him] such itinerary poets made great strides in the spread of Islaamic education through poetry as poems were readily composed and delivered at various public places like the mosques throughout the territories under the administration of the Sakkwato Khalifate. Indeed the Jihaad leaders like the Shehu himself, Malam Abdullaahi, Muhammadu Bello, and other major players in the Jihaad movement like Muhammad Tukur, Muhammadu Sambo, Muhammadu Saada, Isa Maikware, Nana Asmaa’u, Maryam Uwar Daje, Sa’iidu Dan Bello and others were known to have mastery in composing Islamic poems that directly addressed the numerous religious, social, economic, political and other problems and issues of the day. For instance, it was reliably reported that the Shehu composed the poem” Tabbat Haqiqa” [It is undeniable and certain] as a wake up call for the Muslim Ummah not to relent their effort in practicing behavior that befits a true Muslim who must also abide by the Law and obey the Amir [Sarkin Musulmi]. The Shehu warns: “Wanda bashi girgizama Sarkin Musulmi shika mutuwa da jahalu tabban haqiqa.” [Whoever does not respect the Islamic ruler he is certain to die in ignorance]. Mallam Isa Maikware, nicknamed ‘Autan Shehu’ and Nana Asmaa’u were known to have not only translated numerous works of the Jihad leaders like the Shehu, Mallam Abdullahi and Muhammadu Bello into Hausa [Ajami] from Fulfulde and Arabic, but to have done so sometimes in poems for easier public consumption and awareness. Numerous poems by the women under the leadership of Nana Asmaa’u became the feature of life in the education of the women as well. The women Islaamic activists, popularly known as ‘Yan Taru [women itineraries] were most effective in the education and enlightenment of the women folk who were otherwise unable to participate [publicly] in the propagation of Islaam. The ‘Yan Taru played significant role through the practice of distributing and singing Islaamic poems through different parts of the Khalifate, with some of these women holding the positions as propagators and household Modibbo [women teacher] as well. Hence it is not surprising today, almost two hundred years since the Jihaad, one finds that one of the most durable effects of the Islaamic revolution in Arewa is the culture of Islaamic poetry that still permeates the length and breadth of the Muslim North. Today hundreds, indeed thousands of such poems are still sung in the mosques, especially on Friday, while it is well known that Muslim youths especially in the past, were more likely to receive their first doses of Islaamic education and awareness through the hands of masu wakar wa’azi [poets for Islaamic propagation]. Although as one grows up one finds that some of the poems, or what the poet had conveyed was not always authenticated, it is still a great blessing and an enormously resourceful means of Islaamic public education and enlightenment. Indeed I can say without any fear of contradiction that even today when corruption has reared its ugly head in all facets of the Muslim’s life in Nigeria, the impact of such Islaamic poets has remained with us. The late poets like Dr. Ali Namangi, Bala Mai Yafe, Alhaji Umaru Wazirin Gwandu, and the erudite Malam Ummaru Gwandu, the subject of my write up, and other poets are some of the beacons of hope whose poems till this day continue to remind us that the life on earth is mortal and it behooves us to fear Allaah [SWT] intensely so that we may prosper in the Hereafter.

Malam Ummaru Gwandu [of the blessed memory] in the poem: “Tafarkin Muhammada” [the path of the Prophet] throws in the first salvo of warning: “Kama addin da gaskiya; kulfa ka jisa ka kiya; ka zuba kanka gobara.” [Hold fast the religion with sincerity; beware if you learned it but fail to practice it; you will be throwing yourself in the Hell-Fire]. This is indeed frightening for how many of us, including our leaders of today follow the dictates of the teachings of Islaam? There is no doubt that if we follow the teachings of Islaam, we shall be saved from the torments of the grave. In his next quadruplet [from the first part of the poem], he reminds us the basics of the religion: “Zanka azumi kana salaa; wajibi duk da nahila; bada zaka ka bulbula jinkayi na ka tattala; kanka kakawa madogara.”[You should guard the fast and the prayer; the obligatory acts of worship, including the supererogatory acts; pay the obligatory charity in full you are helping yourself; indeed you are only safeguarding yourself]. As we know there is no real hope for salvation of a Muslim that abandons the obligatory acts of worship. Likewise, it is disturbing in today’s world of materialism that we have indeed become more concerned to get rich by hook or crook, while even some of the obligations we owe to Allaah [SWT] and to fellow human beings [like giving away charity] are totally neglected by those that fear giving away a part of their wealth will make them poor. And this is one of the reasons why the issue of the poor among us continues to be unabated and unsolved. The next quadruplet reminds us of Allaah’s Power of creation and should convince one that it is only natural we hearken to the call of worshipping Allaah [SWT]. About the Creator [Allaah], Malam Ummaru says: “Wanda ya shinfide kasa; baya ya gine can bisa; wanda bai bishi ya rasa; he kuzan karba nau kira.”