Usman dan Fodio

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Uthman ɗan Fodio
عثمان بن فوديُ
1st Sarkin Musulmi of the Sokoto Caliphate
Reign1803–1817
CoronationGudu, June 1803
PredecessorPosition established
SuccessorMuhammad Bello
Born15 December 1754
Maratta, Gobir
Died20 April 1817(1817-04-20) (aged 62)
Sokoto
Burial
Hubbare, Sokoto[1]
Wives
  • Maimuna
  • Aisha
  • Hawa'u
  • Hadiza
Issue23 children, including:
Muhammad Bello
Nana Asmau
Abu Bakr Atiku
Hausa (Ajami)عُثْمَانْ طَࢽْ ࢻُودِیُواْ
Hausa (Latin)Usman Ɗan fodiyo
DynastySokoto Caliphate
FatherMallam Muhammadu Fodio
MotherHauwa bnt Muhammad
Personal
ReligionIslam
DenominationSufism
JurisprudenceMaliki
CreedAsh'ari
TariqaQadiri[2][3]

Shehu Usman ɗan Fodio pronunciationⓘ (Arabic: عثمان بن فودي, romanized: ʿUthmān ibn Fodio; 15 December 1754 – 20 April 1817)[4] was a Fulani scholar, Islamic religious teacher, revolutionary and a philosopher who founded the Sokoto Caliphate and ruled as its first caliph.[5] After the successful revolution, the "Jama'a" gave him the title Amir al-Mu'minin (commander of the faithful). He rejected the throne and continued calling to Islam.

Born in Gobir, Usman was a descendant of the Torodbe clans of urbanized ethnic Fulani people living in the Hausa Kingdoms since the early 1400s.[6] In early life, Usman became well educated in Islamic studies and soon, he began to preach Sunni Islam throughout Nigeria and Cameroon. He wrote more than a hundred books concerning religion, government, culture and society. He developed a critique of existing African Muslim elites for what he saw as their greed, paganism, violation of the standards of the Sharia.[7]

Usman formed and began an Islamic religious and social revolution which spread from Gobir throughout modern Nigeria and Cameroon. This revolution influenced other rebellions across West Africa and beyond. In 1803, he founded the Sokoto Caliphate and his followers pledged allegiance to him as the Commander of the Faithful (Amīr al-Muʾminīn). Usman declared jihad against the tyrannical kings and defeated the kings. Under Usman's leadership, the caliphate expanded into present-day Burkina Faso, Cameroon, Southern Niger and most of Northern Nigeria. Ɗan Fodio declined much of the pomp of rulership, and while developing contacts with religious reformists and jihad leaders across Africa, he soon passed actual leadership of the Sokoto state to his son, Muhammed Bello.[8]

He encouraged literacy and scholarship, for women as well as men, and several of his daughters emerged as scholars and writers.[9] His writings and sayings continue to be much quoted today, and are often affectionately referred to as Shehu in Nigeria. Some followers consider ɗan Fodio to have been a mujaddid, a divinely sent "reformer of Islam".[10] Shehu ɗan Fodio's uprising was a major episode of a movement described as the jihad in the 17th, 18th and 19th centuries.[11] It followed the jihads successfully waged in Futa Bundu, Futa Tooro and Fouta Djallon between 1650 and 1750, which led to the creation of those three Islamic states. In his turn, the Shehu inspired a number of later West African jihads, including those of Seku Amadu, founder of the Massina Empire and Omar Saidou Tall, founder of the Toucouleur Empire, who married one of ɗan Fodio's granddaughters.

Early life[edit]

Usman Danfodio belong to the generation of wandering scholars who started settling in Hausaland since the 1300-1400s, some 400-500 years before the Jihad [12][13] The Sheikh's ancestors were Toronkawa who migrated from Futa Tooro in the 1300s under the leadership of Musa Jokollo. Musa Jokollo is the 11th grandfather of the Shehu. There were 11 generations between Musa Jokollo and Shehu Danfodio. The Toronkawa first settled in a village called Konni on the borders of Bornu Empire and Songhai Empire, till persecution drove them to Maratta under the leadership of Muhammad Sa'ad, the Sheikh's great-grandfather. A faction of them splitted and moved to Qoloba. It was in Maratta that Usman Danfodio was born on 15th December, 1754. He was born as bi Fodiye, dan Fodio or Ibn Fudiyi, 'the son of Fodiye', his father has earned the Fulani title of Fodiye 'the learned' [14].A further move by the sheikh's father, Muhammad Bn Fodio after 1754 brought them from Maratta to Degel, but several of their relatives still stayed in the town of Konni. Other Toronkawa, such as Gidado's family moved to Kebbi.[14].

