UNIVERSITY OF MAIDUGURI CENTRE FOR DISTANCE LEARNING

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1 UNIVERSITY OF MAIDUGURI CENTRE FOR DISTANCE LEARNING HIS 109: The 19 th Century Islamic Revolutions in West Africa (2 Units) Course Facilitator:

2 STUDY GUIDE Course Code/ Title: Credit Units: Timing: Total hours of Study per each course material should be twenty Six hours (26hrs) at two hours per week within a given semester. You should plan your time table for study on the basis of two hours per course throughout the week. This will apply to all course materials you have. This implies that each course material will be studied for two hours in a week. Similarly, each study session should be timed at one hour including all the activities under it. Do not rush on your time, utilize them adequately. All activities should be timed from five minutes (5minutes) to ten minutes (10minutes). Observe the time you spent for each activity, whether you may need to add or subtract more minutes for the activity. You should also take note of your speed of completing an activity for the purpose of adjustment. Meanwhile, you should observe the one hour allocated to a study session. Find out whether this time is adequate or not. You may need to add or subtract some minutes depending on your speed. You may also need to allocate separate time for your self-assessment questions out of the remaining minutes from the one hour or the one hour which was not used out 2

3 of the two hours that can be utilized for your SAQ. You must be careful in utilizing your time. Your success depends on good utilization of the time given; because time is money, do not waste it. Reading: When you start reading the study session, you must not read it like a novel. You should start by having a pen and paper for writing the main points in the study session. You must also have dictionary for checking terms and concepts that are not properly explained in the glossary. Before writing the main points you must use pencil to underline those main points in the text. Make the underlining neat and clear so that the book is not spoiled for further usage. Similarly, you should underline any term that you do not understand its meaning and check for their meaning in the glossary. If those meanings in the glossary are not enough for you, you can use your dictionary for further explanations. When you reach the box for activity, read the question(s) twice so that you are sure of what the question ask you to do then you go back to the in-text to locate the answers to the question. You must be brief in answering those activities except when the question requires you to be detailed. In the same way you read the in-text question and in-text answer carefully, making sure you understand them and locate them in the main text. Furthermore before you 3

4 attempt answering the (SAQ) be sure of what the question wants you to do, then locate the answers in your in-text carefully before you provide the answer. Generally, the reading required you to be very careful, paying attention to what you are reading, noting the major points and terms and concepts. But when you are tired, worried and weak do not go into reading, wait until you are relaxed and strong enough before you engage in reading activities. Bold Terms: These are terms that are very important towards comprehending/understanding the in-text read by you. The terms are bolded or made darker in the sentence for you to identify them. When you come across such terms check for the meaning at the back of your book; under the heading glossary. If the meaning is not clear to you, you can use your dictionary to get more clarifications about the term/concept. Do not neglect any of the bold term in your reading because they are essential tools for your understanding of the in-text. Practice Exercises a. Activity: Activity is provided in all the study sessions. Each activity is to remind you of the immediate facts, points and major informations you read in the in-text. In every study session there is one or more activities provided for you to answer them. You must be very careful in answering these activities because they provide you with major facts of the text. You can have a 4

5 separate note book for the activities which can serve as summary of the texts. Do not forget to timed yourself for each activity you answered. b. In-text Questions and Answers: In-text questions and answers are provided for you to remind you of major points or facts. To every question, there is answer. So please note all the questions and their answers, they will help you towards remembering the major points in your reading. c. Self Assessment Question: This part is one of the most essential components of your study. It is meant to test your understanding of what you studied so you must give adequate attention in answering them. The remaining time from the two hours allocated for this study session can be used in answering the self- assessment question. Before you start writing answers to any questions under SAQ, you are expected to write down the major points related to the particular question to be answered. Check those points you have written in the in-text to ascertain that they are correct, after that you can start explaining each point as your answer to the question. When you have completed the explanation of each question, you can now check at the back of your book, compare your answer to the solutions provided by your course writer. Then try to grade your effort sincerely and honestly to see your level of performance. This procedure should be applied 5

6 to all SAQ activities. Make sure you are not in a hurry to finish but careful to do the right thing. e-tutors: The etutors are dedicated online teachers that provide services to students in all their programme of studies. They are expected to be twenty- four hours online to receive and attend to students Academic and Administrative questions which are vital to student s processes of their studies. For each programme, there will be two or more e-tutors for effective attention to student s enquiries. Therefore, you are expected as a student to always contact your e-tutors through their addresses or phone numbers which are there in your student hand book. Do not hesitate or waste time in contacting your e-tutors when in doubt about your learning. You must learn how to operate , because ing will give you opportunity for getting better explanation at no cost. In addition to your e-tutors, you can also contact your course facilitators through their phone numbers and s which are also in your handbook for use. Your course facilitators can also resolve your academic problems. Please utilize them effectively for your studies. Continuous assessment The continuous assessment exercise is limited to 30% of the total marks. The 6

