Scrutinizing Arewa’s traditional leadership

It was this unconquerable background that gave the successive rulers their ideological, political, intellectual and charismatic posture for flourishing under colonialism and enduring its concomitant and outlandish social changes. The Sokoto caliphate under its great founder, Shehu Usman Bin Fodio (1754 -1817) became the nucleus of all Northern emirates with the exception of Borno, encapsulating […]

It was this unconquerable background that gave the successive rulers their ideological, political, intellectual and charismatic posture for flourishing under colonialism and enduring its concomitant and outlandish social changes. The Sokoto caliphate under its great founder, Shehu Usman Bin Fodio (1754 -1817) became the nucleus of all Northern emirates with the exception of Borno, encapsulating an “area the size of Western Europe”. This area covers the great kingdoms of Katsina, Zazzau, Kano, Daura, Hadejia, Bauchi, Gombe and Adamawa, including parts of Niger and Cameroun, in the east, with Songhai, Nupe and parts of Yoruba land in the west, all in what was known as western Sudan. With fourteen flag bearers, thirty emirs, Sokoto became the largest West African state since 16th century Songhai. The caliphate thrived and witnessed many ups and downs in the last 200 years of its existence. Engulfed in a series of persecution and warfare, from the reign of the famous Bawa Jan Gwarzo, to that of Yakubu, Nafata and Yumfa, the legendary Bin Fodio defied the three successive rulers of Gobir and later fought and subdued the fourth. From where he was born in Maratta to Degel, where he lived before he was expelled by the authorities in Alkalawa, to Zamfara, Gwandu, Sifawa and finally to Sokoto,  the Shehu lived a life which can be aptly described as larger than life. A revered teacher with altruistic personae, prolific writer who writes for others to benefit, determined soldier that protects for the pleasure of his Creator; inspiring leader with unassuming character, the Shehu was a role model to all.  He led an Islamic government of “unworldliness, duty, probity, and piety”. A government that is due to its credibility acknowledged and listed in the history and chronology of Islamic events dating back to the birth of Prophet Muhammad (SAW) in 570 AD.  Both Hugh Clapperton and Jean Boyd who came to the area at different times described the Shehu as owning “only one set of clothes and giving away all that he owns by right as a victor”, Sultan Muhammad Bello works his garden “with his own hands”, while Abdullahi  Gwandu was a model for sharing knowledge and administration of justice.

As a consequence to the roles played by these amiable leaders, Northern Nigeria was cleansed from irreligiousness, socioeconomic injustices, corruption, indiscipline and moral decadence. It became a detribalised and pacified society with optimum level of tranquility both in the minds of the followers and the leaders. Perhaps, Shehu Usman was the only conqueror in history that forsook his native language, the Fulfulde, to allow his people speak Hausa, the language of the conquered. Even though some of his works were written in Fulfulde using Ajami, but as a teacher he never imposed it, he only emphasized learning Arabic solely for Islam. It was this remarkable leadership style that allowed Sokoto to enjoy the allegiances of all the emirates under its control. However, one can argue desolately that Northern Nigeria is witnessing considerable setbacks in all aspects of leadership responsibilities. Everything seems to be ruined due to undertaking the journey on the opposite course.

As a people, we cannot afford to turn our backs to the realities of our times. Clearly, during and after the 2011 general elections when tensions were heightened, we practically witnessed a generic leadership failure that is coherent with a proverb which says “where shepherds are lost, sheep are lost”. In this unfortunate circumstance, the sheep were not only lost, but part of it that were since neglected, deviant, impoverished and juvenile chose to remain behind. While doing so, it went berserk and sought to destroy the fortresses of the shepherds and that of their avaricious foot soldiers in the city. This caused a mayhem that led to the death of many innocent citizens and the loss of properties.

The ailing attitude towards leadership roles is manifesting itself in all the spheres of our life, religious, political or business. Perhaps these conditions will impinge on the roles of our future leaders. In order to mend and guarantee the future, we must diligently learn to be truthful to ourselves, pursue the course of truth and serve the truth. As well, our traditional institutions must come up with modalities for the appointment of persons with proven integrity, altruism, inspiring and dedicated to the service of truth for the goodness of people, otherwise the institution and its leaders will be living in oblivion. As Machiavelli (1469-1527) puts it “the one who is born a prince and loses his state through incompetence is shamed twice over”. And a good leader knows deep down that the ratification of his position is done in the “hearts and minds” of the people he is leading.

It is equally worth remembering as food for thought that Shehu Usman cautioned rulers to be just at all times, for “nations can endure with unbelief” as long as they wish but “no nation can endure with injustice”. And on his ascension as the second Sultan of Sokoto in 1837, Abubakar Atiku also said “if you see me straying from the path of the law then set me straight in it, even with the stroke of a whip and I too will set straight all who stray from the legal path”.

Kollere wrote from Maitama, Abuja