EAS Journal of Humanities and Cultural Studies Abbreviated Key Title: EAS J Humanit Cult Stud ISSN: 2663-0958 (Print) & ISSN: 2663-6743 (Online) Published By East African Scholars Publisher, Kenya Volume-1 | Issue-3 | May-Jun-2019 | Review Article Intra-Religious Conflicts within the Hausa Hausa-folk 1 2 Dr. Musa Shehu and Abu-Ubaida Sani 1Department of Nigerian Languages, Usmanu Danfodiyo University, Sokoto-Nigeria 2Department of Languages and Cultures, Federal University, Gusau Nigeria *Corresponding Author Dr. Musa Shehu Abstract: Many works have observed how deadly intra-and or inter religious conflicts have been, but hardly, or so to say, minute are works written on how it would thoroughly be curtailed. Intra-religious conflict has had a devastating repercussion to the people living in the Hausa geographical destinations. These conflicts claimed and destroyed many precious lives of the same religion. Hardly a day past without a report of intra-religious clashes. Causes these conflicts abounds; the research believed that the major thrust of the conflict is doctrinaire and syncretism. However, the findings showcased that dialogue served as best mechanism for resolution of the Muslim Hausa intra-religious conflict. Keywords: Hausa-folk; Conflicts; Intra-Religious Conflict. INTRODUCTION The Traditionalist views all forms of conflicts The practice of Islam in Nigeria experienced as bad and therefore must be avoided. While the Human dramatic changes as different sects of Islamic Relation School of thoughts views conflicts as natural movements started establishing their presence in the and inevitable outcomes in every human setting. Lastly, society especially in the post-colonial period. Intra- the Interactionist School views conflicts as a necessary religious conflicts and wars are found throughout early phenomenon for effective performance, innovation and and contemporary development of Islam in the world. growth. A conflict situation therefore can be described Disputes involving Muslims settlers are common in as a sharp disagreement or clash, for instance, between modern day Hausa societies; for example, the divergent ideas, interest or people and nations. Maitatsine in Kano State, the Tijjaniyya and the Izala, the Izala and the Shi’aites, and the deadly Boko Haram In his view, Adeyanju, (2004) grouped in Borno, Yobe and Adamawa States of Nigeria. Each conflicts into intra-personal, inter-personal, intra-group, of these conflicts has had devastating effects on the inter-group, intra-organizational, inter-organizational, peace and tranquility of the societies concerned. intra-national and international. Imoh, (2008) classified conflicts in terms of causes and effects. According to This research therefore, sets to examine the him, these classes are communal, institutional, ethnic, remote and immediate causes of intra-religious crises in family, gender, labour, intergenerational, interpersonal, Hausa society as perceived by Hausa culture and deals intra or inter-group, armed, environmental, with some specific cases in the societies, as well as technological or personality. Jabnoun, (2012) also some silent recommendations tilting more on how classified conflict into functional and dysfunctional. government and religious intervention could be the According to him, a functional conflict enhances the source and bastion of hope for Islam as a true religion. performance of an organization. It usually arises when different groups within an organization agree about The Concept of Conflict achieving a certain goal but differ on the means to There have been various views about the achieving it......When the conflict is settled, the goal can concept of conflict among people in social settings. be achieved in the most effective manner. A Robin, (2003) has identified three views about conflict, dysfunctional conflict is usually the one that individuals thus, representing three diametrically divergent school and groups take personally. of thoughts as follows; The Traditionalists, The Human Relation as well as The Interactionist. Quick Response Code Journal homepage: Copyright © 2019 The Author(s): This is an open- access article distributed under the terms of the http://www.easpublisher.com/easjhcs/ Creative Commons Attribution 4.0 International Article History License (CC BY-NC 4.0) which permits unrestricted Received: 15.04.2019 use, distribution, and reproduction in any medium Accepted: 28.04.2019 for non-commercial use provided the original Published: 18.05.2019 author and source are credited. DOI: 10.36349/easjhcs.2019.v01i03.002 Published By East African Scholars Publisher, Kenya 145 Musa Shehu & Abu-Ubaida Sani; EAS J Humanit Cult Stud; Vol-1, Iss-3 (May-Jun, 2019): 145-150 Gurr, T. (1994) defines conflict as an opponent