YOBE STATE UNIVERSITY

COLLEGE/FACULTY OF
ART AND EDUCATION
DEPARTMENT OF
ISLAMIC STUDIES
AN ASSESSMENT OF THE CONTRIBUTIONS OF
MUSLIM RICH TOWARDS THE DEVELOPMENT OF
ISLAMIC SCHOLARSHIP IN DAMATURU LOCAL
GOVERNMENT
TITLE PAGE

BY
HAJARA USMAN HARUNA
U/ISL/20/007

A Project Submitted to the department of Islamic Studies

In Partial Fulfillment of the Requirements for the award of the
Degree of
BACHELOR OF ARTS
IN
ISLAMIC STUDIES

OCTOBER 2024

i
YOBE STATE UNIVERSITY COVER PAGE

FACULTY OF ARTS AND

EDUCATION
DEPARTMENT OF ISLAMIC
STUDIES

AN ASSESSMENT OF THE CONTRIBUTIONS OF MUSLIM RICH

TOWARDS THE DEVELOPMENT OF ISLAMIC SCHOLARSHIP IN
DAMATURU LOCAL GOVERNMENT

BY
HAJARA USMAN HARUNA
U/ISL/20/007
A Project Submitted to the department of Islamic Studies
In Partial Fulfillment of the Requirements for the award of the
Degree of
BACHELOR OF ARTS
IN
ISLAMIC STUDIES
Under the Supervision of
Prof. Adam Muhammad Abubakar
Department of Islamic Studies
Yobe State University, Damaturu
OCTOBER 2024

ii
 APPROVAL PAGE
“This is to certify that, this Project (An Assessment Of The Contributions Muslim Rich Toward

The Development Of Islamic Scholarship In Damaturu Local Government) presented by (Hajara

Usman Haruna U/ISL/20/007) from the Department of Islamic Studies, Faculty of Arts and

Education, Yobe State University, has been approved for the award of (B.A Islamic Studies).

Prof Adam Muhammad Abubakar ………………….. ………….

Supervisor of Project Report Signature Date

Malam Bello Tukur ………………….. ………….

Project Coordinator Signature Date

Dr. Babakaka Baba Gonimi ………………….. ………….

Head of Department: Signature Date

…………………………………………….. ………………….. ………….

External Examiner Signature Date

iii
 DECLARATION
“I hereby declare that this work is a product of my research efforts under the supervision of (Prof

Adam Muhammad abubakar) and that to the best of my knowledge and belief, it contains no

material previously published or written by another person for the award of any other degree or

diploma of the University or other Institute of higher learning. All sources have been duly

acknowledged”

Signature and Date …………………………………

Name of Student …………………………………

Registration Number …………………………………

iv
 ACKNOWLEDGEMENT
I thank the Almighty Allah, Who sustains me and my family till the moment, for His bountiful.

Mercy and Protection on us and for the unflinching Provision of His Majesty to us. Verily, the

Power and Will are attributed to Him only against others.

I solicit His Mercy and Blessing to descend on the sole of Noble Prophet Muhammad, his

households, companions, and all Muslims till the Day of judgement

To my parents who spent their wealth for my success virtually at all time, I pray for the countless

Grace and endless Blessing of Allah to be with you here in this life and hereafter.

v
 DEDICATION
This research work is dedicated to my beloved parents who took the trouble of our upbringing in

a good atmosphere. It is with their support that I have been able to go to school and further my

education up to the university level, and also my lovely husband that through his guidance support

and advice I put my step to the end of this journey may almighty Allah bless them amen.

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 TABLE OF CONTENTS

TITLE PAGE ..................................................................................................................................................... i

COVER PAGE.................................................................................................................................................. ii
APPROVAL PAGE .......................................................................................................................................... iii
DECLARATION .............................................................................................................................................. iv
ACKNOWLEDGEMENT ................................................................................................................................... v
DEDICATION ................................................................................................................................................. vi
TABLE OF CONTENTS................................................................................................................................... vii
ABSTRACT...................................................................................................................................................... x
CHAPTER ONE ............................................................................................................................................... 1
1.1 Background of the research .................................................................................................................... 1
1.2 Statement of the research problem ....................................................................................................... 7
1.3 Research Questions ................................................................................................................................ 7
1.4 Objectives of the Research ..................................................................................................................... 8
1.5 Significance of the research .................................................................................................................... 8
1.6 scope and limitation................................................................................................................................ 8
CHAPTER TWO .............................................................................................................................................. 9
LITERATURE REVIEW AND CONCEPTUAL FRAMEWORK ............................................................................... 9
2.1 Literature review..................................................................................................................................... 9
2.2 Conceptual meaning of charity (Sadaqa) .............................................................................................. 10
2.3 Importance/benefits of Sadaqa ............................................................................................................ 10
2.4 Forms and Examples of sadaqa............................................................................................................. 11
2.5 Conceptual meaning of endowment .................................................................................................... 12
2.6 Legality of al-Waqf (Endowment) ......................................................................................................... 13
2.7 Types of Waqf ....................................................................................................................................... 15
2.8 Object that cannot be used as Waqf .................................................................................................... 15
2.9 Management of Waqf ........................................................................................................................... 16
CHAPTER THREE .......................................................................................................................................... 18
THEORETICAL FRAME WORK ...................................................................................................................... 18
3.1 Brief history of Damaturu ..................................................................................................................... 18

vii
3.2 Islamic scholarship in Damaturu ........................................................................................................... 19
3.3 Activities of Islamic scholars in Damaturu ............................................................................................ 20
3.4 Major Centers for Islamic scholarship in Damaturu ............................................................................. 21
3.4.1 Yobe central mosques ........................................................................................................................ 21
3.4.2 Yobe State University the Center for Research in Qur’anic Studies .................................................. 22
3.4.3 Goni Mukhtar Islamic Center ............................................................................................................. 24
3.4.4 Tsangayar Bututu ............................................................................................................................... 25
CHAPTER FOUR ........................................................................................................................................... 27
ANALYTICAL FRAME WORK ......................................................................................................................... 27
4.1.0 Alhaji Muhammad Liman ................................................................................................................... 27
4.1.1 Brief biography Alhaji Muhammad Liman: ........................................................................................ 27
4.1.2 His contribution to the development of Islamic scholarship. ............................................................ 27
4.2.0 Alhaji Muhammad Dikko Usman Adam ............................................................................................. 28
4.2.1 Brief biography of Alhaji Muhammad Dikko Usman Adam: .............................................................. 28
4.2.2 His contributions to Islamic scholarship ............................................................................................ 28
4.3.0 Alhaji Muhammad Bazam .................................................................................................................. 29
4.3.1 Brief biography of Alhaji Muhammad Bazam: ................................................................................... 29
4.3.2 His contributions towards the development of Islamic scholarship, ................................................ 29
4.4.0 Alhaji Bukar Jallaba ............................................................................................................................ 30
4.4.1 Brief History of Alhaji Bukar Jallaba ................................................................................................... 30
4.4.2 His contributions towards the development of Islamic scholarship, ................................................ 30
4.5.0 Alhaji Muhammad Gombe ................................................................................................................. 30
4.5.1 Brief about Late Alhaji Muhammadu Gombe of Damaturu .............................................................. 30
4.5.2 His contributions to Islamic scholarship ............................................................................................ 32
4.6.0 Malam Bello Hamza Gombe .............................................................................................................. 32
4.6.1 Brief History of Malam Bello Hamza Gombe, .................................................................................... 32
4.6.2 His contributions to Islamic scholarship, ........................................................................................... 33
CHAPTER FIVE ............................................................................................................................................. 34
5.1 Introduction .......................................................................................................................................... 34
5.2 Summary ............................................................................................................................................... 34
5.3 Conclusion ............................................................................................................................................. 35
5.4 Recommendations ................................................................................................................................ 35

