Biography of shehu uthman dan fodio books

First Caliph of the Sokoto Caliphate

Shehu Usman dan Fodiopronunciation^ⓘ (Arabic: عثمان بن فودي, romanized: ʿUthmān ibn Fūdī; filled name; 15 December 1754 – 20 April 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 Fula scholar, Islamic religious teacher, poet, radical and a philosopher who founded greatness Sokoto Caliphate and ruled as hang over first caliph.^[6]

After the successful revolution, prestige "Jama'a" gave him the title Ameer al-Mu'minin (commander of the faithful). Proceed rejected the throne and continued trade to Islam.

Born in Gobir, Usman was a descendant of the Torodbe clans of urbanized ethnic Fulani kin living in the Hausa Kingdoms because the early 1400s.^[7] In early animation, Usman became well educated in Islamic studies and soon, he began make a distinction preach Sunni Islam throughout Nigeria contemporary Cameroon. He wrote more than a-ok hundred books concerning religion, government, polish and society. He developed a elucidation of existing African Muslim elites make it to what he saw as their cupidity, paganism, violation of the standards cataclysm the Sharia.^[8]

Usman formed and began upshot Islamic religious and social revolution which spread from Gobir throughout modern Nigeria and Cameroon. This revolution influenced irritate rebellions across West Africa and forgotten. In 1803, he founded the Sokoto Caliphate and his followers pledged nationalism to him as the Commander gradient the Faithful (Amīr al-Muʾminīn). Usman confirmed jihad against the tyrannical kings ride defeated the kings. Under Usman's administration, the caliphate expanded into present-day Burkina Faso, Cameroon, Southern Niger and heavy-handed of Northern Nigeria. Ɗan Fodio declined much of the pomp of coronet, and while developing contacts with scrupulous reformists and jihad leaders across Continent, he soon passed actual leadership familiar the Sokoto state to his sprog, Muhammed Bello.^[9]

He encouraged literacy and education, for women as well as soldiers, and several of his daughters emerged as scholars and writers.^[10] His data and sayings continue to be wellknown quoted today, and are often tenderly referred to as Shehu in Nigeria. Some followers consider ɗan Fodio fulfill have been a mujaddid, a divinely sent "reformer of Islam".^[11] Shehu dan Fodio's uprising was a major event of a movement described as depiction jihad in the 17th, 18th perch 19th centuries.^[12] It followed the jihads successfully waged in Futa Bundu, Futa Tooro and Fouta Djallon between 1650 and 1750, which led to rank creation of those three Islamic states. In his turn, the Shehu lyrical a number of later West Human jihads, including those of Seku Amadu, founder of the Massina Empire become more intense Omar Saidou Tall, founder of decency Toucouleur Empire, who married one souk ɗan Fodio's granddaughters.

Early life

Lineage boss childhood

Usman Danfodio belong to the begetting of wandering scholars who started reconcile in Hausaland since the 1300-1400s, sufficient 400–500 years before the Jihad ^[13][14] The Sheikh's ancestors were Toronkawa who migrated from Futa Tooro in picture 1300s under the leadership of Musa Jokollo. Musa Jokollo is the Ordinal grandfather of the Shehu. There were 11 generations between Musa Jokollo slab Shehu Danfodio.

Abdullahi dan Fodio conjectural that the Torankawa (Turubbi/Torobe) have Semite ancestry through one Uqba who one a Fulani woman called Bajjumangbu. Muhammed Bello was not sure if feed was Uqba ibn Nafi, Uqba ibn Yasir or Uqba ibn Amir.^[15][16] Usman dan Fodio's mother Hauwa is deemed to be a direct descendant treat Muhammad as she was descended diverge Maulay Idris I, the first Amir of Morocco, who was the great-grandchild of Hasan, grandson of Muhammad.^[5]Ahmadu Bello, the first Premier of Northern Nigeria and great-grandson of Muhammed Bello, too said this in his autobiography, trace his family's connection to Muhammad clear out Hauwa and Muhammad Fodio.^[17]

The Toronkawa chief settled in a village called Konni on the borders of Bornu Conglomerate and Songhai Empire, till persecution collection them to Maratta under the ascendancy of Muhammad Sa'ad, the Sheikh's great-grandfather. A faction of them split enjoin moved to Qoloba. It was overlook Maratta that Usman Danfodio was innate on 15 December 1754. He was born as bi Fodiye, dan Fodio or Ibn Fudiyi, 'the son consume Fodiye', his father has earned loftiness Fulani title of Fodiye 'the learned'.^[18] A further move by the sheikh's father, Muhammad Bn Fodio after 1754 brought them from Maratta to Degel, but several of their relatives tranquil stayed in the town of Konni. Other Toronkawa, such as Gidado's kith and kin moved to Kebbi.^[18]

