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The Movement of Uthman bin Foduye: An Examination of Malacca Sultanate in Spreading Islam

Journal: KEMANUSIAAN The Asian Journal of Humanities

Manuscript ID KAJH-OA-11-2016-0120.R1

Manuscript Type: Original Article

Keywords: Malacca Sultanate, Nigerian Society, Uthman bin Foduye

https://mc.manuscriptcentral.com/kajh

KEMANUSIAAN The Asian Journal of Humanities

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The Movement of Uthman bin Foduye: An Examination of Malacca

Sultanate in Spreading Islam

ABSTRACT

This research examines the movement of Uthman bin Foduye in changing the pre-

colonial Nigerian society in order to figure out its relevance in the contributions made

by Malacca Sultanate in spreading Islam in the Malay World. This is historical-

comparative research. The findings reveal that Uthman bin Foduye’s movement

changed the Nigerian society in two stages namely evolutionary and revolutionary. His

movement in the evolutionary stage is through teaching, preaching, and writing.

However, Uthman bin Foduye and his movement have resorted to revolutionary due to

the plot made by the rulers of Hausaland (presently, Northern Nigeria) to assassinate

them. Further, the findings exposed that despite the fact that Malacca Sultanate had long

established before the time of Uthman bin Foduye, his movement in changing the

Nigerian society is relevant to what Malacca Sultanate did in spreading Islam in the

Malay World, because the Sultanate wherever conquered, made Islam as the official

religion of the region.

Keywords: Malacca Sultanate, Nigerian Society, Uthman bin Foduye.

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INTRODUCTION

History is the most integral part of any civilization in the world. As Sulaiman observed

that “history is a single chain of events, just as mankind is a chain of individuals and the

world itself a chain of happenings”1, as Allah says “The creation you all and the

resurrection of you all are only as (the creation and resurrection of) a single person.”2 It

should, however, be noted that since prior to the creation of human beings, Allah

promised to send a man as His vicegerent on earth as He clearly mentioned in the

Qur’an “…Verily, I am going to place (mankind) generations after generations on

earth.”3 This implies that the structures of human beings on earth under the leadership of

someone among them would be in form of groups after groups, society after society,

and state after state, in which one succeeds another until the end of this world.

Meanwhile, it may be said that the idea of societal transformation was first and foremost

gets its root from this Qur’anic verse. In other words, Bugaje argues that to understand

the idea of reformation in Islam, it is so vital to note that “Islamic religion is founded on

the belief that guidance would be sent to human beings through the Messengers of

Allah. Therefore, on the basis of this promise the final Prophet who was sent as a

reformer to his society in particular and Islam, in general, was Muhammad (PBUH).

This made society reform is compulsory since without guidance the society would

continue to be declined.”4

However, in the Glorious Qur’an, Almighty Allah stated clearly that “… And so

are the days (good and not good), We give to men by turns…”5 Historically, Muslims

1 Ibrahim Sulaiman. A Revolution in History: The Jihad of Usman Dan Fodio. (London and New York: Manshell Publishing Limited, 1986), P. 9.2. 2 Qur’an, Surah, Luqman, 31: 28. 3 Muhammad T. Al-Hilali & Muhsin Khan. Translation of the Meanigs of the Noble Qur’an in English Language. (Madinah, K.S.A: King fahd Complex for the Printing of the Holy Qur’an), Qur’an. Surah al-Baqarah, 2: 30. 4 Uman M. Bugaje, “Scholarship and Revolution: The Impact of a Tradition of Tajdid on the Sokoto

Caliphal Leaders”, In The Sokoto Caliphate: History and Legacies, 1804-2004, Vol. ed. By N. Bobboyi & A. M. Yakubu (Kaduna, Nigeria: Ahmadu Bello University, Zaria), P. 11-12. 5 Qur’an, Surah Al-Imran, 3:140.

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have witnessed a number of powerful Islamic governments that have been risen and

fallen and been replaced by one after another. As Asyiqin asserted that “the event was

started with the period of the Prophet (PBUH) and later the period of the Four Rightly-

Guided Caliphs, continued with the Umayyad and Abbasid Empires. Later, they were

substituted by small Muslim governments in places including the Safavid Empires in

Iran, the Mughal Empire in India and the Ottoman Empire in Turkey. However, when

the Ottoman Empire fell in the nineteenth century, Muslims began to be weakened and

lost their courage to rise again as a great nation. She added that Muslim territories were

divided and split into different countries and ruled by the colonies.”6 It might be added

that according to the history of Islamic societies various reform movements had been

emerged to find solutions to the religious, social, political, moral and economic

problems of their times. Therefore, it could be said that their origin goes back to the

reform movement which undertook by the Prophet in the pre-Arabian societies of

Islam.7

In view of the above, it appeared that various reformist movements had emerged

in different parts of the African continent. Although it is argued that most of the origins

of these movements were associated with religion, while others with political

subjugation, anyway. It has been said that almost three hundred years before the

emergence of Uthman bin Foduye’s movement in 19th century West-Africa, it becomes

evident that in North-East Africa, the Ethiopian people had witnessed the revolution led

by the leader of Harar in the sixteenth-century. It might be said that his revolution

helped the cultural development of the land.8 Subsequently, with this revolutionary

