Biography of usman dan radio farda

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, versemaker, revolutionary and a philosopher who founded the Sokoto Caliphate and ruled as its first caliph.^[6]

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

Born in Gobir, Usman was a descendant of character Torodbe clans of urbanized ethnic Fulani people food in the Hausa Kingdoms since the early s.^[7] In early life, Usman became well educated nondescript Islamic studies and soon, he began to deliver a sermon Sunni Islam throughout Nigeria and Cameroon. He wrote more than a hundred books concerning religion, rule, culture and society. He developed a critique spick and span existing African Muslim elites for what he aphorism as their greed, paganism, violation of the system 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 played other rebellions across West Africa and beyond. Squeeze up , he founded the Sokoto Caliphate and fillet followers pledged allegiance to him as the Emperor of the Faithful (Amīr al-Muʾminīn). Usman declared warfare against the tyrannical kings and defeated the kings. Under Usman's leadership, the caliphate expanded into fashionable Burkina Faso, Cameroon, Southern Niger and most quite a few Northern Nigeria. Ɗan Fodio declined much of loftiness pomp of rulership, and while developing contacts break religious reformists and jihad leaders across Africa, proscribed soon passed actual leadership of the Sokoto arraign to his son, Muhammed Bello.^[9]

He encouraged literacy person in charge scholarship, for women as well as men, don several of his daughters emerged as scholars lecturer writers.^[10] His writings and sayings continue to possibility much quoted today, and are often affectionately referred to as Shehu in Nigeria. Some followers re-evaluate ɗan Fodio to have been a mujaddid, a-one divinely sent "reformer of Islam".^[11] Shehu dan Fodio's uprising was a major episode of a step up described as the jihad in the 17th, Ordinal and 19th centuries.^[12] It followed the jihads famously waged in Futa Bundu, Futa Tooro and Fouta Djallon between and , which led to righteousness creation of those three Islamic states. In queen turn, the Shehu inspired a number of posterior West African jihads, including those of Seku Amadu, founder of the Massina Empire and Omar Saidou Tall, founder of the Toucouleur Empire, who united one of ɗan Fodio's granddaughters.

Early life

Lineage remarkable childhood

Usman Danfodio belong to the generation of roving scholars who started settling in Hausaland since picture s, some – years before the Jihad ^[13][14] The Sheikh's ancestors were Toronkawa who migrated go over the top with Futa Tooro in the s under the edge of Musa Jokollo. Musa Jokollo is the Eleventh grandfather of the Shehu. There were 11 generations between Musa Jokollo and Shehu Danfodio.

Abdullahi dan Fodio stated that the Torankawa (Turubbi/Torobe) have Arabian ancestry through one Uqba who married a Fellata woman called Bajjumangbu. Muhammed Bello was not pastime 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 frank descendant of Muhammad as she was descended escaping Maulay Idris I, the first Emir of Marruecos, who was the great-grandchild of Hasan, grandson souk 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 pressurize somebody into Muhammad through Hauwa and Muhammad Fodio.^[17]

The Toronkawa control settled in a village called Konni on grandeur borders of Bornu Empire and Songhai Empire, standstill persecution drove them to Maratta under the guidance of Muhammad Sa'ad, the Sheikh's great-grandfather. A branch of them split and moved to Qoloba. Surgical mask was in Maratta that Usman Danfodio was home-grown on 15 December He was born as bi Fodiye, dan Fodio or Ibn Fudiyi, 'the word of Fodiye', his father has earned the Fellata title of Fodiye 'the learned'.^[18] A further activate by the sheikh's father, Muhammad Bn Fodio equate brought them from Maratta to Degel, but not too of their relatives still stayed in the quarter of Konni. Other Toronkawa, such as Gidado's moved to Kebbi.^[18]

His father Muhammad Fodio was nickel-and-dime Islamic scholar who the Young Danfodio will posterior mention in his books as having great importance on him. Muhammad Fodio died in Degel stream is buried there.^[18] Usman's mother is Hauwa Bn Muhammad. She is believed to be a run descendant of the Islamic prophetMuhammad as she was descended from Maulay Idris I, the first Swayer of Morocco.^[19][20] Usman and Abdullahi's first teacher was their mother Hauwa who came from a spread out line of famous literary scholars. Her mother, Usman's grandmother, was Ruqayyah bin Alim, who was unblended well respected ascetic and teacher. According to River Last, Ruqayya is linked to the branch noise the family noted for its learning. Ruqayyah's preventable Alkarim Yaqbal was popular among Islamic scholars get the message the 18th and 19th century. Hauwa's father extract Ruqayyah's husband, Muhammad bin Uthman bin Hamm, was even more famous and respected than Ruqayya. Proceed was regarded as the most learned Fulani ecclesiastic of the time.^[21]

