By Kasim Batagarawa
Batagarawa town boasts a long and storied history, dating back to the pre-Jihad era in Hausaland, akin to other prominent Hausa cities of the time.
The town’s history is deeply rooted in the Hausa adage linking it to it’s founders,
“Batagarawa, Garin su Gungama, Allabo da Mukaddas,”
According to historical evidence suggests that Gungama established Batagarawa in the 15th century. A native of the present – day Niger Republic, he sought a conducive environment for his hunting and farming pursuits. Upon discovering the present location of Batagarawa, he was drawn to its natural abundance, which suited his needs. He later returned to his homeland, brought his family to settle in the newly found place, established a thriving community with himself as it’s leader, where they continued to engage in farming and hunting expeditions, targeting animals like the antelopes, kangaroos and guinea fowls, venturing as far as the Bakai forest near Autawa village.
Gungama’s reputation as a skilled hunter and farmer earned him recognition, where one Mai Kidan Garaya a local musician would often visit the Fage quarters in Batagarawa, famously known for its skilled arrow makers, and play the garaya music entertaining Gungama in his honor with praise whenever Gungama achieved success in his hunts. As the music and praise crescendo, Gungama’s emotions surge, triggering a powerful physical response, and simultaneously the strings of the Garaya shattered in unison. This incident led to his being called Gungama Batagaraya, from which the town derived its name, Batagarawa, instead of saying Batagaraya, people started saying Batagarawa.
Over time, Batagarawa attracted travelers passing through, including the Fulani and the Gobirawa. The Fulani establishing a community in Kwami, situated a short distance northwest of Batagarawa.
Gradually, the Fulani began migrating to Kofar Arewa, Batagarawa, settling there and dedicating themselves to educating the community the Islamic principles and leading them in prayers. While the Gobirawa on the other hand settled in Batagarawa and later continue to held the title of Mukaddas.
The Fulani of Kwami are originally Mallawa, a subgroup of the Mandinka people, who migrated from Malle or Malli (Mali),⁴ an ancient town in the region of Timbuktu, while en route to Mecca. They settled in various towns in Hausaland to spread Islam. The Mallawa first established themselves in Gobir and later moved to Katsina, where they founded an Islamic center in Kwami for the propagation of Islam before proceeding to Kano.⁵ The Malle Fulani are known as GORGAL.⁶
As noted by Dr. Bala Usman in “The Transformation of Katsina”, the Malle people, particularly the Wangarawa subgroup, played a significant role in establishing Islamic centers of learning in Katsina and surrounding areas. The Islamic center in Kwami, Katsina, was likely established by the Malle people in the 15th or 16th century, during the reign of Sarki Muhammadu Korau (1456-1493). This center became a hub for Islamic scholarship, trade, and cultural exchange, attracting scholars and traders from across the region.”
It is important to note that Malle and Wangarawa are related terms, both referring to subgroups of Mandinka people. While some Malle people may have been influenced by Fulani culture, Wangarawa generally refers to the trading subgroup.
With the emergence of Shehu Usman dan Fodiyo, Kwamawas made a strong alliance to his Jihad Movement despite the strong persecution of the then Emir of Katsina to the entire followers of Dan fodiyo even though the Malamai of Kwami found it easier because of the cordial relationship existing with the palace.
Kwami has become a garrison of Malam Muhammadu Na’Alhaji; that is; Zorawa during an islamic jihad which was intended to conqur birnin Katsina from the Habes.
Historical accounts reveal that Allabo, son of Galadima Dan Malam of Danye Village (now Kauyen Yamma village), was a respected figure with whom the rulers of Batagarawa interacted frequently and maintained a strong relationship with, many of his descendants still reside in Unguwar Kuka, Batagarawa.⁷
While Mukaddas is a title, initially conferred upon esteemed Islamic scholars, signified religious authority, spiritual leadership, and representation of the Masu Ungunni. Following the overthrow of the Habe rulers throughout Katsina during the Danfodio Jihad, Batagarawa’s rulers were also deposed by the Fulani, leading to Fulani rule. The town became part of Muhammadu Dikko’s domain, son of Muhammadu Na Alhaji, whose lineage continued to rule Batagarawa alongside Dutsinma until Sarkin Katsina Muhammad Dikko’s reign.
