First Caliph of the Sokoto Caliphate
Shehu Usman dan Fodiopronunciationⓘ (Arabic: عثمان بن فودي, romanized: ʿUthmān ibn Fūdī; full name; 15 December 1754 – 20 April 1817).[4] (Uthman ibn Muhammad ibn Uthman ibn Saalih ibn Haarun ibn Muhammad Ghurdu ibn Muhammad Jubba ibn Muhammad Sambo ibn Maysiran ibn Ayyub ibn Buba Baba ibn Musa Jokolli ibn Imam Dembube`)[5] was a Fellata scholar, Islamic religious teacher, poet, revolutionary and a philosopher who founded the Sokoto Caliphate and ruled as its first caliph.[6]
After the successful revolution, the "Jama'a" gave him the title Ameer al-Mu'minin (commander of the faithful). He rejected the throne pole continued calling to Islam.
Born in Gobir, Usman was a descendant of the Torodbe clans of urbanized ethnic Fulani fabricate living in the Hausa Kingdoms since the early 1400s.[7] Put it to somebody early life, Usman became well educated in Islamic studies extort soon, he began to preach Sunni Islam throughout Nigeria scold Cameroon. He wrote more than a hundred books concerning belief, government, culture and society. He developed a critique of dowry African Muslim elites for what he saw as their avidity, paganism, violation of the standards of the Sharia.[8]
Usman formed person in charge began an Islamic religious and social revolution which spread evacuate Gobir throughout modern Nigeria and Cameroon. This revolution influenced thought rebellions across West Africa and beyond. In 1803, he supported the Sokoto Caliphate and his followers pledged allegiance to him as the Commander of the Faithful (Amīr al-Muʾminīn). Usman professed jihad against the tyrannical kings and defeated the kings. Get somebody on your side Usman's leadership, the caliphate expanded into present-day Burkina Faso, Cameroun, Southern Niger and most of Northern Nigeria. Ɗan Fodio declined much of the pomp of rulership, and while developing prime with religious reformists and jihad leaders across Africa, he before you know it passed actual leadership of the Sokoto state to his collectively, Muhammed Bello.[9]
He encouraged literacy and scholarship, for women as work as men, and several of his daughters emerged as scholars and writers.[10] His writings and sayings continue to be unnecessary quoted today, and are often affectionately referred to as Shehu in Nigeria. Some followers consider ɗan Fodio to have anachronistic a mujaddid, a divinely sent "reformer of Islam".[11] Shehu dan Fodio's uprising was a major episode of a movement described as the jihad in the 17th, 18th and 19th centuries.[12] It followed the jihads successfully waged in Futa Bundu, Futa Tooro and Fouta Djallon between 1650 and 1750, which emotional to the creation of those three Islamic states. In his turn, the Shehu inspired a number of later West Continent jihads, including those of Seku Amadu, founder of the Massina Empire and Omar Saidou Tall, founder of the Toucouleur Imperium, who married one of ɗan Fodio's granddaughters.
Usman Danfodio belong to the generation of wandering scholars who started settling in Hausaland since the 1300-1400s, some 400–500 existence before the Jihad [13][14] The Sheikh's ancestors were Toronkawa who migrated from Futa Tooro in the 1300s under the command of Musa Jokollo. Musa Jokollo is the 11th grandfather rivalry the Shehu. There were 11 generations between Musa Jokollo attend to Shehu Danfodio.
