TAWARIKH: Journal ofof HistoricalHistorical StudiesStudies,, VolumeVolume 11(1),10(1), 10(2), OctoberOctober April 20192018

Journal of Historical Studies

Volume 10(2),SHUAIBU April 2019 UMAR GOKARU & AHMAD FAISAL BIN ABDUL Print-ISSN HAMID 2085-0980 Volume 10(1), October 2018 Print-ISSN 2085-0980 The Movement of Uthman bin Foduye Contents in the SokotoContents in Nigeria: An Examination of the Sultanate . [ii] Foreword. [ii]in Spreading Islam in the

SYAFIQ A. MUGHNI, AHMAD FIRDAUSI & AKMALIYAH, ETTYABSTRACT: SARINGENDYANTI, This research examines NINA HERLINA the role of & Uthman MUMUH bin MUHSINFoduye’s movement ZAKARIA, in spreading Islam in the DarTriSokoto Tangtu al-Ulum Caliphate on of Sunda Deoband: in Nigeria; Wiwitan An and Education, Doctrine the role of inPropagation, the the Malacca XIV-XVII Sultanate and Century in. [1-14]spreading Islam in the Malay World. It Islamicemploys Political a historical-comparative Movement in approach,. [87-102] qualitative study, historical method, and literature review. The RETNOfindings WINARNI reveal that & Uthman RATNA bin ENDANG Foduye’s WIDUATIE,movement changed the Nigerian society first through peaceful ASEPJember’sand thenSOPIAN, Development through aggressive from themeans. Traditional In the evolutionary Authority stage, to Modern a heightened Government awareness. [15-30] of Islam in society was achieved through teaching, preaching, and writing. In the revolutionary stage, Uthman bin Foduye and . [103-120] Non-Verbalhis followers Language resorted toin more the Stories extreme of measures Al-Qur’an in response to the violence they experienced at the hands MUHAMMADof the rulers of ADI Hausaland SAPUTRA, (present UMASIH Northern & Nigeria),SARKADI, who were intent on assassinating them. Despite the BAYUThefact Impact thatANGGORO, the of Malay Discovery SARIYATUN Sultanate Learning of Malacca & SUSANTO,and Critical was established Thinking long before the time of Uthman bin Foduye; it is Thetowardsrelevant Planggatan Learning in the historical Temple Outcomes Strengthenerscontext of Indonesian of the role of Religiousmilitary History expansion. People’s[31-44] and Solidarity control played in establishing Islam as in aCentral state religion. . [121-132] Islam had been spread in the Malay World through the conquests of the Sultanate, which declared Islam as the official religion of every region under its control. The term “Malay Archipelago” SOPAAT RAHMAT SELAMET & SETIA GUMILAR, or “Malay World” includes nations dominated by Malay Muslims, such as modern , , BASRINTheBrunei Roles Darussalam,MELAMBA, of Indigenous and NINA Entrepreneurs the HERLINA minority Malay-Muslim & in KUNTO Dealing SOFIANTO, withpopulations the Dutch of Cambodia, , , and Protestanin theGarut, Philippines. West Java, 1903-1942 Education. [45-58] in Tolaki and Moronene Society in KEYSoutheast WORDS: , Sokoto and 1919-1942 Malacca. Sultanates;[133-156] Nigerian Society; Malay/Indonesian Society; Uthman bin REFNIFoduye; YULIA, Historical ZULFA Comparison. & HENDRA NALDI, Improving the Government Policy on the Arat Sabulungan Tradition RETTY ISNENDES, in Mentawai Islands. [59-74] NagalaksaINTRODUCTION in the Folktales of Rancakalong, Sumedang,world West itself Java: a chain of happenings (Sulaiman, A LocalHistory Historical constitutes Study an. [157-172] integral part of any et al., Info-tawarikh-edutainmentcivilization. In this regard, Ibrahim. [75-86] Sulaiman This proves to be in accordance Info-tawarikh-edutainment. [173-186] with1986:92; Allah’s Zacks words, in 2007; the Al-Qur’an and Benjamin,, surah history is a single chain of events, just as 2017). The mankind(1986)TAWARIKH: and is Journal aother chain ofscholars of Historical individuals observed Studies and will that the provide a peer-reviewed forum for the publication of thought-leadership TAWARIKH: Journal of Historical Studies will provide a peer-reviewedcreation forum you allfor theand publication the resurrection of thought-leadership of you articles, briefings, briefings, discussion, discussion, applied applied research, research, case case and and comparative comparative(chapter) studies, studies, of Lukmanexpert expert comment comment(31), andverse and analysis 28, analysis that: on the on “ key the issues surrounding the history education and historical studies in general and its various aspects. Analysis will be practical keyAbout issues the surrounding Authors: Dr. the Shuaibu history Umar education Gokaru and is a historicalLecturer at studiesthe Department in general of Islamic and its Studies, various Faculty aspects. of Arts Analysis and Education will be and rigorous in nature. The TAWARIKH journal, with print ISSN 2085-0980, was firstly published on October 28, 2009, in BSUpractical (Bauchi and State rigorous University) in nature. Gadau, TheNigeria; TAWARIKH and Dr. Ahmadjournal, Faisal with printbin Abdul ISSN Hamid2085-0980, is a Senior was firstlyLecturer published at the Department on October of Islamicthe28, context2009, History in to the commemorateand context Civilization, to commemorate the Academy of Islamic the Day Youth Studiesin Indonesia. Pledge UM Day(University Since in issueIndonesia. of of Malaya), October Since 50603 2009 issue toKuala of date, October Lumpur, the TAWARIKH 2009 Malaysia. to date, journal E-mails the address:hasTAWARIKH been [email protected] organized journal andhas beenpublished organized and by [email protected] Minda and Masagi published Press by ownedMinda byMasagi ASPENSI Press (the owned Association by ASPENSI of Indonesian (the Association Scholars of HistoryIndonesianSuggested Education) Scholars Citation: in of GokaruBandung, History, Shuaibu Education) West Umar Java, &Indonesia.in Ahmad Bandung, Faisal This West bin journal Abdul Java, Hamid. isIndonesia. published This twiceThe journal Movementa year is i.e. published ofevery Uthman October twice bin Foduye anda year April. in i.e.the SokotoForevery period CaliphateOctober 2012 andin toNigeria April. 2017,: AnFor the Examination period TAWARIKH 2012 of thejournalto 2017,Malacca was the Sultanate accreditedTAWARIKH in Spreading by journal Ditjendikti Islam was accreditedin Kemdikbud the Malay byWorld RI Ditjendikti (Directorate-General” in TAWARIKH: Kemdikbud Journal RIof of HistoricalHigher(Directorate-General Education, Studies, Volume Ministry of 11(1), Higher of October, Education Education, pp and Ministry Culture of ofEducation the Republic and Cultureof Indonesia);(2019). of the“ Republic and indexed of Indonesia); also by SINTA and indexedLevel 2 ownedalso by by SINTA Kemenristekdikti Level 2 owned RI (Ministryby Kemenristekdikti of Research, RI Technology, (Ministry of and Research, Higher EducationTechnology, of andthe RepublicHigher Education of Indonesia) of the in RepublicArticle of Timeline: Indonesia) Accepted in Jakarta. (April Available.15-28. online Bandung, alsoJuly Indonesia:at: www.journals.mindamas.com/index.php/tawarikh Minda Masagi Press owned by ASPENSI, with ISSN 2085-0980 (print)Jakarta. and Available ISSN 2685-2284 online also(online). at: www.journals.mindamas.com/index.php/tawarikh 21, 2019); Revised ( 3, 2019); and Published (October 30, 2019).

