Hayatu ibn Sa'id

Hayatu was born around 1840 in Sokoto, likely in Kofar Rini where his father resided. He was the eldest son of Sa'id ibn Bello, a son of the second caliph of Sokoto, Muhammad Bello. His mother, Khadijah, was the daughter of Sarkin Rafi Idrisu, who belonged to the family of Gidado dan Laima, the second Waziri of Sokoto. From a young age, Hayatu was known for his good memory and sharp intellect. He received his early education from his father, who was reputed for his scholarship and piety. Hayatu later devoted himself primarily to scholarly pursuits, such as studying, teaching, writing, and composing poems. He also participated in the administration of Gandi (in modern-day Rabah), a ribat (fortified frontier garrison) under the command of his father. == In Sokoto ==

In 1867, following the death of Caliph Ali Karami (r. 1866–1867), a succession dispute emerged in Sokoto. The two contenders for the position were Ahmad al-Rufa’i, a son of Usman dan Fodio, and Abubakar Atiku, a son of Muhammad Bello. Hayatu recommended Rufa’i, arguing his greater qualification as a son of Usman, which ultimately resulted in Rufa’i's appointment as caliph. From 1867 to 1873, Hayatu served as one of Rufa'i's closest advisers. In the late 1860s, Hayatu succeeded his father as the commander of the ribat of Gandi. After ruling for a few years, he returned to Sokoto during the reign of Abubakar Atiku (r. 1873–1877), who succeeded his uncle Rufa'i. The primary reason behind his resignation (or removal) from Gandi is unclear. Martin Njeuma suggested that he "ran into problems with the principal inhabitants, and he was relieved of his duties by popular action." However, Asma'u G. Saeed notes that the large population of non-Muslim slaves in the ribat, some of whom had considerable political influence, made it difficult for learned Islamic scholars like Hayatu to implement Sharia law. She further added that, of the four commanders who ruled Gandi—namely Ibrahim (a son of Muhammad Bello), Sa’id, Hayatu, and Buhari (Hayatu's younger brother)—only the first died there while the remaining three left. Not long after returning to Sokoto, in 1878, Hayatu left the city and settled in Adamawa, located at the easternmost end of the caliphate. The exact reason for his emigration is unclear, but several theories have been proposed. Siegfried Passarge, a German traveler, suggested that Hayatu was undertaking the pilgrimage to Mecca. Historian Sa'ad Abubakar suggested that "Hayatu may have become disenchanted with affairs in Sokoto after his father’s failure to become Caliph." Saeed remarked that the reason behind his emigration, and that of "many other scholars," was likely due to his perceived "declining moral and intellectual standards within the Sokoto Caliphate." She further added that "Hayatu stood for the revival of Islam and had come to believe that this time, the inspiration was coming from outside the territory of the Caliphate as predicted by the Shehu." According to Njeuma, some of Hayatu's followers in Maroua and Balda claim that he had a supernatural revelation prior to leaving Sokoto, which made him "aware that the fulfillment of Uthman's prediction that the Mahdi would appear before the end of Uthman's jihad was at hand." However, Njeuma suggests that:Adamawa was one of the richest emirates, and one with a stable regime. Adamawa's ruler, Sanda, had a special admiration for learned men and wanted them in his emirate. In Adamawa Hayatu would command respect not only as a descendant of Uthman but also for his personal merit as a learned man. The state of learning in Adamawa still offered much scope for development compared with some of the emirates in Hausaland. == In Adamawa ==

As a descendant of Usman dan Fodio and a respected scholar, Hayatu was well received in Yola, the capital of Adamawa. He arrived with a following of thirty-three students and a large retinue of attendants. He spent his time teaching and visiting other parts of the emirate. He received gifts from all over the emirate, which he invested in buying horses and bridles. In 1882, Hayatu left Yola to journey to the 'East', about a year after the Sudanese Mahdi, Muhammad Ahmad, made his announcement. On his way to the 'East,' Hayatu stayed in Maroua, in the northeast of Adamawa. He then moved to Bogo, about 20 miles from Maroua. He settled there with a large force, hoping to make it the capital of his new state. The district governor of the town, Lamdo Garei, permitted him to settle in Balda, eight miles away, a nursery where the successor to the governor at Bogo received experience in administration. From Balda, Hayatu launched his jihad against the non-Muslim peoples of the area, including the Musgum, Masa and Semaya peoples. The Fulani Muslims of Bogo had failed to subdue these tribes for several decades but Hayatu was hoping to succeed by using the belief in the expectation of the Mahdi to rally the Muslims. Although he had won the battle, Hayatu realised that he had to start from Sokoto itself before his movement could gain serious support from the caliphate's emirates. Though he had many sympathisers, most felt that he needed to withdraw his allegiance from a foreign power and "submit to the demands of the established authority." His victory over Zubeiru encouraged Rabih az-Zubayr, the Sudanese warlord, to enter into an alliance with him. Rabih was a sympathiser of the Mahdist cause and had plans of conquering Bornu. He sent a message congratulating Hayatu on his victory and proposed a meeting in Mandjaffa in Baghirmi. This meeting led to an alliance between the two with the goal of first conquering Bornu and later having Rabih aid Hayatu in conquering Mandara and the Sokoto Caliphate. As an assurance of good faith, Rabih gave Hayatu his daughter, Hauwa, in marriage. == In Bornu ==

In October 1893, the alliance successfully defeated Mai Hashim, conquering Bornu and installing Rabih as its new ruler. Early in 1894, Hayatu relocated to Rabih's new capital Dikwa and was appointed the Imam of Bornu. His new wife, Hauwa, was described by Émile Gentil, a French colonial officer, as an intelligent but depraved woman who was accustomed to wearing male clothing. He further described her as a remarkable shooter who "never went out unless armed with a rifle." Hayatu remained in Bornu, serving as the spiritual leader of Rabih's army but was quickly overshadowed by Rabih. He grew frustrated as Rabih prioritised measures against the French advances into the Chad region. Additionally, the severe defeat of the Mahdist army in Sudan greatly diminished the fervour of the cause. Despite these circumstances, Hayatu apparently maintained "a high sense of responsibility." Gentil described him as "a very sympathetic character, a sort of righter of wrongs. Very pious, he spoke out vehemently against crimes." Citing Rabih's reputation as a tyrannical leader, Gentil further suggested that Hayatu "could not have approved of Rabah's actions." Nevertheless, by late 1897, Hayatu gave up on the alliance and planned to flee Dikwa. He sent secret letters to his supporters, including Jibril Gaini of Gombe, informing them of his intention to break the alliance with Rabih. In January 1898, while Rabih was on a military campaign against the French, Jibril sent about fifty horsemen to escort Hayatu out of Dikwa. However, Hauwa informed her brother Fadl-Allah, Rabih's second-in-command, of the plan, who attempted to stop it. A battle ensued, during which Hayatu was killed. His followers who accompanied him were completely killed as they refused to abandon his body. == References ==