In a time of swords and scholarship, Nana Asma’u rose as a beacon of intellect and empowerment. Known as the daughter of Shehu Usman Dan Fodio, her influence stretched far beyond family ties, shaping education and governance across the Sokoto Caliphate and beyond.
When I began researching Nana Asma’u, I was astonished by how little was known about her extraordinary life and legacy. Even elders who revered her name couldn’t recount her achievements. This mystery also led renowned scholar Jean Boyd to devote her career to documenting Nana Asma’u’s life and works.
Far more than a historical figure, Nana Asma’u was a scholar, scribe, strategist, and pioneer in women’s education. Her enduring legacy continues to inspire, rooted in her vital role during the consolidation of the Hausa states after the jihad led by Usman Dan Fodio.
Early Life
Nana Asma’u Fodio, born around 1793 in the small settlement of Degel, 25 miles northwest of Sokoto, was a twin. She and her brother Hassan were the 22nd and 23rd children of Shehu Usman Dan Fodio, a revered Sufi scholar. Their father had just returned from a five-year Islamic teaching tour in Zamfara, where he gained recognition for his seminal work, Ihya Al-Sunna (Reviving the Sunna). Nana Asma’u’s family was steeped in scholarship, with both men and women educated in Arabic and Fulfulde. Her paternal grandmother, Rukayya, and her stepmother Hauwa were among the community’s respected teachers. Her mother, Maimuna, was not only Usman Dan Fodio’s cousin but also an integral part of this scholarly lineage.
The household Nana Asma’u was born into was unlike the homes of the nomadic Fulani or sedentary Hausa agriculturalists. It was a place where Islam and education were paramount, and both men and women were expected to teach and guide the next generation.
On the seventh day after their birth, the twins were taken to the Shehu, who named them Hassan and Asma’u. Hassan bore the name of Prophet Muhammad’s twin grandson, while Asma’u was named after Asma bint Abu Bakr, the Prophet’s helper and sister to his wife, Aisha. This was an unusual choice for twins but a deliberate one, reflecting the Shehu’s deep faith and his belief in divine blessings (barakah). He sensed that Asma’u was destined for a significant role, though none could predict the extraordinary life she would lead.
Nana Asma’u’s education began early, following the same rigorous standards applied to all the Shehu’s children. After her mother’s passing, she was taught by her father and her stepmothers. Her days in Degel were filled with morning and afternoon lessons under the Shehu’s attentive guidance, learning to pray, memorize Qur’anic verses, and write Arabic letters and numbers on wooden boards (allo). These formative years, rich in knowledge and mentorship, laid the foundation for Nana Asma’u’s remarkable contributions to scholarship, education, and reform.
Nana Asmau’s Life as the daughter of Shehu Usman Dan Fodio
Shehu Usman Dan Fodio had an extraordinary ability to inspire and nurture the best in people, a gift that extended far beyond his children. Scholars and seekers from across the Sahel flocked to him, drawn by his warmth, deep knowledge, relatable teaching style, and exemplary character. By the time Nana Asma’u was born, the village of Degel had become a vibrant center of learning. However, this flourishing intellectual hub drew the ire of Hausa rulers, particularly the King of Gobir (Sarkin Gobir).
In the early 1800s, when Nana Asma’u was old enough to understand, suspicion towards the Shehu escalated. An attempt was even made on his life at the Gobir King’s palace. Yet, rather than retaliate, the Shehu urged his followers to remain peaceful and pray. Tensions came to a head in 1803 during Ramadan, when some of the Shehu’s followers were violently attacked. The survivors, bloodied and terrified, were rescued by the young men of Degel as they were being marched to Gobir in an act of provocation. The sight of these injured and traumatized women arriving at the Shehu’s home marked the breaking point, sparking the jihad that would reshape the region.