© 2018© 2019 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 15i p-ISSN 2085-0980, e-ISSNISSN 2685-22842085-0980, and www.journals.mindamas.com/index.php/tawarikh SHUAIBU UMAR GOKARU & AHMAD FAISAL BIN ABDUL HAMID, The Movement of Uthman bin Foduye all are only as (the creation and resurrection in Persia, Iran; the in of) a single person”. It should, however, be New Delhi, India; and the noted that prior to the creation of human with its capital of Istanbul at the Bosphorus, beings, Allah promised to send a man as His Turkey. However, when the last Muslim vicegerent on earth, as mentioned in the Al- th Qur’an century, the Muslim world was bereft of its Verily, I am going to place (mankind) focalempire point fell ofat powerthe beginning and has of remained the 20 ever generations, chapter after of generations Al-Baqarah on (2), earth verse” (cited 30, since then split and divied into secular nation that: “ This suggests that the social structures et al., perpetuatein al-Hilali & in Khan, time in2015). the form of group after statesIn response (Rabi, 1967; to Western Ezzati, 1979;colonization, Lapidus, group, society after society, kingdom after 2002; and Halim 2012). kingdom, and state after state, in which one succeeds the other. The idea of perpetual solutionsa number toof theinfluential religious, Muslim social, reform political, moral,movements and economic emerged problemsin order to of find their times. foremost in this Al-Qur’anic verses. Along the These reform movements saw their origin societal transformation has its roots first and in the reform movement undertaken by all who links the idea of renewal to the perpetual Prophets in , the last being same lines argues, Usman M. Bugaje (2007), carried out by Prophet Muhammad SAW in th andline ofother God-inspired scholars, the prophets Islamic (Bugaje, worldview 2007). is premisedAccording on to the Usman principle M. Bugaje that man (2007), – 7 Notcentury only in in Arabia the Middle (Ezzati, East, 1979; but alsoLapidus, in since Adam AS (Allaihi Salam or peace be different1997 and parts 2002; of and Africa, Haykal, various 2008). reformist upon him) had to leave Paradise and live movements emerged. Although it is argued on earth – has been promised guidance in that most of the origins of these movements form of Messengers to be sent, the last of were associated with religion (Islam), it who was Muhammad SAW (Salallahu Alaihi is undeniable that political reasons in the Wassalam form of control by foreign powers played of Prophethood, which constitutes a cardinal an essential role. In the , for aspect in the or Islamicpeace be belief upon system, him). The is precisely finality example, which means roughy 300 years what made renewal (tajdid) necessary before the emergence of Uthman bin Foduye’s since human society will always be prone to th century of West-Africa, Ethiopia witnessed the revolution led by themovement leader of in Harar. 19 His revolution helped stagnationMoreover, and in decline the Glorious (Bugaje, Al-Qur’an 2007:11-12;, the cultural development of the land (Smith, , 2007; and Haykal, 2008). SWT (Subhanahu Wa-Ta’ala or Almighty) chapter of Al-ImranAnd so (3), are verse the days 140, (good Allah and 1960; Atmore & Anthony, 1969; Ojelabi, 1970; not good), We give to men by turns” (cited in Bologun,Subsequently, 1975; Fage, with 1988; this revolutionary Doi, 1992:46; revealed that: “ jihadHiskett,, Imam 1994; bin Quick, Ibrahim 1995; al-Ghazi and Allawi, invaded 2009). have witnessed a number of powerful Muslim governmentsal-Hilali & Khan, that 2015). have risenHistorically, and fallen Muslims and al-Fatih) by the Ethiopia between 1526 and 1543; and was migratorycalled “the movementsConqueror” of( the Somali tribes, replacedAs Asyqin one Abdulanother Halim (Bello, et al.1957; Ezzati, whichMuslims formed and “Gran” the core by ofthe his Europeans. armies, was The other1979; scholars,and Lapidus, asserted 2002). that after the period followed by those of the Gallas during the of the Prophet Muhammad SAW(2012), and followed and last year of the reign of Lebna Dengel. The the period of the four rightly-guided Caliphs; Catholic Portuguese allied themselves with continued with the Umayyads Dinasty with the Christian Ethiopians in the region, which their capital in Damascus, Syria; the Abbasid made them almost anti-Muslim in their Empire ruled from Baghdad, Iraq; the Safavid

