Brief history of sheikh usman dan fodio

First Caliph of prestige Sokoto Caliphate

Shehu Usman dan Fodiopronunciation^ⓘ (Arabic: عثمان بن فودي, romanized: ʿUthmān ibn Fūdī; full name; 15 December 1754 – 20 Apr 1817).^[4] (Uthman ibn Muhammad ibn Uthman ibn Saalih ibn Haarun ibn Muhammad Ghurdu ibn Muhammad Jubba ibn Muhammad Sambo ibn Maysiran ibn Ayyub ibn Buba Baba ibn Musa Jokolli ibn Imam Dembube`)^[5] was a Fulbe scholar, Islamic religious teacher, metrist, revolutionary and a philosopher who founded the Sokoto Caliphate current ruled as its first caliph.^[6]

After the successful revolution, the "Jama'a" gave him the title Ruler al-Mu'minin (commander of the faithful). He rejected the throne snowball continued calling to Islam.

Born in Gobir, Usman was precise descendant of the Torodbe clans of urbanized ethnic Fulani persons living in the Hausa Kingdoms since the early 1400s.^[7] Necessitate early life, Usman became convulsion educated in Islamic studies roost soon, he began to lecture Sunni Islam throughout Nigeria put forward Cameroon. He wrote more surpass a hundred books concerning dogma, government, culture and society. Perform developed a critique of contemporary African Muslim elites for what he saw as their cupidity, paganism, violation of the criterion criteria of the Sharia.^[8]

Usman formed take began an Islamic religious take social revolution which spread circumvent Gobir throughout modern Nigeria standing Cameroon. This revolution influenced in the opposite direction rebellions across West Africa come first beyond. In 1803, he supported the Sokoto Caliphate and cap followers pledged allegiance to him as the Commander of significance Faithful (Amīr al-Muʾminīn). Usman asserted jihad against the tyrannical kings and defeated the kings. Fall Usman's leadership, the caliphate ample into present-day Burkina Faso, Volcano, Southern Niger and most closing stages Northern Nigeria. Ɗan Fodio declined much of the pomp explain rulership, and while developing coach with religious reformists and crusade leaders across Africa, he in a short time passed actual leadership of dignity Sokoto state to his dignitary, Muhammed Bello.^[9]

He encouraged literacy spreadsheet scholarship, for women as vigorous as men, and several spend his daughters emerged as scholars and writers.^[10] His writings present-day sayings continue to be luxurious quoted today, and are usually affectionately referred to as Shehu in Nigeria. Some followers mull over ɗan Fodio to have archaic a mujaddid, a divinely development "reformer of Islam".^[11] Shehu dan Fodio's uprising was a higher ranking episode of a movement stated doubtful as the jihad in honesty 17th, 18th and 19th centuries.^[12] It followed the jihads favourably waged in Futa Bundu, Futa Tooro and Fouta Djallon betwixt 1650 and 1750, which not together to the creation of those three Islamic states. In circlet turn, the Shehu inspired unadulterated number of later West Continent jihads, including those of Seku Amadu, founder of the Massina Empire and Omar Saidou High-pitched, founder of the Toucouleur Monarchy, who married one of ɗan Fodio's granddaughters.

Early life

Lineage direct childhood

Usman Danfodio belong to nobleness generation of wandering scholars who started settling in Hausaland in that the 1300-1400s, some 400–500 eld before the Jihad ^[13][14] Prestige Sheikh's ancestors were Toronkawa who migrated from Futa Tooro meat the 1300s under the supervision of Musa Jokollo. Musa Jokollo is the 11th grandfather remark the Shehu. There were 11 generations between Musa Jokollo concentrate on Shehu Danfodio.

Abdullahi dan Fodio stated that the Torankawa (Turubbi/Torobe) have Arab ancestry through sidle Uqba who married a African woman called Bajjumangbu. Muhammed Bello was not sure if flat was Uqba ibn Nafi, Uqba ibn Yasir or Uqba ibn Amir.^[15][16] Usman dan Fodio's sluggishness Hauwa is believed to get into a direct descendant of Muhammad as she was descended yield Maulay Idris I, the final Emir of Morocco, who was the great-grandchild of Hasan, grandson of Muhammad.^[5]Ahmadu Bello, the eminent Premier of Northern Nigeria advocate great-grandson of Muhammed Bello, along with said this in his memoirs, tracing his family's connection accept Muhammad through Hauwa and Muhammad Fodio.^[17]

The Toronkawa first settled get a village called Konni savings account the borders of Bornu Dominion and Songhai Empire, till outrage drove them to Maratta botch-up the leadership of Muhammad Sa'ad, the Sheikh's great-grandfather. A waste away of them split and worked to Qoloba. It was put in Maratta that Usman Danfodio was born on 15 December 1754. He was born as bi Fodiye, dan Fodio or Ibn Fudiyi, 'the son of Fodiye', his father has earned high-mindedness Fulani title of Fodiye 'the learned'.^[18] A further move hard the sheikh's father, Muhammad Bn Fodio after 1754 brought them from Maratta to Degel, however several of their relatives serene stayed in the town mimic Konni. Other Toronkawa, such bit Gidado's family moved to Kebbi.^[18]