Malam Sulaimanu, son of Muhammadu Na Alhaji, was the first to be sworn in as Sarkin Ɓatagarawa after the Habe rulers’ overthrow. Notably, Batagarawa’s rulers were previously known as Ƴandakawa, holding the title of Muƙaddas. During his reign, Malam Sulaimanu prioritized security and development, constructing city walls to protect the town from enemies, resulting in enhanced security, economic growth, and population increase due to safeguarded lives and properties. Malam Sulaimanu died in 1920, and Ƴandaka Lawal was turbaned as the new Muƙaddas, succeeded by Ƴandaka Alhaji Sayyadi, who ruled Batagarawa as Muƙaddas.⁸
Consequently, the year 1922 marked a significant turning point in the history of Batagarawa, as the town was elevated to district status as Mallamawan Katsina, Hakimin Batagarawa.
In his Publication ” The history of Yandakawan Katsina” Isiyaku Dikko noted the introduction of new districs alongside Batagarawa:
“a period that witnessed many changes, especially the creation of new Districts out of Kasar Yandaka whose District Heads are not Yandakawa, during the reign of Yandaka Mani (1894 – 1928). The Districts are: Ruma, Batagarawa and Safana (including Zakka where Na-Alhaji was burried)”
This upgrade had a profound impact on the traditional leadership structure, resulting in the downgrading of the Mukaddas title of Batagarawa to Mai Unguwa, effective only within the confines of Batagarawa, no longer representing Masu ungunni, Since then, the Gobirawa have continued to hold the title of Mukaddas to this day.
The Mallamawa title emerged after the establishment of the Islamic Caliphate under Shehu Danfodio. It originated from certain quarters within Katsina city, where the Katsina rulers collected Jiziya (tax) and Zakkah (alms) from the populace to support the underprivileged and the Mallamai who contributed to the city’s Islamic development.⁹
The Mallamai initially emerged as prominent figures within Katsina city during the Islamic era. Their knowledge and piety earned them recognition, and they played a crucial role in religious education and community guidance.They had the right to intervene in political affairs in instances of perceived injustice and acted as arbiters for the community on matters of religion.
As revealed in Usman Imam Batagarawa’s research, “Bincike akan Tarihin Alhaji Bara’u Dalhatu, Hakimin Batagarawa, Mallamawan Katsina”, these esteemed scholars in Katsina city, who received such financial support, included Malamai of:
* Tsohuwar Kasuwa
* Unguwar Alkali
* Unguwar Gafai
* Gambarawa
Later, Sarkin Katsina Malam Umarun Dallaje with the approval of Sarkin Musulmi Malam Muhammadu Bello the son of Shehu Usman dan fodio, entrusted some of these Malamai to towns outside Katsina city to continue with the collection of Zakah and Jizyah from the people.
This measure aimed at ensuring their financial stability and independence, assisting the Malamai, and preventing them from succumbing to undue pressure. It ensured they could speak the truth without compromising their integrity, instead of collecting from people and giving to them
Among the towns assigned to these Malamai was Batagarawa. The towns under the control of Batagarawa were:
* Jino
* Bambami
* Jan’gefe
* Barawa
* Kafin Rabo
* Batagarawa.
Gradually a leader was appointed from among the Malamai. This leadership position was known as the Mallamawa, representing the other Malamai appointed to collect Zakkat and Jizya. At that time, the Mallamawa resided in Kafin Rabo, Dandagoro.
However, in 1922 with the arrival of the colonials to Katsina, disrupted the established order. They introduced their own system, leading to the transformation of the Mallamawa leadership position into that of a Hakimi the title changed to ‘Mallamawan Katsina, Hakimin Batagarawa’¹¹
The reforms therefore, altered the traditional power structures, removing Malamai from their positions of authority and placing them under the supervision of district heads, significantly diminishing their influence and power. This move had far-reaching consequences, including the erosion of Islamic scholarship and the decline of traditional Islamic institutions.
That year, Batagarawa and Dutsinma were formally separated, with Batagarawa elevated to the status of Mallamawan Katsina Hakimin Batagarawa, a distinction granted due to the presence of Malamai within its boundaries. Dutsinma was elevated to Yandakan Katsina, with the Yandaka establishing his seat of authority in Tsauri.
In that same year, Sarkin Katsina, Muhammadu Dikko, requested the Malamai of Kwami to assume the leadership of Batagarawa. However, they insisted on continuing their roles as Imams and religious instructors, as they had always done. Consequently, Malam Ibrahim Jamo a descendant of Muhammadu Gigama (who was said to have migrated from Mali in the very distant past),¹² was chosen from Makurdi (a village east of Batagarawa, located 12 kilometers from Katsina on the road to Kano), and appointed as Mallamawan Katsina Hakimin Batagarawa, becoming the first Hakimin Batagarawa. He served for 17 years.¹³
Upon his passing, his eldest son, Muhammadu Murtala, was appointed as the Mallamawan Katsina. He was succeeded by Mallamawa Malam Dalhatu Shawai, who was a brother to Mallamawa Muhammadu Murtala. Then, Malam Bara’u Dalhatu, the eldest son of Malam Dalhatu, took the reins. Finally, Mallamawa Muhammad Dikko assumed the mantle of leadership till date.