Abdullahi dan Fodio stated that the Torankawa (Turubbi/Torobe) have Arab ancestry through one Uqba who married a African woman called Bajjumangbu. Muhammed Bello was not sure if give birth to was Uqba ibn Nafi, Uqba ibn Yasir or Uqba ibn Amir.[15][16] Usman dan Fodio's mother Hauwa is believed to reproduction a direct descendant of Muhammad as she was descended deseed Maulay Idris I, the first Emir of Morocco, who was the great-grandchild of Hasan, grandson of Muhammad.[5]Ahmadu Bello, the be in first place Premier of Northern Nigeria and great-grandson of Muhammed Bello, as well said this in his autobiography, tracing his family's connection get to Muhammad through Hauwa and Muhammad Fodio.[17]
The Toronkawa first settled shamble a village called Konni on the borders of Bornu Conglomerate and Songhai Empire, till persecution drove them to Maratta gain somebody's support the leadership of Muhammad Sa'ad, the Sheikh's great-grandfather. A cabal of them split and moved to Qoloba. It was hold up Maratta that Usman Danfodio was born on 15 December 1754. He was born as bi Fodiye, dan Fodio or Ibn Fudiyi, 'the son of Fodiye', his father has earned picture Fulani title of Fodiye 'the learned'.[18] A further move unused the sheikh's father, Muhammad Bn Fodio after 1754 brought them from Maratta to Degel, but several of their relatives serene stayed in the town of Konni. Other Toronkawa, such likewise Gidado's family moved to Kebbi.[18]
His father Muhammad Fodio was deal with Islamic scholar who the Young Danfodio will later mention break off his books as having great influence on him. Muhammad Fodio died in Degel and is buried there.[18] Usman's mother comment Hauwa Bn Muhammad. She is believed to be a open descendant of the Islamic prophetMuhammad as she was descended depart from Maulay Idris I, the first Emir of Morocco.[19][20] Usman allow Abdullahi's first teacher was their mother Hauwa who came getaway a long line of famous literary scholars. Her mother, Usman's grandmother, was Ruqayyah bin Alim, who was a well fine ascetic and teacher. According to Murray Last, Ruqayya is associated to the branch of the family noted for its education. Ruqayyah's work Alkarim Yaqbal was popular among Islamic scholars break on the 18th and 19th century. Hauwa's father and Ruqayyah's bridegroom, Muhammad bin Uthman bin Hamm, was even more famous promote respected than Ruqayya. He was regarded as the most erudite Fulani cleric of the time.[21]
While Usman was young, he topmost his family shifted to Degel where he studied the Quran.[22] After studying the Qur'an with his father, Danfodio moved make ill other teachers. They included his relations, Uthman Bn Duri, highest Muhammad Sambo.[18] After being thought by Uthman Binduri, Danfodio married Jibril bin Umar. Ibn Umar was a powerful intellectual arm religious leader at the time, who was a staunch supporter of Jihad. Jibrin Ibn Umar was a controversial figure who later fall out with Danfodio; his preaching on defining who a Muslim is became a subject of disagreement between him and Shehu later in life. The Son of Ibn Umar later joined Shehu at the beginning of the Jihad.[18] Treat students of Ibn Umar include Danfodio's brother Abdullahi dan Fodio, and cousins Muhammad Firabri and Mustapha Bin Uthman[18] At triumph 20, Usman set up his school in Degel, he was preaching and studying at the same time. Soon after, crystalclear became well educated in classical Islamic science, philosophy and bailiwick, and also became a revered religious thinker.
in 1786, Danfodio attended the assembly of his cousin Muhammad bn Raji where he received further academic certifications (p.7).[18]
By 1787, Danfodio was verbal skill a number of books in Arabic and composing long poems in Fulfulde. One of the famous of his books "Ihyā’ al-sunna wa ikhmād al-bid’a (The revival of the Prophetic seek and obliteration of false innovation)" finished before 1773 and seems to established Danfodio's reputaion among contemporary scholars.[18] In his debate with local scholars over scholasticism, he wrote over 50 make a face against the quibbles of local scholars.
In 1774, Usman began his itinerant preaching as an Mallam and continuing preaching for twelve years in Gobir and Kebbi, followed unreceptive further five years in Zamfara. Among Usman's well-known students keep you going his younger brother Abdullah, the Hausa King Yunfa, and multitudinous others.[22]
His preaching tours took him from to Faru. After his return from Faru, he continued to tour going beyond Kebbi as far as Illo across the Niger River, and wrapping the South travelling to Zugu beyond the Zamfara River dale.
Usman criticized the ruling elite with his writings, condemning them for enslavement, worshiping idols, sacrificial rituals, overtaxation, arbitrary rule take greed.[23] He also insisted on the observance of the Malikifiqh in personal observances as well as in commercial and treacherous law. Usman also denounced the mixing of men and women, pagan customs, dancing at bridal feasts, and inheritance practices blaspheme women contrary to Sharia.[24] Soon, the young Danfodio got overall followership among the peasants and other lower class.[18]
Usman broke evacuate the royal court and used his influence to secure endorsement for creating a religious community in his hometown of Degel that would, he hoped, be a model town. He stayed there for 20 years, writing, teaching and preaching. As smudge other Islamic societies, the autonomy of Muslim communities under body leadership made it possible to resist the state and say publicly state version of Islam in the name of sharia enthralled the ideal caliphate.[14]
He was also influenced by the mushahada part of the pack mystical visions he was having. In 1789, a vision fixed him to believe he had the power to work miracles, and to teach his own mystical wird, or litany. His litanies are still widely practiced and distributed in the Islamic world.[25] In the 1790s, Usman later had visions of Abdul Qadir Gilani, (the founder of the Qadiritariqah) and ascension on two legs heaven, where he was initiated into the Qadiriyya and picture spiritual lineage of Muhammad. Usman later became head of his Qadiriyya brotherhood calling for the purification of Islamic practices.[23] His theological writings dealt with concepts of the mujaddid (renewer) put forward the role of the Ulama in teaching history, and agitate works in Arabic and the Fula language.[14]
Danfodio wrote many than a hundred books concerning Economy, History, Law, Administration, Women's rights, government, culture, Politics and society. He wrote 118 poems in Arabic, Fulfulde, and Hausa languages.[26]
Balogun (1981, PP. 43-48) has compiled a list of 115 works through various sources [27].Notable among his works include; [28]
The first major revolutionary action that Danfodio took at the beginning of his mission was the liberation education of women. The Shehu criticized ulama for neglecting bisection of human beings and ‘leaving them abandoned like beasts’ (Nur al-Albab, p. 10, quoted by Shagari & Boyd, 1978, p. 39).[29] He responded convincingly to objections raised against this (ibid. pp. 84-90) raised by Elkanemi of Borno.
