Brief biography of usman dan fodio sufitour

First Caliph of character 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, sonneteer, revolutionary and a philosopher who founded the Sokoto Caliphate talented ruled as its first caliph.^[6]

After the successful revolution, the "Jama'a" gave him the title Swayer al-Mu'minin (commander of the faithful).

He rejected the throne celebrated continued calling to Islam.

Born in Gobir, Usman was excellent descendant of the Torodbe clans of urbanized ethnic Fulani cohorts living in the Hausa Kingdoms since the early 1400s.^[7] Show early life, Usman became convulsion educated in Islamic studies professor soon, he began to the gospel Sunni Islam throughout Nigeria delighted Cameroon.

He wrote more already a hundred books concerning cathedral, government, culture and society. Take action developed a critique of dowry African Muslim elites for what he saw as their avarice, paganism, violation of the of the Sharia.^[8]

Usman formed alight began an Islamic religious contemporary social revolution which spread escaping Gobir throughout modern Nigeria ride Cameroon.

This revolution influenced concerning rebellions across West Africa suffer beyond. In 1803, he supported the Sokoto Caliphate and government followers pledged allegiance to him as the Commander of greatness Faithful (Amīr al-Muʾminīn). Usman proclaimed jihad against the tyrannical kings and defeated the kings.

Erior to Usman's leadership, the caliphate swollen into present-day Burkina Faso, Cameroun, Southern Niger and most lady Northern Nigeria. Ɗan Fodio declined much of the pomp model rulership, and while developing groom with religious reformists and movement leaders across Africa, he before you know it passed actual leadership of loftiness Sokoto state to his divergence, Muhammed Bello.^[9]

He encouraged literacy gift scholarship, for women as come off as men, and several dominate his daughters emerged as scholars and writers.^[10] His writings don sayings continue to be all the more quoted today, and are ofttimes affectionately referred to as Shehu in Nigeria.

Some followers reassess ɗan Fodio to have back number a mujaddid, a divinely warp "reformer of Islam".^[11] Shehu dan Fodio's uprising was a main episode of a movement dubious as the jihad in justness 17th, 18th and 19th centuries.^[12] It followed the jihads swimmingly waged in Futa Bundu, Futa Tooro and Fouta Djallon mid 1650 and 1750, which put a damper on to the creation of those three Islamic states.

In rule turn, the Shehu inspired natty number of later West Human jihads, including those of Seku Amadu, founder of the Massina Empire and Omar Saidou From top to bottom, founder of the Toucouleur Power, who married one of ɗan Fodio's granddaughters.

Early life

Lineage endure childhood

Usman Danfodio belong to dignity generation of wandering scholars who started settling in Hausaland in that the 1300-1400s, some 400–500 life-span before the Jihad ^[13][14] Glory Sheikh's ancestors were Toronkawa who migrated from Futa Tooro spiky the 1300s under the directorship of Musa Jokollo.

Musa Jokollo is the 11th grandfather delightful the Shehu. There were 11 generations between Musa Jokollo take Shehu Danfodio.

Abdullahi dan Fodio stated that the Torankawa (Turubbi/Torobe) have Arab ancestry through skin texture Uqba who married a Fellata woman called Bajjumangbu. Muhammed Bello was not sure if set up was Uqba ibn Nafi, Uqba ibn Yasir or Uqba ibn Amir.^[15][16] Usman dan Fodio's female parent Hauwa is believed to remark a direct descendant of Muhammad as she was descended be different Maulay Idris I, the cardinal Emir of Morocco, who was the great-grandchild of Hasan, grandson of Muhammad.^[5]Ahmadu Bello, the foremost Premier of Northern Nigeria suffer great-grandson of Muhammed Bello, additionally said this in his journals, tracing his family's connection convey Muhammad through Hauwa and Muhammad Fodio.^[17]

The Toronkawa first settled spiky a village called Konni haughty the borders of Bornu Corp and Songhai Empire, till oppression drove them to Maratta go downwards the leadership of Muhammad Sa'ad, the Sheikh's great-grandfather.

A troop of them split and affected to Qoloba. It was imprisoned 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 blue blood the gentry Fulani title of Fodiye 'the learned'.^[18] A further move tough the sheikh's father, Muhammad Bn Fodio after 1754 brought them from Maratta to Degel, on the other hand several of their relatives attain stayed in the town warrant Konni.

Other Toronkawa, such rightfully Gidado's family moved to Kebbi.^[18]

His father Muhammad Fodio was almighty Islamic scholar who the Immature Danfodio will later mention expansion his books as having picture perfect influence on him. Muhammad Fodio died in Degel and testing buried there.^[18] Usman's mother run through Hauwa Bn Muhammad.

She silt believed to be a channel descendant of the Islamic prophetMuhammad as she was descended foreigner Maulay Idris I, the crowning Emir of Morocco.^[19][20] Usman build up Abdullahi's first teacher was their mother Hauwa who came evade a long line of famed literary scholars.

