Tourism Areas

KATSINA LOCAL GOVERNMENT

GOBARAU MINARET

Gobarau Minaret is part of a mosque which was built in Katsina in the 14^th century. The history of the mosque is attributed to the introduction of Islam in Hausaland, and the efforts of the celebrated Islamic scholar, Sheikh Muhammad Abdulkarim Almaghili and that of Sarkin Katsina Muhammadu Korau.

Almaghili was born in the early decades of th 15^th century in Tilmecen town in the present day Algeria. He was raised in the best traditions of North African Maliki scholarship and lived in Tout as a leading scholar. It was reported that during his early life, the Jews were taking over the economy and steadily finding their way to the seat of power. The situation in the Magrib generated resentment among the Muslim population and provoked clashes. Almaghili was one of the very few Ulama (scholars) who raised their voices against the growing menace of the Jews and campaigned for the restoration of their status as provided for by the Sharia. When the situation became tense, Almaghili withdrew from Morocco and went to Sudan. From Sudan, he undertook an educational tour of sub-saharan Africa.

Throughout his travels, Almaghili was anxious to promote the true application of the Islamic Law. For example in Agades and Takedda, he taught and acquired substaintial followers. In Songhai, he answered the questions of Askia Alhaj Muhammad, who was eager to establish Sharia in his Kingdom. In Kano, he wrote a book for Sarkin Kano Muhammadu Rumfa on the establishment of an Islamic Government.

Almaghili taught for sometime in Katsina when he visited the town in the late 15^th century during the reign of Muhammadu Korau. He and Korau prompted the idea of building a Mosque to serve as a centre for spiritual and intellectual activities, hence, the Gobarau Mosque was built as the first mosque in Katsina. The mosque was designed and build to reflect Timbuktu type of architecture. It became an important centre for learning, attracting scholars and students from far and wide, and later saved as a kind of University. The tradition of a mosque serving as a praying ground as well school is not new in Islam. In fact, the olderst University in the world, the Al-azhar University in Cairo, started as a mosque and metamorphosed into a university which is the pride of Egyptians and Muslims at large.

Some historians believe that the Gobarau university was affiliated to Sankore University in Timbuktu. It was reported that many scholars from Timbuktu visited Katsina and taught Islamic Sciences. For example, John Hunwick in his book titled ‘Literacy and Scholarship in Muslim West Africa in the pre-colonial period’ says:

“Many of the Timbuktu scholars made the pilgrimage to Mecca, and on their return journey, settled for a period of time in Katsina to teach some resident there permanently”.

The pioneer lecturers of the university are said to have included Sheik Qadi Muhammad Al-Tazakhti, Sheikh Muhammad Abdulkarim Almaghili and Sheikh Umar bin Aqit. Others are Sheikh Ahmad Baba al-Timbukhti, Sheikh Aqib al-Ansumani al-Makrushi and a host of others.

The curriculum of the university comprised Quranic recitation, Hadith (traditions of Prophet Muhammad (SAW)), Islamic Jurisprudence, Islamic Law, Mathematics, Astronomy, Astrology, Logic, Arabic grammer, Poetry and other disciplines.

No written evidence has been found for the decline and abandonment of Gobarau, both as a mosque as well as a centre for larning. But Dr. Sani Lugard, Wazirin Katsina, has suggested in his book titled ‘The Twin Universities’ (2004) that the decline of Gobarau might be connected to the lack of enthusiasm towards Islam in Hausaland in th 17^th and 18^th centuries. This is in line with the thinking of John Hunwick who described that period as one in which Islam lost grounds, scholarship disappeared, and forces of evil gained ground, a situation which prompted Sheikh Usman Danfodio to wage Islamic reform in the early 19^th century.

Other reasons advanced for the decline of Gobarau include the proliferation of mosques in every quarter of the city. The establishment of Quranic schools in Zauruka (entrance halls to local houses) and the construction of a new central mosque by Ummarun Dallaje, the first Fulani Emir of Katsina, shortly after he came to power in 1807.

After the decline of Gobarau, the minaret was preserved and used as a surveillance tower for sighting invaders as they approach Katsina during the inter-communal wars of the 19^th century.

