BAYERO UNIVERSITY, KANO

SCHOOL OF POSTGRADUATE STUDIES

DEPARTMENT OF ISLAMIC STUDIES AND SHARI’AH

COURSE TITLE: ISLAMIC THOUGHT AND PHILOSOPHY

COURSE CODE: ISL 8306

BY:

NAJIB SALISU SPS/20/MIS/00039

AHMAD HABIB MUHAMMAD SPS/20/MIS/00012

LECTURER:

PROF. JIBRIL YOLA

APRIL, 2023

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 INTRODUCTION

BRIEF BIOGRAPHY OF IBN SULTAN MUHAMMAD BELLO

BIOGRAPHY

Sultan Muhammadu Bello was the second Sultan of Sokoto and reigned from 1817 until 1837.

He was also an active writer of history, poetry, and Islamic studies. He was the son and primary

aide to Shehu Usman dan Fodio, During his reign, he encouraged the spread of Islam throughout

the region, increasing education for both men and women, and the establishment of Islamic

courts. He died on October 25, 1837 and was succeeded by his brother Abubakar Atiku and then

his son, Aliyu Babba.

EARLY LIFE

Muhammed Bello was born to the fourth wife of Usman dan Fodio, known as Hauwa or Inna

Garka, in 1781 Similar to all his siblings, he was involved in studies directed by his father in

Degel until the family and some followers were exiled in 1804. In 1809, Bello was responsible

for the founding of Sokoto (1804-1810).

Many of his siblings dedicated significant time to scholastic efforts and became well known in

this regard. Notable amongst these were his sister Nana Asma’u, a poet and teacher, and

Abubakar Atiku, who would become his successor as Sultan.1

SULTAN
1
Abubakar, Aliyu (2005). The Torankawa Danfodio Family. Kano,Nigeria: Fero Publishers.

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Shehu Usman retired from administration of the state in 1815 and put Muhammed Bello in

charge of some of the western Emirates of the Caliphate. Bello Presided over this Emirates from

the city of Wurno close to Sokoto

Sultan Muhammad Bello succeeded his father as Amirul mumineen in 1817 2, and adopted the

tittle of Sultan, Bello ruled Sokoto eventually up till 1837, when he died thus making him

political thinker and ruler.

The Sultan focused on consolidating his administration throughout the empire with significant

construction, settlement, and uniform systems of justice.

One significant aspect that he expanded from his father was greatly expanded education of both

men and women. His sister, Nana Asma’u, became a crucial part of expanding education to

women becoming an important teacher and liaison to rural women to encourage education.

He wrote many books including:

Infaqul maysoor

Nurul fajr

Tanbeeh As-Saahib

Risaa’lat ‘li’l-Amraad

Majmu’l-Istigfaar

Usulus siyasa

2
(Malumfashi, 1973:33)

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He also has poets3.

SULTAN MUHAMMAD BELLO’S POLITICAL VIEWS

Sultan Muhammad Bello explains what politics really is; not just Islamic politics, he mentioned

is his book usulus siyasa that; siyasa revolve around the all encompassing meaning of justice,

and politics is nothing but JUSTICE.

The work of sultan Bello on politics can be divided into two segments;

1. The first section concern the high authority of the state or provincial i.e Imam, waliy or

Governor.

2. The second section the officials of the state and the common people respectively.

As for the ruler, he should be pious and far from liking leadership for its pleasure, otherwise, he

will be inclined to use his position to achieve his personal interest.

Sultan Bello believes that the only suitable person to public office is one who is called upon to

take charge of it. But any one found to be asking for it, will most likely succumb to temptation

and fall into bad practice contrary to the norms of the sharia.

The rulers should keep the company of good scholars who will not hide the truth from him for

fear of his displeasure and must be intenton listening to their advice. He must be generous,

tolerant and always ready for self-sacrifice or else his people will desert him.

The rulers should provide public amenities for his subjects by encouraging all sorts of legitimate

trades, Fortresses, bridges, markets, and roads should be constructed and maintained to improve

the prosperity of the State.

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As for the common people, they should realize that their conduct will certainly reflect on the

conduct of the ruler. If they behave well, Allah will cause their rulers to have sympathy for them.

But if on the other hand, they misbehave, Allah will cause their rulers to ill-treat them.

HIGH LIGHTS OF SULTAN BELLO’S PRINCIPLES OF POLITICS

Below is a high light of the Islamic principles of politics as enunciated by Muhammad Bello.

The principles are seven, all of them – signifying the meaning of justice.

Of these seven principles two are related to the ruler (amir), the governor (waaliy) and the leader

(imaam). Two are related to the administrators and the government officials. The last three are

related to the subjects.4

The first principle contains the six qualities of a ruler:

(1) Pious (2) Follower of the Sunnah of the Prophet Muhammad )3( ‫ ﷺ‬Concern with the affairs

of the hereafter (4) Free from temporal desire and for liking leadership, let alone being interested

in ruler ship (5) that leadership should not be given on one who seeks it. (6) forbid asking for it

unless one is called upon, because of his leadership qualities and he has something good to offer

the society.