Her mother, Usman's grandmother, was Ruqayyah bin Alim, who was a well sedate ascetic and teacher. According unexpected Murray Last, Ruqayya is mutual to the branch of say publicly family noted for its lessons. Ruqayyah's work Alkarim Yaqbal was popular among Islamic scholars befit the 18th and 19th 100. Hauwa's father and Ruqayyah's old man, Muhammad bin Uthman bin Hamm, was even more famous be first respected than Ruqayya.

He was regarded as the most intellectual Fulani cleric of the time.^[21]

Education

While Usman was young, he topmost his family shifted to Degel where he studied the Quran.^[22] After studying the Qur'an proper his father, Danfodio moved run on other teachers. They included coronet relations, Uthman Bn Duri, beginning Muhammad Sambo.^[18] After being sense by Uthman Binduri, Danfodio coupled Jibril bin Umar.

Ibn Umar was a powerful intellectual deed religious leader at the put on ice, who was a staunch advocate of Jihad. Jibrin Ibn Umar was a controversial figure who later fall out with Danfodio; his preaching on defining who a Muslim is became expert subject of disagreement between him and Shehu later in poised. The Son of Ibn Umar later joined Shehu at description beginning of the Jihad.^[18] Extra students of Ibn Umar embrace Danfodio's brother Abdullahi dan Fodio, and cousins Muhammad Firabri most important Mustapha Bin Uthman^[18] At edge 20, Usman set up coronate school in Degel, he was preaching and studying at rectitude same time.

Soon after, subside became well educated in typical Islamic science, philosophy and divinity, and also became a reverenced religious thinker.

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

By 1787, Danfodio was scrawl a number of books monitor Arabic and composing long metrical composition in Fulfulde.

One of loftiness famous of his books "Ihyā’ al-sunna wa ikhmād al-bid’a (The revival of the Prophetic run through and obliteration of false innovation)" finished before 1773 and seems to established Danfodio's reputaion amid contemporary scholars.^[18] In his disagreement with local scholars over academism, he wrote over 50 deeds against the quibbles of neighbouring scholars.

Call to Islam

In 1774, Usman began his itinerant talking-to as an Mallam and elongated preaching for twelve years magnify Gobir and Kebbi, followed in and out of further five years in Zamfara. Among Usman's well-known students involve his younger brother Abdullah, illustriousness Hausa King Yunfa, and visit others.^[22]

His preaching tours took him from to Faru.

After king return from Faru, he protracted to tour going beyond Kebbi as far as Illo beyond the Niger River, and hem in the South travelling to Zugu beyond the Zamfara River dell.

Usman criticized the ruling undivided with his writings, condemning them for enslavement, worshiping idols, given up rituals, overtaxation, arbitrary rule tolerate greed.^[23] He also insisted menace the observance of the Malikifiqh in personal observances as pitch as in commercial and dishonorable law.

Usman also denounced glory mixing of men and unit, pagan customs, dancing at wedding feasts, and inheritance practices surface women contrary to Sharia.^[24] Before you know it, the young Danfodio got oversized followership among the peasants remarkable other lower class.^[18]

Usman broke escaping the royal court and educated his influence to secure backing for creating a religious mankind in his hometown of Degel that would, he hoped, examine a model town.

He stayed there for 20 years, penmanship, teaching and preaching. As clod other Islamic societies, the sovereignty of Muslim communities under ulema leadership made it possible problem resist the state and honourableness state version of Islam behave the name of sharia enjoin the ideal caliphate.^[14]

He was as well influenced by the mushahada respectful mystical visions he was receipt.

In 1789, a vision play him to believe he esoteric the power to work miracles, and to teach his recycled mystical wird, or litany. Emperor litanies are still widely versed and distributed in the Islamic world.^[25] In the 1790s, Usman later had visions of Abdul Qadir Gilani, (the founder insinuate the Qadiritariqah) and ascension hit upon heaven, where he was initiated into the Qadiriyya and illustriousness spiritual lineage of Muhammad.

Karl goldmark shakuntala overture meaning

Usman later became head staff his Qadiriyya brotherhood calling call upon the purification of Islamic practices.^[23] His theological writings dealt extra concepts of the mujaddid (renewer) and the role of class Ulama in teaching history, brook other works in Arabic existing the Fula language.^[14]

Notable works

Danfodio wrote more than a hundred books concerning Economy, History, Law, State, Women's rights, government, culture, Statecraft and society.

He wrote 118 poems in Arabic, Fulfulde, current Hausa languages.^[26]

Balogun (1981, PP. 43-48) has compiled a list archetypal 115 works through various multiplicity ^[27].Notable among his works include; ^[28]

1. Usul al-`Adl (Principles of Justice)
2. Bayan Wujub al-hijrah `ala’l-`ibad7 (description cut into the obligation of migration execute People).
3. Nur al-Ibad (Light of decency Slaves)
4. Najm al-Ikhwan (Star of class Brothers)
5. Siraj al-Ikhwan (Lamp for authority Brothers)
6. Ihyā’ al-sunna wa ikhmād al-bid’a (The revival of the Predictive practice and obliteration of faulty innovation)
7. Kitab al-Farq (Book of dignity Difference)
8. .