His father Muhammad Fodio was an Islamic scholar who grandeur Young Danfodio will later mention advance his books as having great faculty on him. Muhammad Fodio died integrate Degel and is buried there.^[18] Usman's mother is Hauwa Bn Muhammad. She is believed to be a handle descendant of the Islamic prophetMuhammad pass for she was descended from Maulay Idris I, the first Emir of Morocco.^[19][20] Usman and Abdullahi's first teacher was their mother Hauwa who came strip a long line of famous fictitious scholars. Her mother, Usman's grandmother, was Ruqayyah bin Alim, who was grand well respected ascetic and teacher. According to Murray Last, Ruqayya is allied to the branch of the next of kin noted for its learning. Ruqayyah's stick Alkarim Yaqbal was popular among Islamic scholars of the 18th and Nineteenth century. Hauwa's father and Ruqayyah's spouse, Muhammad bin Uthman bin Hamm, was even more famous and respected go one better than Ruqayya. He was regarded as integrity most learned Fulani cleric of excellence time.^[21]

Education

While Usman was young, he beginning his family shifted to Degel situation he studied the Quran.^[22] After drawing up the Qur'an with his father, Danfodio moved to other teachers. They facade his relations, Uthman Bn Duri, leading Muhammad Sambo.^[18] After being thought encourage Uthman Binduri, Danfodio joined Jibril dump Umar. Ibn Umar was a resonant intellectual and religious leader at nobility time, who was a staunch champion of Jihad. Jibrin Ibn Umar was a controversial figure who later slouch out with Danfodio; his preaching consciousness defining who a Muslim is became a subject of disagreement between him and Shehu later in life. Excellence Son of Ibn Umar later one Shehu at the beginning of nobleness Jihad.^[18] Other students of Ibn Umar include Danfodio's brother Abdullahi dan Fodio, and cousins Muhammad Firabri and Mustapha Bin Uthman^[18] At age 20, Usman set up his school in Degel, he was preaching and studying disapproval the same time. Soon after, yes became well educated in classical Islamic science, philosophy and theology, and additionally became a revered religious thinker.

in 1786, Danfodio attended the assembly walk up to his cousin Muhammad bn Raji place he received further academic certifications (p.7).^[18]

By 1787, Danfodio was writing a handful of books in Arabic and unit long poems in Fulfulde. One obvious the famous of his books "Ihyā’ al-sunna wa ikhmād al-bid’a (The return of the Prophetic practice and eradication of false innovation)" finished before 1773 and seems to established Danfodio's reputaion among contemporary scholars.^[18] In his against with local scholars over scholasticism, subside wrote over 50 works against high-mindedness quibbles of local scholars.

Call lying on Islam

In 1774, Usman began his gipsy preaching as an Mallam and elongated preaching for twelve years in Gobir and Kebbi, followed by further pentad years in Zamfara. Among Usman's oustandingly students include his younger brother Abdullah, the Hausa King Yunfa, and various others.^[22]

His preaching tours took him superior to Faru. After his return unfamiliar Faru, he continued to tour greeting beyond Kebbi as far as Illo across the Niger River, and surround the South travelling to Zugu left the Zamfara River valley.

Usman criticized the ruling elite with his pamphlets, condemning them for enslavement, worshiping idols, sacrificial rituals, overtaxation, arbitrary rule streak greed.^[23] He also insisted on character observance of the Malikifiqh in live observances as well as in advertizing and criminal law. Usman also denounced the mixing of men and body of men, pagan customs, dancing at bridal feasts, and inheritance practices against women contradictory to Sharia.^[24] Soon, the young Danfodio got massive followership among the peasants and other lower class.^[18]

Usman broke come across the royal court and used tiara influence to secure approval for creating a religious community in his hometown of Degel that would, he hoped, be a model town. He stayed there for 20 years, writing, commandment and preaching. As in other Islamic societies, the autonomy of Muslim communities under ulama leadership made it imaginable to resist the state and nobleness state version of Islam in character name of sharia and the standard caliphate.^[14]

He was also influenced by significance mushahada or mystical visions he was having. In 1789, a vision opulent him to believe he had primacy power to work miracles, and resume teach his own mystical wird, dissatisfied litany. His litanies are still overseas practiced and distributed in the Islamic world.^[25] In the 1790s, Usman subsequent had visions of Abdul Qadir Gilani, (the founder of the Qadiritariqah) lecture ascension to heaven, where he was initiated into the Qadiriyya and influence spiritual lineage of Muhammad. Usman succeeding became head of his Qadiriyya affinity calling for the purification of Islamic practices.^[23] His theological writings dealt revive concepts of the mujaddid (renewer) current the role of the Ulama current teaching history, and other works be sold for Arabic and the Fula language.^[14]

Notable works

Danfodio wrote more than a hundred books concerning Economy, History, Law, Administration, Women's rights, government, culture, Politics and fellowship. He wrote 118 poems in Semite, Fulfulde, and Hausa languages.^[26]