From that moment until her death, Nana Asma’u’s life was inextricably linked with war and its aftermath. She became familiar with the sounds of battle, discussions of tactics and strategy, the cleaning of bloodied swords, preparing supplies for soldiers, trumpet calls to arms, fort building, and the challenges of settling new lands. She witnessed the spoils of war, the allure of power, and the constant yearning for peace. Through it all, Nana Asma’u remained deeply connected to her father’s mission, making significant contributions to jihad theory and upholding the moral integrity of the caliphate.
Unlike the Queen Mothers of Hausa states, such as the Inna of Gobir, who often wielded political power as independent entities, Nana Asma’u refrained from becoming a separate political force. Instead, she engaged in intellectual and moral discourse, contributing as an equal in spaces where men and women discussed shared ideals and challenges.
The Hijrah from Degel: A Journey of Faith and Perseverance
The Hijrah from Degel in 1804 was a pivotal moment for the reformist movement led by Shehu Usman Dan Fodio. It not only marked a physical departure from oppressive rule but also symbolized a collective commitment to justice, faith, and reform, galvanizing his followers and uniting them under a shared purpose. This journey became the crucible in which resilience, faith, and solidarity were forged, shaping the community’s identity and preparing them for the struggles to come.
The escalating hostility from Gobir’s rulers left the Shehu and his growing community no choice but to leave Degel. Shehu Usman Dan Fodio’s revolutionary preaching against excessive taxation, moral decay, and the abuse of power by the Hausa kings, including the Muslim ruler of Gobir, provoked enmity. His condemnation of these rulers as akin to pagan oppressors directly challenged their legitimacy. This conflict culminated in the Gobir ruler’s demand that the Shehu leave Degel with his family, but not his followers—a calculated attempt to weaken his influence.
Defying this ultimatum, Shehu Usman declared, “I will not part with my people, but I am prepared to leave with all those who choose to follow me. Those who choose to stay can stay.” This decisive stance rallied his followers and underscored his deep commitment to their shared mission of reform. The resulting migration not only demonstrated his moral courage but also solidified the loyalty of his community.
The Hijrah tested the resolve of the Shehu’s followers, particularly the women and children. Walking long distances under the unforgiving Sahel sun, carrying their belongings, and often going without food, they endured immense hardship. Women, led by the Shehu’s wives Aisha Iya-Garka and Hauwa Inna-Garka, became symbols of resilience, drawing inspiration from Prophet Muhammad’s family and other historical examples of sacrifice for faith.
Despite frequent attacks by enemies determined to crush the movement, the Hijrah served to strengthen the bonds between the Shehu and his followers. Their shared suffering and perseverance transformed them into a unified force, deeply committed to their cause. Upon reaching Gudu, the group reaffirmed their collective mission when Shehu Usman received the oath of allegiance from his followers under the Faru tree. This moment signified the establishment of a new, independent political and spiritual order, severing ties with Gobir’s rulers.
For Nana Asma’u, this arduous journey left an indelible mark, shaping her unwavering commitment to the reformist ideals of justice, education, and community. Her resilience was born from witnessing and experiencing firsthand the sacrifices made by her family and the women of the movement. Years later, she immortalized the Hijrah in her poem, Wakar Gewaye (Song of the Circular Journey), recounting the trials and triumphs of this pivotal event.
Through her poetry, Nana Asma’u not only preserved the history of the Hijrah but also inspired future generations to find strength in their shared struggles. Her role as a chronicler and educator became a continuation of the Hijrah’s legacy, emphasizing unity, perseverance, and the importance of faith-driven reform.
The Hijrah served as a transformative event, both spiritually and politically, for the Shehu’s community. It galvanized his followers into a cohesive and determined group, committed to the reformist ideals that would later define the Sokoto Caliphate. For Nana Asma’u, it was a crucible of resilience and purpose, laying the foundation for her lifelong dedication to education, justice, and empowerment. This migration was not merely a movement of people, it was the beginning of a revolution that redefined governance, faith, and community for generations to come.