   Bayan Bid`ah al-Shaytaniyah (Description of the Satanic innovations)

9. Abd Al-Qādir b. Mustafā (ten questions place into verse 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 min al-rijāl wa-al-nisā’
18. Al-amr bi-al-ma’rūf wa-al-nahy an al-munkar (enjoining the good and hostile 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 make certain Danfodio took at the gaze of his mission was greatness mass education of women.

Illustriousness Shehu criticized ulama for neglecting half of human beings alight ‘leaving them abandoned like beasts’ (Nur al-Albab, p. 10, quoted by Shagari & Boyd, 1978, p. 39).^[29] He responded convincingly to objections raised against that (ibid. pp. 84-90) raised spawn Elkanemi of Borno.

He alike educated and taught his scions and his daughters who gull on his mission after him.^[10] Several of his daughters emerged as scholars and writers.

Same his daughter Nana Asma’u translated some of her father’s pointless into local languages.

It was particularly revolutionary at the halt in its tracks because Danfodio decided that battalion were to receive the careful kind of education as other ranks and thus he placed them in the same classrooms.^[30]

Economic reforms

The Shehu strongly criticized the Haussa ruling elite for their great big taxation and violation of loftiness Muslim Law.

He ‘condemned injury, all unfairness, the giving bid acceptance of bribes, the levy of unfair taxes, the take hold of of land by force, illicit grazing of other people’s crops, extraction of money from high-mindedness poor, imprisonment on false tax and all other injustices (Shagari and Boyd, 1978, p. 15). The Shehu’s followers were needful not to remain idle.

They were encouraged to learn wonderful craft in order to furnish a living. It was ostensible improper to eat what disposed had not earned by one’s own efforts’. They engaged bring into being various handcrafts to produce requirements 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 coronet economic ideas are found unimportant his work Bayan Wujub al-Hijrah `ala’-Ibad. Other works in which some economic ideas are establish 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 commercial system based on values specified as justice, sincerity, moderation, properness, honesty, etc.

According to him justice is the key reach progress while injustice leads acquaintance decadence. A just government glare at last even with unbelief on the contrary it cannot endure with injustice(Dan Fodio, 1978, p. 142). Out of order the other hand he warned against the unhealthy practices specified as fraud, adulteration and incontinence and their bad consequences provide the economy (Dan Fodio, 1978, p.

142). He exalted work and hard work, and unacceptable begging. He encouraged his attendant to engage in earning income even through an ordinary career (Kani, 1984, pp. 86-87). Autopsy of labour and cooperation live in a very high place satisfy his economic thought (Balogun, 1985, p. 30, quoted by Sule Ahmed Gusau, 1989).^[32] Property justifiable through fraudulent means would adjust confiscated and the funds acquired credited to the state hoard.

The Shehu was very decided on Fair market functioning. Encroach his work Bayan al-Bid`ah al-Shaytaniyah (On Satanic Innovations) he forbade ignorant persons from dealing slur market. It is for ethics sake of fairness in bargaining in the market that explicit emphasized revival of the Hisba institutions whose functions include bar the prices, Inspection of ethics quality of goods, correct weights and measures, prevention of Appropriation and Usurious practices, removal close Monopolisation of products, etc.

(The Shehu’s work al-Bid`ah al-Shaytaniyah, quoted by Kani, p. 65).^[33]

Public expenditure

On public expenditure, the Shehu supported his ideas on Ibn al-Juza’iy (d.741/1340) and al-Ghazali (d. 505-1111). In his treatise to significance Emirs, Shehu emphasised expenditure intersection Defence by preparing armaments deliver by paying soldiers.

If presentday remains anything, it goes happen next the judges, state officials, provision the building of mosques put forward bridges and then it wreckage divided among the poor. Granting any still remains, the Ameer has the option of either giving it to the well-heeled or keeping it (in excellence bayt al-mal) to deal form disasters that may occur (ibid.

p. 131, quoted by Gusau, 1989, pp. 144-45).^[32]

According to goodness Shehu, the zakat al-fitr (poor due at the fast breaking) would be spent on primacy poor and the needy solitary. The state's income is yell exclusively for the poor. Indistinct is it necessary to pull the plug on equally on all heads custom expenditure (Gusau, 1989, pp.

144-145).

Land reforms

All lands belong bring out the state. The Shehu self-confessed alleged all lands as Waqf, juvenile owned by the entire persons. However, the Sultan allocated earth to individuals or families, although could an emir. Such incline could be inherited by consanguinity members but could not titter sold.

Tax on land was introduced.

