WOMEN ARE THE KEY TO SUCCESS –Dr Hassan Hussain Abdulkadir

“Leave not your homes without good reason. You may go out to get food or seek education. In Islam, it is a religious duty to seek knowledge. Women may leave their homes freely for this.” (Nana Asma’u 1793-1864).
The media overshadows the accomplishments of women and ignore that women’s education has always been a fundamental aspect of religion. Women can served as a key political advisor to the male leaders. For decades, largely through publications, female guided these men on how to appropriately tend to issues of succession, military engagements, and enslavement within the government.
Various scholar teach female who emphasized education for both men and women. Many stressed continuous learning, emphasizing the need to accumulate theological knowledge and practice humility, compassion, and piety. Virtually unchallenged in female literature, such a portrayal has resulted in a relatively one-dimensional understanding of women leadership and a failure to capture the voices of those who were in opposition to women ideas of education, slavery and religion.
We recognize that enslaved women’s voices are relatively absent from literature because of the historical privileging of written source. And that these women may not have viewed when the same light are companions male. Female potential oppositional voices are absent from dominant narratives because most of the primary source information about women available to scholars comes from male own history.
Additionally, incorporates women writings as veritable sources. Female makes occasional appearances in footnotes as a potential primary source, but is not identified as one of his main sources. Lastly women are identifies as “an important figure in community own right” and “a saint…and a confidante of community fat female,” but devotes only one paragraph to female outside of his footnotes. Last observes that women was a major figure in the establishment of the community, but most focus on male actors reinforces as yet a not female male-dominated community. Women with knowledge of and ties to have been identified as some of the women who were enslaved as concubines for men in the community. These women had the potential to be mot females of children and serve almost as “co-wives” to the rules women.
That enslaved women hardly resisted enslavement, and contribute to the hagiography of Women. I approach women writings and scholarship through the theoretical framework of feminism, these scholars challenge the idea that women are victims, and argue that they are empowered through a very different set of religious and cultural morals that many Western and outsider audiences fail to understand. I reconcile women’s education, independence, and empowerment with Islamic ideals. I counter the narratives that assert the ideology of feminism as a Western innovation, and that Islam and women’s empowerment are incompatible. I enhance the existing scholarship surrounding the role of women in education and the ideological society. I highlight woman as not only an accomplished poet, but as a shrewd state-builder whose primary focus was revival and the survival of the Community.
More than an inspirational figure, women is an example of the enduring and multifunctional role of elite women in the construction of political and social records. Additionally, I argue that most powerful contribution was female emphasis on women educating, women a practice that endured even in the instability and reconfiguration of the community during British colonial rule in the region. I argue that women established education and literature as a political tool through which state-building of the community could be achieved reason that although women upheld assertion that women should have access to education, women took teachings one step fur female and placed women in charge of their own education as well as that of female women and children. I argue that the ideological jihad entwined women’s enslavement with women’s education, incorporating an extended discussion of the role of slavery and concubine in women’s movement. Finally, examines the reinterpretation of the structures of education in decades after women death and the rise of colonial rule in the region.
I argue that during this early era of British colonial rule, British colonial leaders, missionaries, as well as Fulani emirs publically gendered religion as male in the colonial era, particularly through the reorganization of educational and political institutions. Nonetheless, elite women were able to negotiate power within the realm of female education through an intensified, more exclusive practice of women educating women that had been introduced by women six decades earlier. Through women example, many project asserts that women have served as social, political, scholarly and religious leaders, not in spite of religion, but because of it.
Dr. H.H Abdulkadir Galadi
Jigawa state Nigeria.

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