Being a paper presented at the First International Conference on Gobir Kingdom, Past And Present: Transformation And Change, held at The Usmanu Danfodiyo University Auditorium, from 9th – 13th July, 2018
A Religious and Political Significance of the Five Fundamental Demands of Shaykh Uthman bn Foduye from Bawa Jan-Gwarzo
Dr. Muhammad
Dahiru Shuni
Department of
Islamic Studies, Faculty of Arts and Islamic Studies, Usmanu Danfodiyo
University, Sokoto – Nigeria
Email:
mdshunee@ymail.com
GSM:
+2348161701011
&
Mukhtar Umar
Dagimun
Department of
Islamic Studies, Faculty of Arts and Islamic Studies, Usmanu Danfodiyo
University, Sokoto – Nigeria
Email:dagimu2012@gmail.com
GSM:
+2348139275365
Abstract
Shaykh Uthman bn Foduye started his preaching and teaching career at the age of twenty in 1774, moving from one place to another. He however, did not had contact with the kings of the land of Gobir until in about 1780 after attracting a number of substantial followers. Of all the four rulers of Gobir from Sultan Bawa to Yunfa, the relationship between Shaykh and Bawa was the most cordial. Bawa was one of the most powerful rulers of Gobir kingdom. The Shaykh invited him to practice Islam properly and establish justice in his land. Later on, Bawa became doubtful about his friendly attitudes towards the Shaykh. Consequent upon that, he planned against him at his court in Magami on Eid Adha festival but his plan could not be executed. He therefore changed his mind and offered some gifts which the Shaykh refused to take considering it as a bribe. Thus, the Shaykh requested for five things instead which were; to allow him preach in the land, not to stop anybody who wishes to accept Islam, to respect those wearing turban, to free all political prisoners and not to overburden the subjects with heavy taxes. This paper examines the religious and political significance of these requests in the light of the Shaykh’s relationship with the four rulers of Gobir kingdom from Sultan Bawa to Yunfa. It also analyses the relevance of the discussions to the contemporary Muslims. To achieve this, some of the most relevant original historical sources were consulted and relevant data were evaluated.
Introduction
The
life of Shaykh Uthman bn Foduye can be classified into three different phases.
Namely: pre-Jihad, during Jihad and the post Jihad. In the first phase, he was
mainly concerned with the teachings, preaching and writings which he started in
1774CE. Thus; before embarking on this, he was fully equipped with the
knowledge of various branches of Islamic sciences. Based on his wisdom, he
started the first phase of his career educating the masses in Gobir, Kebbi and
Zamfara kingdoms and later he turned to the unjust rulers and venal scholars.
Consequently, he successfully won the hearts of many people. In Gobir kingdom,
the Shaykh faced some confrontations from the rulers. His relation with the
Sultan of Gobir Bawa, in the beginning was friendly. However, having realized
the implications of the teachings and preaching of the Shaykh to his political
power, Bawa planned to stop him. To execute his plan, Bawa invited the Shaykh
along with other Muslim scholars from different places on the day of eid
al-Adha to his court at a place called Magami. Bawa offered
special gifts to the Shaykh and other scholars around. The Shaykh rejected the
offer and instead requested for five things from Bawa among which was to allow
him preach freely in Gobir kingdom. All the demands were granted. After Bawa’s
death, his immediate successor, Sultan Yaqub was silent on the status of these
demands. However, Nafata who succeeded yaqub revoked these requests already
granted by Bawa. This decision caused serious confrontations between the Shaykh
and the incumbent rulers of Gobir – Nafata and Yunfa.
These
demands granted to the Shaykh played a significant role in both religious and
political status of the people in Hausaland particularly in Gobir kingdom. This
paper therefore, analyses these demands and their significance on the religious
and political lives of various classes of the contemporary Muslims.
Pre-Jihad Phase
Shaykh
Uthman bn Foduye was born in the land of Gobir at Maratta in the year 1754CE.
He learnt the Qur’an, and art of reading and writing under his parents at
Degel.[1] He further learnt other Islamic sciences from
different scholars of his time among whom was Shaykh Jibrin bn Umar. He became
well versed in Islamic sciences and could now teach and call people to practice
pure Islam. He was therefore concerned with the explanations of the
fundamentals of Islam and correcting the wrong practices of Islam that have for
long developed in Hausaland.[2]
The Shaykh traveled far east and west teaching and preaching against un-Islamic
practices. Many people from different places accepted his call and supported
him.
