Reminiscences with Alhaji Ali Umar Misau

Alhaji Ali Umar Misau is an educationist and politician. The father of a former Minister of Health, Prof. Mohammed Ali Pate, is also the traditional titleholder of Baraden Misau. He speaks on his early days, his foray as a judge and university administrator and how he joined politics but could not make it to the […]

Alhaji Ali Umar Misau is an educationist and politician. The father of a former Minister of Health, Prof. Mohammed Ali Pate, is also the traditional titleholder of Baraden Misau. He speaks on his early days, his foray as a judge and university administrator and how he joined politics but could not make it to the Senate, the problem with the system of education in Nigeria and other important issues.

What was growing up like?

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Growing up was a combination of sweet, hard and unforgettable memories. I was born in 1944 in Mainari village, Misau Local Government Area in the present day Bauchi State. When I was enrolled in primary school in 1954, I was asked where I came from and my uncle said Misau. That was how the initial of Misau started, and right now, if you don’t add Misau to my name, people would not know who you are looking for.

I hold a traditional titled of Barade Misau. My origin was, however, traced to the daughter of the first Emir of Misau, who married the first chief imam of Misau and gave birth to my great grandfather, Saleh, who gave birth to my grandfather, Ardo Munchi. Our historic house is still standing west of the old Misau Central Mosque. Some other people are now living in the house because our family members were pastoralists.

I was given a traditional title but told that I could not contest the position of emir. My son, Professor Ali Pate, was also given the title, Cigarin Misau, meaning the most loved son of the emir. He too was told that the title was offered to him in recognition of his position and role in World Bank, so he will not contest the stool of the Emir of Misau.

Tell us about your educational journey.

I started with Islamic knowledge for many years in Mainari. My grandmother, the daughter of Malam Abdukadir, popularly known as Imam Nakoli, was a scholar of Quranic and Islamic knowledge. And we had an Islamiyya school in our house.

When my father died in 1950, I joined a tsangaya school of one Malam Umaru for some years. In 1954, I was enrolled into a missionary primary school in Bayara in Bauchi town where I did primaries 1 and 2. From there, I proceeded to Dass, where I did classes 3 and 4. When I was about going to senior elementary, a British head teacher told me to go to a bible school in Zalanga village, but I insisted that I wanted to proceed to senior elementary to learn good English. For that disagreement he expelled me from school and I returned to Misau.

God so kind, one day during a hockey tournament, I met a district officer and spoke English to him. The white man was surprised at my good command of English and asked how I learnt it. I told him that I went to school in Dass. He asked of my level in school and I told him. He asked why I dropped out but I declined to reveal all the reasons because the one who expelled me from school was also a white man. But I told him that I wrote the common entrance examination and scored the highest mark, but I was told to go to a bible school and I wanted a senior elementary.

The district officer gave me introductory letters to eight places in Plateau and Benue states. I went to SIM Primary School, Forom in 1958, where I spent one year and moved to DRCM, the Dutch primary school in Mkar, Benue from 1958 to 1960, where I completed Class 6 and passed the common entrance examination for the secondary school in Katsina-Ala.  There, too, I had a problem because I was supposed to occupy a position of the Tiv people. They asked where I came from. At that time, Benue Province had a specific number of students to be admitted into the provisional secondary school, including 14 students from Tiv ethnic group, 12 from the Idoma ethnic nationality, 8 from Wukari and 6 from Lafia, so there was no provision for me because I came from Misau.

I left the school where I completed Class 7 and wrote common entrance examination. When the results were out, I passed, but they said I was too tall except I would go to a grade school. I also declined. I wrote exam for teachers’ college in Mkar. Because of the Tiv riot, the Fulani and Hausa were in danger, so I was transferred to Bauchi Teachers’ College, where I finished Grade II in 1962.

What are the fond memories of your early days?

At that time, there was crisis between Fulani herdsmen and Tiv farmers, which consumed many lives. On many occasions, rioters from Tiv youths chased me to interrogate whether I was a Fulani or Hausa, but I spoke Tiv language fluently. So whenever they stopped me and asked about my ethnicity I told them I was Tiv and the clan I belonged.

I took the risk to live in dangerous conditions. The white man that facilitated my movement to Mkar left the country. While I was at the teachers’ college at Mkar, I decided to return home for sometime due to lack of support. Later on, I approached the teachers’ college in Bauchi and sought for admission and it was granted. I completed my teachers’ college and I later become the president of old students for almost 30 years.

