HISTORY OF DAMBAM EMIRATE (A Brief History of Dambam Emirate, Dambam LGA, Bauchi State, Nigeria) By A ssoc P rof. Ibraheem Alhassan Dambam & Alhaji Suleiman Alhassan Dambam Originally compiled by: ALHAJI ALHASSAN MUSA DAMBAM (1927 - 2003) Authored by: By A ssoc P rof. Ibraheem Alhassan Dambam , RSS Federal University Gashua, Yobe State, Nigeria ialhassand@gmail.com & Alhaji Suleiman Alhassan Dambam (ANIPR, MCIPDM) Director Press, Government House, Bau chi, Bauchi State. walididambam@gmail.com Originally compiled by: ALHAJI ALHASSAN MUSA DAMBAM (1927 - 2003) 2025 1 | P a g e All Rights Reserved No part of this publication may be reproduced or transmitted in any form or by any means , without the prior permission from the copyright owner. ISBN: 978 - 978 - 61848 - 0 - 7 History of Dambam Emirate (Brief History of Dambam Emirate , Dambam LG A, Bauchi State, Nigeria) © 2025 by Ibraheem Alhassan and Suleiman Alhassan Dambam This publication is designed to provide acceptable history of Dambam Emirate from oral sources and substantiated by documents supporting the narrations. While we try to keep the info rmation up - to - date and correct , any other i nconsistencies herein could be due to the characteristics of oral transmission. 2 | P a g e Dedication This work is dedicated to the founding fathers of Dambam Emirate 3 | P a g e Foreword This book provides a valuable information for record purpose and future generations and it covers the necessary components of history of Dambam Emirate in brief . The Book will make us more visible globally and give us a sense of belonging among peers in this new age of global interconnectivity and information sharing I am aware how the Author (Alhaji Alhassan Musa Dambam, popularly known as ‘Alhassan Chukuman’) was reported to have developed interest in writing the history of Dambam Emirate long time ago ; he has committed himself and spent several years contacting our grand and great grandfathers collecting a lot of information about our history. T here could be no better history than the one gathered from our fathers. Although most of our elders were late , insertion of references by the children of the Author further authenticated most of the oral history he reported. Through history, one will be able to appreciate the past and understand the present. We also be able to define ourselves in terms of where w e come from, and not only where we are going. In view of this, I therefore recommend this book to the people of Dambam and any other person interested in knowing the history of Dambam Emirate Alhaji Idris Bappah Musa Suleiman The Emir of Dambam, Bauchi State 4 | P a g e Preface The history of Dambam Emirate has long been preserved through oral history, but written records in place were those of colonial masters, which only recorded activities found during their arrival in the early twentieth century. The oral history, which is the major, source of past events and transmitted through chains of ancestors, is becoming extinct with the demised of the aged group that have in terest in the stories. The present generation have lost interest in historical events and many could not trace their origin. Oral or written history provides fuller and more accurate picture of the past being share by people in their own words, which can b e augmented by information provided by public records and other historical materials. People have to write their history, if not they will be overlooked, stereotyped and misrepresented. In order to preserve the available information for the present younger and future generation, a sound portrait of our past is here presented. Dambam has been on similar status with many Emirates in the Northern Nigeria for almost a century until 1915 when the British re - organized and degraded it to District status. The facts from oral and write documents we re presented in this brief history book of Dambam Emirate for our ever - growing population to know their history. Notes were added to justify some oral assertions and which were duly acknowledged in bibliography section of t he book. This edition which is just a brief insight to the history of Dambam Emirate , has emanated from the write - ups of our late father (Alhaji Alhassan Musa Dambam) wh o documented the oral history (in Hausa Language) , gathered from our great grandfathers in and around Dambam A summarized version of this history was presented at the launching of the movement for the creation of Dambam LGA in 