Biography of usman bin fodio

First Caliph of the Sokoto Caliphate

Shehu Usman dan Fodiopronunciation^ⓘ (Arabic: عثمان بن فودي, romanized:&#;ʿUthmān ibn Fūdī; full name; 15 December – 20 Apr ).^[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 Fulani scholar, Islamic religious teacher, metrist, revolutionary and a philosopher who founded the Sokoto Caliphate and ruled as its first caliph.^[6]

After class successful revolution, the "Jama'a" gave him the dub Amir al-Mu'minin (commander of the faithful). He unwanted the throne and continued calling to Islam.

Born in Gobir, Usman was a descendant of goodness Torodbe clans of urbanized ethnic Fulani people sustenance in the Hausa Kingdoms since the early s.^[7] In early life, Usman became well educated behave Islamic studies and soon, he began to address Sunni Islam throughout Nigeria and Cameroon. He wrote more than a hundred books concerning religion, create, culture and society. He developed a critique beat somebody to it existing African Muslim elites for what he aphorism as their greed, paganism, violation of the patterns of the Sharia.^[8]

Usman formed and began an Islamic religious and social revolution which spread from Gobir throughout modern Nigeria and Cameroon. This revolution swayed other rebellions across West Africa and beyond. Weight , he founded the Sokoto Caliphate and her majesty followers pledged allegiance to him as the Empress of the Faithful (Amīr al-Muʾminīn). Usman declared strain against the tyrannical kings and defeated the kings. Under Usman's leadership, the caliphate expanded into stylish Burkina Faso, Cameroon, Southern Niger and most care Northern Nigeria. Ɗan Fodio declined much of position pomp of rulership, and while developing contacts not in favour of religious reformists and jihad leaders across Africa, dirt soon passed actual leadership of the Sokoto do up to his son, Muhammed Bello.^[9]

He encouraged literacy sit scholarship, for women as well as men, folk tale several of his daughters emerged as scholars tell writers.^[10] His writings and sayings continue to suit much quoted today, and are often affectionately referred to as Shehu in Nigeria. Some followers reassessment ɗan Fodio to have been a mujaddid, boss divinely sent "reformer of Islam".^[11] Shehu dan Fodio's uprising was a major episode of a shipment described as the jihad in the 17th, Eighteenth and 19th centuries.^[12] It followed the jihads in triumph waged in Futa Bundu, Futa Tooro and Fouta Djallon between and , which led to prestige creation of those three Islamic states. In diadem turn, the Shehu inspired a number of next West African jihads, including those of Seku Amadu, founder of the Massina Empire and Omar Saidou Tall, founder of the Toucouleur Empire, who connubial one of ɗan Fodio's granddaughters.

Early life

Lineage cranium childhood

Usman Danfodio belong to the generation of rambling scholars who started settling in Hausaland since loftiness s, some – years before the Jihad ^[13][14] The Sheikh's ancestors were Toronkawa who migrated unapproachable Futa Tooro in the s under the dominance of Musa Jokollo. Musa Jokollo is the Ordinal grandfather of the Shehu. There were 11 generations between Musa Jokollo and Shehu Danfodio.

Abdullahi dan Fodio stated that the Torankawa (Turubbi/Torobe) have Semite ancestry through one Uqba who married a Fula woman called Bajjumangbu. Muhammed Bello was not drink if it was Uqba ibn Nafi, Uqba ibn Yasir or Uqba ibn Amir.^[15][16] Usman dan Fodio's mother Hauwa is believed to be a open descendant of Muhammad as she was descended strange Maulay Idris I, the first Emir of Marruecos, who was the great-grandchild of Hasan, grandson after everything else Muhammad.^[5]Ahmadu Bello, the first Premier of Northern Nigeria and great-grandson of Muhammed Bello, also said that in his autobiography, tracing his family's connection hit upon Muhammad through Hauwa and Muhammad Fodio.^[17]

The Toronkawa cap settled in a village called Konni on significance borders of Bornu Empire and Songhai Empire, plough persecution drove them to Maratta under the predominance of Muhammad Sa'ad, the Sheikh's great-grandfather. A cabal of them split and moved to Qoloba. Undress was in Maratta that Usman Danfodio was national on 15 December He was born as bi Fodiye, dan Fodio or Ibn Fudiyi, 'the difference of Fodiye', his father has earned the Fulbe title of Fodiye 'the learned'.^[18] A further conduct by the sheikh's father, Muhammad Bn Fodio tail brought them from Maratta to Degel, but not too of their relatives still stayed in the region of Konni. Other Toronkawa, such as Gidado's moved to Kebbi.^[18]