7 medium of conducting continuous assessment may be through online testing, Tutor Marked test or assignment. You may be required to submit your test or assignment through your . The continuous assessment may be conducted more than once. You must make sure you participate in all C.A processes for without doing your C.A you may not pass your examination, so take note and be up to date. Examination All examinations shall be conducted at the University of Maiduguri Centre for Distance Learning. Therefore all students must come to the Centre for a period of one week for their examinations. Your preparation for examination may require you to look for course mates so that you form a group studies. The grouping or Networking studies will facilitate your better understanding of what you studied. Group studies can be formed in villages and township as long as you have partners offering the same programme. Grouping and Social Networking are better approaches to effective studies. Please find your group. You must prepare very well before the examination week. You must engage in comprehensive studies. Revising your previous studies, making brief summaries of all materials you read or from your first summary on activities, in-text questions and answers, as well as on self assessment questions that you provided solutions at first stage of studies. When the examination week commences you can also go through your brief summarizes each day for various the courses to remind you of main 7

8 points. When coming to examination hall, there are certain materials that are prohibited for you to carry ( i.e Bags, Cell phone, and any paper etc). You will be checked before you are allowed to enter the hall. You must also be well behaved throughout your examination period. 8

9 TABLE OF CONTENTS STUDY SESSION 1: Concept and theory of the 19 th century Islamic revolutions in West Africa Socio-economic and political conditions of West Africa before the 19 th century Islamic Revolutions The career of Shehu Usman Danfodio Jihad in Hausaland and Borno Impact of the Sokoto Jihad on West African societies Jihad of Seku Ahmad and Alhaji Umar al-futi.... 9

10 STUDY SESSION: 1 CONCEPT AND THEORY OF THE 19 TH CENTURY ISLAMIC REVOLUTIONS IN WEST AFRICA. Table of Contents 1.1 Introduction Learning out come In-Text Meaning of Jihad and Islamic Revolutions Theories on Sokoto Jihad Colonialist theory Social and economic theory Religious theory Summary Self-Assessment question Reference

11 1.1_ Introduction The history of West Africa in the 19 th century has several numbers of themes and perspectives. Among the most important themes were the 19 th century Islamic Revolutions. These series of revolutionary movements, which radically altered the political, social and economic conditions of West Africa were the Jihads led by Shehu Usman Dan Fodio, Seku Ahmadu and Al-Hajji Umar al-futi. The effects of these Jihads on the society of West Africa were enormous resulting in the formation of Islamic Caliphates and conversion of a great number of people to Islam. This course of study is aimed at introducing you to a very important aspect of West African history in the 19 th century. Through the unit, you will be able to understand the great personalities connected with the Jihads, its nature and significance in the history and society of West Africa. 11

12 There are some concepts and theories that need to be explained for proper understanding of the subject matter of this course. This topic deals with the basic concept and theories regarding the Sokoto Jihad which was the most important of all the Islamic revolutions in West Africa during the 19 th century. Here the study concentrates on the following sub-topics: 1. Meaning of Jihad and Islamic Revolution. 2. Theories on Sokoto Jihad. 3. Colonialist theory 4. Social and economic theory 5. Religious theory 1.2 Learning out comes At the end of the study session, students should be able to: 1- Discuss the wider meaning of the word Jihad which commonly translated as Holy war. 2- Explain the meaning of Islamic revolution. 3- Discuss the theories concerning the Sokoto Jihad as it was understood by different scholars based on their analysis of the facts before them as well as their backgrounds. 1.3 In Text Meaning of Jihad. 12

13 It is important to explain the meaning of Jihad because it is a major key word in this course. The common English translation of the word Jihad is Holy war or fighting for the establishment of Islam. Jihad is an Arabic word which in literary sense suggest struggle, strive or try hard. But in Islam, Jihad has a very wide meaning that is to say any effort, action or deed you made with good intention for the benefit of the community and the development of nation for the of Allah is a Jihad. But these efforts and good deeds must be free from expectation of any materials gain and reward in this world. Omar Jah, defined Jihad as concerted efforts to spread the teachings of Islam by calling all human to the will of Allah, and therefore conduct their conduct in their socio-economic and spiritual life according to the teaching of Allah. Jihad is a complete submission to Allah involving sacrifice of life and property. It is not a mere brutal killing without purpose and condition. Simply, Jihad is a religious duty to be undertaken by believers for the establishment and reform in Islam for the benefit of society Concept of Islamic Revolution A simple definition of revolution is that, a complete or drastic change in the existing system, method and condition. It is important to note that all the messengers of Allah including the prophet of Islam Muhammad (SAW) came to introduced change in their societies. Therefore Islamic revolution in West Africa is simply a drastic change and transformation in the existing political, social and 13

14 economic conditions found in the area by a system essentially based on Islamic principles of justice and good governance Theories of Sokoto Jihad Sokoto Jihad is an important historical event which attracted considerable attention from scholars. As a result, a number of theories developed to explain the main reasons behind the revolution. It is believed that for proper understanding of the cause and effect of Sokoto Jihad and indeed any other movement, two criteria should be used. The first criterion is to understand those involved in the planning and execution of the Jihad. For example, if the majority of the people who participate in Jihad were more or less economically deprived, frustrated and poor people on the basis of which they joined the Jihad; then the Jihad was a social movement. But if the majority of people were known to be more committed to the religion, the Jihad could be regarded as religious movement. The second criteria is that there should be a good understanding of the effect and impact of the Jihad on the society of West Africa. In other words how and in what way the Jihad had affected West African people and society? For example if the movement affected only political group of people without any change in the social and economic systems, in such cases the movement should be considered as a political movement. Scholars of Sokoto Jihad based on their social backgrounds and understanding of the events has a different perceptions and conception about 14

