This research is on the da’wah struggle and its methods which were applied by Shaykh Uthman
bn foduwe for the reformation of Muslim communities in Hausa land in Northern Nigeria. The research has
shed more light on the people’s favourable mass response to the Shaykh’s da’wah which led to the total reform
of the society (Tajdid) and establishment of a Caliphate known as Sokoto caliphate.
The document summarizes the history and development of Islamic jurisprudence from pre-Islamic Arabia to modern times in 7 periods:
1. The first period from 610-632 AD saw the Quran and sunnah as the primary sources of law under the rule of the first 4 caliphs.
2. From 632-661 AD, consensus (ijma) and analogy (qiyas) began to be used systematically as additional legal sources. Early Islamic legal principles were established.
3. From 661-132 AD, traditions (hadith) became widespread and the rise of early schools of jurisprudence like Hanafi and Maliki occurred.
4. From 132-
Explain about How the Quran is used as the first source of Syariah, referring to Principles of Islamic Jurisprudence book by Prof. Mohammad Hashim Kamali,
3rd edition (2005)
Law 499 topic 2 historical devt of islamic lawWafi Abdullah
The document summarizes the historical development of Islamic law over six periods:
1) During the lifetime of Prophet Muhammad, Islamic law was based on revelations in the Quran and traditions of the Prophet.
2) In the period of the Prophet's companions, the Quran was compiled and Islamic jurisprudence developed further based on consensus and analogy.
3) Under the Umayyad Caliphate, schools of law began to emerge in different cities and sects like the Sunnis and Shias developed.
4) The four major schools of Sunni law were established during the Abbasid Caliphate and compilation of hadiths increased.
5) As the Abbasid Empire declined,
Foundations of education 831 unit 1 Islamic foundations of education - dr. ...HafeezKhan218430
Foundations of education 831 Unit 1 M.Ed. Semester 1 by Dr. Zaheer Ahmad who is the coordinator of this course.... I does not own tis course for educational purpose only...
The document summarizes the rise of Islam, Sufism, and Neo-Vaishnavism in Bengal. It describes how Islam originated in Bengal through Arab traders in the 7th century and spread through coastal regions. While some military conquests contributed, Sufi preachers were also important in spreading Islam peacefully. Sufism emphasized attaining love of God through love of his creations. Neo-Vaishnavism, led by Chaitanya in the 15th-16th century, aimed to counter Hinduism's caste system through devotion and the idea of the simultaneous diversity and unity of God and soul. Both Sufism and Neo-Vaishnavism influenced each other's mystic
Din-e-Ilahi was a syncretic religion created by Mughal emperor Akbar in 1582 to promote tolerance between the religious communities in his empire. It aimed to merge aspects of Islam, Hinduism, Christianity, and Zoroastrianism. However, it faced criticism from orthodox Muslims and only had around 18 adherents. After Akbar's death, his son Jahangir did not support the religion and it died out. The religion advocated virtues like generosity and forgiveness but failed to establish core principles or scriptures. It was an attempt by Akbar to achieve religious harmony that did not endure due to lack of structure and opposition from traditional religious groups.
This document summarizes several Sufi orders that were prominent in South Asia, including the Chishtiyyah, Suhrwardiyyah, Naqshbandiyyah, and Qadiriyyah orders. It provides details on the founders and early leaders of each order and how they spread and gained popularity in South and Central Asia. The Chishti order was introduced by Khwaja Moiuddin Chishti and helped spread Islam through charity. The Naqshbandiyyah order became influential among Mughal elites due to family connections. The Qadiriyyah order originated in Iran but remains popular in South India today.
This document discusses the origin and development of usul al-fiqh (Islamic legal theory). It explains that during the Prophet's time, legal rulings were directly derived from the Quran and hadith. In the time of the companions, they gave rulings by understanding the sources and through consultation. During the successors, independent reasoning (ijtihad) was used alongside the opinions of companions. As new problems emerged with territorial expansion, frequent ijtihad led to the emergence of usul al-fiqh as an independent science in the 2nd Islamic century.
The document summarizes the history and development of Islamic jurisprudence from pre-Islamic Arabia to modern times in 7 periods:
1. The first period from 610-632 AD saw the Quran and sunnah as the primary sources of law under the rule of the first 4 caliphs.
2. From 632-661 AD, consensus (ijma) and analogy (qiyas) began to be used systematically as additional legal sources. Early Islamic legal principles were established.
3. From 661-132 AD, traditions (hadith) became widespread and the rise of early schools of jurisprudence like Hanafi and Maliki occurred.
4. From 132-
Explain about How the Quran is used as the first source of Syariah, referring to Principles of Islamic Jurisprudence book by Prof. Mohammad Hashim Kamali,
3rd edition (2005)
Law 499 topic 2 historical devt of islamic lawWafi Abdullah
The document summarizes the historical development of Islamic law over six periods:
1) During the lifetime of Prophet Muhammad, Islamic law was based on revelations in the Quran and traditions of the Prophet.
2) In the period of the Prophet's companions, the Quran was compiled and Islamic jurisprudence developed further based on consensus and analogy.
3) Under the Umayyad Caliphate, schools of law began to emerge in different cities and sects like the Sunnis and Shias developed.
4) The four major schools of Sunni law were established during the Abbasid Caliphate and compilation of hadiths increased.
5) As the Abbasid Empire declined,
Foundations of education 831 unit 1 Islamic foundations of education - dr. ...HafeezKhan218430
Foundations of education 831 Unit 1 M.Ed. Semester 1 by Dr. Zaheer Ahmad who is the coordinator of this course.... I does not own tis course for educational purpose only...