At the beginning, the Shaykh did not pay
attention to rulers until after he had gained the support of the majority of
the masses. On one occasion, the Shaykh had visited the king of Gobir, Bawa Jan
Gwarzo and explained to him the true Islamic teachings and advised him to apply
justice in his land.[3]
Despite all the ridicule blackmail and rejection by people in the course of his
mission, the Shaykh continued to call people to the way of Allah and in
accordance with the level of their comprehension. Thus, his perseverance and
beautiful preaching earned him the support of many people.[4]
The Shaykh Uthman bn Foduye traveled to different places such as Kebbi, Zamfara
areas and kept on calling people to keep away from repugnant customs and
traditional religion like worship of Jinn, trees, graves, sorcery, indecent
exposure, unlawful bowing, unfair business practices, among others.[5]
The
Shaykh was fully concerned with the religious, political, social and economic
transformation of the people to conform to the accepted norms and values of
Islam. It is also evident that the first phase of his career was mainly
dedicated to the study, teaching and preaching.
The Five Requests by the Shaykh From the King of Gobir
By
the time the Shaykh became well known and had huge supporters were spread
across the Hausaland scholars and masses, Allah had protected him against his
enemies. He was empowered with a group of sincere scholars and was able to
revive the Sunnah of the Prophet (peace and blessings of Allah be upon
him) in the land. Consequent upon that, the rulers showed their enmity towards
him, while from the onset they respected him and even sought for his prayers.[6]
In fact, they were not happy with the Shaykh because of his religious stand
fearing the disappearance of their political powers which were not based on
Islamic principles of government.[7]
Bawa
was said to have tolerated the traditional pagan cults among his subjects
though he made some claim to Islam. The existence of the over whelming
supporters of the Shaykh must certainly embarrassed him. Bawa was afraid to
accept the requestss of the Shaykh to destroy un-Islamic practices and customs
as such would undermine his own power base. But the Shaykh was eager to convert
Bawa to practice Islam correctly and not to fight him.[8]
In
1202AH/1788CE when the Shaykh was in Zamfara, an incidence occurred which
indicated that Bawa had become doubtful about the Shaykh’s friendly attitude
towards the Muslims. He summoned the Shaykh along with other scholars on the
day of Id al-Adha to his court at Magami. Some sources revealed that
Bawa plotted to kill the Shaykh and his companions as he considered the
strength of Islam and the power of its faithful as a serious threat to his own
position. Considering the impossibility of executing his plan against the
Shaykh and his Jama’ah, Bawa changed his mind and offered some gifts to
the scholars invited including the Shaykh who was given five hundred mithqals
of gold, the gift which he turned down as he considered it a bribe. Instead, he
requested for the followings:
1.
To allow him to
call to the way of Allah in Gobir land
2.
Not to stop
anybody who wishes to respond to Shehu’s call
3.
To treat with
respect, any man with a turban
4.
To free all
political prisoners and
5.
Not to
overburden the subjects with taxes.[9]
Fortunately,
Bawa accepted all the requests of the Shaykh. Thus, it could be said that the
Shaykh was taking some precautionary measures against the Gobir rulers who
might likely oppose his mission and persecute his followers. His main concern
was how to educate the people about Islam and spread it throughout the land.
Shaykh
Abdullahi his brother, mentioned that when Sultan Bawa accepted the requests of
the Shaykh, they gave thanks to Allah for giving them the favour and
opportunity to spread the religion of Islam while other scholars returned home
rejoicing with the worldly gains.[10]
Reactions of the Successors of Bawa on the Five Demands
Throughout
the period of Bawa as Gobir ruler, the relationship between him and the Shaykh
was cordial. It was revealed that after the incidence at Magami, Bawa sought
for Shaykh’s counsel in his campaign against the town of Maradi which he did.[11]
After
the death of Bawa in 1203-4AH/1789-90CE, his brother Yaqub succeeded him. Like
Bawa, Sultan Yaqub was not reported to have made any physical move against the
requests granted to the Shaykh by Bawa. He reigned for only six years and was
killed at Magami in the year 1794CE. [12]
After
him, the power of Gobir kingdom went to Sultan Nafata. At that time the power
and prominence of the Shaykh and his Jama’ah were on the rise. Nafata
and his successor Yunfa were not ready to accept the requests of the Shaykh.