One of those fond memories is the challenge I faced regarding my faith because then, you dared not pray as a Muslim in a missionary school. But I was able to cope. As a young man, I knew what I wanted to achieve. I knew myself and the kind of background I came from, as well as where I was heading to. I was not arrogant, so I was able stay there and study.

I finished my grade II with 7 credits and I returned to Misau, where I was employed as a teacher. It was during that period that I started pursuing my tertiary education. In 1966 got admission into the Ahmadu Bello University.

I went to the NCE department in the Ahmadu Bello University (ABU) and they said my result was good but I was late. I went to the Faculty of Law. At that time they were searching for prospective students who wanted read Sharia to take over Sharia cases from traditional rulers. They were looking for three candidates from each province; and in Bauchi, there

were only two persons, so I was admitted for a diploma in Sharia. I completed it in 1968.

I was later promoted to the position of inspector grade one; which was another hectic job. I later went to the ABU and did a diploma in Law.

After our graduation we were deployed to the Area Court. Our headquarters was in Maiduguri, but I was posted to Bauchi as a registrar on level 2, with my diploma. After spending one year, I was transferred to Adamawa, where I spent one year. I went to further my education in Legal and Islamic Studies. When I completed my courses, I was appointed a grade one judge in Maiduguri when states were created.  They said I was supposed to be an image-maker for the judiciary. When the inspector of area courts died, I replaced him. I held that position up to the time more states were created. I was the first registrar of Sharia Court in Bauchi in 1976 and held the position for three years.

After my first degree in Law I was made the chief registrar. I still furthered my education to master’s level, although I didn’t write publications because of tight schedule on my shoulder. Before then, I returned to Bauchi, where I was also appointed a chief registrar and worked for three years.

When I requested to further my education, the government declined. I insisted that I wanted to go for my master’s degree, but they refused, saying my position was equal to that of a permanent secretary. The state government rejected my plea, so l left the service without receiving my benefits or any entitlement until after seven years.

Can you take us through your days in ABU?

In Zaria, I was first appointed an assistant secretary of the Council, and later, legal adviser of the university despite declining to go to law school. I believed I didn’t want to become a lawyer and end up defending criminals, especially people who killed or those who committed heinous crimes. I didn’t like that, but subsequently, I developed interest to go the law school.

I was the legal adviser and officer in charge of senior staff matters for one year. Then there was a former governor of Niger State, Auwal Ibrahim, who is now the Emir of Suleja, as the executive secretary, Centre for Nigeria Cultural Statistics.

I became the executive secretary of the Centre for Nigerian Cultural Studies in 1980. I was there for three years. I was transferred from there in 1983 and made the secretary of the Division of Agricultural Colleges. I was there for three years and later transferred to be the examinations officer at the ABU main campus. I was there for a year and was transferred to the Kongo Institute of Administration.

The people of Misau elected me to represent them at the Constituent Assembly. I had a very good experience at the assembly, being a former judge and somebody who studied Sharia Law. We served for one year to draft a new constitution. Glory be to Allah because it was during our review that we struggled for the inclusion of Sharia law into the constitution of Nigeria. That was our great success. During the exercise, we stood firmly for the inclusion of Sharia in the constitution. I remember that the likes of Babagana Kingibe, the late Etsu Nupe, the late Emir of Yawuri and the Grand Khadi of Kwara State, as well other prominent northerners, insisted that the people of Nigeria were very religious and even the constitution was drafted under the supervision of God. That might have offended some people, but it was one of my greatest successes in life because Muslims are bound to be guided by Sharia. Although some people faulted our stand, at the end, we were successful

When I came back from the Constituent Assembly I was still the secretary of the Division of Agriculture Colleges. The position was like that of a permanent secretary. After a while, I was transferred to become the academic secretary, which was more like the gate through which people came into the university and exited. The late vice chancellor, Professor Nayaya, one day called me and said they needed me there. I served in that office for six years.

I remember when statistics was carried out and Kano had two per cent while a southern state had 56 per cent and many other northern states had no students at the university. We saw the situation as disappointing, so we tried to address the anomaly and strike a balance. And it became an offence to some people.

You were also in ABU during the Kontagora crisis. Tell us about it.

When Kontagora came as an administrator, there were insinuations and report that some people had destroyed the ABU. My name was among the people accused of bias and giving priority to northerners. We were accused of considering students based on religion; which was not true. You can go and verify, especially from the Sayawa ethnic nationality. During our time, we were giving southern students five per cent and supporting them. But how could you ignore the people whose contributions and wealth were used to establish the university, particularly herders and farmers.

We tried to balance the gap, and instead of the people to commend our stand, we were condemned.