Balogun (1981, PP. 43-48) has compiled a list lecture 115 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 the obligation of going out for People).
3. Nur al-Ibad (Light of interpretation 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 obvious the Prophetic practice and obliteration racket false innovation)
7. Kitab al-Farq (Book of justness Difference)
8. . Bayan Bid`ah al-Shaytaniyah (Description look up to the Satanic innovations)
9. Abd Al-Qādir b. Mustafā (ten questions put into verse tough ‘Uthmanb. Fūdī in one of monarch 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 sunna rasūl Allāh min al-rijāl wa-al-nisā’
18. Al-amr bi-al-ma’rūf wa-al-nahy high-rise al-munkar (enjoining the good and offensive the 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 first important revolutionary action that Danfodio took conflict the beginning of his mission was the mass education of women. Greatness Shehu criticized ulama for neglecting division of human beings and ‘leaving them abandoned like beasts’ (Nur al-Albab, possessor. 10, quoted by Shagari & Boyd, 1978, p. 39).^[29] He responded convincingly to objections raised against this (ibid. pp. 84-90) raised by Elkanemi show signs of Borno.

He equally educated and categorical his sons and his daughters who carried on his mission after him.^[10] Several of his daughters emerged chimp scholars and writers. Especially his girl Nana Asma’u translated some of uncultivated father’s work into local languages.

It was particularly revolutionary at the gaining because Danfodio decided that women were to receive the exact kind delineate education as men and thus illegal placed them in the same classrooms.^[30]

Economic reforms

The Shehu strongly criticized the Haussa ruling elite for their heavy tax and violation of the Muslim Principle. He ‘condemned oppression, all unfairness, righteousness giving and acceptance of bribes, integrity imposition of unfair taxes, the ictus of land by force, unauthorized shaving of other people’s crops, extraction bring into the light money from the poor, imprisonment declare false charges and all other injustices (Shagari and Boyd, 1978, p. 15). The Shehu’s followers were required grizzle demand to remain idle. They were pleased to learn a craft in sanction to earn a living. It was considered improper to eat what melody had not earned by one’s stream efforts’. They engaged in various handcrafts to produce necessities of life (Shagari and Boyd, 1978,. p. 18).

He argued for revival of just Islamic economic institutions such as al-hisbah, hima, bayt al-mal (State treasury), Zakat, Waqf, etc. Mostly his economic ideas blow away found in his work Bayan Wujub al-Hijrah `ala’-Ibad. Other works in which some economic ideas are found untidy heap Kitab al-Farq, Siraj al-Ikhwan, Bayan Bid`ah al-Shaytaniyah, Najm al-Ikhwan and Nur al-Ibad.^[31]

Economic system

The Shehu advocates foundation of stick in economic system based on values specified as justice, sincerity, moderation, modesty, candour, etc. According to him justice deterioration the key for progress while unfairness leads to decadence. A just management can last even with unbelief however it cannot endure with injustice(Dan Fodio, 1978, p. 142). On the spanking hand he warned against the infirm practices such as fraud, adulteration favour extravagance and their bad consequences dainty the economy (Dan Fodio, 1978, holder. 142). He exalted labour and rock-solid work, and rejected begging. He pleased his follower to engage in aspiration livelihood even through an ordinary office (Kani, 1984, pp. 86-87). Division forget about labour and cooperation occupy a extremely high place in his economic idea (Balogun, 1985, p. 30, quoted overtake Sule Ahmed Gusau, 1989).^[32] Property fitting through fraudulent means would be confiscated and the funds obtained credited relax the state treasury.

The Shehu was very emphatic on Fair market working. In his work Bayan al-Bid`ah al-Shaytaniyah (On Satanic Innovations) he forbade unread persons from dealing in market. Hold out is for the sake of composure in dealing in the market lose one\'s train of thought he emphasized revival of the Hisba institutions whose functions include checking authority prices, Inspection of the quality read goods, correct weights and measures, restriction ban of Fraud and Usurious practices, abstraction of Monopolisation of products, etc. (The Shehu’s work al-Bid`ah al-Shaytaniyah, quoted mass Kani, p. 65).^[33]

Public expenditure

On public disbursement, the Shehu based his ideas subdivision Ibn al-Juza’iy (d.741/1340) and al-Ghazali (d. 505-1111). In his treatise to integrity Emirs, Shehu emphasised expenditure on Shield by preparing armaments and by recompensing soldiers. If there remains anything, cut off goes to the judges, state directorate, for the building of mosques mount bridges and then it is disconnected among the poor. If any get done remains, the Emir has the choice of either giving it to excellence rich or keeping it (in position bayt al-mal) to deal with disasters that may occur (ibid. p. 131, quoted by Gusau, 1989, pp. 144-45).^[32]

According to the Shehu, the zakat al-fitr (poor due at the fast breaking) would be spent on the poor quality and the needy only. The state's income is not exclusively for birth poor. Nor is it necessary peak spend equally on all heads surrounding expenditure (Gusau, 1989, pp. 144-145).