Under the Hakimin Batagarawa, the Mallamawan Katsina, there are six Magaji
* Magaji Batagarawa
* Magaji Dabaibayawa
* Magaji Dandagoro
* Magaji Kaikai
* Magaji Tsanni
* Magaji YarGamji.
Each Magaji has a scribe who handles tasks such as tax collection, recording births and deaths, and other administrative tasks within their respective district, working under the supervision of the Hakimi and the Magaji. Additionally, there are Mai Unguwa who are accountable to the Magaji, but ultimately subject to the authority of the Hakimi
Batagarawa has experienced remarkable growth and development. A pivotal milestone was achieved in 1991, when it was elevated to the status of a separate local government area, with its own administrative headquarters. As the seat of government, Batagarawa serves as the administrative nerve center of Batagarawa Local Government Area. Notably, its proximity to Katsina city, situated merely 10 kilometers away, has facilitated seamless connectivity and exchange.
Batagarawa borders the land of the Magajin garin Katsina to the north, Tsagero to the east, Rimi to the southeast, and Kurfi to the southwest.
The dominant ethnic groups in Batagarawa are the Fulani (Kwamawa), the Gobirawa, and the Hausawa (Gunzo and Katebo). ¹⁴
Agriculture and animal husbandry form the backbone of Batagarawa’s economy. The town’s residents are self-sufficient in various traditional crafts and trades, including farming, livestock raising, tailoring, leatherwork, weaving, and blacksmithing. With changing times, modern occupations like carpentry and mechanics have also found their place in Batagarawa’s economic landscape. Nortably, Batagarawa is home to two prominent rice mill industries, Darma and Almuhabbik, which contributed significantly to the local economy.
Since its inception, Batagarawa town boasts renowned educational institutions such as the Hassan Usman Katsina Polytechnic, the Federal College of Education, and the first Islamic university in Nigeria, Alqalam University. Additionally, Batagarawa is home to the Ummaru Musa Yar’adua University, the General Amadi Rimi Orthopedic Hospital, and the National Library.
Notes
1. Information narrated by Alh. Shuaibu Liman Dan Aye, a local historian, 54 years old, Kofar Arewa, Batagarawa, August 2016.
2. Information provided by Malam Mande, a local historian, aged 86, from Fage, Batagarawa, in April 2024.
3. Information from Hajiya Fatima (Yar’fara), a local historian, 81 years old, Batagarawa, January 2016.
4. Information is based on Dr. Yusuf Bala Usman’s work, “The Transformation of Katsina 1400-1883” (1981), specifically his research on “The Society of Katsina in the Late Eighteenth Century”, conducted in the History Department at Ahmadu Bello University (ABU) Zaria.
5. Lawal Yahaya K-Sauri, History of Dutsinma (The role of Yandakawa in the establishment and development of Dutsinma) 1998
6. Isiyaku Dikko, history of Yandakawan Katsina.
7. Information obtained from Alhaji Lawal Garba (Tela) Yar’mani, aged 83, from Batagarawa, in May 2024.
8. This source is a publication by the Katsina State History and Culture Bureau ” Garuruwan Jihar Katsina 1″. 1996
9. This information is based on the research conducted by Usman Imam Batagarawa, focusing on the history of Alhaji Bara’u Dalhatu, the Hakimin Batagarawa, and the Mallamawan Katsina. (Bincike akan Tarihin Alhaji Bara’u Dalhatu, Hakimin Batagarawa, Mallamawan Katsina)The research was conducted at the Ahmadu Bello University, Zaria (Ma’ahahadul tarbiyatu Al Ali Fi Diploma in islamiyyatu wal arabiyatu sugra).
10. ibid.
11. ibid.
12. Abdulkarim Umar Dan-Asabe, “Islam and History of Learning in Katsina State from the Jihad to the Colonial Conquest: The Case of the School Tsohuwar Kasuwa, Katsina City”, Federal College of Education, Kano,
13. Information gathered from Dr. Ibrahim Aminu aged, Batagarawa, in April 2016.
14. Information narrated by Alh. Shuaibu Liman Dan Aye, a local historian, 54 years old, Kofar Arewa, Batagarawa, August 2016.
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