In 1927, one of the teachers at the famous Katsina College, Mr. E. Mart took a photograph of the remains of the minaret. The picture generated concern among the people of Katsina and the British Colonial Officers. As a result of this, the Late Emir of Katsina, Alhaji Muhammadu Dikko commissioned some Katsina master builders to rebuild the minaret. The rehabilitation was carried out successfully and the minaret as seen today is the product of that exercise.

In1959, the Federal Government declared Gobarau Minaret a National Monument. Every yea thousands of people visit this great historical landmark.

EMIR’S PALACE KATSINA

The Katsina Royal Palace ‘Gidan Karau’ is a huge complex located in the centre of the ancient city. It is a symbol of culture, history and traditions of ‘Katsinawa’. According to historical account. It was built in 1348AD by Muhammadu Korau who is believed to be the first Muslim King of Katsina. This explains why it is traditionally known as ‘Gidan Korau’ (House of Korau). It is one of the oldest and among the first generation palaces in Hausaland. The rest are that of Daura, Kano and Zazzau.

The palace was enriched with a rampart ‘Ganuwar Gidan Sarki’ (which is now extinct). The main gate which leads to the palace is known as ‘Kofar Soro’ while the gate at the backyard is called ‘Kofar Bai’ (now extinct).

The emir’s residential quarters which is the epicentre of the palace, is a large compound built in the typical Hausa traditional architecture. The buildings are made of conical-shaped and sun-dried clay bricks (Tubali), Kwababbiyar Kasa (mud), and Kyami (rafters). Other materials include Asabari (rafters), iron doors and windows, Jangargari (red soil), Loda and Makuba (colorants). The Kyami is a strong and termite-resistant wood flank which is obtained from the deleb palm tree (Borassus Flabeliyer) called Giginya in Hausa. Loda is a plant, the leaves of which when pounded and soaked, provide a viscous fluid which is mixed with Jangargari or Mkuba. The Makuba is a colorant as well as protective paint obtained from the empty pods of locust bean tree. Asabari is door mat made from a long hallow grass called Tsaune.

The wall of the house is about 90 centimeters at the base. It is enforced with high quality clay mixed with cow-dung and grass. A mixture of Jangargari, Makuba, Farar Kasa and Loda was used to adorn the outer walls and the interior of the rooms with beautiful artistic designs. The mixture also serves as protective plaster. This explains why the buildings withstand the effects of harsh weather for many centuries.

The roofing of the rooms is made of Kyami and Asabari. The main entrance and reception room, Babban Zaure which is bigger and higher than the others leading to the compound is supported with an array of semi-circular pillars called Bakangizo (Cobweb) or Daurin Guga designs. Other buildings with such designs include the visitors’ waiting rooms. Attached to the edges of all the roofs are the Indararo (water chutes) to drain rain water. The four corners at the top of the building are decorated with many Zonkwaye.

The royal compound is divided into three sections:

1. Soro: Is the section where the Emir and his family live.

2. Barga: Is the yard where the Emir’s royal stables, slaves and house servants live.

3. Gidan ganye: This section contains the royal garden and the Emir’s guest house. This area also serves as a relaxation area of the emir.

Other parts of the compound include a mosque, clinic, a stable and children’s playground.

Attached to the Babban Zaure is the Emir’s inner chamber in which he sits with his Senior Councillors to receive State Officials and other important people. To the north-west of the house is the old Council Chamber (tsohuwar Majalisa) which was built by Emir Dikko (1906-1944). Close to the house to the south stands the Masonic Council Chamber (Sabuwar Majalisa) which was built by Sir Usman Nagogo (1944-1951). The wto council chambers serve as venue for the emir, his councillors and District Heads to meet and deliberate on matters affecting the Emirate. Also attached to the emir’s inner chamber is a room which was converted into a Polo Gallery ‘Dakin Kwaf’. It contains pictures of Katsina’s earliest polo teams and cups won by the Emirs dating back to early 1920’s when the game was introduced in Nigeria.

Beside the emir’s residential house are two other quarters called ‘Cikin Gida’ and ‘Saulawa’ which are within the precinct of the rampant. These quarters house the Emir’s personal servants such as the Sarkin Dogarai, Shamaki, Turaki, Sarkin Zagi, Shantali, Baraya, Sarkin Lihidda, Sarkin Mota, Rumbuna etc. the Saulawa quarters may have been the area where the royal granaries stood.