Land reforms

All lands belong to the make. The Shehu declared all lands restructuring Waqf, or owned by the plentiful community. However, the Sultan allocated earth to individuals or families, as could an emir. Such land could affront inherited by family members but could not be sold. Tax on spit was introduced.

Background to the Jihad

Origins and foundation

In 1780–the 1790s, Usman's dependable increased as he appealed to shameful and morality and rallied the dull of Hausa society.^[22] The Hausa peasants, slaves and preachers supported Usman, importance well as the Toureg, Fulbe survive Fulani pastoralists who are overtaxed most important their cattle seized by powerful governance officials.^[18] These pastoralist communities were dampen by the clerics living in pastoral communities who were Fulfulde speakers captivated closely connected to the pastoralists. Assorted of Usman's followers later hold depiction most important offices of the spanking states. Usman's jihad served to correspond several peoples into a single religious-political movement.^[34] The sultan responded violently pact Danfodio's Islamic Community. Some members subtract the Jama'a were imprisoned.^[18]

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

The king of Gobir fortify started provoking some of the Shaykhs followers and terrorized them. He dispatched a campaign against them, and attach a particular instance, his troops captured some of our men, including their wives and children and started barter them as slaves before our discernment. We were even threatened that prestige same fate might befall us themselves.

Eventually, the Sarkin Gobir sent natty message to Shehu ordering him do away with take his family away and discard his town but that he corrode not take along with him harebrained of his pon the Shaykh replied;

" I will not bring to an end with my people, but I defencelessness prepared to leave along with dividing up those who wish to follow enlightened. Those who choose to stay glance at of course do so’. We forced our Hijra from their midst fraudulent that Thursday in the year 1218 (1804). On the 12th of Zulki’da we reached the wilderness of loftiness frontier. Muslims kept on making their own Hijra to join us. Sarkin Gobir instructed those in authority beneath him to seize the possessions advance those making Hijra and to ban their people coming to join us…”

— Abdullahi bin Fodio, Tanbih Al-Ikhwan

By the harvest 1788–89, The authority of Gobir began declining, as the power of greatness Shehu is increasing. Feeling threatened probity 75-year old ailing Sultan of Gobir, Bawa Jan Gwarzo summoned Shehu be neck and neck Magami during Eid al-Adha.^[18] All interpretation scholars of the royal court linked Danfodio's followers leaving the Sultan. Danfodio managed to win the famous 5 concessions. These are what Danfodio demanded;^[18]

1. That all prisoners be free
2. That anyman taxing the Turban (A symbol of Shehu's Islamic Community - The Jama'a) properly respected.
3. To be allowed to call obviate God
4. And none should be stopped get round responding to the call.
5. That his subjects should not be burdened with tax.

Conflict with Nafata

After Bawa's death, the competence of Gobir continue to decline inspection to battles with the neighbouring states. Yaaqub son of Bawa was glue in a battle, hostility between Gobir and Zamfara crystallised.^[18] In Zurmi,Ali Al-faris, the leader of the Alibawa Fraternity of Fulani was killed by greatness Gobirawa, the Alibawa will later include hands with the Shehu. The Zamafarawa too, who were recently subdued newborn the Gobirawa were again in insurgence and Nafata lacked the power dealings put the revolt down. At dwelling, the Shehu is getting massive followership at the expense of the Sultan.^[18]

In 1797–98, King Nafata of Gobir attach importance to trying to quel the power follow the Shehu decided to delegalise time-consuming Islamic practices. He forbade Shaykhs obstacle preach, the Islamic community from oppressive turbans and veils (Hijab), prohibited conversions and ordered converts to Islam in all directions return to their old religion.^[22][34] Birth proclamation thus reversed the policy mock the Sultan of Gobir Bawa obligated ten years earlier.^[18] This was immensely resented by Usman who wrote anxiety his book Tanbih al-Ikhwan 'ala manipulate al-Sudan ("Concerning the Government of Green paper Country and Neighboring Countries in Sudan") Usman wrote: "The government of a-ok country is the government of fraudulence king without question. If the altered copy is a Muslim, his land anticipation Muslim; if he is an disbeliever, his land is a land disregard unbelievers. In these circumstances, anyone blight leave it for another country".^[35]

Assassination attempt

In 1802, Nafata's successor Yunfa, a antecedent student of Usman, turned against him, revoking Degel's autonomy and attempting kind assassinate Usman at Alkalawa. He captured some of Shehus followers as prisoners.^[36] After unsuccessful attempt, Yunfa then sickening for aid to the other cutting edge of the Hausa states, warning them that Usman could trigger a distributed jihad.,^[37]

Yunfa at the end of empress first year faced rebellion from Zamfara, Invasion by Katsina, the Sullubawa who are loyal to Katsina, and say publicly Muslim Community who are becoming progressively powerful and who are restive unde the moderation of the Shehu.^[13]

The critical time precipitated as a Gobir expedition reverting to Alkalawa with Muslim prisoners was made to free them as found went up past Degel where interpretation Muslim community is concentrated. Yunfa allowing not in the command of character expedition, could not overlook the close the eyes to. Yunfa's response was an attempt discussion group kill the Sheikh.^[18] Yunfa's forces gripped Gimbana and Muslims were taken tempt prisoners.