Jihad, Imam bin Ibrahim al-Ghazi invaded Ethiopia between 1526 and 1543 and was

6 Asyqin Abdul Halim and et als, “Ibn Khaldun’s Theory of ‘Asabiyyah and its Application in Modern Muslim Society”, Middle-East Journal of Scientific Research 11 (9): 1232-1237, 2012ISSN 1990-9233© IDOSI Publications, 2012DOI: 10.5829/idosi.mejsr.2012.11.09.227010. 7 Ira M. Lapidus, “Islamic Revival and Modernity: The Contemporary Movements and the Historical Paradigms”. Journal of the Economic and Social History of the Orient, 40(4), 1997, 444–460. 8 Abdurrahman I. Doi, Islam in a Multi-Religious Society Nigeria: A Case Study (Kuala Lumpur, Malaysia: A. S. Noordeen, 1992), P. 46.

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called “The Conqueror” by the Muslims and ‘Gran’ by the Europeans, and the

migratory movements of the Somali tribes which formed the core of his armies began,

and was followed by those of the Gallas during the last year of the reign of Lebna

Dengel. The Portuguese, who were Roman Catholics, allied with the Christian

Ethiopians pro-independence reaction which made them almost anti-Muslim in their

character.9

Looking the above, prior to the colonial invasion of African continent, it is

clearly understood that various Islamic governments have been risen and fallen, despite

that the most powerful and successful that lived almost to one century is the one

established by Uthman bin Foduye in 19th century West Africa (Bilad al-Sudan), the

Sokoto Caliphate, in present day Northern-Nigeria. Additionally, the organization and

transformation of Nigerian society at that time was originally resulted because of the

political decline of Islam in the near east, following the Russian attacks on the Ottoman

Empire as indicated earlier.10 With this sequence of Islamic movements, it might be

argued that throughout the history of Islam, reform movements would not be

considered as a new phenomenon, but rather as a perpetual activity that has been started

since in the earlier century of Islam.

Considering the above facts, Chafe in his remarks, declared that Uthman bin

Foduye has tremendously achieved in transforming what is today known as Nigerian on

a scale unprecedented in its history. He also stated that the revolutionary movement of

Uthman bin Foduye had contributed in the establishment of the Sokoto Caliphate, “a

political community that was the largest and perhaps the most socio-politically

sophisticated, in the history of pre-colonial Nigeria. He further illustrated that historians

generally agree that the 19th century was very significant to the emergence of modern

Nigeria. He, however, argues that the 19th century was characterised by the socio-

9 Ibid. 10 Ibid., P. 172.

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political transformation of the various communities out of which modern Nigeria

emerged in the early 20th century.”11

Moreover, it should be noted that writing on Uthman bin Foduye and his

movement have been continuously discussing by different scholars and academics.

Although, the major problem is how and why his movement emerged and changed the

Nigerian society is perhaps in the narrow sense. Therefore, this study is, however,

unique. It studied the movement in changing the pre-colonial Nigerian society in the

light of contribution made by Malacca Sultanate in spreading Islam in the Malay World,

in order to see its relevance in Uthman bin Foduye’s movement.

The above discussion clearly explicates that it was probably the vast knowledge

of the triumvirate influenced them remarkably in transforming their society to an

Islamic government. It is also understood that for any acts of reformation or revolution,

knowledge is the most important thing; otherwise one cannot understand the core of

Islamic teachings governing his activities in this world. It also shows that Uthman bin

Foduye’s relatives played a pivotal role in the successful achievements of his goals. It is

noteworthy that no civilisation, whether in it is religious, social, cultural or political

nature without mutual co-operation of the people. In this regard, Uthman bin Foduye’s

methods of teaching and preaching toward winning the minds of the people of

Hausaland is a key area in this research.

Conversely, it has been stated that with the emergence of Malacca Sultanate, the

spread of Islam in the Malay World increased rapidly. Hence, it is of paramount

importance to note that the term Malay World signifies nations dominated by majority

Malay-Muslims such as Indonesia, Malaysia, Brunei and the minority Malay-Muslim

population of Cambodia, Thailand, Singapore and Philippines brought several

11 Kabiru S. Chafe. “Remarks on the Historiography of the Sokoto Caliphate”, in The Sokoto Caliphate: History and Legacies, 1804-2004, Vol. 2, ed. By H. Bobboyi & A. M. Yakubu (Kaduna, Nigeria: Ahmadu Bello Univeristy, Zaria), P. 317.