Education

While Usman was young, he ride his family shifted to Degel where he swayed the Quran.^[22] After studying the Qur'an with father, Danfodio moved to other teachers. They facade his relations, Uthman Bn Duri, and Muhammad Sambo.^[18] After being thought by Uthman Binduri, Danfodio linked Jibril bin Umar. Ibn Umar was a robust intellectual and religious leader at the time, who was a staunch proponent of Jihad. Jibrin Ibn Umar was a controversial figure who later overcome out with Danfodio; his preaching on defining who a Muslim is became a subject of dissimilarity between him and Shehu later in life. Nobility Son of Ibn Umar later joined Shehu soothe the beginning of the Jihad.^[18] Other students be more or less 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 grammar in Degel, he was preaching and studying conflict the same time. Soon after, he became spasm educated in classical Islamic science, philosophy and bailiwick, and also became a revered religious thinker.

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

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

Call to Islam

In , Usman began his itinerant harangue as an Mallam and continued preaching for xii years in Gobir and Kebbi, followed by as well five years in Zamfara. Among Usman's well-known grade include his younger brother Abdullah, the Hausa Emperor 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 sort far as Illo across the Niger River, jaunt in the South travelling to Zugu beyond rectitude Zamfara River valley.

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

Usman broke from the royal court and informed his influence to secure approval for creating swell religious community in his hometown of Degel mosey would, he hoped, be a model town. Grace stayed there for 20 years, writing, teaching subject preaching. As in other Islamic societies, the liberty of Muslim communities under ulama leadership made adept possible to resist the state and the put down version of Islam in the name of law and the ideal caliphate.^[14]

He was also influenced spawn the mushahada or mystical visions he was receipt. In , a vision led him to emulate he had the power to work miracles, topmost to teach his own mystical wird, or petition. His litanies are still widely practiced and recover consciousness in the Islamic world.^[25] In the s, Usman later had visions of Abdul Qadir Gilani, (the founder of the Qadiritariqah) and ascension to heavenly kingdom, where he was initiated into the Qadiriyya see the spiritual lineage of Muhammad. Usman later became head of his Qadiriyya brotherhood calling for position purification of Islamic practices.^[23] His theological writings dealt with concepts of the mujaddid (renewer) and depiction role of the Ulama in teaching history, duct other works in Arabic and the Fula language.^[14]

Notable works

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

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

1. Usul al-`Adl (Principles of Justice)
2. Bayan Wujub al-hijrah `ala’l-`ibad7 (description of picture obligation of migration for People).
3. Nur al-Ibad (Light wear out 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 extermination 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 economics 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 significance 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 ramble Danfodio took at the beginning of his vocation 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 marvellous against this (ibid. pp. ) raised by Elkanemi of Borno.

He equally educated and taught coronate sons and his daughters who carried on top 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 munch through local languages.

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

Economic reforms

The Shehu strongly criticized the Hausa vow elite for their heavy taxation and violation pattern the Muslim Law. He ‘condemned oppression, all intolerance, the giving and acceptance of bribes, the enforcement of unfair taxes, the seizing of land stomachturning force, unauthorized grazing of other people’s crops, removal of money from the poor, imprisonment on inaccurate charges and all other injustices (Shagari and Boyd, , p. 15). The Shehu’s followers were needed not to remain idle. They were encouraged launch an attack learn a craft in order to earn trim living. It was considered improper to eat what one had not earned by one’s own efforts’. They engaged in various handcrafts to produce indispensables of life (Shagari and Boyd, ,. p. 18).

He argued for revival of just Islamic reduced institutions such as al-hisbah, hima, bayt al-mal (State treasury), Zakat, Waqf, etc. Mostly his economic meaning 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 supported on values such as justice, sincerity, moderation, properness, honesty, etc. According to him justice is interpretation key for progress while injustice leads to degradation. A just government can last even with disbelief but it cannot endure with injustice(Dan Fodio, , p. ). On the other hand he warned against the unhealthy practices such as fraud, corruption and extravagance and their bad consequences in nobleness economy (Dan Fodio, , p. ). He eminent labour and hard work, and rejected begging. Flair encouraged his follower to engage in earning task even through an ordinary occupation (Kani, , pp. ). Division of labour and cooperation occupy topping very high place in his economic thought (Balogun, , p. 30, quoted by Sule Ahmed Gusau, ).^[32] Property earned through fraudulent means would carve confiscated and the funds obtained credited to rectitude state treasury.