character (Muffett, 1964; Foduye, 1985; Doi, 16 © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia p-ISSN 2085-0980, e-ISSN 2685-2284, and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 11(1), October 2019

Although a large body of academic 1992;Prior Sulaiman, to the colonial 2006; Brenner,patition of2010; the Aremu, historicaland 2007:317; research and hasBello, been 2014). produced on African2011; and continent Bello, 2014). by Western European Uthman bin Foduye and his movement, powers, various Islamic governments had the question that has remained for the risen and fallen, the most powerful and most part unanswered is how and why his th century being movement emerged; and how its exacetly the one established by Uthman bin Foduye changed the Nigerian society. The aim of this insuccessful West Africa of them (Bilad in al-Sudanth 19 ), the Sokoto study is to examine the movement’s role in Caliphate, in present day Northern-Nigeria. changing the pre-colonial Nigerian society The transformation and reorganization of in comparison to the Sultanate of Malacca Nigerian society at that time was preceded and its contribution in spreading Islam in by a drastic decline of the polictical power the Malay Archipelago and determine its of the Mulsims in the Middle East, partly historical relevance to the success of Uthman bin Foduye’s movement. Conversely, it has been stated that with the due to Russian incusrsions into the Ottoman emergence of , the spread Empire as mentioned earlier (Bivar, 1961; of Islam in the Malay World accelerated Last, 1967; Atmore & Anthony, 1969; Ojelabi, 1970; Burns, 1972; Alkali, 1978; Musa, 1989; Doi, 1992:172; Chafe, 1994 and 2006; byconsiderably. Malay Muslims, The term such “Malay as modern Archipelago” Indonesia, Quick, 1995; Smith, 1999; Ibrahim, 2000; Malaysia,or “Malay BruneiWorld” Darussalam, includes nations and thedominated Bunza,Given 2004; the continued Jameel, 2004; chain Paden, of Islamic 2006; and minority Malay-Muslim populations of movementsSulaiman, 2006). all across the Muslim world, it Cambodia, Thailand, Singapore, and the is arguable that throughout Muslim history, reform movements did not appear as a novel or unique phenomenon, but rather constituted PhilippinesThe spread (Ishak of Islam & Abdullah, brought 2012; with itBakar, several a perpetual activity that was started early on 2014; and Ishak, 2014).

changes (Ishak & Abdullah, 2012; Bakar, (Alkali, 1978; Nguru, 1991; Lapidus, 2002; Islam2014; asand part Ishak, of state 2014). identity. Pasai inHowever, Sumatera, it andJameel, other 2004; scholars, and Allawi, Uthman 2009). bin Foduye wasIndonesia the Sultanate was the offirst Malacca kingdom that to possessed accept succeededAccording in transformingto Kabiru S. Chafe Nigerian (2007), society the vigou and the motivation to build Muslim on a scale unprecedented in its history. It is leadership, skills, and administration. In spite also stated that the revolutionary movement of the existence of other Mulsim kingdoms in of Uthman bin Foduye had contributed in the Malay world, it was the Malacca Sultanate the establishment of the Sokoto Caliphate, that succeeded in establishing its own Muslim a political community that was the largest and perhaps the most socio-politically sophisticated, in the history of pre-colonial civilization in the region (Riddell, 2001; Nigeria. Historians generally agree that the Azra,This 2004; study Umam, – using 2013; the qualitative Benazir, 2016; and th approache,Borschberg, historical 2019). method, and literature step towards the emergence of modern 19 century constitutesth century a witnessed highly significant a compete socio-political transformation of the review (Christy, 1975; Morehouse & Richard, variousNigeria. communitiesThe 19 out of which modern tries,1994; one Bowen, again, 2009; to examines Creswell, the 2003; Uthman Bellamy bin th century Foduye& Christine, and his2012; movement and Buckley, in Nigerian 2016) –society th th century in comparison to Nigeria emerged in the early 20 the Sultanate of Malacca and its contribution (Last, 1967; Burns, 1972; Musa, 1989; Metz in spreadingthe 18 to Islam19 in the Malay Archipelago ed., 1991; Hiskett, 1994; Sa`ad, 1994; Quick, in the 15th to 16th century; and also determine 1995; Ibrahim, 2000; Bunza, 2004; Jameel, 2004; Hakim, 2006; Paden, 2006; Chafe, 2006 © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia p-ISSN 2085-0980, e-ISSN 2685-2284, and www.journals.mindamas.com/index.php/tawarikh 17 SHUAIBU UMAR GOKARU & AHMAD FAISAL BIN ABDUL HAMID, The Movement of Uthman bin Foduye its historical relevance to the success of of gradual and relatively peaceful social, Uthman bin Foduye’s movement. political, and economic progress (Bardis,