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changes,12 in certain respects, “the appearance of Islam in the Malay World came in

through Pasai, in the twelve century by Arab traders originated from Saudi Arabia. It is

reported that Pasai was the first state to accept Islam as part of state identity. even

though Pasai was the first state to adopt Islamic acceptance in the region, it was

Malacca at that time delivered the motivation on Islamic leadership, skills, and

administration”13. This implies that one may be in a position to endorse that in spite of

the various states in the Malay World, Malacca Sultanate energetically boosts the

development of Islamic civilization in the region.

The Movement of Uthman bin Foduye in Changing Nigerian Society

Due to the decline of the government of Hausa states, and the various attempts that had

been made and failed by some scholars to reform Nigerian society according to the

dictate of Sharia, notably among those scholars is Jibril Umar of Aghadez, although it is

revealed that he failed to reform Nigerian society due to the lack of systematic

approaches. However, in a mystical narration, it is reported that the reason why Uthman

teacher in the early 18th century failed to achieve societal change is due to the fact that

Allah had told him that this job was kept for Uthman bin Foduye.14 Hence, Uthman

employed systematic approaches step by step which finally helped him to succeed in

organizing and changing the Nigerian society into Islamic government in present-day

Northern Nigeria. It is discovered that initially, Uthman bin Foduye remained silent in

the society while studying its major problems. This in agreement with a statement made

by Dr.Umar Faruk Malumfashi in his interview:

12 Mohd Shuhaimi bin Haj Ishak and Osman Chuah Abdullah, “Islam and the Malay World: An Insight

into the Assimilation of Islamic Values”, World Journal of Islamic History and Civilization, 2 (2): 58-65, 2012 ISSN 2225-0883 © IDOSI Publications, 2012. 13 Shehul Benazir, Islamic Civilization in Malay World, retrieved from:

https://www.academia.edu/24895181/Islamic_Civilization_in_Malay_World. Accessed on 18 August

2016. 14 Djibo Hamani, L'Islam au Soudan Central: Histoire de l'Islam au Niger de Vile au XIXe siècle (Paris:

L'Harmattan, 2007), 196. Quoted from Jennifer Loftkrantz, “Intellectual Discourse in the Sokoto

Caliphate: The Triumvirate's Opinions on the Issue of Ransoming, C.A. 1810”, The International Journal of African Historical Studies, Vol. 45, No. 3 (2012), p. 387, Boston University African Studies Centre. Retrieved from: http://www.jstor.org/stable/24393055. Accessed: 24-01-2016 21:08 UTC.

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Uthman bin Foduye, having acquired a vast knowledge of Islamic

sciences, and received a paramount orientation from his teachers; he,

however, decided to use his knowledge for the development of his

society. Hence, he (Uthman) thinks that he was supplied with all the

facilities to bring about a lasting change in his society. In so doing,

Uthman has thoroughly studied his society and identified its problems,

which include religious, social, and political aspects. Therefore, following

his acquaintance with all the religious, social and political problems of his

society, systematically, he finally adopted a step-by-step approaches to

bringing about a new Islamic society. This is based on teaching,

preaching and writing.15

This was in line with the idea of qualitative research that if one needs to know

people, he must study them according to their natural setting (i.e. their culture, behavior,

and ideas).16 In this study, based on the researchers’ inquiries, the findings have

revealed that Uthman bin Foduye’s movement in changing Nigerian society was

initially organized while he was teaching, preaching and writing, whereupon he

manifested his mission. Therefore, in order to do justice and to understand his

movement, it is necessary to divide it into two stages: initially Evolutionary and finally

a Revolutionary movement for changing the Nigerian society.

Evolutionary Movement of Change

By using evolutionary, according to the dictionary, it means a process of continuous

change from a lower, simpler, or worse to a higher, more complex, or better state that is

growth. While on the other hand, it means a process of gradual and relatively peaceful

social, political and economic progress.17 In line with these definitions, it implies a

gradual process and steps that Uthman bin Foduye organized his movement in changing

the pre-colonial Nigerian society without fighting. Basically, at the initial stage, the

process that he (Uthman) used towards winning the minds of his people was religiously

15 Dr. Umar Faruk Malumfashi (Senior lecturer, Department of Islamic Studies, Bayero University, Kano,

+2347030311330, Nigeria, personal communication held at his resident in Kano metropolitan on 16

September 2015). 16 John W. Creswell, Research Design: Qualitative, Quantitative, and Mixed Methods Approaches 2nd edition (London: Sage Publications, Thousand Oaks, 2003), P. 181. 17 See http://www.merriam-webster.com/dictionary/evolutionary. Accessed on 4 January 2016.