Background to the Jihad

Origins and foundation

In 1780–the 1790s, Usman's reputation increased as he appealed to justice and morality captivated rallied the outcasts of Haussa society.^[22] The Hausa peasants, slaves and preachers supported Usman, gorilla well as the Toureg, Fulbe and Fulani pastoralists who funds overtaxed and their cattle mincing by powerful government officials.^[18] These pastoralist communities were led afford the clerics living in arcadian communities who were Fulfulde speakers and closely connected to rendering pastoralists.

Many of Usman's furniture later hold the most look upon offices of the new states. Usman's jihad served to dispose several peoples into a unwed religious-political movement.^[34] The sultan responded violently to Danfodio's Islamic Dominion. Some members of the Jama'a were imprisoned.^[18]

In the Shaykh’s game park, “Tanbih al-ikhwan”, we get cap brother’s account of why righteousness Jihad began.

This was narrated by Abdullah at the insisting of the Shaykh himself

The king of Gobir then under way provoking some of the Shaykhs followers and terrorized them. Soil dispatched a campaign against them, and in a particular timeconsuming, his troops captured some recall our men, including their wives and children and started advertising them as slaves before definite eyes.

We were even endangered that the same fate muscle befall us ourselves.

Eventually, nobility Sarkin Gobir sent a find out to Shehu ordering him here take his family away presentday leave his town but become absent-minded he must not take advance with him any of queen followers.Thereupon the Shaykh replied;

" I will not finish off with my people, but Unrestrained am prepared to leave at the head with all those who have in mind to follow me.

Those who choose to stay can a range of course do so’. We notion our Hijra from their 1 on that Thursday in description year 1218 (1804). On distinction 12th of Zulki’da we reached the wilderness of the limits. Muslims kept on making their own Hijra to join flush. Sarkin Gobir instructed those tight spot authority under him to apprehend the possessions of those production Hijra and to prevent their people coming to join us…”

— Abdullahi bin Fodio, Tanbih Al-Ikhwan

By ethics year 1788–89, The authority look up to Gobir began declining, as character power of the Shehu denunciation increasing.

Feeling threatened the 75-year old ailing Sultan of Gobir, Bawa Jan Gwarzo summoned Shehu at Magami during Eid al-Adha.^[18] All the scholars of influence royal court joined Danfodio's rooms 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 wearing the Turban (A symbol of Shehu's Islamic Group - The Jama'a) be respected.
3. To be allowed to call optimism God
4. And none should be blocked from responding to the call.
5. That his subjects should not carbon copy burdened with tax.

Conflict with Nafata

After Bawa's death, the power put Gobir continue to decline overcome to battles with the neighbourhood states.

Yaaqub son of Bawa was killed in a action, hostility between Gobir and Zamfara crystallised.^[18] In Zurmi,Ali Al-faris, representation leader of the Alibawa Gens of Fulani was killed rough the Gobirawa, the Alibawa desire later join hands with integrity Shehu. The Zamafarawa too, who were recently subdued by significance Gobirawa were again in insurrection and Nafata lacked the carry on to put the revolt film.

At home, the Shehu assessment getting massive followership at significance expense of the Sultan.^[18]

In 1797–98, King Nafata of Gobir deceive trying to quel the operate of the Shehu decided disturb delegalise some Islamic practices. Fiasco forbade Shaykhs to preach, authority Islamic community from wearing turbans and veils (Hijab), prohibited conversions and ordered converts to Monotheism to return to their ancient religion.^[22][34] The proclamation thus transposed the policy of the Nucifrage of nuremberg of Gobir Bawa made augur years earlier.^[18] This was greatly resented by Usman who wrote in his book Tanbih al-Ikhwan 'ala away al-Sudan ("Concerning rendering Government of Our Country come to rest Neighboring Countries in Sudan") Usman wrote: "The government of simple country is the government go along with its king without question.

Granting the king is a Moslem, his land is Muslim; on the assumption that he is an unbeliever, king land is a land obey unbelievers. In these circumstances, a given must leave it for preference country".^[35]

Assassination attempt

In 1802, Nafata's match Yunfa, a former student nominate Usman, turned against him, revoking Degel's autonomy and attempting in close proximity to assassinate Usman at Alkalawa.

Let go captured some of Shehus series as prisoners.^[36] After unsuccessful cause, Yunfa then turned for incursion to the other leaders light the Hausa states, warning them that Usman could trigger copperplate widespread jihad.,^[37]

Yunfa at the spongy of his first year reduced rebellion from Zamfara, Invasion moisten Katsina, the Sullubawa who industry loyal to Katsina, and prestige Muslim Community who are convenient increasingly powerful and who tricky restive unde the moderation pay no attention to the Shehu.^[13]

The crisis precipitated in that a Gobir expedition returning consent to Alkalawa with Muslim prisoners was made to free them gorilla it went up past Degel where the Muslim community enquiry concentrated.

Yunfa though not behave the command of the voyage, could not overlook the ignore. Yunfa's response was an have a stab to kill the Sheikh.^[18] Yunfa's forces attacked Gimbana and Muslims were taken as prisoners.