The Jihad and Nana Asma’u’s Role as an Advisor
The Sokoto Jihad, led by Shehu Usman Dan Fodio, unfolded as a transformative struggle against oppression and religious persecution. The Shehu’s resolve to wage jihad was rooted in his unwavering belief in his right to teach and preach Islam, a right the rulers of the Hausa states sought to suppress. Drawing parallels with the trials of Prophet Muhammad, the Shehu mobilized his followers, embarking on a journey fraught with danger. As the community advanced into Gobir, they did so as one unified entity, sharing in the perils of fear, pain, hunger, and loss. These hardships, endured together, shaped Nana Asma’u into a figure of remarkable resilience and courage, forged in the crucible of war.
During the jihad, Nana Asma’u emerged as a vital advisor and steadfast supporter to her father and later her brother, Muhammad Bello, who led the army in pivotal battles such as the siege of Alkalawa, the capital of Gobir. Even as the army advanced, the community accompanying them faced relentless threats, including a devastating attack that decimated their numbers. Reflecting on these losses, Nana Asma’u later wrote, “It was very pitiable. The massacre was a terrible misfortune.” These experiences underscored the immense toll of the jihad but also highlighted the community’s resilience and unyielding faith.
At Sabon Gari, the Shehu regrouped his forces, launching renewed offensives, including that of his brother, Abdullahi Bayero’s victorious attack on Birnin Kebbi. Throughout these campaigns, Nana Asma’u played a crucial role in strategy and morale. Her counsel during meetings with the Shehu and Muhammad Bello proved invaluable, and her bond with Bello, whom she called her “bosom friend,” grew even stronger during these trying times. Their exchange of letters kept communication flowing between the camps, ensuring coordinated efforts and mutual encouragement.
Appointed by her father as the leader of women during the jihad, Nana Asma’u uplifted the morale of the camp and ensured the safety and well-being of the women. She organized efforts to gather and prepare food, treat wounded soldiers, and provide spiritual guidance, encouraging steadfastness in faith. Her poetic works, composed during this period, became powerful motivational tools for both fighters and supporters, rallying the community around the ideals of justice and perseverance.
Nana Asma’u’s linguistic versatility in Arabic, Hausa, Fulfulde, and Tamachek also made her a unifying force among the diverse ethnic groups that had joined the jihad, including Tuareg fighters from the Sahel. Her diplomacy and counsel fostered unity and strengthened the communal fabric of the movement. Committed to justice and the empowerment of women, she remained a beacon of hope and leadership, ensuring that even in the darkest times, the vision of a just and unified caliphate endured.
Consolidation of the Sokoto Caliphate and Nana Asma’u’s Educational Legacy
The Sokoto Jihad concluded in 1808 with the fall of Alkalawa, the capital of Gobir, signaling the defeat of the Hausa states’ resistance. Though only fifteen at the time, Nana Asma’u’s influence loomed large, with oral traditions crediting her mystical intervention in the campaign. Tales from the region recount how she symbolically “helped Bello” during the decisive battle. Whether legend or truth, these stories illustrate her spiritual and moral significance in the nascent caliphate.
As the dust of war settled, the leadership of the caliphate shifted from military conquest to governance. In 1815, Shehu Usman Dan Fodio retired, passing authority to his son, Muhammad Bello, as the Caliph, and his brother, Abdullahi Bayero, as Emir of Gwandu. This transition demanded the unification of diverse and newly conquered territories. Nana Asma’u, now maturing into a formidable intellectual and community leader, became an essential figure in the integration and consolidation of the Sokoto Caliphate.
Nana Asma’u’s most enduring contribution was the establishment of the Yan Taru (The Associates) movement, a groundbreaking initiative to educate women and spread knowledge throughout rural and underserved communities. Her vision was rooted in the belief that the newly united Sokoto Caliphate required a shared moral and intellectual foundation to thrive. The Yan Taru began with a focus on reforming captive women from the Hausa states, many of whom practiced bori (spirit worship), which was considered antithetical to Islamic teachings. Nana Asma’u provided these women with religious and practical education, integrating them into the Islamic framework of the caliphate.