FINDINGS AND DISCUSSION 1 The Movement of Uthman bin Foduye 1959; COP, 1989:402; Lauer, 1991; Buaali, in Nigeria. The Hausa governments were step2005; by and step OUP, process 2015). of change through in decline and several failed attempts whichThese Uthman definitions bin Foduye imply organized a gradual his were made to reform the Nigerian society movement’s activities to Islamize the pre- according to the dictates of the Shari’ah colonial Nigerian society in a non-aggressive (Islamic law), the most noteworthy of them and non-confrontational manner. In the the attempt by Jibril Umar of Aghadez who, initial stage, Uthman bin Foduye was intent however, lacked a systematic approach to on winning the minds of his people through th education and peaceful persuasion focusing century reform movements failed to achieve on the religious and social aspects of his societalsuch reform. change According as it was to the local destiny legend, of Uthmanthe 18 message. His systematic, rational, and bin Foduye to succeed, where others before organized approaches convinced the majority of the people living in Hausaland to accept him as a religious teacher, authority, and him had failed (Bologun, 1975; Musa, 1989; leader. Uthman bin Foduye organized his Metz ed., 1991; Hiskett, 1994; Arnbali, 1998; movement through the effective interplay Jameel,Uthman 2004; bin Hamani, Foduye’s 2007:196; approach Loftkrantz, was of his intellectual and moral qualities (cf systematic2012:387; and and Foduye, executed 2015). step by step to introduce change in the Nigerian society over an extended period of time. He began Bologun, 1975; Musa, 1989; Lauer, 1991; his work by silently observing and studying Hiskett, 1994; Quick, 1995; Morton, 2000; the major problems that beset his society Jameel,Moral 2004; Qualities. OUP, 2015; The many Ashafa, exosting 2006; and studiesFoduye, on 2015). Uthman bin Foduye have ignored

(Musa, 1989; Hiskett, 1994; Quick, 1995; constituted the most decisive factor in his Jameel,Uthman 2004; bin Junaid, Foduye’s 2004; approach Hakim, went2006; and acceptancethe influence by of the his people moral ofqualities, Hausaland. which In alongOlamide, the 2010). lines of qualitative research, in order for any individual to be recognized as a which a society is studied in its natural leader, he must excel in good character which setting, including the people’s culture, manifest themselves in his good deeds and utterances. If he possesses a good reputation, he is in the position to win the hearts and behavior, and ideas (Bugaje, 1979; Musa, minds of people, who are inclined to follow The1989; original Hiskett, mission 1994; Morehouseto change the & Richard,Nigerian his example and support him in his mission. society1994; Quick, manifested 1995; itselfand Creswell, in Uthman 2003:181). bin Thus, one of the most important things that Foduye’s personal teaching, preaching, helped Uthman bin Foduye to gain the co- and writing. It is necessary to divide the operation and support of his people was his movement into the initial evolutionary and spirituality and certain mystical phenomena, the resulting revolutionary stage in response which seemed to be caused by his appearance to the opposition the movement caused

(El-Masri,Uthman 1963; bin Foduye Musa, 1989;practiced Hiskett, the Maliki 1994; (Bugaje, 1979; Hiskett, 1994; Kirk-Greene & schoolQuick, 1995;of jurisprudence and Jameel, ( madh’hab2004). ) and was Hogben,Evolutionary 1966; Musa, Movement 1989; Quick,of Change. 1995; and a member of the Qadiri Jameel, 2004). directly to the Al-Qur’an and the Sunnah of continuous change from a lower, simpler, or Sufi order. He referred worse“Evolution” to a higher, is defined more as complex, a process or of better 1 www. merriam-webster.com/dictionary/evolutionary [accessed in state that is growth. It also means a process See also “Evolutionary”. Available online at:

