By Dr. NuruDeen Mohammed
Proud Citizen of Dagbon
A Royal Genesis of Islam in Dagbon
The story of Islam in Dagbon does not begin in the mosques or madrasas—it begins in the palace. It traces back to the reign of Ya Naa Zangina, a visionary king and devout Muslim. He was instrumental in inviting Hausa and Zarma (Zambalma) people—both predominantly Muslim ethnicities—into the kingdom. These early migrants were not just settlers; they were Imams, scholars, traders, and educators. They laid the foundational stones of Islamic propagation in Dagbon.
One of the earliest and most influential Islamic personalities in Dagbon was Yali Zoli Lan Lagfu, whose father was a Zambalma man and a practicing Imam. Lagfu became one of the earliest Dagomba Islamic leaders, and his legacy is intertwined with the spiritual fabric of the kingdom. Historical accounts also recall that Kumbungu Naa Dahamani had Quranic education and served as a religious figure in his community. Similarly, several chiefs of Nantong were known to be Quranically literate and acted as both traditional and spiritual leaders.
This close relationship between chieftaincy and Islam explains the overwhelming Islamic identity of the Dagomba people. In Dagbon, Islam was never imposed by foreign invaders or forced conversions; it was championed by the highest echelons of society—the chiefs. And because leadership shapes followership, the subjects of these Islamic-leaning chiefs naturally embraced the religion of their rulers.
Islam in Dagbon: Before the Arab Scholarships
Many today attribute the rise of Islamic scholarship in Dagbon to Arab governments who, in the mid-20th century, offered scholarships for Dagombas to study in countries like Egypt, Saudi Arabia, Iran, and Syria. While those scholarships were indeed significant in enhancing Islamic education, they were only a continuation of a journey that had already begun centuries earlier.
Long before those scholarships, Dagbon had vibrant Islamic communities, well-established mosques (masajid), and Islamic schools (makaranta). Children learned to recite the Quran under local Imams, and communities took pride in raising scholars. The Islamic infrastructure was so deeply rooted that even foreign students from neighboring regions and countries came to Dagbon to study the Quran and Arabic grammar.
Cultural Mimicry of Islamic Values
Dagomba culture is steeped in Islamic tradition, reflecting the Sunnah of the Prophet Muhammad (peace be upon him) in both form and practice:
– Greeting with Salaam: “Assalamu Alaikum” is the default greeting among Dagombas.
– Naming Ceremonies (Zul-Karni): Performed on the seventh day, reflecting prophetic practice.
– Weddings (Nikah): Marriage rites typically follow Islamic principles.
– Respect for Elders: Strongly upheld, as taught in Islam.
– Charity and Hospitality: Common practices during funerals and gatherings.
Even traditional drumming and palace protocols often begin with Quranic recitations, signaling that Islam is not an appendage to Dagbon—it is the heart of its identity.
A Humble Admonition to Today’s Imams
It is deeply painful and historically ironic to hear modern-day Imams insult the very chiefs who brought Islam to Dagbon. On radio waves and at public tafsir events, some preachers issue statements of condemnation against traditional leaders—accusing them of shirk or even claiming they are destined for hell because they wear talismans or carry symbolic staffs.
This behavior is not only un-Islamic but also ignorant of Dagbon’s history. The Prophet Muhammad (peace be upon him) was a model of diplomacy, respect, and wisdom. He never insulted tribal leaders; instead, he invited them with good speech and honorable conduct. The Qur’an instructs: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best…” (Qur’an 16:125). Our Imams must remember that the chiefs of Dagbon were the first Imams, and without their leadership, the Islam we enjoy today would not have taken root so deeply.
It is important to recognize that kingship and Islam are not mutually exclusive. In fact, throughout Islamic history, some of the most revered figures were both kings and prophets. Prophet Dawud (David, peace be upon him) was a king and a prophet of Allah. He ruled with justice and implemented divine law. His son, Prophet Sulayman (Solomon, peace be upon him), was also a king and a prophet, blessed with wisdom, wealth, and the ability to communicate with all creatures. Likewise, Prophet Yusuf (Joseph, peace be upon him) rose to a powerful leadership position in Egypt, essentially functioning as a king and a prophet who governed with insight and mercy.
These examples from Islamic scripture affirm that rulership and prophethood can coexist in harmony. Therefore, in Dagbon, the linkage between chieftaincy and Islam is not only cultural but divinely consistent with Islamic tradition. To honor our chiefs is to honor a lineage of leadership that mirrors the prophetic model—ruling with justice, guiding with wisdom, and living with faith.
Kingship and Prophethood in Islam
Moving Forward: Unity Through Respect
If Dagbon is to preserve its strong Islamic identity, then unity, respect, and knowledge of our history must be our guiding principles. Let us:
– Teach our children the story of Ya Naa Zangina and Yali Zoli Lan Lagfu
– Encourage collaboration between Imams and traditional leaders
– Celebrate Dagomba culture as a reflection of Islamic civilization
– Discourage divisive rhetoric from the pulpit
– Promote Islamic education with historical and cultural context
Conclusion
Islam in Dagbon is not a borrowed faith; it is an inherited legacy, passed down through the wisdom of chiefs, the devotion of scholars, and the resilience of generations. It is a religion that was not imposed but embraced. It is a light that was not forced but kindled through royal hands.
Let every Imam, every youth, every elder, and every chief remember: Dagbon and Islam are not two separate identities—they are one story, written together across centuries.
Let us preserve it. Let us honor it. Let us unite around it.