The second principle according to Bello is that the leader should have these qualities:

1. The person to lead should be kind;

2. More inclined to forgiveness than anger

3. Generous, persevering and tolerant.

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Usul-al-siyasa Muhammad bello p3

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4. Good nature to sacrifice self

5. Brave, stouthearted, unshakable and firm in temper as well as steady–support to his employees

and subject.

The third principle is that the Emir or ruler should always yearn for religious scholars and be a

desirable listeners to their advice. He should only listen and deal with the third category of

scholars identified above.

The fourth principle consists of conditions qualifying who ever wants to holds public office. To

this end, justice is considered as a condition for qualifying whoever wants to hold public office.

He is to choose state employers from his good person. The happiest and best ruler is the one

whose subjects becomes prosperous and the worst ruler is the one whose subjects are unhappy

with him.

The firth principle is that leader should command his subjects to do justice, be generous and

avoid doing wrong.

The sixth principle is about maintenance of Islamic state. the Imam or leader should work and

attract the survivors of artisans and encourage industry. He should provide security,

transportation, market and general prosperity.

The seventh principle consist of Ruling base on the dictum of the rule of law and treatment of

subjects with kindness.

Fundamentally, Sultan Bello’s political thoughts have blended religion and politics which

western theorists and philosophers – particularly Aristotle, Plato and Marchiavelli have profusely

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attempted to separate. The issues of ethics, values and morality in politics were the concern of

Muhammad Bello. He sees these virtues as part and parcel of one another and was inseparable.

His insistence on piety on the part of a ruler and similar other qualities in the first principles

testify to this assertion.

As a form of an evaluation, we may say that politics as practice up til today by individuals and

corporate organization deviate from the teachings of Bello. In reality, to continue to recognize

piety on a ruler is a difficult task as most rulers and nations alike pursue self interest rather than

interests of the majority.

Tied to the first principle, Bello advocated forgiving leadership to anyone with virtues qualities

but fundamentally on person(s) who do not seek for it. This is a Qur’anic injunction or doctrine

and saying of the Prophet. The point is made that any body who seeks leadership will be tempted

(intoxicated) by power to abuse it because “powercorrupts”.

However, among the Muslims desperately seeking for power, they cite a section of the same

Holy Qur’an (Chapter12:55) where leadership was sought by one of the greatest Messengers of

Allah, Prophet Yusuf A.S. This they do to justify their quest for leadership.

Bello him self was tempted to seek for leadership contrary to his teachings, because when Usman

Danfodio died in 1817, he ascended the throne without waiting for nomination or selection by

the relevant bodies, particularly by Shaykh Abdullahi Gwandu. Also, Bello declared one eminent

scholar Abdulsalam as an“apostate ”for not recognizing Bello’s authority/ ascendency to the

throne. Bello fought and defeated him at a battle in Zamfara shortly after his ascension to the

throne (Bako,2000).

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Another important aspect of the principles is its advocacy of “merit system” in the selection of

state officials. Bello insisted that the leader must not exhibit “favouritism” and by extension

“God-fatherism”, “tribalism ”.

CONCLUSION

It has been established that Islam as a religion and guide to a way of life has been used

effectively by the Fulani in 1804 to wage a jihad which paved the way for the establishment of

great empire in what is now Northern Nigeria, parts of Niger Republic, Cameroon and Chad.

With the empire, came great political thinkers especially Muhammad Bello whose principles of

politics and leaders contributed towards the consolidation of the empire.

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Muhammad Bello’s principle as enunciated in his books is still relevant and continue to be so,

thus making him a great political thinker of African origin.

How ever, the point of departure is that after Muhammad Bello, successive to power into the

caliphate and other emirates’ western education is use as a criterion for the traditional

institution’s staff of office.

The paper concludes that the contemporary leaders should be generous, persevering and tolerant.

They should also be brave, stouthearted, unshakable and firm in temper as well as steady support

his employees and subject. In this regard justice should be considered as a condition for

qualifying who ever wants to hold public office.

Least of these mentioned, there shall be crisis of legitimacy in contemporary leaders.

And all praise be to Allah, the Lord of the worlds.

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REFERENCES

Primary Sources

Alqur’an

Bello, Sultan Muhammad Bello Usman; Usulus siyasa Published by Sankore Institute of Islamic

- African Studies International 2014.

Secondary Sources:

Bako, Islamic Political Thought in West Africa :A Reflection on the Canon of Sokoto (2006).

Dass and Sulaiman, THE CONTRIBUTIONS OF MUHAMMAD BELLO TO THE ISLAMIC

POLITICAL THOUGH, WITH REFERENCE TO CONTEMPORARY LEADERS

Online Sources

https://siiasi.org/?s=muhammad+bello Accessed on 23/4/2023.

https://www.britannica.com/biography/muhammabello. Accessed on 23/4/2023

https://en.wikipedia.org/wiki/Muhammed_Bello Accessed on 23/4/2023

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