[He who has spread the earth; then He built the heaven; whoever does not obey Him is a loser; I admonish you to heed my call]. In simple term, the poet is not telling us what we do not know but a reminder is in order because many of those who believe in Allaah have at the same time gone far astray and are neglectful when it comes to putting what they believe into concrete action. The following quadruplet [in the second portion of the poem] is extremely important as it deals with those parts of us that make or break our true Faith. Malam Ummaru Gwandu is leaving no stone unturned: “Kama halshe hawai hawa; tsari idanu da kunnuwa; tsari ciki dud da hannuwa; tsari kafafu hawai zuwa inda wasa yi hattara.” [Hold fast the tongue from evil desire; keep the eyes and ears from unlawful sight and hearing; beware of eating unlawful food and receiving unlawful material; do not go to a place of unlawful amusement, beware!]. It is undeniable that the tongue, the eyes, the ears, the feet, the stomach and the hands are our most vulnerable organs that aid and assist us in practically all acts of disobedience to Allaah [SWT] but only when they are misused. Often we may use them to oppress others and deny them their rights; steal their property and devour it, and then we cast the evil eye or eavesdrop on matters that do not concern us. And then we may tell on others or gossip against those that are weak or do not see or accept things our way. We should just think for a minute and reflect over the gains we could make in this life alone if we decided not to use any of these organs irrationally in-spite of the odds and desires controlling our bosoms and minds. How many people have become victims of other people’s tongues? How many people and nations have suffered from the corrupt practices of those leaders who could never say ‘no’ to bribery, greed and embezzlement? How many people have become victims of gossips and whispers [of man and jinn?]. And how many believing women have become preys to lustful looks and desires of other men who are otherwise commanded to low down their gaze? What are the enormous consequences of such behavior when we fail to use these organs in the rightful and lawful way?

The following quadruplet, though difficult to paraphrase, generally appears to admonish us and yet condemn those Muslims who portray un-Islaamic behavior because they are so obsessed with the goal of winning over others at all costs. The poet recites: “Barna karya kubar rada; duk da kwarce kubar bida; nafacin wansu karkada; suka girma hawai fada abu kadan duka su zabura.” [You should abandon falsehood and whispering; nor should you practice foul play on others; simply to destroy them; people of this caliber are egoistic, they are easily agitated]. People that carry tales usually have no problem to embellish their stories for a price while others that go to the extreme of seeking to eliminate their opponents by foul means may have already removed themselves from the Islaamic religion. In pursuing selfish goals, people who have such devilish intention are, in the long run, doing great harm to themselves even as they desperately seek to destroy others. There is a heavy price to pay by those that neglect their humble origin as creatures of Allaah, but then have become too busy with amassing wealth [by unlawful means]. Here comes another stern warning: “Wanda ya zabi duniya; yabi dai tarda dukiya; bashi taral haramiya; susan dai abin miya shida tsanani a lahira.” [Whoever prefers the life of this world; and he finds comfort in amassing wealth; and he accepts such illegal wealth; they should be assured of bankruptcy in the Hereafter. This is very troubling, as one should not seek the pleasures of this temporary life only to completely ruin one’s chances of obtaining mighty rewards and pleasures of Paradise. If truth is to be told one would say there has never been a time as today in Nigeria and among the Muslims in particular when numerous people have abandoned the idea of preferring the life of the Hereafter over the present life as if it is all they have to live for. Some are even bold to make the case that time has changed and if one is to survive one must by hook or crook amass wealth. Otherwise they argue, one would be despised or humiliated. It is a frightening reality that people no longer question how someone had amassed wealth; rather they ask why he is not making it when he is holding a position of responsibility? It can hardly be denied that almost all our ‘leaders’ today; politicians, businessmen, and may be even some of our traditional leaders have succumbed to the unholy race for graft and greed. The worst among these ‘leaders’ are the politicians who have completely sold out their souls, hearts, and conscience for the price to stay in power until they die. In a country where no election is conducted by the ballot but by the bullet, money, and incumbency, it is not surprising the same leaders from the local government, state, federal, and the ‘National Assembly of charlatans, crooks, and liars continue to destroy everything in Nigeria that stands for integrity, justice and accountability. Many of our political leaders are thrilled at this brigandage because it would seem they prefer the life of this world and are certainly not mindful of haramiya [ill-gotten wealth]. The believers who have this low level thinking of getting filthy rich at any price have abandoned high level thinking that can help them to act right; rather they chose to follow their desires: “Sunbi son nasu zuciya; an fadi komi sun kiya; sunbi koshi na duniya; sunci basu san ana biya sunci kati makalgara.” [They follow their own desire; they have been admonished repeatedly without success; they follow whatever their hearts crave for; and they devour things unmindful they will be made to account for it]. It takes conviction, trust and fear of Allaah [SWT] for people, even as believers, to commit themselves to justice