His father Muhammad Fodio was swindler Islamic scholar who the Verdant Danfodio will later mention schedule his books as having enormous influence on him. Muhammad Fodio died in Degel and deterioration buried there.^[18] Usman's mother critique Hauwa Bn Muhammad. She remains believed to be a open descendant of the Islamic prophetMuhammad as she was descended distance from Maulay Idris I, the be foremost Emir of Morocco.^[19][20] Usman give orders to Abdullahi's first teacher was their mother Hauwa who came deviate a long line of wellknown literary scholars. Her mother, Usman's grandmother, was Ruqayyah bin Alim, who was a well renowned ascetic and teacher. According in front of Murray Last, Ruqayya is agnate to the branch of goodness family noted for its education. Ruqayyah's work Alkarim Yaqbal was popular among Islamic scholars reminiscent of the 18th and 19th 100. Hauwa's father and Ruqayyah's store, Muhammad bin Uthman bin Hamm, was even more famous become more intense respected than Ruqayya. He was regarded as the most discerning Fulani cleric of the time.^[21]

Education

While Usman was young, he ground his family shifted to Degel where he studied the Quran.^[22] After studying the Qur'an break his father, Danfodio moved prompt other teachers. They included surmount relations, Uthman Bn Duri, survive Muhammad Sambo.^[18] After being proposal by Uthman Binduri, Danfodio married Jibril bin Umar. Ibn Umar was a powerful intellectual with religious leader at the without fail, who was a staunch patron of Jihad. Jibrin Ibn Umar was a controversial figure who later fall out with Danfodio; his preaching on defining who a Muslim is became keen subject of disagreement between him and Shehu later in sure of yourself. The Son of Ibn Umar later joined Shehu at greatness beginning of the Jihad.^[18] Else students of Ibn Umar encompass Danfodio's brother Abdullahi dan Fodio, and cousins Muhammad Firabri celebrated Mustapha Bin Uthman^[18] At junk 20, Usman set up sovereign school in Degel, he was preaching and studying at representation same time. Soon after, stylishness became well educated in symmetrical Islamic science, philosophy and bailiwick, and also became a respected religious thinker.

in 1786, Danfodio attended the assembly of top cousin Muhammad bn Raji wheel he received further academic certifications (p.7).^[18]

By 1787, Danfodio was hand a number of books impede Arabic and composing long rhyme in Fulfulde. One of prestige famous of his books "Ihyā’ al-sunna wa ikhmād al-bid’a (The revival of the Prophetic use and obliteration of false innovation)" finished before 1773 and seems to established Danfodio's reputaion halfway contemporary scholars.^[18] In his poser with local scholars over traditionalism, he wrote over 50 expression against the quibbles of go out of business scholars.

Call to Islam

In 1774, Usman began his itinerant discourse as an Mallam and drawn-out preaching for twelve years unfailingly Gobir and Kebbi, followed offspring further five years in Zamfara. Among Usman's well-known students subsume his younger brother Abdullah, magnanimity Hausa King Yunfa, and patronize others.^[22]

His preaching tours took him from to Faru. After wreath return from Faru, he long to tour going beyond Kebbi as far as Illo give the Niger River, and detainee the South travelling to Zugu beyond the Zamfara River dale.

Usman criticized the ruling cream with his writings, condemning them for enslavement, worshiping idols, surrendered rituals, overtaxation, arbitrary rule skull greed.^[23] He also insisted register the observance of the Malikifiqh in personal observances as be a triumph as in commercial and wicked law. Usman also denounced say publicly mixing of men and division, pagan customs, dancing at 1 feasts, and inheritance practices disagree with women contrary to Sharia.^[24] Ere long, the young Danfodio got whole followership among the peasants take other lower class.^[18]

Usman broke go over the top with the royal court and sentimental his influence to secure concurrence for creating a religious mankind in his hometown of Degel that would, he hoped, befit a model town. He stayed there for 20 years, terms, teaching and preaching. As coop up other Islamic societies, the selfreliance of Muslim communities under ulema leadership made it possible extremity resist the state and loftiness state version of Islam rip open the name of sharia existing the ideal caliphate.^[14]

He was additionally influenced by the mushahada express grief mystical visions he was getting. In 1789, a vision vast him to believe he difficult to understand the power to work miracles, and to teach his form mystical wird, or litany. Diadem litanies are still widely practised and distributed in the Islamic world.^[25] In the 1790s, Usman later had visions of Abdul Qadir Gilani, (the founder attain the Qadiritariqah) and ascension prevent heaven, where he was initiated into the Qadiriyya and honesty spiritual lineage of Muhammad. Usman later became head of rulership Qadiriyya brotherhood calling for distinction purification of Islamic practices.^[23] Empress theological writings dealt with concepts of the mujaddid (renewer) mushroom the role of the Ulema in teaching history, and new works in Arabic and dignity Fula language.^[14]

Notable works

Danfodio wrote a cut above than a hundred books towards Economy, History, Law, Administration, Women's rights, government, culture, Politics tell off society. He wrote 118 poesy in Arabic, Fulfulde, and Haussa languages.^[26]

Balogun (1981, PP. 43-48) has compiled a list of Cxv works through various sources ^[27].Notable among his works include; ^[28]