When I contested for the Senate, some people, out of mischief, spread the message that if I went to the National Assembly I would champion the course of religion. They tagged me a religious extremist; and that is what hindered my quest to go to the Senate on two occasions.

Kontagora retired me from the university in 1996, but I have forgiven him of whatever he had done to me, and I pray for Allah’s mercy upon his soul.

Prominent people from Bauchi expressed displeasure over my retirement and made a move to approach the late Sani Abacha through the then Secretary to the Government of the Federation, Wamban Katagum, to return to the ABU, but I declined the move. I said no because when they killed Professor Bandipo, the chief medical officer of the ABU Teaching Hospital, I became a target, but Allah saved my life. I saw the hoodlums with weapons, but God so kind, I was not in the office that moment. I was moving from faculty to faculty, insisting that students must go for the National Youth Service Corps (NYSC) scheme. I said they should mark and submit their scripts, no matter how late it was, so that we would give students their results and release them.

Bandipo was killed by his staff who accused him of cheating them and hiding their benefits. When he married off his daughter, there were lavish activities for a whole week, so members of staff of the hospital confronted him and told him to pay them their money. He said he didn’t have money and they asked about the money he spent for his daughter’s wedding. In the process, they beat him up and he was taken to the hospital, where he died. Some people felt that the only revenge they would take was to kill me, being Hausa/Fulani.

Good intention helps in life. I saw the killer team from a distance, but a Yoruba Christian stopped me, insisting that I should not go back to my office. So how do you think I would condemn Christians or Yoruba? I attended schools in Tiv land, Berom, Dass town, so how do you think I would be biased?  The Yoruba man was the one who gave his car to rescue me through the North Gate to Kongo. I returned to Bauchi. After some days I went back and found some of my staff in hospital beds. Some of them sustained various degrees of injury. My office was burgled and many equipment destroyed. They were looking for me to kill.

What I knew and stood for was that the ABU was for northerners and we could not deny admission to students from Sokoto, Kano or Bauchi and other northern states and give to those from other parts of the country. My offence in the university was that I was giving priority to northern students.

I am very grateful to Allah for not making it possible for me to go to the Senate because I am now living a peaceful life. I didn’t stockpile any ill-gotten money. I did not eat forbidden (haram) money from anyone. Today, I don’t have money but I have peace of mind.

What positions did you hold after your active service as an educationist?

After my retirement I join politics and became the secretary of the All Peoples Party (APP) in Bauchi. I also held other positions, including deputy and state chairman, as well as national officer. I worked with many politicians, including President Muhammadu Buhari.

I also established the Institute of Management and Computer Studies in Bauchi in 1998. Many of my students have graduated with degrees and are excelling in many

fields of endeavour. I opened a branch in Gombe in 2003. I also established other private schools in Bauchi, such as A U Misau Tarbiyatul Aulad for Islamic Knowledge and A U Misau Science Academy and Technical and Vocational College, as well as Esteemed Hope Academy. I am living a happy life because even if I didn’t become popular, my life is touching the less privileged and orphans.

What important lessons shaped your attitude in life?

What I know is that I engaged in very risky jobs during my youthful age. Being a judge in a place like Maiduguri was risky in those days. I remember vividly when I ordered the arrest of the richest man in Maiduguri, Mai Daribe, and before you knew it, in less than 30 minutes, the state military governor was aware of it. He called Buba Ardo, a former attorney-general in northern Nigeria. They summoned the chief inspector of judges, telling him that his judge had ordered the arrest of Mai Daribe.

The atmosphere was tense and the authorities compelled Mai Daribe to come and plead with me to set aside my order. Before you knew it, the man, in the company of hundreds of people, stormed the court. I told him to forgive the man he jailed and withdraw the case against him. They forgave each other and I dropped the arrest order. I recorded what transpired because I knew that even before God, I had carried out my responsibility. I believed that even if I was sacked, I had done the right thing. That was one of the cases that tempted me during my course of duty.

What is your opinion about today’s educational system?

In the past, those of us who went through teachers’ colleges were told to teach people to become complete or responsible citizens. That was why wherever government established a school they also empowered young people with skills like farming, basket making, carpentry, poultry farming, irrigation system etc. I remember that when we were in secondary school we learnt a lot of skills because education is all about making a person to become responsible and not just to be awarded a certificate.

Unfortunately, the system has been corrupted and it is difficult to come out of it. The major challenge is the discrepancies in the system compared to what obtained in the past.