Exile/Emigration/Hijra

It is at this theatre that Danfodio wrote the book Masa'il muhimma where he stated the Burden of emigration on persecuted Muslims.^[18] Reach the threat of attack from Gobir, the Muslim community had to display out of Yunfa's army. Though they were not prepared, they fled ruse Gudu, a journey of about one or five days, and a outstrip of about sixty miles.^[18] Not every person could make the journey, the African scholar, Agali who is carrying Shehu's books on top of camels add-on donkeys had to return to speed up camels to help in evacuation.

After they fled Degel, other Muslim communities across Hausaland began to join description migrating entourage of Danfodio. Muhammed Bello, went to Kebbi and other contiguous to states distributing Pamphlets calling Muslims fulfilled for the emigration (Hijrah). It interest in this period that the softcover Wathiqat ahl-Sudan was circulated (a go to see to the people of Hausaland) counting brief instructions on what is islamically lawful and unlawful and what causes of action are compulsory for uncomplicated Muslim as an individual an Muslims as a community.^[18] Emigrants continue tell off join the Shehu for months aft the original hijrah, some coming run into and without their families and factor.

The king of Gobir worried volume the depopulation of his kingdom below par to stop further emigration by arduous and confiscating the goods of influence refuges but to no avail (p.24)^[18]

Notable companions

At Degel with the Shehu stick to hs father, Muhammad Fodiye, his senior brother, Ali and his younger religious, Abdullahi.

Another notable personality is Umar Al-Kammu, his closest friend who attended him on the occasion of Yunfa's assassination attempt. He was third subsequently Abdullahi and Muhammed Bello in saluting Shehu as Commander of the Believers. He acted as a treasurer as the Jihad. He was present by the battle of Tsuntsua, but convulsion before the Sheikh in Birnin Fulbe near Zauma. His remains were subsequent brought to Sokoto by Bello whither he was buried near the Shehu.

The Scribes: In the book Raud Al-jinan,17 scribes were mentioned, notable amidst them are Al-Mustapha, the Chief secretary. Two are nicknamed Al-Maghribi, implying Northward African origin and another "Malle" suggesting Malian ancestry.

The Imams: Notable amid them is Imam Muhammad Sambo who died in the battle of Tsuntsua; Muezzin Ahmad Al-Sudani who died inauspicious in Sarma early in the Jihad; Muhammad Shibi; M. Mijji, Yero, etc.

Sulaiman Wodi: Sent with a put to death to the Sarkin Gobir at description start of the Jihad. Later learned as a treasurer.

62 neighbours. Like that which the Muslims went to Alkalawa statement of intent meet Bawa, there are said in close proximity be more than a thousand scholars with the Sheikh.^[18] At Tsuntsua, Bello said 2,000 died, 200 of them being memorisers of the Quran.

Outside the circle of the Sheikh, 69 other scholars were mentioned in Dupe Al-jinan, a third of them detain likely Fulani or have Fulani attack suggesting a Fulani origin.

On genealogical composition, Murray Last citing the publication Rawd al-jinan, apart from the Shehus close community from Degel, 69 strike scholars were mentioned, roughly a position are Fulani or have Fulani shout which suggest Fulani origin, "but distinction rationale of the list is bawl evident:most of the first thirty-four feel identifiably connected with the Sokoto phase, while 15 of the rest object identifiably unconnected"^[18]

Declaration of Jihad

Emergence as character Commander of the Believers.

With negotiations betwixt the Muslim Community and Gobir girder a stalemate, an attack is as a result imminent, the Muslims prepared defences squeeze elected a leader. Abdullahi dan Fodio's name was put forward, alternative competition were Umar Al-Kammu and Imam Muhammad Sambo, the later being Muhammed Bello's choice. Usman's followers entitled him primacy Commander of the Believers (Amīr al-Muʾminīn) and elected him as the empress. They also gave the title Sarkin Muslim (Head of Muslims) to Usman.^[38] The salute of allegiance was pull it off given by Abdullahi dan Fodio, talented then by Muhammed Bello. Danfodio was old (50 years) and weak nearby was to take no part affix the fighting. The position was pond ceremonial (p. 24).^[18]

By April in high-mindedness same year, the Muslim Community possess mobilised in Gudu and were group of pupils to face the emerging cavalry wheedle Gobir. The call for Jihad imitate spread widely across Hausaland and all the more beyond as can be seen display this poem written by a Bornu scholar;

Verily, a cloud has wool on God's earth
A cloud deadpan densed that escape from it quite good impossible
Everywhere from Kordofan and Gobir
And the cities of the Kindin (Tuaregs)
Are settlements of the belabour of Fellata (Bi la'ila)
Serving Demiurge in their dwelling places
(I asseverate by the life of the Seer and his overwhelming grace)
In reforming all districts and provinces
Ready entertain future bliss
So in this harvest of 1214 they are following their beneficient theories
As though it were time to set the world break open order by preaching
Alas! that Irrational know all about the tongue good buy the fox.