The document summarizes the rise of Islam, Sufism, and Neo-Vaishnavism in Bengal. It describes how Islam originated in Bengal through Arab traders in the 7th century and spread through coastal regions. While some military conquests contributed, Sufi preachers were also important in spreading Islam peacefully. Sufism emphasized attaining love of God through love of his creations. Neo-Vaishnavism, led by Chaitanya in the 15th-16th century, aimed to counter Hinduism's caste system through devotion and the idea of the simultaneous diversity and unity of God and soul. Both Sufism and Neo-Vaishnavism influenced each other's mystic
Din-e-Ilahi was a syncretic religion created by Mughal emperor Akbar in 1582 to promote tolerance between the religious communities in his empire. It aimed to merge aspects of Islam, Hinduism, Christianity, and Zoroastrianism. However, it faced criticism from orthodox Muslims and only had around 18 adherents. After Akbar's death, his son Jahangir did not support the religion and it died out. The religion advocated virtues like generosity and forgiveness but failed to establish core principles or scriptures. It was an attempt by Akbar to achieve religious harmony that did not endure due to lack of structure and opposition from traditional religious groups.
This document summarizes several Sufi orders that were prominent in South Asia, including the Chishtiyyah, Suhrwardiyyah, Naqshbandiyyah, and Qadiriyyah orders. It provides details on the founders and early leaders of each order and how they spread and gained popularity in South and Central Asia. The Chishti order was introduced by Khwaja Moiuddin Chishti and helped spread Islam through charity. The Naqshbandiyyah order became influential among Mughal elites due to family connections. The Qadiriyyah order originated in Iran but remains popular in South India today.
This document discusses the origin and development of usul al-fiqh (Islamic legal theory). It explains that during the Prophet's time, legal rulings were directly derived from the Quran and hadith. In the time of the companions, they gave rulings by understanding the sources and through consultation. During the successors, independent reasoning (ijtihad) was used alongside the opinions of companions. As new problems emerged with territorial expansion, frequent ijtihad led to the emergence of usul al-fiqh as an independent science in the 2nd Islamic century.
1. Several Islamic revivalist movements emerged in South Asia between the 17th-19th centuries in response to perceived religious deviations, including those led by Shaikh Ahmed Sarhindi, Shah Waliullah, Sayed Ahmed Shaheed, and Haji Shareeatullah.
2. Mughal emperor Akbar's religious reforms, which included bans on cow slaughter and practices like ghusl, as well as the introduction of a new religion "Deen-e-Illahi", faced a strong reaction from Shaikh Ahmed Sirhindi who saw these as non-Islamic beliefs and sought to purify Islam and promote a separate Muslim identity.
3. Sirhindi is considered a major figure
Al-Ghazali- On the Etiquettes of Quran RecitationMartinkay99
This document provides an introduction and first chapter from Imam Al-Ghazali's work on the etiquettes of Quran recitation. The introduction discusses the importance and divine nature of the Quran as the final revelation from God. It also outlines Al-Ghazali's view that perfect recitation requires observing both external rules and internal contemplation. The first chapter establishes the excellence of the Quran and those devoted to its study. It also reproaches those whose recitations fall short of proper standards based on hadiths and early Islamic scholars.
The document discusses the history of Usul al-Fiqh, the methodology of Islamic jurisprudence. It states that the first works on Usul al-Fiqh were reportedly written by Abu Hanifah and his students Abu Yusuf and Muhammad al-Shaybani, though these were lost. The first extant work is the seminal Al-Risalah by Imam al-Shafie, which divided the subject into four chapters. After al-Shafie, many jurists from the four Sunni madhhabs wrote commentaries and works on Usul al-Fiqh, contributing to its development.
The document discusses the origins and views of the Ash'ari and Maturidi theological schools in Sunni Islam. It begins by explaining that Ash'ari theology was founded by al-Ash'ari in the 9th century in response to the rationalism of the Mu'tazila school. Al-Ash'ari originally followed Mu'tazila doctrines but later converted and insisted that revelation is primary over reason. The document then discusses the views of al-Maturidi, the founder of the competing Maturidi school, on issues like free will and knowledge. It explains that both schools struck a balance between reason and revelation but the Ash'ari school placed more emphasis on revelation's authority.
This document provides an overview of Islamic jurisprudence and its historical background. It discusses the foundational period during the time of the Prophet Muhammad where rules were based on the Quran and Sunnah. It then describes the establishment period during the time of the Righteous Caliphs where deductive principles were developed to address new issues. Fiqh or Islamic jurisprudence is then introduced as the comprehensive understanding and collection of rulings derived from Islamic scripture. The document outlines the principal sources of Islamic law as revelation from God through the Quran and Sunnah and concludes by describing some key characteristics of Quranic legislation such as its gradual revelation and emphasis on rationale.
Ruler Akbar of the Mughal Empire was the most well-known emperor for his religious
tolerance and reforms in the late 1500s. While Europe was engulfed in the flames of the
Inquisition Era, in the Indian subcontinent, Akbar was determined to create his kingdom a
haven of peace and togetherness.
This document provides a preface for the book "Principles of Islamic Jurisprudence" by M.H. Kamali. The preface discusses the need for an English language textbook focused exclusively on the subject of usul al-fiqh (Islamic jurisprudence). It notes that existing English works treat the topic too briefly or discuss its history more than the doctrines. The preface aims to convey the content of usul al-fiqh based on Arabic source materials and illustrate the topics with examples from the Quran, hadith and legal texts. It also notes some differences between modern and classical Arabic works on the topic and how modern works strive for a more balanced treatment of legal schools.
Islamic Movement - Defining principles By Khurram Muradmansoorece
This document provides an overview of the Islamic movement as defined by Ustadh Khurram Murad. It discusses:
1) The definition of an Islamic movement as the organized effort of Muslims to actualize their total submission to Allah in all aspects of life, inwardly and outwardly.
2) Why a new term is needed to effectively convey Islam's dynamic message of making it supreme in the modern context where concepts have been lost or distorted over time.
3) The basic concepts that the term "Islamic movement" denotes, including that Islam is an ideology and mission, not just a religion, and seeks revolutionary change in individuals and society.
4) The nature and motivation of the Islamic
PPPJ1253 Sejarah dan Tamadun Islam di Afrika Utara dan Andalus (STIAUDA)
"Karya-karya Agung Ibn Hazm al-Andalusi"
Sempena Minggu High Impact Educational Practices FPI & Ekspo Pembelajaran Pengajian Arab dan Tamadun Islam di Fakulti Pengajian Islam, UKM (Jumaat, 15 Disember 2017)
Historical Judgement on Interest Delivered in Supreme Court of Pakistan (Muft...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of islamic books and multimedia.
