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The successful jihad of 1804 in Hausaland - perhaps the most important Islamic revolution in West African history, with consequences still apparent in Nigeria today - resulted in the establishment of the Sokoto Caliphate, the largest and most enduring West African polity in the nineteenth century. The book is a full length study of traditional Sudanic military history, and an authoritative analysis of warfare in its most prominent Islamic state. After a brief survey of the evolution of Sudanic warfare and military organisation before 1800, Dr Smaldone examines the historical development and sociological implications of the two important revolutions in military technology which occurred in the nineteenth century: the adoption of cavalry during the jihad period and the introduction of firearms in the latter half of the century. He argues that these two revolutions were causal factors in producing two structural transformations in the emirates of the Caliphate, first from relatively egalitarian combatant communities to feudal systems, and then to centralised bureaucratic state organisations

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This study describes and analyzes the influence of the idea of Pan Islamism in the Ottoman Caliphate during the reign of Sultan Abdul Hamid II using qualitative research methods. The framework of thinking needs to be used to explain the object of research from the core of the problem in more detail, the main problems of this research, namely: 1. The social and political conditions of the Ottoman Turks before and the beginning of the leadership of Sultan Abdul Hamid II, 2. Understanding Pan Islamism and how the process of spreading the idea of Pan Islamism in the Ottoman Caliphate, 3. The influence of Pan Islamism on the Ottoman Caliphate during the reign of Sultan Abdul Hamid II. This study uses historical research methods through several stages of historical methods, such as data collection (heuristics), source criticism, interpretation and historical writing (historyography) so that a study can be carried out regularly and accurately. The theory used in this research, namely the theory of influence which is used to explain and reveal the influence of Pan Islamism in Ottoman Turkey, and also uses the theory of diffusion of innovation to describe the process of spreading the idea of Pan Islamism. The results of this study indicate that Pan Islamism has an influence on the fields of education, religion, physical facilities, and especially the political field. Pan Islamism which became the political policy of Tukir Ottomans since the time of Sultan Abdul Hamid II succeeded in building support from Muslims in various regions against the Ottoman Turks. The idea of Pan Islamism continued to develop in the Ottoman Empire until its collapse in 1924. ; Penelitian ini mendeskripsikan dan menganalisis mengenai pengaruh dari ide Pan Islamisme di kekhilafahan Turki Utsmani pada masa Sultan Abdul Hamid II dengan menggunakan metode penelitian kualitatif. Kerangka berpikir perlu digunakan untuk menjelaskan mengenai objek penelitian dari inti permasalahan agar lebih terpeinci, pokok dari permasalahan penelitian ini, yaitu : 1. ...

From the very beginning, Islam has devoted more interest to polities and political theory than most other religions. If it can be said with some right that Jesus was unpolitical, Muhammad was certainly not. Islam makes no distinction between religion and polities, but the two are intimately connected, and political theory has a religious and theological motivation. That implies that, in theory, it is based on the Koran and on Tradition (sunnah) in the same way as jurisprudence in general or as any other theological discipline.

On the 24th of Dhu-al-Qa'da in the Islamic year 309, the 26th of March in the Christian year 922, a man was executed for religious crimes in the city of Baghdad in Iraq. Baghdad at that time had been the seat of Muhammad's political successors, the caliphs, since the middle of the eighth century and was the capital of much of die Islamic community. As a political institution, the caliphate was sunni, modeled on the surma, or path, of Muhammad— at least in theory.

The murder of 'Uthmân was an important turning-point in Islamic history, and the story of how opposition in the provinces, particularly Egypt, combined with opposition at Medina itself and brought about the Caliph's death has been repeated many times. Accounts in sources such as al-Tabarî's History and al-Balâdhurîs Ansâb al-ashrâf bring together much transmitted detail concerning thisdénouement. Caetani's monumentalAnnali dell'Islamserves as an extensive compilation of such detail, and Wellhausen, Levi Delia Vida, Gibb, Veccia Vaglieri and Petersen are only some of the other modern scholars who have commented on the event. Perhaps Professor Gibb best expresses the current view of the background to it in his thought-provoking article entitled 'An interpretation of Islamic history', where he sees in the caliphate of 'Uthmân a conflict between two main parties, the Meccans and the 'tribesmen'. He points out that the Meccan merchants had been swift to seize the opportunities of wealth which arose in the immediate post-conquest phase, and goes on to say that in the course of 'Uthman's caliphate there arose at Medina 'growing resentment at the rapid affirmation of Meccan political control… and the economic exploitation of the empire. Open discontent was first expressed by several religious personalities, whose conscience was shocked by the worldliness and grasping materialism displayed in the name of Islam. But these only provided a rallying-cry and a cloak for the material grievances of the tribesmen and Medinians, who swung into line behind them.' Gibb therefore sees a total of four alignments, of which the Meccans and the tribesmen were the main parties, while the Medinans and the so-called religious party were secondary in importance.

We have collated data from castles of the region and medieval settlements that have been excavated or surveyed, together with the results obtained from a detailed study of pottery groups found on these sites. From this we learn, provisionally, that there was a late islamification of the region in the XI th. and XII th. centuries, for during the Caliphate proper (X th. century) we can detect only of the military control of the area from certain castles built on sites of great altitude, totally separated culturally from the settlements, in a markedly late Roman fashion. The Christian conquest (XIII th. century) resulted in a considerable cultural break from the former period, which can be seen from the almost total disappearance at Muslim ceramic forms and techniques. ; Recogemos en este trabajo los datos proporcionados por los castillos de la zona y los poblados medievales en vías de excavación o prospección, complementados con los resultados obtenidos de la consulta sucinta de los conjuntos cerámicos aportados por dichos yacimientos. De ello se desprende, provisionalmente, la existencia de una islamización tardía de la zona en los siglos XI y XII, ya que para la época propiamente califal (s. X) sólo hemos detectado un control militar del área por medio de determinados castillos a gran altura, totalmente desconectados culturalmente con los poblados, de marcada tradición tardorromana. La conquista cristiana (s. XIII) determinó una gran ruptura cultural con el período anterior, apreciable en la casi total desaparición de técnicas y formas cerámicas propias de la cultura material musulmana.

Recogemos en este trabajo los datos proporcionados por los castillos de la zona y los poblados medievales en vías de excavación o prospección, complementados con los resultados obtenidos de la consulta sucinta de los conjuntos cerámicos aportados por dichos yacimientos. De ello se desprende, provisionalmente, la existencia de una islamización tardía de la zona en los siglos XI y XII, ya que para la época propiamente califal (s. X) sólo hemos detectado un control militar del área por medio de determinados castillos a gran altura, totalmente desconectados culturalmente con los poblados, de marcada tradición tardorromana. La conquista cristiana (s. XIII) determinó una gran ruptura cultural con el período anterior, apreciable en la casi total desaparición de técnicas y formas cerámicas propias de la cultura material musulmana. ; We have collated data from castles of the region and medieval settlements that have been excavated or surveyed, together with the results obtained from a detailed study of pottery groups found on these sites. From this we learn, provisionally, that there was a late islamification of the region in the XI th. and XII th. centuries, for during the Caliphate proper (X th. century) we can detect only of the military control of the area from certain castles built on sites of great altitude, totally separated culturally from the settlements, in a markedly late Roman fashion. The Christian conquest (XIII th. century) resulted in a considerable cultural break from the former period, which can be seen from the almost total disappearance at Muslim ceramic forms and techniques.