The Katsina royal regalia are among the most important historical materials kept in the palace. The Emir is the chief custodian. The regalia consist of two swords, a large camel drum and a bronze pot made of overlapping plates riveted together. All these are said to have come down from Habe times and were taken over by the Fulani at the time of the Danfodio Jihad in 1804. the short sword, ‘Gajere’ is said to be the one used by Korau to kill Sanau. The story of this wrestling and subsequent death of Sanau is told in traditions that ‘at a particular time in history, the Habe of Katsina used to meet yearly for feasting and wrestling under a tamarind tree known as ‘Bawada’. At one of these gatherings. Korau, a wrestler from ‘Yandoto, challenged King Sanau. Sanau was a noted wrestler but Korau discovered that the secret of his wrestling power depended on a string of charms he wore round his waist. Korau therefore intrigued with Sanau’s wife to steal the charms. Sanau, powerless without his charms, was quickly overthrown and stabbed to death with a sword. As a result, Korau became the new Sarkin Katsina.

This sword suggests a Moorish or probably eastern workmanship. The blade is engraved with an inscription in Arabic characters which is translated as follows:

“Help come from God and victory is high, so announce glad tidings to the faithful! O slave, there is no sword save Dhul Fiqar and no hero save Ali”

During the sallah festival, the Emir holds his sword on his way to and from the eid praying ground. He acknowledges the traditional greeting of ‘Jinjina’ from his subjects, holding the sword firmly in his right hand.

The second sword is known as ‘Bebe’ (the deaf one). It is known by this name because it was used to cut across any barrier during battles no matter the strength or number of the enemy. It is so sharp that it could injure a person by mere touch. Traditions say that this sword was part of the spoils of King Agwaragi when he made war with Yakubu Sarkin Gobir. When Agwaragi slew Yakubu, he brought back his head and hung it upon the Rimi tree at the gate of his house. The sword was found in the tent of Yakubu. When Mallam Umarun Dallaje drove out the Habe, he found the sword in the chamber of Agwaragi. He took it with him and later gave it to his son Iya Goje. From his descendents, it came into the possession of the late Emir of Katsina Alh. Muhammadu Dikko (1906-1994), who made a silver scabbard for it. During sallah festival, the emir puts it across his body on his way to and from the Eid prayers.

The third item of the royal regalia is the bronze pot of Korau. This is the pot referred to in the following song:

“Korau, abu gungurum,

Korau mai tukunyar Karfe”

Meaning:

“Korau the invincible,

Korau the possessor of the bronze pot”

Some Historical traditions has reported that it was in this pot that concoctions were prepared and given to warriors to drink before they went into battle so that their hearts would be hardened so as to encourages them to face their enemies without any fear.

The last items is “Gwauron Tambari” (Bachelor drum) which is the largest of all palace drums and is used for several purposes. When a new Emir is installed, the galadima, one of the Kingmakers, beats the Gwauron Tambari three times in honor of the new monarch. Also at the installation of Kaura, the bachelor drum is beaten three times by Tambura. Similar honor is bestowed on Durbi, Yandaka, Sarkin Sullubawa, Dambo, Gazobi and Ilala during their installation as District Heads.

Also within the precinct of the palace is the grave-yard of the ‘Dallazawa’ and the present ‘Sullubawa’ Emirs. The two deep ponds near the Emir’s compound may have been the sites where the clay was obtained for the yearly renovation of the massive buildings.

The Katsina Emir’s Palace also houses the first treasury in Northern Nigeria (built in 1908), the Emirate Council Conference Hall and the Office Complex of the Secretary to the Emirate Council. The establishment of the first polo gallery in Nigeria and the first modern treasury in the palace explains why Katsina is considered the leading centre for adoption and expansion of foreign ideas and innovations.

KATSINA OLD COLLEGE

Before the coming of western education, Islam was the comprehensive learning system which seems to have met society’s expectations and demands. For this season, the colonial rulers had to treat the matter of spreading western education with caution.