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
www.australianislamiclibrary.blogspot.com.au
Islamic jurisprudence , its sources and goalsOsama Naseem
The document provides an overview of Islamic jurisprudence (fiqh), its sources and objectives. It discusses fiqh as the body of laws deduced from sharia to cover situations not explicitly addressed in sharia. The primary sources of fiqh are the Quran and hadith, while the secondary sources are ijma (consensus) and qiyas (analogical reasoning). The objectives of fiqh are to preserve religion, life, intellect, lineage and property. Fiqh aims to bring happiness in this life and the afterlife by guiding human actions according to God's will.
Guide of the believer, purification and prayer in islam by mustafa umartopbottom1
This document provides an introduction and methodology for a book about purification and prayer in Islam. It begins by explaining the goal is to create a practical guide that focuses on essential rulings and their underlying wisdom, avoiding unnecessary details. It aims to balance the legal and spiritual aspects in a comprehensive yet accessible way. The introduction discusses Islamic law's classification into different categories and emphasizes the importance of learning the basics. The methodology section explains this book's defined focus on rulings and their reasons, emphasis on practical contemporary issues, and avoidance of complex legal debates.
Muslim rule lect_4.ppt_filename_= utf-8''muslim rule lect 4khair20
The Mughal Empire reached its height under Shah Jahan and Aurangzeb, but Aurangzeb's harsh religious persecution of Hindus and Sikhs led to many rebellions. After his death, civil war broke out over rival claims to the throne, weakening the empire. Invaders then poured in from the north as Mughal power and territory declined.
Islamic law, known as Sharia, is derived from two primary sources - the Quran and the Sunnah (traditions and sayings of the prophet Muhammad). It covers both religious and secular matters of law. There are two secondary sources - ijma, which is scholarly consensus, and qiyas, which is analogical reasoning or derivation of rulings through analogy. Sharia is interpreted by Islamic legal scholars and judges and applies different concepts of crime, justice and punishment than secular law. It has evolved over time through the work of early Muslim jurists and scholars.
PPPJ2363 Tamadun Islam Zaman Umawi dan Abbasi (TIZUA)
"Ketokohan Jabir ibn Hayyan Dalam Bidang Kimia"
Sempena Pameran dan Pertandingan Poster Tamadun Islam Era Umawi, Abbasi & India di Pusat Rantau Timur Tengah dan Nusantara (PUTERA), FPI, UKM (27 Disember 2018)
Uthman Dan Fodio was a Fulani Islamic scholar and reformer born in 1754 in what is now Nigeria. He received a thorough Islamic education as a child and went on to become a teacher himself. Concerned by corruption and un-Islamic practices in the Hausa states, he began public preaching and writing to advocate for social and political reform. This eventually led to a successful jihad and the establishment of the Sokoto Caliphate, with Uthman Dan Fodio as its first sultan. He worked to spread education, enforce sharia law, and raise status of women throughout the caliphate before his death in 1817.
SCHOOL OF ISLAMIS LEGAL TAUGHT (MAZHAB AS-SYAFIE)Ahmad Farhan
A research about the formation of Mazhab Syafie and the sources used to form the mazhab. Also a bit information about the biblography and historical background of Imam As-Syafie
Religion, the core of the interfaith discourse, is the new ‘empire of the mind’. It has acquired the minds of our citizens; possesses the power of state; expressed in terms of money and wealth; guarantees influence; and controls resources. Religion is war; it is modern conflict, and the most dangerous threat to societal peaceful existence.
The document discusses three main forms of Islamic fundamentalism: Wahhabism, Salafism, and Qutbism. It provides details on the origins and key beliefs of each:
Wahhabism originated in Saudi Arabia in the 18th century and seeks to purify Islam of innovations. It is the official faith of Saudi Arabia. Salafism is a broader reform movement that appeals to those seeking religious renewal, though it is not a unified movement. Qutbism advocates for violent jihad and the establishment of states governed by strict sharia law based on the writings of Sayyid Qutb and others. The document examines the influence of each form and their relationships.
Transformation of Sokoto Caliphate by Sheik Usman Danfodiyo: A Social Thought...inventionjournals
Usman Danfodiyo was an 18th century Fulani scholar and reformer who transformed the Sokoto Caliphate in what is now northern Nigeria through jihad from 1804-1808. He objected to non-Islamic practices of Hausa leaders and criticized their rule. In 1804, he and his followers were forced to flee and declared jihad against the Hausa chiefs. One by one the Hausa states fell to Danfodiyo's Fulani forces and were organized into emirates to implement Islamic social, legal, and religious ideas as Danfodiyo interpreted them. The caliphate expanded Islam's influence throughout West Africa and contributed to political changes in neighboring regions
The interaction between Islam and African traditional religion in Zimbabwe Pr...AwqafSA
Silindiwe Zvingowanisei delivered her presentation titled "The interaction between Islam and African traditional religion in Zimbabwe" at the 2nd International Congress on Islamic Civilisation in Southern Africa.
1. Several Islamic revivalist movements emerged in South Asia between the 17th-19th centuries in response to perceived religious deviations, including those led by Shaikh Ahmed Sarhindi, Shah Waliullah, Sayed Ahmed Shaheed, and Haji Shareeatullah.
2. Mughal emperor Akbar's religious reforms, which included bans on cow slaughter and practices like ghusl, as well as the introduction of a new religion "Deen-e-Illahi", faced a strong reaction from Shaikh Ahmed Sirhindi who saw these as non-Islamic beliefs and sought to purify Islam and promote a separate Muslim identity.
3. Sirhindi is considered a major figure
Al-Ghazali- On the Etiquettes of Quran RecitationMartinkay99
This document provides an introduction and first chapter from Imam Al-Ghazali's work on the etiquettes of Quran recitation. The introduction discusses the importance and divine nature of the Quran as the final revelation from God. It also outlines Al-Ghazali's view that perfect recitation requires observing both external rules and internal contemplation. The first chapter establishes the excellence of the Quran and those devoted to its study. It also reproaches those whose recitations fall short of proper standards based on hadiths and early Islamic scholars.