His father Muhammad Fodio was an Islamic scholar who the Young Danfodio will later mention in his books as having great influence on him. Muhammad Fodio died in Degel and is buried there.[14]. Usman's mother is Hauwa Bn Muhammad. She is believed to be a direct descendant of the Islamic prophet Muhammad as she was descended from Maulay Idris I, the first Emir of Morocco.[15][16] .Usman and Abdullahi's first teacher was their mother Hauwa who came from a long line of famous literary scholars. Her mother, Usman's grandmother, was Ruqayyah bin Alim, who was a well respected ascetic and teacher. According to Murray Last, Ruqayya is linked to the branch of the family noted for it's learning. Ruqayyah's work Alkarim Yaqbal was popular among Islamic scholars of the 18th and 19th century. Hauwa's father and Ruqayyah's husband, Muhammad bin Uthman bin Hamm, was even more famous and respected than Ruqayya. He was regarded as the most learned Fulani cleric of the time.[17]

While Usman was young, he and his family shifted to Degel where he studied the Quran.[18] .After studying the Qur'an with his father, Danfodio moved to other teachers. They included his relations ,Uthman Bn Duri, and Muhammad Sambo[14]. At age 20, Usman set up his school in Degel and preached for a stricter observance of Islam.[19] Soon after, he became well educated in classical Islamic science, philosophy and theology, and also became a revered religious thinker. His teacher, Jibril ibn Umar was a powerful intellectual and religious leader at the time, who was a staunch proponent 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. [14]


In 1774, Usman began his itinerant preaching as a Mallam and continued preaching for twelve years in Gobir and Kebbi, followed by further five years in Zamfara. Among Usman's well-known students include his younger brother Abdullah, the Hausa King Yunfa, and many others.[18]

Usman criticized the ruling elite with his writings, condemning them for enslavement, worshiping idols, sacrificial rituals, overtaxation, arbitrary rule and greed.[19] He also insisted on the observance of the Maliki fiqh in personal observances as well as in commercial and criminal law. Usman also denounced the mixing of men and women, pagan customs, dancing at bridal feasts, and inheritance practices against women contrary to Sharia.[20]. Soon, the young Danfodio got massive followership among the peasants and other lower class[14].

Usman broke from the royal court and used his influence to secure approval 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 in other Islamic societies, the autonomy of Muslim communities under ulama leadership made it possible to resist the state and the state version of Islam in the name of sharia and the ideal caliphate.[13]

He was also influenced by the mushahada or mystical visions he was having. In 1789, a vision led 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.[21] In the 1790s, Usman later had visions of Abdul Qadir Gilani, (the founder of the Qadiri tariqah) and ascension to heaven, where he was initiated into the Qadiriyya and the spiritual lineage of Muhammad. Usman later became head of his Qadiriyya brotherhood calling for the purification of Islamic practices.[19] His theological writings dealt with concepts of the mujaddid (renewer) and the role of the Ulama in teaching history, and other works in Arabic and the Fula language.[13]

Background to the Jihad[edit]

Origins and foundation[edit]

In 1780–the 1790s, Usman's reputation increased as he appealed to justice and morality and rallied the outcasts of Hausa society.[18] The Hausa peasants, slaves and preachers supported Usman, as well as the Toureg, Fulbe and Fulani pastoralists who are overtaxed and their cattle seized by powerful government officials[14]. These pastoralist communities were led by the clerics living in rural communities who were Fulfulde speakers and closely connected to the pastoralists. Many of Usman's followers later hold the most important offices of the new states. Usman's jihad served to integrate several peoples into a single religious-political movement.[22]. The sultan responded violently to Danfodio's Islamic Community. Some members of the Jama'a were imprisoned[14]

By the year 1788-89, The authority of Gobir began declining, as the power of the Shehu is increasing. Feeling threatened the 75-year old ailing Sultan of Gobir, Bawa Jan Gwarzo summoned Shehu at Magami during Eid al-Adha.[14] All the scholars of the royal court joined Danfodio's followers leaving the Sultan. Danfodio managed to win the famous 5 concessions. These are what Danfodio demanded[14];

  1. That all prisoners be free
  2. That anyman wearing the Turban (A symbol of Shehu's Islamic Community - The Jama'a) be respected.
  3. To be allowed to call to God
  4. And none should be stopped from responding to the call.
  5. That his subjects should not be burdened with tax.