viii
References .................................................................................................................................................. 36

ix
 ABSTRACT
This research examines an assessment of the contributions of Muslim rich toward the development
of Islamic scholarship in Damaturu local government, and it consists five chapters where by
chapter one of the research was an Introduction of the study, chapter two of the research contains
the concept of Sadaqa and waqaf, while chapter three focused on the brief history of the study area
as well as major Islamic center in Damaturu and the activities Islamic scholars in Damaturu local
government, but chapter four of this research presented and analyzed the contributions of some
Muslim rich toward the development of Islamic scholarship in Damaturu, finally chapter five has
summarized all chapters and concluded and make recommendations.

x
 CHAPTER ONE
1.1 Background of the research
If you want to measure the depth of your love for Allah, look at your diary and your bank statement.

They don’t lie. How you spend your time and money are the two best indicators of your real

priorities. Is Allah your beloved? He wants to be. He deserves to be. Giving to others is not just

for earning other worldly rewards but good for your health. A survey conducted at 44 major

universities revealed that giving in charity protects your overall health twice as much as an aspirin

protects your heart against disease. Dr Stephen Post, who conducted the survey, says, Giving is

the most potent force on the planet. The messenger (may peace be upon him) said, charity lessens

Allah’s anger and protects you from painful death. The benefits of compassion to your physical

health are so strong that if compassion wasn’t free, pharmaceutical companies would herald the

discovery of a stupendous new drug called give back instead of Prozac.

We give for several reasons including:

To get an income tax deduction

To make a good impression

To have people think good of us

Because we’re put under pressure

You can give without loving, but you can’t live without giving. Your time, talent and treasure are

to be shared with others. When you don’t give you’re not happy, holy nor healthy.1

1 www.islamicreliefworldwide.org.uk

1
Give the first fruit to Allah

When the disciples harvested the first dates they would bring them to the Messenger (may peace

be upon him) for charity, He (May peace be upon him) would distribute them among the needy. I

remember when I got my first wage, my mother told me to give it to the Masjid, it’s a practice that

I saw common among people who love Allah. By doing this they acknowledged that everything I

have comes from Allah, and belongs to Allah and whatever I’ll need for the future will also come

from Allah. There’s not a more important money management principle you’ll ever hear than this;

give Allah your first fruits, not your leftovers! The disciple Usman ibn Affan (may Allah be

pleased with him) was a wealthy businessman who gave freely to Allah’s work.2

The story of a wealthy Muslim is told who would give the first paisa (penny) of each Rupee he

earned, the first hour of each day, and fast and spend in worship the first day of each week. This

giving is a clear demonstration of our obedience and love of Allah.

Spending 3 T’s in Allah’s way

Allah has blessed us with three precious gifts:

Time

Talent

Treasure

By using these for the glory of Allah and good of humanity it shows three things about us:

2 www.islamicreliefworldwide.org.uk

2
Acknowledging Allah as the creator and absolute owner of all the wealth, He is the provider.3

Spending in Allah’s way is really for our own good. We benefit from it. When we give in charity,

we can see its good fruits. It not only strengthens our faith and relationship with Allah but with

our fellow humans who are its beneficiaries.

By donating for Allah, we are honoring the Almighty. Since He has provided us with what we

need by spending a portion to honour Him we are thanks giving with all the wealth we possess,

the talent and skills we have, the brilliant intellect we possess are all gifts from Him.

Giving Zakat isn’t a matter of money, but of priorities. Allah doesn’t want the leftovers, He wants

your best, Zakat is also a matter of obedience, if you obey Allah, He will reward you well (Al Fath:

16). Giving Zakat is like going into a business partnership with Allah. He promises those who

spend their wealth in His cause will have their reward, no fear for them nor will they grieve (Al

Baqara: 262).

Allah says: Whatever you spend (for Allah’s work), He will replace it (Saba: 39). The Prophet

(peace be upon him) said in a hadith Fasting is protection from evil and charity extinguishes sins

like the water extinguishes fire (Bukhari). The Quran further describes the passion and thinking of

a believer who spends in the path of Allah. Who always give with hearts that tremble at the thought

that they must return to Him (Al Mumin: 60).4

3 www.islamicreliefworldwide.org.uk
4 (Al mumin:60).

3
How being generous can help you overcome stress and live well

Biologist Elizabeth Blackburn shares a Nobel Prize for her work in the discovery of Telomerase,

an enzyme that replenishes the caps at the end of Chromosomes, which break down when cells

divide. She showed unequivocally that stress causes our bodies to age, our skins to wrinkle, turns

our hair white, and weakens our immune system and by being generous and kind we can overcome

stress.

5 prophetic sayings about spending in Allah’s way

Abi Umama reports that the Messenger (May peace be upon him) said, O son of Adam, it would

be good for you to spend that which you have spare and to hold on to it is bad for you (Muslim).

Jabir reports that the Messenger of God (peace be upon him), was asked, what do you think about

someone who has paid his Zakat? He (peace be upon him) said he has been protected from the

evils of wealth (Hakim).

Hassan Basri reported that the Messenger (may peace be upon him) said, fortify your wealth by

giving Zakat, treat your sick by giving charity, face up to the tides of suffering with prayer and

humility (Abu Dawud).

Alqama reported that the Messenger (peace be upon him) said to us, “the perfection of your

religion is in paying Zakat (Tabarani).

Anas Ibn Malik reported that the Messenger (May peace be upon him) said, “Charity lessens

Allah’s anger and protects you from a painful death” (Tirmazi).5

5 www.islamicreliefworldwide.org.uk

4
The story of the man who broke his promise

The following passage shows the disciples eagerness to spend in Allah’s way and how the

hypocrites loathed to spend. “There are some among them, who pledged themselves to God saying

if God gives us some of his bounty, we shall certainly give charity and the righteous. Yet when he

did give them some of his bounty, they became mean and turned obstinately away. Because they

broke their promise to God and told lies, He made hypocrisy settle in their hearts until the day they

meet him. Do they not realise that God knows their secrets and their private discussions? That God

knows all that is hidden? It is vain to criticise, the believers will give freely and those who can

only give a little with great effort they scoff at such people, but it is God who scoffs at them, a

painful punishment awaits them“(Tauba: 75-80).