The document discusses the history of Usul al-Fiqh, the methodology of Islamic jurisprudence. It states that the first works on Usul al-Fiqh were reportedly written by Abu Hanifah and his students Abu Yusuf and Muhammad al-Shaybani, though these were lost. The first extant work is the seminal Al-Risalah by Imam al-Shafie, which divided the subject into four chapters. After al-Shafie, many jurists from the four Sunni madhhabs wrote commentaries and works on Usul al-Fiqh, contributing to its development.
The document discusses the origins and views of the Ash'ari and Maturidi theological schools in Sunni Islam. It begins by explaining that Ash'ari theology was founded by al-Ash'ari in the 9th century in response to the rationalism of the Mu'tazila school. Al-Ash'ari originally followed Mu'tazila doctrines but later converted and insisted that revelation is primary over reason. The document then discusses the views of al-Maturidi, the founder of the competing Maturidi school, on issues like free will and knowledge. It explains that both schools struck a balance between reason and revelation but the Ash'ari school placed more emphasis on revelation's authority.
This document provides an overview of Islamic jurisprudence and its historical background. It discusses the foundational period during the time of the Prophet Muhammad where rules were based on the Quran and Sunnah. It then describes the establishment period during the time of the Righteous Caliphs where deductive principles were developed to address new issues. Fiqh or Islamic jurisprudence is then introduced as the comprehensive understanding and collection of rulings derived from Islamic scripture. The document outlines the principal sources of Islamic law as revelation from God through the Quran and Sunnah and concludes by describing some key characteristics of Quranic legislation such as its gradual revelation and emphasis on rationale.
Ruler Akbar of the Mughal Empire was the most well-known emperor for his religious
tolerance and reforms in the late 1500s. While Europe was engulfed in the flames of the
Inquisition Era, in the Indian subcontinent, Akbar was determined to create his kingdom a
haven of peace and togetherness.
This document provides a preface for the book "Principles of Islamic Jurisprudence" by M.H. Kamali. The preface discusses the need for an English language textbook focused exclusively on the subject of usul al-fiqh (Islamic jurisprudence). It notes that existing English works treat the topic too briefly or discuss its history more than the doctrines. The preface aims to convey the content of usul al-fiqh based on Arabic source materials and illustrate the topics with examples from the Quran, hadith and legal texts. It also notes some differences between modern and classical Arabic works on the topic and how modern works strive for a more balanced treatment of legal schools.
Islamic Movement - Defining principles By Khurram Muradmansoorece
This document provides an overview of the Islamic movement as defined by Ustadh Khurram Murad. It discusses:
1) The definition of an Islamic movement as the organized effort of Muslims to actualize their total submission to Allah in all aspects of life, inwardly and outwardly.
2) Why a new term is needed to effectively convey Islam's dynamic message of making it supreme in the modern context where concepts have been lost or distorted over time.
3) The basic concepts that the term "Islamic movement" denotes, including that Islam is an ideology and mission, not just a religion, and seeks revolutionary change in individuals and society.
4) The nature and motivation of the Islamic
PPPJ1253 Sejarah dan Tamadun Islam di Afrika Utara dan Andalus (STIAUDA)
"Karya-karya Agung Ibn Hazm al-Andalusi"
Sempena Minggu High Impact Educational Practices FPI & Ekspo Pembelajaran Pengajian Arab dan Tamadun Islam di Fakulti Pengajian Islam, UKM (Jumaat, 15 Disember 2017)
Historical Judgement on Interest Delivered in Supreme Court of Pakistan (Muft...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of islamic books and multimedia.
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
www.australianislamiclibrary.blogspot.com.au
Islamic jurisprudence , its sources and goalsOsama Naseem
The document provides an overview of Islamic jurisprudence (fiqh), its sources and objectives. It discusses fiqh as the body of laws deduced from sharia to cover situations not explicitly addressed in sharia. The primary sources of fiqh are the Quran and hadith, while the secondary sources are ijma (consensus) and qiyas (analogical reasoning). The objectives of fiqh are to preserve religion, life, intellect, lineage and property. Fiqh aims to bring happiness in this life and the afterlife by guiding human actions according to God's will.
Guide of the believer, purification and prayer in islam by mustafa umartopbottom1
This document provides an introduction and methodology for a book about purification and prayer in Islam. It begins by explaining the goal is to create a practical guide that focuses on essential rulings and their underlying wisdom, avoiding unnecessary details. It aims to balance the legal and spiritual aspects in a comprehensive yet accessible way. The introduction discusses Islamic law's classification into different categories and emphasizes the importance of learning the basics. The methodology section explains this book's defined focus on rulings and their reasons, emphasis on practical contemporary issues, and avoidance of complex legal debates.
Muslim rule lect_4.ppt_filename_= utf-8''muslim rule lect 4khair20
The Mughal Empire reached its height under Shah Jahan and Aurangzeb, but Aurangzeb's harsh religious persecution of Hindus and Sikhs led to many rebellions. After his death, civil war broke out over rival claims to the throne, weakening the empire. Invaders then poured in from the north as Mughal power and territory declined.
Islamic law, known as Sharia, is derived from two primary sources - the Quran and the Sunnah (traditions and sayings of the prophet Muhammad). It covers both religious and secular matters of law. There are two secondary sources - ijma, which is scholarly consensus, and qiyas, which is analogical reasoning or derivation of rulings through analogy. Sharia is interpreted by Islamic legal scholars and judges and applies different concepts of crime, justice and punishment than secular law. It has evolved over time through the work of early Muslim jurists and scholars.