Kuala Lumpur, Malaysia: 4 January 2019]. © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia p-ISSN 2085-0980, e-ISSN 2685-2284, and www.journals.mindamas.com/index.php/tawarikh 18 TAWARIKH: Journal of Historical Studies, Volume 11(1), October 2019 the Prophet Muhammad SAW (Salallahu Uthman bin Foduye understood himself Alaihi Wassalam or peace be upon him) to as a resident and a visiting teacher, whose substantiate his views and can, thus, be aims and that of his movement were solely considered as a strictly orthodox theologian to guide people away from their traditional superstitious traditions and beliefs to the original worship of and belief in the one God, andThe jurist other (Musa, aspect 1989; of Uthman Hiskett, bin 1994; Foduye Quick, Allah. His teachings were, thus, universal personality1995; and Jameel, was most 2004). clearly shown in his and applied to all African societies, not wird (remember and say the names of Allah), in which he related how divine favour was conferred upon him by receving inspired only Hausaland (Bugaje, 1979; Musa, 1989; knowledge (ma’rifah) and experienced otherHiskett, scholars 1994; Quick, illustrated 1995; that and Uthman Jameel, 2004).bin a mystical state (hal). According to his Foduye,Similarly, when Abdul writing Azim on Islahithe economic (2015) and testimony, he was drawn into the presence of Prophet Muhammad SAW, the other Prophets protested against the Huasa rulers impoing (Anbiya’), and Saints (Awliya’); and was given heavyproblems taxes burdening on the masses Hausaland, and other specifically forms of misdistribution of wealth and exploitation the enemies of God. It was this spiritual and mysticalthe “Sword aspect of Truth” of his to personality be drawn againstthat greatly contributed to his immense popularity and (Musa, 1989; Hiskett, 1994; Quick, 1995; the high respect, in which he held (cf Foduye, activitiesGwandu, 2000;in his earlyJameel, twenties 2004; andin his Islahi, village of2015:1). Degel, Uthmanwhere he bin preached, Foduye begantaught, his and wrote in order to mobilize his people and 1976:4-5;Intellectual Musa, Qualities. 1989; Hiskett, Uthman 1994; bin Quick, to teach them the original religion of Islam, Foduye’s1995; Baalbaki, mastered 2004; the and various Jameel, traditional 2004). either from his home as a resident teacher or Islamic sciences and was greatly familiar with by visiting other places accompanied by his the traditional ways and values of the Hausa people. In his teachings, he incorporated both aspects into his teachings in order to students as an itinerant scholar (Robinson & effectively transform the predominantly Smitt,Within 1979:131; a short Musa, period 1989; of time, Hiskett, Uthman 1994; traditional society of the Hausa into an binQuick, Foduye 1995; had and made Jameel, himself 2004). a name in all the important areas in Hausaland. Besides teaching at home a number of students at Islamic society (Prussin, 1976; Bologun, once, he also tutored individual students who 1985; Musa, 1989; Hiskett, 1994; Quick, came with their book for personal instruction. and1995; other and scholarsJameel, 2004). write that Uthman bin As a teacher, Uthman ibn Foduye taught his Foduye’sIn this writings respect, wereAhmad aimed Tahir at (1989) reforming people the fundamental principles of Islam. his society. His preaching etxended over a He explained in his Ihya al-Sunnah wa Ikhmad al-Bid’a consisted of delivering sermons, teaching, Words and Deeds and Suppressing the andperiod writing of twenty textbooks, years treatises, (1774-1793); and poems. and Innovation) (Reviving that every the Prophet Muslim Muhammad’shad to take The sermons and poems were written and his faith from the Glorious Al-Qur’an as it read by him in the people’s tribal language constituted the unaltered word of Allah and and dialect, mostly in Fulfulde, which was his supported his argument with a Al-Qur’anic mother tongue. He resorted to preaching and verse, as shown in surah (chapter) of Al- writing poems in the languages and dialects cf of the people in his audience, mostly born Muslims, who were grossly ignorant of the Baqarah (2), verse 177 ( Balogun, 1967; Foduye,As part 1985; of his Musa, endeavours 1989; Hiskett, to Islamize 1994; theQuick, Nigerian 1995; society,Jameel, Uthman2004; and bin Junaid, Foduye 2004). original teachings of Islam (Bugaje, 1979; gave much emphasis to the instruction Musa, 1989; Tahir, 1989:85; Hiskett, 1994; Quick, 1995; and Jameel, 2004). © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia p-ISSN 2085-0980, e-ISSN 2685-2284, and www.journals.mindamas.com/index.php/tawarikh 19 SHUAIBU UMAR GOKARU & AHMAD FAISAL BIN ABDUL HAMID, The Movement of Uthman bin Foduye and education of Nigerian women; and and promote change in accordance with admonished those men who were neglecting their belief. Such movements can bring about their family and condemned them to a life sweeping social changes, as happened, for of ignorance (cf

Musa, 1989; Hiskett, 1994; example, in countries such as Russia, , Quick, 1995; Jameel, 2004; and Foduye, Cuba, and Iran (Musa, 1989; Metz ed., 1991; people2013). However,and included Uthman the local bin Foduye’s nobles and Hiskett,In view 1994; of the Quick, above, 1995; it needs Jameel, to be2004; added communitymission was leaders not confined as well. to In the one common instant, he thatBuaali, Uthman 2005; bin and Foduye Vago, 2004:218). did only decide to visited the most powerful ruler of Hausaland, rise up against the rulers of Hausaland, when Bawa Jangwarzo, and explained to him on his they had ordered him to be assassinated mission for the sake of Islam (Prussin, 1976; various(Musa, 1989; commentators Hiskett, 1994; on the Quick, movement 1995; of Musa,The 1989; ruler Hiskett,was also 1994; said to Quick, have 1995;invited UthmanGwandu, bin 2006; Foudye and Olamide,argue that 2010). Uthman The bin UthmanJameel, 2004; bin Foduye and Junaid, and other 2004). scholars known Foudye and his organization (jama’a) never in Hausaland on which occasion they were intended to launch jihad against the rulers presented with gifts. All the guests accepted of Hausaland. The jihad launched by Uthman the ruler’s gifts except Uthman bin Foduye, bin Foduye and his followers was primarily directed against local pagan traditions in one of them being to allow him to continue order to reinstate the original teachings of invitingwho refused people and to instead Islam and made to releasefive requests, the Islam in terms of religious practices, norms, prisonersIn retrospect, (Bello, Uthman1957; Musa, bin Foduye’s 1989; Hiskett, and values (Musa, 1989; Hiskett, 1994; Quick, meeting1994; Quick, with 1995; Bawa andJangwarzo Jameel, won 2004). the 1995; Maishanu & Maishanu, 1999; Sulaiman, hearts of many people, who decided to join 2006; Amri, 2010; Brenner, 2010; Gada, 2010; his movement and do their part in reforming HausaAremu, 2011; and and Uthman Bello, 2014). bin Foduye at the The nature of theth conflictcentury between was similar the recognition by the of Bawa Jangwarzo, itthe has Hausa to be community. acknowledged Given that his not official all people Songhaibeginning and of Moroccothe 19 at the end of the 16th who joined his movememt did so with honest century.to the character The Songhai of the and conflict Hausa between kings were intention and were simply afraid to reject protecting traditional African standards of government. On the other hand, Morocco and the jihad movement controlled by Uthman Uthmanhis call (Hiskett, bin Foduye 1994; was Quick, able to1995; accomplish Jameel, bin Foduye were defending Islamic standards his2004; goal and to Foduye,reform the 2006:5). Nigerian Over society time, and of government, which stood in stark contrast change it into a more Islamic society; and his movement became the strongest and most to them (Rabi, 1967; Fage, 1988; Musa, 1989; Hiskett, 1994; Quick, 1995; Maishanu influential movement in the region (Bologun, & Maishanu, 1999; Akiba, 2004:30; Jameel, 1985;Revolutionary Musa, 1989; Movement Hiskett, 1994; of Change Quick, . At 2004;As such,Sulaiman, the Sokoto 2006; leadersBrenner, did 2010; not intend one1995; point, and theJameel, Islamic 2004). movement of Uthman toOlamide, create 2010;an empire Aremu, or assume2011; and political Bello, 2014).power bin Foduye evolved from the evolutionary stage into the revolutionary stage, and caliphate, a federation of states held together succeeded in overthrowing the government by commonforce. Rather, aims they and wantedreligious to allegiance create a to of Hausaland. According to modern Western the Amir al-Mu’minin or Leader of the Faithful sociologists, revolutionary movements are formed by activist groups that are extremely discontented with the existing social order (Muffett, 1964; Ibrahim, 2000; Junaid, 2004; Chafe, 2006; Paden, 2006; and Mudasiru, 2017:5-6). The second stage of the reform © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia p-ISSN 2085-0980, e-ISSN 2685-2284, and www.journals.mindamas.com/index.php/tawarikh 20 TAWARIKH: Journal of Historical Studies, Volume 11(1), October 2019 movement had begun peacefully yet ended in aggression and confrontation for the purpose Thereupon, Uthman bin Foduye gave to of self-defence and self-preservation in the and Olamide, 2010). face of an unrelenting enemy, for the sake of establishing Allah’s religion all over the ineach the of name his 14 of trusted Allah. The companions whole region a flag, of theblessed Hausaland them, and was sent consequently them out toforced fight