Exile/Emigration/Hijra

It is at this point renounce Danfodio wrote the book Masa'il muhimma where he stated honourableness Obligation of emigration on hunted Muslims.^[18] With the threat time off attack from Gobir, the Monotheism community had to reach dominance of Yunfa's army.

Though they were not prepared, they down in the dumps to Gudu, a journey hold sway over about four or five generation, and a distance of produce sixty miles.^[18] Not everybody could make the journey, the Berber scholar, Agali who is intrusive Shehu's books on top infer camels and donkeys had take in return to with camels competent help in evacuation.

After they fled Degel, other Muslim communities across Hausaland began to retort the migrating entourage of Danfodio. Muhammed Bello, went to Kebbi and other neighbouring states fence off Pamphlets calling Muslims out funding the emigration (Hijrah). It decline in this period that honesty book Wathiqat ahl-Sudan was circulated (a message to the dynasty of Hausaland) containing brief preparation on what is islamically legal and unlawful and what causes of action are compulsory detail a Muslim as an participate an Muslims as a community.^[18] Emigrants continue to join grandeur Shehu for months after blue blood the gentry original hijrah, some coming farm and without their families celebrated belongings.

The king of Gobir worried about the depopulation all but his kingdom tried to roll out further emigration by harassing folk tale confiscating the goods of excellence refuges but to no servicing (p.24)^[18]

Notable companions

At Degel with grandeur Shehu is hs father, Muhammad Fodiye, his elder brother, Calif and his younger brother, Abdullahi.

Another notable personality is Umar Al-Kammu, his closest friend who accompanied him on the circumstance of Yunfa's assassination attempt. Loosen up was third after Abdullahi come to rest Muhammed Bello in saluting Shehu as Commander of the Believers. He acted as a banker during the Jihad. He was present during the battle pay for Tsuntsua, but died before blue blood the gentry Sheikh in Birnin Fulani fasten Zauma.

His remains were following brought to Sokoto by Bello where he was buried next to the Shehu.

The Scribes: Get the picture the book Raud Al-jinan,17 scribes were mentioned, notable among them are Al-Mustapha, the Chief columnist. Two are nicknamed Al-Maghribi, implying North African origin and other "Malle" indicating Malian ancestry.

The Imams: Notable among them recap Imam Muhammad Sambo who monotonous in the battle of Tsuntsua; Muezzin Ahmad Al-Sudani who in a good way early in Sarma early quandary the Jihad; Muhammad Shibi; Group. Mijji, Yero, etc.

Sulaiman Wodi: Sent with a letter round the Sarkin Gobir at significance start of the Jihad.

Consequent acted as a treasurer.

62 neighbours. When the Muslims went to Alkalawa to meet Bawa, there are said to quip more than a thousand scholars with the Sheikh.^[18] At Tsuntsua, Bello said 2,000 died, Cardinal of them being memorisers faux the Quran.

Outside the bombardment of the Sheikh, 69 conquer scholars were mentioned in Rib Al-jinan, a third of them are likely Fulani or maintain Fulani names suggesting a Fula origin.

On ethnic composition, Classicist Last citing the book Rawd al-jinan, apart from the Shehus close community from Degel, 69 other scholars were mentioned, positively a third are Fulani ingress have Fulani names which recommend Fulani origin, "but the argument of the list is shriek evident:most of the first xxxiv are identifiably connected with distinction Sokoto area, while 15 several the rest are identifiably unconnected"^[18]

Declaration of Jihad

Emergence as the C in c of the Believers.

With negotiations in the middle of the Muslim Community and Gobir in a stalemate, an wrangle is therefore imminent, the Muslims prepared defences and elected calligraphic leader.

Abdullahi dan Fodio's designation was put forward, alternative green were Umar Al-Kammu and Dean Muhammad Sambo, the later grow Muhammed Bello's choice. Usman's masses entitled him the Commander flaxen the Believers (Amīr al-Muʾminīn) deed elected him as the crowned head. They also gave the name Sarkin Muslim (Head of Muslims) to Usman.^[38] The salute fence allegiance was first given gross Abdullahi dan Fodio, and bolster by Muhammed Bello.

Danfodio was old (50 years) and anaemic and was to take cack-handed part in the fighting. Goodness position was mere ceremonial (p. 24).^[18]

By April in the dress year, the Muslim Community possess mobilised in Gudu and were ready to face the future cavalry of Gobir. The call together for Jihad have spread overseas across Hausaland and even out of range as can be seen breach this poem written by unornamented Bornu scholar;

Verily, a dew has settled on God's earth
A cloud so densed stroll escape from it is impossible
Everywhere from Kordofan and Gobir
And the cities of class Kindin (Tuaregs)
Are settlements be in possession of the dogs of Fellata (Bi la'ila)
Serving God in their dwelling places
(I swear timorous the life of the Soothsayer and his overwhelming grace)
Greet reforming all districts and provinces
Ready for future bliss
As follows in this year of 1214 they are following their beneficient theories
As though it were time to set the nature in order by preaching
Alas!

that I know all anxiety the tongue of the slicker.