PPPJ2363 Tamadun Islam Zaman Umawi dan Abbasi (TIZUA)
"Ketokohan Jabir ibn Hayyan Dalam Bidang Kimia"
Sempena Pameran dan Pertandingan Poster Tamadun Islam Era Umawi, Abbasi & India di Pusat Rantau Timur Tengah dan Nusantara (PUTERA), FPI, UKM (27 Disember 2018)
Uthman Dan Fodio was a Fulani Islamic scholar and reformer born in 1754 in what is now Nigeria. He received a thorough Islamic education as a child and went on to become a teacher himself. Concerned by corruption and un-Islamic practices in the Hausa states, he began public preaching and writing to advocate for social and political reform. This eventually led to a successful jihad and the establishment of the Sokoto Caliphate, with Uthman Dan Fodio as its first sultan. He worked to spread education, enforce sharia law, and raise status of women throughout the caliphate before his death in 1817.
SCHOOL OF ISLAMIS LEGAL TAUGHT (MAZHAB AS-SYAFIE)Ahmad Farhan
A research about the formation of Mazhab Syafie and the sources used to form the mazhab. Also a bit information about the biblography and historical background of Imam As-Syafie
Religion, the core of the interfaith discourse, is the new ‘empire of the mind’. It has acquired the minds of our citizens; possesses the power of state; expressed in terms of money and wealth; guarantees influence; and controls resources. Religion is war; it is modern conflict, and the most dangerous threat to societal peaceful existence.
The document discusses three main forms of Islamic fundamentalism: Wahhabism, Salafism, and Qutbism. It provides details on the origins and key beliefs of each:
Wahhabism originated in Saudi Arabia in the 18th century and seeks to purify Islam of innovations. It is the official faith of Saudi Arabia. Salafism is a broader reform movement that appeals to those seeking religious renewal, though it is not a unified movement. Qutbism advocates for violent jihad and the establishment of states governed by strict sharia law based on the writings of Sayyid Qutb and others. The document examines the influence of each form and their relationships.
Transformation of Sokoto Caliphate by Sheik Usman Danfodiyo: A Social Thought...inventionjournals
Usman Danfodiyo was an 18th century Fulani scholar and reformer who transformed the Sokoto Caliphate in what is now northern Nigeria through jihad from 1804-1808. He objected to non-Islamic practices of Hausa leaders and criticized their rule. In 1804, he and his followers were forced to flee and declared jihad against the Hausa chiefs. One by one the Hausa states fell to Danfodiyo's Fulani forces and were organized into emirates to implement Islamic social, legal, and religious ideas as Danfodiyo interpreted them. The caliphate expanded Islam's influence throughout West Africa and contributed to political changes in neighboring regions
The interaction between Islam and African traditional religion in Zimbabwe Pr...AwqafSA
Silindiwe Zvingowanisei delivered her presentation titled "The interaction between Islam and African traditional religion in Zimbabwe" at the 2nd International Congress on Islamic Civilisation in Southern Africa.
This document summarizes the development of Islamic reformism in Thailand. It discusses how Islam originally syncretized with local beliefs when it arrived in Southeast Asia. It then describes how Islamic reformist ideas originating in the Middle East in the 18th-19th centuries were introduced to Thailand in the early 20th century by an Indonesian political refugee named Ahmad Wahab. Wahab established the first Islamic reform group in Thailand and began propagating reformist ideology. One of his students, Direk Kulsiriswasd, became a central figure in the reform movement and worked to translate Islamic texts to spread awareness of true Islamic principles to Thai Muslims. The reform movement aimed to purify Islam of non-Islamic folk beliefs and
Principles of islamic spirituality part 1 sufism by shaykh muhammad hisham ka...aaaaaaabbbbbbb2
This document discusses the role of Sufism in building communities and society. It describes how Sufism established a hierarchical system of charities, trusts, hostels, and hospitals to serve societal needs. At the top of this pyramidal structure were spiritual guides and leaders who were chosen based on their piety and wisdom, not intelligence or politics. These institutions helped introduce people to Sufi teachings and provided for their physical, spiritual, and psychological needs. By establishing this infrastructure, Sufism had a major impact on the societies of Central Asia, South Asia, North Africa and other parts of the Islamic world for many centuries. However, Wahhabism has sought to dismantle this system and replace it with individual
The document provides background information on the rise of Sufism and the Bhakti movement in medieval India. It discusses how the Sufi movement brought a new form of liberal religious expression within Islam that emphasized equality and universal love. Sufis formed mystical orders called silsilahs and used local languages to spread their message. The Bhakti movement similarly transformed Hinduism by introducing devotion and rejecting the caste system. The Sufi and Bhakti saints played an important role in promoting religious harmony between Muslims and Hindus in India.
This document introduces Shaykh Abū Muhammad al-Maqdisī, outlining his early life and education in Palestine, Kuwait, and Iraq. It describes his dedication to studying the works of Ibn Taymiyyah, Ibn al-Qayyim, and Muhammad ibn Abd al-Wahhab. The Shaykh settled in Jordan in 1992 and began teaching on Tawheed, refuting modern groups, and opposing democracy and elections. His teachings attracted attention from security officials and Irjaa'i groups, who sought to discredit him.
Mohamed Kirat discusses the history and philosophy of public relations in Islamic culture. Public relations has been used since the time of the prophet Muhammad fourteen centuries ago to disseminate the new religion of Islam. Muhammad effectively used communication and public relations to persuade people and convince them to embrace the new principles and way of life of Islam. The philosophy of public relations in Islam is based on building relationships and communities through honest, ethical communication and the welfare of all people according to Islamic teachings.
The document summarizes the historical divisions and conflicts between Sunni and Shia Muslims, and more specifically between Iran and Saudi Arabia. It traces the origins of the divisions back to disagreements over leadership succession after the Prophet Muhammad. Over time, political, tribal, and sectarian differences exacerbated the divisions. More recently, the rise of secular Arab nationalism in the 20th century and the Iranian Revolution of 1979 positioned Iran and Saudi Arabia as competing powers within the Muslim world, exacerbating tensions along sectarian lines for political gain despite areas of religious agreement.
The document discusses West African religion and how it relates to rituals and music. Art and music in West Africa are related to religion as art symbolizes ancestors and spirits and is used in rituals. Music is also connected to religion through the use of instruments to create rhythms for dancing in religious ceremonies. The document contrasts Christianity, Islam, and indigenous religions in West Africa, explaining how Christianity and Islam arrived and were adopted in the region.