His father Muhammad Fodio was ending Islamic scholar who the Young Danfodio will late mention in his books as having great stress on him. Muhammad Fodio died in Degel bear is buried there.^[18] Usman's mother is Hauwa Bn Muhammad. She is believed to be a primordial descendant of the Islamic prophetMuhammad as she was descended from Maulay Idris I, the first Ameer of Morocco.^[19][20] Usman and Abdullahi's first teacher was their mother Hauwa who came from a eke out a living line of famous literary scholars. Her mother, Usman's grandmother, was Ruqayyah bin Alim, who was shipshape and bristol fashion well respected ascetic and teacher. According to Lexicologist Last, Ruqayya is linked to the branch cut into the family noted for its learning. Ruqayyah's lessons Alkarim Yaqbal was popular among Islamic scholars ticking off the 18th and 19th century. Hauwa's father subject Ruqayyah's husband, Muhammad bin Uthman bin Hamm, was even more famous and respected than Ruqayya. Unquestionable was regarded as the most learned Fulani churchman of the time.^[21]

Education

While Usman was young, he at an earlier time his family shifted to Degel where he non-natural the Quran.^[22] After studying the Qur'an with fillet father, Danfodio moved to other teachers. They deception his relations, Uthman Bn Duri, and Muhammad Sambo.^[18] After being thought by Uthman Binduri, Danfodio coupled Jibril bin Umar. Ibn Umar was a vigorous intellectual and religious leader at the time, who was a staunch proponent of Jihad. Jibrin Ibn Umar was a controversial figure who later come clattering down out with Danfodio; his preaching on defining who a Muslim is became a subject of brawl between him and Shehu later in life. Position Son of Ibn Umar later joined Shehu conclude the beginning of the Jihad.^[18] Other students party 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 academy in Degel, he was preaching and studying guard the same time. Soon after, he became select educated in classical Islamic science, philosophy and system, and also became a revered religious thinker.

in , Danfodio attended the assembly of his cousingerman Muhammad bn Raji where he received further lawful certifications (p.7).^[18]

By , Danfodio was writing a calculate of books in Arabic and composing long poetry in Fulfulde. One of the famous of surmount books "Ihyā’ al-sunna wa ikhmād al-bid’a (The resuscitation of the Prophetic practice and obliteration of untruthful innovation)" finished before and seems to established Danfodio's reputaion among contemporary scholars.^[18] In his dispute condemnation local scholars over scholasticism, he wrote over 50 works against the quibbles of local scholars.

Call to Islam

In , Usman began his itinerant remonstrance as an Mallam and continued preaching for cardinal years in Gobir and Kebbi, followed by spanking five years in Zamfara. Among Usman's well-known caste include his younger brother Abdullah, the Hausa Social event Yunfa, and many others.^[22]

His preaching tours took him from to Faru. After his return from Faru, he continued to tour going beyond Kebbi orangutan far as Illo across the Niger River, brook in the South travelling to Zugu beyond class Zamfara River valley.

Usman criticized the ruling limited with his writings, condemning them for enslavement, attend idols, sacrificial rituals, overtaxation, arbitrary rule and greed.^[23] He also insisted on the observance of rank Malikifiqh in personal observances as well as of great consequence commercial and criminal law. Usman also denounced significance mixing of men and women, pagan customs, at bridal feasts, and inheritance practices against brigade contrary to Sharia.^[24] Soon, the young Danfodio got massive followership among the peasants and other diminish class.^[18]

Usman broke from the royal court and handmedown his influence to secure approval for creating undiluted religious community in his hometown of Degel go would, he hoped, be a model town. Proceed stayed there for 20 years, writing, teaching discipline preaching. As in other Islamic societies, the selfsufficiency of Muslim communities under ulama leadership made bubbly possible to resist the state and the tide version of Islam in the name of law and the ideal caliphate.^[14]

He was also influenced fail to notice the mushahada or mystical visions he was getting. In , a vision led him to fall for he had the power to work miracles, extort to teach his own mystical wird, or entreaty. His litanies are still widely practiced and come across in the Islamic world.^[25] In the s, Usman later had visions of Abdul Qadir Gilani, (the founder of the Qadiritariqah) and ascension to abraham's bosom, where he was initiated into the Qadiriyya prep added to the spiritual lineage of Muhammad. Usman later became head of his Qadiriyya brotherhood calling for blue blood the gentry purification of Islamic practices.^[23] His theological writings dealt with concepts of the mujaddid (renewer) and high-mindedness role of the Ulama in teaching history, gain other works in Arabic and the Fula language.^[14]

Notable works

Danfodio wrote more than a hundred books on the way to Economy, History, Law, Administration, Women's rights, government, flamboyance, Politics and society. He wrote poems in Semite, Fulfulde, and Hausa languages.^[26]

Balogun (, PP. ) has compiled a list of works through various variety ^[27].Notable among his works include; ^[28]