Conflict with Nafata[edit]

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, hostility between Gobir and Zamfara crystallised[14]. In Zurmi,Ali Al-faris , the leader of the Alibawa Clan of Fulani was killed by the 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 to put the revolt down. At home, the Shehu is getting massive followership at the expense of the Sultan[14]

In 1797–98, King Nafata of Gobir in trying to quel the power of the Shehu decided to delegalise some Islamic practices. He forbade Shaykhs to preach, the islamic community from wearing turbans and veils (Hijab), prohibited conversions and ordered converts to Islam to return to their old religion.[18][22] . The proclamation thus reversed the policy of the Sultan of Gobir Bawa made ten years earlier[14] .This was highly resented by Usman who wrote in his book Tanbih al-Ikhwan 'ala away al-Sudan ("Concerning the Government of Our Country and Neighboring Countries in Sudan") Usman wrote: "The government of a country is the government of its king without question. If the king is a Muslim, his land is Muslim; if he is an unbeliever, his land is a land of unbelievers. In these circumstances, anyone must leave it for another country".[23]

Assasination Attempt[edit]

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.[24] After unsuccessful attempt, Yunfa then turned for aid to the other leaders of the Hausa states, warning them that Usman could trigger a widespread jihad.[25], It is at this point that Danfodio wrote the book Masa'il muhimma where he stated the Obligation of emigration on persecuted muslims[14]. In February 1804, Usman and his followers, carried out a hijra (migration) to the western grasslands of Gudu, where they turned for help to the local Fulani nomads.

Yunfa at the end of his first year faced rebellion from Zamfara, Invasion by Katsina, the Sullubawa who are loyal to Katsina, and the Muslim Community who are becoming increasingly powerful and who are restive unde the moderation of the Shehu[12]

Usman's followers entitled him the Commander of the Believers (Amīr al-Muʾminīn) and elected him as the leader. They also gave the title Sarkin Muslim (Head of Muslims) to Usman.[26] In the same year, Usman started the jihad and founded the Sokoto Caliphate.[27] By this time, Usman had assembled a wide following among the Fulani, Hausa peasants and Toureg nomads.[19] This made him a political as well as religious leader, giving him the authority to declare and pursue a jihad, raise an army and become its commander. There were widespread uprisings in Hausaland and its leadership was largely composed of the Fulani and widely supported by the Hausa peasantry, who felt over-taxed and oppressed by their rulers.[28]

Composition of the Shehu Community[edit]

After they fled Degel, other muslim communities across Hausaland began to join the migrating entrougage of Danfodio. Muhammed Bello, went to Kebbi and other neighbouring states distributing Pamphlets calling muslims out for the emigration (Hijrah). It is in this period that the book Wathiqat ahl-Sudan was circulated (a message to the people of Hausaland) containing brief instructions on what is islamically lawful and unlawful and what causes of action are compulsory for a muslim as an individual an muslims as a community[14]. Emigrants continue to join the Shehu for months after the original hijrah, some coming with and without their families and belongings.

On ethnic composition, Murray Last citing the book Rawd al-jinan, apart from the Shehus close community from Degel, 69 other scholars were mentioned, roughly a third are Fulani or have Fulani names which suggest Fulani origin, "but the rationale of the list is not evident:most of the first thirty-four are identifiably connected with the Sokoto area, while 15 of the rest are identifiably unconnected"[14].

Expansion of Islam[edit]

Main article: Fulani War
Sokoto Caliphate in the 19th century

After Usman declared Jihad, he gathered an army 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 as soon after, Usman captured Kebbi and Gwandu in the following year.[29] 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. The call for jihad reached not only other Hausa states such as Kano, Daura, Katsina and Zaria, but also Borno, Gombe, Adamawa and Nupe.[30] These were all places with major or minor groups of Fulani alims.[citation needed]

By 1808, Usman had defeated the rulers of Gobir, Kano, Katsina and other Hausa Kingdoms.[31] After only a few years, Usman found himself in command of the states. The Sokoto Caliphate had become the largest state south of the Sahara at the time. In 1812, the caliphate's administration was reorganized, with Usman's son Muhammed Bello and brother Abdullahi dan Fodio carrying on the jihad and administering the western and eastern governance respectively.[32] Around this time, Usman returned to teaching and writing about Islam. Usman also worked to establish an efficient government grounded in Islamic law. [33]

