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Sheikh 'Uthman Dan Fodio is one of
the most influential Islamic scholars in
the history of Islam in West Africa. He
was both; a Mujahid (fighter for the
sake of Islam) and Mujadid (reformer) of
the place what is historically known as
the Sokoto Khalifate of West Africa.
Sheikh Uthman Dan Fodio is little known,
although he was a scholar of great
learning who fought for the sake of
Islam at his time and established what
could be called a khilafah in central
Africa.
Sheikh Uthman was born at Maratta, a
town in the Hausa state of Gobir, on
29th Safar 1168 AH / Sunday 15th
December 1754. His father Muhammad Fodio
was a well known scholar at his time in
Gobir, a descendant of the Torankawa
Fulani and heir to a long Islamic
tradition of learning. Coming from an
intellectual family Uthman had two
advantages: access to one of the best
instructions and a social status in a
society full of respect for learning. He
learnt the Qur’an and then proceeded
to study Fiqh (Islamic law) and Arabic
language. He then proceeded, this time
under the supervision of scholars
renowned in their respective fields,
many of whom turned out to be his
uncles, to under take advanced studies,
where the curriculum is heavy and the
influence of the teachers great. Here he
studied Tafsir (explanation of the Holy
Qur'an), Hadith (sayings of Prophet
Mohammad 'PBUH', Sirah (life of Prophet
Mohammad 'PBUH'), Fiqh, Arabic Language,
Mathematics and Astronomy. His childhood
was totally dedicated to learning,
fitting like some of his contemporaries
into an already institutionalised system
of education in his society. Sheikh
Uthman studied quite a variety of
subjects.
He received a thorough grounding in
these fields and before reaching twenty
he had already written his first work in
his mother tongue, reflecting not only
the early intellectual maturity but also
a propensity for literary out put. By
the time he was twenty he had formerly
finished the basic texts for advanced
studies and free to pursue a career.
Sheikh Uthman's teachers not only
imparted knowledge, but also as was
usual in this system of education,
influenced him majorly.
However this did not prevent
disagreement on certain issues. However
disagreeing with his scholars never
affected in any way the Sheikh's respect
for them. As Sheihkh 'Uthman advanced
his knowledge, and entered his early
adulthood, his piety and extreme
simplicity, exceptional intellectual
ability and charismatic personality
began to attract disciples from his
society.
Sheikh Uthman was deeply worried about
the violations of the Islamic Shari'a
(God's Commands), the neglect of the
Prophet's Sunnah at that time.
The more he read the more he seemed to
find this state of affairs unacceptable.
The situation was not for want of
teachers, indeed there were many, but
the teachers had kept themselves in
their ivory towers making their
knowledge available only for very few
who cared to come. There were teachers
who instead of correcting the ordinary
people, were in fact making fortunes out
of their ignorance. They were often
convinced by rulers to perpetuate all
manners of injustices. So by the time
Sheikh Uthman was through with formal
studies and became a man of his own he
had already decided to devote his time
to educating the public the basics of
the Islamic religion. He was soon to be
joined by his brother Abdullah and later
on his son Muhammad Bello.
Convinced of his role in reforming his
society and educationg ignorant people,
Sheikh Uthman devoted his time, effort,
and his entire life to teaching,
preaching and writing. The content and
method of his preaching were geared
towards achieving the desired targets.
Sheikh Uthman, who was keen to change
his society, studied its problems and
came up with a strategy that was most
fitting for the circumstances at that
time. What seemed to have taken the
Sheikh' s immediate concern was the
ignorance of the masses concerning Islam
despite the presence of many scholars.
Local customs and beliefs were mixed up
with Islamic teachings.
Later in the company of his disciples
Sheikh Uthman started traveling to
different countries to spread the
teachings of Islam and deliver his
message. With Degel as his base, Sheikh
Uthman and his group traveled to other
towns in Gobir teaching and preaching
with remarkable success. As 'Abdullah
himself reported in his Tazyin al-Waraqah:
"Then we rose up with the Shaykh
helping him in his mission work for
religion. He traveled for that purpose
to the east and to the west, calling the
people to the religion of Allah by his
preaching in different languages and
destroying customs contrary to Muslim
law. Some of the people from surrounding
countries came to him and entered his
community while we were in his country
which had become famous through
him."
The result, as 'Abdullah reported, was
that people started to respond
positively to Sheikh Uthman's preaching
in large numbers and some started coming
to him in groups after his return to
Degel.
However, the difference between the
content and method of his da'wah
(calling for Islam) and those of other
scholars was still not vivid. Now that
the difference and impact of Shaykh
Uthman's method had begun to manifest
itself, opposition started. Many
scholars began to oppose the Sheikh and
accused him of such things as hypocrisy,
sedition, hearsay and misleading the
common people.
Neither was the opposition unexpected
nor was the Sheikh unaware of the
problems his preachings would raise. The
Sheikh decided to start writing, arguing
scholars-where he excelled them and
always emerged victorious - and
attacking the rigid among them who had
created the problems the Sheikh was
trying to solve.
In this process alone, the Sheikh was
reported by Muhammad Bello (his son) to
have written over fifty books.
Foremost in the Sheikh's attack were
those corrupt scholars most of whom were
associated with the ruler's court, who
in their efforts to maintain the
established order and protect their
vested interest, justified political
corruption, immorality and all sorts of
evils on the grounds that these were
customs and tradition. Making this point
clear the Sheikh said:
"Among their misconceptions is
that some of them (i.e. the scholars)
tolerate unworthy customs on the grounds
of the sayings which are widespread in
the lands, that the custom of a land is
Sunnah. But this is falsehood and
confusion according to the consensus
opinion, because a custom should not be
tolerated if it contradicts the Sunnah
(of the Prophet)".
Sheikh Uthman Dan Fodio's most important
work is said to be his Ihya al Sunnah Wa
Ikhmad al Bida, in which he reportedly
said:
"Let the critic of this book
know that my aim in it is the revival of
the Sunnah of the holy Prophet Mohammad
(PBUH)".
Sheikh Uthman, among other things,
commanded his pupils to teach their
wives and children. All the women of his
household were educated. Foremost among
them was Nana Asma’u - who is well
known role model, a Muslim woman scholar
and poet. As well as maintaining the
household, she played an important part
in reforming the society as well.
By 1810 Sheikh Uthman had created a vast
empire, to be administered by emirs in
accordance with Qur'anic law. High
standards of public morality replaced
the corruption of the Hausa states and
widespread education was achieved.
In 1815 Sheikh Uthman retired,
appointing his son Mohamed Bello his
successor and suzerain over all the
emirates. Bello had built the city of
Sokoto, of which he became the sultan,
and he considerably extended the empire,
establishing control of west Bornu and
pushing down into the Yoruba Empire of
Oyo.
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