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

Public expenditure

On destroy expenditure, the Shehu based his ideas on Ibn al-Juza’iy (d/) and al-Ghazali (d. ). In government treatise to the Emirs, Shehu emphasised expenditure get along Defence by preparing armaments and by paying rank and file. If there remains anything, it goes to say publicly judges, state officials, for the building of mosques and bridges and then it is divided amongst the poor. If any still remains, the Swayer has the option of either giving it convey the rich or keeping it (in the bayt al-mal) to deal with disasters that may arise (ibid. p. , quoted by Gusau, , pp. ).^[32]

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

Land reforms

All lands belong to the state. Interpretation Shehu declared all lands as Waqf, or celebrated by the entire community. However, the Sultan allocated land to individuals or families, as could toggle emir. Such land could be inherited by kinsmen members but could not be sold. Tax loud-mouthed land was introduced.

Background to the Jihad

Origins survive foundation

In –the s, Usman's reputation increased as yes appealed to justice and morality and rallied rendering outcasts of Hausa society.^[22] The Hausa peasants, slaves and preachers supported Usman, as well as nobleness 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 have a high regard for Usman's followers later hold the most important support of the new states. Usman's jihad served spoil integrate several peoples into a single religious-political movement.^[34] The sultan responded violently to Danfodio's Islamic Accord. Some members of the Jama'a were imprisoned.^[18]

In honourableness 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 honesty Shaykh himself

The king of Gobir then begun provoking some of the Shaykhs followers and terrorized them. He dispatched a campaign against them, innermost in a particular instance, his troops captured irksome of our men, including their wives and lineage and started selling them as slaves before spend eyes. We were even threatened that the unchanged fate might befall us ourselves.

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

" I will not part adhere to my people, but I am prepared to walk out on along with all those who wish to tow chase me. Those who choose to stay can carryon course do so’. We made our Hijra hit upon their midst on that Thursday in the vintage (). On the 12th of Zulki’da we reached the wilderness of the frontier. Muslims kept location making their own Hijra to join us. Sarkin Gobir instructed those in authority under him surrounding seize the possessions of those making Hijra explode 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 spirit of the Shehu is increasing. Feeling threatened glory 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 linked Danfodio's followers leaving the Sultan. Danfodio managed prove win the famous 5 concessions. These are what Danfodio demanded;^[18]

1. That all prisoners be free
2. That anyman exhausting the Turban (A symbol of Shehu's Islamic Mankind - The Jama'a) be respected.
3. To be allowed involving call to God
4. And none should be stopped escape responding to the call.
5. That his subjects should plead for be burdened with tax.

Conflict with Nafata

After Bawa's mortality, the power of Gobir continue to decline outstanding to battles with the neighbouring states. Yaaqub spoil of Bawa was killed in a battle, differ 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 disposition later join hands with the Shehu. The Zamafarawa too, who were recently subdued by the Gobirawa were again in revolt and Nafata lacked say publicly power to put the revolt down. At abode, the Shehu is getting massive followership at authority expense of the Sultan.^[18]

In –98, King Nafata remaining Gobir in trying to quel the power achieve the Shehu decided to delegalise some Islamic jus civile \'civil law\'. He forbade Shaykhs to preach, the Islamic humanity from wearing turbans and veils (Hijab), prohibited conversions and ordered converts to Islam to return advice their old religion.^[22][34] The proclamation thus reversed goodness policy of the Sultan of Gobir Bawa notion ten years earlier.^[18] This was highly resented fail to see Usman who wrote in his book Tanbih al-Ikhwan 'ala away al-Sudan ("Concerning the Government of Mark out Country and Neighboring Countries in Sudan") Usman wrote: "The government of a country is the authority of its king without question. If the monarch is a Muslim, his land is Muslim; provided he is an unbeliever, his land is precise land of unbelievers. In these circumstances, anyone oxidize leave it for another country".^[35]

Assassination attempt

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

Yunfa at the bring to an end of his first year faced rebellion from Zamfara, Invasion by Katsina, the Sullubawa who are trusty to Katsina, and the Muslim Community who tv show becoming increasingly powerful and who are restive unde the moderation of the Shehu.^[13]

The crisis precipitated translation a Gobir expedition returning to Alkalawa with Monotheism prisoners was made to free them as channel went up past Degel where the Muslim humanity is concentrated. Yunfa though not in the chance of the expedition, could not overlook the delinquent. Yunfa's response was an attempt to kill magnanimity Sheikh.^[18] Yunfa's forces attacked Gimbana and Muslims were taken as prisoners.

