A Jihad is a holy war by moslems aiming at spreading purifying and strengthening islam. The 19th century saw a wave of Jihad or islamic movements in northern Sudan. The causes of these Jihads were extremely very complicated.

Although there were religious movements , they had a mixture of political , economic and intellectual causes.

These jihad's broke out in Huasaland in present northern Nigeria and mainly affected the Fulani nomads most of whom were moslems. The first Jihad broke out on 1804 and led by Uthman Dan Fodio. In 1818, another one was led by Seku Ahmadu in Massina and in 1851, Al Haji Umar led one in Futa Jalon and establishing the Tukolar empire.

CAUSES OF THE JIHADS

To spread Islam: This was aimed at the people who had not been converted to it. There were areas in western Sudan which had not been touched by Islam such as Mossi, Nupe, Borgu and Adamawa.

Strengthening and purifying Islam: It is urged that after the decline of Mali and Songhai empire, there was a decline in the islamic faith in W. Sudan. Islam was mixed with paganism for example moslems married non-moslems and even worshipped small gods.

Therefore, there was a need to retrieve islam.

To stop unfair judgements in courts of law: These courts were infected with rampant corruption and bribery, which were against the teaching of islam.

Tribal sentiments: The Fulani who were leaders of the Jihads aimed at overthrowing the government of the Hausa people and to establish a government of favourable to their people. This cause was so because the Fulani were discriminated.

Wide spread belief of the mahdi (saviour). According to the moslems , he was supposed to come during the 13th century of the Islamic calendar. This started from 1785 to 1882.

Influence of islamic brotherhood. The 18th century saw the rise of jijanigya and quadinyya brotherhood. These linked moslems together and united them in their efforts for the spread of islam.

To overthrow pagan governments: The Jihadists wanted to establish governments on islamic rule or principals, in fact, strict moslems in West Africa could not tolerate being ruled by pagans. To make matters worse, Moslems were forced to go to war against fellow moslems contrary to islamic practice.

The rulers of W. Sudan were tyrants: They mistreated, oppressed and suppressed their subjects. They even failed to administer justice with impartiality. It was the desire of the jihadists to bring about political reform.

Over taxation: Governments in western Sudan imposed heavy taxes on the town Fulani merchants while the Fulani pastrolists or nomads were opposed to the heavy taxation.

Methods used to collect taxes were ruthless: Tax collectors were harsh. They wiped and imprisoned the people if they failed to pay. Even then some of the property was confiscated. This kind of situation was resented by the Sudanese subjects who called for an uprising.

Desire to spread islamic education: By removing the pagans who were against islamic education, the Jihadists hoped to an ideal islamic society through education. This was an intellectual cause.

Therefore with the above, causes, time was right for a revolution that needed only as part. This was provided by the arrival of men filled with religious zeal and reformist ideas with the ability to lead and organise for example Uthman Dan Fodio, Al Haji Umah, Seku Ahmadu etc.

UTHMAN DAN FODIO AND THE SOKOTO CALFATE (HAUSALAND)

The first jihad in Western Sudan, took place in Hausaland in the 19th century to be precise 1804. This was led by Uthman Dan Fodio. He was a Fulani creature and a scholar. He was born in 1754 at Martha in Gobir.

He received normal islamic education from various teachers but finally ended up in Agades under the famous islamic teacher Jibril ibn Umar. At the age of 20, he started his own carrier as a writer , teacher in Senegal. From here, he went on missionary tours through Hausaland especially Zamfara, Kebbi and Daura.

In his preachings and writings, he attacked all unreligious tendencies, he condemned corrupt and unjust government illegal taxation and he insisted on complete acceptance of spiritual and moral values of islam.

Because of this, he soon built up a large number of followers, most of these believed that he was the mahdi (saviour). His fame attracted the administration of sultan Bawa, the leader of Gobir. He was employed as the tutor of his sons. All these increased Fodio's influence.

Because of these, he successfully negotiated with Sultan Bawa of Gobir to release all moslems prisoners. He also requested that the king grants freedom of worship and the exemption of moslems from un-islamic taxes.

Unfortunately, Bawa was succeeded by Sultan Nafata and later Yunfa, which changed and affected Uthman Dan Fodio. In fact , because of Uthman's growing influence, Yunfa arranged the assassination of Fodio but he escaped.

This marked the beginning of a jihad in 1804 that Fodio launched from Gudu outside Gobir. He escaped with his brother Abdallah and his son Mohammed Bello and many followers. This was referred to as the Hegira.