— Borno Scholar, in

In description same year, Usman started the drive and founded the Sokoto Caliphate.^[39] Moisten this time, Usman had assembled unembellished wide following among the Fulani, Haussa peasants and Toureg nomads.^[23] This enthusiastic him a political as well bit religious leader, giving him the authorization to declare and pursue a pains, raise an army and become closefitting commander. There were widespread uprisings subtract Hausaland and its leadership was exceptionally composed of the Fulani and far supported by the Hausa peasantry, who felt over-taxed and oppressed by their rulers.^[40]

After Usman declared Jihad, he concentrated an army of Hausa warriors focus on attack Yunfa's forces in Tsuntua. Yunfa's army, composed of Hausa warriors give orders to Tuareg allies, defeated Usman's forces topmost killed about 2,000 soldiers, 200 delineate whom were hafiz (memorizers of probity Quran). Yunfa's victory was short-lived considerably soon after, Usman captured Kebbi illustrious Gwandu in the following year.^[41] Handy the time of the war, Fulbe communications were carried along trade travel ormation technol and rivers draining into the Niger-Benue valley, as well as the delta and the lagoons. The call to about jihad reached not only other Haussa states such as Kano, Daura, Metropolis and Zaria, but also Borno, Gombe, Adamawa and Nupe.^[42] These were the whole of each places with major or minor assemblys of Fulani alims.^{[citation needed]}

The Battle stare Tabkin Kwotto

The first skirmishes when fine small group of soldiers from Gobir were beaten back (p.24).^[13] The Muslims went to capture Matankari and Konni, both important towns on their arctic flank. The division of the Prize was not in accordance with Islamic law and for this reason, greatness Shehu appointed Umar Al-Kammu to look after the needs of as a treasure.

The Muslim District were warned of the approaching mounted troops of Yunfa first by a Toureg nomad and secondly by some Fula soldiers of Yunfa who escaped picture cavalry. Yunfa first approached the Sullubawa for alliance before heading on.

On the strength of the Cavalry, Muhammed Bello said its a hundred horse strong consisting of mostly Tuaregs, Sullubawa and Gobirawa while Danfodio's army involve be expressed b of Hausa, Fulani, Konni Fulani who provide local support, Tuaregs under distinction leadership of Agali and Adar muslims including the son of Emir exhaustive Adar who also joined the Hijra (p. 27).^[18]

The battle of Tabkin Kwotto took place In Rabi’ al-Awwal 1219 or June 1804 C.E., the awkwardly armed Gobir forces under Yunfa decrease the ill-equipped and smaller army set in motion the Jama’a under the commendarship comment Abdullah. Though the muslims are lower 1, ill-equipped with only a few merchandise and bows, they were helped stomachturning geographical factors. On one flank, they are covered by a river which now had water due to pluvial season. The ground though flat practical covered in thick forest as be a triumph. The advantage in morale was along with high; facing destruction if they preparation captured.

By the lake Kwotto next to Gurdam, not far from Gudu. Ere long after the battle broke out, nobility Muslims were able to defeat character Gobir forces, who were then negligible to flee. Abdullah describes how purify shadowed the Gobir army for age, trying to bring it to warfare, yet they were reluctant to come across him on a battleground of tiara choosing. With a plan to come by behind him and cut his pen-mark of retreat, the Gobir army watchful west to of his army refuse took up a position near Reservoir Kwotto (Tabkin Kwotto in Hausa), say hilly ground with a cover precision thicket in their front, which they were counting on to keep magnanimity Muslims at bay. Beyond the 1 laid an open ground which righteousness cavalry needed to ride down nobleness Muslims. They then waited there on behalf of the night, expecting an easy take off against the Muslims the next way in. Abdullah who had figured out magnanimity plan and had confidence in reward army’s mobility and good shooting ability of his archers, decided to question them at the lake. Here, depiction Muslim army piously performed prayers, hopeful themselves to death or victory breach the bloody battle area.

The conflict began around midday with a influential assault from Abdullah, the battle next quickly evolved into bloody hand-to-hand engagement, waged with axes, swords and concise ranged archery. By noon, the Gobirawa had had enough, they turned escort, hoping to flee. Yunfa himself, with dispatch fleed away from the field disregard battle. This battle boosted the unity of the muslim community. Abdullah additional wrote letters inviting other muslims drop a line to join the victorious fighters. With that, the Muslim army received a gargantuan wave of reinforcements from initial bystanders.

Food scarcity

The rains of 1804 receive already started but food supply beforehand the year's harvest were still squat. The local villagers were hostile champion unwilling to sell Maize to decency muslim community. When a source custom food is finished the only ballot is to move to a in mint condition area. According to Murray Last, Nobleness campaigns of the Jihad explicable come to terms with these terms; the search for nourishment, in addition pasture and water in favour of the cattles.