The Sokoto Caliphate was a combination of an Islamic state and a modified Hausa monarchy. Muhammed Bello introduced Islamic administration, Muslim judges, market inspectors and prayer leaders were appointed, and an Islamic tax and land system were instituted with revenues on the 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 raising as part of an effort to bring them under the rule of Muslim law. Mosques and Madrassahs were built to teach the populace, Islam. The state patronized large numbers of religious scholars or mallams. Sufism became widespread. Arabic, Hausa and Fulfulde languages saw a revival of poetry, and Islam was taught in Hausa and Fulfulde.[22]

Death[edit]

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 son Muhammed Bello, succeeded his as amir al-mu'minin and became the second caliph of the Sokoto Caliphate. Usman's brother Abdullahi was given the title Emir of Gwandu and was placed in charge of the Western Emirates of Nupe. Thus, all Hausa states, parts of Nupe and Fulani outposts in Bauchi and Adamawa were all ruled by a single political-religious system. By 1830, the jihad had engulfed most of what are now Northern-Nigeria and the northern Cameroon. From the time of Usman ɗan Fodio to the British conquest at the beginning of the 20th-century there were twelve caliphs.[15]

Legacy[edit]

The Foundations of Justice for Legal Guardians, Governors, Princes, Meritorious Rulers, and Kings (Usman dan Fodio)

Usman has been viewed as the most important reforming leader of Africa.[18] Muslims view him as a Mujaddid (renewer of the faith).[10] Many of the people led by Usman ɗan Fodio were unhappy that the rulers of the Hausa states were mingling Islam with aspects of the traditional regional religion. Usman created a theocratic state with a stricter interpretation of Islam. In Tanbih al-ikhwan 'ala ahwal al-Sudan, he wrote: "As for the sultans, they are undoubtedly unbelievers, even though they may profess the religion of Islam, because they practice polytheistic rituals and turn people away from the path of God and raise the flag of a worldly kingdom above the banner of Islam. All this is unbelief according to the consensus of opinions".[34] In Islam outside the Arab World, David Westerlund wrote: "The jihad resulted in a federal theocratic state, with extensive autonomy for emirates, recognizing the spiritual authority of the caliph or the sultan of Sokoto".[35] 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 various levels of the administration and neglect of the rights of ordinary people. Usman also criticized heavy taxation and obstruction of the business and trade of the Hausa states by the legal system. Dan Fodio believed in a state without written constitution, which was based on the Quran, the Sunnah and the ijma.[36]

Personal life[edit]

Usman ɗan Fodio was described as well over six feet (1.8 m), lean and looked like his mother Sayda Hauwa. His brother Abdullahi dan Fodio (1761–1829) was also over six feet (1.83 m) in height and was described as looking more like their father Muhammad Fodio, with darker skin and 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' in Fulfulde) and as Iyya Garka (Hausa for 'Lady of the House/Compound'). She was famed for her Islamic knowledge and for being the matriarch of the family. She outlived her husband by many decades. Among others, she was the mother of Muhammad Sa'd (1777 – before 1800).[37]

Lineage[edit]

Abdullahi dan Fodio stated that the Torankawa (Turubbi/Torobe) have Arab ancestry through one Uqba who married a Fulani woman called Bajjumangbu. Muhammed Bello was not sure if it was Uqba ibn Nafi, Uqba ibn Yasir or Uqba ibn Amir.[38][39] Usman dan Fodio's mother Hauwa is believed to be a direct descendant of Muhammad as she was descended from Maulay Idris I, the first Emir of Morocco, who was the great-grandchild of Hasan, grandson of Muhammad.[40] Ahmadu Bello, the first Premier of Northern Nigeria and great-grandson of Muhammed Bello, also said this in his autobiography, tracing his family's connection to Muhammad through Hauwa and Muhammad Fodio.[41]

Writings[edit]

Usman ɗan Fodio "wrote hundreds of works on Islamic sciences ranging from creed, Maliki jurisprudence, hadith criticism, poetry and Islamic spirituality", the majority of them being in Arabic.[42] He also penned about 480 poems in Arabic, Fulfulde and Hausa.[43]

See also[edit]

References[edit]

