In the previous article, we discussed the emergence of Islam in Nigeria and its surrounding regions and the impact of the Kingdoms of Ghana, Mali, Songhai, and the Empires of Kanem and Bornu. In this article, we review the history of the greatest Islamic preacher in this magnificent part of Africa, Imam Uthman dan Fodio, ⁽¹⁾ whose influence extends to this day.

His Name, Lineage, and Birth

He is Uthman ibn Muhammad, nicknamed Fodio (meaning “jurist” in Fulani), ibn Uthman ibn Salih ibn Harun ibn Muhammad Ghurdu, from the descendants of Musa Jakollo, ⁽²⁾ Fulani, tracing his lineage back to Uqbah ibn Nafi in the most famous accounts. ⁽³⁾ He was born in 1169 AH / 1755 CE in the village of Maratta on the outskirts of the Gobir region in the Sokoto area, known as the land of the Hausa.

His Family and Teachers

The Fulani are well-known for their dedication to religion and scholarly upbringing, with Arabic spreading among them as much as Fulani. Sheikh Uthman’s family, in particular, was known for their piety and culture. Most of his teachers were from his family and relatives, such as his father, Muhammad Fodio, from whom he learned the basics of Arabic and the Quran, recitation, tajweed rules, and memorization; his mother, Hawwa; his maternal grandmother, Ruqayyah; and the six major books of authentic Hadith along with Maliki jurisprudence from Hajji Muhammad ibn Raj. He also studied jurisprudence under Bador ibn Al-Amin and Muhammad Thambo ibn Abdullah, all of whom were family members. ⁽⁴⁾ He learned Arabic ‘I'rab from Sheikh Abdul Rahman Hamda, Quranic tafsir from Ahmad ibn Muhammad ibn Hashim Al-Zanfari, ⁽⁵⁾ and various sciences such as the principles of jurisprudence, Hadith, and its chain of narrators from Jibril ibn Umar, the teacher who greatly influenced him and to whom he attributed much of his success.

His Personality

Sheikh Uthman was known for his piety, religious devotion, revival of Sunnah, and elimination of innovation. He spread knowledge, interpreted the Quran for many years, was knowledgeable of its rulings, abrogations, and hadiths, and was respected by both the elite and the common people. He was eloquent, a memorizer, a poet, and a source of fatwas. He was a devout worshipper, focusing on inner purity as much as outer, and firm in his faith, not fearing any reproach. ⁽⁶⁾

He was an Ash'ari Sufi, ⁽⁷⁾ but he did not deviate from Allah's warnings, nor did he detach from reality or fail to act according to the Quran and Sunnah. He upheld justice, commanded good, forbade evil, then he became a mujahid, and eventually a ruler enforcing Islamic Sharia.

The State of His Country During His Upbringing

Western Sudan, known to Arabs as the land of Tukulor, consisted of seven regions: Zanfar, Kab, Yaur, Nafi, Yerb, Bargo, and Garam, each with its own ruler, containing various countries and kingdoms. Despite their affiliation with Islam, there was a significant deviation from it. In Bornu (now northeastern Nigeria), the rulers and princes had places where they went to sacrifice then sprinkle blood on their village gates. They had revered houses with snakes and objects, to which they practiced rituals like sacrificing, and they practiced rituals akin to those of the ancient Egyptians with the Nile. They collected money from people, claiming that not doing so would harm their livelihoods, reduce their wealth, and weaken their power, passing these practices down through generations. ⁽⁸⁾

Similarly, in Aheer of Gobir, whenever a scholar or righteous emerged and then died, they would appoint one of his descendants in his place, following him as they did his predecessor, even if he was ignorant or an infidel. Some of them did not inherit according to the Quran and Sunnah, and if one of them was killed, they would kill someone from the killer’s tribe. They deposed their rulers without legitimate reasons, leading to the fragmentation and weakening of their state. ⁽⁹⁾

In Yoruba lands, theft, immorality, and selling Muslim slaves to Christians were widespread. ⁽¹⁰⁾ In Dur, Kashina, Kano, and Gobir, the Falata would gather in the desert with their young children, perform sorcery, light large fires, slaughter as many cattle as possible, and place the meat around the fire. They would then beat their children with sticks, circle the fire and meat, dance, and chant, “We are the trust of Allah; we are your trust, O fire; you are our father and mother,” ⁽¹¹⁾ among other such practices.

The Preaching Stage

Sheikh Uthman began his preaching mission around 1189 AH / 1775 CE, spending nearly 30 years in this stage. His message was primarily about teaching obligatory duties and clarifying religious matters. ⁽¹²⁾ He was known for his cheerful demeanor, smiley face, patience in listening to people, and enduring their harm. He warned against innovations and violations, addressing even the rulers of Hausa lands. When they heard of his fame, he began addressing them directly, traveling to King Bawa of the Gobir Kingdom, who lived on its outskirts, explaining true Islam and urging him to rule his subjects justly. ⁽¹³⁾

He traveled east and west spreading his message, focusing on the oneness of Allah and rejecting polytheism and pre-Islamic customs prevalent in those lands. In 1194 AH / 1780 CE, he went to the land of Kebbi, leading many to repent and abandon their false customs. ⁽¹⁴⁾ In 1198 AH / 1783 CE, he went to Zamfar, stayed until he was assured of the people's Islam, then returned. In 1207 AH / 1792 CE, he traveled to the land of Zom with a group of his followers, including his brother Abdullah, calling its people and their leader to Islam. ⁽¹⁵⁾ These journeys had a significant impact on the spread of his message and the increase in his followers, which led to the king's enmity, attempts to assassinate him, and fighting his followers, thus transitioning his mission to a new phase where he declared jihad, paving the way for establishing his state.

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1. Dan means “son” in Fulani, and his father's name is sometimes written with and without the 'o', depending on translation.
2. Several scholars from these regions, including Al-Alory and Minister Junaid, have traced Dan Fodio's lineage.
3. Mentioned by his son, Sheikh Muhammad Bello ibn Uthman, in Infaq al-Maysur fi Tarikh Bilad al-Takrur, p. 58.
4. Detailed by his brother, Abdullah Dan Fodio, in Ida’ al-Nusukh mn Akhadhatu ‘anhum min al-Shuyukh, pp. 15-16.
5. Islam in Nigeria by Al-Alory, p. 134.
6. Infaq al-Maysur, p. 41, includes a detailed biography of him.
7. A common practice among those raised in these environments in Islamic history, but these innovations did not prevent them from upholding the truth and jihad for Allah's sake.
8. Infaq al-Maysur, p. 8.
9. , p. 13.
10. , p. 17.
11. , p. 18.
12. Islam and State in Africa by Bahija Al-Shadhili, p. 14.
13. Tazyin al-Waraqaat by Abdullah Fodio, p. 4.
14. , p. 8.
15. Islamic Preaching in West Africa by Hussein Issa Abdel Zahir, p. 274.

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