15 the Jihad Colonial and Racial Theory The conception and interpretation of the Sokoto Jihad by European explorers and colonial officials were based on racial and ethnic conflict. These scholars and colonial officials viewed Sokoto Jihad as a continuation of the pre-jihad racial and tribal struggle for domination in West Africa and Hausa land in particular. Prominent among them were Hugh Clapperton, Heinrich Barth, M. G. Smith, H. A. S. Johnson and Murray Last. Their perceptions were attempts to justify later colonial over rule over the area of West Africa. According to them, the Jihad was fundamentally Fulani Jihad who was more educated and intelligent than other tribes in West Africa. Therefore the Jihad was essentially intended to replace Hausa rulers by Fulani. For instance H. Barth, a 19 th century traveler, was a leading and influential supporter of this view. He understood the Jihad as the rise to dominance of the Fulani, who according to him, Athe most intelligent of all West African tribes. To him the Fulani under Islamic religious guise or cover conquered the less educated less intelligent tribes and established an empire over them. Equally influential was M. G. Smith who also viewed the Jihad as a struggle between Hausa and Fulani in Hausa land which eventually brought about the dominance of the Fulani over Hausa rulers and Islamic reform providing the justification. Similarly Murray Last=s assessment of the Jihad remained within the already established 15

16 view. He noted that, it is interesting that Sokoto and other 19 th century Islamic revolutions in West Africa enabled the Fulani to take power and create empire. But this colonialist theory was mainly emphasized to provide the basis for later colonization of West Africa. For example when the British conquered the Sokoto Caliphate in 1903, Lord Lugard on 21 st March stated in his address to the people of Sokoto that: The Fulani in old times under Dan Fodio conquered this country. They took the right to rule over it, to levy taxes, to depose king and to create king. They in turn have by defeat lost their rule which has come into the hands of the British. All these things which have said the Fulani took by conquest the right to do now pass to the British. The colonialist view was based on wrong assumption and understanding of the history the Jihad, motive and people involved in the movement. It was not the Fulani alone that participated in the Jihad; there were other tribes like Hausa, Tuareg, Bolewa and Nupe. The Jihad was not a Fulani Jihad; it has succeeded because of the participation of many other ethnic groups. Fulani assumed the political power because of the experience of the Jihad leaders in Kebbi where they initially appointed a Hausa ruler and later turned against them. Also the Fulani were appointed because of their Islamic knowledge and education. Again, the writings of 16

17 the Jihad leaders did not call the movement as Fulani Jihad Social and Economic Theory The social and economic theory is based on the understanding that the rulers in Hausa land had marginalized the Fulani people from the political and administrative positions despite their education and intelligence. Similarly, they were also deprived from the economic benefit and at the same time imposed upon them heavy tax like Jangali or cattle tax. This theory believes that it was economic and social condition which motivated the Fulani to revolt against the Hausa rulers. Therefore the main reason for the Jihad was not mainly for Islamic religion; but rather it was social, economic and political factors that motivated the Jihad. The leading scholars in this view have included Hugh Clapperton, who was the first to introduce this view, Yusuf Bala Usman, Yusuf Abba and Mahmud Tukur. This view completely rejected the racial and colonial views as a great mistake and misconception of the essence of the Jihad. However, they do not accept the religion as the most important force in the Jihad because a large majority of the participants in the Jihad were involved as a result of the social and economic injustice and oppression of the ruling class in Hausaland. These scholars and the Jihad as a social, economic and political revolution made up of different ethnic groups with different interest, but they believed that it has some religious motives Religious Theory 17

18 This theory, as the sub-head implies, interprets the Jihad as basically religious movement. There are a number of scholars in this view that include M.A. AL-Hajj, R.A. Adeleye and O.S.A Ismail who strongly opposed the racial and socioeconomic view as the main motive of the Jihad. They maintained that the Jihad was a revolutionary expression of the process of reform in Islam in West Africa. It was a revolution that affected almost every aspect of human life. They believed that despite the long existence of Islam in West Africa, the religious practice in the prejihad period were largely un-islamic. Injustice, corruption and ignorance of the large majority of the people were the orders of the day. Therefore, the Jihad was motivated by the need to introduced reform in West Africa. For instance, several questions can be raised. 1. How can we explain the wide traveling of Shehu Usman Dan Fodio and other Jihad leaders for preaching among different tribes and social economic grouping? 2. What do we say about ethnic groups who were neither Fulani nor Hausa in the camp of Shehu Dan Fodio? 3. Was it the Fulani people that were converted in large number and made the Gobir rulers very uncomfortable? Therefore the interpretation of the Jihad as a social and economic movement cannot be justified particularly considering the fact that Islam consist of all issues affecting 18

