Sheikh Ibrahim Hashim Ashimi, Grand Mufty of Saki land and Mufti of the Tijaniyyah Association of Yoruba land, Edo, and Delta States, has emphasized the significance of Arabic and Islamic schools in southwest Nigeria.
Speaking at GUELMIM, Kingdom of Morocco, on Thursday, November 6, 2025, Sheikh Ashimi stated, “Arabic and Islamic schools in southwest Nigeria occupy a prominent place in the educational and cultural history of the region.”
Full articucle reads:
An article presented by Sheikh Ibrahim Hashim Ashimi, Grand Mufty of Saki land,and the Mufti of the Tijaniyyah Association of Yoruba land,
and Edo and Delta States, Chairman Board of Trustee, Al- Hayat International Foundation,and Al-Taqwa College, at, GUELMIM, Kingdom of Morocco, on Thursday, November 6, 2025.
The Role of Arabic and Islamic Schools in Spreading the Arabic Language and Islamic Values โโin Southwest Nigeria
Arabic and Islamic schools in southwest Nigeria occupy a prominent place in the educational and cultural history of the region. They represent a link between the rich past of the Islamic nation in West Africa and a present that strives to reconcile tradition and modernity. These schools played a pioneering role in consolidating Islamic identity and spreading the Arabic language as the language of religion, science, and culture, at a time when Western culture and colonial education were attempting to erase these authentic civilizational features.
The Arabic and Islamic schools initially emerged in mosques and religious retreats, where scholars and jurists would gather to teach the Holy Quran and its sciences, and explain Hadith, jurisprudence, language, and literature. These scholarly circles were open to all members of the community, regardless of their ethnicity or affiliation, making them centers of spiritual and cultural unity in the region. From these circles, the schools evolved into formal institutes dedicated to teaching Arabic and its sciences according to modern curricula, alongside Islamic studies that promote virtuous conduct and religious commitment.
One of the most important roles of these schools was that they formed a strong bridge for spreading the Arabic language. Within them, students learned grammar and morphology, and read classical texts from the Islamic heritage. They also opened up horizons of eloquence and expression through the study of Arabic poetry and Quranic rhetoric. In these schools, Arabic was not merely a tool for instruction, but the language of daily life in classrooms and scholarly gatherings, and the means of communication between teachers and students. This contributed to the formation of a generation of fluent Arabic speakers, capable of reading and writing in the language and participating in local and international academic forums.
On the moral and social level, Arabic and Islamic schools played a fundamental role in instilling Islamic values โโin young people. The curriculum was not limited to academic subjects, but also included lessons in Islamic conduct and etiquette, and practical training in performing religious duties and good manners. Students in these schools were known for their respectful treatment of their teachers, their cooperation with one another, and for making the school a microcosm of Islamic society reflecting principles of interaction, tolerance, and altruism.
These schools also played a role in preparing preachers, teachers, and orators who carried the torch of knowledge and reform to Nigerian villages and cities. From them emerged a select group of scholars who assumed leadership positions in education and Islamic outreach, contributing to the establishment of new schools and academic institutes, thus expanding the reach of Arabic and Islamic education in the region. These schools also participated in combating intellectual deviation and extremism by promoting moderation and a balanced understanding of religion, relying on the objectives of Islamic law and the authentic Sunni methodology.
In the face of modern challenges, such as weak government support, competition from Western schools, and the disengagement of some young people from studying Arabic, these schools have demonstrated exceptional resilience, thanks to the efforts of scholars and educators who have developed their curricula and introduced modern educational technologies, combining traditional lessons with contemporary teaching methods. Some schools have even begun offering dual programs, combining Islamic and linguistic sciences on the one hand, and applied sciences and foreign languages โโon the other, to equip their students to meet the demands of the modern age without compromising their religious and cultural identity.
The Arabic and Islamic schools in southwestern Nigeria are not merely educational institutions; they are incubators of Islamic cultural identity and centers of cultural influence that have contributed to preserving the Arabic language from extinction and disseminating Islamic values โโthat promote peace, coexistence, and benevolence. Today, they have become a model of balance between religion and science, tradition and modernity, and local and global perspectives.
In conclusion, it can be said that these schools have fulfilled, and continue to fulfill, a noble mission in serving Islam and the Arabic language. They have preserved for the people of West Africa the roots of their cultural identity and contributed to building generations of scholars and thinkers who have carried the banner of Islam in the language of the Quran, thus becoming shining continuations of the rich intellectual heritage that the region has known for centuries.
In concluding my article, I must mention the efforts of our late father, Sheik Khalifa Ashimi bin Ahmad Ayinla in the field of education. He was among the first Sheiks to develope a curriculum for Arabic and Islamic school which incorporated science and technology.
He named his educational institution the Islamic Institute of science and technology, Saki, Oyo State. Which was affiliated with Ahmadu Bello University, Zaria, Nigeria. This gave opportunity to the graduands to further their education in university.
At the end of the second decade of the eleventh century, Sheikh Ibrahim Hashim Ashimi, who doubles as the Grand Mufty of Saki Land and the Grand Mufty of Tijaniyah Association in Yoruba land, Edo and Delta States and Dr. Abdul Rahman Ashimi, established Al-Taqwa College, Saki.
The aim is to develope and modernize education to keep pace with current trends to meet social, national and humanitarian needs. The college has been distinguishing itself in its mission, vision and corrriculum from other schools in the region.
Here is the summary of its goals and plans:
- Al-Taqwa College is a leading educational and academic Institution in the region.
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It keep pace with current trends while respecting our ancient heritage
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It focuses on the national and academic curriculum in line with Ministry of Education policies.
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It teaches Islamic education, Arabic language and the memorization of the holy Quran by using modern systematic methods.
All these are aimed to promoting a culture of peaceful co-existence among people’s and prepare righteous generation to focus on virtuous values. We pray for more guidance and success from Almighty Allah.
In conclusion, we thank all those involve in the international symposium and pray to Almighty Allah to grant them success.