This document discusses the unique generation of Muslims that emerged during the time of the Prophet Muhammad and how they differed from later generations. It makes three key points:
1) The earliest Muslims solely relied on the Quran as their source of guidance, in contrast to later generations who relied on a mix of sources including other religions and cultures.
2) The earliest Muslims learned from the Quran with the intention of obeying its teachings in action, not just for intellectual discussion, resulting in lives fully shaped by Islamic concepts.
3) To cultivate a generation with the strength of character of the earliest Muslims, one must return to learning solely from the pure teachings of the Quran, with a focus on implementing
Islam, A SHORT INTRODUCTION Signs, symbols and values.pdfccccccccdddddd
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Da’wah methods applied by Shaykh Uthman bn Foduwe for the reformation of Muslims in (Hausa land) Northern Nigeria
1. International Journal of Humanities and Social Science Invention
ISSN (Online): 2319 – 7722, ISSN (Print): 2319 – 7714
www.ijhssi.org ||Volume 4 Issue 7 || July. 2015 || PP.13-18
www.ijhssi.org 13 | P a g e
Da’wah methods applied by Shaykh Uthman bn Foduwe for the
reformation of Muslims in (Hausa land) Northern Nigeria.
Dr. Aminu Alhaji Bala
Department of Islamic studies, Faculty of arts and Islamic studies,
Usmanu Danfodiyo University, Sokoto, Nigeria, P.M.B. 2346, Sokoto Nigeria
ABSTRACT: This research is on the da’wah struggle and its methods which were applied by Shaykh Uthman
bn foduwe for the reformation of Muslim communities in Hausa land in Northern Nigeria. The research has
shed more light on the people’s favourable mass response to the Shaykh’s da’wah which led to the total reform
of the society (Tajdid) and establishment of a Caliphate known as Sokoto caliphate.
I. INTRODUCTION
His full name is Shaykh Abu Muhammad, ‘Uthman bn Muhammad Foduwe (Foduwe is a Fulani tittle
for a learned man or jurist) son of ‘Uthman son of Salih son of Ayub, son of Harun, son of Muhammad gorde
son of Muhammad Jibo son of Muhammad Sambo, son of Ayub, son of Masarana son of Ayub, son of Abi bakr
son of Musa (Jakolo). Before the Da’wah of Shaykh Uthman bn Foduwe and the establishment of the Islamic
Caliphate in Northern Nigeria, majority of the inhabitants were pagans embracing all forms of traditional
disbelief including idolatry. Even though Islam was introduced into the area, but most of the people who
accepted it were more concerned about its acceptance than its strict observance.1
Thus, many of those who
accepted Islam observed the religion side by side with paganism, hence the existence of un-Islamic trend of
mixed Islam. According to Hiskett:
Hausaland (Northern Nigeria) before the Jihād (of Shaykh Uthman) was reduced to mere
syncretism and superstition. Bori-spirit worship, divination and sacrifices to objects like trees
and mountains had become common practices among Muslims who only professed the
religion in theory, but upheld paganism in practice. The aim of the Jihād was to purify Islam
based on the teachings and practices of the Holy Prophet and his companions.2
Therefore, by the time Shaykh Uthman emerged, Hausa land (presently Northern Nigeria) comprised
both Muslims and non-Muslims. Even within the Muslim population few observe their religion very strictly
while great majority mixed it with traditional un-Islamic customs and traditions.3
In Nur al-Bab, Shaykh
Uthman classified the entire Hausa Society into three; namely pure Muslims who observed Islam very strictly
and did not venerate any object; pure non-Muslims who did not accept Islam and are the majority, and Muslims
who mixed Islam with veneration of trees and rocks.4
They performed Islam in a corrupt and innovative form
and negated the deeds of Islam by making sacrifices to trees, while others offered Islamic rituals but not in the
way directed by the Shari’ah. Shaykh Uthman therefore showed his concern on the need to eradicate the
widespread innovations and customs that contradicted the correct belief system of Islam and its devotional
practices through preaching. The Da’wah and reform movement carried out by Shaykh Uthman bin Fodiyo in
Northern Nigeria directly attacked the widespread of innovations and customs that contradicted the teachings of
Islam. Anti Islamic customs promoted among the Muslims in all facets of life were suppressed and eliminated.
The Da’wah also led to the formation of the Muslim Ummah guided by the caliphal system of administration in
the early 19th
century C.E. According to Sambo, Islamic Caliphate of Sokoto...
is that Islamic government which was based on the pattern of the orthodox Caliphal system
founded by the Prophet of Allah Muhammad, (may peace and blessings of Allah be upon
him) and which he bequeathed to Islamic communities all over the world as a modus operandi
for every Muslim Ummah to emulate and be governed by. The major sources of jurisdiction
for this Caliphal system of government are the Qur’an, the Hadīth (traditions of the Prophet
(SAW) and the Ijma’ (consensus of Ulama) and Qiyas (analogy) deduced by scholars of every
epoch.5
This article is therefore an attempt to study da’wah Methods applied by Shaikh Uthman bn Foduwe for
the reformation of Muslims in Northern Nigeria.
2. Da’wah Methods applied by Shaykh Uthman bn Foduwe for the...
www.ijhssi.org 14 | P a g e
II. PREVIOUS STUDIES
Previous studies on the Tajdid movement of Shaykh Uthman and his lieutenants are blessed with a
variety of literature on a number of subjects. Many researchers have been carried out on a good number of the
works of the Shaykh and his lieutenants in the areas of editing, translation and general discussions of their views
on a number of topics. In this research, an evaluation or assessment of existing works known to the researcher
that are relevant to the topic of research have been conducted. A survey of the numerous related works which
are too many to be listed here, reveals that non have written specifically on the da’wah Methods applied by
Shaykh Uthman bn Foduwe for the reformation of Muslims in Hausa land.
III. METHOD
This research is qualitative in nature, it required the researcher to read the literature on the subject and
analyses it using critical thinking, the analytical method is therefore used. It is a method which allowed the
utilization of critical thinking to find out facts about the topic and decide whether a given claim is true or false.