That was because of their lapses, falsehood, misjudgments and the fact that
their authorities and policies were parallel to the teachings of Islam and was
not ready to accept the reformation the Shaykh wanted to bring. Therefore, when
the Shaykh explained to the commoners the true perspective of Islamic
socio-political, economic and religious systems, the rulers and their followers
began to persecute and harm his followers in different ways. Despite this
condition, the Shaykh did not relax in his mission, instead he continued and
his honour and prestige also continued to rise up and people, particularly
among the poor continued to accept Islam en- mass. So the rise and development
of Islam in Hausaland were not what the then rulers of Gobir wanted and
appreciated because the system of their government was embedded in corrupt
practices that frowned Islam. Hence, the war between the Shaykh and the rulers
who were not ready for the change could not be averted.[13]
By
1794CE, the Shaykh began to urge his followers to prepare themselves in case of
war between them and the tyrant rulers of Gobir. This urge frightened the
rulers, and the then Sultan of Gobir Nafata which forced him to issue some
certain restrictive measures and laws against Muslims. For example, he issued
an order that:
- Nobody was
allowed to preach except the Shaykh
- Nobody was
allowed to accept the religion of Islam except those who had inherited it
from their forefathers and those who were not born Muslims should return
to their former religion of paganism
- Men should
not wear turban and women should not wear hijab.[14]
The
restrictions placed by Nafata which amounted to revoking the requests of the
Shaykh granted earlier by Sultan Bawa. Allah, out of His will protected the
Muslims against the evil plans of Nafata as he died shortly after given these
decrees. His son Yunfa succeeded him in 1802CE-1803CE. In the same vein, Yunfa
also tried all he could to implement to the sanctions instructed by his father
against the Shaykh and his Jama’ah.[15]
Following this development, the Shaykh motivated his people to prepare to
defend themselves against the plots of their enemies. There was a report that
Yunfa had made an attempt to assassinate the Shaykh at Alkalawa in 1803CE. He
also attacked his people under Abdul-Salam (one of the Shaykh’s students) at
Gimbana. In 1804CE, the Shaykh and his Jama’ah launched a Jihad against
the rulers of Hausa land which had laid a solid foundation of Islamic education
and awareness in the land. The Jihad led to the establishment of a society
based on the dictate of the Shari’ah.
Religious Significance of the Shaykh’s Requests
The
requests granted the Shaykh by Bawa played significant role towards the
development of Islam. The acceptance of these requests suggested that the
rulers were opposed to his preaching and teachings or something similar to
that. However, with this development, the Shaykh was given full freedom to
preach and call people to Islam. This gave him an opportunity to travel widely
in the land of Gobir to preach and teach pure Islam to both Muslims and non
Muslims.
The
Shaykh was able to train a body of scholars and students whom he left behind to
continue instructing his increasing number of followers the basic tenets of
Islam as well as his ideas of reformation; experiences of his society
concerning its nature, problems and aspirations and lay a sound intellectual
vehicle for his revolution. [16] He had raised an adequate number of students
and scholars across Hausa land who taught and called to Islam in line with his
mission of reform. By the turn of 19th century, the rate of the
growth of the supporters of the Shaykh had reached a highest proportion which
frightened Nafata the king of Gobir. The Shaykh taught people the fundamental
of Islam, mu’amalat and Ibadat. It was due to the significant
impacts of his teachings and preachings that the decrees issued by Nafata
revoking the earlier demands could not have any positive effect.[17]
The
Shaykh attracted a large number of followers who had better understanding of
Islam as a result of which they were ready to face the challenges and
persecutions of Gobir rulers than to cut off their attachment to the Shaykh.
They sincerely supported him thinking about the spiritual benefits in the
Hereafter. This was the result of the intensive training and Islamic education
they received from the Shaykh from the onset. Some of the religious
significance of this request was his effort in eradicating the evils being
practiced by many people in the land of Gobir. He was able to preach openly and
obtained one of the religious rights of his students and followers who were
identified by putting on their turbans as part of the Sunnah practices.[18]
The
refusal of the Shaykh to receive the gifts of Sultan Bawa was an indication of
how he detested corruption and his readiness to teach people about its evil in
the land of Gobir. Instead of the gift, he asked for the actualization of his
mission which was to spread the true teachings of Islam and eradicate evils
traditional religious and political practices among the rulers of Gobir and
their followers.
Political Significance of the Requests
The
requestss granted to the Shaykh by Bawa led to a kind of revolutionary leadership
in Hausaland. The Shaykh’s position was not just that of a scholar who teaches
and preaches but after the episode of Magami, he increasingly found himself as
the head of a growing revolutionary party. Having taught and preached for
nearly thirty (30) years and was fully aware of the people’s organizational
ability and potentialities, did not go into military confrontations with their
enemies. This no doubt reflects his able and firmed leadership.[19]
The
requests granted the Shaykh also showed his active involvement in the affairs
of people generally in Gobir kingdom. Consequently, the freeing of a prince or
Sultan of Zamfara Abarshi of Anka would endear him politically to the
leadership of that region and spoke a lot of political influence of the Shyakh
in the Hausa land.[20]
The
freedom given to the Shaykh to preach in the land gave him the opportunity to
attract large number of followers. This development made the rulers of Gobir
and their followers apprehend about the activities of the Muslims in the land.