But with the amalgamation of Nigeria in 1914, the need for education and manpower was most felt. After two decades of British occupation, the Northern Provinces could not produce a single native who was sufficiently educated to fill the most minor clerical post in the office of any government department. To reverse this situation, the Katsina College was founded in 1922 to train teachers for improved syllabus of the provincial schools. In his speech during the opening the college, Sir Hugh Clifford, Governor of the then Northern Region, explained that the aim was to train teachers who, as true men, could replicate themselves, teachers who could be future leaders, whose characters would have been sufficiently molded to shape society.

The location of the college was not by accident as the katsina society has traditionally been home of learned and devoted scholars even before the advent of colonialism. In fact, Sir Hugh Clifford in his opening address of the college on 5^th March 1922, was quoted as having explained the reasons for establishing the college as follows:

“The first of these reasons is that Katsina in ancient days was held in high repute throughout the Northern Emirates as seat of learning and piety (and was also) not as yet so close to the railway and to the commercial centres of Nigeria as to make it unsuitable for that guide and tranquillity and that freedom from distractions which are so necessary for young men who were devoting their lives to study” (Bello 1962).

Similarly, the former Premier of Northern Region, Sir Ahmadu Bello, Sardauna of Sokoto in his book “My Life” (1962) said:

“Katsina has always had a considerable local reputation for learning, taking its place after Timbuktu in this respect. For centuries, people have come from all over West Africa to sit at the feet of learned Mallams of Katsina to improve their leaning and enlarge their experience. It has been claimed that there was in effect a University there”.

The Katsina College began with an initial intake of 50 students drawn from all the provinces of the Northern Region. At the peak of the academic and administration ladder was the Principal, responsible for managing the college. He was answerable to the Regional Director of Education and was assisted by a Deputy, subject heads, special teachers and some administrative staff. The students wing was headed by seasoned leaders who exceeded in character and learning, serving as guardian of the college’s rules, regulations and procedures. In this sense, responsibilities were shared and spaced among the members of the school community.

Each province paid five pounds (£5.00) per student annually to the school authority for the upkeep of the college, as well as for excursion to Lagos during vocation. In addition, the students were given thirty shillings each by their respective provinces for their feeding and other expenses. On the other hand, the colonial administration paid teachers’ salaries and provided infrastructural facilities.

Cooking was not permitted in the college premises, therefore vendors were invited into the college to sell food. The late Emir of Katsina, Alhaji Muhammadu Dikko is said to have forced food sellers to go and display their items for the students to buy. This resulted into the emergence of a mini market called ‘Kasuwar Dole’ (forced market) close to the school. During sallah celebrations, the emir used to send rams for the students to feast.

The students were accommodated in mud hostels with very small rooms. The beds were made of corn stalks and local mats. In some cases, another type of local bed ‘Tumurgudu’, designed from mud with wooden legs, was provided.

In 1935, the college runs four types of programmers, namely: -

1. High college – 2 years (for the training of teachers who had been working prior to their admission).

2. Middle Upper VI (equivalent to the Southern Province Middle VI)

3. Middle Lower B-I (equivalent to the Southern Province Middle V)

4. Middle Lover V (equivalent to the Southern Province Middle IV)

The range of the core subjects taught was restricted to English, Mathematics, Science, History, Geography and Religious Instruction. In addition, there were what had been called physical and moral welfare activities including Health and Sanitation, Agriculture and Horticultural undertakings, Games and Physical drills. These kept both the students and the teachers busy.

It is interesting to note that even at the earliest stage; some teachers of the college were drawn from the environment. For example, Mallam Yahuza was significantly a teacher of English and Mathematics as shown in the following table, which contains a list of some of the pioneer teachers of the college.

