The Middle East, Andalusia or Constantinople resonates in the hearts of many when Islamic history is considered. Images of sultans, Alhambra, the Aya Sofiya or the pious scholars of Makkah gathered in exquisite circles can be conjured in seconds. Yet the Islamic Ummah is missing the propagation of a key treasure from its illustrious history. And what a valuable one it is. Africa.
For centuries, Africa enjoyed a rich Islamic influence dating back to the first Muslims arriving at the time of the Prophet (SAW) to the courtyards of the pious Habashi King An-Najaashi. This continued until the late 19th century where a movement began in the heart of West Africa, the likes of which the Ummah yearn for today.
By the 18th century, Western/central Africa (former bilaad-us-Sudaan) suffered from the plague of pseudo-Muslim dictators and rampant oppression. Religious innovations and social injustice was rife. A place where women once occupied a prestigious role in society to the point a Muslim Queen reigned, were relegated to the role of archaic commodities.
Just when hope began to perish and people could bear no more, the Sunnah of Allah SWT was fulfilled and He bestowed a reviver, the likes of which the region had never witnessed. A champion of the weak and defender of the religion; Sehu (Sheikh) Uthman Dan (ibn) Fodio.
Dan Fodio (rah) was a complete package, one who had mastered the arts of knowledge, spirituality, tolerance and activism. His life was a testimony to the essence of sincerity. Briefly and somewhat unjustly his life experiences can be divided into three segments; his initial struggle, his pondering and finally, his remedy.
The initial struggle within – Dan Fodio needed to equip himself with vital internal ingredients to bring about a change in his life and community. By the age of twenty he memorised the Quran and became an accomplished scholar with multiple ijazaat (licenses). Having exposure to multiple scholars of different interpretations, he broke from the shackles of strictly following one line of thought. From Sheikh Uthman Bidduri he learnt the necessity of “enjoining the good” and not living as a pacifist. From the great mystical master Shaikh Ahmad Zarooq (rah), he acquired the art of tasawwuf (spiritual purification). Dan Fodio (rah)’s view of Sufism was contrary to most modern day interpretations and for him dhikr was introspective. Sidi Ahmad Zarooq and Dan Fodio defined it as a branch of “Ihsan” as the famous Hadith of Jibreel states this is to “worship Allah as if you see Allah”. For them Sufism was a necessary preparation of the heart and a means to greater ends.
Making an accurate diagnosis – The sheikh pondered upon the ills of his society and successfully prioritised them. As the motto goes “think global, act local”. Sheikh Dan Fodio understood the situation of Muslims at large, but instead formulated and executed plans that were tailored closer to home, Hausaland. The Shaikh's diagnosis was in line with sunnah and contrary to some of today's practising minority were farfetched ideas are discussed about changing the condition in distant lands whilst their homes yearn for rectification. Out of devotion to the methodology of the final Messenger (SAW), the Shaikh refused to tolerate watering down of the religion and so prioritised combating innovations within practising Islam. The Sheikh recognised a dire necessity to uplift Muslim women. In his eyes, a one-legged, crippled, male dominated society clearly could not stand firm. Religious extremists, those that categorise and overburden the common people, were also on his agenda. UItimately, the Shaikh’s recipe for success also lay in employing a down to top model which meant focusing on alleviating the suffering of the common people before targeting the ruling elite.
Applying the necessary treatment – A spirit of sacrifice and zeal for activism were Sheikh Uthman’s greatest assets. He became famous for his simple yet charismatic speeches. He initiated study circles for women and even urged them to defy their husbands when they became an obstacle to their education. His own daughter Nana Asmaa (rah) became an outstanding scholar and poet of classical Arabic; He staunchly opposed the students of knowledge who overburdened the masses with intricate Aqeedah (Islamic creed) questions in order to fulfil their fantasies of labelling other Muslims. His approach to the masses was one of love and kindness. He wrote and distributed many works such as “Ihya us-Sunnah wa-ikhmad al-bida” in order to combat the emergence of a pseudo-Islam.
The Shaikh taught in the frameworks of a “mulazimah” system; where students and their families would spend many years not only learning, but also accompanying their teacher. This resulted in the acquisition of deep bonds and the most beautiful of etiquettes, which are the timeless fruits of knowledge. By 1789, Sehu Uthman's movement had evolved beyond proportion and he travelled with approximately one thousand students. This methodology is a far cry from the students of knowledge today, where few choose the blessed companionship of scholars, resulting in a knowledge that fuels arrogance and harshness in attitude.
Sehu’s social reform became prominent such that the elite were intimidated and so he was summoned to the courtyard of one of the rulers. In view of a large audience one of the King’s janissaries fired a gun at Sehu, which backfired fatally upon himself. Miraculously, a plot to assassinate Sehu had plunged. But for the Sheikh, an environment that was ripe for Dawah (peaceful propagation) was not an arena to take up arms. Following this period of persecution he initially chose the path of hijrah (emigration). But Sehu later had a dream where the blessed Prophet (SAW) along with other scholars presented to him a sword and turban. From then the nickname Saiful-Haq (sword of truth) was born.
Sehu’s internal struggle was now complete; one of non-violence which began within his heart and expanded to society at large. Now strategically positioned to defend the masses, Sehu took a pledge (bayah) of allegiance from his student to exchange their lives purely for the cause and ultimately Allah swt. Sehu (rah) along with his students began an epic struggle, which led to an unimaginable conquest of over 250,000 square km. Their deepest aspiration of combating oppression and establishing a state governed by truth and justice was complete.
His students became governors and gave rise to a utopia, where classical Arabic transcended language barriers as well as social justice, unity and harmony prevailed. Even today, Grand parents in Nigeria, the modern day home of Sehu’s tribe (Fulani) persist on conveying the legendary tail of a corruption free Nigeria that was once a paradise on earth prior to British rule. Soon after Sehu's swift victory he stepped down instructing his students to elect a new leader and refused the titles of ameer (leader) or mujadid (reviver) of his time.
This captivating, spell binding moment personified Sehu’s sincerity, which embroidered his struggle. Sehu Uthman Dan Fodio, Saiful-Haq (the sword of truth) passed away humbly at the age of 63 in the service of his community teaching children in a madressah, under the reign of the great Sokhoto Caliphate. The history of the establishment of the Sokhoto caliphate is sadly a pearl lost amidst the vast seabed of literature.
...فمن اتقى الشبهات فقد استبرا لدينه وعرضه.... He who guards against doubtful things keeps his religion and honour blameless...Al-Bukhari/Muslim
'Our Lord, make of us Muslims bowing to You. And of our progency a people Muslim, bowing to You; And show us our places for celebration of due rites; And turn onto us in Mercy; For You are the Oft-Returning, Most Mercyful' 2:128
View Profile
View Forum Posts
An African Spiritual Awakening
Reply With Quote