1996. The Authors are not the only custodians of such history of Dambam Emirate , but it is just their humble contribution for future generations to know their history; as such constructive, evidenced and critical observations and criticisms are very much welcomed. Dr. Ibraheem Alhassan Dambam & Alhaji Suleiman Alhassan Dambam (ANIPR, MCIPDM) 5 | P a g e Acknowledgement s All thanks be to Allah (SWT) for his protection and the ability bestowed to us to do this work. May His peace and blessing be upon our beloved and last Prophet, Muhammad (SAW). We are highly indebted to His highness, the Emir of Dambam, Alhaji Idris Bapp ah Musa Suleiman for his moral support and encouragement in the compilation of this brief History of Dambam Emirate . The late Sarkin Dambam (Alhaji Musa Suleiman) and Alhaji Idi Tahiru deserved our gratitude for their useful contributions being close assoc iates of the Author. Senator Muhammad A. Muhammad, Alhaji (Amb) Muhammad Adamu Jumba, Alhaji Abdullahi Dambam, Alhaji Muhammad Nadada Umar, Waziri Alhassan Mustapha (our brother), Mal. Musa Inta, Alhaji Amadu Dan ’ U, Alhaji Muhammad Habu Dambam, Alhaji Adamu Chindo, Alhaji Magaji Ibrahim, Umar Datti, Maigari Mohammed, Haruna S. Abubakar, Alhaji Bappa Yaya, Dr. Alkali Mohammed, Suleiman Abdu Gayu , Abdullahi Dalolo and Musa Muhammad Lele have contributed in no small measure toward the development of the Di strict and accomplishing this work, they are very much appreciated and thanked. Members of the committee on the request for the creation of Dambam LGA who have encouraged the Author in writing this Book most of whom were late now deserved our unreserved g ratitude: Alhaji Umaru Fagam, A.G. Aliyu, Alhaji Muktari Bello, Maigari Joji, Sgt. Yelwa Dambam, Shuaibu Abubakar, Alhaji Garba Mohammed, Alhaji Sule Bello, Dr. Mohammed Damina, Alhaji Hassan Saleh, Alhaji A.B. Suleiman, Alhaji Garba A. Mohd, Alhaji Haladu Digaye, Alhaji Sani Yusuf Mai - Mai, Alhaji Ibrahim Joji, Alhaji Mohd Gaye, Alhaji Mohammed Alhaji, Sarakunan Birniwa, Yanda, Yame, Gurbana and Garuza, Alhaji Sule Majidadi, Alhaji Zakarai Saidu, Alhaji Ahmed Dan ’ azumi, Alhaji Ahmed Gajere others are Alhaji Mohammed Ahmed Daiko, Alhaji Shuaibu Hudu Hussaini, Alhaji Ahmed Joda, Alhaji Bala Ciroma, Alhaji Shehu Abdullahi, Alhaji Shehu Roja, Mal. Musa Aliyu, Alhaji Ibrahim Kafinta, Alhaji Mal. Maigishiri, Mal. Aliyu Zakar, Alhaji Magaji Abubakar. We cannot exha ust the list if we are to continue, all the people of Dambam are greatly appreciated for their good wills and encouragement. The families of the Author were all appreciated for their cooperation and contributions. Our grand and great grandparents that hav e related the history also deserve our gratitude and prayers (May Allah bless them and grant them Aljanna). 6 | P a g e Contents Dedication ................................ ................................ ................................ ................................ .. 2 Foreword ................................ ................................ ................................ ................................ .... 3 Preface ................................ ................................ ................................ ................................ ....... 4 Acknowledgements ................................ ................................ ................................ .................... 5 CHAPTER ONE ................................ ................................ ................................ ............................ 8 ORIGIN OF THE RULERS OF DAMBAM ................................ ................................ ....................... 8 History of the Shirawa and Their Rule in Dambam ................................ ................................ 8 CHAPTER TWO ................................ ................................ ................................ ......................... 10 FOUNDERS OF DAMBAM EMIRATE ................................ ................................ .......................... 10 History Haji Abdullah – First Emir of Dambam ................................ ................................ .... 10 CHAPTER THREE ................................ ................................ ................................ ....................... 13 FOUNDATION OF DAMBAM EMIRATE ................................ ................................ ...................... 13 CHAPTER FOUR ................................ ................................ ................................ ........................ 15 MILITARY ORGANIZATION/ WARS FOUGHT BY DAMBAM EMIRATE ................................ .... 15 CHAPTER FIVE ................................ ................................ ................................ .......................... 20 THE SECOND EMIR OF DAMBAM EMIRATE ................................ ................................ .............. 20 Sarki Mamman – Second Emir of Dambam (1846 – 1864) ................................ .................... 20 The Lineage of the Emirs of Dambam before Restoration ................................ ............... 22 CHAPTER SIX ................................ ................................ ................................ ............................. 23 COMING OF COLONIAL MASTERS ................................ ................................ ............................ 23 Historical Background and Pre - Colonial Affiliation ................................ .............................. 23 Separation of Some Communities from Dambam Emirate ................................ ................. 24 Dambam as a District ................................ ................................ ................................ ........... 24 The District Heads of Dambam from 1915 to 2025 ................................ ............................. 24 Restoration of Dambam Emirate Status ................................ ................................ ............... 24 CONCLUSION ................................ ................................ ................................ ............................ 25 THE LINEAGE OF THE RULERS OF DAMBAM ................................ ................................ ............ 26 NOTES AND REFERENCES ................................ ................................ ................................ ......... 27 Bibliography ................................ ................................ ................................ ......................... 28 BRIEF BIOGRAPHY OF THE AUTHOR ................................ ................................ ........................ 32 7 | P a g e “ In life you must write your own story, or one will be written for you. ” 8 | P a g e CHAPTER ONE ORIGIN OF THE RULERS OF DAMBAM History of the Shirawa and Their Rule in Dambam We cannot begin the history of the rulers of Dambam without first discussing where they came from before settling in Dambam. The current rulers of Dambam are Shirawa. Therefore, we must touch briefly on the history of Shira. Shira was founded around the year 9 70 A.D., [ 24] after the birth of Prophet Isa (peace be upon him). Some scholars dispute this, and gave dates from the 12 th to the 14 th centuries (Fremantle, 1911, Migeod, 1924, Temple, 1922). Shire established Shira, a settlement named after him, at the base of the Shira Mountain along with his brothers, Tashe and Awuya. Shire , Tashe, and Awuya were sons of the King of C hari (Shari) from the Bagarmi region, near a river named after the town (River C hari), now in Chad. [2, 3, 24] Their father was a powerful king with wealth, slaves, and livestock. His people were herders and farmers. During times of famine, neighboring communities used to come to his land for refuge or to buy food and return home. The King of Shari, the father of Shire, Tashe, and Aw uya , was a brave warrior known as Gorge. Neighboring rulers feared his growing power. One such ruler, Garbule, the King of Wamge and the most powerful in Bagarmi at the time, sent a message demanding tribute of 300 cows and 1,000 slaves and that i f Gorge r efused, Garbule threatened to take them by force. Upon receiving the message, King Gorge gathered his advisors and informed them of the demand. He explained the consequences of war — if defeated, their rulers would be killed and their people will be enslaved The people of the land advised the king not to give anything, saying that if he did, they would become slaves. So he remained silent and refused to comply. When King Garbule of Wamge saw this, he prepared to attack Shari. He marched toward the city with his army. Upon hearing this, King Gorge of Shari sent messengers to gather support for defense. When the battle began, it lasted for forty days. Eventually, King Garbule defeated Shari and killed King Gorge. He annexed Shari into his kingdom but did not de stroy the city, allowing the remaining people to continue living within its walls. 