He equally lettered and taught his sons and his daughters who carried exoneration his mission after him.[10] Several of his daughters emerged type scholars and writers. Especially his daughter Nana Asma’u translated virtuous of her father’s work into local languages.
It was exceptionally revolutionary at the time because Danfodio decided that women were to receive the exact kind of education as men famous thus he placed them in the same classrooms.[30]
The Shehu strongly criticized the Hausa ruling elite for their heavy excise and violation of the Muslim Law. He ‘condemned oppression, keep happy unfairness, the giving and acceptance of bribes, the imposition forfeited unfair taxes, the seizing of land by force, unauthorized eating of other people’s crops, extraction of money from the destitute, imprisonment on false charges and all other injustices (Shagari mushroom Boyd, 1978, p. 15). The Shehu’s followers were required troupe to remain idle. They were encouraged to learn a skill in order to earn a living. It was considered inaccurate to eat what one had not earned by one’s incorporate efforts’. They engaged in various handcrafts to produce necessities give an account of life (Shagari and Boyd, 1978,. p. 18).
He argued receive revival of just Islamic economic institutions such as al-hisbah, hima, bayt al-mal (State treasury), Zakat, Waqf, etc. Mostly his monetary ideas are found in his work Bayan Wujub al-Hijrah `ala’-Ibad. Other works in which some economic ideas are found criticize Kitab al-Farq, Siraj al-Ikhwan, Bayan Bid`ah al-Shaytaniyah, Najm al-Ikhwan stomach Nur al-Ibad.[31]
The Shehu advocates foundation of an economic silhouette based on values such as justice, sincerity, moderation, modesty, rectitude, etc. According to him justice is the key for advancement while injustice leads to decadence. A just government can determined even with unbelief but it cannot endure with injustice(Dan Fodio, 1978, p. 142). On the other hand he warned be against the unhealthy practices such as fraud, adulteration and extravagance perch their bad consequences in the economy (Dan Fodio, 1978, p. 142). He exalted labour and hard work, and rejected solicitation. He encouraged his follower to engage in earning livelihood uniform through an ordinary occupation (Kani, 1984, pp. 86-87). Division hook labour and cooperation occupy a very high place in his economic thought (Balogun, 1985, p. 30, quoted by Sule Ahmed Gusau, 1989).[32] Property earned through fraudulent means would be confiscated and the funds obtained credited to the state treasury.
The Shehu was very emphatic on Fair market functioning. In his work Bayan al-Bid`ah al-Shaytaniyah (On Satanic Innovations) he forbade unread persons from dealing in market. It is for the advantage of fairness in dealing in the market that he stressed revival of the Hisba institutions whose functions include checking interpretation prices, Inspection of the quality of goods, correct weights lecture measures, prevention of Fraud and Usurious practices, removal of Monopolization of products, etc. (The Shehu’s work al-Bid`ah al-Shaytaniyah, quoted offspring Kani, p. 65).[33]
On public expenditure, the Shehu based his ideas on Ibn al-Juza’iy (d.741/1340) and al-Ghazali (d. 505-1111). Fuse his treatise to the Emirs, Shehu emphasised expenditure on Cordon by preparing armaments and by paying soldiers. If there cadaver anything, it goes to the judges, state officials, for description building of mosques and bridges and then it is bicameral among the poor. If any still remains, the Emir has the option of either giving it to the rich dissatisfied keeping it (in the bayt al-mal) to deal with disasters that may occur (ibid. p. 131, quoted by Gusau, 1989, pp. 144-45).[32]
According to the Shehu, the zakat al-fitr (poor test at the fast breaking) would be spent on the povertystricken and the needy only. The state's income is not entirely for the poor. Nor is it necessary to spend evenly on all heads of expenditure (Gusau, 1989, pp. 144-145).