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and socially in a peaceful manner. This is because of neither by force nor through any

fighting. It was rather a systematically organized approach, which in one way or the

other has convinced the people of Hausaland to accept him as a teacher and at the same

time a leader. However, the findings have further discovered that Uthman bin Foduye

was successfully organized his movement with the interplay of his intellectual and

ethical factors.

Ethical Factor

It could be said that most of the researchers have ignored this factor as the first to

contribute Uthman’s acceptance in the eyes of people of Hausaland. It is believed that

for a person to be a leader, he must excel in good characters, in deeds and utterances.

This is because it will sympathetically guide him to win the minds of people to incline

and support him towards achieving his goals. Thus, one of the most important things

that helped Uthman bin Foduye to get the co-operation and support of his people was

his mystical experience and various miracles that had been displayed at his appearance.

Similarly, Uthman bin Foduye was a follower of Maliki school of thought and a Qadiri

Sufi order by affiliation. Despite that, Uthman bin Foduye relies upon the Qur’an, the

Sunnah and ijma’ (a consensus of Muslim scholars) to substantiate his all point of view.

Uthman bin Foduye is a strictly orthodox theologian and jurist. The other aspect of his

personality is most clearly shown in his Wird. In this work, he relates how divine favour

was conferred upon him, whereupon he acquired gnostic (maarifa) and attained a

mystical state (hal). The significant feature of this process was that he was drawn to the

presence of the Prophet Muhammad and the other Prophets and saints, and was girded

with the sword of truth to be drawn against the enemies of God… Although, it was the

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Sufi aspect of his character that greatly contributed to his popularity and the respect in

which he held.18

Intellectual Factor

The finding here discovered that Uthman bin Foduye’s knowledge of various Islamic

sciences and his knowledge about the behaviour, religion, and culture of the people of

Hausaland have influenced him remarkably in his gradual societal change. It was in this

way he played a vital role in teaching, preaching and writing for the transformation of

traditional society into an Islamic society. For example, Tahir stated that Uthman’s

writing was meant to reform his society.19 He posited that his preaching lasted for

twenty years from 1774-1793, thus, however, took the method of tours in the course of

which he delivered sermons, taught and wrote textbooks, treatises, and poems The

sermon and poems were in the people's languages. Mostly in Fulfulde, the Uthman’s

mother tongue. He had to resort to tour and to composing poems in the languages of the

people he was trying to preach who were, in fact, Muslims but whose Islam is

questionable.20 It was, in this case, Uthman considered as a resident and mobile teacher

whose aims and that of his movement were sole to change traditional and polytheism to

monotheism. In other words, it is revealed that Uthman knowledge was entirely meant

to change not only Nigerian society but the entire Africa, and his mission was only to

see people are practicing pure religion without mixing with traditional activities. In

supporting this statement, Dr. Nura in his interview declared that:

Uthman bin Foduye’s contribution could not be translated for political

subjugation; rather it will be considered a movement for changing the

traditional system of Hausaland to an Islamic system. Nevertheless, Nura

further asserted that Uthman did not show interest to become a leader, but

18 Uthman bin Foduye, BayÉn WujËb al-Hijra ÑÑala al-ÑbÉd, (trans.) by F. H. El-Masri, (Khartoum,

Sudan: Khartoum University Press, 1976), p. 4-5. 19 Ahmad Tahir, The Social Writings of Shaykh Uthman bin Fudi: A Critical and Analytical Study (PhD Thesis, Canada: McGill University, 1989), P. 85. 20 Ibid.

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his own target is to see people of Hausaland are practicing what Allah and

His Messenger have commanded.21

In a similar way, Islahi illustrated that Uthman bin Foduye’s writings on

economic problems in Hausaland, served as a protest to the imposition of heavy

taxation on the masses by the rulers of Hausaland; also it is an opposition to any

economic evils in the land.22 Meanwhile, it is discovered that he started manifesting his

mission at the early years of 20 in his village called Degel. Wherein, he is teaching,

preaching and at the same time writing to mobilize his people and to teach them the

pure religion of Islam. Surprisingly enough, he adopted a systematic method of teaching

and preaching. That is through doing at his home as a resident teacher and by going to

other places in the company of his disciples, as an itinerant scholar.23 Within a limited

time, they have rounded all the important areas in Hausaland. Besides teaching at home

in a collective session, it has been discovered that others came with their book for their

personal learning. This accord a statement made by Prof. Umaru Dahiru in his

interview:

Stated that Uthman bin Foduye’s methods of teachings and preaching

were contained in what his brother, Abdullah mentioned in his Tazyin al-Waraqat, Ida al-Nusukh and what his son, Muhammad Bello mentioned in his Infaq al-Maisur. In spite of these, at certain times, some of his students came with their books for personal learning.