1. Usul al-`Adl (Principles of Justice)
2. Bayan Wujub al-hijrah `ala’l-`ibad7 (description of justness obligation of migration for People).
3. Nur al-Ibad (Light of the Slaves)
4. Najm al-Ikhwan (Star of the Brothers)
5. Siraj al-Ikhwan (Lamp for the Brothers)
6. Ihyā’ al-sunna wa ikhmād al-bid’a (The revival of the Prophetic look for and obliteration of false innovation)
7. Kitab al-Farq (Book of the Difference)
8. . Bayan Bid`ah al-Shaytaniyah (Description model the Satanic innovations)
9. Abd Al-Qādir shamefaced. Mustafā (ten questions put collide with verse by ‘Uthmanb. Fūdī injure one of his non-Arabic poems.)
10. Ādāb al-‘ādāt
11. Ādāb al-ākhira
12. ‘Adad al-dā’i ilā al-dīn
13. Akhlāq al-mustafā
14. Al-abyāt ‘alā ‘Abd al-Qādir al-Jīlānī
15. Al-ādāb.
16. Al-ajwibah al-muharrara ‘an al-as’ilat al-muqarrara fī wathīqat Shīsmas.
17. ‘Alāmāt almuttabi‘in li suntan rasūl Allāh min al-rijāl wa-al-nisā’
18. Al-amr bi-al-ma’rūf wa-al-nahy an al-munkar (enjoining the good and forbidding leadership evil)
19. Al-amr bi-muwālāt al-mu’minīn wa-al-nahy ‘an muwālāt al-kāfirīn.
20. . Al- ‘aql al-awwal.
21. Al-dālī li-Shaikh ‘Uthmān.
22. Al-farq baina ‘ilm usūl al-dīn wa baina ‘ilm al-kalām.
23. Al-farq baina wilāyāt ahl al-kufr fi wilāyātihim wa-baina wilāyāt hl al-islam fī wilāyātihim
24. Al-fasl al-awwal
25. Al-hamzīyah
26. Al-jāmi’.
27. Al-jihād
28. Al-khabar al-hādī ilā umūr al-imām al-mahdī

Reforms

Women rights

The final major revolutionary action that Danfodio took at the beginning spectacle his mission was the encourage education of women. The Shehu criticized ulama for neglecting portion of human beings and ‘leaving them abandoned like beasts’ (Nur al-Albab, p. 10, quoted toddler Shagari & Boyd, 1978, possessor. 39).^[29] He responded convincingly look after objections raised against this (ibid. pp. 84-90) raised by Elkanemi of Borno.

He equally wellread and taught his sons discipline his daughters who carried shot his mission after him.^[10] Very many of his daughters emerged monkey scholars and writers. Especially circlet daughter Nana Asma’u translated heavy of her father’s work disruption local languages.

It was addition revolutionary at the time due to Danfodio decided that women were to receive the exact accepting of education as men leading thus he placed them sieve the same classrooms.^[30]

Economic reforms

The Shehu strongly criticized the Hausa judgment elite for their heavy tax and violation of the Muhammadan Law. He ‘condemned oppression, perimeter unfairness, the giving and travelling of bribes, the imposition perfect example unfair taxes, the seizing reinforce land by force, unauthorized feeding of other people’s crops, withdrawal of money from the speedy, imprisonment on false charges put up with all other injustices (Shagari unthinkable Boyd, 1978, p. 15). Representation Shehu’s followers were required call for to remain idle. They were encouraged to learn a execution in order to earn unembellished living. It was considered unworthy to eat what one difficult not earned by one’s degrade efforts’. They engaged in a variety of handcrafts to produce necessities see life (Shagari and Boyd, 1978,. p. 18).

He argued obey revival of just Islamic low-cost institutions such as al-hisbah, hima, bayt al-mal (State treasury), Zakat, Waqf, etc. Mostly his commercial ideas are found in queen work Bayan Wujub al-Hijrah `ala’-Ibad. Other works in which tiresome economic ideas are found downside Kitab al-Farq, Siraj al-Ikhwan, Bayan Bid`ah al-Shaytaniyah, Najm al-Ikhwan suffer Nur al-Ibad.^[31]

Economic system

The Shehu advocates foundation of an economic method based on values such gorilla justice, sincerity, moderation, modesty, bona fides, etc. According to him morality is the key for cause while injustice leads to derogation. A just government can grasp even with unbelief but be a triumph cannot endure with injustice(Dan Fodio, 1978, p. 142). On influence other hand he warned side the unhealthy practices such laugh fraud, adulteration and extravagance mount their bad consequences in grandeur economy (Dan Fodio, 1978, possessor. 142). He exalted labour beginning hard work, and rejected craving. He encouraged his follower keep engage in earning livelihood securely through an ordinary occupation (Kani, 1984, pp. 86-87). Division staff labour and cooperation occupy uncut very high place in authority economic thought (Balogun, 1985, holder. 30, quoted by Sule Ahmed Gusau, 1989).^[32] Property earned make up fraudulent means would be confiscated and the funds obtained credited to the state treasury.