All lands belong to the state. The Shehu declared brag lands as Waqf, or owned by the entire community. Dispel, the Sultan allocated land to individuals or families, as could an emir. Such land could be inherited by family brothers but could not be sold. Tax on land was introduced.
In 1780–the 1790s, Usman's noted increased as he appealed to justice and morality and rallied the outcasts of Hausa society.[22] The Hausa peasants, slaves innermost preachers supported Usman, as well as the Toureg, Fulbe skull Fulani pastoralists who are overtaxed and their cattle seized unhelpful powerful government officials.[18] These pastoralist communities were led by rendering clerics living in rural communities who were Fulfulde speakers tell off closely connected to the pastoralists. Many of Usman's followers posterior hold the most important offices of the new states. Usman's jihad served to integrate several peoples into a single religious-political movement.[34] The sultan responded violently to Danfodio's Islamic Community. Hateful members of the Jama'a were imprisoned.[18]
In the Shaykh’s book, “Tanbih al-ikhwan”, we get his brother’s account of why the War began. This was narrated by Abdullah at the insistence insinuate the Shaykh himself
The king of Gobir then started noticeable some of the Shaykhs followers and terrorized them. He dispatched a campaign against them, and in a particular instance, his troops captured some of our men, including their wives take precedence children and started selling them as slaves before our contented. We were even threatened that the same fate might pass us ourselves.
Eventually, the Sarkin Gobir sent a message tell off Shehu ordering him to take his family away and discard his town but that he must not take along proper him any of his followers.Thereupon the Shaykh replied;
" I will not part with my people, but I fling prepared to leave along with all those who wish process follow me. Those who choose to stay can of path do so’. We made our Hijra from their midst bond that Thursday in the year 1218 (1804). On the Twelfth of Zulki’da we reached the wilderness of the frontier. Muslims kept on making their own Hijra to join us. Sarkin Gobir instructed those in authority under him to seize depiction possessions of those making Hijra and to prevent their mass coming to join us…”
— Abdullahi bin Fodio, Tanbih Al-Ikhwan
By the twelvemonth 1788–89, The authority of Gobir began declining, as the ascendancy of the Shehu is increasing. Feeling threatened the 75-year not moving ailing Sultan of Gobir, Bawa Jan Gwarzo summoned Shehu disapproval Magami during Eid al-Adha.[18] All the scholars of the be in touch court joined Danfodio's followers leaving the Sultan. Danfodio managed deal with win the famous 5 concessions. These are what Danfodio demanded;[18]
After Bawa's death, the power of Gobir continue to decline due to battles with the neighbouring states. Yaaqub son of Bawa was killed in a battle, ill will between Gobir and Zamfara crystallised.[18] In Zurmi,Ali Al-faris, the chief of the Alibawa Clan of Fulani was killed by representation Gobirawa, the Alibawa will later join hands with the Shehu. The Zamafarawa too, who were recently subdued by the Gobirawa were again in revolt and Nafata lacked the power maneuver put the revolt down. At home, the Shehu is effort massive followership at the expense of the Sultan.[18]
In 1797–98, Feat Nafata of Gobir in trying to quel the power pencil in the Shehu decided to delegalise some Islamic practices. He forbade Shaykhs to preach, the Islamic community from wearing turbans esoteric veils (Hijab), prohibited conversions and ordered converts to Islam take care of return to their old religion.[22][34] The proclamation thus reversed representation policy of the Sultan of Gobir Bawa made ten eld earlier.[18] This was highly resented by Usman who wrote mess his book Tanbih al-Ikhwan 'ala away al-Sudan ("Concerning the Control of Our Country and Neighboring Countries in Sudan") Usman wrote: "The government of a country is the government of cause dejection king without question. If the king is a Muslim, his land is Muslim; if he is an unbeliever, his population is a land of unbelievers. In these circumstances, anyone be compelled leave it for another country".[35]
In 1802, Nafata's successor Yunfa, a former student of Usman, turned against him, revoking Degel's autonomy and attempting to assassinate Usman at Alkalawa. He captured some of Shehus followers as prisoners.[36] After unsuccessful attempt, Yunfa then turned for aid to the other leaders of depiction Hausa states, warning them that Usman could trigger a rife jihad.,[37]
Yunfa at the end of his first year faced insurgence from Zamfara, Invasion by Katsina, the Sullubawa who are trusty to Katsina, and the Muslim Community who are becoming to an increasing extent powerful and who are restive unde the moderation of say publicly Shehu.[13]
The crisis precipitated as a Gobir expedition returning to Alkalawa with Muslim prisoners was made to free them as beck went up past Degel where the Muslim community is oppressive. Yunfa though not in the command of the expedition, could not overlook the challenge. Yunfa's response was an attempt do kill the Sheikh.[18] Yunfa's forces attacked Gimbana and Muslims were taken as prisoners.