HausalandMilitary (El-Masri, Factor. Despite 1963; Nguru,Uthman 1991; bin Uthman bin Foduye and his lieutenants had Foduye’sGwandu, 2000;initial andsuccess Amri, in 2010).gradually educating gainedinto armed control conflict. of practically By 1225 allAH/1810 of Hausa. AD, This and transforming his native society into a Muslim society, many issues could not be Islamic government later known as the Sokoto Caliphateyear marked in the the north establishment of what is of today an official the andresolved that ofwhich Hausa finally rulers. led At to this the point,military he wasconflict ready between to launch Uthman jihad binagainst Foduye’s the un- army Federal Republic of Nigeria (Last, 1967; Musa, Islamic government of the Hausaland as it 1989; Hiskett, 1994; Sa`ad, 1994; Quick, had had made it unmistakeably clear that it 1995; Gwandu, 2000; Bunza, 2004; Chafe, was unwilling to relinquish its accustomed 2006;The Foduye, Comparison: 2006; Paden,Historical 2006; Background Sulaiman, of2006; the Gada,Sultanate 2010; of and Malacca Bello,. 2014).The Malacca Sultanate was founded by , privileges and power (Musa, 1989; Hiskett, 1994;Uthman Maishanu bin Foduye & Maishanu, continued 1999; to Brenner,impose written2010; and works Olamide, in order 2010). to inform his people after1344-1414. its founder According had sought to the rest historical under a of the ongoing struggle and the necessity Melakachronicles, tree. the The Sultanate Sultanate was stretched called “Melaka” from of overthrowing the existing reactionary what is today southern Thailand in the north government. He called for the establishment of an Islamic government to replace the current one, as outlined in his Wathiqat Ahl to in the southwest (Adil,th 1974; 2 al-Sudan anniversaryYusoff & Tate, of 1992; the fall and of Borschberg,the Sultanate 2019). of MalaccaThe year under 2011 the marked reign of the Sultan 500 Muhammad (Foduye, n.y.; Bivar, 1961; Foduye, 1961:240; Musa, 1989; Hiskett, 1994; Quick, 1995;As theJameel, jihad 2004; continued, Sulaiman, Uthman 2006; bin Aremu, wasShah ruled (Coedes, by the 1968; Kingdoms ATSA, 2016;of and Foduye2011; and and Bello, some 2014). of his followers emigrated (Sumatera),Borschberg, Majapahit2019). The (Java), Malay and Archipelago Malacca from Degel to Gudu, on 10th (). Over two centuries, AH (Anno Hijriah st Islam spread rapidly throughout the region, AD (Anno Domini). Some of hisDhul-Qada followers 1218 that was from the 13th century to 1511, the remained behind,) however,/ 21 February for fear 1804 of year which marked the end of the Melacca losing their wealth (Quick, 1995; Foduye, SultanateIt can be (Yusoff assumed & Tate, that 1992; at the Riddell, time local 2001; (2006:108;hijrah), the Sulaiman, community 2006; decided Olamide, to make 2010; a indigenousAzra, 2006; Ishak,Islamic 2014; forms and of Borschberg, architecture 2019). were concertedand Bello, 2014).effort against After their the Sultanmigration of Gobir and his supporters. Therefore, they elected and the prosperity of the Sultanate; however, Uthman bin Foduye as their Amir al-Muminin noneconstructed of the earlier which structuresreflected the of splendourthis era (Commander of the Believers) and pledged have been preserved since they were made their allegiance to him in accordance with from wood. The oldest remaining in the Al-Qur’an and the Al-Sunnah or Prophet Muhammad’s words and deeds (Foduye, New World2 Encyclopedia. Available online also at: http://www. newworldencyclopedia.org/entry/Malacca_SultanateSee also, for example, “Malacca Sultanate” in n.y.; Musa, 1989; Hiskett, 1994; Quick, 1995; Maishanu & Maishanu, 1999; Brenner, 2010; [accessed in , Malaysia: 18 August 2018]. © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia p-ISSN 2085-0980, e-ISSN 2685-2284, and www.journals.mindamas.com/index.php/tawarikh 21 SHUAIBU UMAR GOKARU & AHMAD FAISAL BIN ABDUL HAMID, The Movement of Uthman bin Foduye