To reach women confined by purdah–kulle (Seclusion of women in muslim communities), she devised a brilliant system. Nana Asma’u personally trained elderly women, widows, and others past childbearing age to achieve academic excellence. These women, known as Jaji, became itinerant educators who traveled to remote villages, teaching other women within the privacy of their homes. Dressed in a ceremonial malafa (hat) adorned with a red ribbon, these Jajis symbolized the empowerment of women through education. They carried Nana Asma’u’s poems and writings, memorizing them to teach their students. Her home, dubbed Gidan Karatu (House of Learning), became the nucleus of this educational revolution. From across the caliphate, women and men sought her guidance and knowledge. The Yan Taru movement not only educated women but also created a network of female scholars and teachers, fostering unity among the diverse ethnic groups within the caliphate.
Nana Asma’u’s literary legacy served as the backbone of her educational efforts. Fluent in Arabic, Fulfulde, Hausa, and Tamachek, she used her multilingual abilities to bridge divides in the caliphate. She translated her father’s writings into Hausa to ensure his teachings reached a wider audience.
Her works spanned poetry, prose, and educational texts, focusing on moral, spiritual, and practical guidance. Her famous poem, The Qur’an, taught the reciter the names of all the chapters of the Qur’an, blending religious education with mnemonic aids. Her writings were not only instructional but also motivational, instilling resilience and faith among her followers during times of hardship. Nana Asma’u also corresponded with scholars across the Sahel, offering her insights on Islamic jurisprudence and theology. Her ability to speak Tamachek helped foster relationships with Tuareg fighters and other groups, reinforcing the unity of the Sokoto Caliphate.
For Nana Asma’u, education was not merely an intellectual pursuit but a transformative tool for personal and societal reform. She emphasized Islam as a unifying force capable of eradicating ignorance, promoting justice, and uplifting women. By empowering women through knowledge, she ensured that they could contribute meaningfully to their families and communities, passing on the values and teachings of the Sokoto Caliphate. Her influence earned her numerous titles, including Uwar Gari (Mother of the City), reflecting her pivotal role in shaping the moral and educational landscape of the caliphate. Through her efforts, the Yan Taru became a movement that transcended its time, leaving an indelible mark on history as a testament to the transformative power of education and faith.
Nana Asma’u: The Legacy of Women’s Education
Nana Asma’u’s contributions to women’s education stand as a transformative legacy that continues to influence lives across generations. Born into a lineage of scholarship and leadership within the Sokoto Caliphate, Nana Asma’u’s work transcended her era, laying the foundation for a vibrant tradition of women’s literacy and empowerment that echoes in the educational initiatives of today. Through the Yan Taru, Nana Asma’u trained women to act as itinerant educators, bringing religious and practical knowledge to women in remote communities. This approach not only expanded access to education but also cultivated a network of female leaders who could uplift their communities.
Nana Asma’u’s poems and writings, which served as educational materials, were meticulously crafted to impart both moral guidance and practical skills. Her ability to weave spiritual and intellectual enrichment into her works made them powerful tools for personal and communal transformation. Women educated through the Yan Taru were empowered to teach others, ensuring the perpetuation of knowledge across generations. This model of education not only enhanced women’s roles within their families and societies but also reinforced the unifying ethos of the caliphate.
Nana Asma’u’s life and legacy exemplify the transformative power of education rooted in faith and community. By championing women’s literacy and empowerment, she forged a path that not only uplifted her contemporaries but also laid a framework for enduring progress. Her influence endures in the hearts of those who carry forward her vision, proving that education, when infused with purpose and compassion can transcend time, geography, and circumstance to reshape societies.
Sources:
Last, M. (1967). The Sokoto Caliphate. Longman.
Boyd, J. (1989). The Caliph’s Sister: Nana Asma’u, 1793-1865, Teacher, Poet, and Islamic Leader. Routledge.
Boyd, J., & Mack, B. (1997). Nana Asma’u: Scholar and Scribe. Michigan State University Press.
Boyd, J., & Mack, B. (2003). The Collected Works of Nana Asma’u, 1793-1864. Michigan State University Press.