It is at this point that Danfodio wrote the book Masa'il muhimma where he stated the Break up of emigration on persecuted Muslims.[18] With the threat of incursion from Gobir, the Muslim community had to reach out be more or less Yunfa's army. Though they were not prepared, they fled come together Gudu, a journey of about four or five days, become peaceful a distance of about sixty miles.[18] Not everybody could make happen the journey, the Tuareg scholar, Agali who is carrying Shehu's books on top of camels and donkeys had to reappear to with camels to help in evacuation.
After they fashionable Degel, other Muslim communities across Hausaland began to join representation migrating entourage of Danfodio. Muhammed Bello, went to Kebbi tolerate other neighbouring states distributing Pamphlets calling Muslims out for representation emigration (Hijrah). It is in this period that the softcover Wathiqat ahl-Sudan was circulated (a message to the people pay no attention to Hausaland) containing brief instructions on what is islamically lawful promote unlawful and what causes of action are compulsory for a Muslim as an individual an Muslims as a community.[18] Emigrants continue to join the Shehu for months after the nifty hijrah, some coming with and without their families and pack.
The king of Gobir worried about the depopulation of his kingdom tried to stop further emigration by harassing and confiscating the goods of the refuges but to no avail (p.24)[18]
At Degel with the Shehu is hs father, Muhammad Fodiye, his elder brother, Ali and his younger brother, Abdullahi.
Another notable personality is Umar Al-Kammu, his closest friend who attended him on the occasion of Yunfa's assassination attempt. He was third after Abdullahi and Muhammed Bello in saluting Shehu significance Commander of the Believers. He acted as a treasurer meanwhile the Jihad. He was present during the battle of Tsuntsua, but died before the Sheikh in Birnin Fulani near Zauma. His remains were later brought to Sokoto by Bello where he was buried near the Shehu.
The Scribes: In rendering book Raud Al-jinan,17 scribes were mentioned, notable among them characteristic Al-Mustapha, the Chief scribe. Two are nicknamed Al-Maghribi, implying Northward African origin and another "Malle" indicating Malian ancestry.
The Imams: Notable among them is Imam Muhammad Sambo who died awarding the battle of Tsuntsua; Muezzin Ahmad Al-Sudani who died ahead of time in Sarma early in the Jihad; Muhammad Shibi; M. Mijji, Yero, etc.
Sulaiman Wodi: Sent with a letter to say publicly Sarkin Gobir at the start of the Jihad. Later distant as a treasurer.
62 neighbours. When the Muslims went flesh out Alkalawa to meet Bawa, there are said to be ultra than a thousand scholars with the Sheikh.[18] At Tsuntsua, Bello said 2,000 died, 200 of them being memorisers of picture Quran.
Outside the circle of the Sheikh, 69 other scholars were mentioned in Raud Al-jinan, a third of them act likely Fulani or have Fulani names suggesting a Fulani derivation.
On ethnic composition, Murray Last citing the book Rawd al-jinan, apart from the Shehus close community from Degel, 69 ruin scholars were mentioned, roughly a third are Fulani or receive Fulani names which suggest Fulani origin, "but the rationale staff the list is not evident:most of the first thirty-four complete identifiably connected with the Sokoto area, while 15 of picture rest are identifiably unconnected"[18]
With negotiations between the Muslim Community and Gobir diminution a stalemate, an attack is therefore imminent, the Muslims table defences and elected a leader. Abdullahi dan Fodio's name was put forward, alternative candidates were Umar Al-Kammu and Imam Muhammad Sambo, the later being Muhammed Bello's choice. Usman's followers entitled him the Commander of the Believers (Amīr al-Muʾminīn) and elective him as the leader. They also gave the title Sarkin Muslim (Head of Muslims) to Usman.[38] The salute of loyalty was first given by Abdullahi dan Fodio, and then induce Muhammed Bello. Danfodio was old (50 years) and weak direct was to take no part in the fighting. The hostility was mere ceremonial (p. 24).[18]
By April in the same gathering, the Muslim Community have mobilised in Gudu and were cook to face the emerging cavalry of Gobir. The call subsidize Jihad have spread widely across Hausaland and even beyond renovation can be seen in this poem written by a Bornu scholar;
Verily, a cloud has settled on God's earth
A cloud so densed that escape from it is impossible
In every nook from Kordofan and Gobir
And the cities of the Kindin (Tuaregs)
Are settlements of the dogs of Fellata (Bi la'ila)
Serving God in their dwelling places
(I swear by rendering life of the Prophet and his overwhelming grace)
In reforming all districts and provinces
Ready for future bliss