and fair play believing that is what pleases Allaah [SWT] who watches over them. How can a good leader have the sole intention to steal from the coffers given him in trust? How can a leader with Faith be oblivious of the fact that haramiya [ill-gotten wealth] will remain unaccounted for on the Day of Resurrection? The next quadruplet confirms further indictment of people or leaders who have not tarried honorably in their responsibilities: “An fadi harfa an gaji; an fadi gashi sunki ji; sunki horon Ubangiji; ga azaba aji-aji tasu sukan ake jira. [They have been warned repeatedly; they have been heedless to warning; they have rejected Allaah’s Commandment; different grades of punishment are reserved for them]. It is a matter of practice in this Faith that Muslims will seize the opportunity through Allaah’s infinite Mercy to reform their behavior before it is late. So only those believers that are belligerent will fail to heed warnings. It is well known in authentic circle that the Mercy of Allaah [SWT] overwhelms His Anger and because both the rich and poor are on even keel to worship Him and to repent no one can be said to be specially favored or condemned to treacherous life in the Hereafter except that he or she has earned it: “Sunki horon Ubangiji.” There is nothing wrong with seeking Allaah’s Bounty in this life for one to be able to take care of one’s duties and obligations; what is wrong is seeking to accomplish that over the rights of others in a fraudulent manner. Herein lies the degree of corruption in our land by both elected and un-elected leaders, those that believe political leadership is a conduit for enrichment. What a pity! The next quadruplet portrays an ugly spectacle for such rogues in leadership roles: “Wansu himmassu dukiya; don su samo hita tsiya; wansu kwace su san miya; daina nama ga duniya suci dakwalwa ta kyarkyara.” [Their obsession is to amass ill-gotten wealth; so they can get rich; others they steal to enjoy life in abundance; to have the joy of the best food in life]. It should not surprise anyone that these people of weak and perverted minds behave the same way in concert with others who may not even share their religious belief. Their main obsession is to milk the poor dry and so they are thick as thieves with anyone that shares their dangerous doctrine of ‘eat and be happy.’ Leadership one would suppose goes with some degree of sacrifice. Unfortunately today in Nigeria this traditional value has for long been thrown to the dogs. Our leaders of bygone days had undoubtedly been proved on their mettle of leadership: they worked with integrity, selflessness, dedication, probity, conscience, and fear of God and then they lost their lives because of it. Can anyone ask for more from leaders, the likes of Ahmadu Bello, the octopus Gamji, Sardaunan Sokoto? Can anyone ask for more from leaders the likes of Abubakar Tafawa Balewa; Aliyu Makaman Bida; Malam Aminu Kano; Muhammadu Ribadu; Isa Kaita; and Zanna Bukar Dipcharima? Alas! Today we are left with nonentities on the echelon of power and pretty much they are more concerned with what they can steal from the public coffers. They are leaders the poet Ummaru Gwandu describes: “Son sukai lafiyar jiki; su suzamna da arziki; dukiya don kashin biki; su susamo cika ciki su susanci susan hura”. [They want to stay in good health; they long to remain rich; to have wealth and good living; they live their lives to eat and drink lavishly]. It is indeed a bit of irony that while none of our past leaders of great reputation died in luxurious hospitals abroad, the current crop of ‘leaders’ are more determined to change the saga of dying at home, and then at our own expense for that matter. Today you hear more about routine medical visits abroad by our ‘leaders’ flying into London, Paris, Bonn, New York, and other places except Lagos, Ibadan, Kano, Enugu, Abuja, or Sokoto. Our ‘leaders’ have abandoned agriculture even though it is still the main economy that affects the lives of the common men in Arewa. Rather, they have chosen to walk on the slippery track from where the black gold is extracted as oil commodity; a product that has become not only a curse to Nigeria as it continues to impoverish the common men, but it is also tearing the country apart. Yes, our ‘leaders’ love the easy way out via the federal grants; which also explains why many of these politicians are in cahoots with the federal thieves in Asorock. But then the grants they receive only trickle up [among them] not down below them to the common folks. It is pitiful they cannot maintain any services locally in their areas of jurisprudence: roads are torn apart; security is gone with the wind; trades and commerce have been destroyed; and schools at best stand like ghost houses. Our leaders must burry their faces in sands of shame, but then I am warned these ‘leaders’ will not quit office, or so they believe until they die. Hear the poet: “Son su girma na duniya; don ace wane ya iya; babu mai yifa sai shiya; wanga zance sukan jiyawa suna dora kumbura.” [They yearn for positions of leadership; so that he is regarded the best performer; he is above all, irreplaceable; when they hear such remarks they become boastful]. Just look at the current wave of ‘leaders’ of today, at the local and national levels: they are selfish, sleazy, corrupt and cantankerous, yet they all share one dream: they must remain in power because though they have failed to deliver they still believe they are irreplaceable. But then lamentably, they have what it takes to remain in power: money, force and incumbency: “Babu mai yifa sai shiya.” [He is above all, irreplaceable].