A man by the name of Sailaba bin Hatib came to the Messenger (peace be upon him) and said pray

that God gives me a lot of wealth, the Prophet (peace be upon him) replied Sailaba! The little for

which you are thankful is better than a lot, you are unable to take care of. But he repeated ‘by him

who has sent you with the truth, if I am given wealth, I will certainly give to those who have the

right to it, and you, so the Messenger (May peace be upon him) prayed for him. Sailaba took some

goats, they began to breed like worms, until he could no longer stay inside the town. So, he took

his flock of goats outside into the valley. He was so busy looking after them that he couldn’t attend

the mosque for prayers or even for the Friday congregation. The Prophet (peace be upon him)

asked about him and was told, his wealth has increased so much that the Valley is small. Upon

hearing this, the Prophet (peace be upon him) said, ‘how sad Sailaba!’ After some time, the

Messenger (peace be upon him) sent the Zakat workers to collect Zakat from him. He told them

that this is tax and told them to come back some other time. The Zakat workers returned to the

Messenger (peace be upon him), before they could say anything, the Prophet (peace be upon him)

5
said how sad Sailaba!’ He (peace be upon him) repeated that twice and this verse was revealed;

“There are some among them, who pledged themselves to God saying if God gives us some of his

bounty, we shall certainly give charity and the righteous. Yet when he did give them some of his

bounty, they became mean and turned stubbornly away“(Tauba: 75). When Sailaba heard this

verse, he came with his Zakat to the Messenger (peace be upon him) who said to him “God has

stopped me from accepting it from you”. He was so disgusted and ashamed with himself that he

began to toss dust over his head.

The second part of this passage was revealed when some of the disciples gave generously in

charity, it is reported that Abdul Rahman bin Auf gave 4000 Dirhams, and said I had 8000 and I

have given my Lord 4000 in loan and kept 4000 for my family. The Prophet (May peace be upon

him), was delighted with this and said, “May God increase what you have given and what you

have kept”. Similarly, Asim gave 100 sacks of dates, Abu Uqail brought a small bucket of dates

and said I worked in the evening for two buckets, one I left for my family and the other I have

brought here, the hypocrites scoffed when they saw this, they said Abdul Rahman is showing off

and what Asim gave God doesn’t need.

A modern example of a Philanthropist

Here is an incredible story of a Philanthropist who had deep belief in God as the Sustainer. Stanley

Tam legally transferred 51% of the shares of his company United States Plastic Corporation to

God. Keeping 49% to himself. Then in 1955, he transferred every share of stock to God, $120

million in value, and Stanley became a salaried employee of the company. He said, ‘A man can

6
eat only one meal at a time, wear only one suit of clothes at a time, drive only one car at a time.

All this I have. Isn’t that enough?’6

1.2 Statement of the research problem

Islam is the only religion which almighty Allah considers and upon it he sent all prophets to call

for the Development of Islam, Islam have several types of activities like prayer, jihad teaching and

learning e t c and all these act of worship needs financial support from Muslim rich , if you look

at prayers is taking place in the mosques, jihad also needs some financial support like trucks, food

items for jihadist as well as teaching and learning of Islamic knowledge is needs some financial

support like classroom teaching material man power e t c all these kinds of support is coming from

rich but now a day Muslim rich men have been deviated to some unnecessary things and forgot to

contribute to the development of Islamic scholarship, so this research came to make an assessment

on some selected Muslim rich men that contributed to the development of Islamic scholarship as

well as to call the attention of those that their mind was been deviated to worldly matters to come

and invest in the way of Allah.

1.3 Research Questions

i. What are the benefits of spending in the way of Allah?

ii. To what extent Muslim rich men consider spending for Allah sake?

iii. Is there rich men from Damaturu local government whom spent in Islamic scholarship?

iv. How Islamic scholarship been taken place in Damaturu local government

6 www.islamicreliefworldwide.org.uk

7
1.4 Objectives of the Research
i. To explain how important spending in the way of Allah is to people in their worldly matters

and hereafter.

ii. To assess how Muslim consider spending in the way of Allah

iii. To select some Muslim rich men and elucidate how they contribute to Islamic scholarship.

iv. To examine how Islamic scholarship is taking place in Damaturu local government

1.5 Significance of the research

This research would be beneficial to Muslim Ummah especially rich men to come and invest in

Islamic scholarship, and also this research will contribute to Development of Islamic scholarship,

the researchers from various fields of study can benefit from this research.

1.6 scope and limitation

The research is limited to only Muslim rich from Damaturu local government and it focus on their

contributions to Islamic scholarship we are not giving more consideration on contributions were

been given to people in need support although that is important thing but our business now is on

Islamic scholarship.

8
 CHAPTER TWO
LITERATURE REVIEW AND CONCEPTUAL FRAMEWORK
2.1 Literature review
This chapter is designed to look at available literature works related to this research, In the process

of this study the following works have been reviewed by the researcher.

A research carried out by Dr Alkhamis Idriss (2022) which were formed for lecture material Yobe

state university department of Islamic studies Focused on bequest and endowment in Islam

(Wasiyya and Waqaf),

Relationship between this research and that of Alkhamis is this research mainly focused on the

contributions of Muslim rich men toward the development of Islamic scholarship while that was

on bequest and endowment in Islam, and the ways of contributions to Islam are basically by

bequest or endowments.

Another literature review related to this research was a research carried out by Prof. I. O. Oloyede

(2013) National open university of Nigeria, its also a lecture note on Islamic law of wasiyya and

waqaf, the main similarity is waqaf previous one deals on waqaf while present one has to do with

waqaf.

Another research carried out by PROF ADAM, M A (march 2020), Repositioning Qur'anic

Education in Yobe State…and the focus of the research was on the center for Qur’anic research

Yobe state university Damaturu. Similarities to this research: that very research it was on the

Qur’anic research while this is deal with Islamic scholarship, that very research it has case study

of Yobe state and also this research has case study of Damaturu.

9
2.2 Conceptual meaning of charity (Sadaqa)
Sadaqa is charity given voluntarily in order to please God.

Sadaqa also describes a voluntary charitable act towards others, whether through generosity, love,

compassion or faith. These acts are not necessarily physical or monetary. Simple good deeds such

as a smile, or a helping hand, are seen as acts of sadaqa.

Anyone can give sadaqa for any amount. Some of the companions of the Prophet (peace be upon

him) were incredibly generous in giving sadaqa, often giving away large portions of their wealth

and keeping only enough to meet their needs. A good balance for us may be to divide our wealth

between that which we need, savings and sadaqa.