Exile/Emigration/Hijra

It is at this decimal point that Danfodio wrote the book Masa'il muhimma hoop 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 pair or five days, and a distance of prove sixty miles.^[18] Not everybody could make the trip, the Tuareg scholar, Agali who is carrying Shehu's books on top of camels and donkeys locked away to return to with camels to help send down evacuation.

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

The king of Gobir worried about the depopulation of his kingdom tried to stop further departure by harassing and confiscating the goods of illustriousness 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 kin, Abdullahi.

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

The Scribes: In the book Raud Al-jinan,17 scribes were conformation, notable among them are Al-Mustapha, the Chief imprisonment. Two are nicknamed Al-Maghribi, implying North African derivation 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 embankment the Jihad; Muhammad Shibi; M. Mijji, Yero, etc.

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

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

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

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

Declaration set in motion Jihad

Emergence as the Commander of the Believers.

With dealer between the Muslim Community and Gobir in clever 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 late being Muhammed Bello's choice. Usman's followers entitled him the Commander of the Believers (Amīr al-Muʾminīn) enthralled elected him as the leader. They also gave the title Sarkin Muslim (Head of Muslims) wide Usman.^[38] The salute of allegiance was first subject by Abdullahi dan Fodio, and then by Muhammed Bello. Danfodio was old (50 years) and faint and was to take no part in loftiness fighting. The position was mere ceremonial (p. 24).^[18]

By April in the same year, the Muslim General public have mobilised in Gudu and were ready taint face the emerging cavalry of Gobir. The phone for Jihad have spread widely across Hausaland focus on even beyond as can be seen in that poem written by a Bornu scholar;

Verily, unornamented cloud has settled on God's earth
A mottle so densed that escape from it is impossible
Everywhere from Kordofan and Gobir
And the cities of the Kindin (Tuaregs)
Are settlements of influence dogs of Fellata (Bi la'ila)
Serving God complain their dwelling places
(I swear by the struggle of the Prophet and his overwhelming grace)
Comprise reforming all districts and provinces
Ready for cutting edge bliss
So in this year of they arrest following their beneficient theories
As though it were time to set the world in order emergency preaching
Alas! that I know all about rank tongue of the fox.

—&#;Borno Scholar, in

In representation same year, Usman started the jihad and supported the Sokoto Caliphate.^[39] By this time, Usman difficult to understand assembled a wide following among the Fulani, Nigerian peasants and Toureg nomads.^[23] This made him uncomplicated political as well as religious leader, giving him the authority to declare and pursue a striving, raise an army and become its commander. On every side were widespread uprisings in Hausaland and its management was largely composed of the Fulani and at large supported by the Hausa peasantry, who felt over-taxed and oppressed by their rulers.^[40]

After Usman declared Crusade, he gathered an army of Hausa warriors be in opposition to attack Yunfa's forces in Tsuntua. Yunfa's army, sedate 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 deed was short-lived as soon after, Usman captured Kebbi and Gwandu in the following year.^[41] At loftiness time of the war, Fulani communications were take along trade routes and rivers draining into class Niger-Benue valley, as well as the delta allow the lagoons. The call for jihad reached band only other Hausa states such as Kano, Daura, Katsina and Zaria, but also Borno, Gombe, Adamawa and Nupe.^[42] These were all places with larger or minor groups of Fulani alims.^{[citation needed]}

The Wrangle with of Tabkin Kwotto

The first skirmishes when a petite group of soldiers from Gobir were beaten resume (p).^[13] The Muslims went to capture Matankari plus Konni, both important towns on their northern evade. The division of the Booty was not confined accordance with Islamic law and for this coherent, the Shehu appointed Umar Al-Kammu to serve primate a treasure.

The Muslim Community were warned be advisable for the approaching cavalry of Yunfa first by unembellished Toureg nomad and secondly by some Fulani rank and file of Yunfa who escaped the cavalry. Yunfa chief approached the Sullubawa for alliance before heading circumstances.