19 human society. The Jihad should be seen as a religious movement within an Islamic community intended to introduce reform in the basic teachings of Islam. In- Text Questions (ITQ) 1: Examine the meaning of Jihad and Islamic Revolution 2: Describe the colonial and social theories on the Sokoto Jihad. In-Text Answers (ITA) 1-The term Jihad has two different meanings; first, the literal translations of jihad commonly used as Holy War. The second is the conventional explanation of the term jihad. In this context, the word jihad has a very wide meaning, it stand to main that any effort and action made with good intention is a jihad in course of Allah. Islamic revolution simply, is a radical change and transformation in the political, religious and economic conditions of the establishment of Islamic ideals and shariah. 2-There were a number of theories on Sokoto Jihad. Among the best known theory was the colonial and social theories. The colonial theory was based on tribal and ethnic conflict in West Africa. The leading scholars in this theory were H. Clapperton, H. Barth and M.G. Smith. To them, the jihad was essentially Fulani Jihad who according to them were highly intelligent and more educated than most of the tribes in West Africa. They believed that the Jihad was not a religious reform but only the need of the Fulani to dominate other ethnic groups especially Hausa 19

20 people. The social theory emphasized the social and economic factors over the religious factors. According to scholars like Yusuf Bala Usman, Yusuf Abba and Muhammad Tukur, the Jihad was a social and economic movement because it was motivated by difficulties and economic hardship of the people. However, they disagreed with the colonial view that it was a Fulani or tribal movement. 1.4 Summary The topic has made some efforts to define the basic terms in this course and highlight some major concepts and theories about the Sokoto Jihad. Based on their background; understanding of the available facts to them scholars explain the motive behind the Islamic revolutions in West Africa. The colonial and social theories were intended to support and provide ground for the colonization of West Africa. The social and economic theory appeared to have given prominence to the economic factor in the Jihad. More acceptable view is that of the religious explanation given to the Jihad. 1.5 Self-Assessment questions 1. Explain the meaning of Jihad and Islamic revolution. 2. Describe the colonial and social theories on Sokoto Jihad 1.6 References 4) H. Barth (1965) travels and discoveries in North and central Africa

21 London. 5) R.A. Adeleye (1971) power and diplomacy in Northern Nigerian in The Sokoto caliphate and its Enemies, London. 6) H.A.S. Johnston (1967). The Fulani Empire of Sokoto, London, O.U.P. 7) M.A.AL-Hajj (1979) the meaning of the Sokoto Jihad in B.Y. Usman (ed) Studies in the History of the Sokoto Caliphate A.B.U, Zaria 8) Omar Jah (1979). The impact of Jihad on the Senegambian Society, in M.N. Alkali, A. Adamu etel (ed) Islam in Africa, Ibadan, spectrum books. 9) H.M. Maishanu (1993). Trends and Issues in the History of Bilad Al-Sudan. The Sokoto caliphate in colonial historiography in N.Alkali, A. Adamu et el (ed) Islam in Africa, Ibadan, spectrum books limited. 21

22 STUDY SESSION: 2 TABLE OF CONSENTS 2.0 Social, Economic and Political Conditions of West Africa before the 19 th Century Islamic Revolutions Introduction Learning out come In-text Social and Political Conditions Economic Conditions Early Attempts of Islamic Revolutions in West Africa Conclusion Self-Assessment question References Introduction In this topic we shall study the general features of the political, social, religious and economic condition in West Africa before the outbreak of the 19 th century Islamic revolutions. Also discussed in the topic are the early efforts of some scholars to introduced reform in some parts of West Africa before the 19 th century Islamic Jihad. 22

23 2.2 Learning out comes At the end of this study session, students should be able to: 1. Explain the background of the 19 th century Islamic revolutions. 2. Explain the political, social and religions condition in the area of West Africa. 3. Describe the economic condition of the West African society before the Jihad. 4. To explain the early attempts of Islamic revolution before great revolutions. 2.3 In- Text Social and Political Conditions In parts of West Africa, e.g Borno, Ghana and Mali empires, Islam were introduced since about 10 th century A.D. gradually the religion spread in these regions through the activities of traders from North Africa, scholars, migrants and nomadic Fulani people. By 17 th century Islam had direct contact into almost every part of West Africa. The social life of the people in the area had been influenced by the values and culture of Islam. However, there were both Muslim and pagans, and among the Muslims there were those who mixed the religion with traditional beliefs and many others who were ignorant of the basic teachings of their religion. Therefore, before the 19 th Islamic revolutions many people were actually nominal Muslims lacking good understanding of the ideals and practices of Islam. 23

24 At the political level, the conditions were similar to the social and religious life of the ordinary people. Some kingdoms were ruled by pagan rulers, while many other states were under the leadership of Muslims some of them norminal because they did not operate Islamic Law/sharia and the rulers were corrupt. In this situation some Muslims were under pagan rulers and non-moslems under Muslim rulers. The problem here is that Muslims were to fight their Muslim brothers. Before the beginning of the 19 th century there were political conflicts, for example Hausa land, in the 18 th century, was in a state of intense political and economic crisis. Politically these were inter-state conflict each state contesting for dominance especially with the emergence of states like Kebbi and Zamfara. As a result there was intensification of military conflicts aimed at achieving political dominance over the other. The history of the area had since the middle of the 17 th century characterized by warfare, for example Kano and Katsina had been in warfare for more than two centuries. Gobir had to change base of its capital because of conflicts and war. The wars and conflicts had seriously affected the lives of the ordinary peoples and political leaders. There were considerable destruction of lives and properties. The war also created insecurity which affected day to day activities and many people became slaves. Besides, the ruling class became more oppressive, injust and corrupt. Many Muslims resisted the destruction, particularly killing of their Muslim brothers during the wars. For example Muslims of Zamfara were fighting Kebbi and 24