Sadaqa is an entirely voluntary charity that can be performed at any time of year, and any amount

can be given.7

The Prophet (peace be upon him) would give charity throughout the year but increase his sadaqa

during Ramadan. Ibn Abbas (may Allah be pleased with him) said, “The Prophet (peace be upon

him) was the most generous of people, and he was most generous during Ramadan” (Hadith,

Bukhari).8

2.3 Importance/benefits of Sadaqa

Sadaqa benefits the believer not just in this life but the next.

Sadaqa averts calamity and increases sustenance and blessings in one’s life. Allah says in the

Qur’an, “Who is it that would loan Allah a goodly loan so He may multiply it for him many times

7 www.islamicreliefworldwide.org.uk
8 (Alhadith, Albukhari)

10
over? And it is Allah who withholds and grants abundance, and to Him you will be returned”

(Qur’an, 2: 245).

The Prophet (peace be upon him) said “Sadaqah extinguishes sin as water extinguishes fire”

(Hadith, Tirmidhi). He also said that Allah offers relief on the Day of Judgement for those who

give sadaqa: “The believer’s shade on the Day of Resurrection will be their charity” (Hadith,

Tirmidhi).9

2.4 Forms and Examples of sadaqa

Examples of Sadaqah

Sadaqah can be anything from an act of kindness to a monetary donation, so long it is done for the

sake of Allah (SWT). It could be a voluntary donation to a local fundraiser. It can also be helping

someone in need, giving a smile or even removing a harmful object from your path.

“While a man was going on a way, he saw a thorny branch and removed it from the way and Allah

became pleased by his action and forgave him for that.”

Tirmidhi

Aqiqah, Fidya and Kaffarah are also examples of Sadaqah.

Some more forms of Sadaqah include:

 Donating money to someone in need

 Making food for others

 Teaching Qur’an

9 (Alhadith, Tirmidhi)

11
  Smiling at others

 Watering a plant

 Taking care of an animal

 Removing something harmful from someone’s path Sadaqah

Sadaqah Jariyah

“When a person dies, all their deeds end except three: a continuing charity, beneficial knowledge

and a child who prays for them.” Muslim

An important concept within Islam is the idea of Sadaqah Jariyah – an ‘ongoing charity’. Sadaqah

Jariyah slightly differs from regular Sadaqah as it is considered a charity that has long-term

positive effects on a community, beyond just providing immediate relief.10

In today’s terms, Sadaqah Jariyah can be considered what the international development sector

calls ‘sustainable development’, programs, which can be carried out by both Islamic and other

NGOs.

Some examples of sustainable development programs include projects that build homes, schools

and hospitals. Other examples include installing durable water systems, turning an area of land

into a farm that continues to give crops for years to come or helping a poor family start a business

that continues generating profit for future generations.

2.5 Conceptual meaning of endowment

The Meaning of Waqf

Waqf literally means to tie down, to forbid movement, to become still or stationary. Other

10 www Islamic relief world.org.uk

12
synonymous words used for waqf are ḥabs or taḥbīs and tasbīl. Lexically, ḥabs and waqf are very

close in meaning to each other as both convey the idea of endowing, restricting, confing and

detaining. Tasbīl which is a verbal noun of four letter-verb is coined from sabīl Allah which means

in the cause of Allah.

In Islamic law, it means the settlement in perpetuity of the usufruct of any property for the benefit

of individuals or for a religious or charitable purpose. It may simply be defined as tying up a

specific thing in a way that the owner’s proprietary title in it may subsist and the profits thereof

may go to charitable purposes. Waqf is usually referred to as endowment. However, the Arabic

terminology “waqf” is still favoured by many scholars.11

Far it conveys the meaning of retaining the ownership of the substance of a property and devoting

its fruit to the course of Allah. Waqf can, therefore, be referred to a property which its proceeds

are devoted to charitable purpose but its ownership or proprietorship is retained by the owner.

2.6 Legality of al-Waqf (Endowment)

Waqf is established by the Quran and the Sunnah. Waqf was originally introduced by the Religion

of Islam. Although the word waqf is not usedt ru a l ru u u e y au aua r nnaru e t n

reeu et rue e

They ask you (O Muhammad) what they should spend. Say, “Whatever you spend of good is (to

be) for parents and relatives and orphans and the needy and the traveler. And whatever you do of

good indeed Allah is knowing of it. (Q2:21512

Never will you attain the good (reward) until you spend (in the way of Allah) from that which you

love. And whatever you spend indeed Allah is Knowing of it. (Q3:92).

11 Dr, Alkhamis I, (2023). Lecture note on Islamic law of wasiyya and waqaf
12 Ibid

13
These verses and other many ones in the Quran encourage people to take care of under privileged

people irrespective of their religion, race and sex (male or female). Waqf is one of the ways by

which one can sacrifice what one cherishes for Allah’s sake. It is also one of the ways one can do

good things that would make him successful not only in this world but also in the hereafter. It must

also be mentioned that many cases of waqf are stated in Hadith of the Prophet. The Prophet’s

companions were moved and determined to do away with their most cherished assets when they

listened to Q3:92. In reaction to this verse, Abu Talhab decided to give away his most cherished

property (i.e. date plantation) that faced the Prophet’s Mosque in Madinah. The Prophet was fond

of going there to take water.

Anas said when Q3:92 was revealed, Abu Tailah said: Oh messenger of Allah, Allah said, “You

cannot attain piety unless you spend out of what you cherish”. The most valued of my property to

me is the date plantation. I declare it as charity to God expecting the reward it can earn me. I keep

it with God, the Most High. Oh Prophet, put it anywhere God directs you to place it.

The Prophet, (PBUH) reacted saying that is beautiful and that is a profitable venture. I have heard

you and my opinion is that you endow it for the (your) relatives. “Abu Taihat replied, Do as you

wish Oh Prophet” Abu Talhat then shared it among his relations and the children of his uncle

(Bukhari and Muslim).13

Upon listening to Q3:92, Umar went to the Prophet and said: I have never had any property that is

more precious to me more than my share of parcel of land which is at Khaybar. What do you advise

me to do with it? He replied him saying, “Retain the substance of the property and devote the

proceeds to the cause of God”. This is to mention instant reactions of some companions of the

13 Dr, Alkhamis I (2023). lecture note on Islamic law of wasiyya and waqaf

14
Prophet to Q3:92. The importance of Waqf is also clear in another Hadith that says all the actions

of man cease to generate reward, when a person dies except or is from three acts.