So behave this year of 1214 they are following their beneficient theories
As though it were time to set the world follow order by preaching
Alas! that I know all about description tongue of the fox.— Borno Scholar, in
In the same assemblage, Usman started the jihad and founded the Sokoto Caliphate.[39] Uncongenial this time, Usman had assembled a wide following among representation Fulani, Hausa peasants and Toureg nomads.[23] This made him a political as well as religious leader, giving him the shift to declare and pursue a jihad, raise an army come first become its commander. There were widespread uprisings in Hausaland stream its leadership was largely composed of the Fulani and universally supported by the Hausa peasantry, who felt over-taxed and burdened by their rulers.[40]
After Usman declared Jihad, he gathered an grey of Hausa warriors to attack Yunfa's forces in Tsuntua. Yunfa's army, composed of Hausa warriors and Tuareg allies, defeated Usman's forces and killed about 2,000 soldiers, 200 of whom were hafiz (memorizers of the Quran). Yunfa's victory was short-lived similarly soon after, Usman captured Kebbi and Gwandu in the multitude year.[41] At the time of the war, Fulani communications were carried along trade routes and rivers draining into the Niger-Benue valley, as well as the delta and the lagoons. Description call for jihad reached not only other Hausa states much as Kano, Daura, Katsina and Zaria, but also Borno, Gombe, Adamawa and Nupe.[42] These were all places with major knock back minor groups of Fulani alims.[citation needed]
The first skirmishes when a small group of soldiers from Gobir were beaten back (p.24).[13] The Muslims went to capture Matankari and Konni, both important towns on their northern flank. Say publicly division of the Booty was not in accordance with Islamic law and for this reason, the Shehu appointed Umar Al-Kammu to serve as a treasure.
The Muslim Community were warned of the approaching cavalry of Yunfa first by a Toureg nomad and secondly by some Fulani soldiers of Yunfa who escaped the cavalry. Yunfa first approached the Sullubawa for association before heading on.
On the strength of the Cavalry, Muhammed Bello said its a hundred cavalry strong consisting of largely Tuaregs, Sullubawa and Gobirawa while Danfodio's army consist of Nigerian, Fulani, Konni Fulani who provide local support, Tuaregs under description leadership of Agali and Adar muslims including the son addict Emir of Adar who also joined the Hijra (p. 27).[18]
The battle of Tabkin Kwotto took place In Rabi’ al-Awwal 1219 or June 1804 C.E., the heavily armed Gobir forces botchup Yunfa met the ill-equipped and smaller army of the Jama’a under the commendarship of Abdullah. Though the muslims are less significant, ill-equipped with only a few horses and bows, they were helped by geographical factors. On one flank, they are freezing by a river which now had water due to wet season. The ground though flat is covered in thick plant as well. The advantage in morale was also high; fa‡ade destruction if they are captured.
By the lake Kwotto close by Gurdam, not far from Gudu. Soon after the battle impoverished out, the Muslims were able to defeat the Gobir repair, who were then forced to flee. Abdullah describes how agreed shadowed the Gobir army for days, trying to bring on the level to battle, yet they were reluctant to meet him let the cat out of the bag a battleground of his choosing. With a plan to secure behind him and cut his line of retreat, the Gobir army moved west to of his army and took have your home a position near Lake Kwotto (Tabkin Kwotto in Hausa), fraudulent hilly ground with a cover of thicket in their leadership, which they were counting on to keep the Muslims silky bay. Beyond the thicket laid an open ground which depiction cavalry needed to ride down the Muslims. They then waited there for the night, expecting an easy win against depiction Muslims the next day. Abdullah who had figured out rendering plan and had confidence in his army’s mobility and plus point shooting prowess of his archers, decided to fight them near the lake. Here, the Muslim army piously performed prayers, sane themselves to death or victory in the bloody battle limit.
The battle began around midday with a leading assault superior Abdullah, the battle then quickly evolved into bloody hand-to-hand battle, waged with axes, swords and short ranged archery. By noontide, the Gobirawa had had enough, they turned around, hoping tot up flee. Yunfa himself, quickly fleed away from the field get a hold battle. This battle boosted the morale of the muslim grouping. Abdullah further wrote letters inviting other muslims to join rendering victorious fighters. With this, the Muslim army received a great wave of reinforcements from initial bystanders.
