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THE LIFE AND WORKS OF CABD AL–Q.ADIR B. AL-MUSTAFA A CRITICAL EDITION OF HIS WORKS AND HISTORIOGRAPHICAL APPROACH
ABSTRACT
The nineteenth century Jihad movement in Hausa land could be rightly described as an ‘intellectual revolution which opened the gates of intellectual investigation widely for the Ulama1 but particularly so for the Sokoto Jihad intellectuals, like Abd aiqadir b. al-Mustafa (Dantafa) (1864); the subject of this study. In an attempt to have a complete picture of the intellectual, social and political activity of such a great scholar of the sokoto Caliphate the present study deems it necessary to trace his social and political environment, his early life, family background and career. A detailed analysis of all his known works in politics, history and philosophy is made here and placed within the context of the nine1-ceenth century Jihad movement in the Central Sudan. Based on the empirical data – both written and oral – this study shows clearly that, cAbd al-Qadir b. al- Mustafa stands on a different plane, compared to his c ontemporairi. The study also demon strates that as a scholar of distinction Dantafa did not confine himself only to the traditional system of scholarship existing at the time, but he ventured to explore the forbidden horizons of philosophy and mystical philosophy considered generally by Muslim orthodoxy to be heretical if not diversionary disciplines. It is to be noted here that not a l l of Dantafa’s writings are confined to intellectual and academic endeavours per se. Some of these writings, especially the p o l i t i c a l and historical, bear on the concrete socio-political reality of his people. The study demonstrates that as an intellectual, and inspite of his commitment to Sufism, Dantafa was playing an active role in the politics of the Sokoto Caliphate, such as, the appointing of a new Amir al-Muminin. diffusing p o l i t i c a l tension among the communityof the jahidun regarding the interpretation of complex problems which faced his people at the time, and fending the integrity of the Sokoto Caliphate against the claims of some ambitious p o l i t i c a l figures, like Shaykh Ahmad Lobbo al-Masini. In short, this study attempts to give an account of the social, p o l i t i c a l , and intellectual l i f e of one of the most outstanding African intellectuals of the nineteenth century. The author Viopes that this is a beginning of serious investigation, into the life and times of the leadership of the 19th century Sokoto Jihad Further investigation into the iivt-s and a c t i v i t i e s of intellectuals like Umar al-Wali of Zaria (d. Ca.1900) and Modibo of Gwando and later Yola (d. 1866) may reveal the complex nature of the nineteenth century Jihad movement in this part of the world. This study is made up of two parts. The f i r st part deals with the l i f e and works of cAbd al-Qadir b. al-Mustafa. The second part is an edition and translationof two of his historical works namely: ‘Akhbar Hadhihi:1-Bilad al-Hausiyya wa al-Sudaniyya, commonly known as kaudat al-‘Afkar, and Qata ‘ if _al- Jinan fi ‘Ahwal ‘Ard al-Sudan. The purpose of the edition and translation is to give an insight into cAbd al-Qadir b. al-Mustafa’s intellectual work and since this study is concerned with history, the present author has chosen the same historical works of by Abd al-Qadir, to show the extent to which the Sokoto intellectuals were grappling with history. Another reason for the edition and translation of these two indispensable historical works is to make available to the students of history useful data for the proper and factual analysis of the historiography of the Sokoto Jihad, especially when it is realized that not many of such students are equipped parth the Arabic language. Part one of this thesis consists of four chapters a brief conclusion. The f i r s t chapter gives an account of the socio-political background of Abd a i -Qadir b. al-Mustafa.. A brief survey of the social and p o l i t i c a l conditions in the western hausa land- is provided as a prelude to the study of the personality of Abdal-Qadir b. al-Mustafa. Dantafas family background is also discussed in some detail in this chapter. The chapter discusses also Abd al-Qadir b. al-Mustafa’s education, his attitude towards the ‘Sokoto caliphates educational policy and his position on the Sokoto p o l i t i c a l polemics, Abd al-Qadir’s active role in the Jihad wars of the Sokoto Caliphate against i ts enemies is also examined in the chapter. There is also the discussion on the emergence of Abd al-Qadir b. al-Mustafa as a distinguished p o l i t i c a l figure who fends the interest of the caliphate. Dantafa’s assessment of the p o l i t i c a l events in the Sokoto Caliphate after the death of Muhammad Bello in 1837 is focussed on in some detail in this chapter. The focus of chapter II is the Sufi traditions in hausa land before 1837 as a background to studying the philosophical reflections of Abd al-Qadir b. al-Mustafa. A sketch of the historical development of Sufism from the early days of Islam, different trends in Sufism and the emergence of Sufi Orders is adequately taken care of in the second chapter. The introduction and the impact of the two most dominant Sufi Orders: the Qadiriyya and the Tijjaniyya on the leaders of the Sokoto Jihad is traced also in this chapter. The chapter also discusses the Sufi linkages between the funta Shaykhs of the Qadiriyya in Timbuktu-Azwad on one hand and the Sokoto Jihad leaders on the other. It closes with the discussion of the emergence of the tijjaniyya Order as a rival Sufi Order to the Qadiriyya in Hausaland. A detailed analysis of Abd al-Qadir b. al-Mustafa’s philosophical reflections and his school of mysticalphilosophy is given in chapter three. Philosophical notions like Quranic Reasoning ‘Being and Existence’ ‘Islamic Concept of Man’ and ‘The Theory of Knowledge’ as philosophically conceived by Dantafa are thoroughly examined and placed within a wider philosophical context. Dantafa’s search for the ‘Perfect Man’ ia examined also in this chapter c?nd related to the dispensation of the founder of the doctrine, Abdal- Karim. This is farther linked with the pattern of Abd al-Qadir’s thought and style. Chapter four, focuses on cAbd al-Qadir b. a l – al-mustafa as a historian of the Sokoto Caliphate. The chapter draws heavily on the edition and translation Akhbar and Qata’if as indicated in the footnotes. The quotations in the chapter are taken also from the translation of the two works. A condensed discussion of the historical traditions as they existed in Hausaland before 18OI4. is given in the study. This is followed by an examination of the meaning and the object of history in the context of the Sokoto Jihad. An examination of Abd al-Qadir’s historical writings: the general and biographical is made in this chapter. This analysis is followed by Dantafa’s perspective and historical methodology as he applies them to his historical writings. The last part of this chapter, examines the sources which Abd a l – Abdir used, internal and external, oral and written, for writing his historical books. The chapter closes with a discussion of the objectivity and ‘the bins which Dantafa revels in his history books. The brief general conclusion gives among other bhings suggestion for further historical investigations into the realm of philosophy in the Sokoto Caliphate. Part II of the thesis consists of edition and translation of ‘Akhbar Hadhihi al-Bilad al-Hausiyya wa al-Sudaniyya and Qata’if al-Jinan fi Ahwal Ard al~Sudan A l l the known techniques of edition and translation of Arabic manuscripts are applied in the second part of this study with a view to making it what it is now.
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