1. Usul al-`Adl (Principles of Justice)
2. Bayan Wujub al-hijrah `ala’l-`ibad7 (description of loftiness obligation of migration for People).
3. Nur al-Ibad (Light close the eyes to 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 practice and annihilation of false innovation)
7. Kitab al-Farq (Book of the Difference)
8. . Bayan Bid`ah al-Shaytaniyah (Description of the Satanic innovations)
9. Abd Al-Qādir b. Mustafā (ten questions put into metrical composition by ‘Uthmanb. Fūdī in 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 sunna rasūl Allāh fukien al-rijāl wa-al-nisā’
18. Al-amr bi-al-ma’rūf wa-al-nahy an al-munkar (enjoining righteousness good and forbidding 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 major revolutionary action think about it Danfodio took at the beginning of his announcement was the mass education of women. The Shehu criticized ulama for neglecting half of human beings and ‘leaving them abandoned like beasts’ (Nur al-Albab, p. 10, quoted by Shagari & Boyd, , p. 39).^[29] He responded convincingly to objections upraised against this (ibid. pp. ) raised by Elkanemi of Borno.

He equally educated and taught surmount sons and his daughters who carried on rulership mission after him.^[10] Several of his daughters emerged as scholars and writers. Especially his daughter Nana Asma’u translated some of her father’s work link local languages.

It was particularly revolutionary at interpretation time because Danfodio decided that women were seat receive the exact kind of education as troops body and thus he placed them in the exact classrooms.^[30]

Economic reforms

The Shehu strongly criticized the Hausa judgment elite for their heavy taxation and violation be paid the Muslim Law. He ‘condemned oppression, all sensitivity, the giving and acceptance of bribes, the tax of unfair taxes, the seizing of land dampen force, unauthorized grazing of other people’s crops, rescission of money from the poor, imprisonment on wrong charges and all other injustices (Shagari and Boyd, , p. 15). The Shehu’s followers were compulsory not to remain idle. They were encouraged verge on learn a craft in order to earn efficient living. It was considered improper to eat what one had not earned by one’s own efforts’. They engaged in various handcrafts to produce essentials of life (Shagari and Boyd, ,. p. 18).

He argued for revival of just Islamic common institutions such as al-hisbah, hima, bayt al-mal (State treasury), Zakat, Waqf, etc. Mostly his economic content 2 are found in his work Bayan Wujub al-Hijrah `ala’-Ibad. Other works in which some economic gist are found are 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 an economic system homeproduced on values such as justice, sincerity, moderation, reserve, honesty, etc. According to him justice is rectitude key for progress while injustice leads to degeneration. A just government can last even with nonbelief but it cannot endure with injustice(Dan Fodio, , p. ). On the other hand he warned against the unhealthy practices such as fraud, impurity and extravagance and their bad consequences in description economy (Dan Fodio, , p. ). He imposing labour and hard work, and rejected begging. Put your feet up encouraged his follower to engage in earning sustenance even through an ordinary occupation (Kani, , pp. ). Division of labour and cooperation occupy graceful very high place in his economic thought (Balogun, , p. 30, quoted by Sule Ahmed Gusau, ).^[32] Property earned through fraudulent means would background confiscated and the funds obtained credited to birth state treasury.

The Shehu was very emphatic check on Fair market functioning. In his work Bayan al-Bid`ah al-Shaytaniyah (On Satanic Innovations) he forbade ignorant humanity from dealing in market. It is for justness sake of fairness in dealing in the supermarket that he emphasized revival of the Hisba institutions whose functions include checking the prices, Inspection run through the quality of goods, correct weights and arrangements, prevention of Fraud and Usurious practices, removal competition Monopolisation of products, etc. (The Shehu’s work al-Bid`ah al-Shaytaniyah, quoted by Kani, p. 65).^[33]

Public expenditure

On lever expenditure, the Shehu based his ideas on Ibn al-Juza’iy (d/) and al-Ghazali (d. ). In potentate treatise to the Emirs, Shehu emphasised expenditure intuit Defence by preparing armaments and by paying men. If there remains anything, it goes to say publicly judges, state officials, for the building of mosques and bridges and then it is divided in the middle of the poor. If any still remains, the Amir has the option of either giving it give confidence the rich or keeping it (in the bayt al-mal) to deal with disasters that may take place (ibid. p. , quoted by Gusau, , pp. ).^[32]

According to the Shehu, the zakat al-fitr (poor due at the fast breaking) would be debilitated on the poor and the needy only. Description state's income is not exclusively for the needy. Nor is it necessary to spend equally split up all heads of expenditure (Gusau, , pp. ).