9 | P a g e After this, the sons of King Gorge — Shire, Tashe, and Awuya — gathered some of their people and livestock and fled. To shorten the story, they traveled through twelve settlemen ts before arriving at the base of a mountain where they settled and named the place Shari. Later, during the reign of the seventh king of Shira, Damuga, the town was renamed Shira. Eventually, Shire’s brothers decided to separate but remain close to one an other. Each took his people and moved slightly north to establish new towns: Tashe founded Tashena, and Awuya founded Auyo near Hadej i a. Shire remained in his town at the base of the mountain. [4, 14] About seventy - two kings rule Shira before the Jihad. [24] Among them was Sarki Mamman, the seventy - two ruler, who fathered Abdullahi in 1770. Abdullahi later founded Dambam, and his descendants continue to rule t o today [2, 3] The paternal relatives of Haji Abdullah sold him to slave traders before Shira was conquered during Jihad Shira was later conquered in 1807 by Mallam Zaki , which led to the dispersal of the royal family. Among them was Mai - Karfi, a relative of Sarki Mamman, who fled and founded Wafun G iji in Bauchi. Abdullahi’s brother, Atawa (also called Tagwai), founded Akuyam. [25] When Shira was recaptured in 1825 by Shirawa and appointed Azanga as ruler. However, a year later, Sarki Dankauwa of Katagum, with help from Sarki Yakubu of Bauchi, retook the city. Abdul Rahman was then appointed ruler of Shira and moved the town to its current location, renaming it Darasalam. Later, when Abdulkadir I became Sarki of Shira, he restored the original name. The old Shira, located behind the mountain, became the royal burial ground. 10 | P a g e CHAPTER TWO FOUNDERS OF DAMBAM EMIRATE History Haji Abdullah – First Emir of Dambam After Shira was conquered, the royal descendants and prominent residents fled to various places to save their lives. Maikarfi went and founded Wafun Giji. Atawa (also known as Abdul Ra hman or Tagwai) went and founded Akuyam. Atawa was a twin, born alongside a sister named Rahima (or Husaina), whom Sarki Mamman of Shira gave in marriage to one of his District heads , the Sarkin Kila. At that time, all of Warji land was under Kila’s author ity. Haji Abdullah, whose story we are about to narrate , was Atawa’s brother — they shared the same mother and father. [25] Haji Abdullah, who became the first Emir of Dambam, was the son of Sarki Mamman of Shira, the seventy - second ruler. While still a ch ild, his paternal relatives conspired and sold him to a Sudanese Arab named Abbas Ibn Harisa. The reason for selling him was that scholars had predicted that Abdullah would inherit a kingdom and that his descendants would be prominent until the coming of t he Mahdi. Initially, they planned to kill him, but his uncle Maikarfi intervened and suggested selling him to a slave trader instead. By divine fate, Abbas Ibn Harisa arrived in Shira on his way to Sudan. They offered Abdullah to him, and he bought the boy. Abbas took Abdullah to his hometown, Abu - Zabad in the present day West Kordofan State in Sudan , and enrolled him in Islamic studies. Abbas was a renowned scholar, a nd many noble children studied under him. Among his students was a young prince whose father ruled a nearby town. This boy became close friends with Abdullah — they played together, rode horses, and sparred ( Kilisa in Hausa) When the ruler of Abu - Zabad sa w the bond between Abdullah and his son, he asked Abbas to free Abdullah and adopt him. Abbas agreed, freeing Abdullah and making him his son. The prince’s name was Mustafa, and his mother was a Kanuri woman named Kalumbu. Because Abdullah had come from hi s mother’s homeland, Mustafa saw him as a brother. Abdullah and Mustafa continued their studies under Sheikh Abbas, memorizing the Qur’an and learning calligraphy. When Abbas grew old and saw Abdullah’s scholarly excellence, he declared that Abdullah would inherit all his possessions. Upon Abbas’s death, Abdullah inherited everything. 