25 those of Kano were also killing Muslims from Katsina. Under this political condition it was difficult for the Muslims to operate Sharia. Moreover the rulers oppressed their subjects through different ways such as injustices in their administration and in their social and economic dealings Economic Condition In this section we look at the economic conditions and its effect on the population of West Africa before the Sokoto Jihad. The economic conditions, like political situation was also very bad. The rulers imposed many different taxes and levies on the ordinary people which made their lives very difficult. In addition to the traditionally known taxes such as like Kharaj, Jiziya, and Jangalin there were a number of taxes and levies such as tolls and market taxes. For example a ruler of Kano namely Muhammad Sherif ( ) introduced seven different taxes and his successor Kumbar ( ) made the scholars to start paying taxes into who were hitherto were exempted. The effect of taxes was serious that a famous market in Kano, Kasuwar Kurmi crippled as a result of many taxes imposed on the traders and the trading items. Fulani were affected by the Jangali on cattle at times resisted its payment. Most of the taxes imposed on the people were illegal and entirely un-islamic The Early Attempts at Islamic Reform Because of the general lack of understanding of Islam, its practical 25

26 application injustice and corruption on the part of the rulers and their officials, there were attempts to introduce Islamic reform in West Africa. Many scholars outside the ruling class viewed the conditions in the region as generally unislamic and therefore there was need for reform. A good example of such attempts was provided by Alfa Ibrahim bn Nuhu. In 1725 through preaching and teaching, Alfa mobilized his followers and raised Jihad among pagan Mandingo of the Futa Jallon. His followers comprising a large number of Fulani established a Muslim government with its capital at Timbo. Another example was led by Sheikh Sulaiman Bal who emerged in Futa Toro an area around Senegal. The Shiekh leading the earlier inhabitant of the area (Torobbe) declared Jihad on the pagan Fulani and in 1775 the ruling dynasty was defeated and an Islamic government was established. These examples were significant because they overthrew the old rulers and established Islamic government. They also converted people into Islam but unable to achieve great political success. At the end of the 18 th century they were destroyed by the French colonial power. In- Text Question (ITQ) 1- Explain the significance of the early attempts at introducing Islamic reform in West Africa. In- Text Answer (ITA) 1- There were attempts at introducing Islamic reform in West Africa 26

27 before the 19 th century Islamic Revolution. The best examples of these attempts were that of Alfa Ibrahim Ibn Nuhu, 1725AD among the Mandigo and that of Shiekh Suleiman Bal in Foto Toro. These attempts were significant in that they converted many people into Islam and removed the rulers of those areas. The rulers were replaced by more committed leaders to Islam and established Islamic State even though the Islamic governments they established were limited in space and time. 2.4 Summary The different political, social and economic conditions of West Africa gave rise to scholars who opposed the un-islamic practice in the area. The scholars were of different positions those who were part of the state system were less direct to the issues affecting the ruling class. The other group outside the government were against the existing conditions and the rulers. Even before the 19 th century there were some scholars who opposed the existing conditions which they regarded as against Islamic systems. These have included Alfa Ibrahim and Sheikh Sulaiman of Futa Jallon and Futa Toro respectively. 2.5 Self-Assessment question 1. Explain the significance of the early attempts at introducing Islamic reform in West Africa. 2.6 References 27

28 1) A. Smith (1987). A Little New Light. A Selected Historical Writings of Abdullahi Smith, Zaria. The Abdullahi Smith Centre for Historical Research. 2) H.M. Maishanu (1993). Trends and Issues in the History of Bilad Al-Sudan; The Sokoto Caliphate in Colonial Historiography in M. N. Alkali; A. Adamu, A. et al, (eds) Islam in Africa; Ibadan Spectrum Books Limited. 3) J.P. Smaldone (1977). Warfares in the Sokoto Caliphate, Cambridge, Cambridge University Press. 4) R.A. Adeleye (1974). The Sokoto Caliphate in the Nineteenth Century in 5) J.F.A. Ajayi and M. Crowder (eds) History of West Africa Vol. II, London, Longman. 6) M. Last (1967). The Sokoto Caliphate, London Frank Cass. 7) Y. B. Usman (1979). The Transformation of political communities: some notes on a significant Dimension of the Sokoto Jihad in Y. B. Usman Studies in the history of the Sokoto Caliphate, Zaria Ahmadu Bello University. 28

29 STUDY SESSION: 3 THE CAREER OF SHEHU USMAN DAN FODIO Table of Content 3.1 Introduction Learning out come In-Text Birth and early education of Shehu Usman Dan Fodio Preaching tours and contact with the rulers of Hausa land Hijra and the declaration of Jihad Summary Self-Assessment question References... 29