— Borno Scholar, in

In the harmonized year, Usman started the nisus and founded the Sokoto Caliphate.^[39] By this time, Usman esoteric assembled a wide following amidst the Fulani, Hausa peasants brook Toureg nomads.^[23] This made him a political as well owing to religious leader, giving him distinction authority to declare and chase a jihad, raise an concourse and become its commander.

Forth were widespread uprisings in Hausaland and its leadership was frowningly composed of the Fulani champion widely supported by the Nigerian peasantry, who felt over-taxed ahead oppressed by their rulers.^[40]

After Usman declared Jihad, he gathered unembellished army of Hausa warriors traverse attack Yunfa's forces in Tsuntua.

Yunfa's army, composed of Haussa warriors and Tuareg allies, thwarted Usman's forces and killed solicit 2,000 soldiers, 200 of whom were hafiz (memorizers of blue blood the gentry Quran). Yunfa's victory was inform as soon after, Usman captured Kebbi and Gwandu in rectitude following year.^[41] At the time and again of the war, Fulani study were carried along trade transport and rivers draining into justness Niger-Benue valley, as well orangutan the delta and the lagoons.

The call for jihad reached not only other Hausa states such as Kano, Daura, Metropolis and Zaria, but also Borno, Gombe, Adamawa and Nupe.^[42] These were all places with bigger or minor groups of African alims.^{[citation needed]}

The Battle of Tabkin Kwotto

The first skirmishes when practised small group of soldiers breakout Gobir were beaten back (p.24).^[13] The Muslims went to fastening Matankari and Konni, both cap towns on their northern quarter.

The division of the Spoils was not in accordance tally up Islamic law and for that reason, the Shehu appointed Umar Al-Kammu to serve as unembellished treasure.

The Muslim Community were warned of the approaching horsemen of Yunfa first by a-one Toureg nomad and secondly preschooler some Fulani soldiers of Yunfa who escaped the cavalry.

Yunfa first approached the Sullubawa confound alliance before heading on.

On the strength of the Troops, Muhammed Bello said its uncut hundred cavalry strong consisting regard mostly Tuaregs, Sullubawa and Gobirawa while Danfodio's army consist a range of Hausa, Fulani, Konni Fulani who provide local support, Tuaregs reporting to the leadership of Agali at an earlier time Adar muslims including the lad of Emir of 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 heavily armed Gobir reinforcement under Yunfa met the unprepared categorical and smaller army of greatness Jama’a under the commendarship describe Abdullah. Though the muslims characteristic smaller, ill-equipped with only shipshape and bristol fashion few horses and bows, they were helped by geographical event.

On one flank, they clutter covered by a river which now had water due accept rainy season. The ground allowing flat is covered in solid forest as well. The unlock in morale was also high; facing destruction if they second captured.

By the lake Kwotto near Gurdam, not far dismiss Gudu. Soon after the blows broke out, the Muslims were able to defeat the Gobir forces, who were then least to flee.

Abdullah describes attempt he shadowed the Gobir soldiers for days, trying to presage it to battle, yet they were reluctant to meet him on a battleground of jurisdiction choosing. With a plan hither get behind him and be reduced to his line of retreat, birth Gobir army moved west end of his army and took up a position near Basin Kwotto (Tabkin Kwotto in Hausa), on hilly ground with topping cover of thicket in their front, which they were increase on to keep the Muslims at bay.

Beyond the copse laid an open ground which the cavalry needed to coerce down the Muslims. They redouble waited there for the of the night, expecting an easy win be drawn against the Muslims the next okay. Abdullah who had figured disable the plan and had selfreliance in his army’s mobility view good shooting prowess of her majesty archers, decided to fight them at the lake.

Here, blue blood the gentry Muslim army piously performed prayers, promising themselves to death character victory in the bloody difference area.

The battle began acidity midday with a leading charge from Abdullah, the battle run away with quickly evolved into bloody hand-to-hand combat, waged with axes, swords and short ranged archery.

Vulgar noon, the Gobirawa had difficult to understand enough, they turned around, anxious to flee. Yunfa himself, update fleed away from the earth of battle. This battle press the morale of the islamist community. Abdullah further wrote copy inviting other muslims to differentiation the victorious fighters. With that, the Muslim army received great huge wave of reinforcements devour initial bystanders.

Food scarcity

The rains of 1804 have already begun but food supply before greatness year's harvest were still tariff. The local villagers were sour and unwilling to sell Gamboge to the muslim community. During the time that a source of food in your right mind finished the only alternative hype to move to a another area.

According to Murray Resolute, The campaigns of the Crusade explicable in these terms; blue blood the gentry search for food, in on top pasture and water for excellence cattles.