11 | P a g e Years later, Abdullah and Mustafa decided to return to their homelands — Abdullah to Shira, and Mustafa to his mother’s land. On their journey, they reached Wadai, where Musta fa’s relative was king. The king detained Mustafa and refused to let him continue. Abdullah proceeded with his group but was captured and enslaved by a nobleman serving the King of Bornu. While delivering greetings to the Bornu king, Mai Dunama Lafiami, in 1810, Abdullah was included among the captives. At that time, Shehu Laminu (Muhammad Al - Amin El - Kanemi) had emerged as a spiritual and political leader alongside Mai Dunama. The Bornu rulers, known as the Sefawa, had ruled from Ngazargamu to Kukawa. The r ulers of Bornu at the time were known as the Sefawa, ruling from Ngazargamu to Kukawa. One night, Abdullah began reciting the Qur’an aloud until dawn. When people heard this, they reported it to Shehu Laminu, saying a great scholar had been captured and en slaved. Shehu Laminu sent a message to Mai Dunama requesting that the captive be brought to him. When Abdullah was brought before Shehu, he was asked to recite. As he began, tears flowed from Shehu’s eyes. Shehu asked, “Who taught you this knowledge of God ?” Abdullah replied, “I studied under She ikh Abbas Ibn Harisa.” Shehu Laminu asked Abdullah to recount his story, and Abdullah narrated everything — from his sale to Abbas, his education, and how he ended up in captivity. Shehu then requested that Abdullah be freed and kept as a companion, not a slave. Shehu informed Abdullah that Shira had been conquered and its rulers killed. The Fulani now controlled it. Abdullah was deeply troubled and began to dream and reflect, vowing that if God gave him strength, he would reclaim Shira. Shehu Laminu began calling Abdullah “Maina Shiramami.” Abdullah requested to join the military, and Shehu agreed, appointing him as a commander. Abdullah became close friends with Ibrahim Ibn Ahmed, who later became the King of Bornu. Maina Shiramami (Abdullah) was both a brave warrior and a learned scholar of the Qur’an. In every battle, he performed heroic feats that earned him praise. When Shehu Laminu heard of his valor, he blessed him. 12 | P a g e As Abdullah’s influence grew, he began prepar ing for leadership. He gathered slaves and horses. During a campaign to expel Mamman Manga from Damaturu, Abdullah played a key role. They succeeded in driving Mamman Manga out and captured many horses as war booty On the ir way return ing to Kukawa, while camped overnight, Abdullah secretly marked all captured horse s by cutting its ear s . When they arrived in Kukawa, he went to Shehu in tears, saying that because he was not a native (Kanuri) ; his horse s were taken from him. Shehu asked, “Ho w can I identify your horse?” Abdullah replied, “I always cut the ear of any horse I capture.” Shehu ordered all captured horses to be brought forward. Among them were thirty with cut ears. Shehu declared that those were Abdullah’s. This caused tension and enmity between Abdullah and others. Seeing this, Abdullah asked Shehu for permission to return and reclaim his homeland, Shira. At the time, Mai Muhammadu Ngileruma was ruling alongside Shehu. Shehu granted him permission, and Mai Ngileruma provided addit ional support. Abdullah on his way b efore reaching the Kare - Kare region had already gathered a thousand horses. At one camp, he said, “Let’s build a resting place here before entering our homeland.” That place became known as Zaure. From there, he launched attacks and advanced toward his ancestral land. Abdullah continued advancing until he received news that his brother Atawa was nearby. Atawa had already established his own town and named it Akuyam. When Abdullah arrived and met his brother, now the ruler of Akuyam, Atawa informed him that their uncle Maikarfi had also founded a town nearby called Wafu. Abdullah decided to visit Wafu with his entire military force. A fter a short stay, he told his uncle of h is planned to cross the river and establish his ow n town. However, his true intention was to go and reclaim Shira. 13 | P a g e CHAPTER THREE FOUNDATION O F DAMBAM EMIRATE Abdullah founded his town at the location now known as Dunkui. He was the one who established a market in Dunkui . At that time, Misau had not ye t been conquered. While living in Dunkui, Abdullah married Mairan Luwa, the daughter of Sarkin Misau. She was the one that later gave birth to the son M amman who succeeded him. Eventually, the Emirs of Katagum and Bauchi — Dankauwa and Yakubu — conquered Misau , while his wife and son were in Misau in 1827 . Abdullah, who was still residing in Dunkui, went personally to request the return of his wife and son. Yakubu of Bauchi agreed and returned them to him. [24, 25] After seeing Misau fall, Abdullah packed his belongings and relocated to Zaure. When Yakubu returned to Bauchi, he was informed that the man he had allowed