30 3.1 Introduction In this topic we shall have a direct contact with the career of the Sokoto Jihad leader - Shehu Usman Danfodio. In other words it is a study of his early life, teaching, preaching and his relationship with the Hausa rulers which eventually led to the Hijra or migration and the declaration of Jihad. 3.2 Learning out comes At the end of this study session, students should be able to: 1. Discuss the biography of Shehu Usman, his early education, teaching and preaching activities. 2. Describe his relationship with the ruler in Hausa land especially Gobir and the main causes for his Hijra. 3. Explain why the outbreak of the Jihad. 3.3 In-Text Birth and Early Education of Shehu Usman Dan Fodio The career of Shehu Usman is well documented. In this section what is presented is a brief outline of his life teaching, preaching and mobilization of the people for Islamic revolution in Hausaland. Shehu Usman Bn Mohammad Bn Usman bn Fodio commonly known as Shehu Danfodio was of Fulani origin. His family like many other group of Fulani migrated from Futa Toro which was their home before the Al-Murabids conquest of Ghana in The ancestors of Shehu 30

31 Usman under the leadership of Musa Jokolo migrated to Birnin Kwanni in the area of Gobir and later they moved to Marata town. Shehu Usman was born in 1754 at Marata but during his childhood the family moved to Degel, situated to the north of the present town of Wurno. The birth of Shehu was predicted by some saints among whom was a woman namely Umm Hani. She foretold the coming of a great reformer who would establish justice and Islamic legal system. Shehu Usman Danfodio received his early education from his father and memorized the Holy Quran at the very early age. Right from the early age he had an exceptional moral character and great intellectual gifts. Apart from his father, he was taught by other scholars. He studied Islamic sciences such as Quran, Hadith, Arabic grammar and language. Among his teachers were Muhammad bn Raji, Usman Binduri and Sheikh Jibrin bn Umar. He was particularly influenced by the Sheikh Jibrin with him Shehu lived for about two years. During these years he imitated his teacher in almost every action and intention concerning Islam. It was from this particular teacher that his idea of Jihad and reform originated. The scholars in Hausaland had for long been in contact of Islamic countries like Egypt, Syria and other part of North Africa. This contact provided a number of scholars in Hausaland out side the political position the knowledge and experience to introduce reform or Jihad in West Africa. 31

32 3.3.2 Preaching Tours and Contact with the Rulers of Hausaland Shehu Usman had by the age of 20 was already highly educated. In about 1774/5 he started teaching and preaching at his home town Degel. He taught subjects like Arabic language; theology, Quran (Tafsir) Hadith and sufism. He belonged to Qadiriyya sufi founded since about 12 th century in Baghdad by Sheikh Abdulkadir Jelani. After spending some times teaching and preaching at Degel he traveled to other areas for the spread of Islam and its values. His starting point in this preaching tours was Kebbi where he spend some years and converted many people into Islam. After these successful period out side his home, he returned to Degel from where he occasionally traveled to towns such as Gobir for preaching and teaching. Fairly rapidly, his followers increased especially at Zamfara where he and his brother Abdullahi stayed for about five years and found ready minds to accept their preaching. Many people in the area were non-muslims and ignorant of Islamic teachings. Here they attracted a large number of people both male and female. His preaching tours also took him to area as far as the Middle Niger for the spread of Islam Contact with the Hausa rulers At the time when Shehu s popularity and followers were increasing at Zamfara, the ruler of Gobir Bawa Jan Gorzo in an occasion of Idi-el-kabir, he invited all the scholars or Umma of his state to interact. At the end of the meeting the ruler Bawa gave to the scholars some gifts. Except the Shehu Usman all the 32

33 scholars accepted the gifts, in place of the gift Shehu request for the following demands; from the ruler of Gobir that: 1. To allow me (Shehu) to preach and call people to Islam 2. To treat every man wearing turban with respect. 3. To allow any body who wishes to accept Islam without interference. 4. To free all the prisoner detained for political reason. 5. The subject (ordinary people) should not be made to pay unnecessary taxes. These requests of the Shehu were granted by the ruler. This event significantly made Shehu more popular both among the people and the rulers as he clearly distinguished himself from other scholars by making materials acquisition secondary issues Hijra or Migration and the Declaration of Jihad In 1793 Shehu settled at his home town. It was at this time in Degel that he wrote his famous book Ihyau al-sunna Wa Ikhmadu al-bidia The revival of prophet s tradition and elimination of innovation. It should be noted that until this time most of the followers of Shehu were not Fulani people. It was only after the preaching and advise of Muhammad Bello in a poem that many Fulani joined the movement. With the increase in the number of the followers of Shehu, he began to preach against the existing politico-religions issues in Hausaland. He regarded the 33

34 rulers as nominal Muslims oppressing their subjects. Shehu also called upon his followers to acquire weapons for their defence. This growing influence of Shehu=s followers was regarded by the rulers as unacceptable and a threat to their powers. Therefore hostility began between the Shehu and the rulers in Hausaland. The Gobir ruler Nafata who succeeded Yaqub in 1796 introduced some measures and sanctions in order to stop the growing power of Shehu and his community. The ruler directed that: 1. Only a born Muslim person should practice Islam. 2. Any person converted into Islam should revert to his original religion 3. Those men in the state shall no longer wear the turban and women should not use veil or hijab. 4. With the exception of Shehu no scholar should preach Islam. In addition to these sanctions Nafata also made attempts to kill shehu but he failed. As a result of these measures a group of the followers of Shehu under the leadership of Abdulssalami moved from Gobir to Gimbana in Kebbi. Similarly, Shehu himself decided to migrate with some of his followers from Degel to Gudu on the 10 th Dhu al-qua=adah 1218 AH or 21 st February 1804 AD. This particular migration (Hijra) was very significant and compared with that of the pro phet (SAW), from Mecca to Medina. The hostility between Shehu and the ruler Nafata became more direct and intense. To face the reality of the situation, the followers of 34