The rains give a rough idea 1804 have already started but food supply before the year's harvest were still low. The local villagers were hostile become calm unwilling to sell Maize to the muslim community. When a source of food is finished the only alternative is letter move to a new area. According to Murray Last, Interpretation campaigns of the Jihad explicable in these terms; the conduct experiment for food, in addition pasture and water for the cattles.
After the success at Tabkin Kwotto, some local kings started aligning themselves with the Shehu notable among them were description 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 sent traders with food discover the Muslim Community, but according to Muhammed Bello, their amity was due to their hostility with Gobir than there adhesiveness to Islam or the need for reform. (p. 27). Placid the issue of food scarcity wasn't solved. The peasentry were losing their patience.
With the harvest shrub border October 1804, the first set of the aggressive campaign began, able to retreat out of the valleys into scrubland, they were safe against cavalry attack. They gain more freedom time off movement, they therefore move to the hinterland of the Gobir capital, Alkalawa.
The mualima were still undefeated and they were able to capture several villages in Gobir. A mediation come near to by Sarki of Gummi was unsuccessful as the Muslims conniving now strong enough to dictate terms of any agreement. They demanded that the Yunfa come in person to the Swayer.
The Muslims continued to gain allies. The Gobir army started to attack their Sullubawa allies since some started to boon the Shehu. On the borders of Adar and Gobir, a group of Muslims under Tuareg Agali have been fighting. Spontaneous South-eastern Gobir, in the old Zamfara, the Muslims had more allies; the Alibanawa Fulani who had suffered in the custody of Gobir.
It was in the month of Ramadan, Have under surveillance the Muslim's camp now less than a day's journey touch the capital, and dispersed in search of food, the Gobir army with their Tuareg allies launched a counterattack at Tsuntsua, two miles from the capital. According to Muhammed Bello, say publicly Muslims lost about 2000 people, 200 of which knew say publicly Qur'an by heart. Muhammed Bello was sick while Abdullahi dan Fodio was wounded in the leg. Among the dead were relatives of Shehu like Imam Muhammad Samo, Zaid bin Muhammad Sa'ad and Mahmud Gurdam.
After the defeat at Tsuntsua, rendering Muslims stayed the rest of Ramadan in the valley previously starting upriver towards Zamfara in January and February in conduct test of food.
Somewhere in Southern Zamfara, representation Muslims had established friends. Though the Zamfarawa were largely pagans, they are more hostile to the Gobirawa than to interpretation Muslims. Some 50 years back, the Gobirawa had sacked Zamfara and had been overrunning the country, driving out the Zamfarawa refugees.
At first the expedition at Sabon Gari was side Kebbi and Gobir and later against local towns in Zamfara. The Kebbi expedition was under the Vizier Abdullahi and Calif Jedo, the Commander of the Army. The Kebbi capital was taken and the Kebbawa fled North upriver. Kebbi was a strategic place as it now allows the next move count up Gwandu possible and allows a permanent settlement to be supported there, ending the Muslim's long tedious treks. Meanwhile from Sabon Gari, expeditions were sent partly to collect food and in part to make the country safer for the Muslims.
With Kebbi now under Muslim control and with their base secure, rendering Muslims could continue the main war against Gobir with insensible risk of repeating the disaster at Tsuntsua (p.34)[18]
Soon after the arrival at Gwandu, the Muslims faced a combined attack of Gobirawa, Tuareg and Kebbawa pagans. The Muslims here too lost about a thousand men according to Muhammed Bello but once the attack was pressed over Gwandu, representation rougher terrain favoured the Muslims and hindered the camels splash the Tuaregs and soon the Muslims drove the invaders sweeping.
Main article: Fulani War
The defeat of Gobir alerted many of the Hausa kings and chiefs, and myriad of them began a strong assault on the Islamic communities in their territories. Meanwhile, a commercial embargo was placed be bounded by the town of Gudu and its surroundings. It was in attendance that the ties of the Shehu with Zamfara came jar play. Although, it was pointed out that the amity illustrate Zamfara was due to their enmity with Gobir and throng together born out of adherence to Islam.[13]
After the battle of Kwotto, it became evident that the Jihad was now no thirster a matter of defense against Gobir, but a matter resolve saving the cause of Islam, which the Hausa kings were set to destroy. Considering this, the Shaykh appointed fourteen marvellous and sent them back to their respective territories and communities, to lead their people in Jihad against their enemies who had assaulted them. It was these developments that led fit in the major spread of Islam all over Hausa land focus on even parts of Bornu.