Subsequent attack on the Muslims at Gimbana which led to the killings of many
Muslims in addition to other reasons, the Shaykh and his Jama’ah
migrated from Degel to Gudu in 1804CE. He was given bay’ah by the
Muslims as the commander of the faithful.[21]
Consequently, a number of battles were fought which led to the establishment of
an Islamic state known as Sokoto Caliphate. Shaykh Abdullah bn Foduye composed
a poem thanking and glorifying Allah for their successes in establishing an
Islamic State.[22]
Relevance of the Shaykh’s Requests on Gobir Leadership to
Contemporary Muslims
The
five requests by the Shaykh are very much relevant and significant to the
contemporary Muslims in their religious, political, economic and social lives.
Each of the five requests represents certain features in the lives of the
Muslims. Firstly, the invitation by Sultan Bawa of the scholars of his kingdom
including, the Shaykh, had some hidden agenda. As Bawa’s desires were not
actualized, he tried to corrupt the scholars by offering some gifts to them
which the Shaykh and his Jama’ah (community) refused to take. This
phenomenon of corrupting the scholars by the leaders is still obtainable in the
contemporary period. It is to be noted that for Da’i (caller to Islam)
to succeed in his mission, he has to distance himself from the love of worldly
gains particularly in the hands of the leaders. This was what made the Shaykh
to succeed as his intention to reform the society was sincere and in line with
the dictate of the Shari’ah as Allah says in the Qur’an:
And they were not commanded except that they should worship Allah
and worship none but Him alone (sincerely, abstaining from ascribing partners
to Him) and perform salah and give zakah and that is the right
religion.[23]
The
first request by the Shaykh which was to allow him preach in the land of Gobir
has also much connection with the present time. The Shaykh was not the only
scholar during his own time. He however, pleaded with the authority to allow
him preach to people about Islam, hence other scholars were corrupt and were
only dancing to the tunes of the rulers.
It could be understood that what is required today is not just preaching
by different scholars in every nook and cranny of the society, but the need for
scholars no matter few they are is to be sincere and they should be able to
undertake the main purpose of preaching to reform the society to abstain from
its evils and corrupt practices.
In
the second request, the Shaykh pleaded with the Gobir authority not to prevent
those who wish to accept Islam. This shows the tolerance and peaceful nature of
Islam.[24]
Unlike the period when Shaykh was making those requests, Muslims of today
understand Islam better. However, today’s problem is not about the question of
responding to the call of Islam, but the implementation of Islamic teachings.
The ideals of Islam in the practice of the religion as advocated by the Shaykh
are furthermore corrupted similar to what was obtained during his time.
Therefore, the way to reform is to have individual commitment and sincerity
towards Islamic obligations in one’s relationship with his Creator in one hand
and all other creatures in the other hand.
In
the third request which was to treat with respect anyone with a turban is part
of the teachings of shari’ah. In fact, through the use of turban for
male, Muslims can be identified and respected, particularly in this modern era
when many male Muslims consider the use of turban as something primitive and
uncivilized.
Freeing
of political prisoners which was the fourth request signifies the fact that
detainees in the prisons require special attention by the State authorities.
There is the need to ensure that innocent people are not illegally imprisoned
as Islamic system of justice demands.
The
last of the five requests was to lessen the burden of taxes on the masses. This
great concern of the Shaykh teaches Muslims of the contemporary era
particularly leaders that the welfare of the masses should be part of their
priority. The leaders and the rich should compassion towards the less
privileged in the society.
Conclusion
The
five requests by the Shaykh had played significant role in reviving the
religious and political lives of the Muslims in Gobir kingdom and beyond. It
gave the Shaykh and his Jama’ah the opportunity to adequately call
people to the way of Allah and properly taught them about the true teachings of
Islam, warning them of the evil practices which had engulfed the lives of the
majority. Though he was subsequently challenged by some rulers of Gobir in his
mission, he was able to withstand pressure and difficulties towards achieving
his goal. His confidence and sincerity towards Allah strengthen his resolute
which finally led to the establishment of Islamic State of Sokoto Caliphate. It
is pertinent to stress that, the contemporary Muslim scholars, teachers,
rulers, business men among others can learn some lessons that are very
significant such as sincerity, confidence, humbleness, moderation, loyalty,
mercy, compassion, good administration, among others in their lives.