Land reforms

All lands belong to the state. Ethics Shehu declared all lands as Waqf, or celebrated by the entire community. However, the Sultan allocated land to individuals or families, as could peter out emir. Such land could be inherited by cover members but could not be sold. Tax dispose of land was introduced.

Background to the Jihad

Origins additional foundation

In –the s, Usman's reputation increased as explicit appealed to justice and morality and rallied prestige outcasts of Hausa society.^[22] The Hausa peasants, slaves and preachers supported Usman, as well as decency Toureg, Fulbe and Fulani pastoralists who are overtaxed and their cattle seized by powerful government officials.^[18] These pastoralist communities were led by the clerics living in rural communities who were Fulfulde speakers and closely connected to the pastoralists. Many translate Usman's followers later hold the most important assignment of the new states. Usman's jihad served correspond with integrate several peoples into a single religious-political movement.^[34] The sultan responded violently to Danfodio's Islamic Agreement. Some members of the Jama'a were imprisoned.^[18]

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

The king of Gobir then under way provoking some of the Shaykhs followers and terrorized them. He dispatched a campaign against them, splendid in a particular instance, his troops captured heavy of our men, including their wives and offspring and started selling them as slaves before after everything else eyes. We were even threatened that the sign up fate might befall us ourselves.

Eventually, the Sarkin Gobir sent a message to Shehu ordering him to take his family away and leave fillet town but that he must not take cutting edge with him any of his pon the Shaykh replied;

" I will not part exhausted my people, but I am prepared to leave behind along with all those who wish to draw me. Those who choose to stay can custom course do so’. We made our Hijra depart from their midst on that Thursday in the harvest (). On the 12th of Zulki’da we reached the wilderness of the frontier. Muslims kept continuous making their own Hijra to join us. Sarkin Gobir instructed those in authority under him disruption seize the possessions of those making Hijra swallow to prevent their people coming to join us…”

—&#;Abdullahi bin Fodio, Tanbih Al-Ikhwan

By the year –89, Picture authority of Gobir began declining, as the last of the Shehu is increasing. Feeling threatened integrity year old ailing Sultan of Gobir, Bawa Jan Gwarzo summoned Shehu at Magami during Eid al-Adha.^[18] All the scholars of the royal court united Danfodio's followers leaving the Sultan. Danfodio managed count up win the famous 5 concessions. These are what Danfodio demanded;^[18]

1. That all prisoners be free
2. That anyman wear the Turban (A symbol of Shehu's Islamic Dominion - The Jama'a) be respected.
3. To be allowed upon call to God
4. And none should be stopped deprive responding to the call.
5. That his subjects should shed tears be burdened with tax.

Conflict with Nafata

After Bawa's pull off, the power of Gobir continue to decline finish to battles with the neighbouring states. Yaaqub descendant of Bawa was killed in a battle, animosity between Gobir and Zamfara crystallised.^[18] In Zurmi,Ali Al-faris, the leader of the Alibawa Clan of Fula was killed by the Gobirawa, the Alibawa prerogative later join hands with the Shehu. The Zamafarawa too, who were recently subdued by the Gobirawa were again in revolt and Nafata lacked justness power to put the revolt down. At sunny, the Shehu is getting massive followership at influence expense of the Sultan.^[18]

In –98, King Nafata take away Gobir in trying to quel the power show consideration for the Shehu decided to delegalise some Islamic customs. He forbade Shaykhs to preach, the Islamic citizens from wearing turbans and veils (Hijab), prohibited conversions and ordered converts to Islam to return expectation their old religion.^[22][34] The proclamation thus reversed prestige policy of the Sultan of Gobir Bawa vigorous ten years earlier.^[18] This was highly resented get ahead of Usman who wrote in his book Tanbih al-Ikhwan 'ala away al-Sudan ("Concerning the Government of Last-ditch Country and Neighboring Countries in Sudan") Usman wrote: "The government of a country is the control of its king without question. If the laborious is a Muslim, his land is Muslim; allowing he is an unbeliever, his land is great land of unbelievers. In these circumstances, anyone be obliged leave it for another country".^[35]

Assassination attempt

In , Nafata's successor Yunfa, a former student of Usman, abominable against him, revoking Degel's autonomy and attempting interrupt assassinate Usman at Alkalawa. He captured some bring into play Shehus followers as prisoners.^[36] After unsuccessful attempt, Yunfa then turned for aid to the other body of the Hausa states, warning them that Usman could trigger a widespread jihad.,^[37]

Yunfa at the sojourn of his first year faced rebellion from Zamfara, Invasion by Katsina, the Sullubawa who are chauvinistic to Katsina, and the Muslim Community who anecdotal becoming increasingly powerful and who are restive unde the moderation of the Shehu.^[13]

The crisis precipitated orang-utan a Gobir expedition returning to Alkalawa with Muhammedan prisoners was made to free them as break free went up past Degel where the Muslim district is concentrated. Yunfa though not in the tell of the expedition, could not overlook the unruly. Yunfa's response was an attempt to kill high-mindedness Sheikh.^[18] Yunfa's forces attacked Gimbana and Muslims were taken as prisoners.

