Usman Ibn Fodio and the Enlightenment Age

Usman Ibn Fodio and the Enlightenment Age

Ahmad Kollere

Since time immemorial, even for a tick history never stops in recording events in people’s life. Good or bad some men’s indelible memories and landmarks are held with high sense of involvement whenever time recycles back. This therefore enables people to constantly and continuously be engaged in activities that are reflective of the past, which can either be sorrowful or joyful that alternatively calls for celebration or prayers. I believe either case may not be lesson less.

Among history’s notable events was a period known as the “age of enlightenment” that was historically seen as both a French movement and an International phenomena with many facets. This period was wholeheartedly viewed as an age of power, human reason, science and respect for humanity and a movement for a better state of mind for the world’s intellectual history, which particularly heralded the French revolution and many other revolutionary activities across the globe. Be it Scientific, Industrial, Religious etc. Thus, it brought to the forefront the names and works of personalities like Voltaire, Montesquieu, Diderot, Immanuel Kant, Isaac Newton, Rene Descartes, Thomas Hobbes and the rest. At about the same time, though with a different perspective names like Mansa Musa, Usman Ibn Fodio, Ahmad Muhammad Mahdi, Umar Tal, and Muhammad El-Kanemi, were also actively prevalent in the African region.

Unlike Europe and America, where the “enlightenment” as a vehicle for social change saw the discovery of law of gravitation, the invention of calculus and also brought about neo-paganism and secularism as convenient alternatives to religion. The African enlightenment period positively brought light to areas that are religiously backward especially the area known as Western Sudan . It was Mali ’s Mansa Musa that made Timbuktu to become and serve as International center of Islamic learning and Sudan ’s Ahmad Muhammad that established a vast Islamic State extending from Red Sea to Central Africa .

Accordingly, Nigeria’s history can never be completed without mentioning Sheikh Usman Ibn Fodio, the 19th century Pullo philosopher and revolutionary reformer, who created and established a Muslim state that is measured a million square kilometers, with over 14 flag bearers, 30 Emirs, the largest west African state since 16th century Songhai, its part forms what is today known as Northern Nigeria. He is instrumental in bringing the present-day Nigeria to Islamic limelight, his pioneering and luminary efforts has remained as the greatest legacy ever to be celebrated by all. This is because his name and works is conspicuously written and acknowledged in the long and wide chronology of Islamic history that dates back to 6th century. He has brought tremendous positive changes in what is today known as the Nigerian Muslim Ummah. Except the Kanem-Bornu Empire because of trade ties with North Africa has earlier received Islam and was said to have been under Muhammad El-Kanemi’s brief revival a center of Islamic culture.

Ibn Fodio’s revolution inspired further Fulbe led Jihad and political change like that which was led by Umar Tal from Fouta Toro who established the then Tokolor Empire that extended from Fouta Djallon to Timbuktu in the Senegambia region.

Just like the 12th century Spanish Islamic philosopher Averroes (Ibn Rushd), or the 14th century Tunisian born Arab Sociologist Ibn Khaldum whose names and family are celebrated at all times, particularly in North Africa and Spain . Ibn Fodio’s family is equally well known for scholarship and revolutionary activities in Western Sudan , and as such “Fodioism” (my concept for the history and literature of Fodio) has remained as inspiring as a book, as guiding as a torch to the minds of many people for two centuries now, only God knows what it would include. This is solely because names like Muhammad Bello, Abdullah Ibn Fodio, Nana Asma’u Bint Fodio, Sa’idu bi Hayatu, Muhammad Raaji bi Aliyu, and the like will continue to linger very well in our minds and in our midst.

Evidently, from Ibn Fodio to date numerous Muslim scholars, in the region have continued to flourish and provide an exemplary character for all to imbibe as a reference. His outstanding religious and political activism meant to enlighten people and cleanse society from paganism or irreligiousness, polytheism, socio-economic injustices, and moral decadence. Even the colonialist believed that the Sokoto Caliphate was founded and run on the concept of piety, public interest, accountability, humility, justice and hereafter.

In 1984, Danfodio Working Committee for translation, research and propagation was established to provide cultural, ideological, political and intellectual basis and to present books written by the Sheikh, some members of his family and students on all aspects of life to Nigerians in particular and Africans in general. This tells that there is a vast reservoir of untapped written knowledge by Ibn Fodio, his associates and even some of his students that will undoubtedly serve as an important source of guidance and inspiration for all.

In Nigeria , Islamic scholars like late Sheikh Mahmud Gumi, Sheikh Dahir Bauchi, Sheikh Abba Aji, Sheikh Ja’afar Adam and the like have benefited immensely from this knowledge. This is easily observable in their daily sermons, how they evoke and draw examples from Ibn Fodio’s teachings and giant strikes.

Suffice to state that colonial disruptions, imperial missionary activities and entrenched neo-colonial policies has had considerable setback to the aforementioned revolutionary efforts in all present aspects of life. In other words, the rules of today’s government have completely changed and encapsulated everything. What role or significance does the contemporary heirs to the once mighty empires have over the life of the general community, after all, contemporaneous events depicts these rulers as nothing but keepers of historical fortress. Even their power, mastery wisdom, and assertiveness are no longer with them.

It is worth stating that Ibn Fodio in his God given wisdom envisaged such a scenarios, perhaps that was why few days before his death in 1817 he wrote a little, yet penetrating and incisive booklet in his native Fulfulde, which was later given the title “legacy of Shehu Usman bi Fudi”. One simple paragraph fascinated this writer eleven years ago (1993) when he got the chance to lay his hand on the booklet. It stated thus in Fulfulde:

“MI YARI KOSAM E HORDE MUURI-NDE FAA MI HAARI, BIIDO YARATA SAI BAAWO WO-INI HORDE NDEN, HEBATA YARKI KOSAM NGAM HORDE NDEN FUSAI”

“I HAVE TAKEN MILK WITH A BENT CALABASH TO THE SATISFACTION OF MY APETITE, WHOSOEVER SAYS WILL STRENGHTEN THE CALABASH BEFORE TAKING THE MILK WILL END UP NOT TAKING THE MILK BECAUSE THE CALABASH WILL BE BROKEN”

This statement may have different meanings and interpretations, but to my mind it means that we should learn, as a people not to think of modifying or altering the blueprint and configuration of action by following exactly what we see is done and in accordance with the dictates of Islam. For instance, we should not allow alien disruptions and interest in the cherished civilization of Ibn Fodio by not applying his philosophy of serving human kind for the sake of Allah (S.W.T.) and His messenger, Muhammad (S.A.W.). For he has fought paganism (kufr) and innovations (bidi’ah) in its entire ramification within his limits and abilities, he has set a righteous precedence for us to follow and safeguard.

Therefore, remembering and emulating personalities like Ibn Fodio will undoubtedly make us to strive to work happily for Islam, live peacefully and immeasurably help us to set a successful journey to the hereafter. His kind of enlightenment is worth commemorating. I ask for the peace and blessings of Allah upon Muhammad,his family and companions. May Allah forgive and bestow His endless mercy upon Usman Ibn Fodio for establishing Dar-al-Islam in Nigeria . I equally crave for righteousness, Allah’s mercy and forgiveness.

Ahmad Kollere

30/07/2004 .