Their fight, like dan Fodio's, was not against external forces or non-Muslims, but rather oriented towards those Muslims seen to be practicing their faith incorrectly or not enough, or else capitulating to the colonial and Christian leadership. Of course, as the cited article mentions, this confrontation is not especially surprising considering that the time period during which northern Nigeria was ruled by colonial or Christian leaders is far overshadowed by the long history of Muslim rule. Thus, not only did Usman dan Fodio transform the entirety of the social, political, religious, and commercial structure of the region during his own lifetime, but the lasting effects of his actions, and particularly his famous jihad, are still being felt to this day. In fact, were it not for the destruction brought about by colonialism, the contemporary world would likely be even more influenced by dan Fodio's work, considering that almost independent of his revolutionary efforts, he was a prolific writer and amassed a considerable library before his death.

Usman dan Fodio's rise from cleric and court advisor to revolutionary leader came about due to an ideal combination of political and military skill and the right (meaning oppressive) social conditions necessary for catalyzing a large swath of the population to ally themselves against the ruling elite. Disappointed with his inability to foster reform through his role as court adviser, dan Fodio attempted to set up independent Muslim communities until he was forced from his home by a wary king. It is unclear whether dan Fodio was planning on jihad prior to the assassination attempt which precipitated his flight from Degel, but that flight ultimately solidified his resistance to the ruling class and initiated the war which would result in a fundamental transformation of the region that is now northern Nigeria. Thus, when considering Usman dan Fodio's life and the effects it had on Africa, one may trace the reverberations throughout history, beginning with the consolidation of power in the hands of the Fulani empire and continuing until this...

"The Expansion and Adaptation of Fulbe Pastoralism to Subhumid and Humid
Conditions in Nigeria ."Cahiers d'Etudes Africaines . 34.133/135 (1994): 197-212. Print.

Casey, Conerly. "Marginal Muslims": Politics and the Perceptual Bounds of Islamic

Authenticity in Northern Nigeria." Africa Today. 54.3 (2008): 67-92. Print.

Hickey, Raymond. "The 1982 Maitatsine Uprisings in Nigeria: A Note." African Affairs. 83.331

(1984): 251-256. Print.

King, Lamont. "From Caliphate To Protectorate: Ethnicity And The Colonial Sabon Gari System

In Northern Nigeria." Journal of Colonialism and Colonial History. 4.2 (2003): Print.

Miles, Wiliam. "Shari'a as De-Africanization: Evidence from Hausaland." Africa Today. 50.1

(2003): 51-75. Print.

Shea, P.J. "Mallam Muhammad Bakatsine and the Jihad in Eastern Kano." History in Africa. 32.

(2005): 371-383. Print.

Conerly Casey, "Marginal Muslims": Politics and the Perceptual Bounds of Islamic Authenticity in Northern Nigeria," Africa Today, 54.3 (2008): 68.

Lamont King, "From Caliphate To Protectorate: Ethnicity And The Colonial Sabon Gari System In Northern Nigeria," Journal of Colonialism and Colonial History, 4.2 (2003).

William Miles, "Shari'a as De-Africanization: Evidence from Hausaland," Africa Today, 50.1 (2003): 53.

Lamont King (2003).

Ibid.

Ibid.

Ibid.

P.J. Shea, "Mallam Muhammad Bakatsine and the Jihad in Eastern Kano," History in Africa, 32, (2005): 375.

Miles 53

Blench 198

Roger Blench, "The Expansion and Adaptation of Fulbe Pastoralism to Subhumid and Humid Conditions in Nigeria," Cahiers d'Etudes Africaines, 34.133/135 (1994): 198.

Raymond Hickey, "The 1982 Maitatsine Uprisings in Nigeria: A Note," African…