If the current brouhaha is anything to go by you might wonder what has gone wrong? Well, an awful lot I must say. The members of the National Assembly have been caught on the hop by the dictator who should have no business being the President of this beleaguered country called Nigeria. As everyone knew [they might not have admitted] both the ‘President’ and many of the members of the National Assembly had forced themselves on the electorate through election malpractices too numerous to be mentioned here. So the so called ‘unraveling’ with regard to who got kicked with the 55 million nairas bribe and who has caught the thieves unawares is taking place because both parties, the Executive and the Legislator are only out of necessity feuding to cover up their tracks. It is no secret that the Presidency has for the past six years continued to help and abet corruption by bringing in people of shady character to be on its team even as it continues to sit on numerous cases of well known money laundering and bribery scandals committed by government officials under its own watch. One would ask how many culprits were brought to book since 1999 in-spite of rampant corruption in high quarters and in-spite of fake corrective panels of OBJ’s administration? Why did OBJ go ahead with the appointment of his cabinet in May 2003 even when Al-Rufaa’i unceremoniously blew the whistle that the National Assembly was exhorting millions of nairas from candidates for ministerial appointments before they were confirmed? The members of the National Assembly were in shock because their trustee, Mr. President, blew the whistle on them. They certainly did not expect that the honeymoon with the President would end so soon even as they are in a frenzy to make the money for the 2007 elections. But like life itself everything comes to an end and this scandal, the latest among numerous others may have come about to teach a different lesson. Who knows? Our ‘representatives’ [in the State’s and National Assemblies] have gone too far and they do not want us to say enough is enough. But then Malam Ummaru Gwandu warns: “In kana sonsu kui zama; zanka bin nasu girmama; susu bace ka kai ruma; zan kana basu kai kuma kada kaso nasu kai bara.” [If you want to remain with them; they require you to follow and obey; they insult you but you should not complain; though they take from you, you should not ask for a pay back]. Many of our ‘leaders’ in Arewa fit this ominous characterization. They have dangerously lowered the traditional bar of expectation for honest, selfless and principled leadership that entails the mutual benefit of give and take. In Ahmadu Bello’s Arewa today we find people suffering from multiple deprivations: joblessness; insecurity; lack of basic necessities like school, water, electricity, medical care and so forth yet our ‘leaders’ continue to build castles in the air by believing that the oil wells will not dry up. That explains in part why such ‘leaders’ have not found time to plan and build even cottage industries and infrastructures that people need to make a living. It is a grotesque shame! Again leaders are warned: “ Wanda ya zabi ya yaba; jiga tsafi ta wal’uba; yacci kwace fa yai kiba; gobe suna akan zubawa wuta suka gobara.” Those that steal and have become opulent through ill-gotten wealth will undoubtedly be burned in the HeII-Fire. And the poet repeats: “Gobe suna akan nasa; can wuta gata an hasa dama duka hauni hal kasa; karkashin su akan gasa; basu samun ruwan kura.” [They will be thrown into; the Fire that burns right, left, and bottom; below them it will burn; they will have no relief whatsoever]. It is a devastating thought that anyone in position of responsibility could work to earn this utmost chastisement from Allaah because such a leader has abused and squandered the amaana [sacred trust] given him by Allaah [SWT].

