Isawa (sect)
They considered themselves the true Ahl-al-Kitab ("People of the Book"), and believed that they preserved the purity of the original revelation before it was corrupted by Judaism and Christianity.
The sect has played an influential role in the early Christian conversion movements in Northern Nigeria, with some members and their children becoming important figures in Nigerian politics and society.
The mallams (Islamic scholars) also viewed the Emirs and their councillors as neglecting their religious obligations, such as the construction and maintenance of mosques, in pursuit of power and material wealth.
In the mid-1840s, one of these mallams, Hamza, questioned Al-Kharaj, the main Muslim tithe, and led a revolt against the land tax ('kurdin kasa') imposed by Kano.
After tax officials ('jakadu') were beaten and sent back, news of the revolt reached Galadima Abdullahi, who instructed that all dissidents be brought to Kano.
Known for his skills in siḥr (magic), Hamza was believed to have the power to rise on his mat, resurrect fried ants, and make charms that granted immunity in battle.
[1]: 108 By the mid-1860s, Hamza's followers and descendants had founded a powerful slave-raiding force in the Ningi hills which was to threaten the Kano, Zaria, and Bauchi emirates for the rest of the century.
Ibrahim was reportedly called to appear before the Emir dressed in a riga and turban, carrying "a sword and spear, his club and staff, and with shoes on his feet."
According to historian Professor Ian Linden,[7] it is unclear what Ibrahim taught, but the Emir accepted his teachings, allegedly stating, "This is indeed the helper, ansar, of religion; you should go and receive him.
Some traditions claim that Ibrahim harboured militant Mahdist influences, with people saying, "they were leaned against the porch wall like the Prophet Moses used to do," and that he was collecting arms to take over the town.
[4]: 274–277 In 1867, they launched a raid so devastating that Abdullahi captured Mallam Ibrahim and had him impaled on a stake in Kurmi market for his connection to Ningi through Tsakuwa.
[1]: 111 The Northern Nigeria Protectorate was established by British colonial forces in 1900 and, by 1903, had firmly taken control of the entire region, subjugating the Sokoto Caliphate and its emirates.
However, their activities were restricted by Frederick Lugard, the High Commissioner of Northern Nigeria, who sought to ensure the loyalty of the protectorate's Emirs and feared that missionary proselytizing might jeopardise that.
The acting Lieutenant-Governor of the North, Herbert Goldsmith, described the Isawa to Lugard as secessionist Mahdists, similar to the rebels of the Satiru revolt of 1906.
Despite these concerns, Lugard, who was a close friend of Miller, allowed the settlement to be established but placed it under the careful supervision of the Sarkin Yaki, an official of the Emir.
[1]: 118–121 [10] Goldsmith, however, never really changed his mind:"the presence of the Hausa Mission in Zaria will always…be a danger, and will always provide a ready handle for any seditious agitator who endeavours to arouse the fanaticism of his co-religionists against the Government"By early 1915, a community of about 120 men, women, and children had settled in Gimi, with Bulus Audu serving as the village headman.
This was particularly important during the early decades of colonial Northern Nigeria, as unlike in the South, western education was limited to members of the sarauta (ruling class).
This enabled the children of the Isawa converts, using the education they received at Wusasa, to play important roles in Nigeria's future, particularly during the early years of decolonisation in the 1950s and 1960s.
According to Ian Linden, the sect may have been influenced by Christian scriptures, which became more accessible at the time due to the large community of Arab traders in Kano.
He added that the simplest explanation is that the relative isolation of the sect allowed for the spontaneous development of ideas about Isa after hearing about the Christian Gospels from traders.
The Isawa believed they were the true Ahl al-Kitab ('People of the Book') and saw themselves as preserving the purity of the original revelation before it was corrupted by Judaism and Christianity.
They maintained that the Qur'an affirms Isa's virgin birth, sinlessness, miraculous powers, status as the word and spirit of Allah, his exalted character, and his return to judge the world.
The Isawa are as closed to biblical teachings as are Muslims; perhaps they are even more negative about non-Qur'anic sources because of their self-conscious separation from the institutional dogma of Islam.Even among some Christian converts, the Qur'an was not completely rejected.
A notable example was Bulus Audu, who "preached Christianity with a Bible in one hand and the Qur'an in the other", giving equal respect to both holy books.