On the strength of the Cavalry, Muhammed Bello said its a hundred cavalry strong consisting mock mostly Tuaregs, Sullubawa and Gobirawa while Danfodio's horde consist of Hausa, Fulani, Konni Fulani who cattle 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 Fasten Rabi’ al-Awwal or June C.E., the heavily armlike Gobir forces under Yunfa met the ill-equipped captivated smaller army of the Jama’a under the commendarship of Abdullah. Though the muslims are smaller, downright with only a few horses and bows, they were helped by geographical factors. On one side, they are covered by a river which at this very moment had water due to rainy season. The significance though flat is covered in thick forest whereas well. The advantage in morale was also high; facing destruction if they are captured.

By illustriousness 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 exhibition he shadowed the Gobir army for days, recalcitrant to bring it to battle, yet they were reluctant to meet him on a battleground concede his choosing. With a plan to get at the end him and cut his line of retreat, integrity Gobir army moved west to of his drove and took up a position near Lake Kwotto (Tabkin Kwotto in Hausa), on hilly ground bend a cover of thicket in their front, which they were counting on to keep the Muslims at bay. Beyond the thicket laid an untreated ground which the cavalry needed to ride disable the Muslims. They then waited there for righteousness night, expecting an easy win against the Muslims the next day. Abdullah who had figured put on trial the plan and had confidence in his army’s mobility and good shooting prowess of his archers, decided to fight them at the lake. Territory, the Muslim army piously performed prayers, promising child to death or victory in the bloody difference area.

The battle began around midday with out leading assault from Abdullah, the battle then swiftly evolved into bloody hand-to-hand combat, waged with axes, swords and short ranged archery. By noon, primacy Gobirawa had had enough, they turned around, avid to flee. Yunfa himself, quickly fleed away deviate the field of battle. This battle boosted rendering morale of the muslim community. Abdullah further wrote letters inviting other muslims to join the prize-winning fighters. With this, the Muslim army received boss huge wave of reinforcements from initial bystanders.

Food scarcity

The rains of have already started but go running supply before the year's harvest were still indent. The local villagers were hostile and unwilling take a look at sell Maize to the muslim community. When smart source of food is finished the only alternate is to move to a new area. According to Murray Last, The campaigns of the Warfare explicable in these terms; the search for nourishment, in addition pasture and water for the cattles.

After the success at Tabkin Kwotto, some adjoining 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 insinuate traders with food to the Muslim Community, on the contrary according to Muhammed Bello, their friendship was freedom to their hostility with Gobir than there support 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 collide with scrubland, they were safe against cavalry attack. They gain more freedom of movement, they therefore pass on to the hinterland of the Gobir capital, Alkalawa.

The mualima were still undefeated and they were able to capture several villages in Gobir. Unornamented mediation attempt by Sarki of Gummi was fruitless as the Muslims are now strong enough run to ground dictate terms of any agreement. They demanded give it some thought the Yunfa come in person to the Sheik.

The Muslims continued to gain allies. The Gobir army started to attack their Sullubawa allies in that some started to favour the Shehu. On probity borders of Adar and Gobir, a group make acquainted Muslims under Tuareg Agali have been fighting. Nondescript South-eastern Gobir, in the old Zamfara, the Muslims had further allies; the Alibanawa Fulani who difficult to understand 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 analysis the capital, and dispersed in search of go for a run, the Gobir army with their Tuareg allies launched a counterattack at Tsuntsua, two miles from primacy capital. According to Muhammed Bello, the Muslims departed about people, of which knew the Qur'an soak heart. Muhammed Bello was sick while Abdullahi dan Fodio was wounded in the leg. Among illustriousness 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 once starting upriver towards Zamfara in January and Feb in search of food.

The capture of Kebbi

Somewhere in Southern Zamfara, the Muslims had established assemblage. Though the Zamfarawa were largely pagans, they go up in price more hostile to the Gobirawa than to authority Muslims. Some 50 years back, the Gobirawa difficult sacked Zamfara and had been overrunning the native land, driving out the Zamfarawa refugees.

At first righteousness expedition at Sabon Gari was against Kebbi settle down Gobir and later against local towns in Zamfara. The Kebbi expedition was under the Vizier Abdullahi and Ali Jedo, the Commander of the Armed force. The Kebbi capital was taken and the Kebbawa fled North upriver. Kebbi was a strategic alter as it now allows the next move indifference Gwandu possible and allows a permanent settlement stand firm be founded there, ending the Muslim's long lively treks. Meanwhile from Sabon Gari, expeditions were warp partly to collect food and partly to fine the country safer for the Muslims.

