Abdullahi dan Fodio
Abdullahi ɗan Fodio pronunciationⓘ (Arabic: عبد الله بن فودي, romanized: ʿAbd Allāh ibn Fūdī; ca.
Abdullahi's 11th forefather, Musa Jakollo, hailed from Futa Toro as a Torodbe Fula and is believed to have led the initial group of Fulani settlers to Hausaland, specifically in Birnin Kwonni.
[6]: 37 [2]: 6 Subsequently, his older brother Usman assumed the role of his teacher, imparting more advanced subjects in Islam, such as Tauhid, Sufism and Mantiq.
Usman delivered a sermon to Bawa, emphasizing the importance of practicing a pure form of Islam as taught in the Quran and the teachings of Muhammad.
During one of their tours to Daura in 1786, a respected Bornu scholar named al-Mustafa Gwani expressed criticism towards the brothers, condemning their inclusive approach and deeming it un-Islamic.
In Abdullahi's reply, he emphasized the importance of imparting the basic teachings of Islam to the masses through any means necessary, even if it meant the mixing of sexes in gatherings.
The ruler of Gobir at the time, Bawa, found himself in a delicate situation, attempting to navigate the interests of the growing Muslim population while also appeasing the adherents of Mborii, the traditional religion of the Hausawa.
In the absence of a suitable alternative, Usman accepted the appointment as Amir al-Mu'minin (Commander of the Faithful) and given the salute of homage, first by Abdullahi, and then by Muhammad Bello.
In order to address these issues and secure a stable base for their operations, a strategic decision was made in February 1805 to depart from Gobir and advance towards Sabon Gari in Zamfara.
Kebbi, being a fertile kingdom, offered favorable conditions for agricultural activities, enabling the cultivation of crops to sustain Usman's followers and provide a reliable source of food for the Muslim community.
One of these campaigns took place in 1807, during which Abdullahi made the decision to leave the army and embark on a journey to Kano, ultimately intending to continue on to Mecca.
The theologian Dr Humphrey Fisher illustrates the significance of this departure by writing that "it is as if the Foreign Secretary, on a mission to Moscow, vanished crossing the Channel and re-emerged in Marseilles on his way to Jerusalem".
[8]: 136–137 After the capture of Alkalawa, the Shehu dispatched Abdullahi on a successful campaign to Gurma, a region located beyond the River Niger, and the island of Fas.
However, they eventually reconciled in 1820–21 when Muhammad Bello, unexpectedly, aided in suppressing a revolt by a combined force of Gobirawa, Zamfarawa and Dendawa in Kalambaina against Abdullahi.
[6]: 54–59 [9][16] Following the conclusion of the jihad, Abdullahi, like his brother the Shehu, ceased leading military campaigns and focused primarily on his scholarly pursuits, writings, and teaching.
Sultan Bello, mounted on his war-horse, attempted to approach Abdullahi, who was riding his mare, like the Shehu, a choice he saw as befitting his status as a malam or learned man.
[7]: 70 [22] Abdullahi further gave Gidado a quiver, a bow, a sword and 'some other things' to signify the office of the Vizier and are in possession of the current Wazirin Sokoto, Professor Sambo Wali Junaidu.
[6]: 103–106 [8]: 255 Abdullahi made significant literary contributions that spanned a wide array of subjects, particularly within the realm of Islam, making it challenging to neatly categorize his works.
Abdullahi also tackled various advanced aspects of the religion, addressing topics such as Tajweed, the art of Quranic recitation, and Mastalah al-hadeeth, which deals with the principles of Hadith studies.
[7]: 240–243 [9] The full title of this work is Tazyin al-waraqat bi-jam' ba'd ma li min al-abyat (Decorating Pages with Some of my Poems) and it was completed on 14 October 1813 in Bodinga.
This work by Abdullahi serves as a historical source, providing a contextual understanding of the jihad in Sokoto through his numerous poems dedicated to the campaigns.
[2]: 1 Abdullahi composed the work Diya' al-hukkam (The light for governors)[27]: 215 in 1806–7, following his departure from the ongoing jihad and his arrival in Kano while en route to Mecca.
During this time, Hausaland, and particularly Kano, faced significant instability, as the various Fulbe clans in the emirate contended for power in the aftermath of the death of Malam Dan Zabuwa, a prominent leader of the jihad.
Suleimanu, who served as the Imam, was chosen by Usman to be the Sarkin Kano, but he lacked significant followers and influence, rendering him politically weak.
It was within this complex political context that Abdullahi wrote the work Diya' al-hukkam, aiming to provide guidance and counsel on matters of governance and leadership.
As the master closes his eyes and repeats the dhikr three times, the novice is encouraged to attentively listen and internalize the spiritual aspects of the remembrance.
Under the guidance of his mentor, Jibril ibn Umar, Abdullahi underwent initiation into various Sufi orders, including the Shadhiliyah, Khalwatiya, and Qadiriyah.
[8]: 166 Abdullahi dan Fodio's enduring influence in Hausaland and later Northern Nigeria can be attributed not only to his military achievements but also to his extensive literary contributions.
[8]: 271 Atiku Abubakar, former Vice-President of Nigeria, described him as "...a great intellectual, a general in the jihad campaigns, an administrator whose objective was to establish equity and social justice among people, and a reputed statesman of exemplary character".
These dedicated supporters hailed from various regions, encompassing Zamfara, Gobir, Agades, Adar, Kassala, Zabarma, Songhai, Massina, Guinea, Garoa and Bornu.