35 Shehu appointed him as their Amir al-muminun commander of the faithful and pledge absolute loyalty to him. This suggests that Shehu and his community had become a political entity independent from Gobir. Hausa rulers especially Gobir considered this action as a declaration of war against them. Consequently Shehu gave permission and a flag to each of the (14) fourteen commanders of his followers to go and fight all parts of Hausaland. In 1810 Shehu moved from Gwandu to Sifawa where he devoted his life to writing books, and articles. He has to his credit about 130 works on various aspects of Islamic sciences and Arabic language. In 1814/5 AD or 1230 AH Shehu Usman moved from Sefawa and settled at Sokoto in which he passed away on 20 th April 1817 or 3r Jumada Akhir 1232 AH. In- Text Questions (ITQ) 1-Name three of the teachers of Shehu Usman Dan Fodio and explain the teacher who influenced him most. 2- Enumerate the Shehu s request to Bawa Jangorzo. In- Text Answers: 1-Shehu Usman Dan Fodio received his early education from his father. But he traveled widely in search of knowledge. Among his teachers were (1) Muhammad Ibn Raji, (2) Usman Binduri, (3) Sheik Jibrin bn Umar. Shehu Usman s ideas were influenced most by Sheikh Jibrin with whom he lived for about two years. It was from this particular teacher that Shehu s ideas of Islamic reform originated. 35

36 2- Shehu s contact with the rulers of Gobir was a turning point because he made it clear that he was not after material gains because in place of gifts from the Gonbir rulers, he demanded the following: (1) To allow him (Shehu) to preach and call people to Islam. (2) To treat every man wearing turbun with respect. (3) To allow anybody who wishes to accept Islam without interference. (4) To free all the prisoners detained for political reasons. (5) The ordinary people should not be made to pay unnecessary taxes. 3.4 Summary The topic describes the career of Shehu Usman, his early education, teaching and preaching to towns in various parts of Hausaland. Also explained in this section is his contact with the rulers, approach to issues affecting Islam and people in the area. It has been also examined in this topic the Hijira of Shehu which led to the declaration of the Jihad against the ruler of Hausaland and intellectual achievement of Shehu by writing a great number of books before his death in Self Assessment questions 1. Name three of the teachers of Shehu and explain the teacher who influenced the Shehu most. 2. Enumerate the Shehu=s request to Bawa Jangorzo. 36

37 3.6 References 1. Ismail A.B. Balogun (1979). AUthman Danfodio: The Mijaddid of West in Y.B. Usman (ed) Studies in the History of the Sokoto Caliphate, Zaria Ahmadu Bello University. 2. Murray Last (1967). The Sokoto Caliphate London. 3. J.C. Anene and G. Brown (1978). Africa in the 19 th and 20 th centuries, Ibadan, Ibadan University Press. 4. A. Smith (1987). A Little New Light Selected Historical writings of Abdullahi Smith, Zaria, Abdullahi Smith Centre. 5. Y.B. Usman (1979). Studies in History of the Sokoto Caliphate, Zaria Ahmadu Bello University. 6. J.B. Webster and A.A. Boahen (1967). The Revolutionary Years: West Africa. Since 1800, London. 7. R.A. Adeleye (1977). Power and Diplomacy in Northern Nigeria London, Longman. 8. J.C. Anene and G. Brown (1978). Africa in the 19 th and 20 th centuries, Ibadan, Ibadan University Press. 37

38 STUDY SESSION: 4 JIHAD IN HAUSALAND AND BORNO TABLE OF CONTENT 4.1 Introduction Learning out comes In-Text Jihad in Gobir Jihad in Kebbi Jihad in Borno The emergence of Shehu Muhammad Al - Amin El-Kanemi in Borno politics Borno - Sokoto correspondence Summary Self-Assessment question References... 38

39 4.1 Introduction In this topic you shall study how the Jihad of Sokoto was conducted, organized and executed in Hausa land with particular reference to Gobir and Kebbi states. In other Hausa states, the jihad was briefly described. The topic also deals with the reasons why and how the jihad spread into Borno and its impact on the politics and administration of the Kanem Borno empire. 4.2 Learning out comes At the end of this study session, students should be able to: 1. Describe the conduct and organization of the Jihad in Hausa land and Borno. 2. Discuss the factors that contributed to the success or failure of the Jihad. 3. Explain in Borno the main reason for the collapse of the Sefawa empire and the emergence of Muhammad Aminu El-Kanemi. 4. Explain the reason why Borno was not in cooperated into larger Sokoto caliphate. 4.3 In-Text Jihad in Gobir The actions taken by the ruler of Gobir (e.g ban on the use of hijab and turban) against the community of Shehu suggested that: 39