At Gudu many Fulani tribesmen joined him and he was elected the commander of the faithful "Amir al Munimin" since then, he declared a jihad ion the non-believers in 1854 and also confronted Yunfa's army.

Fodio appointed his next in command Mohammed Bello his son and Abdallah, his brother. After a prolonged fight, Yufa's army was defeated and he was killed at Akalawa (the battle of the infidels. In fact serious resistance against Fodio's army collapsed in 1809 against Fodio's army. Immediately Fodio declared the capital Sokoto a caliphate and he became the undisputed caliph.

Once the conquest period was over, Fodio returned to his work of writing books since he was basically on islamic scholar and he was also growing old.

He divided the empire between his son and his brother. Mohammed Bello was in charge of the east region and Abdullar the Abdullah the western region. This made the administration and each under an Emir.

Fodio died in 1817 and his son Mohammed Bello was recognised as the Caliph of the Sokoto caliphate.

ESTABLISHMENT OF THE SOKOTO CALIPHATE.

This was founded immediately after the fall of Gobir. Sokoto became the capital of the caliphate thus its name. Immediately after this, Fodio gave out flags to his leading followers(jihadists) as a sign of authority and a blessing to spread islam and establish islamic states.

Therefore, it is through these flag bears that the jihad was formed. In fact the Sokoto caliphate was expanded. By 1909 it included, Katsina, Zana and Kano. Later on, Bornu was captured including Nupe and Adamawa. These became part of the Sokoto caliphate.

Illonin once part of the old Oyo empire was overthrown without any resistance also becoming part of the caliphate.

By the 2nd half of the century, other emirates had been made parts of the Sokoto caliphate like, Hadejia, Kategum, Bauchi and Gwandu. All these 15 emirates were under the control of the caliph of the Sokoto caliphate.

WHY WERE THE HAUSA STATES DEFEATED

Internal weakness of the Hausa states: This was due to the continuous civil wars that internally weakened their military strength.

The oppressive and corrupt nature of the Hausa rulers harsh and poor administrators and to make matters worse corrupt and inefficient. Therefore the gap between the rulers and the ruled widened.

The Hausa states were disunited : In fact the pagan half moslem states failed to unite and fight the common enemy. Off course this was also as a result of the selfish motives the rulers had the desire of the Jihadists to spread the revive islam, to the Jihadists this was a justifiable cause in which they intended to purify islam, denounce te pagan governments and replace them with islamic states or government.

The Jihadists were led by courageous and able leaders. Leaders like Uthman Dan Fodio, Mohammed Bello and Abdullah had clear Vision of administration, organisational skills and were good commanders during the islamic wars. This was and inspiration to the rest of the Jihadists.

THE POLITICAL STRUCTURE.

Politically, the Sokoto caliphate comprised 15 emirates and the head of the caliphate was a caliph. He was the political and religious healer of the moslems. He was also the ultimate source of authority and the powers were exercised in his name.

The final court of appeal was at Sokoto, the capital. This was headed by the caliph himself. In fact, he presided over cases of misunderstandings or disputes between the Emin or Emirates.

The caliphate was divided into two parts, the eastern part with its capital at Sokoto was under the direct leadership of command of Mohammed Bello. Some of these Emorates included; Sokoto, Gobir, Kano, Daura, Zana, Keffir, Nasalawa, Bauchi and Adamawa.

The western part was directly under the command of Abdullah and his emirates included, Gwandu, Yauni, Nupe, Illonin, Hajedia, Kategun etc.

Each emirates was ruled by a leader known a the Emir. These also were islamic leaders ruling the emirate using the Quaran as the cord of law or islamic laws. The emirates enjoyed a large degree or measure of autonomy especially in the running their affairs. Therefore the caliphate may be considered as a loose confederation of states.

The Emir paid religious allegiance to the caliph of Sokoto and made a pilgrimage to Sokoto annually.

The emirates were inspected by the Sokoto officials appointed by the caliph. These were his representatives in the emirates.

Intermarriages were encouraged between these emirates to bring about peace, unity and friendly relations. In fact this avoided conflicts or wars between each other.

The using of the Islamic system of administration also ensured peace and unity since the administered , the majority were moslems. In fact, Islam administration systems were established for example the Alkali-chief judge and Wazir the Islam adviser to the Emir and the representatives of the caliph.

ACHIEVEMENTS OF MOHAMMED BELLO.