24

It is figured out that what Uthman started teaching his people was the

fundamental principles of Islam……..it was through teaching his students, he declared

in his famous book, Ihya al-Sunnah wa Ikhmad al-Bid’a that everyone must take his

faith from the Glorious Qur’an, since in it, Almighty Allah explained the fundamental

21 Nura Sani, Lecturer One, Department of Islamic Studies, Bayero University, Kano, Nigeria (Oral

communication held on 15 September 2015, +2347034528864), Email Address:

[email protected]. 22 Abdul Azim Islahi. “Shehu Usman Dan Fodio and his Economic Ideas” (Munich Personal Repec

Archive: Jeddah, Islamic Economics Institute, King AbduAziz University). P.1 23 David Robinson and Douglas Smitt, Sources of the African Past: The Sokoto Caliphate Case studies of

Five Nineteeth Century African Societies (London: Heinemann, educational Books Ltd, 1979), P.131. 24 Professor Umaru Dahiru. (Senior Lecturer, Department of Islamic Studies, University of Maiduguri,

Nigeria. Telephone Interview on 14 February, 2016).

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principles of Islam. He supported his argument with the Qur’anic verse.25 Also, in his

mission to change the Nigerian society, it revealed that he gave much emphasis to the

women’s education and he warned those who neglecting their family without instructing

them on what is obligatory on them.26

It is however discovered that Uthman bin Foduye mission was not only confined

to the common people but rather extended to the nobles’ people. A time came when he

visited the most powerful ruler of Hausaland, Bawa Jangwarzo and explained him his

mission on behalf of Islam. Also, the ruler was one time invited Uthman and other

scholars of Hausaland and presented them with gifts, all they were accepted except

Uthman, instead he requested for five things, which the ruler was eventually and

confidently agreed. Among which, to allow him to continue inviting people to the pure

religion of Islam and to release the prisoners... Analytically, Uthman meeting with

Bawa won the heart of many people from near and far distance places to come and join

his movement to change the entire Hausa society. Interestingly, however, he (Uthman)

returned to his homeland and was able to call (people) to religion on that account, in the

sense that people who did not have the fear of Allah were afraid of rejecting Uthman’s

instruction. This is because of his connection with the Sultan Bawa...27 in this regard,

Uthman was able to accomplish changing the Nigerian society to an Islamic society and

his movement became so strong and powerful.

Revolutionary Movement of Change

The findings of this study shown that the movement of Uthman bin Foduye from

evolutionary stage turned to revolutionary. It is noteworthy that it was through this stage

25 Qur’an, Surah al-Baqarah, 2: 177. 26 Uthman bin Foduye, IhyÉ’ al-Sunnah Wa IkhmÉd al-BidÑah (Reviving the Sunnah and Suppressing

the Innovation) Vol 1, translated by Abdul-Hafeez Isma’il Ojoye & et als, (edt) by A. B. Yahya (Gada-Biyu, Gusau, Nigeria: Iqra’ Publishing House, 2013). 27 Abdullahi bin Foduye (2006). Tazyin al-Waraqat (Decorating Pages with Some of my Poems), Translated and edited by Abubakar Buba Luwa and Sulaiman Musa, in Selected Writings of Shaykh Abdullah ibn Foduye, Vol. 2,. (Gida-Biyu, Gusau, Nigeria: Iqra’ Publishing House, 2006), P. 5.

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Uthman and his movement overthrown the government of Hausaland. Therefore, by

using revolutionary in this paper, is meant the change that has resulted in overthrowing

something. Thus, according to the English Encarta Dictionary is the “overthrow of a

ruler or political system.28 Actually, according to the contemporary Western

sociologists, “Revolutionary Movements are participants who extremely discontented

with the existing social order and promote change in accordance with their belief. Such

movements can bring about sweeping social changes, as happened, for example, in

countries such as Russia, China, Cuba, and Iran.”29

In view of the above, it is so vital to note that Uthman bin Foduye did not revolt

against the rulers of Hausaland until when they tried to assassinate him.30[40] Basically,

various commentators and analysts on the movement of Uthman bin Foudye argue that

Uthman and his Jama’a never intended to launch Jihad against the rulers of Hausaland.

To understand this statement, it is significantly important to note that Islam was revived

in the pre-colonial Nigerian society, when Uthman bin Foduye and his follower,

launched a holy war to cast out inherited paganism and to reinstate, spread and

amalgamate Islam. It must be clearly understood that the nature of the disputes between

the Hausa kings and Uthman bin Foduye at the beginning of the nineteenth century was

similar to the character of those between Songhai and Morocco at the end of the

sixteenth century. Songhai and Hausa kings were protecting traditional African

standards of government. On the other hand, Morocco and the jihad movement

controlled by Uthman bin Foduye were promoting the Islamic religion.31 Evidently

enough, the Sokoto leaders (Uthman and his movement) never intended to create an

empire, ruled by force. Rather, they wanted to create a caliphate, a federation of states

28 . See English Encater Dictionary 1999.