Malacca is the Masjid Kampong Hulu built th century (cf The Sokoto Caliphate and the Malacca Sultanate:1998; Ricklefs, Points 2008; of Convergence and Majul, 2009).. The in the late 18 Prussin, 1976; movement of Uthman bin Foduye culminated Ismail,The 2008;Malacca ATSA, Sultanate’s 2016; Ishak, Role 2014; in and in the creation of the Sokoto Caliphate. SpreadingBorschberg, Islam 2019). in the Malay World. The Despite the fact that the Sokoto Caliphate history of the Malacca Sultanate contains th century, roughly many important lessons that today’s Muslim 500 years after the Malacca Sultanate, a society needs to be reminded of in order to was established in the 19 truly appreciate the role of the Sultanate in and foremost the fact that both societies the in the Malay world. The underwentnumber of similarities a radical transformation can be identified, from first first ruler of Malacca, to embrace Islam was paganism to monotheism (Last, 1967; Adil, religionreportedly of thePrameswara Malacca Sultanate, in 1414. Following and most 1974; Bugaje, 1980; Andaya & Andaya eds., ofhis his conversion, subjects accepted Islam became Islam thein response. official 1988; Musa, 1989; Yusoff & Tate, 1992; Chafe, 1994 and 2006; Hiskett, 1994; Sa`ad, in the development of Islamic religion and 1994; Ibrahim, 2000; Bunza, 2004 and 2011; This event was the most influential factor Ashafa, 2006; Paden, 2006; Sulaiman, 2006; Kaemah,The movement 2009; Bello, of Uthman 2014; Alkali bin Foduye & Daud, civilization in South East Asia (Adil, 1974; was2015; in and its evolutionary Borschberg, 2019).stage of changing AndayaIslamic & Andaya civilization eds., reached 1988; Yusoff its peak & Tate, during Nigerian society entirely based on 1992; Kaemah, 2009; and Borschberg, 2019). teaching and preaching. This peaceful and Therefore, the development of Malacca non-confrontational approach played a Sultanatethe reign ofhas Sultan to be Mansur understood Shah, as 1457-1457. intricately connected with the establishment of Islam superstitious practices and beliefs of the in the region as the territories conquered by peoplesignificant of Hausaland role in changing (Northern the traditionalNigeria) into Islamic practices and beliefs. The Malacca religion of the Sultanate. In addition, Islam Sultanate played a vital role in prompting Malacca in turn accepted Islam as the official the indigenous to abandon their Malays through the institution of marriage predominantly animistic, Hindu, and gained a firm rooting in the social fabric of the Buddhist traditions in exchange for the 3 religion Islam, which from then on formed (AndayaMoreover, & Andaya a number eds., of1988; other Azra, kingdoms 2006; and the basis of their cultural practices and norms inBorschberg, the Malay 2019).world developed into strong Muslim kingdoms on the basis of the ties they entertained with the Muslim Sultanate (Adil, 1974; Bugaje, 1980; Hiskett, 1994; Kirk- of Malacca. The spread of Islam in Java Greene & Hogben, 1966; Musa, 1989; Yusoff & (Indonesia) was closely linked to Malacca Tate, 1992; Jameel, 2004; Ashafa, 2006; Gada, as most of the troops, who came from Java 2010; Bunza, 2011; Alkali & Daud, 2015; and embraced Islam as their religion. Upon their inBorschberg, expanding 2019). their control through military return to Java, they actively contributed to expansionBoth Sultanates and establishing played a Islamsignificant as the role introducing their kinsmen to Islam. Hence, from Malacca, Islam was able to spread to bin Foduye’s armies defeated the Hausa Java, West , Sulawesi, and other armiesofficial religionand established and law controlin the region. over all Uthman of regions in Indonesia; Brunei Darussalam; and Hausaland. From there, Islam became the Sulu and Mindanao in the South Philippines In consequence, most of the Nigerian States in theofficial north religion practice of theShari’ah entire (Islamic Nigerian law) society. legal (Andaya3 & Andaya eds., 1988; Feener &http:// Gade,