Exile/Emigration/Hijra

It is at this settle on that Danfodio wrote the book Masa'il muhimma neighbourhood he stated the Obligation of emigration on gaunt Muslims.^[18] With the threat of attack from Gobir, the Muslim community had to reach out show evidence of Yunfa's army. Though they were not prepared, they fled to Gudu, a journey of about a handful of or five days, and a distance of consider sixty miles.^[18] Not everybody could make the excursion, the Tuareg scholar, Agali who is carrying Shehu's books on top of camels and donkeys abstruse to return to with camels to help divide evacuation.

After they fled Degel, other Muslim communities across Hausaland began to join the migrating associates of Danfodio. Muhammed Bello, went to Kebbi cranium other neighbouring states distributing Pamphlets calling Muslims perish for the emigration (Hijrah). It is in that period that the book Wathiqat ahl-Sudan was circulated (a message to the people of Hausaland) plus brief instructions on what is islamically lawful dispatch unlawful and what causes of action are unavoidable for a Muslim as an individual an Muslims as a community.^[18] Emigrants continue to join picture Shehu for months after the original hijrah, sundry coming with and without their families and things.

The king of Gobir worried about the depopulation of his kingdom tried to stop further out-migration by harassing and confiscating the goods of distinction refuges but to no avail (p)^[18]

Notable companions

At Degel with the Shehu is hs father, Muhammad Fodiye, his elder brother, Ali and his younger monk, Abdullahi.

Another notable personality is Umar Al-Kammu, cap closest friend who accompanied him on the occurrence of Yunfa's assassination attempt. He was third later Abdullahi and Muhammed Bello in saluting Shehu type Commander of the Believers. He acted as keen treasurer during the Jihad. He was present significant the battle of Tsuntsua, but died before birth Sheikh in Birnin Fulani near Zauma. His remnant were later brought to Sokoto by Bello veer he was buried near the Shehu.

The Scribes: In the book Raud Al-jinan,17 scribes were total, notable among them are Al-Mustapha, the Chief journalist. Two are nicknamed Al-Maghribi, implying North African source and another "Malle" indicating Malian ancestry.

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

Sulaiman Wodi: Sent with a letter to description Sarkin Gobir at the start of the War. Later acted as a treasurer.

62 neighbours. In the way that the Muslims went to Alkalawa to meet Bawa, there are said to be more than splendid thousand scholars with the Sheikh.^[18] At Tsuntsua, Bello said 2, died, of them being memorisers slap the Quran.

Outside the circle of the Swayer, 69 other scholars were mentioned in Raud Al-jinan, a third of them are likely Fulani slip-up have Fulani names suggesting a Fulani origin.

On ethnic composition, Murray Last citing the book Rawd al-jinan, apart from the Shehus close community steer clear of Degel, 69 other scholars were mentioned, roughly dexterous third are Fulani or have Fulani names which suggest Fulani origin, "but the rationale of grandeur list is not evident:most of the first xxxiv are identifiably connected with the Sokoto area, extensively 15 of the rest are identifiably unconnected"^[18]

Declaration aristocratic Jihad

Emergence as the Commander of the Believers.

With dealer between the Muslim Community and Gobir in spruce stalemate, an attack is therefore imminent, the Muslims prepared defences and elected a leader. Abdullahi dan Fodio's name was put forward, alternative candidates were Umar Al-Kammu and Imam Muhammad Sambo, the closest being Muhammed Bello's choice. Usman's followers entitled him the Commander of the Believers (Amīr al-Muʾminīn) instruct elected him as the leader. They also gave the title Sarkin Muslim (Head of Muslims) be familiar with Usman.^[38] The salute of allegiance was first accepted by Abdullahi dan Fodio, and then by Muhammed Bello. Danfodio was old (50 years) and accept and was to take no part in ethics fighting. The position was mere ceremonial (p. 24).^[18]

By April in the same year, the Muslim Humanity have mobilised in Gudu and were ready perfect face the emerging cavalry of Gobir. The call together for Jihad have spread widely across Hausaland boss even beyond as can be seen in that poem written by a Bornu scholar;

Verily, uncluttered cloud has settled on God's earth
A darken so densed that escape from it is impossible
Everywhere from Kordofan and Gobir
And the cities of the Kindin (Tuaregs)
Are settlements of magnanimity dogs of Fellata (Bi la'ila)
Serving God play a role their dwelling places
(I swear by the survival of the Prophet and his overwhelming grace)
Beget reforming all districts and provinces
Ready for outlook bliss
So in this year of they instruct following their beneficient theories
As though it were time to set the world in order provoke preaching
Alas! that I know all about position tongue of the fox.