Attempts were also made to establish how the da’wah activities came into being and its method which leads to
its spread and acceptance. This research therefore focuses on causes, effects and outcome of the da’wah
activities of Shaykh Uthman bn Foduwe for the reformation of Muslims in Northern Nigeria.
IV. RESULTS
This research has found that Shaykh Uthman started his da’wah at the early period of his age and he
dedicated his time in explaining the fundamentals of Islam. The research also gathered that the Da’wah
(preaching) of Shaykh Uthman received the response of many followers which encouraged him to continue and
expand it beyond his home town to other parts of Hausa land. Also, in addition to open air preaching he also
devoted his time to teaching and writing at the same time which helped in producing extensive texts (literature)
to be studied by his students in the various study circles in Hausa land. The research also found out that Shaykh
Uthman is a pioneer in encouraging women to seek for education and knowledge. His da’wah has helped purge
the Ummah from the laxity and decline that accommodate it, it has also purge the religion from innovations and
superstition practices that have crept into it, it advocate piety and simple life in the mind of the Muslims, and
promoted strict adherence to Islam.
V. DISCUSSION
Shaykh Uthman bn Foduwe started his preaching at the age of 20 in about 1188 A. H. /1774 C. E. He
combined both preaching and studying at the same time. In the formative period of his preaching, he dedicated
his time in explaining the fundamentals of Islam. His Da’wah (preaching) received the response of many
followers which encouraged him to continue and expand it beyond his home town to other parts of Hausaland.
In Tazyin al-Waraqat his brother Abdullah stated:
Then we rose up with the Shaikh helping him in mission work for religion. He travelled for
that purpose to the east and to the west, calling the people to the religion of God by his
preaching and his Qasidas in other languages and destroying customs contrary to Muslim
law.6
He therefore travelled to the neighbouring states, starting from Kabi where he met its people and
preached to them;
"He called them to the reform of the faith, and to Islam, and good works and to abandon customs
contrary to them. Many of them repented, and travelled to him in groups, when he returned to his country,
listening to his preaching, and God caused them to accept him for the first time. "7
Then he moved to Zamfara where he spent some five years calling several pockets of people who had
not in fact accepted Islam yet. Shaykh Uthman and his lieutenants had to remain there preaching and admonition
people to Islam. Shaykh Abdullah said:
Then we moved to the country of Zamfara to call its people to Islam. We remained there about
five years, and it was a land over whose people ignorance was there theme; the majority of its
people had not smelt the scent of Islam. They used to come to the sheikh gathering mingling
with their women. He aggregated them, teaching them that mixing together was forbidden,
after he had taught them the laws of Islam.8
Shaykh Uthman was to remain, for some 19 years, as an itinerant scholar always on the move. Where
ever he went he stayed long enough to establish a community and always left behind some of his students and
disciples to continue his job. It wasn’t only preaching and teaching, however, as he had to be writing at the same
3. Da’wah Methods applied by Shaykh Uthman bn Foduwe for the...
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time not only to produce the texts to be studied in the various circle he was creating but he had to reply to
numerous questions and issues which his Da’wah was raising and reply critics who were busy trying to stop this
rising wave of awareness of Islamic religion.9
According to Balogun, Shaykh Uthman’s preaching attracted
large followers in his hometown Degel and in many places he went on preaching tours, like Kebbi and Zamfara
kingdoms. On his return to his hometown people started coming to him in groups and consequently his
hometown became popular. Both male and female flocked to his preaching assemblies.10
Shaykh Uthman did
not stop women from attending his preaching sessions, he in fact encouraged them. From the onset of his
endeavour, Shaykh Uthman appeared to have been moved by the plight of women in Hausa land particularly the
way they were denied basic education and exploited by society. He made this very clear as he observed in one of
his many works on the subject, he state, " ....what many scholars of the Sudan do to their wives, their daughters
and their slaves ... they leave them neglected like cattle without instructing them in what is obligatory upon them
in connection with their creed, their ritual ablution, their fasting of Ramadan ... Nor do they instruct them on
what is permissible (mubah) for them like buying, selling and similar things. Indeed they regard them as nothing
but a pot which they use and when it breaks to pieces they throw it away.... One wonders at this their custom of
leaving their wives and daughters in the darkness of ignorance while at the same time they teach their students
every morning and evening. Indeed, the only motive in teaching their students is self-aggrandizement and
nothing else." Turning to the women, the Shaykh encouraged them to seek for education and openly called upon
them to rebel against what today can be called male chauvinism. " O’ Muslim women" the Shaykh calls, "do not
listen to the words of those misguided men who tell you about the duty of obedience to your husband but they
do not tell you anything about obedience to God and His messenger"11
When Shaykh Uthman’s followers increased in number and became a force to be reckoned with, he
began to preach to the rulers and the kings of the Hausa states who, in the eighteenth century, have neglected the
Shari’ah law and condoned customary laws in several spheres of Government i.e. taxation, appointment to
judicial posts, inheritance, and the enforcement of legal punishments on offenders. In his Bayan al-Bid’ah al-
Shaitanniyyah the Shaykh makes three specific charges; the non-enforcement of the Hudud (like the Hadd of
adultery and fornication) on highly placed people who could pay a prescribed fine for committing an offence;
appointing the ignorant and undeserving to judicial posts relegating the learned and making such post a
hereditary succession irrespective of qualification; passing judgments on ignorance, passing judgments after
receiving bribe, giving the eldest son the entire shares of inheritance depriving other relations of their legal
share. If he died another eldest son will take over. These and other areas of un-Islamic trends became the subject
matter of Shaykh’s preaching to the rulers.12
Where ever he went and where ever his works reached he attracted
a following as people from the surrounding countries came to him, and entered his community for the proper
practice of Islam.13
The Shaykh and his students continued preaching, educating the wider public the most
important issues of Islam, most of Shaykh Uthman’s preaching focused on the basic issues of proper
understanding of Tawhid before the correct performance of the routine acts of worship as the fundamentals and
derivatives of the religion (al-Usul wa al-Furu). His students also followed his example.14
This is in accordance
with the Qur’anic and Prophetic emphasis of da’wah where the basic Islamic belief system was imparted first
and foremost before the routine acts of worship. On this Muhammad Bello states;
Know that he presented the account of those Usul (fundamentals) in order and in the language
of those present…and …know that he presented those Furu (derivatives) in order and in the
language of those present.15
The second emphasis of his Da’wah was on maintenance of Islamic standards of behaviour and
admonition to follow the Sunnah and the third was on the quelling of evil innovations (the bid’ah) and on the
refutation of customs foreign to Islam (al-Awa’id al-Riddiya) which was due largely to the prevailing ignorance
of Islamic religion and its Shari’ah acts of worship and behaviour. The fourth was the explanation of the general
meaning of the Shari’ah and encouraged his audience to appreciate the need for ‘amr bi al-ma’ruf wa al-nahy an
al-munkar (commanding the right and forbidding the wrong). Apart from preaching and teachings, he also wrote
numerous books on these subjects like, Usul al-Din, Iman, Islam, Ihsan, Hidayat al-TullabIhya’ al-Sunnah wa
al-Ikhmad al-Bid’ah, etc. The fifth deals with the refutation of certain misconceptions held by some scholars
and students, these include the claim by some that the Shaykh was the awaited Mahdi, also, some students
maintained that those Muslims who could not comprehend the debate of the Theologians on the Unity of Allah
are unbelievers,16
etc.