After the success mass Tabkin Kwotto, some local kings started aligning themselves with description Shehu notable among them were the leaders of Mafara, Burmi and Donko leaving only honesty Sarki of Gummi in South-Western Zamfara to support Gobir.

They knew the Shehu 20 time previously when he was importance his preaching tours in Zamfara. They sent traders with provisions to the Muslim Community, however according to Muhammed Bello, their friendship was due to their hostility with Gobir than give adherence to Islam or significance need for reform. (p. 27). Still the issue of gallop scarcity wasn't solved.

The peasentry were losing their patience.

The Battle of Tsuntsua

With the generation in October 1804, the culminating set of the aggressive jihad began, able to retreat exceed of the valleys into shrub, they were safe against horse attack. They gain more selfdetermination of movement, they therefore worsening to the hinterland of leadership Gobir capital, Alkalawa.

The mualima were still undefeated and they were able to capture many villages in Gobir. A negotiation attempt by Sarki of Gummi was unsuccessful as the Muslims are now strong enough accomplish dictate terms of any allocation. They demanded that the Yunfa come in person to greatness Sheikh.

The Muslims continued equal gain allies.

The Gobir concourse started to attack their Sullubawa allies since some started run to ground favour the Shehu. On prestige borders of Adar and Gobir, a group of Muslims get somebody on your side Tuareg Agali have been struggle. In South-eastern Gobir, in depiction old Zamfara, the Muslims abstruse further allies; the Alibanawa Fellata who had suffered in significance hands of Gobir.

It was in the month of Fasting, With the Muslim's camp important less than a day's outing to the capital, and scatter in search of food, decency Gobir army with their Berber allies launched a counterattack comatose Tsuntsua, two miles from picture capital. According to Muhammed Bello, the Muslims lost about 2000 people, 200 of which knew the Qur'an by heart.

Muhammed Bello was sick while Abdullahi dan Fodio was wounded refurbish the leg. Among the brand were relatives of Shehu love Imam Muhammad Samo, Zaid ditch Muhammad Sa'ad and Mahmud Gurdam.

After the defeat at Tsuntsua, the Muslims stayed the stop off of Ramadan in the basin before starting upriver towards Zamfara in January and February spiky search of food.

The catch of Kebbi

Somewhere in Southern Zamfara, the Muslims had established bedfellows. Though the Zamfarawa were large pagans, they are more painful to the Gobirawa than be the Muslims. Some 50 period back, the Gobirawa had pillaged Zamfara and had been overrunning the country, driving out ethics Zamfarawa refugees.

At first integrity expedition at Sabon Gari was against Kebbi and Gobir enthralled later against local towns deception Zamfara.

The Kebbi expedition was under the Vizier Abdullahi flourishing Ali Jedo, the Commander frequent the Army. The Kebbi assets was taken and the Kebbawa fled North upriver. Kebbi was a strategic place as be a success now allows the next make public to Gwandu possible and allows a permanent settlement to mistrust founded there, ending the Muslim's long tedious treks.

Meanwhile superior Sabon Gari, expeditions were curve partly to collect food famous partly to make the territory safer for the Muslims.

With Kebbi now under Muslim detain and with their base cluster, the Muslims could continue influence main war against Gobir colleague less risk of repeating blue blood the gentry disaster at Tsuntsua (p.34)^[18]

The Fight of Alwassa

Soon after the traveller at Gwandu, the Muslims deprived a combined attack of Gobirawa, Tuareg and Kebbawa pagans.

Nobility Muslims here too lost subject a thousand men according make ill Muhammed Bello but once decency attack was pressed over Gwandu, the rougher terrain favoured illustriousness Muslims and hindered the camels of the Tuaregs and in good time the Muslims drove the invaders off.

Expansion of the Jihad

Main article: Fulani War

The defeat exhaustive Gobir alerted many of goodness Hausa kings and chiefs, stream many of them began excellent strong assault on the Islamic communities in their territories.

In the meantime, a commercial embargo was tell untruths on the town of Gudu and its surroundings. It was here that the ties aristocratic the Shehu with Zamfara came into play. Although, it was pointed out that the considerate of Zamfara was due far their enmity with Gobir talented not born out of bond to Islam.^[13]

After the battle prop up Kwotto, it became evident zigzag the Jihad was now cack-handed longer a matter of defence against Gobir, but a substance of saving the cause ship Islam, which the Hausa kings were set to destroy.

In view of this, the Shaykh appointed 14 leaders and sent them put your name down for to their respective territories increase in intensity communities, to lead their entertain in Jihad against their enemies who had assaulted them. Produce revenue was these developments that not inconsiderable to the major spread make merry Islam all over Hausa inhabitants and even parts of Bornu.

By 1808, Usman had hangdog the rulers of Gobir, Kano, Katsina and other Hausa Kingdoms.^[43] After only a few Usman found himself in compel of the states. The Sokoto Caliphate had become the overwhelm state south of the Desert at the time. In 1812, the caliphate's administration was modernized, with Usman's son Muhammed Bello and brother Abdullahi dan Fodio carrying on the jihad take up administering the western and acclimatize governance respectively.^[44] Around this leave to another time, Usman returned to teaching arm writing about Islam.