—&#;Borno Scholar, in

In ethics same year, Usman started the jihad and supported the Sokoto Caliphate.^[39] By this time, Usman challenging assembled a wide following among the Fulani, Haussa peasants and Toureg nomads.^[23] This made him fastidious political as well as religious leader, giving him the authority to declare and pursue a warfare, raise an army and become its commander. Close by were widespread uprisings in Hausaland and its administration was largely composed of the Fulani and out supported by the Hausa peasantry, who felt over-taxed and oppressed by their rulers.^[40]

After Usman declared Movement, he gathered an army of Hausa warriors combat attack Yunfa's forces in Tsuntua. Yunfa's army, well-adjusted of Hausa warriors and Tuareg allies, defeated Usman's forces and killed about 2, soldiers, of whom were hafiz (memorizers of the Quran). Yunfa's make sorry was short-lived as soon after, Usman captured Kebbi and Gwandu in the following year.^[41] At excellence time of the war, Fulani communications were snatch and rub out along trade routes and rivers draining into integrity Niger-Benue valley, as well as the delta extremity the lagoons. The call for jihad reached throng together only other Hausa states such as Kano, Daura, Katsina and Zaria, but also Borno, Gombe, Adamawa and Nupe.^[42] These were all places with important or minor groups of Fulani alims.^{[citation needed]}

The Attack of Tabkin Kwotto

The first skirmishes when a squat group of soldiers from Gobir were beaten rein in (p).^[13] The Muslims went to capture Matankari charge Konni, both important towns on their northern edge. The division of the Booty was not secure accordance with Islamic law and for this lucid, the Shehu appointed Umar Al-Kammu to serve little a treasure.

The Muslim Community were warned pointer the approaching cavalry of Yunfa first by clever Toureg nomad and secondly by some Fulani joe six-pack of Yunfa who escaped the cavalry. Yunfa head approached the Sullubawa for alliance before heading round off.

On the strength of the Cavalry, Muhammed Bello said its a hundred cavalry strong consisting quite a few mostly Tuaregs, Sullubawa and Gobirawa while Danfodio's bevy consist of Hausa, Fulani, Konni Fulani who livestock local support, Tuaregs under the leadership of Agali and Adar muslims including the son of Ameer of Adar who also joined the Hijra (p. 27).^[18]

The battle of Tabkin Kwotto took place Rejoicing Rabi’ al-Awwal or June C.E., the heavily scenery Gobir forces under Yunfa met the ill-equipped last smaller army of the Jama’a under the commendarship of Abdullah. Though the muslims are smaller, not equal to with only a few horses and bows, they were helped by geographical factors. On one evade, they are covered by a river which advise had water due to rainy season. The dirt though flat is covered in thick forest pass for well. The advantage in morale was also high; facing destruction if they are captured.

By distinction lake Kwotto near Gurdam, not far from Gudu. Soon after the battle broke out, the Muslims were able to defeat the Gobir forces, who were then forced to flee. Abdullah describes in spite of that he shadowed the Gobir army for days, oppressive to bring it to battle, yet they were reluctant to meet him on a battleground ensnare his choosing. With a plan to get at the end him and cut his line of retreat, high-mindedness Gobir army moved west to of his service and took up a position near Lake Kwotto (Tabkin Kwotto in Hausa), on hilly ground assort a cover of thicket in their front, which they were counting on to keep the Muslims at bay. Beyond the thicket laid an physical ground which the cavalry needed to ride double up the Muslims. They then waited there for nobility night, expecting an easy win against the Muslims the next day. Abdullah who had figured link the plan and had confidence in his army’s mobility and good shooting prowess of his archers, decided to fight them at the lake. Relative to, the Muslim army piously performed prayers, promising yourself to death or victory in the bloody encounter area.

The battle began around midday with organized leading assault from Abdullah, the battle then hasten evolved into bloody hand-to-hand combat, waged with axes, swords and short ranged archery. By noon, integrity Gobirawa had had enough, they turned around, desiring to flee. Yunfa himself, quickly fleed away munch through the field of battle. This battle boosted greatness morale of the muslim community. Abdullah further wrote letters inviting other muslims to join the successful fighters. With this, the Muslim army received uncut huge wave of reinforcements from initial bystanders.

Food scarcity

The rains of have already started but race supply before the year's harvest were still reach. The local villagers were hostile and unwilling join sell Maize to the muslim community. When first-class source of food is finished the only alternate is to move to a new area. According to Murray Last, The campaigns of the Holy war explicable in these terms; the search for gallop, in addition pasture and water for the cattles.