He was the son and successor to Uthman Dan Fodio. He had been placed in charge of the eastern part of the Sokoto caliphate with its head quarters at the Sokoto capital. Therefore from 1809, he carried out practical administration of the caliphate. In fact, he set up a system of relationship between the Sokoto and the emirates. This held the caliphate together.

He also ensured a large degree of religious, cultural and political unity. Therefore, he consolidated the foundation started by Fodio. Together with Abdullah he exhibited military brilliance during the jihad. By 1809, he had almost completed the conquest of Hausa land.

After Fodio's death in 1817, Bello became a caliph and Sultan of Sokoto. Through able military leadership he saved the caliphate from internal Hausa upheavals. And also extremely, he stopped the assault by the hostile Gobil, the Tuaregs and the Bornu.

Between 1817, he fought, had to ensure the survival of the caliphate. Through mature tact and diplomacy, he kept Sokoto united. He even reconciled Abdullah to his leadership. He did this by winning Hausa support and Fulani administration.

He also established religious, social and cultural unity between Sokoto and the other emirates. He also sought his full co-existence with Al- Kanem of Bornu.

Bello initiated far preaching administration reforms. These contributed to peace and stability in the caliphate.

Besides the above he re-organised the army for example he stationed it on the frontiers of the caliphate away from the peasant civilian settlement. He thus ended the civilian oppression by the army. Even the military rulers in the local administration were replaced by the Mallams acceptable to the people.

Bello also struggled to end corruption. He enforced good laws, justice and fair taxation. Al these were based on the Koran and the Shariah.

Mohammed promoted the Islamic culture and emphasized the reformist ideals of the Jihad. He therefore attacked great importance to administration manned by Moslem scholars.

He also contributed to education as a means of converting people to islam. In fact Sokoto the capital became a famous centre of learning. His scholarly outlook won him the admiration of many scholars. Some of these came to his court or palace and made personal and intellectual contribution to Islam.

By the time of hid death in 1837 Mohammed had written over 70 books. Today, these have remained invaluable source of historical information on jihad and the caliphate.

Economically, he encouraged and supported agriculture and trade, he forced most people to grow crops and invited many merchants.

Bello maintained Arabic as the official language and Hausa as the Lingua franca. So successful was Bello's work such that the supremacy of the Sultan of Sokoto remained unchallenged until the early 20th century when the Fulani empire collapsed at the period of European imperialism.

SEKU AHMED OF MASSINA 1775.

In the second jihad in W. Sudan in the 19th century took place in Massina. In this place, the moslem Fulani lived side by side with the Soninke, the Bambara and Bozo. This jihad was led by Seku a great moslem leader, reformer and scholar.

He was born in 1775 of Fulani parents and of the Bari clan. He received moslem education from scholars such as Fodio. He was an added follower of the Quardiriyya. He began to move of travel extensively.

Seku was inspired by the success of Fodio's jihad in Huasaland in 1805 where he was present. He returned to Massina a changed man and settled in a small village near the busy commercial and busy town of Jennie.

Seku began teaching and preaching near Jenni in 1797. He accused the Fulani leaders of un-islamic ways such as worshipping idols, drinking alcohol and their pagan tendencies. He therefore promised the exploited and oppressed a new just society based on the rule of islamic laws. Consequently, his activities and ever growing, following of disciples antagonized him with the leaders of the day. He was thus expelled from Jennie.

He performed a Hijja in 1818. He moved to a town called Sono in the district of Sebra. Here he settled down to preaching and teaching. He soon attracted a following of disciples as a result he sought for a flag from Bello and declared a jihad in Massina.

It is at this time that the moslem following in Jenne asked for protection and a leader from Seku. A representatives was sent but he was rejected and opposed by the rulers in Jenne. Seku retaliated and attacked Jenne. The town was captured and later others were conquered such as Segu, Koarta, the Tuaregs principalities and Timbuktu in 1828. So easy was Sseku's jihad that he did not meet much resistance because he had a strong well organised and had a large following.

He converted all the conquered states into the new empire of Massina. He established his capital at Hamdallahi (some times known as a caliphate). He became the master of the empire which embraced the whole region from Jenne to Timbuktu. He kept his empire contact until his death in 1844.

Ahamed was able to achieve the following:

He established a well organised administration based on islamic principals. He was the head of the empire with the title of Caliph.

He was assisted by a council of 40 Moslem scholars. He divided the empire into five provinces or emirates and he appointed an Emir as the head of each province. In fact, most of these Emir's were close friends, associates and sometimes Fulani tribes mates.

