Abuja's Rich History: Reflections and Inspirations from Its Past

The phrase “Abuja kwari ba ruwa amma kin ci mutum”, translates to “Abuja is a valley without water but drowns a person” in Hausa. This saying highlights the ancient town of Abuja, now known as Suleja, which has been praised for its capability to accommodate a dense population, despite being situated in a valley-like area surrounded by mountains and hills that limit expansion.

Located north of the Iku River, a perennial waterway that fed the now- neglected Mayanka Falls, the ancient township was home to Muhammadu Makau, the last Habe king of Zaria. After being defeated in the Jihad, he and his brothers, Abubakar Kwaka and Abubakar Jatau, escaped Zaria along with their followers. They chose to settle north of the Iku River, believing this position would protect them from potential external threats.

The influence of the Zazzau kingdom continued to be significant in the region, with the Gwari and Koro people remaining loyal to Makau during his time in Zaria, a sentiment that displeased the Fulani rulers. It was Abubakar Jatau, often referred to as Abu-ja, who established the town that would eventually give Nigeria its capital's name following the death of Muhammadu Makau.

As reported by the Abuja Chronicle, there were confrontations between the Fulani Emir of Zaria, Mamman Sani, and the town of Abu-ja. However, a truce was eventually reached when the Emir recognized the strength of Islam in the region, despite not being under Fulani control. Emir Yero later attempted to seize Abuja during the rule of the third Emir, Ibrahim Iyalai, but his forces were repelled. The fourth Emir, Muhamman Gani, later found refuge in Zaria after being overthrown by colonial powers, where he was treated as a brother.

Dr. Frank Heath, in his introduction to the Chronicle of Abuja, noted that the original Habe king of Zazzau, fleeing from the Fulani during their conquests, established control over the Abuja lands. Under his leadership, they resisted every attempt by the Fulani to undermine their dominance—up until 1893—making Abuja one of the last strongholds where traditional Hausa customs remained intact. Unlike Bida and other areas that fell under Fulani rule, Abuja’s cultural heritage remained resilient through the ages.

The choice of Abuja as a settlement was likely influenced by the area's natural appeal and potential, prompting a spiritual sense of purpose among its founders. This is further exemplified in later developments, such as when colonial officer Mr. Michael Cardew highlighted Abuja for establishing a pottery training centre in Northern Nigeria in 1951. His observations echoed the region's suitability, citing its lack of direct railway access as a minor issue when weighed against its central location and commendable community environment for artisans.

Cardew's insights on Abuja’s inspirational qualities were later mirrored in the recommendations by the Justice T A Aguda Committee in 1975, which suggested the relocation of Nigeria's capital from Lagos. The committee emphasized the necessity of a new capital that would affirm Nigeria's unity and progress while providing a strategically advantageous location that was safe, comfortable, and equipped with adequate resources for urban growth.

During my Master's program in Zaria, I gained insights from Alhaji Mahmood, a former colonial administrator, who recounted a conversation he had with the late Emir of Abuja, Alhaji Suleimanu Barau, in 1971. The Emir expressed a firm belief that his community, often dismissed as mere carriers of wood and stone, would one day govern the entirety of the nation. This foresight echoes the eventual prominence of Abuja as Nigeria's capital.

In conclusion, the evolution of Abuja's significance is indebted to its historical foundation and the vision of its early inhabitants. Such insights illuminate the profound legacy and cultural heritage that continue to inspire the dynamics of Abuja today.

This article was first published on July 23, 2008.