  1. ^ OnlineNigeria.com. SOKOTO STATE, Background Information (2/10/2003).
  2. ^ University of Pennsylvania African Studies Center: "An Interview on Uthman dan Fodio" by Shireen Ahmed 22 June 1995
  3. ^ Loimeier, Roman (2011). Islamic Reform and Political Change in Northern Nigeria. Northwestern University Press. p. 21. ISBN 978-0-8101-2810-1.
  4. ^ Hunwick, John O. 1995. "Arabic Literature" in Africa: the Writings of Central Sudanic Africa, pp.
  5. ^ I. Suleiman, The African Caliphate: The Life, Works and Teachings of Shaykh Usman Dan Fodio (1757–1817) (2009).
  6. ^ T. A. Osae & S. N. Nwabara (1968). a Short history of WEST AFRICA A.D 1000–1800. Great Britain: Hodder and Stoughton. p. 80. ISBN 0-340-07771-9.
  7. ^ "Karanta Cikakken Tarihin Shehu Usman Dan Fodio : Abubuwan da Yakamata Ku sani dangane da Rayuwar Mujaddadi Shehu Usman Dan Fodio". Retrieved 19 January 2023.
  8. ^ "Usman Dan Fodio's Biography". Fulbe History and Heritage. 17 March 2016. Retrieved 26 May 2020.
  9. ^ "Usman Dan Fodio, a great reformer". guardian.ng. Retrieved 25 May 2020.
  10. ^ a b John O. Hunwick. "African And Islamic Revival" in Sudanic Africa: A Journal of Historical Sources : #6 (1995).
  11. ^ "Suret-Canale, Jean. "The Social and Historical Significance of the Fulɓe Hegemonies in the Seventeenth, Eighteenth and Nineteenth Centuries." In Essays on African History: From the Slave Trade to Neocolonialism. translated from the French by Christopher Hurst. C. Hurst & Co., London., pp. 25–55". Retrieved 8 October 2014.
  12. ^ a b Last, Murray. "The Sokoto Caliphate". {{cite journal}}: Cite journal requires |journal= (help)
  13. ^ a b c Lapidus, Ira M. A History of Islamic Societies. 3rd ed. New York, NY: Cambridge University Press, 2014, p. 469.
  14. ^ a b c d e f g h i j k l m n o p Last, Murray (3 March 2021), "The Sokoto Caliphate", The Oxford World History of Empire, Oxford University Press, pp. 1082–1110, retrieved 18 April 2024
  15. ^ a b Last, Murray (1967). The Sokoto Caliphate. Internet Archive. [New York] Humanities Press.
  16. ^ Last, Murray. Genealogy of Shaikh Uthman b Fodiye and Some Scholars related to him c1800 (PDF). Premium Times.
  17. ^ Hashimi, A.O. (2020). "Gender Balance and Arabic Cultivation: A Case Study of Selected Female Arabic Cultivators in Pre-Colonial Northern Nigeria" (PDF). Islamic University Multidisciplinary Journal. 7 (2): 132.
  18. ^ a b c d e "Usman dan Fodio | Fulani leader | Britannica". www.britannica.com. Retrieved 12 December 2021.
  19. ^ a b c d Meredith, Martin (2014). The fortunes of Africa: a 5000-year history of wealth, greed, and endeavor. Internet Archive. New York: Public Affairs. pp. 164–165. ISBN 978-1-61039-459-8.
  20. ^ "Keywords; history, nation building, Nigeria, role | Government | Politics". Scribd. Retrieved 26 May 2020.
  21. ^ "الدلائل الشيخ عثمان ابن فودي" – via Internet Archive.
  22. ^ a b c Lapidus, pg 470
  23. ^ Usman dan Fodio: Encyclopædia Britannica Online.
  24. ^ "Usman Dan Fodio: Progenitor Of The Sokoto Caliphate". The Republican News. 14 October 2017. Retrieved 25 May 2020.
  25. ^ The Islamic Slave Revolts of Bahia, Brazil: A Continuity of the 19th Century Jihaad Movements of Western Sudan?, by Abu Alfa Muhammed Shareef bin Farid, Sankore' Institute of Islamic African Studies, www.sankore.org. Archived 15 January 2007 at the Wayback Machine.
    Also see Lovejoy (2007), below, on this.
  26. ^ "THE EMPIRES AND DYNASTIES – The Muslim Yearbook". 16 July 2019. Retrieved 25 May 2020.
  27. ^ "Fodio, Usuman Dan | Encyclopedia.com". www.encyclopedia.com. Retrieved 25 May 2020.