2.7 Types of Waqf

There are two types of Waqf in Islamic law:

 Al-Waqful Ahliyy / Dhuriy

 Al-Waqful Khayriy

 Al-Waqful Ahliyy / Dhuriy

It is endowment made for the purpose of using the income generated or the fruits of the waqf for

a donor’s family. The donor may also include himself among the beneficiaries of the fruits of his

waqf.14

Al-Waqful Khayriy

It is endowment made in favour of people other than the donor and his immediate family. Anybody

can benefit from this type of waqf such as the rich the poor, Muslims and non-Muslims, females

and males, young and old etc.15

2.8 Object that cannot be used as Waqf

It is not permissible to use perishable items aswaqf items: thus money, dirhams, food, drinks,

cannot be used as waqf. What cannot be benefited from while its capital still remains cannot be

waqf. A waqf must be an item from which people can benefit and the capital asset will still remain.
16

14 Dr Alkhamis I (2023). lecture note on Islamic law of wasiyya and waqaf

15 Ibid
16 Ibid

15
2.9 Management of Waqf
Wāqif (the donor)

Before a waqfis valid, the wāqif must be the owner of the property i.e. the ownership of the

property must not be in doubt. The ownership must be devoid of encumbrance. It must have been

acquired through lawful means in the first instance by the donor. The donor must also be an adult,

sane and has full right to dispose his property. Therefore, a minor, a slave and an insane person

cannot be a donor. This is because their property is supposed to be under the care of sane and

reliable people who could manage it for them effectively. In Islamic law, a woman can give out

her property as waqf. But it should not be more than 1/3 of her property. If it will be more than

that, her husband must consent to it the wāqif has every right to appoint on agent (mutawwalli)

who is going to manage the affairs of the waqf. He has the right to give conditions for the operation

of the waqf. He may give the agent the sharing formula for the proceeds from the waqf for the

benefit of people. As said, he may also be one of the beneficiaries17.

Mawqūf (property)

The subject-matter i.e the property must not include unlawful things in Islam. It is forbidden for a

muslim to acquire or use as waqf things that theSharī‘ah has declared haram. The property must

be owned. Its owner must be clear and not in doubt. There should be also no encumbrance or right

attached to the property if someone should give a building that has been used for mortgages, such

a waqf is null and void. This is because the rights of creditor are linked to the mortgaged property

which can be disposed of so as to recoup their money.18

The property must be in existence. It is not right to use as waqf what is not in existence. The Hadith

17 Oloyede (2013). wasiyya and waqaf lecture note, National open university of Nigeria
18 Ibid

16
of the Prophet:

e y su unua n āru sT tt a e aau a ”ue e aunn sr ta e st r yea“waqf what he does

not own. The subject matter of waqf must be precisely determined as regards its quantity, essence

and value. A waqfshould not be utilized for criminal or sinful goals.

Mawqūf alayh (Donee)

In Islamic law, the beneficiaries of waqf can be poor individuals, students, institutions, (mosques,

schools, hospitals, libraries etc). Waqf is not confined to Muslims alone. Non-Muslims can also

benefit from it if they are qualified as beneficiaries. They also can benefit from the subject matters

such as schools, hospitals, recreation grounds and libraries can usebe used by both Muslims and

non-Muslims.19

Sīghah (Form).

Sīghah is the instrument or the means by which an endowment is made. An endowment may be

made in a number of ways such as by speech and by writing. If it is made by speech, it is in order

because words are considered to be the basis of all kinds of expression. It can be said in a number

of ways that could not pose doubt. It may be said thus: “I have given this property as waqf in the

way of Allah”. It may be written down according to Q2:282. There is no fixed format. But what is

important is that it should not leave a doubt in the minds of the beneficiaries.20

19 Oloyede(2013). Wasiyya and waqaf lecture note, National open university of Nigeria
20 Ibid

17
 CHAPTER THREE
THEORETICAL FRAME WORK
Development of Islamic scholarship in Damaturu L G A

3.1 Brief history of Damaturu

Damaturu local government is one of the seventeen local governments of Yobe state. The local

government has been in existence since 1976, when the local government reforms was introduced

by the Murtala/Obasanjo regimes, in 1991 when Yobe state was created, following the creation of

additional state by the Babangida administration, the old Damaturu local government lost Bursari

district and retain Damaturu district in the local government Area was more than compensated as

Damaturu town became the seat of Yobe state government. Damaturu local government is the

headquarter of Yobe state, the total area of about 2,366km2 (914 square miles) the town of

Damaturu is on A3hightway and has an estimated 2010 population of 44,268 people, with postal

code area 620 and it’s the headquarter of Damaturu emirate.21

Damaturu is a Local Government Area and the capital city of Yobe State in northern Nigeria. It is

the headquarters of the Damaturu Emirate.

Damaturu state is capital and administrative headquarter of Yobe State and where the governor

resides and host to State Government Ministry, Department and Agency.

Damaturu came into existence as a colony when it was carved out of the Alagarno district by the

British. It resulted in the conquest of the Bornu Empire in 1902 by colonial forces under the

command of Colonel Thomas Morland.22

21 Mohamed.A.A (2019). Geographical study of Rural Urban Migration in Damaturu, African scholar journal of Env,15(4)343-369.
22 Ibid

18
Damaturu town has a pluralistic population with reach and diverse historical and culture heritage.

The major ethnic groups in the town include Kanuri, Fulani, Hausa and minor Shuwa Arabs. Most

of the people are peasant farmers with a quite number engage in livestock rearing, trading and

other socio-economic activities. The people of Damaturu town are known for the world Durbar

and other Rich’s cultures and traditions that fined roots from their historical linkage with Arabs

lands. The major language spoken in the town are Hausa, Kanuri, and Fulfulde language

respectively.23

According to the head count conducted by the national population commission in November 2010

Damaturu town has an estimated population of about 88,014 peoples with the averages populations

density of 131/sq km2(380sq miles)24

3.2 Islamic scholarship in Damaturu

Islamic scholarship, known as Islamic studies or Arabic studies, refers to the academic study of

Islam, its scriptures, history, culture, and contributions to various fields. It encompasses various

disciplines, including:

1. Quranic studies: Exegesis, interpretation, and analysis of the Quran.

2. Hadith studies: Collection, authentication, and interpretation of the sayings and actions of the

Prophet Muhammad (peace be upon him).

3. Islamic law (Fiqh): Study of Islamic jurisprudence, legal theory, and application.

4. Islamic theology (Aqidah): Exploration of Islamic beliefs, creeds, and doctrines.

23 Mohamed. A.A.(2019). Geographical study of Rural Urban Migration in Damaturu, African scholar journal of Env, 15 (4)343-360
24 Ibid

19
5. Islamic philosophy: Examination of Islamic philosophical thought, logic, and ethics.

6. Islamic history: Study of Islamic civilization, dynasties, and cultural heritage.

7. Arabic language and literature: Study of Arabic language, literature, poetry, and prose.

8. Islamic mysticism (Sufism): Exploration of Islamic spirituality, mysticism, and asceticism.

Islamic scholarship in local government erea is going by the above mentioned fields of Islamic

knowledge although Islamic schools in Damaturu are of two kinds: formal Islamic schools and

informal Islamic schools, formal Islamic schools are all islamiyya schools that have registered with

the ministry of education examples: ABDULLAHI BIN MAS'UD SCHOOL FOR

MEMORIZATION OF THE HOLY QUR'AN, GONI MUKHTAR ISLAMIC CENTER, e t c,

While informal Islamic schools are those Islamic schools that didn't have any register with ministry

of education examples, tsangaya (Almajiri school) like TSANGAYAR BUTUTU, TSANGAYAR

GONI ARI, etc, formal Islamic schools are maintain the rules and regulations given by the ministry

of education like: term and session system, curriculum, syllables, classroom teaching, frequent

holyday etc their main focus is on memorization of the holy Quran and some Islamic sciences like

Hadith, Fiqh, sira, and Arabiyya, while informal Islamic schools are best on teaching Almajiri how

to learn Arabic alphabet (Babbaqu), Arabic words formation (Farfaru), memorization of short-

short Quranic verses upward to graduation of whole Quran, tsangaya Almajiri school have been

producing Huffaz since 9-10 century to date must of our Islamic scholars are products of tsangaya.