Each province had a judge known as Qudi who was in charge of justice. Each province had a treasury which was supposed to raise its own funds for the administration of the province.

He promoted and encouraged Islam in all aspects of life. He built mosques and schools to promote education and Islam as a religion. These schools were funded by the state.

He gave funds to support widows, orphans, the aged and the pilgrims to Mecca. Alcohol and smoking were prohibited as well as music.

They appointed an inspector of public morals to promote the honesty and morality of the people. He was also supposed to inspect weights and measures which were standardized by the state.

On the military side, he established a standing force of horsemen, fully equipped with weapons especially firearms and swords. It was compulsory for every able bodied adult (male) to serve in the army.

He also contributed towards the economic growth of Massina. He encouraged cattle rearing. He supported blacksmiths and iron workers but above all, he emphasized on agriculture and fishing.

Seku succeeded in creating a genuine Moslem state which unified a number of small Bambara, Arma and Songhai kingdoms into a single highly centralized Fulani, Islamic empire of Massina which lasted up to 1862.

After his death in 1844, his successors did not hold the empire together as he had done. Therefore in 1862, it fell into the hands of another religious reformer, Al Haji Umar.

ACHIEVEMENTS OF ALL HAJI UMAR.

Al Haji Umar was bon in 1794 at Futa Toro. His father was a Tukolar scholar. Umar belonged to the Tijaniyya brotherhood and his first teacher was Abd al Karim. Umar was also a former disciple of Uthman Dan Fodio.

IN 1825, he made a pilgrimage to Mecca. The Tijani authorities were impressed with the works of Umar and he was appointed the Khalifa or religious leader of the Tijaniyya in Western Sudan in 1831. He was therefore charged with the duty of reviving and spreading islam in the region.

While away, he was impressed by the reformist ideas of the day. He witnessed Mohammed Ali revolution in Egypt. He also spent sometimes in Bornu, Skoto and Seku's capital Hamdallahi.

In Sokoto he was impressed by the possibilities opened by the jihad. He married the daughter of both Alkanem of Bornu and Mohammed Bello of Sokoto.

He saw to the expansion and spread of islam through a jihad. He was also convinced that the revival and purification and the spread of Islam would be possible through embracing Jijaniyya ideas.

In 1838, he returned home with even greater inspiration and determination to purify and spread islam.

He settled at a place called Futa D'jalon. From here he made extensive tours, teaching, preaching and converting.

In his book "Rinah", he attacked the evil and illegal tendencies. He condemned mixed islam. He appealed to the masses assuring them of favoured treatment on the day of judgement as members of the Tijaniyya. His teachings were well received by the ordinary person. These had been alienated by the Elism of the Quardiriyya. His

Fame as a scholar and teacher attracted a large following. He was regarded as the Mujaddid.

His growing fame and influence alarmed the Quardiriyya scholars and the Fouta Djalon political authorities. Tin 1851 he fled to Dinguiray.

Here he established an armed camp raised made up of his faithful disciples as well as students attracted from all West Africa. These were mainly from the lower classes or the peasant class.

He equipped the army with European weapons bought from the coastal towns of West Africa. He even established a workshop of gun smiths who could service and repair the guns. At a later stage, Al Haji Umar was able to manufacture some of these arms thus supplying his army.

In 1852, Umar declared a holy war on all the infidels in the Sudan. In 1854, he conquered the Wangara states. By 1857 he was ready to attack the Bambara of the Segu state. Nevertheless this brought him into conflict with the moslem state of Massina.

Massina regarded Seku as its own concern or emirates. In 1861, Umar captured Segu and in 1862, he went on to capture Massina.

After this, Umar directed his attention against the French imperialists , this was a mistake that he would regret later. By 1863 the Tukolar empire extended from Futa Djalon to Timbuktu.

In February, 1863 Al Haji Umar was killed in the famous Massina uprising. This was spear -headed by the Quadiriyya leaders who were opposed to his Tijaniyya principles. But the empire under his eldest son and successor Ahmadi bin Shaikh (Seku Ahmadi), the empire survived till it was over run by the French colonizers in 1893.

By his death, Umar had strengthened islam, he had expanded the frontiers of the Tukolar empire, he promoted islamic literacy for example he set up anew centres of islamic education in W. Sudan.

Lastly his efforts, he made the Tijaniyya sect gain over the Quadiriyya. Today the Tijaniyya is the more dominant in West Africa.

