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Gobarau Minaret: A Timeless Symbol of Islamic Scholarship in Katsina (PHOTOS)

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Rising about 15 metres (50 feet) above the old city of Katsina in northern Nigeria, the Gobarau Minaret is more than an architectural landmark. For over five centuries it has stood as a symbol of Islamic learning, religious devotion and the enduring cultural heritage of Hausaland.

Origins and Historical Context

The exact date of the Gobarau Minaret’s construction remains a subject of debate. Oral traditions and some local chronicles associate it with the reign of Sarkin Katsina Muhammad Korau (c. 1493–1520), the first Muslim ruler of Katsina. Others place its completion in the early 16th century. Whatever the precise year, the minaret arose when Katsina was one of the great intellectual and commercial centres of the Sahel, trading with Timbuktu and attracting Islamic scholars from across West Africa.

Built initially as the central Friday mosque of Katsina, the structure reflected the city’s wealth and the growing prestige of Islam in the region. Its height made it one of the earliest surviving multi-storey buildings in West Africa, a feat that proclaimed both religious piety and political authority.

From Mosque to Madrasah

As the city expanded and newer mosques were erected, the original building gradually shifted from being the principal congregational mosque to functioning as a madrasah (Islamic school). Generations of scholars used its chambers for teaching Qurʾānic exegesis, jurisprudence and classical Arabic studies.

While the modern Katsina School of Arabic and Islamic Studies dates from the 20th century, the Gobarau Minaret is widely regarded as a spiritual ancestor of that tradition. Its centuries-long role as a centre of advanced Islamic learning helped secure Katsina’s reputation as a “city of scholars”, rivalled only by Timbuktu in the medieval western Sudan.

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Architecture and Construction

The minaret is built entirely of sun-dried mud bricks, using the Sudano-Sahelian style common across the savannah belt. A rectangular base tapers upward to a commanding tower, its thick earthen walls reinforced by wooden beams (toron) that also serve as permanent scaffolding for repairs.

Small slit windows admit light and air, while the massive mud walls provide natural insulation against the intense Sahelian heat. More than five centuries after its construction, the Gobarau Minaret remains structurally sound—an enduring testament to the engineering skill of Hausa builders and the adaptability of indigenous West African materials.

Cultural and Spiritual Legacy

For the people of Katsina, the minaret is more than a relic of the past; it is a living emblem of faith and scholarship. Local leaders and cultural organisations regard it as a touchstone of identity, linking today’s city to a golden age when Katsina’s scholars shaped Islamic thought across the region.

The Nigerian government, through the National Commission for Museums and Monuments (NCMM), has designated the Gobarau Minaret a national monument. Yet like many earthen structures of the Sahel, it faces erosion and environmental stress, prompting ongoing calls for conservation to ensure that future generations can witness this unique heritage.

Significance in West African History

The Gobarau Minaret stands as a vivid example of pre-colonial Islamic architecture south of the Sahara. It shows how local Hausa building traditions blended seamlessly with Islamic design, creating a style that is both distinctively West African and part of a broader Muslim world.

Today, visitors who climb its base or simply stand in its shadow experience a tangible link to the centuries when Katsina rivalled Timbuktu as a beacon of Islamic scholarship, trade and diplomacy.

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Sources
National Commission for Museums and Monuments (NCMM), Heritage Documentation on Gobarau Minaret, Abuja.

The Gobarau Minaret endures not only as a striking mud-brick tower but also as a powerful reminder of the intellectual and spiritual vibrancy that defined medieval Hausaland and helped shape the Islamic heritage of West Africa.

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Declare Your Lineage – Royal Family Tells Musician KWAM 1 Over His Interest In Becoming Next Awujale Of Ijebuland

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KWAM 1, in a letter dated December 3, 2025, addressed to the chairman of the Fusengbuwa Ruling House in Agunsebi Quarters, Ijebu-Ode, announced his interest in the stool, describing himself as a “bonafide son” of the ruling house.

The Fusengbuwa ruling house of Ijebu-Ode, next in line to produce the new Awujale of Ijebuland, Ogun State, has instructed Fuji musician Wasiu Ayinde, popularly known as KWAM 1, to confirm his family’s royal lineage to validate his membership in the ruling house.

KWAM 1, in a letter dated December 3, 2025, addressed to the chairman of the Fusengbuwa Ruling House in Agunsebi Quarters, Ijebu-Ode, announced his interest in the stool, describing himself as a “bonafide son” of the ruling house.

KWAM 1 also stated that his candidacy aligns with Ijebu customary law and the Ogun State Chieftaincy Laws.

In an interview with Punch, the Chairman of the ruling house and former National President of the Institute of Chartered Accountants of Nigeria, Abdulateef Owoyemi, said only bonafide members of the family would be allowed to participate in the selection process.