SN	Name	Nationality	Subject(s) Taught
1 2. 3. 4.	Mr. Gerald Power Mr. C.R Butler Mr. A.A Shillingford Mr. E.D Graig	British ,, ,, ,,	English English English English & History
5	Mr. Evic Moht	British	English & Maths
6	Mr. E.E Micalson	Nigeria	English & Geography
7	Mallam Nagwamatse	,,	Arabic and Hausa
8	Mallam Bello Kagara	,,	Hausa
9	Mr. F.G.S Baylie	British	English and Maths
10	Mr. K.B Hill	,,	Science
11	Mr. S.O tamietan	Nigerian	Biology
12	Mallam Yahuza	,,	English and Maths
13	Mr. C. Graham	British	History and Geography

The Katsina College had achieved its objectives. It produced eminent personalities. Some of its products held important offices both at regional and national levels as shown in the following table:

SN	Name	Province	Office Held
1.	Sir Abubakar Tafawa Balewa	Bauchi	Prime Minister of Nigeria
2.	Sir. Ahmadu Bello (Sardauna of Sokoto)	Sokoto	Premier Northern Region
3.	Alh. Shehu Ahmed (Madawakin Kano)	Kano	Deputy Speaker Regional Assembly
4.	Alh. Muhammad Ngilerama	Borno	Rep. Nigeria at UN
5.	Alh. Aliyu (Makaman Bida)	Niger	Regional Finance
6.	Alh. Isah Kaita (Wazirin Katsina)	Katsina	Regional Minister of Education
7.	Alh. Hassan Abuja (Makaman Abuja)	Abuja	Makaman Abuja
8.	Alh. Nuhu Bamali	Zaria	Regional Minister
9.	Alh. Musa Yar’adua	Katsina	Minister of Lagos
10.	Alh. Abdurrahman Mora	Sokoto	Prominent Civil Servant
11.	Mal. Sa’adu Zungur	Bauchi	Re-known Politician
12.	Dr. Abubakar Imam	Niger	Prominent Educationist and Author

In 1938 the college was transferred to the regional capital, Kaduna and renamed Kaduna College. However, no reason was officially given for the decision. Mr. Most, who was the principal at that time, was quoted to have said “we were never told why we had no move to Kaduna. Perhaps it was for the greater glory of the capital” (Boyd 1986).

In the same year, the college was moved from Kaduna to Zaria with the name Government Secondary School, Zaria. In January 1949, that name was changed to ‘Government College, Zaria and later Barewa College Zaria.

In recognition of the importance of the Old Katsina College as a historical landmark, the Federal Government declared it a National Monument in 1959.

KATSINA CITY WALLS AND GATES

The practice of building walls around cities and towns in the ancient times was prevalent throughout the West African sun-region generally referred by historians as ‘West Bilad Sudan’. The walls performed several functions, security being the most important. this is because in the city, land and labour were very important. This is why some of the cities are located in areas with extensive fertile land, iron deposits, charcoal for smelting iron etc. these areas had to be protected; human resources and the labour force also had to be protected. The security provided by the walls drew people to the walled towns and cities. Therefore, the walls represented a collective will for defense due to sensitive awareness of the misery of war.

The security offered by the wall also enabled the inhabitants to cultivate their crops and herd their animals safely, especially during the period of conflicts. The wall offered shelter to people in the rural areas especially in times when the enemy struck. It also helped the inhabitants to interact freely since they constituted a community brought together by the common need for security. It served economic function by allowing merchants to conduct their business freely.

There is no written record on the mechanism and general history of the building of Katsina city wall. However, there is a general assumption by historians that the walling might have started at the same period with the oldest settlement. In his book titled ‘The Transformation of Katsina’ the late Dr. Bala Usman, a formar lecturer at Ahmadu Bello University, Zaria has expressed the view that the earliest fortification probably enclosed the oldest settlement in the city, i.e Unguwar Makera, Yammawa and Rafukka. When the settlement around the present Cikin Gari (inner city) grew large, the fortification was extended to enclose the new areas.

In the ancient times, Katsina had three walls. The first was the wall surrounding the emir’s palace. The second was the Ganuwar Amina (Amina wall) and the third was the Ganuwar Birni i.e (city wall).

The Ganuwar Amina is situated to the south-easth of the city and stretched to the north close to Shinkafi village. From there, the wall curved westward and terminated near Dutsen Safe village. No exact date was recorded when the wall was constructed . however, the general assumption by historians is that it was built in the pre-islamic period or during the reign of Queen Amina of Zazzau.

