AN OVERVIEW:
Jumare, I.M. et al have edited this 19-chapter book that summarizes the peak period of the Sokoto Islamic Revivalist movement from the beginning of the armed struggle in February 1804, through the huge successes recorded by members of the movement across Hausaland and beyond, up to the reign of the first two leaders of the Islamic State, Amir Al’Muminin, Sheikh Usman Dan Fodio (who ruled 1804-1817) and his successor and son, Sheikh Muhammad Bello (who ruled 1817-1837).
There is no better time for this discourse than now, when the remnants of the Sokoto Caliphate, largely the Northern States of Nigeria, are paradoxically looking forward to the second coming of Shehu Dan Fodio. The reason-deter when Dan Fodio Started his Da’wah in the Hausa State of Gobir in 1774, have again re-emerged namely ZULM (injustice by the ruling class against the poor), insecurity, the heavy burden of tax, indifference to the suffering of the common man by the ruling class and an ever-widening gap between the haves and the have-nots.
The book has expounded on the formation of the Caliphate, the history of the development of its Emirates (States), and the rich literature that guided this great ‘‘Revolution in History’’, as aptly titled by Mal Ibrahim Sulaiman in another book of similar contribution.
Today Northern Nigeria is facing an even greater challenge, that of insecurity by religious zealots who have misinterpreted Islam on the one hand, and criminals from the savannah grasslands who have become bandits terrorizing their people. The contrast between now and 1826 when Hugh Clapperton, nine years into the leadership (Amir- ul-Muminin) of Muhammad Bello, made a statement in which he described the security situation in the Caliphate in very apt and clear terms:
‘‘a woman can walk on foot, alone, with a basket full of gold, from Kano to Sokoto, without fear of molestation’’.
This is a sharp and very challenging contrast we must address today. The success of the leaders of the jihad in transforming Northern Nigeria with indigenous resources, knowledge-driven from the Qur’an, and Sunnah, and their huge dedication and sacrifices, point to the fact that with these same qualities the Sokoto Caliphate can be reinvented or recreated.
The book reinforces the Prophet Muhammad’s (SAW) Model of Social Change, (though not very explicitly stated in the book), which Shehu Dan Fodio followed. The model is characterised by the following Four Stages of Da’awah (admonition), Bara’ah (denunciation), Hijrah (migration), and Nusrah (victory in the battlefields). Any efforts to re-engineer Northern Nigeria to recreate the Caliphate must be hinged on this model.
THE FLAG BEARERS:
All key flag bearers of the Caliphate have been identified and a brief history given on them. However, there seems to be areas of conflict with other historical records. For example, the three (3) flag bearers from Katsina; the events that led to the capture of the capital of the Borno Empire, Ngazargamu, by Gwani Muktar, which was later reversed and the flagbearer martyred; the story of Mallam Yakubu of Bauchi, sometimes referred to as ‘‘Dan Shehu’’ because he grew up under the care of the Shehu in Degel, since his teenage years; the defeat of Borno army by Mallam Yakubu in 1827; etc. These need to be re-examined and more facts exposed as these can bring for us and the current generation very cogent lessons.
Let me specifically revisit the Katsina flag bearers: Umarun Dallaje, Umarun Dunyawa, and Mallam Na’Alhaji. Two of them were mentioned in the Chapters 6 and 7 of the book respectively. However, no chapter was made on Mallam Ummarun Dunyawa.
The oral tradition and written history on the Jihad in Katsina indicated that the three followers went to Shehu not long after the commencement of the Jihad in February 1804. Shehu was not sure who to give the leadership and so he directed them to report to Muhammad Bello.
After a two week stay with Bello and having not received any further instruction, two out of the three returned home. Umarun Dallaje decided to stay foot. Few days after the departure of the duo, Bello asked for his guests from Katsina for an audience, but he was informed that two had already left, only one remained. Bello responded by saying, “this must be the patient one, and leadership needs this quality”. He therefore gave Umarun Dallaje a big flag and gave two other smaller ones for his two other colleagues with instruction to them to support his leadership.
Bello further instructed, on the recommendation of the Shehu, that one of the trusted followers of the Shehu, Mallam Muhammad Ara, to accompany Ummarun Dallaje to Katsina and to support him in conducting the Jihad.
On arrival in Katsina, Muhammad Arah established a garrison called Kusa (full name ‘Kusar-Yaki’), about 10 km west of Katsina walled city sometime around October, 1804. This served as a training centre for the followers of the Shehu and from where the jihad was launched in early 1805. Dallaje went with Muhammad Arah to both Umarun Dunyawa and Mallam Na’Alhaji. Dunyawa gave full support and participated actively in the Jihad.
For Na’Alhaji, there are two versions. One version states that he did not accept the leadership of Dallaje and died around December 1804 before the Jihad commenced, having been poisoned by Sarkin Katsina Magajin Haladu. The second version is the one captured in the book under review. There is a need to have clear evidence-based validation of the correct version of events in Katsina.
THE MEETING OF INTELLECT WITH ACTION IN JIHAD: SHEHU, ABDULLAHI AND BELLO
The book has further articulated a pragmatic approach to social change that transcends armchair revolutionaries. Shehu Danfodio’s leadership style characterised by selflessness, God-consciousness, and abstention from worldly pleasures, both in his teachings and on the battlefield; Shehu Abdullahi’s no-mincing-of-words approach to the Shariah, and Bello’s sagacity, diplomacy, and military strategies, are unparalleled qualities that could only be found in the days of the Sahaba (the disciples of the Holy Prophet, SAW).
Today, Muslim leaders only possess aspects of these qualities. The book teaches us to evolve exemplary leadership for the Ummah in Nigeria to take us to the Promised Land. The current travail and tribulations facing the Ummah are mainly due to the absence of this kind of leadership, where theories and practices are intertwined.
The battle for Alkalawa was not adequately covered. This was one incident that put Muhammad Bello ahead in military strategies. Sheikh Abdullahi made about 5 or 6 attempts on Alkalawa without success. The last battle was what some historians blamed for his depression, leading to his decision to travel to Mecca and abandoned the Jihad. His sojourn in Kano, however, was beneficial as it produced the famous manual of administration, Diyaul Hukkam, used throughout the Caliphate.
Alkalawa was won under the military command of Bello on the instructions of the Shehu. The war philosophy of Bello, that time, was ‘sarkin yawa yafi sarkin karfi”. With troops from across the other emirates, Alkalawa was completely destroyed in one battle. It is as of today without trace, except for the Sabon Birnin Gobir, which Shehu later approved to be sited at the north of the former city. If only we could apply this strategy of Muhammad Bello in our battles against banditry in the North, we would have brought an end to this menace a long time ago.
CONCLUSION
Overall, this book is beneficial and a must-read for youths, especially those concerned about the decay in our society and yearn for a positive change. Islam is both a message and a method. Shehu DanFodio had practically shown us this method of changing societies, which he implemented successfully, and our Northern Nigeria was transformed and uplifted to a level that cannot be seen anywhere in the world today.
This book is a necessary reference for Muslim radicals if they could give it a hearing. The Prophetic Model (with its 4 stages of Da’wah, Bara’a, Hijra, and Nusrah) had worked in this land in years past. Al’Qaedah movement and its branches, such as Boko Haram, AQIM, Al-Shabab, etc. must study this Prophetic Model, exemplified by Shehu Dan Fodio, and change their ways.
The current de-radicalization of repentant Boko Haram members in the northeast of Nigeria, a very commendable move by the government, should adapt this book in its curricula.
Prof. Idris Bugaje
Kaduna, Nigeria