local languages. However, the origin of the Hausa centered episode or series of episodes base upon people is still controversial among historians. The incompatibility of goals, aims or values. It involves Bayajidas legendry traced the origin of the Hausas into direct and personal interaction in which opposing party two distinct groups: Seven original and seven non- is perceived as controlling the desired goal. Conflict original Hausa. With this, we can come to the situation is therefore the direct result of the pursuit of conclusion that Hausa is a language that unified a great incompatible goals by individuals or states or the use of number of people who have different values rather than incompatible means to pursue personal or national a common term denoting a nation or race. It is a lingua- goals. Godwin, (2009) defined conflicts as: franca to many people in West African countries, in spite of their cultural diversities. These people use A confrontation between one or more parties Hausa as their vehicle of communication in their day- aspiring towards incompatible or competitive to-day activities and it serves as a common factor that means or ends (which) may be either manifest binds them together (Musa, 1991:221-234). through actions or behaviors or latent in which case it remains dormant for some time, as Scholar’s view differs about the emergence of incompatibilities are unarticulated or are built Islam in Hausa society. Islam in Hausa society was into systems or such institutional arrangements as introduced by some Fulani Torankawa and Sullubawa governments, corporations, or even civil society. scholars under the leadership of prominent scholar called Musa Jakollo from Futa Toro of Morocco during Conflict is universal yet distinct in every the reign of Sarkin Kano Yakubu (1452-1463) (source?) culture. It is common to all persons, yet experienced They first based in Konni town in Niger Republic for uniquely by individuals. It is a visible sign of human Islamic propaganda before they spread into different energy and often the result of competitive endeavor for parts of Hausa society. It’s in the descendants of these the same goals, rights and resources (Mohammed Fulani Torankawa Usmanu Bn Fodiyo came up, who 2006). Simply put, conflict involves a situation in which led for Islamic Jihad in Northern Nigeria. In another two or more parties in an interactional process are version, Islam was introduced in Hausa society by some involved in hostile activities against one another. Wangarawa immigrants from Senegal in the fourteenth century with intension to perform Hajj (Pilgrimage), Intra-religious conflict on the hand is under the leadership of a great scholar called conceptualized as a specific form of conflict between Abdurrahman Zagaiti. Some of them went ahead to groups which differs ideologically along religious lines Gobir and Katsina, and about forty of them went to within a setting with each striving for political Kano during the reign of Sarkin Kano Muhammadu relevance (Gofwen, 2004). Religious interest therefore Rumfa (1463-14199) (Yahaya 1988). is like political interest that must operate along the principle of divide and rule (Ugwu, 2009: 519). This However, in the book Kano Ta Dabo was division is essentially on the ground of doctrine and is stated that Wangarawa came to Kano during the reign faith based. This refers to those who do not belong to of Sarkin Kano Aliyu Yaji (1349-1383) before the same faith and who ostensibly are guided by some Muhammadu Rumfa. Before this period, the successive classified or unclassified doctrines. rulers of Kano were at best nominal Muslims (Paden 1973:47) and it was Rumfa who played host to Al- The Hausa Society and Islam Maghili, a prominent North African scholar from Hausa is a name of language by which a group Tlemcen who first introduced Kano to Islamic of peoples who shared common beliefs and cultures are fundamentalism. His visit to Kano was motivated the known in Nigeria. It could be defined as: ideological conflicts that arose in the western Mediterranean and North Africa as a result of the The name by which the people of the Hausa ethnic colonial offensive of Portugal and Spain and the call by group call themselves, and are understood as such Pope Martin V and Pope Eugenius for Christian by many other people, though of course different Monarchs to eliminates Muslims, considered to be peoples had different local names for them. Hausa infidels from their domains in the early fifteenth century is also the name of the language of the people, and (Albert 1999:275). in their literature they have no other word for their country but {asar Hausa, the land of the Al-Maghili’s visit to Kano, like the visit of Hausa people/language (Adamu, 1978:1). many other Islamic