All the socioeconomic and security challenges we have found ourselves are caused by the deterioration of the education system. When we were in teachers’ college we were taught that “you teach a person to make him live a fuller life”. You teach to make a person responsible, but today, did a degree holder who is roaming the streets with his certificate scouting for a cleaner’s job or that of a messenger have good education? The entire system is in a mirage for lack morals and spiritual guidance..

When former President Obasanjo was contesting for the office of the president he met some prominent northerners and they told him that the major challenge threatening the region was lack of good education and demanded that if he became president he should address the issue of education. He promised to do it. I still have the copy of the agreement. When he assumed office he established the Universal Basic Education (UBE) and selected some stakeholders. I remember that I and Aliyu Bununu were selected from Bauchi to be part of stakeholders to analyse the UBE law. We met the then chairman, House of Representatives Committee on Education, Garba Matazu and discussed the idea. Was that not a good initiative to rescue the future of children?

When former President Goodluck Jonathan came, he also established the Tsangaya model schools and spent billions of naira for the project. Here in Bauchi State, four of such schools were constructed. After six years, the pioneer pupils should move to the secondary level. Among them we would get good teachers, doctors, technicians, journalists, engineers and other professionals, but unfortunately, they were not taken anywhere due to negligence from stakeholders from the northern part of the country.

Even if Obasanjo and Jonathan brought these policies just for politics, we in the North should embrace it, particularly the model Tsangaya schools because education is very important.

The issue of education is disheartening because if you go to public schools you would see children still learning on the floor; and you find secondary school students not able to write their names nor speak nor write good sentences.

There is the need for a holistic approach to address the challenges of education in Nigeria.

I am contributing my quota in education because I have established many schools in Gombe and Bauchi states, and all of them are free.

Going down the memory lane, how would you describe life now; is there any difference?

There are obvious differences between life in the past and now. In those days, people paid attention to their businesses. There was no deep ethnicity and politicisation of things as we have them now.

I remember that when I was a judge, two young men were dragged before the court for fighting after drinking beer and I asked the suspect to bring people that would bail them. My staff told me that it was not bailable because they got drunk at a cultural festival. The only thing was for them to promise something. In their tradition, during the period of harvest, every offence was condemned. They were expected to bring a big hoe, which the king of spirits would come and carry and people would shout, saying the spirit should punish whoever fornicated or stole. They were required to just promise something, and if they disagreed, you would remove your cap and let them cross it.

The people of those days were different in character and attitude. Life in the past was unique, including cultures and traditions. I remember that communities exchanged wives, but when the white men came, they said you would pay money.

What is happening now is unfortunate. When I was in Tiv land, I still remember how the people organised warm receptions for me by killing goats, but now, the reverse is the case. Didn’t you hear what the Benue State governor said? He said they would not give an inch of their land to the Fulani to rear cattle.

And religion is the opium of the people. When we were in school, a white man gave anti-rodent to the people working in the school kitchen for the rats to eat and die. But the people picked the rats, roasted them and ate. When the white man came back, he told them that the rats were killed with poison, therefore, all the people who ate them would die. The affected staff and students spent the whole day and night singing songs so that they would go to heaven without any worry. We peeped to see whether they had started crying or dying, but they were just singing their songs because they believed that if they died they would go to heaven. But these days, both the people and government are not giving priority to religion. Some people are saying the present generation is more civilised, but for me, we are backwards and corrupt.

Also, the current salary scale in Nigeria is not justified. If you go to other countries you would observe that the gap between the salaries of workers is minimal. But here, you can imagine how one person is earning the salaries of 150 people. Where is justice? How do you think the wide variations among citizens would bring peace? How can someone wake up without food on his table for the whole day and the next?

When we took over sharia cases from traditional rulers, during an orientation of judges in Misau, our late Emir Amadu, who was a just ruler and firm, was asked to open the event with prayers, but instead he said, “You judges, if you don’t take care you  would remain in hell fire.” When a senior councilor reminded him that he was asked to pray, he insisted that lack justice would plunge the country into trouble.

Do you have any regret?

I thank God every day for three things. When I was an alkali (judge) I was made an inspector. If it were now, only God knows where we would be placed in the society.  The second one was working in the university while the last one was when I joined politics to go to the Senate.

I thank God everyday for these blessings despite many challenges. I have not become popular, but I thank God that I now spend my time reading the Holy Qur’an, other Islamic books and seek Allah’s forgiveness.

God has blessed us with children, many grandchildren and relatives.  I have no regret in life. My greatest joy is my little efforts at touching the lives of ordinary people. This is because the greatest legacy is the selfless service you offered to the people in this world. You will be rewarded in the hereafter. I am fulfilled.