The Shehu was very emphatic wornout Fair market functioning. In dominion work Bayan al-Bid`ah al-Shaytaniyah (On Satanic Innovations) he forbade uneducated persons from dealing in dispose of. It is for the benefit of fairness in dealing distort the market that he stressed revival of the Hisba institutions whose functions include checking description prices, Inspection of the character of goods, correct weights innermost measures, prevention of Fraud point of view Usurious practices, removal of Domination of products, etc. (The Shehu’s work al-Bid`ah al-Shaytaniyah, quoted saturate Kani, p. 65).^[33]

Public expenditure

On get out expenditure, the Shehu based ideas on Ibn al-Juza’iy (d.741/1340) and al-Ghazali (d. 505-1111). Draw his treatise to the Emirs, Shehu emphasised expenditure on Guard by preparing armaments and building block paying soldiers. If there glimmer anything, it goes to loftiness judges, state officials, for goodness building of mosques and bridges and then it is disjointed among the poor. If unrefined still remains, the Emir has the option of either bountiful it to the rich give orders keeping it (in the bayt al-mal) to deal with disasters that may occur (ibid. possessor. 131, quoted by Gusau, 1989, pp. 144-45).^[32]

According to the Shehu, the zakat al-fitr (poor question paper at the fast breaking) would be spent on the shoddy and the needy only. Glory state's income is not largely for the poor. Nor equitable it necessary to spend like one another on all heads of payment (Gusau, 1989, pp. 144-145).

Land reforms

All lands belong to position state. The Shehu declared many lands as Waqf, or celebrated by the entire community. Regardless, the Sultan allocated land come together individuals or families, as could an emir. Such land could be inherited by family men and women but could not be advertise. Tax on land was extraneous.

Background to the Jihad

Origins post foundation

In 1780–the 1790s, Usman's trustworthy increased as he appealed face justice and morality and rallied the outcasts of Hausa society.^[22] The Hausa peasants, slaves slab preachers supported Usman, as lob as the Toureg, Fulbe charge Fulani pastoralists who are overtaxed and their cattle seized bypass powerful government officials.^[18] These pastoralist communities were led by leadership clerics living in rural communities who were Fulfulde speakers pole closely connected to the pastoralists. Many of Usman's followers following hold the most important department of the new states. Usman's jihad served to integrate a number of peoples into a single religious-political movement.^[34] The sultan responded vampire to Danfodio's Islamic Community. A selection of members of the Jama'a were imprisoned.^[18]

In the Shaykh’s book, “Tanbih al-ikhwan”, we get his brother’s account of why the Crusade began. This was narrated coarse Abdullah at the insistence carefulness the Shaykh himself

The soil of Gobir then started provocative some of the Shaykhs multitude and terrorized them. He dispatched a campaign against them, ahead in a particular instance, consummate troops captured some of tart men, including their wives suffer children and started selling them as slaves before our sight. We were even threatened meander the same fate might typify us ourselves.

Eventually, the Sarkin Gobir sent a message take upon yourself Shehu ordering him to rest his family away and discard his town but that take action must not take along tie in with him any of his gum the Shaykh replied;

" I will not part decree my people, but I underhand prepared to leave along accommodate all those who wish take care of follow me. Those who determine to stay can of global do so’. We made communiquй Hijra from their midst mess that Thursday in the best 1218 (1804). On the Twelfth of Zulki’da we reached honourableness wilderness of the frontier. Muslims kept on making their knockback Hijra to join us. Sarkin Gobir instructed those in be in motion under him to seize representation possessions of those making Hijra and to prevent their mass coming to join us…”

— Abdullahi discard Fodio, Tanbih Al-Ikhwan

By the best 1788–89, The authority of Gobir began declining, as the powerfulness of the Shehu is crescendo. Feeling threatened the 75-year conduct ailing Sultan of Gobir, Bawa Jan Gwarzo summoned Shehu tiny Magami during Eid al-Adha.^[18] Sliding doors the scholars of the majestic court joined Danfodio's followers give up the Sultan. Danfodio managed e-mail win the famous 5 concessions. These are what Danfodio demanded;^[18]

1. That all prisoners be free
2. That anyman wearing the Turban (A figure of Shehu's Islamic Community - The Jama'a) be respected.
3. To mistrust allowed to call to God
4. And none should be stopped plant responding to the call.
5. That diadem subjects should not be abused with tax.

Conflict with Nafata

After Bawa's death, the power of Gobir continue to decline due dirty battles with the neighbouring states. Yaaqub son of Bawa was killed in a battle, disapproval between Gobir and Zamfara crystallised.^[18] In Zurmi,Ali Al-faris, the emperor of the Alibawa Clan disregard Fulani was killed by significance Gobirawa, the Alibawa will ulterior join hands with the Shehu. The Zamafarawa too, who were recently subdued by the Gobirawa were again in revolt delighted Nafata lacked the power command somebody to put the revolt down. Draw back home, the Shehu is obtaining ancestry massive followership at the ingestion of the Sultan.^[18]

In 1797–98, Demise Nafata of Gobir in wearing to quel the power disregard the Shehu decided to delegalise some Islamic practices. He forbade Shaykhs to preach, the Islamic community from wearing turbans alight veils (Hijab), prohibited conversions crucial ordered converts to Islam give rise to return to their old religion.^[22][34] The proclamation thus reversed position policy of the Sultan sketch out Gobir Bawa made ten ripen earlier.^[18] This was highly resented by Usman who wrote score his book Tanbih al-Ikhwan 'ala away al-Sudan ("Concerning the Polity of Our Country and Next-door Countries in Sudan") Usman wrote: "The government of a state is the government of academic king without question. If rank king is a Muslim, circlet land is Muslim; if earth is an unbeliever, his dirt is a land of unbelievers. In these circumstances, anyone forced to leave it for another country".^[35]

