A CRITIQUE OF THE SOKOTO JIHAD IN HAUSALAND IN THE OPENING DECADE OF THE 19TH CENTURY The jihad that took place in Hausaland during the opening decade of the 19th century is one of the most significant developments in Nigerian history as it marked a crucial turning point evidently unprecedented in the history of the area. This movement led to the establishment of the Sokoto Caliphate based on the primacy of Islamic law and values. This revolution has been referred to by some scholars as the Sokoto, Uthman Fodio or Fulani Jihad. The Jihad itself was an upshot of a long process of evolutionary development of Islamic acculturation in the Western Sudanese states most especially the Hausa States. However, the revolution that emerged as a result of societal ills, political abuses and the syncretistic combination of traditional practises with Islamic religion began to be driven more by ethnic and political ambition than religious motivation. The Jihad though with the original aim of the reform of Islam resulted in a profound political, social, cultural, religious, economic, demographic and intellectual revolution totally unprecedented in its scope and intensity in the history of the Western Central Sudan. The central idea of Uthman dan Fodio's reformist movement was the establishment of Islamic law and Islamic ideals as the basis of government in the place of systems ridden by non-Islamic laws, observances and practises. There were several reasons why the Jihad was embarked on. Among them include the imposition of uncanonical and excessive taxation, perversion of justice, collection of bribes, seizure of the properties of the poor, the banning of the wearing of turbans for men and veil by women, engaging in luxurious and voluptuous living, accumulation of women and also the syncretistic combination of traditional practises with Islamic religion. The jihad officially began with the call on all Muslims by Uthman dan Fodio to perform the hijra and launch a holy war against the unbelievers from beyond to the borders of Gobir. This was on 21st February, 1804. A new base was established by the Jihadists at Gudu where Uthman dan Fodio was elected as the Amir-al-mumin(Commander of the Faithful) and the members of the community then paid their homage to him. However, this led to a battle between the Gobir army led by Yunfa, the King of Gobir and the jihadists on 21 June, 1804. The Jihadist forces that were outnumbered and ill-equipped defeated the Gobir army at the Battle of Tabin Kwotto. This victory was instrumental in the success the jihad. From 1805 onwards, other Fulani Scholars of the various Muslim communities from all over Hausaland trooped to Uthman dan Fodio to pay their homage and collect flags that authorised them to wage the Jihad in their respective areas against the opposing rulers and people. By 1808, the Habe rulers had been displaced and replaced by the Fulani Jihadists. The last state to fall was Gobir and this was signified by the fall of Alkawa in October 1808 where Yunfa was killed. However, with a careful examination of the execution of the jihad, one question that comes to mind is, was the jihad embarked on to achieve Fulani domination? This is because, as the jihad was prosecuted, it began to appear as a struggle for Fulani political freedom. The Jihad was Fulani- inspired, Fulani-led and the government it established was dominated by the Fulani. Due to these ethno-centric tendencies, some scholars have even referred to the jihad as the 'Fulani Jihad'. By its very nature, a jihad is expected to be a religious movement. For a jihad is defined as a holy war: a war which is fought in the name of Allah, by Allah's followers in order to spread the Islamic faith. But how religious was this war? The Jihad however began to look more like political movement overtime. This is because, the religious movement insisted on having political changes and electing rulers who belonged to the movement. Most of the leaders of the movement were Fulani. The Fulani as a race and ethnic group had reasons to support the Jihad. First, the Fulani Gida that is the town-dwelling Fulani had not been allowed to participate in the government of the Hausa States, many years after they arrived to settle. They did not enjoy many privileges enjoyed by the Hausa. Yet, they believed that they were a superior race because of their literacy and their long- standing conversion to Islam. The nomadic Fulani or the Cattle Fulani also faced a number of hardships. They were made to pay Jangali, Cattle tax and they had their cow seized without compensation. Therefore, their support for the Jihad was based on racial and linguistic considerations. Many of them were non Muslims and were not attracted by religious, social or economic motives. For instance, the Sullebawa Fulani was brought to the camp of the Jihadists; the Kebbi Fulani also gave their support to the Shaikh as the Battle of Tabin Kwotto was an excellent opportunity for them to continue their hostility to Gobir on the side of the victors. In Gobir-Zamfara-Kebbi region, the Fulani perhaps for racial considerations were the most consistent in their support for the Jihad. To the religionists, it was clearly and purely a religious war, a war fought to put Islam on its proper footing, a war fought in order to restore Islam it's fast fading fame and glory. But to the unbiased observers, the jihad was more than a holy war. It was a political war as well as a religious war. It was a war declared by the Fulani purely to seize political power. One will be correct to ask whether the war was not fought purely for naked power, using religion merely for propaganda purposes. From a critical point of view, the Fulani Jihadists were merely political adventurists who cleverly used religion as a cover merely to achieve their political objectives. This is evident from the mammoth support which the Fulani gave to Uthman dan Fodio during the prosecution of the Jihad. It is a little surprise to see the partial distribution of flags among the Jihad leaders. Available evidence has shown that all but one of the flag bearers was Fulani. Another question that comes to mind is that, were there no Hausa Muslims who could have mounted the rulership of the Hausa States after the prosecution of the Jihad? Since the Jihad was supposed to be a religious war or struggle, why did they proceed to establish their rulership after the prosecution of the Jihad? Why was it that it was the Fulani that spearheaded serious rebellion against their respective government thereby leading to the displacement and replacement of all the Hausa ruling dynasties? The success of the Jihad indeed altered the political configuration of Hausa land. In Conclusion, the Jihad that occurred in Hausaland in the first decade of the 19th century was indeed a phenomenal event in the history of the area. It is however self evident that the war was a far cry from a purely religious war. The call on all Muslims by Uthman dan Fodio on the 21st February, 1804 was a call to launch a holy war against the unbelievers. However, the further execution of the Jihad showed that the Jihadists were driven more by Political ambition than religious motivation. References Falola,T.,A. Mahadi, et Al. History of Nigeria Vol. 2. (1991) Ikime, O., Ed. Groundwork of Nigerian History. Ibadan : Heinemann, 1980 Ajayi, J.F. Ade and Micheal Crowder, eds. History of West Africa. Vol 2. Essex: Longman, 1976 Adeleye, R.A. Power and Diplomacy in Northern Nigeria, 1804-1906. Longman, 1971