Owoyemi explained that KWAM 1, Olori Omooba of Ijebu land and others interested in the stool have been directed to complete the Fusengbuwa ruling house royal lineage data form.

According to him, the form, which requires contenders to trace their genealogy back seven generations, ensures that only genuine princes from the family can participate, thereby blocking “strangers” from claiming the throne.

He said, “The first step for anyone interested in contesting for the Awujale throne is to declare their lineage by filling the standard Fusengbuwa ruling house royal lineage data form. Once confirmed as a legitimate member of the ruling house, they can then apply for the expression of interest form.

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“We have told him, just like everyone else interested in the Awujale throne, that the first step is to declare his lineage. He will do this by completing the royal lineage data form, showing his full name, which parent and grandparent he descends from, and continuing up to seven generations.

“The completed form will be signed and submitted to the head of the ruling house unit of the Fusengbuwa ruling house, who will affirm that he is a genuine member. Only then will the process move forward.”

Owoyemi emphasised that although the application window for the throne officially closed on December 5, KWAM 1 had been given a five-day extension, which would lapse on December 10.

He noted, “We won’t shut anybody out of picking the next Awujale, but we must ensure that you are a legitimate member of Fusengbuwa. Every right comes with responsibilities. For a royal family, everyone must prove their legitimacy by completing the royal lineage data form.

“When we receive the form, we will review it meticulously. If clarification is needed, we will contact the applicant. We welcome men of influence who will use their influence to enhance the throne, not to claim it, ensuring that what truly belongs to our family is preserved.”

Owoyemi explained that the local government has given them 14 days to select candidates, and the ruling house hopes to have a new Awujale by the second or third week of January 2026.

He added, “The local government has given us 14 days to select candidates, which expires on December 18. After that, the kingmakers have seven days to deliberate and choose one candidate, whose name will be forwarded to the governor.

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“Legally, the government then has 21 days to conduct background checks and security clearance, allowing for objections or protests. After this period, the State Executive Council will ratify the nominee, and the governor will announce the next Awujale, after which coronation rites will commence.

“So, combining the candidate selection, kingmakers’ deliberation, and legal objection period, we are looking at around 42 days. Therefore, we expect the next Awujale to emerge between the second and third week of January.”

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VIDEO: I’m Married But Not In My Husband’s House; I Didn’t Have The Experience Of Living Happily Ever After – Singer Shola Allyson Reveals

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While speaking about her love life, the 54-year-old who came into limelight with a love album ‘Eji Owuro’, revealed that she is married but not living with her husband.

Sola Allyson, the popular Nigerian gospel singer, has revealed that she is not currently living with her husband.

The musician made this known in her latest interview on Oyinmomo TV.

While speaking about her love life, the 54-year-old who came into limelight with a love album ‘Eji Owuro’, revealed that she is married but not living with her husband.

Sharing her marital experience, the singer said she has never enjoyed the kind of happiness many people describe.

“I’m married, but I’m not in my husband’s house. We live separately. He in his house and I in mine.”

The interviewer asked: “You sang ‘Eji Owuro’, did you experience genuine love from your husband?

She replied, “We lied before. Those older than us didn’t inform us that it’s tough. They made us believe that so long as you both love each other, you will live happily ever after, but it’s a lie.

“That’s not the experience I have. I didn’t have the experience of living happily ever after. I did all I could to make it work.

“Marriage has been a big challenge. I hear people talk about joy in marriage, but I have never experienced it.”

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See also  Ogun monarch slams Fayose for insulting Obasanjo
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VIDEO: Shola Allyson Finally Opens Up, Reveals Why She Does Not Reference Jesus In Her Songs

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Recall that Allyson, who is regarded as a gospel singer, was dragged on social media in March 2025 for not directly referencing ‘Jesus’ in all her songs.

Shola Allyson, the renowned Nigerian songstress, has opened up on the real reason she avoids mentioning the name of Jesus in all her songs.

Recall that Allyson, who is regarded as a gospel singer, was dragged on social media in March 2025 for not directly referencing ‘Jesus’ in all her songs.

Reacting to her critics in a post on X, the songstress stated that “No one can bully me into joining their darkness that looks like light because indolent souls find comfort in it”.

Finally revealing her reason for not mentioning Jesus in her songs, Shola Allyson on Saturday during her latest interview on Oyinmomo TV, stated that Jesus did not ask her to do PR for him.

She said “I’m not a religious singer. As I am, I have never introduced myself as a gospel singer. My name is Shola Allyson. I’m a singer”.

Interviewer; “Some people said you don’t mention ‘Jesus’ name’ in all your songs”.

She quickly responded “Jesus did not instruct us to mention his name in songs nor did Jesus ask us to do PR for Him”.

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See also  The first monarch of Jebba Land, Oba Adebola Adebara (1897-1901).
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