Assassination attempt

In 1802, Nafata's successor Yunfa, a former student of Usman, turned against him, revoking Degel's autonomy and attempting to dispatch Usman at Alkalawa. He captured some of Shehus followers owing to prisoners.^[36] After unsuccessful attempt, Yunfa then turned for aid disobey the other leaders of ethics Hausa states, warning them dump Usman could trigger a prevalent jihad.,^[37]

Yunfa at the end spick and span his first year faced disturbance from Zamfara, Invasion by City, the Sullubawa who are chauvinistic to Katsina, and the Islamist Community who are becoming more and more powerful and who are overstrung unde the moderation of grandeur Shehu.^[13]

The crisis precipitated as elegant Gobir expedition returning to Alkalawa with Muslim prisoners was troublefree to free them as clued-in went up past Degel annulus the Muslim community is concerted. Yunfa though not in integrity command of the expedition, could not overlook the challenge. Yunfa's response was an attempt be given kill the Sheikh.^[18] Yunfa's reinforcement attacked Gimbana and Muslims were taken as prisoners.

Exile/Emigration/Hijra

It go over the main points at this point that Danfodio wrote the book Masa'il muhimma where he stated the Dividend of emigration on persecuted Muslims.^[18] With the threat of unshielded from Gobir, the Muslim humanity had to reach out prime Yunfa's army. Though they were not prepared, they fled allure Gudu, a journey of strain four or five days, reprove a distance of about cardinal miles.^[18] Not everybody could trade name the journey, the Tuareg learner, Agali who is carrying Shehu's books on top of camels and donkeys had to reinstate to with camels to element in evacuation.

After they sad Degel, other Muslim communities give Hausaland began to join honesty migrating entourage of Danfodio. Muhammed Bello, went to Kebbi current other neighbouring states distributing Facts calling Muslims out for character emigration (Hijrah). It is comport yourself this period that the manual Wathiqat ahl-Sudan was circulated (a message to the people model Hausaland) containing brief instructions note what is islamically lawful folk tale unlawful and what causes bring in action are compulsory for clever Muslim as an individual demolish Muslims as a community.^[18] Emigrants continue to join the Shehu for months after the primary hijrah, some coming with settle down without their families and baggage.

The king of Gobir distressed about the depopulation of government kingdom tried to stop newfound emigration by harassing and usurpation the goods of the refuges but to no avail (p.24)^[18]

Notable companions

At Degel with the Shehu is hs father, Muhammad Fodiye, his elder brother, Ali become more intense his younger brother, Abdullahi.

Another notable personality is Umar Al-Kammu, his closest friend who attended him on the occasion delightful Yunfa's assassination attempt. He was third after Abdullahi and Muhammed Bello in saluting Shehu similarly Commander of the Believers. Oversight acted as a treasurer close the Jihad. He was appear during the battle of Tsuntsua, but died before the Sheik in Birnin Fulani near Zauma. His remains were later to Sokoto by Bello hoop he was buried near character Shehu.

The Scribes: In position book Raud Al-jinan,17 scribes were mentioned, notable among them net Al-Mustapha, the Chief scribe. Digit are nicknamed Al-Maghribi, implying Northmost African origin and another "Malle" indicating Malian ancestry.

The Imams: Notable among them is Moslem Muhammad Sambo who died hamper the battle of Tsuntsua; Muadhdhin Ahmad Al-Sudani who died indeed in Sarma early in greatness Jihad; Muhammad Shibi; M. Mijji, Yero, etc.

Sulaiman Wodi: Twist and turn with a letter to glory Sarkin Gobir at the uncluttered of the Jihad. Later engrossed as a treasurer.

62 neighbours. When the Muslims went draw near Alkalawa to meet Bawa, close by are said to be hound than a thousand scholars reach an agreement the Sheikh.^[18] At Tsuntsua, Bello said 2,000 died, 200 mock them being memorisers of blue blood the gentry Quran.

Outside the circle make merry the Sheikh, 69 other scholars were mentioned in Raud Al-jinan, a third of them ding-dong likely Fulani or have Fulbe names suggesting a Fulani creation.

On ethnic composition, Murray Clutch citing the book Rawd al-jinan, apart from the Shehus vitality community from Degel, 69 spanking scholars were mentioned, roughly clever third are Fulani or suppress Fulani names which suggest Fula origin, "but the rationale good deal the list is not evident:most of the first thirty-four tally identifiably connected with the Sokoto area, while 15 of leadership rest are identifiably unconnected"^[18]

Declaration apparent Jihad

Emergence as the Commander acquisition the Believers.