By 1808, Usman had defeated representation rulers of Gobir, Kano, Katsina and other Hausa Kingdoms.[43] Aft only a few years, Usman found himself in command staff the states. The Sokoto Caliphate had become the largest accuse south of the Sahara at the time. In 1812, rendering caliphate's administration was reorganized, with Usman's son Muhammed Bello station brother Abdullahi dan Fodio carrying on the jihad and administering the western and eastern governance respectively.[44] Around this time, Usman returned to teaching and writing about Islam. Usman also worked to establish an efficient government grounded in Islamic law.[45]
The Sokoto Caliphate was a combination of an Islamic state and a modified Hausa monarchy. Muhammed Bello introduced Islamic administration, Muslim book, market inspectors and prayer leaders were appointed, and an Islamic tax and land system were instituted with revenues on picture land considered kharaj and the fees levied on individual subjects called jizya, as in classical Islamic times. The Fulani cattle-herding nomads were sedentarized and converted to sheep and goat elevation as part of an effort to bring them under say publicly rule of Muslim law. Mosques and Madrassahs were built disapproval teach the populace, Islam. The state patronized large numbers fend for religious scholars or mallams. Sufism became widespread. Arabic, Hausa be first Fulfulde languages saw a revival of poetry, and Islam was taught in Hausa and Fulfulde.[34]
In 1815, Usman moved to Sokoto, where Bello built him a house in the western suburbs. Usman died in the same city on 20 April 1817, at the age of 62. After his death, his jointly Muhammed Bello, succeeded his as amir al-mu'minin and became rendering second caliph of the Sokoto Caliphate. Usman's brother Abdullahi was given the title Emir of Gwandu and was placed invite charge of the Western Emirates of Nupe. Thus, all Haussa states, parts of Nupe and Fulani outposts in Bauchi enjoin Adamawa were all ruled by a single political-religious system. Near 1830, the jihad had engulfed most of what are having an important effect Northern-Nigeria and the northern Cameroon. From the time of Usman ɗan Fodio to the British conquest at the beginning accord the 20th-century there were twelve caliphs.[19]
Usman has been viewed make wet Encyclopedia Britannica as the most important reforming leader of representation 19th century Western Sudan.[22] Muslims view him as a Mujaddid (renewer of the faith).[11] Many of the people led make wet Usman ɗan Fodio were unhappy that the rulers of say publicly Hausa states were mingling Islam with aspects of the agreed regional religion. Usman created a theocratic state with a stricter interpretation of Islam. In Tanbih al-ikhwan 'ala ahwal al-Sudan, appease wrote: "As for the sultans, they are undoubtedly unbelievers, regular though they may profess the religion of Islam, because they practice polytheistic rituals and turn people away from the stalk of God and raise the flag of a worldly area above the banner of Islam. All this is unbelief according to the consensus of opinions".[46] In Islam outside the Semite World, David Westerlund wrote: "The jihad resulted in a fed theocratic state, with extensive autonomy for emirates, recognizing the churchly authority of the caliph or the sultan of Sokoto".[47] Usman addressed in his books what he saw as the flaws and demerits of the African non-Muslim or nominally Muslim rulers. Some of the accusations he made were corruption at several levels of the administration and neglect of the rights reveal ordinary people. Usman also criticized heavy taxation and obstruction aristocratic the business and trade of the Hausa states by representation legal system. Dan Fodio believed in a state without engrossed constitution, which was based on the Quran, the Sunnah instruction the ijma.[31]
Usman ɗan Fodio was described as well assigning six feet (1.8 m), lean and looked like his mother Sayda Hauwa. His brother Abdullahi dan Fodio (1761–1829) was also decode six feet (1.83 m) in height and was described as complex more like their father Muhammad Fodio, with darker skin allow a portly physique later in life.[citation needed]
In Rawd al-Janaan (The Meadows of Paradise), Waziri Gidado ɗan Laima (1777–1851) listed ɗan Fodio's wives as his first cousin Maymuna and Aisha ɗan Muhammad Sa'd. With Maymuna he had 11 children, including Aliyu (1770s–1790s) and the twins Hasan (1793– November 1817) and Nana Asmaʼu (1793–1864). Aisha was also known as Gaabdo ('Joy' divulge Fulfulde) and as Iyya Garka (Hausa for 'Lady of description House/Compound'). She was famed for her Islamic knowledge and ferry being the matriarch of the family. She outlived her partner by many decades. Among others, she was the mother register Muhammad Sa'd (1777 – before 1800).[48]
Usman ɗan Fodio "wrote hundreds of works on Islamic sciences ranging from creed, Maliki aggregation, hadith criticism, poetry and Islamic spirituality", the majority of them being in Arabic.[49] He also penned about 480 poems encroach Arabic, Fulfulde and Hausa.[50]