CONSEQUENCES OF THE ISLAMIC MOVEMENTS

The movements led to the introduction and revival of islam in West Africa. This had significant impact on the social, political and economic life styles of West Africans.

The jihads led to the closer contacts with the out side world. This was much so with Saudi Arabia and the Middle East. In fact a pilgrimage made by Al Haji Umar to Mecca in 1825 further exposed the Sudan to the outside world.

This led to the establishment of strong trading connections/links new commodities were introduced such as clothes, beads, swords, food stuffs etc.

They led t the spread and revival of islamic culture for example the way of dressing with items such as the veil, the turban and others like the daily prayers and the Hijja.

Promotion of education: educational institutions were constructed such as Sankore University, the highest education centre in Timbuktu.

They led to the employment of literate Moslem officials by king and emperors for example clerks, judges, auditors, inspectors teachers and scribes were part of this Islamic change.

There was a new form of architecture: This was made of bricks and dome shaped palaces or houses. This new style of building was common in all capitals of the Islamic states.

Arabic language was introduced and used as an official language in some states. It was also used in administration, schools and mosques.

There was an increased number of horses and military hardware. These generally strengthened the army.

Large powerful political states were formed. These were established as islamic states under moslem rulers for example Uthman Dan Fodio of the Sokoto caliphate, Mohammed Bello of the Sokoto, Seku Ahmadi of the Massina, Al Haji Umar of Tokolar and Al kanemi of Dinguiray.

They created clashes and conflicts between the traditional pagans and the moslems for example there was enslavement of non-moslems as permitted by the Quaran. This led to tribal wars and antagonism.

The military islamic movements caused anarchy; This political instability of disorder led to the collapse of for example Bornu, there was civil wars in Oyon empire and even Uthman Dan Fodio's Jihad led to the fall of the Hausa states.

They led to the development of new towns for example Sokoto, Hamdallahi, Kukwa and Dinguiray.

They led to loss of lives. Many people died especially in the wars of resistance of the forceful conversion to Islam.

Destruction of property: There was property destruction during these holy wars. In particular food crops livestock and houses were destroyed in the process.

EFFECTS OF JIHADS

First, there was loss of life and property because the Jihad were carried out in a military manner, during the Islamic crusade, so many people were killed and a lot of property lost. It is said that whoever refused to be circumcised would instead be beheaded.

Secondly, there was famine in west Africa, the Jihad did not just take one day or a year, but they took a long period of time. However during the jihad no attention was paid to agriculture because people became more occupied with defence and security like- wise crops and food stores were all burnt. The result of all these was massive famine.

Thirdly, larger political units were established as a result of the Jihads. For example, Sokoto caliphate by Uthman Dan Fodio. Tukolor Empire by Alhaji Umar, Maccina kingdom by Ahmed and Mandika kingdom by Samoure Toure. The jihad movement flag bearers also established Emirates such as Adamawa, Illorin and Bauchi.

Important to note is that, some of the states that were created had well-organized administrative structures which later colonialists utilized and inherited. For example Lugard exploited the Sokot structure to entrench indirect rule system in Nigeria. Therefore jihad movements were not only a means through which the ancient glories of Ghana, Mali and Songhai were revived but also powerful nation building was witnessed.

A new system of administration was established in West Africa. The new system was based on the Islamic code and by Muslim administrators. The Fulani who were foreign and migrant subjects became the masters since they were the ones knowledgeable in Islamic law. Nevertheless such laws were not fully recognized by nominal Muslims and non-Moslems. It comprised a lot of unfairness to them.

There was creation of Judicial adjustment due to the influence of the Jihads. Before jihad movements broke out. West Africa was administered according to traditional law that was not only out of date but could also sometimes lead to confusion. After the triumph of jihad, organized-Islamic law replaced the judicial confusion that was evident in much of west Africa i.e. Law and order replaced the past anarchy and civil strife.

In spite of the short-term disaster caused, the Jihads in West Africa in the "long run led to the establishment of peace and stability which increased commercial, economic and agricultural activity in much of West Africa. It is important to note that Commerce came to be dominated by the Fulani and booming Slave trade was subjected to non-believers who suffered from constant raids until the advent of colonialists.

There was improved management of economic affairs due to the Jihads. The past unfair and un-koranic taxes were abolished alongside the corrupt officials and their corrupt system that for long had been a center of grievances in West Africa. The new era brought in a period of social harmony as economic management replaced gross economic mismanagement. Doubt is held whether these non Muslims appreciated such changes.