3.3 Activities of Islamic scholars in Damaturu

Islamic scholars are making wonderful job in the development of Islamic scholarship in Damaturu

local government, all illiteracy have been eradicated by Islamic scholars they have been

20
propagating Islam in various places, time and by different system and methods, among the

activities of Islamic scholars in Damaturu includes:

 Ramadan Tapsir (interpretation and analysis of Quran) during the month of Ramadan

 Muhadarat (paper presentation on a particular topic that is been presented on a fixed time

and date in order to disseminate Islamic knowledge,

 Halqaat (Majlis) some Islamic scholars are used to pic a particular Islamic book of Hadith,

Fiqh, aqidah, e t c and gather people in particular one place like mosque and teach them

that very book

 Jumu'ah speech (khutbah) A weekly paper presentation on a selected topic that have been

presenting by imam during every Jumu'ah prayers

 Walima: A paper presentation on a ceremonial event be it marriage ceremony naming

ceremony etc in that case scholars are prepared to present the paper on Islamic teaching

upon that particular event

 Writing (authoring) books: there are many scholars that have meet the rank of professorship

by making a lot of writing examples professor Tukur Ahaji Musa, Professor Ali Usman

Manzo etc, they are many and contributed a lot in the development of Islamic scholarship

in Damaturu.

3.4 Major Centers for Islamic scholarship in Damaturu

3.4.1 Yobe central mosques
Yobe Central Mosque, the largest mosque in Nigeria (Daily Trust, May 5th, 2007) and one of the

largest in Africa. It is located in Damaturu, the capital city of Yobe state and situated along

Maiduguri-Potiskum road. It was completed in 2007 and launched on 11th May, 2007. The central

mosque and Islamic centre in the northeastern state stands to be one of the most beautiful and

21
iconic attractive places in Nigeria because of it's spectacular beauty and architecture During the

construction of the mosque edifice, contributions were being made by Muslim civil servants and

thousands of Christian workers in the state who were not even consulted on the contributions,

opted to take part in a solidarity with their colleagues who are Muslims, maintaining such gesture

was a clear demonstration of religious tolerance, unity and coexistence in the state. Thus, the

mosque is always remembered with that historic motive made by the Christian faithfuls.25

There are many programs that have been taken place under yobe central mosque amongst that

includes;

 Yobe Islamic center primary and secondary school

 Tajweed School, this school is also under Yobe Islamic center it was created purposely for

teaching Qur’anic students that have memorized the holy Quran in tsangaya Tajweed that

is teaching them the science of Qur’anic recitation.

 And there is part time school that have taken place on Saturday and Sunday.

3.4.2 Yobe State University the Center for Research in Qur’anic Studies
Yobe State University, with the Support of Yobe State Government and other concerned

intellectuals in the State, established the Center for Research in Qur’anic Studies in 2014, in order

to maintain the aforesaid leading position in Qur’anic education and establish sustainable and

advanced Qur’anic Education System, which will suit modern technological advancement. In

pursuance of its short term objectives, the Centre which was first of its kind not only in Yobe State,

but also in the entire North East region, has developed specialized educational academic programs

in the Holy Quran and its sciences, primarily aiming at providing educational opportunities for

25 (Daily Trust, May 5th, 2007)

22
those who memorized the Glorious Qur’an through Tsangaya System but have no any background

of formal education. This is with the aim to make them contribute to the community building and

to become a source of happiness and prosperity to the society instead of falling victims to deviant

ideologies. It is against this backdrop that this paper highlights and assesses the role of the Centre

in repositioning Qur’anic education through its three-year Proficient Certificate in Qur’anic

Science (PCQS) programme.26

Objectives of the Centre:

1-To strengthen the community’s attachment to the Quran, its sciences and guidance through

sensitization and directive;

2- To formalize and develop the famous Qur’anic calligraphy in West Africa in an innovative and

professional manner;

3-To train those who have memorized Quran through the Tsangayas and strengthen, academically,

their knowledge in the sciences related to the Holy Quran;

4- To prepare academic and professional training programs and curriculums, and to provide

educational and professional certificates;

5- To conduct Qur’anic researches and studies in order to espouse science and knowledge in a way

that contributes to the increase in community awareness of the Quran;

6-To organize national and international conferences, symposiums and workshops in Qur’anic

studies in collaboration with other internal and/or external related centers and institutions;

7- To organize national and international Qur’anic competitions (in term of memorization,

Tajweed, Tafsir/interpretation and Qur’anic calligraphy―hand writing‖) in collaboration with the

26 Prof. ADAM. M.A. (March 2020).Repositioning Qur'anic Education in Yobe State.Article in Journal of Qur anic Studies.vol.3.(1).237.

23
appropriate institutions;

8- To ensure the cooperation and collaboration with other Qur’anic Boards, institutions and centres

within and outside Nigeria;

9-To provide advisory and professional consultancy to the public and private sectors;

10-To provide awards which shall be presented annually to those who contributed to the

development of Islamic Studies in general, and Qur’anic’s in particular in the State;

11-To establish BA, Masters and Ph.D. programs in Quran and its related sciences;

12- To build the database in Qur’anic heritage and related sciences in sub-Saharan Africa.27

3.4.3 Goni Mukhtar Islamic Center

GONI mukhtar Islamic center 3bedroom Gujba road Damaturu Yobe state, the center was initially

not a Friday prayer mosque it's a five daily prayer mosque and called 3bedroom Gujba road

mosque it was established after two to three years after construction of 3bedroom housing estate

Damaturu as five daily prayer mosque by community members of the estate, after some few years

by the development of the area the center was awarded as juma’at prayer mosque and the name

was changed to GONI MUKHTAR ISLAMIC CENTER

Programs and activities of the center: GONI mukhtar Islamic center is center for transmission of

Islamic scholarship among the nation, there are several programs that have taken place for the

dissemination of Islamic teaching example:

 Hosting of difference lectures that have been presented by difference Islamic scholars,

27 Prof. ADAM. M.A. (March 2020).Repositioning Qur'anic Education in Yobe State.Article in Journal of Qur anic Studies.vol.3.(1).237.