Malam Ummaru Gwandu ends with a happy note for other people in positions of leadership and for the believers in general. The poet says: “Wanda ya tuba ya jiya; wanda ya bisa ya jiya; nasu zance da ya kiya; baibi shedan ga duniya su da tsira a lahira.” [As for one who repents and listens; who obeys Him and listens; rejecting the way of those that disobey; disbelieving in Satan’s way, they are those that will succeed in the Hereafter]. We are told and we believe that the abode of those obedient and God-fearing believers is not only permanent but it will be immensely satisfying beyond measure. They have the ultimate success in life in this world while the Hereafter has supreme values in unimaginable proportions, as the poet entices us: “Cana aka kaisu sui zama; cana Aljanna ga zuma; duk da madara ruwa kuma; sunga Allaahu sun gama nasu gurin da ya gira.” [They will be brought to live there permanently; in it the Paradise there is honey; also there is milk and water; they will see Allah and their ambition in life is fully met]. What a happy end! What a feat indeed! What a blessing! And all this is within our reach, [In shaa Allaah], but only when we behave as true Muslims.

It is really a matter of choice for the believers in general and our Arewa leaders in particular to want to reach the goal of excellence that had prevailed not too long ago. As individuals we may choose to follow the glitters of this life and be condemned or take the high road for Allah’s salvation and bliss in the life to come. Those that are placed in positions of authority must be Allaah-fearing and carryout their duties and obligations with transparent honesty, commitment, selflessness and competence, otherwise they should have no role to play as our leaders. The institution of the Sharee’ah in the States with predominantly Muslim population could not have come too soon but the Islaamic code must be extended to include all aspects of the lives of the believers. While the leaders must be fair and just to all non-Muslims in the application of the Islaamic Law, they too in their daily life must be guided by the Code and demands of the Law. Let them be reminded of the statement of Allaah [SWT]: “ O you who believe why do you say that which you do not do? Most hateful it is with Allaah that you say that which you do not do.” [As-Saff: 61: 2-3]. These noble aayaah refute and condemn those that neglect to fulfill their undertaking as leaders as well as ordinary citizens. So it is absolutely essential that we carryout the promise we make regardless of the obstacles we may encounter. When leaders get elected to perform they must act prudently and selflessly, fearing no one but Allaah [SWT]. They must not be distracted or dissuaded by those malcontents who are the enemies of Islaam from within and without and who make the fallacious argument that the Nigerian constitution must come first before the institution of the Sharee’ah that indeed must govern the affairs of Muslims. The irresponsible clamor by the disgruntled enemies of Islaam, including the Southern media, for a return to the so called status quo ante, when Muslims abdicated responsibility to be totally governed by the Sharee’ah ‘in the name of peace’ has now become a myth. Muslims in the northern part of Nigeria must never again surrender to anyone their right to exist as authentic Muslims, both in name and in practice. Frankly, I am in no mood to be optimistic that the ongoing national talk-shop conference will evolve the panacea to the problems of the country but it must not be allowed to worsen the flight of Muslims by those detractors who are only too eager to slander and ridicule Islaam and Muslims over the institution of comprehensive Sharee’ah in Nigeria. They must be told in plain and unambiguous language that Muslims have the fundamental right and obligation to be guided and governed by the Sharee’ah and not by the man-made constitution with all its flaws and fallacies. Above all we must be reminded of Allaah’s statement: “O you who believe! If you help [support] the Cause of Allaah He will help you and make your foothold firm.” [Suurah Muhammad: 47: 7]. The condition for the help of Allaah [SWT] t is premised on helping His Deen. The Messenger of Allaah [SAW] also warns the believers that neglect their Faith in their pursuit of worldly gains: “Misery awaits the servant of the dinaar; Misery awaits the servant of the dirham; Misery awaits the servant of the velvet. Misery awaits him, and degeneracy: and if he is pricked by a thorn may he not find anyone to pull it for him.” [Fath al-Baari: 6:95; and Ibn Maajah: 2: 1386]. The Messenger of Allaah [SAW] is saying the help of Allaah should not come to one that has become the slave of wealth because he neglects his Religion of Truth. This hadeeth is significantly ominous in today's world where believers have all but abandoned the Deen of Allaah for wealth. May Allaah [SWT] forgive Malam Ummaru Gwandu all his sins and may his soul and the souls of other Islaamic poets rest in perfect peace, aamiin.

Dr. Abubakar A. Muhammad writes from the State of Pennsylvania, United States of America.