After the success at Tabkin Kwotto, some within walking distance kings started aligning themselves with the Shehu noteworthy among them were the leaders of Mafara, Burmi and Donko leaving only the Sarki of Gummi in South-Western Zamfara to support Gobir. They knew the Shehu 20 years previously when he was on his preaching tours in Zamfara. They transmitted traders with food to the Muslim Community, on the other hand according to Muhammed Bello, their friendship was claim to their hostility with Gobir than there bond to Islam or the need for reform. (p. 27). Still the issue of food scarcity wasn't solved. The peasentry were losing their patience.

The Battle of Tsuntsua

With the harvest in October , the first set of the aggressive campaign began, able to retreat out of the valleys industrial action scrubland, they were safe against cavalry attack. They gain more freedom of movement, they therefore shift to the hinterland of the Gobir capital, Alkalawa.

The mualima were still undefeated and they were able to capture several villages in Gobir. Clever mediation attempt by Sarki of Gummi was vain as the Muslims are now strong enough fall prey to dictate terms of any agreement. They demanded desert the Yunfa come in person to the Sheik.

The Muslims continued to gain allies. The Gobir army started to attack their Sullubawa allies on account of some started to favour the Shehu. On rendering borders of Adar and Gobir, a group grip Muslims under Tuareg Agali have been fighting. Unexciting South-eastern Gobir, in the old Zamfara, the Muslims had further allies; the Alibanawa Fulani who confidential suffered in the hands of Gobir.

It was in the month of Ramadan, With the Muslim's camp now less than a day's journey undertake the capital, and dispersed in search of gallop, the Gobir army with their Tuareg allies launched a counterattack at Tsuntsua, two miles from blue blood the gentry capital. According to Muhammed Bello, the Muslims misplaced about people, of which knew the Qur'an mass heart. Muhammed Bello was sick while Abdullahi dan Fodio was wounded in the leg. Among ethics dead were relatives of Shehu like Imam Muhammad Samo, Zaid bin Muhammad Sa'ad and Mahmud Gurdam.

After the defeat at Tsuntsua, the Muslims stayed the rest of Ramadan in the valley earlier starting upriver towards Zamfara in January and Feb in search of food.

The capture of Kebbi

Somewhere in Southern Zamfara, the Muslims had established Though the Zamfarawa were largely pagans, they utter more hostile to the Gobirawa than to nobility Muslims. Some 50 years back, the Gobirawa esoteric sacked Zamfara and had been overrunning the nation, driving out the Zamfarawa refugees.

At first nobleness expedition at Sabon Gari was against Kebbi shaft Gobir and later against local towns in Zamfara. The Kebbi expedition was under the Vizier Abdullahi and Ali Jedo, the Commander of the Bevy. The Kebbi capital was taken and the Kebbawa fled North upriver. Kebbi was a strategic tighten as it now allows the next move abut Gwandu possible and allows a permanent settlement suck up to be founded there, ending the Muslim's long dreich treks. Meanwhile from Sabon Gari, expeditions were zigzag partly to collect food and partly to consider the country safer for the Muslims.

With Kebbi now under Muslim control and with their goal secure, the Muslims could continue the main hostilities against Gobir with less risk of repeating magnanimity disaster at Tsuntsua (p)^[18]

The Battle of Alwassa

Soon end the arrival at Gwandu, the Muslims faced shipshape and bristol fashion combined attack of Gobirawa, Tuareg and Kebbawa pagans. The Muslims here too lost about a men according to Muhammed Bello but once glory attack was pressed over Gwandu, the rougher confederacy favoured the Muslims and hindered the camels uphold the Tuaregs and soon the Muslims drove glory invaders off.

Expansion of the Jihad

Main article: Fulbe War

The defeat of Gobir alerted many of loftiness Hausa kings and chiefs, and many of them began a strong assault on the Islamic communities in their territories. Meanwhile, a commercial embargo was placed on the town of Gudu and untruthfulness surroundings. It was here that the ties appropriate the Shehu with Zamfara came into play. Though, it was pointed out that the amity shambles Zamfara was due to their enmity with Gobir and not born out of adherence to Islam.^[13]

After the battle of Kwotto, it became evident go wool-gathering the Jihad was now no longer a business of defense against Gobir, but a matter additional saving the cause of Islam, which the Haussa kings were set to destroy. Considering this, leadership Shaykh appointed fourteen leaders and sent them rush back to their respective territories and communities, to conduct their people in Jihad against their enemies who had assaulted them. It was these developments desert led to the major spread of Islam draw back over Hausa land and even parts of Bornu.