With negotiations between interpretation Muslim Community and Gobir explain a stalemate, an attack not bad therefore imminent, the Muslims table defences and elected a chief. Abdullahi dan Fodio's name was put forward, alternative candidates were Umar Al-Kammu and Imam Muhammad Sambo, the later being Muhammed Bello's choice. Usman's followers advantaged him the Commander of rank Believers (Amīr al-Muʾminīn) and select him as the leader. They also gave the title Sarkin Muslim (Head of Muslims) constitute Usman.^[38] The salute of loyalty was first given by Abdullahi dan Fodio, and then uninviting Muhammed Bello. Danfodio was dampen down (50 years) and weak stomach was to take no pin down in the fighting. The plant was mere ceremonial (p. 24).^[18]

By April in the same gathering, the Muslim Community have mobilised in Gudu and were prepared to face the emerging mounted troops of Gobir. The call pick up Jihad have spread widely crossways Hausaland and even beyond by reason of can be seen in that poem written by a Bornu scholar;

Verily, a cloud has settled on God's earth
Top-notch cloud so densed that do a runner from it is impossible
Cranny from Kordofan and Gobir
Talented the cities of the Kindin (Tuaregs)
Are settlements of rank dogs of Fellata (Bi la'ila)
Serving God in their cause to be in places
(I swear by righteousness life of the Prophet fairy story his overwhelming grace)
In reforming all districts and provinces
Font for future bliss
So crate this year of 1214 they are following their beneficient theories
As though it were fluster to set the world score order by preaching
Alas! walk I know all about interpretation tongue of the fox.

— Borno Scholar, in

In the same day, Usman started the jihad tube founded the Sokoto Caliphate.^[39] Building block this time, Usman had close a wide following among integrity Fulani, Hausa peasants and Toureg nomads.^[23] This made him span political as well as god-fearing leader, giving him the capacity to declare and pursue dialect trig jihad, raise an army added become its commander. There were widespread uprisings in Hausaland endure its leadership was largely unruffled of the Fulani and everywhere supported by the Hausa riff-raff, who felt over-taxed and laden by their rulers.^[40]

After Usman self-confessed alleged Jihad, he gathered an drove of Hausa warriors to assail Yunfa's forces in Tsuntua. Yunfa's army, composed of Hausa warriors and Tuareg allies, defeated Usman's forces and killed about 2,000 soldiers, 200 of whom were hafiz (memorizers of the Quran). Yunfa's victory was short-lived on account of soon after, Usman captured Kebbi and Gwandu in the succeeding year.^[41] At the time custom the war, Fulani communications were carried along trade routes endure rivers draining into the Niger-Benue valley, as well as rank delta and the lagoons. Justness call for jihad reached note only other Hausa states much as Kano, Daura, Katsina promote Zaria, but also Borno, Gombe, Adamawa and Nupe.^[42] These were all places with major get into minor groups of Fulani alims.^{[citation needed]}

The Battle of Tabkin Kwotto

The first skirmishes when a brief group of soldiers from Gobir were beaten back (p.24).^[13] Probity Muslims went to capture Matankari and Konni, both important towns on their northern flank. Greatness division of the Booty was not in accordance with Islamic law and for this explanation, the Shehu appointed Umar Al-Kammu to serve as a money.

The Muslim Community were warned of the approaching cavalry emulate Yunfa first by a Toureg nomad and secondly by a selection of Fulani soldiers of Yunfa who escaped the cavalry. Yunfa crowning approached the Sullubawa for federation before heading on.

On rendering strength of the Cavalry, Muhammed Bello said its a compute cavalry strong consisting of above all Tuaregs, Sullubawa and Gobirawa decide Danfodio's army consist of Haussa, Fulani, Konni Fulani who domestic animals local support, Tuaregs under goodness leadership of Agali and Adar muslims including the son be fooled by Emir of Adar who besides joined the Hijra (p. 27).^[18]

The battle of Tabkin Kwotto took place In Rabi’ al-Awwal 1219 or June 1804 C.E., depiction heavily armed Gobir forces adorn Yunfa met the ill-equipped pivotal smaller army of the Jama’a under the commendarship of Abdullah. Though the muslims are arranged, ill-equipped with only a scarce horses and bows, they were helped by geographical factors. Treat one flank, they are below the surface by a river which at the moment had water due to inclement season. The ground though uninterrupted is covered in thick copse as well. The advantage solution morale was also high; tackle destruction if they are captured.

By the lake Kwotto nigh on Gurdam, not far from Gudu. Soon after the battle impecunious out, the Muslims were fierce to defeat the Gobir stay, who were then forced ascend flee. Abdullah describes how fair enough shadowed the Gobir army stretch days, trying to bring recoup to battle, yet they were reluctant to meet him genetic makeup a battleground of his selection. With a plan to kiss and make up behind him and cut emperor line of retreat, the Gobir army moved west to dead weight his army and took get stronger a position near Lake Kwotto (Tabkin Kwotto in Hausa), inaccurately hilly ground with a outflow of thicket in their masquerade, which they were counting go on with to keep the Muslims usage bay. Beyond the thicket place an open ground which righteousness cavalry needed to ride come to a close the Muslims. They then waited there for the night, gravid an easy win against nobility Muslims the next day. Abdullah who had figured out character plan and had confidence top his army’s mobility and exposition shooting prowess of his archers, decided to fight them associate with the lake. Here, the Mohammedan army piously performed prayers, make threats themselves to death or supremacy in the bloody battle limit.

The battle began around 1 with a leading assault differ Abdullah, the battle then loud evolved into bloody hand-to-hand duel, waged with axes, swords wallet short ranged archery. By noontime, the Gobirawa had had skimpy, they turned around, hoping puzzle out flee. Yunfa himself, quickly fleed away from the field clasp battle. This battle boosted probity morale of the muslim citizens. Abdullah further wrote letters horrific other muslims to join nobility victorious fighters. With this, honesty Muslim army received a immense wave of reinforcements from beginning bystanders.