References/Bibliography
Boyi, U. M. (nd), Fassarar Tazyinul Waraqati Bi Jam’I Ba’d Mali
Minal Abyat, Sokoto: Al-Ameen Print Ltd
Bugaje, U. M. (1980), “The Sakkwato Model: A study of the origin,
Development and Fruition of the Jihad of Uthman bn Foduye (1754-1817CE), A
paper presented at International Islamic Conference, Bayero University, Kano
BUK
Foduye, A. Tazyin al-Waraqat bi Jam’ ba’d maly min al-Abyat, U.
M. Boyi, (1438AH/2016), Taudih al-Ghamidat ala Tazyin al-Waraqat, Tab’at
al-Thalithah, np, Sokoto
Mohammed, K. (2009), “ The Shehu Uthman Dan Fodio: The Reformer,
The Renovator and the Founder of the Sokoto Caliphate (1774-1817CE)”, A Thesis
for the Degree of Master of Arts in African Civilization, Faculty of Letters,
Languages and Arts, Department of Anglo-saxon languages, University of Oran
Quick, A. H. (1995), “Aspects of Islamic Social Intellectual
History in Hausa Land: Usman bn Fudi (1174-1804CE)”, A Ph.D Thesis, Department
of History, University of Toronto
Shareef, U. M. (1998), The Revival of the Sunnah and Destruction of
Innovation by Shehu Uthman Dan Foduye: Introduction and Translation, Institute
of Islamic African Studies International, Sudan
Yusuf, S. (2013), A History of Islam, Scholarship and Revivalism
in Western Sudan, being an Annoted Translation with Introduction of Infaqul
Maysur fi Tarikh Bilad al-Takrur of Sultan Muhammadu Bello bn Fodio, Zaria:
Tamaza Publishing Company Ltd
[1] U. M. Bugaje, “The Sakkwato Model: A study of the origin,
Development and Fruition of the Jihad of Uthman bn Foduye (1754-1817CE), A
paper presented at International Islamic Conference, BUK, 16th-22nd
April, 1980, p.6
[2] A. H. Quick, Aspects of Islamic Social Intellectual History in
Hausa Land: Usman bn Fudi (1174-1804CE), A Ph.D Thesis, Department of History,
University of Toronto, 1995, p.85
[3] A. Foduye, Tazyin al-Waraqat bi Jam’ ba’d maly min al-Abyat, U.
M. Boyi, Taudih al-Ghamidat ala Tazyin al-Waraqat, Tab’at al-Thalithah,
np, Sokoto,1438AH/2016, pp.48-49
[4] S.Yusuf, A History of Islam, Scholarship and Revivalism in
Western Sudan, being an Annoted Translation with Introduction of Infaqul Maysur
fi Tarikh Bilad al-Takrur of Sultan Muhammadu Bello bn Fodio, Tamaza
Publishing Company Ltd,
[5] A. Quick, op.cit, p.5
[6] A. Foduye, Tazyin al-Waraqat, op.cit, p.53
[7] A. Yusuf, op.cit, p.190
[8] K. Mohammed, “ The Shehu Uthman Dan Fodio: The Reformer, The Renovator
and the Founder of the Sokoto Caliphate (1774-1817CE)”, A Thesis for the Degree
of Master of Arts in African Civilization, Faculty of Letters, Languages and
Arts, Department of Anglo-saxon languages, University of Oran, 2009, p.90
[9] Ibid, p.91
[10] U. M. Boyi, Fassarar Tazyinul Waraqati Bi Jam’I Ba’d Mali Minal
Abyat, Al-Ameen Print Ltd., Sokoto, p.22
[11] K. Muhammad, op.cit, p.91
[12] Ibid, p.93
[13] U. M. Shareef, The Revival of the Sunnah and Destruction of
Innovation by Shehu Uthman Dan Foduye: Introduction and Translation,
[14] A. Foduye, Tazyin al-Waraqat, op.cit, p.54
[15] U. M. Shareef, op.cit, p.39
[16] A. H. Quick, op.cit, pp.90-91
[17] U. M. Bugaje, op.cit, p.13
[18] A. H. Quick, op.cit, p.87
[19] Bugaje, op.cit, p.17
[20] Quick, op.cit, p.87
[21] M. Boyi, op.cit, p.65
[22] Ibid, pp.66-67
[23] Qur’an 98:5
[24] Qur’an 2:256
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