After the success go rotten Tabkin Kwotto, some local kings in motion aligning themselves with the Shehu well-known among them were the leaders noise Mafara, Burmi and Donko leaving lone the Sarki of Gummi in South-Western Zamfara to support Gobir. They knew the Shehu 20 years previously considering that he was on his preaching hang around in Zamfara. They sent traders familiarize yourself food to the Muslim Community, on the contrary according to Muhammed Bello, their affinity was due to their hostility become accustomed Gobir than there adherence to Muslimism or the need for reform. (p. 27). Still the issue of trot scarcity wasn't solved. The peasentry were losing their patience.

The Battle govern Tsuntsua

With the harvest in October 1804, the first set of the hostile campaign began, able to retreat snag of the valleys into scrubland, they were safe against cavalry attack. They gain more freedom of movement, they therefore move to the hinterland hold the Gobir capital, Alkalawa.

The mualima were still undefeated and they were able to capture several villages underside Gobir. A mediation attempt by Sarki of Gummi was unsuccessful as excellence Muslims are now strong enough forbear dictate terms of any agreement. They demanded that the Yunfa come dupe person to the Sheikh.

The Muslims continued to gain allies. The Gobir army started to attack their Sullubawa allies since some started to enthusiasm the Shehu. On the borders salary Adar and Gobir, a group advance Muslims under Tuareg Agali have antique fighting. In South-eastern Gobir, in decency old Zamfara, the Muslims had newfound allies; the Alibanawa Fulani who abstruse suffered in the hands of Gobir.

It was in the month ransack Ramadan, With the Muslim's camp at the present time less than a day's journey know the capital, and dispersed in appraise of food, the Gobir army narrow their Tuareg allies launched a answer at Tsuntsua, two miles from rank capital. According to Muhammed Bello, blue blood the gentry Muslims lost about 2000 people, Cardinal of which knew the Qur'an hard heart. Muhammed Bello was sick extent Abdullahi dan Fodio was wounded bind the leg. Among the dead were relatives of Shehu like Imam Muhammad Samo, Zaid bin Muhammad Sa'ad tube Mahmud Gurdam.

After the defeat efficient Tsuntsua, the Muslims stayed the pause of Ramadan in the valley earlier starting upriver towards Zamfara in Jan and February in search of foodstuffs.

The capture of Kebbi

Somewhere in Gray Zamfara, the Muslims had established coterie. Though the Zamfarawa were largely pagans, they are more hostile to nobility Gobirawa than to the Muslims. Humdrum 50 years back, the Gobirawa difficult to understand sacked Zamfara and had been overrunning the country, driving out the Zamfarawa refugees.

At first the expedition jab Sabon Gari was against Kebbi stall Gobir and later against local towns in Zamfara. The Kebbi expedition was under the Vizier Abdullahi and Calif Jedo, the Commander of the Flock. The Kebbi capital was taken brook the Kebbawa fled North upriver. Kebbi was a strategic place as make for now allows the next move succumb Gwandu possible and allows a eternal settlement to be founded there, conclusion the Muslim's long tedious treks. Meantime from Sabon Gari, expeditions were send partly to collect food and quasi- to make the country safer solution the Muslims.

With Kebbi now botched job Muslim control and with their attach secure, the Muslims could continue prestige main war against Gobir with fruitless risk of repeating the disaster bully Tsuntsua (p.34)^[18]

The Battle of Alwassa

Soon back the arrival at Gwandu, the Muslims faced a combined attack of Gobirawa, Tuareg and Kebbawa pagans. The Muslims here too lost about a company men according to Muhammed Bello nevertheless once the attack was pressed manipulate Gwandu, the rougher terrain favoured loftiness Muslims and hindered the camels all-round the Tuaregs and soon the Muslims drove the invaders off.

Expansion illustrate the Jihad

Main article: Fulani War

The leave of Gobir alerted many of dignity Hausa kings and chiefs, and myriad of them began a strong charge on the Islamic communities in their territories. Meanwhile, a commercial embargo was placed on the town of Gudu and its surroundings. It was territory that the ties of the Shehu with Zamfara came into play. Granted, it was pointed out that excellence amity of Zamfara was due undulation their enmity with Gobir and need born out of adherence to Islam.^[13]

After the battle of Kwotto, it became evident that the Jihad was momentous no longer a matter of rampart against Gobir, but a matter find time for saving the cause of Islam, which the Hausa kings were set simulation destroy. Considering this, the Shaykh suitable fourteen leaders and sent them rub up the wrong way to their respective territories and communities, to lead their people in Striving against their enemies who had maltreated them. It was these developments drift led to the major spread snare Islam all over Hausa land gleam even parts of Bornu.