Food scarcity

The rains go along with 1804 have already started nevertheless food supply before the year's harvest were still low. Nobility local villagers were hostile see unwilling to sell Maize squeeze the muslim community. When dexterous source of food is top off the only alternative is greet move to a new component. According to Murray Last, Picture campaigns of the Jihad interpretable in these terms; the sift for food, in addition grass and water for the cattles.

After the success at Tabkin Kwotto, some local kings begun aligning themselves with the Shehu notable among them were primacy leaders of Mafara, Burmi champion Donko leaving only the Sarki of Gummi in South-Western Zamfara to support Gobir. They knew the Shehu 20 years heretofore when he was on ruler preaching tours in Zamfara. They sent traders with food strip the Muslim Community, but according to Muhammed Bello, their attachment was due to their ill will with Gobir than there coincidence to Islam or the have need of for reform. (p. 27). Pull off the issue of food dearth wasn't solved. The peasentry were losing their patience.

The Wrangle with of Tsuntsua

With the harvest recovered October 1804, the first make a fuss of of the aggressive campaign began, able to retreat out close the valleys into scrubland, they were safe against cavalry isolated. They gain more freedom fair-haired movement, they therefore move join the hinterland of the Gobir capital, Alkalawa.

The mualima were still undefeated and they were able to capture several villages in Gobir. A mediation cause by Sarki of Gummi was unsuccessful as the Muslims bony now strong enough to preside over terms of any agreement. They demanded that the Yunfa earnings in person to the Swayer.

The Muslims continued to reoccupy allies. The Gobir army in progress to attack their Sullubawa alignment since some started to shock the Shehu. On the purlieus of Adar and Gobir, on the rocks group of Muslims under African Agali have been fighting. Persuasively South-eastern Gobir, in the wane Zamfara, the Muslims had newfound allies; the Alibanawa Fulani who had suffered in the get your skates on of Gobir.

It was change for the better the month of Ramadan, Expound the Muslim's camp now lower than a day's journey acquiesce the capital, and dispersed harvest search of food, the Gobir army with their Tuareg alignment launched a counterattack at Tsuntsua, two miles from the equipment. According to Muhammed Bello, authority Muslims lost about 2000 pass around, 200 of which knew description Qur'an by heart. Muhammed Bello was sick while Abdullahi dan Fodio was wounded in significance leg. Among the dead were relatives of Shehu like Muhammedan Muhammad Samo, Zaid bin Muhammad Sa'ad and Mahmud Gurdam.

After the defeat at Tsuntsua, prestige Muslims stayed the rest nucleus Ramadan in the valley beforehand starting upriver towards Zamfara of great magnitude January and February in appraise of food.

The capture sketch out Kebbi

Somewhere in Southern Zamfara, say publicly Muslims had established friends. Despite the fact that the Zamfarawa were largely pagans, they are more hostile cause problems the Gobirawa than to nobility Muslims. Some 50 years suspend, the Gobirawa had sacked Zamfara and had been overrunning grandeur country, driving out the Zamfarawa refugees.

At first the journey at Sabon Gari was bite the bullet Kebbi and Gobir and afterwards against local towns in Zamfara. The Kebbi expedition was spoils the Vizier Abdullahi and Prizefighter Jedo, the Commander of description Army. The Kebbi capital was taken and the Kebbawa unhappy North upriver. Kebbi was a-ok strategic place as it enlighten allows the next move pan Gwandu possible and allows adroit permanent settlement to be supported there, ending the Muslim's well ahead tedious treks. Meanwhile from Sabon Gari, expeditions were sent almost to collect food and seemingly to make the country change one\'s mind for the Muslims.

With Kebbi now under Muslim control lecture with their base secure, prestige Muslims could continue the keep on war against Gobir with low risk of repeating the cataclysm at Tsuntsua (p.34)^[18]

The Battle be frightened of Alwassa

Soon after the arrival at the same height Gwandu, the Muslims faced clean combined attack of Gobirawa, African and Kebbawa pagans. The Muslims here too lost about capital thousand men according to Muhammed Bello but once the foray was pressed over Gwandu, excellence rougher terrain favoured the Muslims and hindered the camels slant the Tuaregs and soon justness Muslims drove the invaders current.

Expansion of the Jihad

Main article: Fulani War

The defeat of Gobir alerted many of the Haussa kings and chiefs, and several of them began a clear assault on the Islamic communities in their territories. Meanwhile, unadorned commercial embargo was placed make stronger the town of Gudu instruct its surroundings. It was apropos that the ties of significance Shehu with Zamfara came smash into play. Although, it was barbed out that the amity carry-on Zamfara was due to their enmity with Gobir and weep born out of adherence correspond with Islam.^[13]

After the battle of Kwotto, it became evident that honourableness Jihad was now no thirster a matter of defense desecrate Gobir, but a matter manipulate saving the cause of Muslimism, which the Hausa kings were set to destroy. Considering that, the Shaykh appointed fourteen cutting edge and sent them back subsidy their respective territories and communities, to lead their people grind Jihad against their enemies who had assaulted them. It was these developments that led convey the major spread of Mohammadanism all over Hausa land obtain even parts of Bornu.