24
  Daily Majlis in the mosques and every day allocated with particular subject of Islamic

science example: Monday history of Islam, Tuesday jurisprudence, Wednesday Hadith e t

c.28

 Tahfizul Qur'an for children that taken place at the evening,

And the center have the school section, under school there are difference sections like:

 Nursery section

 Primary section

 Junior secondary section and

 Senior secondary section

 And initially the school was Islamiyya and later registered formal school.29

3.4.4 Tsangayar Bututu

Tsangayar GONI YUSUF MAI BUTUTU Nasarawa ward of Damaturu Central, Yobe state.

The above mentioned Tsangaya is the Islamic center that disseminate Islamic scholarship in

difference activities. Among its Islamic activities include:

 Teaching the holy Quran in the system of Almajiri school

 Teaching the holy Quran in formal system; Tahfizul Qur'an, under this system it has

DARUL FURQAN LITAHFIZIL QUR'AN affiliated to Goni Ayuba Darul furqan

Damaturu.

 Majlis for teaching the Islamic sciences E.g Islamic jurisprudence, Hadith, Islamic history,

e t c.30

28 Dr. Sama'ila A(24/8/2024).oral interview

29 Ibid
30 Oral interview with MALAM ABDURRAHMAN (27/8/2024)for Goni Yusuf Mai bututu

25
 Tsangaya of Goni Yusuf Mai bututu is among biggest tsangaya that has large number of

students (Almajirai) as I discussed with MALAM ABDURRAHMAN there are about 1000

one thousand students currently are learning the holy Quran about 200 two hundred of them

have memorized up whole the holy Quran, are even doing musaffa every Thursday night to

recite the complete holy Quran before Friday morning, and about 20 twenty students among

them have wrote the Quran by hand writing.

Furthermore this tsangaya have been producing Huffaz since 2001 up to date, and it's positive

impact to Islamic scholarship is well known within and outside the Damaturu31

31 Ibid

26
 CHAPTER FOUR
ANALYTICAL FRAME WORK
Roles of selected Rich men Toward the Development Islamic scholarship.

Among the prominent Muslim rich men that have played a crucial role in the development of

Islamic scholarship in Damaturu are as follows:

4.1.0 Alhaji Muhammad Liman

4.1.1 Brief biography Alhaji Muhammad Liman:
He was born in 1945 at Gujba local government of Yobe state but he almost spent his life at

Damaturu capital city of Yobe where all his struggle as business man and religious stakeholders,

Muhammad Liman resided in Abasha ward of Damaturu and his business address also located

there in Abasha, after all his life struggle Liman died 2002 at Damaturu.32

4.1.2 His contribution to the development of Islamic scholarship.

Muhammad Liman have contributed to the development of Islamic scholarship in and outside

Damaturu in difference way among his contributions include:

 Donated a large amount of money for the building of nitel mosque Damaturu center for

Islamic scholarship transmission of jama'atu izalatul bid' ah wa'iqatatis sunnanh (jibwis).

 Providing accommodations for Islamic scholars in Damaturu

 Contributed a huge amount of money for the building of Salafiyya Islamic center

Damaturu, Although some people are saying liman Muhammad is the one how built the

center.33

32 Oral interview with Engineer Yahaya Muhammad Liman (31/8/2024).

33 Ibid

27
  Providing Islamic text books for Islamic scholars how are in need of it but can't afford it,

Examples, Hadith text books, difference exegesis books, books of jurisprudence.

 Financial supporting to some poor Islamic scholars in and outside the Damaturu.

 Sponsorship of Majlis of MALAM HASSAN DORON BAGA, sponsoring in both given

the location for teaching and learning and buying text books for the preacher and audience.

 Host the scholars posted by JBWIS national for Ramadan Tapsir for two consecutive years

before JBWIS constructed its own.34

4.2.0 Alhaji Muhammad Dikko Usman Adam

4.2.1 Brief biography of Alhaji Muhammad Dikko Usman Adam:
He was born 1938 in Shebawa area of Dukku local government Gombe state Nigeria Muhammad

Dikko starts his early life as Almajiri (student of Quran) in non-formal system moving from one

town to another seeking for Qur’anic knowledge after all hardworking in seeking of knowledge he

later became a business man where he settled at Damaturu as his home town in police barrack

Bayan Tasha therefore in Damaturu almost 70% of his contributions to Islamic scholarship took

place and he died 2020 at age of 82 Allah have mercy on him.35

4.2.2 His contributions to Islamic scholarship

The following are among his contributions to Islamic scholarship that we got knowledge on it but

there were a lot contributions that only him who knows it,

 Feeding the needy Islamic scholars in and outside the Damaturu

 Clothing the needy Islamic scholars and non-Islamic scholars but he emphasized on Islamic

scholars

34 Oral interview with Engineer Yahaya Muhammad Liman (31/8/2024)

35 Oral interview with MALAM Muhammad Hussain Usman (4/9/2024)

28
  Reconstructed the 'yan katako mosque from clay building to modern cement building.

 Contributed almost 70% for building of shebawa jumu'at prayer Dukku.

 Sponsoring the education of children of his relatives and friends.

 Renovation of spoiled house of some Islamic scholars whom are incapable to do it by

themselves. Almighty Allah have mercy on him.36

4.3.0 Alhaji Muhammad Bazam

4.3.1 Brief biography of Alhaji Muhammad Bazam:
He was born in kwayamti Village under Fune local government area Yobe State 1936 but moved

to Damaturu capital city of Yobe and became business man where he specialized on food items

and other kinds of provisions and he resided in Abasha ward of Damaturu Central, finally he died

(2001)37

4.3.2 His contributions towards the development of Islamic scholarship,

 Built a five daily prayer mosque in Nayi Nawa area inside Damaturu city, (Goni Karumi

mosque).

 Built five daily prayer mosque at Ngelzarma town under Fune local government area.

 Built five daily prayer mosque in Nayi Nawa also at nearest to Alhaji Gordi resident

Damaturu city.

 Sponsored Hajj (pilgrim) to some Islamic scholars Examples: Malam Buba Ngelzarma

and Malam Muhammad Alluga. Almighty Allah have mercy upon him.

36 Oral interview with MALAM Muhammad Hussain Usman (4/9/2024)

37 Oral interview with Alhaji Garba Bazam(31/8/2024)

29
4.4.0 Alhaji Bukar Jallaba
4.4.1 Brief History of Alhaji Bukar Jallaba
Jallaba was born in Gujba town, Gujba local government area Yobe State but he lived in Damaturu

city of Yobe, he is a grain marketer and also rearing animals and gaining from farming,

Muhammad Jallaba located in Bindigari ward Damaturu local government, he died (2004).38

4.4.2 His contributions towards the development of Islamic scholarship,

The following are among his contributions:

 Constructed a mosque at his residence,

 He is the who built Buni Yadi central mosque

 Feeding the needy people especially Quranic students (al'majiri),

 Sponsored Hajj pilgrim to some Islamic scholars Example: Goni Aminami. Among others.