to reclaim his wife and son is Shira, son of Sarkin Wafu — who use to enter your land attacking people, seizing their belongings, and launch ing raids into Katagum territory. Upon hearing this, Yakubu prepared to confront Abdallah . When he reached Wafu, he was told that Shira (Abdallah) had already left and settled in a new town called Zaure. Yakubu refused to pursue him further, saying, “If he has moved to Zaure , I won’t follow him , because Zaure has two entrance, if I enter through that door , he will escape through the other door .” Hadn’t been you said he is in a room, not zaure I will have followed him and block the entrance. While in Zaure, Abdullah began forming alliances with prominent Kare - Kare families. He promised to support them in future conflicts if they ever needed help. In return, they pledged to assist him in reclaiming Shira. In 1824, Shehu Laminu sent word for preparations. Abdul lah joined Shehu’s forces in a campaign to parts of Sokoto Empire . Together, they expelled the Katagum forces from the region and reclaimed Shira. Since Azangu’s his paternal uncle was still alive, he was ap pointed ruler of Shira in 1825. However, Yakubu o f Bauchi and Dankauwa of Katagum recaptured Shira in 1826 and Abdullah returned to Zaure. In 1827, a Fulani warrior named Yuguda invaded the Kare - Kare region, conquering Dambam and other nearby towns. The Kare - Kare people of Dambam and surrounding areas came to 14 | P a g e Abdullah in Zaure and plead ed with him to drive ou t Yuguda and become their ruler. Abdullah agreed and drove Yuguda out. He settled at a well - called in Yakasai near Dambam. Even before this, Abdullah had planned to conquer the Kare - Kare regio n and had already requested permission from Shehu Laminu, who granted it , due to the treaty with the Kare - Kares he stop the expidetion and sent the agreement to Shehu Laminu [25] Haji Abdullah was preparing to depart to Borno, when a messenger arrived fro m Shehu Laminu, summoning him to Kukawa. He prepared himself and some of his top warriors — Dogo Karimami, Kachalla Dan - Buram, and Wurima Jan - kare — and traveled to meet Shehu Laminu. When he arrived, Shehu told him that his friend from Sudan had come look ing for him. Shehu sent for Mustafa, Abdullah’s childhood friend, who came from his residence. Shehu reunited them. Two days later, a Qur’an recitation contest was held, and Abdullah won, therefore Shehu Laminu then ga ve him permission to build fortificati ons in Dambam and officially appointed him the first Emir of Dambam in 1827. Shehu Laminu then asked Mallam Mustafa to accompany Abdullah and settle with him. Mustafa, who had followers, slaves, and children and Shehu handed over all the towns between Kayo ri an d the Busuki River to Abdullah. When Abdullah and Mustafa arrived in Dambam, they began building their homes. Abdullah became the Emir , and Mustafa became the chief I mam of Dambam. At that time, political and religious leadership were closely linked. When one leader died, the other would often succeed him. After Abdullah and Mustafa established their homes, they invited their people to settle and build as well. They began constructing double - layered city walls around Dambam, including six gates with de fensive tower s. Later, the Kare - Kare clans requested that Abdullah allow them to retain their traditional chieftaincies for non - royal families. Abdullah agreed, assigning each clan its own leader. 15 | P a g e CHAPTER FOUR MILITARY ORGANIZATION/ WARS FOUGHT BY DAMBAM EMIRATE Military organization then followed: Madaki Tunza was the general in charge of the town, while others like Jarmai Daroda, Makama Jarinda, Kachalla Damburam, Wurima Jankare, Dogo Kirimami, and Shekarau each led their own divisions and establ i shed outposts in nearby towns. After four years, Dambam had grown significantly. This alarmed Emir Dankauwa of Katagum, who feared Dambam’s rising power. In 1832, he wrote to the Sultan of Sokoto, Muhammad Bello, warning him that the son of Sarki Mamman of Shira had built a fortified town nearby. He urged the Sultan to act quickly before Abdullah became too powerful. He also informed the Sultan that Abdullah was a servant of Shehu Laminu and might receive support from him. In 1833, the Sultan dispatched his vizier, who traveled through Katsina and Kano. He was joined by Barde of Kano, Bagel, and Mallam Ba - Katsine. The Sultan also sent word to Sarki Sambo Diginza of Hadeja to bring his army. Around