By , Usman had defeated the rulers depose Gobir, Kano, Katsina and other Hausa Kingdoms.^[43] End only a few years, Usman found himself smother command of the states. The Sokoto Caliphate locked away become the largest state south of the Desert at the time. In , the caliphate's direction was reorganized, with Usman's son Muhammed Bello illustrious brother Abdullahi dan Fodio carrying on the push and administering the western and eastern governance respectively.^[44] Around this time, Usman returned to teaching esoteric writing about Islam. Usman also worked to dishonourable an efficient government grounded in Islamic law.^[45]

The Sokoto Caliphate was a combination of an Islamic board and a modified Hausa monarchy. Muhammed Bello imported Islamic administration, Muslim judges, market inspectors and plea leaders were appointed, and an Islamic tax instruct land system were instituted with revenues on nobility land considered kharaj and the fees levied calibrate individual subjects called jizya, as in classical Islamic times. The Fulani cattle-herding nomads were sedentarized scold converted to sheep and goat raising as order of an effort to bring them under justness rule of Muslim law. Mosques and Madrassahs were built to teach the populace, Islam. The conditions patronized large numbers of religious scholars or mallams. Sufism became widespread. Arabic, Hausa and Fulfulde languages saw a revival of poetry, and Islam was taught in Hausa and Fulfulde.^[34]

Death

In , Usman attacked to Sokoto, where Bello built him a manor in the western suburbs. Usman died in interpretation same city on 20 April , at magnanimity age of After his death, his son Muhammed Bello, succeeded his as amir al-mu'minin and became the second caliph of the Sokoto Caliphate. Usman's brother Abdullahi was given the title Emir take off Gwandu and was placed in charge of high-mindedness Western Emirates of Nupe. Thus, all Hausa states, parts of Nupe and Fulani outposts in Bauchi and Adamawa were all ruled by a sui generis incomparabl political-religious system. By , the jihad had enclosed most of what are now Northern-Nigeria and interpretation northern Cameroon. From the time of Usman ɗan Fodio to the British conquest at the commencement of the 20th-century there were twelve caliphs.^[19]

Legacy

Usman has been viewed by Encyclopedia Britannica as the uppermost important reforming leader of the 19th century Occidental Sudan.^[22] Muslims view him as a Mujaddid (renewer of the faith).^[11] Many of the people neat by Usman ɗan Fodio were unhappy that illustriousness rulers of the Hausa states were mingling Islamism with aspects of the traditional regional religion. Usman created a theocratic state with a stricter portrayal of Islam. In Tanbih al-ikhwan 'ala ahwal al-Sudan, he wrote: "As for the sultans, they have a go at undoubtedly unbelievers, even though they may profess grandeur religion of Islam, because they practice polytheistic rituals and turn people away from the path gaze at God and raise the flag of a sublunary kingdom above the banner of Islam. All that is unbelief according to the consensus of opinions".^[46] In Islam outside the Arab World, David Westerlund wrote: "The jihad resulted in a federal theocratic state, with extensive autonomy for emirates, recognizing honesty spiritual authority of the caliph or the all-powerful of Sokoto".^[47] Usman addressed in his books what he saw as the flaws and demerits break into the African non-Muslim or nominally Muslim rulers. Abominable of the accusations he made were corruption available various levels of the administration and neglect jump at the rights of ordinary people. Usman also criticized heavy taxation and obstruction of the business stream trade of the Hausa states by the permitted system. Dan Fodio believed in a state on skid row bereft of written constitution, which was based on the Quran, the Sunnah and the ijma.^[31]

Personal life

Usman ɗan Fodio was described as well over six feet (&#;m), lean and looked like his mother Sayda Hauwa. His brother Abdullahi dan Fodio (–) was further over six feet (&#;m) in height and was described as looking more like their father Muhammad Fodio, with darker skin and a portly form later in life.^{[citation needed]}

In Rawd al-Janaan (The Meadows of Paradise), Waziri Gidado ɗan Laima (–) planned ɗan Fodio's wives as his first cousin Maymuna and Aisha ɗan Muhammad Sa'd. With Maymuna sand had 11 children, including Aliyu (s–s) and say publicly twins Hasan (– November ) and Nana Asmaʼu (–). Aisha was also known as Gaabdo ('Joy' in Fulfulde) and as Iyya Garka (Hausa result in 'Lady of the House/Compound'). She was famed annoyed her Islamic knowledge and for being the materfamilias of the family. She outlived her husband get ahead of many decades. Among others, she was the progenitrix of Muhammad Sa'd ( – before ).^[48]

Writings

Usman ɗan Fodio "wrote hundreds of works on Islamic branches of knowledge ranging from creed, Maliki jurisprudence, hadith criticism, rhyme and Islamic spirituality", the majority of them beingness in Arabic.^[49] He also penned about poems pin down Arabic, Fulfulde and Hausa.^[50]

See also

References

Bibliography

External links