40 (1) The ruler was not a believer (mumin) and any country is considered to be Islamic or un-islamic depending on the religion of the ruler. (2) The rulers of Hausaland were not good Muslims because they were making sacrifice to trees, mountains, rocks believing in magicians and sooth sayers. They also imposed illegal taxes and banned the use of turban and Hijab for men and women respectively. (3) The attack on the community of Shehu and their persecution clearly indicated that he was not a believer. Some few months of the Shehu=s hijira in 1804 they attacked the towns of Konni and Matan Kari in Gobir territory. This came about as a result of the attack on Abdulsalami, a non Fulani companion of the Shehu. In response to this action Shehu=s community captured Kenni and Matankari towns. Consequently Yunfa who succeed his father (Nafata) in 1803 mobilised his army and attacked the community of Shehu under the command of Shehu Abdullahi the community defeated the Gobir forces or Tabkin Kwato (Lake Kwato) on 21 st June This battle was compared with that of the Battle of Badar during the time of the prophet (SAW). It should be noted that in this decisive battle the army of both sides had consisted of different ethnic groups (e.g. Hausa, Fulani). This major battle was a turning point in the history of the Sokoto Jihad. On the one hand, this victory further encouraged the community of Shehu to continue with their 40

41 set objective; and on the other hand it made the Gobir ruler angry and the other Hausa rulers threatened by the Shehu=s movement. In an effort to regain his lost honour, Yunfa mobilised his force, and attacked the Jihad community at AYar Tsuntsuwa. In this encounter the forces of Shehu suffered heavy defeat because about 2000 people were killed. This was a great set back to the community particularly because those killed were mostly the muhajarun (migrants) who pledged absolute loyalty to the Shehu and the jihad. The migrants compared to the Ansar helpers were more committed to the Jihad and had a clear understanding of the fundamental objectives of the Jihad than the Ansar. Many of the Ansar joined the movement mainly out of frustration and the need for material gains. Also a number of them did not properly understand the ideal Islamic society advocated by Shehu Usman Danfodio. The Shehu=s force after the defeat moved to Sabon Gari in Kebbi area and established their military base. It was from this base that they organised attack on both Kebbi and Gobir. The Jihad forces to Gobir was led by Muhammed Bello the son of Shehu but his attempt to capture Alkalawa the capital of Gobir was not successful. Alkalawa was captured under major expedition organised in October The army from Gwandu led by Muhammed Bello and Ali Jedo, another from Zamfara and the third from Katsina led by Umar Dallaji. The forces from all directions attack the capital Alkawa, but it was not defeated by the combined forces until October 1808 and the ruler was killed. The fall of Alkalawa undermined the 41

42 spirit of the other forces of Hausa States. As a result they were easily defeated by the various commanders operating their areas Jihad in Kebbi During his preaching tours, Shehu Usman Dan fodio visited Kebbi twice in 1772 and later in In his second visit he converted into Islam Umar Bukar and Usman Mass both sons of the then ruler of Kebbi. Their conversion divided the Kingdom into two camps. The followers Shehu supported Umar Bukar and Usman Massa and the other group opposed them. This division was made more serious with the appointment of Umar Bukar as the successor of his father because the followers of Shehu in Kebbi were many. But the eldest son after the death of the father refused to accept the decision of their father. As a result there was conflict over the leadership. At the time when the state of Kebbi was in this leadership crisis, Shehu Usman having suffered defeat at the Battle of Yar= Tsuntsuwa directed his attention to Kebbi in the conduct and operation of the Jihad. The Jihad against Kebbi was organised from Nassarawa under the Jihad forces were based. Under the command of Shehu Abdullahi the army, as it was the tradition, sent to the ruler Hudu to surrender which he refused. Consequently, there was encounter between the two forces. After a serious battle, the Kebbi forces were defeated and the ruler was killed. The main reason for the defeat was that the follower Shehu remained indoors and the supports ruler in some village (e.g Augi and Argungu) did not participate in 42

43 the Jihad against the Shehu. On the side of Shehu the defeat was largely because of their spirit and commitment rather than of the ruler the number of the army. Many of the soldier in this war were ansar helpers who had little devotion to the ideals of the Jihad. This was demonstrated in their struggle to collect booty after the defeat of Kebbi. This action made the commander Shehu Abdullahi very angry and told them that all the bootics were illegal (Haram) and therefore be returned. A number of the people were unhappy with this pronouncement and in fact turned against him. Making reference to this development, Abdullahi pointed out that after this battle there were about ten (10) divisions among the Jihadists, but actually only one army was follower of Shehu. Another experience of the Jihad leader in Kebbi was that after the defeat of Usman Massa was appointed by Shehu as the ruler, but because of bad advise from his officials Massa began to persecute the followers of Shehu in Kebbi. Gradually un-islamic practice resurfaced. For this reason Shehu mobilized his army and attacked Kebbi under the command of Aliyu Jedo. The large number of people on the side of Kebbi which included Tuareg, Kabawa and Gobirawa, defeated the Jihad forces at a place called Alwasa. But the Jihadists reorganized, seizing the opportunity of instability and dispute within the ruling class conquered Kebbi. Based on the earlier experience Shehu appointed a ruler from members of the 43