In the previous article, we discussed the beginnings of the greatest Islamic preacher in modern Africa, Sheikh Usman Dan Fodio. We mentioned his name, lineage, birth, family, education, the beginnings of his call, and his journey until his fame spread.

In this article, we explore the preconditions for the transition of his reform experience from the phase of preaching to the phase of conflict with the kings of Gobir, which served as the nucleus for the formation of his state.

Assassination Attempt and the Turning Point in His Call

Delegations came to the Sheikh from the east and west, along with all the scholars of his time from all over the Hausa land, supporting him, causing the kings to worry about his growing fame and influence among the people. The first to be concerned was the King of Gobir, Bawa, who tried to lure him with money and gifts to bring him under his control. However, the Sheikh did not succumb and declared that his visits were solely for preaching. This deeply affected Bawa, leading him to decide to assassinate the Sheikh. On the day of Eid al-Adha in 1204 AH / 1789 AD, as narrated by Al-Alory, he says: “The king sent for the Sheikh one day, asking him to come to the city to issue a fatwa on a critical matter. The Sheikh went with his friend Umar al-Kamuni and his brother Abdullah. When they entered, the king seated them in one of the palace rooms and suddenly fired at them without warning. But Allah thwarted his plan, and the bullets bounced back, causing him to fall to the ground without being killed. The king then approached them, apologizing and seeking their forgiveness. They harshly rebuked him and left the palace safely, thanking Allah for this miraculous protection.” ⁽¹⁾

The king then offered the Sheikh 500 Mithqal of gold as compensation, which he refused. The king was forced to negotiate to delay the inevitable conflict. The negotiations resulted in significant conditions, including respect for scholars, the release of imprisoned preachers, allowing individuals or groups to join the Sheikh’s call freely, and refraining from imposing extreme taxes on the subjects. ⁽²⁾

These conditions, as seen, were not for the Sheikh’s personal gain but for the benefit of all Muslims, enhancing his stature among the people and increasing his supporters. This situation remained unchanged until Bawa's death, after which his son Yakubu and then Nafata continued the hostility to the Islamic call.

Hostility of the Gobir Kings to the Call

As the Sheikh’s call spread and the kings of Gobir tried to curb it, King Nafata issued a decree announced in the markets. Muhammad Bello, son of Sheikh Uthman, narrates: “We were surprised by the decree of the King of Gobir, Nafata, stating three things:

1. No one was allowed to preach except the Sheikh.
2. Only those who inherited Islam from their ancestors were allowed to be Muslims. Others had to return to the religion of their forefathers.
3. No one was allowed to wear a turban or for women to cover with their headscarves.” ⁽³⁾

Nafata soon died without implementing his decree, and his son Yunfa, a former student of the Sheikh, promised to abolish his father's decree and allow the call freely. However, this was merely a tactic to gain time to consolidate his rule. ⁽⁴⁾ Yunfa proved to be worse than his predecessors, attacking a village in the Ganeeba area where Sheikh Abdussalam al-Fulani, one of Uthman’s followers, lived after he, his family, and his followers fled his tyranny. His army killed many scholars and villagers, looted their properties, captured their women, and even desecrated and burned Qurans, all in broad daylight of Ramadan! ⁽⁵⁾

Migration and Organizing the Community

Yunfa's army then threatened the Sheikh’s village in Duggle, sending a message from the king demanding their departure because they’re going to attack the village. The Sheikh insisted on migrating with all his followers. When the king learned of this, he retracted his threat, asking them to stay. The Sheikh, knowing it was a trick to eliminate them, insisted on migrating in 1218 AH / 1804 AD to Gudu, ⁽⁶⁾ assisted and protected by his companion, the jurist Aghal the Tuareg, and his Tuareg friends.

The Sheikh’s supporters grew, coming from Gobir and all over Hausa land, ⁽⁷⁾ alarming the king, who realized his grave mistake in ordering the Sheikh’s departure, knowing how it's even harder to get rid of him now. He requested the Sheikh to return to Duggle, but the Sheikh refused unless the king repented and returned to true Islam, returning what he had taken from the people. ⁽⁸⁾ The king, advised by his ministers and corrupt scholars, decided to fight the Sheikh and his followers. He immediately cut the road off on those who wanted to join the Sheikh, confiscating the properties of everyone migrating with him and killing those attempting to join him. This resulted in the killing and looting of many of the Sheikh’s followers. ⁽⁹⁾

Declaring War

The Sheikh did not want matters to escalate to this point, preferring peaceful preaching as he did with previous kings of Gobir. However, with the king declaring war, the Sheikh’s community pledged allegiance to him to follow Allah and His Messenger, holding fast to the Quran and Sunnah to defend against Yunfa. They interpreted this as the meaning of Allah's words: “And hold firmly to the rope of Allah all together and do not become divided.” (Al-Imran: 103) ⁽¹⁰⁾

In the next article, in Allah’s will, we will discuss this conflict, which ultimately resulted in the formation of the Sokoto Caliphate, which still has some presence in northern Nigeria today.

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1. Islam in Nigeria by Al-Alory, p. 153.
2. Glimpses of the History of Islam in Nigeria Between the Past and the Present, Ali Ayoub Naji, p. 65.
3. Infaq al-Maysur fi Tarikh Bilad al-Takrur, by Sheikh Muhammad Bello p. 60.
4. The Reform Movement of Sheikh Usman Dan Fodio in West Africa and Its Religious Impacts, Abdullah Abdulrazzaq Ibrahim, p. 242.
5. Infaq al-Maysur, p. 61.
6. Specifically on the 12th of Dhul Qa’dah corresponding to February 21st, a day revered by the people of Northern Nigeria to this day, referred to as “Migration Day.” Refer to: Islam in Nigeria, Abdulrahman Zaki, Institute of Oriental Studies.
7. Tazyin al-Waraqaat by Abdullah Fodio, p. 55.
8. Islam in Nigeria by Al-Alory, p. 155.
9. Warning the Brothers About the Conditions of the People of Sudan, Usman Dan Fodio, p. 29.
10. The Sheikh explained this and some of its rulings in his book: Important Issues That the People of Sudan Need to Know, p. 188.

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