The Ganuwar Birni (city wall), part of which still stands, is said to have been built in the 15^th century. According to some sources, the construction of the wall was started during the reign of Sarkin Katsina Ali Murabus (1436-1462) and completed during reign of Sarkin Katsina Ibrahim Maje (1531-1599). The wall was built with mud and bricks. The original height of the wall probably reached between 35-40 feet with a ditch dug at the base of the outer part of the wall, popularly called ‘Tare Mahara’. The purpose of the ditch was to prevent the movement of enemy troops.

Originally, the city wall had the following gates ‘Kofofi’.

1. Kofar Guga

This gate is located in the north-western part of the city. This is why in ancient days it was called ‘Kofar Yamma’ (western gate). It was also called Kofar Tsaro (security gate) during inter-communal wars. From Kofar tsaro, the name was changed to Kofar Guga. Guga was the wife of Sarkin Gobir (Bawa jan Gwarzo). Historical accounts indicate that Guga came to Katsina and revealed her husband’s secrets to Sarkin Katsina Muhammadu Jan Hazo (1740-1751). This led to the defeat of Sarkin Gobir in his subsequent wars with Katsina.

2. Kofar Yandaka

This gate is located in the western part of the city. It was named after ‘Yandaka’, one of the traditional kingmakers of Katsina and also the District Head of Dutsinma. It was through this gate that the first Colonial Governor of the Northern region, Lord Lugard, entered and look over Katsina during the British conquest of Northern Nigeria in 1903.

3. Kofar Kwaya

This gate is located in the south-western part of the city. It was named after Sarkin Kwaya, a Habe traditional title holder. Sarkin Kwaya was responsible for collecting all types of food, especially grains due to the Emir of Katsina.

4. Kofar Kaura

This gate is located in the south-eastern part of the city. It was named after Kaura Kuren Gumari, a Katsina war commander. It was one of the strategic gates of Katsina in terms of security in the ancient days, as it was located on the major gate was the exit point for Caravan leaving Katsina route to Kano.

5. Kofar Sauri

This gate is located in the north-eastern part of the city. There are two versions with regard to the origin of its name. the first version states that the gate was named after a very popular youth leader (sarkin Samari) who lived in the Kofar Sauri area. As time went, the word “Samari” was shortened to ‘Sauri’.

The second version reported that during the reign of Ummaru Dallaje 91807-1835), a Maradi warlord called ‘Danbaskore’ attacked and besieged Katsina. The Sarkin Sauri ( a town in Kaita District) gathered his forces and marched towards Katsina to rescue the outskirts of the city, he noticed that all the gates were closed. He engaged the intruders, defeated and dispersed them. He cut a path on the city wall and entered the city and informed the emir of Danbaskore defeat. Eventually, the gate was named ‘Kofar Sauri, to honour Sarkin Sauri for his heroic effort.

6. Kofar Durbi

This gate is located in the eastern part of the city. It was named after Durbi, one of the traditional kingmakers of Katsina. In the past, it was major gateway to the ancient city of Daura and Durbi-ta-Kusheyi. One of the earliest settlements in Katsina Kingdom.

7. Kofar Gazobi

This gate was located in the southern part of the city. It was named after gazobi, a Habe traditional title holder in ‘Yandaka District’. According to some legends, the gate was closed because of the menace of an evil spirit that lived in its vicinity.

8. Kofar Marusa

This gate is located in the south-eastern part of the city. It was named after Marusa, the garrison commander in charge of eastern Katsina. Before the Danfodio Jihad in 1804, Marusa was stationed at Gwiwa town. However, Gwiwa was take over by Dantunku after fierce battle and put under Kazaure Emirate founder around 1824. At present, Marusa is the title of the District Head of Dutsi.

The general upkeep and maintenance of the city wall and gates were the responsibilities of Ganuwa and Sarakunan Kofa. The two were directly under Sarkin Katsina. The duty of Sarakunan Kofa was to regulate the movement of people and goods in and out of the city. It was also their duty to provide hostels for travellers, and assist the Sarkin Zango or Tafarki to collect custom duties. They also provided general security in the capital. The main duty of Ganuwa wa to prevent people from encroaching or damaging the city wall. He also advised the emir on matters relating to the maintenance and security of the walls.

Source: Katsina State History and Culture Bureau