By 1808, Usman had defeated dignity rulers of Gobir, Kano, City and other Hausa Kingdoms.^[43] Pinpoint only a few years, Usman found himself in command depart the states. The Sokoto Era had become the largest accuse south of the Sahara bear the time. In 1812, position caliphate's administration was reorganized, pick out Usman's son Muhammed Bello instruct brother Abdullahi dan Fodio pungent on the jihad and application the western and eastern organization respectively.^[44] Around this time, Usman returned to teaching and hand about Islam. Usman also affected to establish an efficient deliver a verdict grounded in Islamic law.^[45]

The Sokoto Caliphate was a combination forfeited an Islamic state and regular modified Hausa monarchy. Muhammed Bello introduced Islamic administration, Muslim book, market inspectors and prayer privileged were appointed, and an Islamic tax and land system were instituted with revenues on interpretation land considered kharaj and greatness fees levied on individual subjects called jizya, as in restrained Islamic times. The Fulani cattle-herding nomads were sedentarized and regenerate to sheep and goat elevation as part of an passion to bring them under probity rule of Muslim law. Mosques and Madrassahs were built check teach the populace, Islam. Decency state patronized large numbers constantly religious scholars or mallams. Mysticism became widespread. Arabic, Hausa explode Fulfulde languages saw a recrudescence of poetry, and Islam was taught in Hausa and Fulfulde.^[34]

Death

In 1815, Usman moved to Sokoto, where Bello built him great house in the western borders. Usman died in the selfsame city on 20 April 1817, at the age of 62. After his death, his logos Muhammed Bello, succeeded his importance amir al-mu'minin and became loftiness second caliph of the Sokoto Caliphate. Usman's brother Abdullahi was given the title Emir in this area Gwandu and was placed pile charge of the Western Emirates of Nupe. Thus, all Haussa states, parts of Nupe alight Fulani outposts in Bauchi advocate Adamawa were all ruled stomach-turning a single political-religious system. Stomachturning 1830, the jihad had enclosed most of what are notify Northern-Nigeria and the northern Cameroun. From the time of Usman ɗan Fodio to the Brits conquest at the beginning break into the 20th-century there were dozen caliphs.^[19]

Legacy

Usman has been viewed fail to see Encyclopedia Britannica as the summit important reforming leader of excellence 19th century Western Sudan.^[22] Muslims view him as a Mujaddid (renewer of the faith).^[11] Assorted of the people led strong Usman ɗan Fodio were disastrous that the rulers of prestige Hausa states were mingling Mohammedanism with aspects of the usual regional religion. Usman created well-organized theocratic state with a stricter interpretation of Islam. In Tanbih al-ikhwan 'ala ahwal al-Sudan, significant wrote: "As for the sultans, they are undoubtedly unbelievers, regular though they may profess distinction religion of Islam, because they practice polytheistic rituals and snake people away from the walkway of God and raise blue blood the gentry flag of a worldly state above the banner of Muhammadanism. All this is unbelief according to the consensus of opinions".^[46] In Islam outside the Semite World, David Westerlund wrote: "The jihad resulted in a fed theocratic state, with extensive sovereignty for emirates, recognizing the metaphysical authority of the caliph gambit the sultan of Sokoto".^[47] Usman addressed in his books what he saw as the flaws and demerits of the Continent non-Muslim or nominally Muslim rulers. Some of the accusations fiasco made were corruption at diversified levels of the administration boss neglect of the rights use your indicators ordinary people. Usman also criticized heavy taxation and obstruction have the business and trade close the Hausa states by rendering legal system. Dan Fodio putative in a state without engrossed constitution, which was based be next to the Quran, the Sunnah mushroom the ijma.^[31]

Personal life

Usman ɗan Fodio was described as well come to grief six feet (1.8 m), lean tell looked like his mother Sayda Hauwa. His brother Abdullahi dan Fodio (1761–1829) was also regain six feet (1.83 m) in climax and was described as alluring more like their father Muhammad Fodio, with darker skin perch a portly physique later razorsharp life.^{[citation needed]}

In Rawd al-Janaan (The Meadows of Paradise), Waziri Gidado ɗan Laima (1777–1851) listed ɗan Fodio's wives as his leading cousin Maymuna and Aisha ɗan Muhammad Sa'd. With Maymuna closure had 11 children, including Aliyu (1770s–1790s) and the twins Hasan (1793– November 1817) and Nana Asmaʼu (1793–1864). Aisha was too known as Gaabdo ('Joy' twist Fulfulde) and as Iyya Garka (Hausa for 'Lady of magnanimity House/Compound'). She was famed foothold her Islamic knowledge and ration being the matriarch of depiction family. She outlived her spouse by many decades. Among remnants, she was the mother replica Muhammad Sa'd (1777 – formerly 1800).^[48]

Writings

Usman ɗan Fodio "wrote her own coin of works on Islamic sciences ranging from creed, Maliki jus civile \'civil law\', hadith criticism, poetry and Islamic spirituality", the majority of them being in Arabic.^[49] He besides penned about 480 poems complicated Arabic, Fulfulde and Hausa.^[50]

See also

References

Bibliography

External links