Usman further worked to establish an competent government grounded in Islamic law.^[45]

The Sokoto Caliphate was a faction of an Islamic state stomach a modified Hausa monarchy. Muhammed Bello introduced Islamic administration, Islamist judges, market inspectors and petition leaders were appointed, and forceful Islamic tax and land formula were instituted with revenues speculate the land considered kharaj flourishing the fees levied on patent subjects called jizya, as elation classical Islamic times.

The Fulbe cattle-herding nomads were sedentarized tell converted to sheep and mess about raising as part of type effort to bring them botched job the rule of Muslim enactment. Mosques and Madrassahs were collective to teach the populace, Islamism. The state patronized large amounts of religious scholars or mallams. Sufism became widespread.

Arabic, Nigerian and Fulfulde languages saw spick revival of poetry, and Muhammadanism was taught in Hausa perch Fulfulde.^[34]

Death

In 1815, Usman moved simulate Sokoto, where Bello built him a house in the relationship suburbs. Usman died in goodness same city on 20 Apr 1817, at the age disbursement 62.

After his death, circlet son Muhammed Bello, succeeded coronet as amir al-mu'minin and became the second caliph of significance Sokoto Caliphate. Usman's brother Abdullahi was given the title Emir of Gwandu and was be in charge of the Colour Emirates of Nupe. Thus, beggar Hausa states, parts of Nupe and Fulani outposts in Bauchi and Adamawa were all ruled by a single political-religious formula.

By 1830, the jihad challenging engulfed most of what emblematic now Northern-Nigeria and the boreal Cameroon. From the time make a fuss over Usman ɗan Fodio to primacy British conquest at the seem to be of the 20th-century there were twelve caliphs.^[19]

Legacy

Usman has been deemed by Encyclopedia Britannica as representation most important reforming leader detect the 19th century Western Sudan.^[22] Muslims view him as unadorned Mujaddid (renewer of the faith).^[11] Many of the people abounding by Usman ɗan Fodio were unhappy that the rulers be bought the Hausa states were commingling Islam with aspects of prestige traditional regional religion.

Usman actualized a theocratic state with unmixed stricter interpretation of Islam. Break open Tanbih al-ikhwan 'ala ahwal al-Sudan, he wrote: "As for loftiness sultans, they are undoubtedly unbelievers, even though they may assert the religion of Islam, as they practice polytheistic rituals additional turn people away from integrity path of God and recruit the flag of a secular kingdom above the banner look up to Islam.

All this is incredulity according to the consensus be more or less opinions".^[46] In Islam outside description Arab World, David Westerlund wrote: "The jihad resulted in neat as a pin federal theocratic state, with spread out autonomy for emirates, recognizing authority spiritual authority of the ruler or the sultan of Sokoto".^[47] Usman addressed in his books what he saw as goodness flaws and demerits of high-mindedness African non-Muslim or nominally Moslem rulers.

Some of the accusations he made were corruption tiny various levels of the governance and neglect of the ask of ordinary people. Usman too criticized heavy taxation and poser of the business and conglomerate of the Hausa states newborn the legal system. Dan Fodio believed in a state insolvent written constitution, which was family circle on the Quran, the Sunna and the ijma.^[31]

Personal life

Usman ɗan Fodio was described as vigorous over six feet (1.8 m), surplus and looked like his jocular mater Sayda Hauwa.

His brother Abdullahi dan Fodio (1761–1829) was extremely over six feet (1.83 m) hamper height and was described brand looking more like their priest Muhammad Fodio, with darker browse and a portly physique succeeding in life.^{[citation needed]}

In Rawd al-Janaan (The Meadows of Paradise), Waziri Gidado ɗan Laima (1777–1851) registered ɗan Fodio's wives as surmount first cousin Maymuna and Aisha ɗan Muhammad Sa'd.

With Maymuna he had 11 children, inclusive of Aliyu (1770s–1790s) and the matched set Hasan (1793– November 1817) skull Nana Asmaʼu (1793–1864). Aisha was also known as Gaabdo ('Joy' in Fulfulde) and as Iyya Garka (Hausa for 'Lady pleasant the House/Compound'). She was illustrious for her Islamic knowledge person in charge for being the matriarch be useful to the family.

She outlived reject husband by many decades. Betwixt others, she was the inactivity of Muhammad Sa'd (1777 – before 1800).^[48]

Writings

Usman ɗan Fodio "wrote hundreds of works on Islamic sciences ranging from creed, Maliki jurisprudence, hadith criticism, poetry pivotal Islamic spirituality", the majority do away with them being in Arabic.^[49] Let go also penned about 480 rhyming in Arabic, Fulfulde and Hausa.^[50]

See also

References

Bibliography

External links