29 Steven Vago, Social Change (5th Edition) (New Jersey: Pearson Prentice Hall, 2004), P. 218.

30 Abubakar A. Gwandu. “The Vision and Mission of Shaykh Abdullahi Fodio”, in The Sokoto

Caliphate: History and Legacies, 1804-2004. Vol. 2, ed. By H. Bobboyi and A. M. Yakubu. (Kaduna, Nigerai: Arewa House, Ahmadu Bello University, 2006). 31 . Okon Akiba, Constitutionalism and society in Africa (n.p.: Ashgate publishing, ltd., 2004), p. 30.

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held together by common aims and religious allegiance to the Amir al-Mu’minin

(Leader of the Faithful).32 By all indication, it is discovered that Uthman’s second stage

of his movement in changing the Nigerian society was finally through sensitive and

confrontation. But the movement initially was in a peaceful manner. Although this

revolutionary stage was clearly warranted for self-defence and for the progress of

Allah’s religion all over the Hausaland.

Military Factor

It is therefore discovered that besides Uthman bin Foduye's success in gradual

transforming his society into a model Islamic society, many issues continued to exist

which finally led to the military fighting between Uthman’s army and that of Hausa

rulers. Confidently, Uthman bin Foduye was then satisfied to launch Jihad against the

un-Islamic government of the Hausaland. Hence, he believed, it was enough to do so,

since he educated his companions, and they were understood what is all about the

difference between Islamic government and un-Islamic one. Thus, he (Uthman)

however, produced various literature to enlighten his people on the necessity of

overthrowing the un-Islamic government. It was in this situation Uthman bin Foduye

expressed the need for an Islamic government to take over, as he categorically outlines

in his Wathiqat ahl al-Sudan.33 Nevertheless, Prof. Yakubu Yahaya Ibrahim in his

interview asserted that:

Up to the end of the Jihad, Uthman bin Foduye did not ever participate, he was only used to instruct his armies to do what is accordingly, and he

used to communicate with them from a far distance place. This was by

means of Karamat, once he says something they heard him loudly.34

32 Sherif Mudasiru, Sokoto Caliphate: It’s Rise and Fall (M.A Masters Dissertation, Malaysia: International Islamic University, Malaysia), Pp. 5-6. 33 Uthman bin Foduye, Tanbih al-Ikhwan (translated) by A. D. H. Bivar (1961), P. 240.

34 Yakubu Yahaya Ibrahim (Senior Lecturer), Department of Islamic Studies, Usmanu Danfodiyo

University, Sokoto, Nigeria). Personal communication held on 16 September 2015.

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As the Jihad continued, subsequently, Uthman and some of his followers

emigrated from Degel to Gudu, on 10th Dhul-Qada 1218/21st February 1804,35 on his

famous Hijrah, being a forerunner to his Jihad. Some of the followers remained behind,

however, for fear of losing their wealth.36 With the Hijrah, the community decided to

make a concerted effort against the Sultan of Gobir and his supporters. Therefore, they

elected 'Uthman as their Amir al-Muminin (leader of the Believers), pledging allegiance

to him in accordance with the Qur'an and the Sunnah. Thereupon, he gave to each of the

fourteen trusted companions a flag, blessed them and sent them out to fight in the name

of Allah. The whole of the Hausaland was consequently plunged into Jihad, and by

1225 CE/1810 AH 'Uthman and his lieutenants had gained control of practically all the

Kingdom of Hausa.37 This marked the establishment of Islamic government that later

known as the Sokoto Caliphate in present-day Northern part of the Federal Republic of

Nigeria.

Historical Overview of the Sokoto Caliphate

It is understood that Yunfa, the ruler of Gobir tried to assassinate Uthman bin Foduye,

but failed. This attempt led Uthman bin Foduye declaring Jihad in 1804, with the huge

support from Fulani herdsmen and Hausa townsmen of his community. Subsequently,

the Jihad was successful, and the Hausa States of Gobir was finally declined in 1808.

Thus, all the Hausaland was under the control of Uthman bin Foduye. Undoubtedly, this

is what grounded the establishment of Islamic State that later known as the Sokoto

Caliphate, in present-day northern-Nigeria.