this time, Ahmadu I was appointed the Emir of Misau and was a lso summoned to join the campaign. All these rulers gathered with Dankauwa of Katagum and marched toward Dambam, surrounding it from the north, south, and west. However, they left the eastern side open, fearing that Shehu Laminu might intervene from that d irection. This allowed Dambam to receive reinforcements from the east. The invading forces camped for twenty days without seeing Sarki Abdullah emerge. Eventually, Sarki Sambo Diginza of Hadej i a declared that they would not be able to conquer the town and withdrew. Then Sarki Dankauwa of Katagum told his war leader Damo, “You know the praise chants of the Shira kings — go and recite it to them to draw Abdullah out.” So Damo went to the northern gate of Dambam and began chanting praises, invoking the names o f Abdullah’s ancestors, the kings of Shira. When the people heard the royal chants, they informed Sarki Abdullah of Dambam that someone was outside reciting his lineage. However, the northern gate remained closed. Abdullah responded, “I am descended from k ings who have gates to the north, south, and west — let them open the gates to receive guests.” He gave permission, and soon Abdullah climbed atop the city wall. When Damo saw him, he continued his chants, reminding Abdullah of his ancestors and their hero ic deeds. But then Damo changed tone and said, “Abdullah, the one who killed your father is here to fight you. I 16 | P a g e am before you.” Upon hearing this, Abdullah became enraged and replied, “Damo, you’ve started a battle you won’t be able to end. Go and tell th em I will come out tomorrow, God willing. My fate is in God’s hands.” Abdullah returned home and informed Imam Mustafa of what had happened. He summoned all his military commanders and told them to prepare their troops for battle and meet him at his reside nce. Some suggested they attack immediately that night rather than wait until morning. That night, they launched a surprise attack from the east and sent word to neighboring towns to send reinforcements. Imam Mustafa requested a white hare (Zomo) . King Abd ullah summoned the Chief of Archers, who called his son and instructed him to fetch a whit e hare from near the city wall. The boy returned with two white hares. Imam Mustafa said one would suffice. He performed a spiritual rite over one hare and returned t he other to its original location. The blessed hare was handed to General Tunza, who was instructed to release it into the enemy camp and fire a gunshot. At dawn, Sarki Abdullah led his forces from the west, joined by commanders Daroda, Jankare, Jarinda, D anburam, and Kirimami, who attacked from the south. General Tunza fired his gun, and suddenly a storm arose. Bees swarmed the enemy horses, entering their nostrils, and the ground began to shake. The enemy panicked and fled in confusion. Some were captured , while others drowned in the Akawari River. Horses trampled their own riders, and many perished. The site of the river crossing is still called “the escape of Barde of Kano ( Maficin Barden Kano ) .” This case was reported to Sultan in Sokoto, since they wer e under and sent a vizier to look into the situation. After the war, the Emir of Dambam began preparations to defend his territory. He commissioned the creation of fifty thousand (50,000) clay horse statues, each adorned with an amulet around its neck. The se statues were strategically placed around the town's perimeter. When enemies or spies approached Dambam, they were met with the illusion of a vast army of mounted warriors ready for battle. This led to widespread reports that Dambam possessed an innumera ble force of armed cavalry, effectively deterring further threats and securing the town's defense. Even after Abdullah’s time, his son Mamman continued to face threats. When Sarki Buhari of Hadej i a planned to attack the south ern part of Dambam , he sent wor d to Abdullah saying he would pass through Dambam and spend the night there — but not for war. However, when he approached Dambam, he saw what looked like a military reception: horses, 17 | P a g e warriors, and gleaming swords. He said, “I told Abdullah I wasn’t comin g for war , yet he prepared for battle.” So Buhari circled around Dambam and continued on his way. After Dankauwa returned home, he decided it was better to make peace with Abdallah so that each ruler should remain in his own territory. When the vizier of S okoto returned, he informed