ALHAJI UMAR FUTI (TALL) BIN SA’ID AND TIJJANIYYA ISLAMIC REVOLUTION IN WEST AFRI

[Nuruddeen]

ALHAJI UMAR FUTI (TALL) BIN SA'ID AND TIJJANIYYA ISLAMIC REVOLUTION IN WEST AFRICA
(1794-1864 A.D)
By
Jibo Nura
West African Research Association (WARA)
E-mail: jibonura@yahoo.com

Alhaji Umar Futi bin Sa'id, popularly known as Umar Tall amongst Senegalese was Tokolor conqueror. He was a propagator of Tijjaniyya movement who bound devotees through the oath of allegiance, to the cause of Allah, which the Senegalese colonialists regarded as the cause of bitter feuds and rivalry to the West.
According to Spencer Trimingham's study of Islam in West Africa, the most important event in the history of the Tijjaniyya movement was the initiation of Umar Tall (1794/7-1864) by Mawlud Fal of the Idaw Ali.
However, modern day Islamic scholars and writers regard Alhaji Futi and likened his style of religious propagation similar to that of Shehu bin Fodio of Quadiriyya enclave. Both are today considered as the great 19th century revolutionists, because they influenced the lives of African Muslims profoundly. Alhaji Umar Futi was actually responsible for the vast spread of Tijjaniyya doctrine in West Africa even though he was not the originator of it. It was actually brought by Ahmed bin Muhammad al-Tijjani (1737-1815), but the initial period of widespread started during the life time of Ali ibn Isa (d. 1844)- the head of the Zawiyya at Temasin (Spencer, 1978: 97).
The most remarkable thing about Umar Futi was his ardent belief towards propagating Islam beyond the borders of Tokolor. His disdain for western ideologies, which he considered anti-Islamic, helped greatly in building confidence amongst the Tijjaniyya adherents. Alhaji's political and economic theory of Islamizing society was pragmatic. He mostly traveled far and wide to see for himself the economic status and living standard of Muslims in West Africa.
Despite the dwindling of Muslim political power in large areas of the Sudan and West Africa, the spread and evolution of Muslim doctrine continued to reign. Indeed, Alhaji Futi and by extension Shehu bin Fodio made the Muslims across West and North Africa and Sudan understand that the patronage of the all- powerful  non-Islamic rulers, was not the best idea. It was therefore replaced by a growing class of influential learned men scattered throughout different parts of the Sudan, West and North Africa (Al Naqar, 1972: 46)
Alhaji Umar Futi's Tijjaniyya doctrine and practice vigorously started while on pilgrimage. He met with Muhammad ibn Khalifa al- Ghazali, wakil of al-hajj Ali of Temasin, who eventually appointed him as Khalifa for the Sudan region (sic). Perhaps, the special place Ahmad al-Tijjani claimed in the prophet's favour  and probably with the chance of visiting Fez, where Ahmad al- Tijjani was buried, gave particular derive and desire for Alhaji Umar Tall (Futi) to embark on pilgrimage to the holy land.
What is actually in-tended here is to draw a cogent analysis on the influence of Tariqas, especially the Tijjaniyya and Qadiriyya sects and their philosophical significance towards the evolution of Islam in West Africa based on Alhaji Umar Futi and Shehu Usman bin Fodio teachings. The links between the two powerful religious beliefs need to be traced and established. Even though scattered groups such as Shadaliyya, Arusiyya, Salawiyya, Isawiyya and Sanusiyya are found, but may not be as interrelated as the duo (Tijjaniyya and Qadiriyya), except perhaps in Western Guinea, and almost all of them came through individual clerics.
To be continued.