Almighty Allah have mercy on him.39

4.5.0 Alhaji Muhammad Gombe

4.5.1 Brief about Late Alhaji Muhammadu Gombe of Damaturu
Alhaji Muhammadu Gombe held from Tumu village in Akko Local Government of Gombe State.

He was born in the mid 1930’s to the family of Late Mallam Mamman Shuwa of blessed memory.

At the age of six, he was enrolled into Islamic (Sangaya) school to learn the holy Qur’an and other

Islamic religious knowledge.

Having spent some time memorizing the holy Qur’an at Gombe villages such as Kurugu and Mai

Madi, late Alhaji Muhammadu Gombe travelled to the then Borno region/province and settled in

38 Oral interview with Sadiq Bukar Jallaba (27/8/2024)

39 Ibid

30
a number of villages and towns, including Mukteri, Gujba, Buni Yadi, Alagarno, Damaturu,

Geidam and Ngamdu. He travelled as far as Niger Republic to seek the Islamic knowledge.

Having memorized the whole Qur’an, and other Islamic jurisprudence textbooks, he finally settled

in Damaturu in the early 1960’s. Since then, he would only visit/travel other cities, towns, and

return to Damaturu.40

From Islamic scholarship to Business

From Islamic scholarship, he then moved to engage in various businesses, including gum Arabic,

leather, cotton and ground nuts. He worked with late Alhaji Musa Bagobiri, as a manager incharge

of cotton and ground nuts, prior to starting his large-scale farming in Damaturu.

Considering the significance of pilgrimage to Saudi Arabia, as one of the five pillars of Islam, he

sponsored about hundred (100) people from 1976 to 1984, he sponsored about hundred (100)

people for pilgrimage in Saudi Arabia. The beneficiaries of the pilgrimage gesture included his

immediate and extended family members, friends and several Islamic scholars from Damaturu,

Geidam, Potiskum, etc,

He passed away in March 2019 after six years of ailment.

40 Dr umar M Gombe (31/8/2024)

31
4.5.2 His contributions to Islamic scholarship
Construction of Mosques

Late Alhaji Muhammadu Gombe constructed several mosques and shelter for Islamic scholars in

Damaturu and other towns in Yobe and Gombe States. He also initiated and chaired an appeal fund

launching for construction of central mosques on several occasions.

Education sponsorship

In terms of education, his vast experience concerning the importance of education, motivated him

to sponsor several youths to study at all levels, including universities and polytechnics. Many non-

members of both his immediate and extended family hugely benefitted from this gesture. The

scholarship included settling the beneficiaries’ school fees, registration, feeding allowances, etc.

He also influenced and secured admission into various secondary and tertiary institutions for many

less- privileged people, many of whom have attained high ranks in public service.41

4.6.0 Malam Bello Hamza Gombe

4.6.1 Brief History of Malam Bello Hamza Gombe,
He was born in one village called Dutsen Gadawur Dutse local government of Jigawa state he

grew there but he later moved to Gombe where lived for some certain years struggling in search

of education and to earn a living, Malam Bello migrated from Gombe to Damaturu by means of

business transportation he lived at Damaturu city up to the end of life, That is (1998).42

41 Dr. Umar M. Gombe(31/8/2024)

42 Oral interview with MALAMA Aisha Bello Hamza (2/9/2024)

32
4.6.2 His contributions to Islamic scholarship,
 Built five daily prayer mosque in Damaturu motor station (terminus)

 Built mosque at old market Damaturu resident of Ahaji Salisu Mai Ilmi

 Feeding needy once more especially Qur’anic students and their teachers

 Clothing needy once more especially Qur’anic students and their teachers

 Providing sacrifices (Ragon Layya) to some Islamic scholars whom are not

afford to it.43

43 Oral interview with MALAMA Aisha Bello Hamza (2/9/2024)

33
 CHAPTER FIVE
5.1 Introduction
This chapter is the conclusion of the chapters of this research project and therefore it presents the

summary of the findings, conclusion of the study as well as recommendation of the researcher. this

research was designed to examine an assessment of the contributions of Muslim rich towards the

development of Islamic scholarship in Damaturu local government area.

5.2 Summary
First chapter of this research discussed the background of the study, statement of the research

problem, research questions, aims and objectives of the study, as well as scope and limitation of

the study.

Second chapter of this research was conducted on several literatures reviewed by the researcher

and conceptual framework which consist the concept of Sadaqa, benefits of Sadaqa, forms of

Sadaqa, concept of endowment, legality of endowment, types of endowment as well as

management of waqf.

Third chapter of this research was focused on the development of Islamic scholarship in Damaturu

local government, starting from brief history of study area (Damaturu), Islamic scholarship in

Damaturu, Activities of Islamic scholars in Damaturu, and the major centers for Islamic

scholarship in Damaturu.

Fourth chapter of this research was assessed some Muslim rich that have been contributed to the

development of Islamic scholarship in Damaturu local government area and even at outside the

Damaturu, and among such prominent people are as follows: Alhaji Muhammad Bazam, Ahaji

Muhammad Liman, Alhaji Muhammadu Gombe, Alhaji Bukar Jallaba, Malam Bello Hamza

Gombe, and Alhaji Muhammad Dikko Usman Adam.

34
5.3 Conclusion
This research work has revealed how Muslim rich have been contributed to the development of

Islamic scholarship in Damaturu with their wealth time and energy and we have realized that

through their contributions Islamic scholarship lifted to high level that we seeing now.

5.4 Recommendations
In line with the findings of this research work the following are recommended:

 Legatee of the previous rich people should adopt/inherit the attitude of their fathers/

grandfathers of being contributing to Islamic scholarship

 Islamic scholars should emphasize on reminding rich people for being contributing to

Islamic scholarship.

 Ministry of education should include such rich Muslim among the heroes that could be

written in the books of history and make it among the syllabus in the subject of history.

35
References
Daily Trust, May 5th, 2007

Dr umar M Gombe (31/8/2024). Brief History of Muhammad Gombe.

Dr, Alkhamis I, (2023). Lecture note on Islamic law of wasiyya and waqaf. Yobe state

University.

Dr. Sama'ila A (24/8/2024).oral interview

Mohamed. A.A. (2019). Geographical study of Rural Urban Migration in Damaturu, African

scholar journal of Env, 15 (4)343-360.

Oloyede (2013). wasiyya and waqaf lecture note, National open university of Nigeria.

Oral interview with Alhaji Garba Bazam(31/8/2024)

Oral interview with Engineer Yahaya Muhammad Liman (31/8/2024).

Oral interview with MALAM ABDURRAHMAN (27/8/2024) for Goni Yusuf Mai bututu.

Oral interview with MALAM Muhammad Hussain Usman (4/9/2024)

Oral interview with MALAMA Aisha Bello Hamza (2/9/2024)

Oral interview with Sadiq Bukar Jallaba (27/8/2024)

Prof. ADAM. M.A. (March 2020).Repositioning Qur'anic Education in Yobe State.

Article in Journal of Qur’anic Studies.vol.3.(1).237.

www Islamic relief world.org.uk

36