  28. ^ "Usman dan Fodio | Fulani leader". Encyclopedia Britannica. Retrieved 25 May 2020.
  29. ^ Spencer C. Tucker (2009). A Global Chronology of Conflict: From the Ancient World to the Modern Middle East [6 volumes]. ABC CLIO. p. 1037. ISBN 978-1-85109-672-5. Retrieved 19 November 2014.
  30. ^ Ososanya, Tunde (29 March 2018). "Usman Dan Fodio: History, legacy and why he declared jihad". Legit.ng – Nigeria news. Retrieved 25 May 2020.
  31. ^ Welle (www.dw.com), Deutsche. "Usman dan Fodio: Founder of the Sokoto Caliphate | DW | 24 February 2020". DW.COM. Retrieved 25 May 2020.
  32. ^ "Muḥammad Bello | Fulani emir of Sokoto". Encyclopedia Britannica. Retrieved 25 May 2020.
  33. ^ Nigeria, Guardian (12 May 2019). "Usman Dan Fodio, a great reformer". The Guardian Nigeria News - Nigeria and World News. Retrieved 4 April 2024.
  34. ^ "Salaam Knowledge". Retrieved 8 October 2014.
  35. ^ Christopher Steed and David Westerlund. Nigeria in David Westerlund, Ingvar Svanberg (eds). Islam Outside the Arab World. London: Palgrave Macmillan, 1999. ISBN 0-312-22691-8
  36. ^ Abdul Azim Islahi (1 January 2008). "Shehu Uthman Dan Fodio and his economic ideas" (pdf). MPRA (Paper N. 40916). Islamic Economics Institute, King Abdulaziz University, Jeddah: 7. Archived from the original on 26 January 2013 – via researchgate.net].
  37. ^ Ogunnaike, Oludamini (2021). "A Treatise on Practical and Theoretical Sufism in the Sokoto Caliphate" (PDF). Journal of Sufi Studies. 10: 152–173.
  38. ^ Gwandu, Abubaker Aliu (1977). Abdullahi b. fodio as a Muslim jurist (Doctoral thesis). Durham University.
  39. ^ Abubakar, Aliyu (2005). The Torankawa Danfodio Family. Kano, Nigeria: Fero Publishers.
  40. ^ Last, Murray. Genealogy of Shaikh Uthman b Fodiye and some Scholars related to him (PDF). Premium Times.
  41. ^ Bello, Ahmadu (1962). My life. Internet Archive. Cambridge [Eng.] : University Press. p. 239.
  42. ^ Dawud Walid (15 February 2017), "Uthman Dan Fodio: One of the Shining Stars of West Africa", Al Madina Institute. Retrieved 27 April 2019.
  43. ^ Yahaya, Ibrahim Yaro (1988). "The Development of Hausa Literature. in Yemi Ogunbiyi, ed. Perspectives on Nigerian Literature: 1700 to the Present. Lagos: Guardian Books" (PDF). Archived from the original (PDF) on 11 July 2011. Retrieved 11 July 2011. Obafemi, Olu. 2010. "50 Years of Nigerian Literature: Prospects and Problems" Keynote Address presented at the Garden City Literary Festival, at Port Harcourt, Nigeria, 8–9 Dec 2010.]

Bibliography[edit]

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  • Bunza[6]
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External links[edit]

Preceded by
None
 1st Sokoto Caliph
1804–1815 		Succeeded by
  1. ^ "Usman Bugaje:THE TRADITION OF TAJDEED IN WEST AFRICA: AN OVER VIEW". Archived from the original on 21 January 2008. Retrieved 6 December 2007.
  2. ^ "Archived copy" (PDF). Archived from the original (PDF) on 28 September 2007. Retrieved 28 September 2007.{{cite web}}: CS1 maint: archived copy as title (link)
  3. ^ "Dr Usman Muhamad Bugaje: The Impact of usman Dan fodio's Jihad beyond the Sokoto Caliphate". Archived from the original on 21 January 2008. Retrieved 6 December 2007.
  4. ^ "Dr Usman Muhamad Bugaje". Archived from the original on 21 January 2008. Retrieved 6 December 2007.
  5. ^ "Nigeria Usman Dan Fodio and the Sokoto Caliphate". Retrieved 8 October 2014.
  6. ^ "Archived copy" (PDF). Archived from the original (PDF) on 14 July 2010. Retrieved 20 June 2009.{{cite web}}: CS1 maint: archived copy as title (link)
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