Creation of disunity among the west Africans. Some people were divided along the different brotherhoods such as the Quadriyya and Tijjaniyya mainly it was because of these Islamic sects that Bornu and Sokoto Muslims remained irreconcilable although, they were both Moslem states.

One of the factors for disagreement was that, while the Tijjaniyya believed more in education and scholarship as the ideal means of effecting an Islamic revolution, the Quadriyya put emphasis on the use of force. Another line of disunity was along being Muslim and non-Muslim. With all these differences, jihad states proved hostile and this is why with the advent of colonialists, states like Bambara and Yoruba states collaborated with colonialists.

Islam acted as a unifying factor in some states. People who embarked on Islamic faith got united and were even strong enough to resist colonialism. States in west Africa that had been swept by Islamic reform resisted European rule in order to maintain their independence and also preserve their states from the rule of infidels. That's why men like Samoure Toure were able to unite the Mandika Empire against the French invaders. Secondly, West Africans viewed Europeans as "Spirits" and this negatively affected the spread of Christianity in the region.

Many people were converted to Islam in west Africa; while the faith of nominal Muslims was strengthened, many pagan traditionalists were "Strongly" got converted to Islam. Consequently, mosques replaced traditional shrines and Moslem teachers took the place of traditional religious leaders. More so, loyalty to ethnic groups was replaced by loyalty to Moslem brotherhoods such as Quadriyya in Sokoto and Tijjaniyya in Bornu and Tokolor.

In some places however, conversations never gained a strong ground. For example, in Tukolor, conversions were achieved at the point of a sword was with drawn, there was equally large scale reversions to traditional beliefs more so among the Saharan people.

Jihads also led to intellectual revolutions in West Africa. The jihad movements also stimulated an intellectual revolution that led to remarkable developments in education in attempting to justify their attacks/reforms on the nominal and non Muslims, jihadists like Uthman Dan Fodio, Ahmed Bello and Alhaji Umar began writing books. Many works of Islamic literature were published. The products of these jihadists schools became a powerful force against colonialism.

There was disruption of trade businesses in West Africa due to Jihads. Before they started, there was a profitable trade known as the Trans-Atlantic ocean trade with outsiders by the Africans in return for manufactured goods from Europe. Tins trade could not go on during the jihads because of security risks.

Jihads made missionaries to appeal for protection from home. The jihads encouraged the colonization of West Africa indirectly. Jihadists were a threat to Christianity due to this, missionary groups in West Africa had to request for protection from their home government. This protection could only come 'n the name of West African colonization.

Reasons for the Success of Jihads

A number of reasons have worked jointly to explain why the jihad movements in West Africa were successful and these include;

The first factor was the disunity among nominal and non-Islamic states in West Africa. There was mutual jealousy and suspicion among the West African states. The Hausa states were particularly disunited which provided the Fulani with an opportunity to attack and defeat each one of them individually. Besides this, pagans were able to unite and challenge the fanatic Muslims.

Secondly, Jihad movements in the 191 century West Africa also enjoyed good leadership. Such leaders included Uthman Dan Fodio, Ahmed Bello and Samoure Toure. Jihad movements were not only powerful but also determined people at their centres, strove to achieve their targets in the name of fait. They fought courageously to the point of outmarching the old rulers in West Africa.

Thirdly, Jihads were led by elites. The jihad movements were also led by educated people who had very convincing rhetory that won them big numbers of dedicated followers. With educated leaders and advantages of unity that Islam converted among the jihadists in addition to the possession of fire arms, victory had to be on the side of jihadists.

Fourthly, there was hope to gain economic achievements; socially, politically and economically, poverty in West Africa also made the non Muslims such as those of Hausa state to support the jihads. Through this confusion, some supporters hoped to raid and loot,

Influence of old aristocracy malpractice; Another facilitating factor for the successes of the jihads was the conservatism and malpractice of old rulers in West Africa, which irritated the population. Had the old aristocracy made liberal reforms on say taxation and promised to rule like devoted Muslims, the jihad holy wars would have been averted.

The success of previous jihads; It was agreed that the latter jihads such as that of Samoure Toure and Maba Dia-Khouba derive their courage from the success of the previous jihads such as that of Uthman Dan Fodio and Umar.

Presence of Fulani population almost in every part of west Africa; the wide dispersal of the Fulani in West Africa, the elite group committed to erase pagan regimes in West Africa was another reason for their success, the incumbent rulers had to deal not with foreign invaders but with organized strategic groups of Fulani in West Africa.