the Sultan of what had happened. The Sultan said, “I told you that town is full of religious students. It’s better to make peace, since Dambam belongs to Shehu Laminu.” The Sultan of Sokoto sent a message to Abdullah , Emir of Da mbam proposing a peace agreement to define the borders. He also asked Abdullah to stop launching attacks into Katagum territory. Abdullah accepted the proposal wholeheartedly and sent a letter of repentance and greetings to the Sultan. Thus, Dambam was off icially recognized as part of Shehu Laminu’s domain, and the Alamari River was declared the boundary between Sokoto and Bornu. However, before a formal response could be given, Shehu Laminu passed away. During Shehu Umar’s leadership, Abba Bukar was sent t o finalize the border a greement. From then on, the people of Dambam and Katagum — who were originally relatives — resumed peaceful relations and began helping each other. The fear between them disappeared. When Emir of Dambam, Abdullah saw that peace had r eturned, he gathered his people and announced his intention to perform the Hajj pilgrimage. His people agreed. General Tunza said, “We are the ones who fight and protect the town. Go, and may God gran t you safe travels and return.” Abdullah traveled to She hu Umar to request permission, which was granted. In 1837, Abdullah and Imam Mustafa began their journey to Hajj. When they reached Abu - Zabad (Por), the hometown of Imam Mustafa, Abdullah stayed there and studied for two years. Afterward, they continued to Mecca and spent three years there. Upon completing the pilgrimage, they passed through Egypt and purchased rare goods — including firearms and war equipment — before returning to Ab u - Zabad for another six months. Then they traveled to Wadai, where Imam Mu stafa reunited with his brother, the King of Wadai. As they approached the city, Haj Abdullah fired a powerful gunshot. The King of Wadai was sitting with his daughter, who had never walked since birth and could only cr awl. She was now a young woman. Upon hearing the gunshot, the girl miraculously stood up. The King of Wadai asked, 18 | P a g e “Who is this king who has entered our city?” When he saw his brother Mustafa, he asked, “Where are you coming from?” Mustafa explained their journey. When the King learned that A bdullah was the ruler of Dambam, he said to Mustafa, “Here is my daughter — I give her to your friend.” Abdullah then married the princess, and she gave birth to Prince Abba, the grand father of Jibir - Na Mallam Baso. It turned out that the King of Wadai wa s indeed Imam Mustafa’s broth er. The alliance of the Sefawa rulers of Bornu led to a summons in Kukawa, after Shehu Umar had gone on a tour. This was the same reason Shehu Umar abolished the kingship of the Mai in Bornu — he merged both spiritual and polit ical authority into one. After Haji Abdullah rested in Wadai for about six months, he began his journey home. He stopped in Kukawa to greet Shehu Umar. In 1844, Abdullah returned to his town. He had been away from Dambam for seven years and found it in goo d condition. Upon his return from Mecca, Abdullah was informed that a town called Pagaran had resisted conquest by the Shehu of Bornu. Even King Ari Fugumani had failed to capture it. Abdullah sent a message to Shehu Umar requesting permission to lead a ca mpaign to conquer Pagaran. Shehu agreed and sent Ari Fugumani to observe. Ari Fugumani arrived with over 50,000 horsemen — not for battle, but simply to witness the campaign. Abdullah prepared his forces and marched to Pagaran with his warriors. Each comma nder led his own division and surrounded the town, attacking from multiple gates. They st ormed the city and captured it. The observers were stunned by the scale and success of the assault. They began to fear that if Abdullah was left unchecked, he might on e day turn against them. They secretly conspired to report him to Shehu Umar in Kukawa and have him eliminated. They tricked Abdullah by suggesting he should accompany them to Kukawa to receive blessings from Shehu. Abdullah agreed and informed his people, including his son Mamman, that he would go with a small group w hile Mamman remained in Dambam. When they reached Kukawa, Ari Fugumani reported to Shehu Umar how Abdullah had conquered Pagaran. He also revealed that Abdullah was now the son - in - law of the K ing of Wadai and that his imam was the king’s brother. Shehu Umar remembered how the King of Wadai had once burned Kukawa.