Very interesting lecture by Matthew Hassan Kukah (Catholic Bishop of Sokoto). He's also scholar who wrote a book on "Religion & Politics in Northern Nigeria".

After the defeat and following the exit of Sultan Attahiru, the burden of deciding the future for Islam rested in the hands of Muhammadu Buhari, the Waziri. In summary, three options were open to the rump of the caliphate. There were those who, like Onada above, believed that they would fight to the end and never surrender to the new conquerors. They believed that the caliphate could still be reclaimed and this is largely the lost glory that is being contested. Secondly, there were those who believed that some kind of cohabitation might be diplomatically worked out so that the religion could survive. Thirdly, there were those who believed that the new order should be supported and ways be explored to ensure a better future.

The Waziri, after advice from the scholars, decided to work out a modus vivendi with the colonial state. In his wisdom, he argued that since Lugard the conqueror had stated that all Muslims would be free to pray, pay Zakat and observe the Ramadan, there was no need for Hijra or continued fight. Since the caliphate had been founded as a home for Islam, the Waziri displayed some real diplomatic sagacity.

Amidst this dilemma, the Waziri received counsel to cooperate with the colonial state. According to a judge in Gwandu: The world is a house of distress…The Christians do not impede religion and the rites of Islam established in our land. Their goal is seeking for territory and the over lordship in worldly matters. As regards Islam, they do not hinder anyone from it, from Futa to here…This is our particular kind of friendship with them at present. We show regard to them with the tongue and have intercourse with them in the affairs of the world, but never love them in our heart nor adopt their religion[5]. From then till now, the battle over the perception of the role of Islam and the State has merely been shaped by circumstances, but the key issues have not changed. The feeling that this loss can be redressed and that we can return to these glory days resides deep down.

This is not the place for us to go into the details of this phase of protest. However, the significance of this reference lies in the fact that it helps us understand the origins of violence in northern Islam. But we need to make one passing remark as to how and why all this relates to the tensions between Islam and Christianity today.
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