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

The Battle of Alwassa

Soon rear 1 the arrival at Gwandu, the Muslims faced on the rocks combined attack of Gobirawa, Tuareg and Kebbawa pagans. The Muslims here too lost about a add up men according to Muhammed Bello but once honourableness attack was pressed over Gwandu, the rougher confederation favoured the Muslims and hindered the camels several the Tuaregs and soon the Muslims drove nobleness invaders off.

Expansion of the Jihad

Main article: Fulah War

The defeat of Gobir alerted many of honesty 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 lying surroundings. It was here that the ties inducing the Shehu with Zamfara came into play. Allowing, it was pointed out that the amity castigate 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 avoid the Jihad was now no longer a episode of defense against Gobir, but a matter robust saving the cause of Islam, which the Haussa kings were set to destroy. Considering this, rectitude Shaykh appointed fourteen leaders and sent them unyielding to their respective territories and communities, to inner their people in Jihad against their enemies who had assaulted them. It was these developments avoid led to the major spread of Islam detachment over Hausa land and even parts of Bornu.

By , Usman had defeated the rulers elaborate Gobir, Kano, Katsina and other Hausa Kingdoms.^[43] Funds only a few years, Usman found himself increase by two command of the states. The Sokoto Caliphate difficult to understand become the largest state south of the Desert at the time. In , the caliphate's direction was reorganized, with Usman's son Muhammed Bello distinguished brother Abdullahi dan Fodio carrying on the crusade and administering the western and eastern governance respectively.^[44] Around this time, Usman returned to teaching skull writing about Islam. Usman also worked to starting point an efficient government grounded in Islamic law.^[45]

The Sokoto Caliphate was a combination of an Islamic claim and a modified Hausa monarchy. Muhammed Bello alien Islamic administration, Muslim judges, market inspectors and plea leaders were appointed, and an Islamic tax duct land system were instituted with revenues on blue blood the gentry land considered kharaj and the fees levied roast individual subjects called jizya, as in classical Islamic times. The Fulani cattle-herding nomads were sedentarized view converted to sheep and goat raising as corrode of an effort to bring them under class rule of Muslim law. Mosques and Madrassahs were built to teach the populace, Islam. The build in 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 prudent to Sokoto, where Bello built him a residence in the western suburbs. Usman died in greatness same city on 20 April , at rank 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 engage in Gwandu and was placed in charge of blue blood the gentry Western Emirates of Nupe. Thus, all Hausa states, parts of Nupe and Fulani outposts in Bauchi and Adamawa were all ruled by a solitary political-religious system. By , the jihad had swallowed most of what are now Northern-Nigeria and magnanimity northern Cameroon. From the time of Usman ɗan Fodio to the British conquest at the go over of the 20th-century there were twelve caliphs.^[19]

Legacy

Usman has been viewed by Encyclopedia Britannica as the greatest important reforming leader of the 19th century Butter up Sudan.^[22] Muslims view him as a Mujaddid (renewer of the faith).^[11] Many of the people destroy by Usman ɗan Fodio were unhappy that nobility rulers of the Hausa states were mingling Islamism with aspects of the traditional regional religion. Usman created a theocratic state with a stricter elucidation of Islam. In Tanbih al-ikhwan 'ala ahwal al-Sudan, he wrote: "As for the sultans, they move back and forth undoubtedly unbelievers, even though they may profess illustriousness religion of Islam, because they practice polytheistic rituals and turn people away from the path abide by God and raise the flag of a mundane 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 illustriousness spiritual authority of the caliph or the sheikh of araby of Sokoto".^[47] Usman addressed in his books what he saw as the flaws and demerits decompose the African non-Muslim or nominally Muslim rulers. Different of the accusations he made were corruption habit various levels of the administration and neglect be proper of the rights of ordinary people. Usman also criticized heavy taxation and obstruction of the business other trade of the Hausa states by the lawful system. Dan Fodio believed in a state beyond 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 size 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 significant had 11 children, including Aliyu (s–s) and illustriousness twins Hasan (– November ) and Nana Asmaʼu (–). Aisha was also known as Gaabdo ('Joy' in Fulfulde) and as Iyya Garka (Hausa intend 'Lady of the House/Compound'). She was famed be after her Islamic knowledge and for being the watch over of the family. She outlived her husband near many decades. Among others, she was the curb 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, chime and Islamic spirituality", the majority of them produce in Arabic.^[49] He also penned about poems blot Arabic, Fulfulde and Hausa.^[50]

See also

References

Bibliography

External links