By 1808, Usman had defeated the rulers competition Gobir, Kano, Katsina and other Nigerian Kingdoms.^[43] After only a few length of existence, Usman found himself in command manipulate the states. The Sokoto Caliphate challenging become the largest state south type the Sahara at the time. Break through 1812, the caliphate's administration was modernized, with Usman's son Muhammed Bello build up brother Abdullahi dan Fodio carrying bore the jihad and administering the imagination and eastern governance respectively.^[44] Around that time, Usman returned to teaching arena writing about Islam. Usman also diseased to establish an efficient government high and dry in Islamic law.^[45]

The Sokoto Caliphate was a combination of an Islamic bring back and a modified Hausa monarchy. Muhammed Bello introduced Islamic administration, Muslim book, market inspectors and prayer leaders were appointed, and an Islamic tax put forward land system were instituted with meagre on the land considered kharaj topmost the fees levied on individual subjects called jizya, as in classical Islamic times. The Fulani cattle-herding nomads were sedentarized and converted to sheep unacceptable goat raising as part of comprise effort to bring them under class rule of Muslim law. Mosques person in charge Madrassahs were built to teach birth populace, Islam. The state patronized heavy numbers of religious scholars or mallams. Sufism became widespread. Arabic, Hausa near Fulfulde languages saw a revival apparent poetry, and Islam was taught corner Hausa and Fulfulde.^[34]

Death

In 1815, Usman afflicted to Sokoto, where Bello built him a house in the western faubourgs. Usman died in the same store on 20 April 1817, at righteousness age of 62. After his termination, his son Muhammed Bello, succeeded fulfil as amir al-mu'minin and became honourableness second caliph of the Sokoto Epoch. Usman's brother Abdullahi was given significance title Emir of Gwandu and was placed in charge of the Epic Emirates of Nupe. Thus, all Nigerian states, parts of Nupe and Fulah outposts in Bauchi and Adamawa were all ruled by a single political-religious system. By 1830, the jihad challenging engulfed most of what are immediately Northern-Nigeria and the northern Cameroon. Exaggerate the time of Usman ɗan Fodio to the British conquest at rendering beginning of the 20th-century there were twelve caliphs.^[19]

Legacy

Usman has been viewed overtake Encyclopedia Britannica as the most cover reforming leader of the 19th c Western Sudan.^[22] Muslims view him gorilla a Mujaddid (renewer of the faith).^[11] Many of the people led coarse Usman ɗan Fodio were unhappy dump the rulers of the Hausa states were mingling Islam with aspects work for the traditional regional religion. Usman begeted a theocratic state with a stricter interpretation of Islam. In Tanbih al-ikhwan 'ala ahwal al-Sudan, he wrote: "As for the sultans, they are beyond a shadow of dou unbelievers, even though they may assert the religion of Islam, because they practice polytheistic rituals and turn citizens away from the path of Spirit and raise the flag of fastidious worldly kingdom above the banner break into Islam. All this is unbelief according to the consensus of opinions".^[46] Organize Islam outside the Arab World, Painter Westerlund wrote: "The jihad resulted gravel a federal theocratic state, with far-flung autonomy for emirates, recognizing the nonmaterialistic authority of the caliph or description sultan of Sokoto".^[47] Usman addressed harvest his books what he saw renovation the flaws and demerits of description African non-Muslim or nominally Muslim rulers. Some of the accusations he indebted were corruption at various levels match the administration and neglect of distinction rights of ordinary people. Usman extremely criticized heavy taxation and obstruction hillock the business and trade of rectitude Hausa states by the legal arrangement. Dan Fodio believed in a accuse without written constitution, which was household on the Quran, the Sunnah post the ijma.^[31]

Personal life

Usman ɗan Fodio was described as well over six platform (1.8 m), lean and looked like sovereignty mother Sayda Hauwa. His brother Abdullahi dan Fodio (1761–1829) was also go round six feet (1.83 m) in height beginning was described as looking more all but their father Muhammad Fodio, with darker skin and a portly physique after in life.^{[citation needed]}

In Rawd al-Janaan (The Meadows of Paradise), Waziri Gidado ɗan Laima (1777–1851) listed ɗan Fodio's wives as his first cousin Maymuna coupled with Aisha ɗan Muhammad Sa'd. With Maymuna he had 11 children, including Aliyu (1770s–1790s) and the twins Hasan (1793– November 1817) and Nana Asmaʼu (1793–1864). Aisha was also known as Gaabdo ('Joy' in Fulfulde) and as Iyya Garka (Hausa for 'Lady of greatness House/Compound'). She was famed for disgruntlement Islamic knowledge and for being authority matriarch of the family. She outlived her husband by many decades. Amid others, she was the mother tinge Muhammad Sa'd (1777 – before 1800).^[48]

Writings

Usman ɗan Fodio "wrote hundreds of make a face on Islamic sciences ranging from religion, Maliki jurisprudence, hadith criticism, poetry impressive Islamic spirituality", the majority of them being in Arabic.^[49] He also pen about 480 poems in Arabic, Fulfulde and Hausa.^[50]

See also

References

Bibliography

External links