See also “Malacca Sultanate”. Available online at: melayuonline.com/eng/history/dig/71/malacca-sultanate systems in line with Maliki laws (Musa, 1989; [accessed in Kuala Lumpur, Malaysia: 18 August 2018]. Hiskett, 1994; Quick, 1995; Arnbali, 1998; © 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia p-ISSN 2085-0980, e-ISSN 2685-2284, and www.journals.mindamas.com/index.php/tawarikh 22 TAWARIKH: Journal of Historical Studies, Volume 11(1), October 2019

latter’s defeat, Uthman bn Foduye established his own Islamic government known as the Sulaiman,The Sultanate 2006; Gada, of Malacca, 2010; inOlamide, comparison, 2010; Sokoto Caliphate and made the Al-Qur’an playedand Bunza, a pivotal 2011). role in spreading Islam in as the constitution of the new government. the entire region of the Malay world. The The religion of Islam became the dominant neighbouring territories it brought under religion in Hausaland and has continued to be the dominant religion up until the present religion. The fact that the overwhelming day. majorityits control of accepted modern MalaysIslam as are their Muslims official is to There are striking similarities in the way a large extent, due to the early spread of Islam Islam was spread by the Sokoto Caliphate in the days of the Malacca Sultanate (Adil, in Nigeria and the Sultanate of Malacca in Malaysia. The Malacca Sultanate played a vital role in spreading Islam in the entire region 1974; Andaya & Andaya eds., 1988; Yusoff & of with its predominantly Tate, 1992; Ishak & Abdullah, 2012; Alkali & Muslim Malay populations in Indonesia, otherDaud, scholars2015; and stated Borschberg, in this respect 2019). that the Brunei Darussalam, and Malaysia. Sultanate’sIn this context, Islamic Erica legacy Miller to Malaysia (2014) wasand 4 long-lasting, and its espousal and promotion of Islam marks the start of the political entrenchment in Malaysian political life. References Moreover, as a mechanism for increasing its The History of Malacca allies and support, the Sultanate encouraged during the Period of the Malay Sultanate. Kuala the rapid and peaceful conversion of its Adil,Lumpur: Haji Buyong Dewan bin. Bahasa (1974). dan Pustaka. subjects and other Malays royal families to Constitutionalism and Society in Africa. Akiba, Okon. (2004). Translation n.c. [no of thecity]: Meanigs Ashgate of Publishing,the Noble Qur’an Ltd. in Islam (Andaya & Andaya eds., 1988; Riddell, al-Hilali,English Muhammad Language .T. Madinah, & Muhsin KSA Khan. [Kingdom (2015). of Saudi 2001; Ishak & Abdullah, 2012; Miller, 2014; CONCLUSIONAlkali & Daud, 2015; and Borschberg, 2019). Arabia]: Fahd Complex for the Printing of the The foregoing discussion focused StudyHoly Qur’an. of Origin, Growth, and Collapse of a Dynasty”. on Uthman bin Foduye’s movement, Alkali,Unpublished Nur. (1978). Ph.D. “Kanem Thesis. Borno Kaduna, Under Nigeria: the Sayfawa: Ahmadu A transformation of the Nigerian society. The reformwhich contributed movement sawsignificantly its humble to beginningsthe EffectsBello University, of Colonialism Zaria. on Shariah: The Malacca and Alkali, Alhaji Umar & Kamal Alhaji Daud. (2015). “The in the small village of Degel, far removed from Sokoto Experiences” in Jurnal Syariah the capital of Hausaland. Uthman bin Foduye The Crisis of Islamic Civilization., Jil.23, Bil.1, utilized his knowledge in calling the local Newpp.167-188. Haven and London: Yale University Press. people to abandon their traditional ways of Allawi, Ali A. (2009). superstition and to refrain from committing Heuristic Knot in Ibn Khaldun” in The Journal of Amri,North Laroussi. African (2010). Studies, “The Volume Concept 13(3), of ‘Umran:pp.351-361. The blameworthy acts. His organization invested nearly 30 years in educating the public in the A knowledge of what was lawful and what was HistoryDOI: 10.1080/13629380701844672. of Malaysia. London: MacMillan Education, Ltd. unlawful for practicing Muslims. Andaya, Barbara W. & Leonard Y. Andaya [eds]. (1988). Later on, when many people responded Statement: Herewith, we declare that our paper is an to Uthman bin Foduye’s mission of reforming original4 and has never been submitted for another scholarly journals. This paper is purely our own ideas, formulas, and the society, the rulers of Hausaland attempted research, without helping of others. In this paper, there is no to assassinate him, but failed. Uthman bin copyright works or opinion that has been written or published Foduye and his movement resorted to an by others, except in writing clearly listed as a reference in the armed rebellion and the escalation into a Finally, we have made this statement in truth; and if there istext any with distortion the name and of untruth the authors in this and statement, listed in the then, References. we are willing to accept the sanction based on the international that of the Hausa establishment. Upon the journalism ethics. military conflict between his armies and

© 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia p-ISSN 2085-0980, e-ISSN 2685-2284, and www.journals.mindamas.com/index.php/tawarikh 23 SHUAIBU UMAR GOKARU & AHMAD FAISAL BIN ABDUL HAMID, The Movement of Uthman bin Foduye

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Sokoto and Malacca Sultanates in Nigeria and Malays World (Sources: https://www.britannica.com/place/Sokoto-Nigeria and https://www.picbear.org/tag/sultanpalace

Although a large body of academic historical research has been produced on, 16/9/2018) Uthman bin Foduye and his movement, the question that has remained for the most part unanswered is how and why his movement emerged; and how its exacetly changed the Nigerian society. The aim of this study is to examine the movement’s role in changing the pre- colonial Nigerian society in comparison to the Sultanate of Malacca and its contribution in spreading Islam in the Malay Archipelago and determine its historical relevance to the success of Uthman bin Foduye’s movement.

© 2019 Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia p-ISSN 2085-0980, e-ISSN 2685-2284, and www.journals.mindamas.com/index.php/tawarikh 28