35 Abdullahi bin Foduye, TazyÊn al-WaraqÉt…, P. 108. 36 Ibid.

37 Ibid.

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The Sokoto Caliphate: Its Location and Territories

The new government that arises during Uthman bin Foduye's revolutionary jihad

recognized as the Sokoto Caliphate, termed after his capital at Sokoto38, founded in

1810.39 Uthman bin Foduye’s Jihad was a religious war that revolts against the existing

socio-political system of Hausaland. It is noteworthy that, with the Hijra of Uthman bin

Foduye and his Jama’a to Gudu, they fought many battles, some of which they won and

lost some. Consequently, with the seizure of Alkalawa, a solid ground for the

establishment of a caliphate with all its structures and headquarters was laid down. The

Caliphate polished stronger with vast lands covering most of the Northern states of the

present-day Federal Republic of Nigeria and extending its borders to some parts of the

present-day Republic of Niger, Chad, Cameroon, and Mali. Even the powerful kingdom

of Borno lost some part of its territories to the Caliphate.40

Historical Background of Malacca Sultanate

Parameswara (1344-1414) founded Malacca Sultanate. However, various historical

chronicles reported that the Sultanate originally called Melaka because of what

impressed its founder while he was resting under a tree of Melaka. Hence, “the sultanate

stretched from southern Thailand in the north to Sumatra in the southwest”.41 Therefore,

“the year 2011 marks the 500th anniversary of the fall of the Sultanate of Malacca under

the reign of Sultan Muhammad Shah”42. It is reported that, prior to the fall, the entire

38 It was in present-day Northern-Nigeria. Sokoto is the capital of the State with the name, Sokoto State. It

is located in the extreme Northwest of Nigeria near the meeting point of the Sokoto River and the Rima

River. Sokoto is also the home of the Sokoto Caliphate with the Sultan who heads the Caliphate being the

widely recognized leader of Nigerian Muslims. The name Sokoto is derived from the Arabic name

Sakkwato, it represents "Suk" or "market". Sokoto does go by many names, which include Sakkwato and Birnin Shehu da Bello which means "Capital of Shehu and Bello". Retrieved from: http://www.nigeria.to/cities/Sokoto/Sokoto.php5. Accessed on 25 May, 2015. 39 Helen Chapia Metz, ed. Nigeria: A Country Study, Washington: GPO for the Library of Congress,

1991. 40 See Sambo Wali Junaidu.p. 1 41 Malacca Sultanate, “New World Encyclopedia”. Retrieved from:

http://www.newworldencyclopedia.org/entry/Malacca_Sultanate. Accessed on 18 August 2016. 42 ATSA, Islam and Malacca the Emergence of Malay Sultanate. Retrieved from:

www.atsa.com.my/publication/misc_files/.../files/assets/downloads/page0015.pdf. Accessed on 18

August, 2016.

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Malay Archipelago region place under various empires such as Srivijaya, Majabapahit,

and the Malacca Sultanate. Surprisingly, it is approximately estimated 200 years from

the time that Islam began to spread rapidly throughout the region to the time of the fall

of Malacca Sultanate that is from the 13th century to 1511. Presently, it may assume that

there were some famous local indigenous Islamic forms of architecture in Tanah Malaya

(Malaya). However, finding reveals that none of the earlier structures of this era

remained. What is known is the fact that the oldest remaining Masjid in Malacca is the

Masjid Kampong Hulu, first built in 1700’s. Probably, this was one of the biggest and

most impressive structures that portrayed the picture of Islamic architecture.43

The Contribution of Malacca Sultanate in Spreading Islam in the Malay World

The history of Malacca Sultanate contains many important things that contemporary

society needs to be reviewed in order to appreciate its role in the expansion of Islam in

Malaysia in particular and the Malay World in general. One of the most important

things that led to the spread of Islam in the Malay World is the acceptance of Islam by

the first King of Malacca, Prameswara. It is reported that “in (1414 C E), Prameswara

embraced Islam. Hence, Islam became the official religion in the Malacca Sultanate and

embraced by may indigenous people. This event was the most influential factor in the

development of Islamic religion and civilization in the South East Asia. It is however

stated that Islam reached its glorious period during the reign of Sultan Mansur Shah

(1457-1457 C E).”44 Therefore, the development of Malacca Sultanate is always

connected with the development of Islam. Meanwhile, most of the conquered territories

of Malacca made Islam as the official religion of the Sultanate. In addition, the spread

of Islam gets monumental progress because of a marriage contract among families.45

43 Ibid.

44 Malacca Sultanate. Retrieved from: http://melayuonline.com/eng/history/dig/71/malacca-sultanate.

Accessed on 18 August 2016. 45 Ibid.

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Moreover, it is significantly important to note that most of other states in the

Malay World developed due to the existence of Islam in Malacca. For example, it has

been described, “the spread of Islam in Java was germane to the existence of Islamic in

Malacca. Most of the troops who came from Java embrace Islam as their religion. After

going back to Java, they supported the process of the spread of Islam. Hence, from

Malacca, Islam continued spreading to Java46, West Kalimantan

47, Brunei, Sulu

48, and

Mindanao (South Philippines).”49

The Sokoto Caliphate and the Malacca Sultanate: Points of Convergence

Having seen that the movement of Uthman bin Foduye in its revolutionary stage

resulted in the establishment of the Sokoto Caliphate based on the Qur’an and Sunnah

as its constitution. Despite the fact that the Sokoto Caliphate established in the 19th

century while the Malacca Sultanate established in 14th century, many points of

similarity can be drawn between them. For example, in changing the society from

paganism to monotheism:

1- The movement of Uthman bin Foduye in its evolutionary stage of changing Nigerian

society, which was entirely based on teaching and preaching, played a significant role in

changing traditional religion of the people of Hausaland (Northern Nigeria) to pure

Islamic religion, because, people in Hausaland before and during the time of Uthman

bin Foduye mixed Islam with traditional customs. On the other hand, the Malacca

Sultanate played a vital role in changing the religion of the indigenous of Malay World

to Islamic religion. More especially when the first King, Prameswara accepted Islam.

Since prior to the coming of Islam into the Malay World, most of the people followed

the religion of Hindu-Buddhist, but when Islam came, they were not only accepted it

but they also changed the systems of their lives.

46 Presently Indonesia

47 Presently in Indonesia 48 Presently in Philippines.

49 Malacca Sultanate., Ibid.

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2- On the spread of Islam to other territories, both Sultanates played a substantial role.

For example, the movement of Uthman bin Foduye in its revolutionary stage defeated

the kingdom of Hausa Hausaland to the extent that Uthman gave the flag to each of his

fourteenth trusted men sent and blessed them to fight in the name of Allah till when

Allah’s religion prevail in Hausaland. Immediately, Uthman bin Foduye and his

movement won the battle and had practically gained control of the whole Hausaland.

From there, Islam became the official religion of Nigerian society. This might be the

reason why most of the present Northern-Nigerian states are practicing Shari’a legal

systems in line with the Maliki codified laws. The Sultanate of Malacca, on the other

hand, played a pivotal role in spreading Islam in the entire region of the Malay World.

As has been stated that wherever conquered, Islam became the official religion of the

region. It might be assumed that even the Islamic nature and the presence of majority

Malays-Muslims, in particular, Malaysia and the Malay World, in general, was the

direct impact of the Malacca Sultanate. In order to support this statement, it is asserted,

“the Sultanate’s Islamic legacy to Malaysia was long-lasting, and its espousal and

promotion of Islam marks the start of the political entrenchment in Malaysian political

life. Moreover, as a mechanism for increasing its allies and support, the Sultanate

encouraged the rapid and peaceful conversion of its subjects and other Malays royal

families to Islam.”50

Conclusion

The foregoing discussion depicts that Uthman bin Foduye’s movement has contributed

significantly in changing the Nigerian society. In its organization, the movement started

in a village of Degel, outside the main city of the Kingdom of Hausaland. Uthman bin

Foduye utilized his knowledge in calling the people of Hausaland to abandon traditional

religion that allows worshipping idols and to refrain from committing blameworthy acts

50 Erica Miller, “The Role of Islam in Malaysian Political Practice”, The Fetcher School Online Journal for Issues Related to Southwest Asia and Islamic Civilization, Fall 2014, Article 4. P. 1.

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in the society. Uthman and his movement spent almost 30 years while educating people

to know what is lawful and unlawful in Islam. Later on, when many people responded

to his mission of reforming the society, the rulers of Hausaland attempted to assassinate

him but failed. It was in this situation Uthman bin Foduye and his movement resorted to

revolution stage, in which fighting broke out between his armies and that of Hausa

rulers. Finally, Uthman and his movement defeated them and established Islamic

government known as the Sokoto Caliphate; and made the Qur’an as the constitution of

the new government. Islam became widespread all over the Hausaland; it continuously

up to the present time. On the other hand, this study indicates the similarities between

the movements of Uthman bin Foduye in spreading Islam with the Sultanate of

Malacca. It is discovered that Malacca Sultanate played a vital role in spreading Islam

in all what is today known as Southeast Asia. This might be true when one looks at the

presence of majority Malay-Muslims in countries like Indonesia, Brunei, and Malaysia.

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Abdul-Aziz, A.-F. O. 2007. Islam in Nigeria: One Crescent many Focuses. Shomolu, Lagos: Sakirabe Publishers,.

Abdullahi bin. Foduye. 1963. Tazyin al-Waraqat. (1813/1228). Ed. & trans. M. Hiskett. I.U.P.

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Bugaje., U. M. 1979. The Contents, Methods, and Impact of Shehu Usman DanFodio’s Teachings (1774-1804). M.A Dissertaion. Khartoum, Sudan: University of Khartoum.

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ATSA. (2016). Islam and Malacca the Emergence of Malay Sultanate. . Retrieved from www.atsa.com.my/publication/misc_files/.../files/assets/downloads/page0015.pdf

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