Shaykh Uthman’s Methodology of propagating Islam
Preaching and Da’wah in Islam is one of the means of conveying the knowledge of Islam which is very
significant and compulsory upon all Muslims, each according to his effort. Allah (S. W. T.) state in the Qur’an;
4. Da’wah Methods applied by Shaykh Uthman bn Foduwe for the...
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Say thou: this is my way: I do invite unto Allah, on evidence clear as the seeing with one’s
eyes, I and whosoever follows me. Glory to Allah and never will I Join gods with Allah.17
Allah (S.W.T) also state;
And who is better in speech than he who invites to Allah’s (Islamic monotheism) and does
righteous deeds and says” I am one of the Muslims.18
The same is the sayings of the Messenger of Allah (S.A.W) that:
The best of you is he who learns the Qur’ān and taught it to others.19
In accordance with the above verses and Hadith, Da’wah has to be carried out following certain
methodology to acquire the desired objectives. The act of preaching and educating in the field of Da'wah are not
easy tasks. They not only demand massive effort and God-fearing character, but also instigate a comprehensive
systematic approach that is based on the Qur'an and Sunnah. Without such a proper approach, the success of the
efforts of inviting to Islam is a remote possibility.20
It is in line with this that, Shaykh Uthman acquired and
maintained a profound knowledge of the Book of Allah, Sunnah of His Prophet, (S. A. W.) and what is in
agreement to it from the works of scholars. This knowledge is not meant for his own consumption only, but also
for the purpose of Da’wah, teaching and conveying the religion of Islam to others taking into consideration the
statement of Allah;
(and remember) When Allah took a Covenant from the People of the Book to make it known
and clear to mankind, and not to hide it; but they threw it away behind their backs and
purchase with it some miserable gain and vile was the bargain they made.21
In accordance with the above instruction of conveying the Knowledge of Islam to the people and
coupled with poor religious understanding of the masses of Hausa land, necessitated constant movement from
place to place and undertaking long journeys to remote destination in Hausa land for the purpose of delivering
open air preaching and teaching the people. Shaykh Uthman and his lieutenants travelled far and wide
correcting people’s faith and destroying innovations contrary to Islam. According to Bello;
When the Shaykh rose up to call to (the path of) Allah and admonish the servants (of Allah)
and destroy the issues of disbelieve and evil customs and (also) to revive the Sunnah and
educate the people on worship of Allah and devotional practices in order to show them (the
path ) of Allah…many whom Allah guided went to him and many people entered the religion
of Allah in troupes.22
Wherever Shaykh visited he also left some of his students to continue with the Da’wah and teaching,
thereby forming a band of callers in accordance with the statement of Allah;
Let there arise out of you a band of people inviting to all that is good, enjoining what is right,
and forbidding what is wrong; They are the ones to attain felicity.23
Thus his pupils and disciples were trained to continue with Da’wah along the line he had set. They
employ wisdom in admonishing and deliberating on issues. They face opposition and obstacle in their Da’wah
especially from the kings and venal scholars, but they persevere in patience. This is in accordance with Qur’anic
injunction where Allah states;
Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them
in ways that are best and Most Gracious: for thy Lord knows best, who have strayed from His
path and He is best aware of those who are guided.24
Shaykh Uthman according to Abdurrahman Mahi have used various methods of Da’wah, one of which
include, utilizing wisdom and beautiful preaching in training the public, he directed them towards the
understanding of proper Islamic teachings.25
Also, the Shaykh employed various methods for alleviating un-
Islamic trends in Hausa land. First, he teaches and wrote many works to guide the people to the right path.
Besides his writings in Arabic, he also has several works in Fulfulde and Hausa Ajami. In addition to his
writings, he also taught Islamic studies subjects and Arabic language, which includes Tafsir (exegesis), Hadith,
Fiqh and other works of scholars. Again, he used similitude by giving examples in his preaching. Not only that,
he also use terms which draws love and affection to the Muslims, like, O my brothers, O Muslim brothers, etc,
for example Shaykh Uthman wrote in one of his books, O my brothers, know that the companions of the Prophet,
their followers and followers of followers of companions have reached the highest stage in following the Sunnah of the
Prophet and abandoning innovations, follow their example so that you may prosper in both worlds.26
Muhammad Bello tells
us how Shaykh Uthman used to start his preaching:
5. Da’wah Methods applied by Shaykh Uthman bn Foduwe for the...
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…Know that, I witnessed that when he wanted to come out for the people, he would stood in the corner
of the house for a while to say something. Then he went to the people. I asked him, what is that you have
been doing? He replied,: I was renewing the Niyya (the intention) and pledging to Allah to be sincere in
what I was going to say and I was begging Him to help the people comprehend what I was saying
(teaching)27
The use of poems in preaching and teachings towards destruction of bad customs and un-Islamic trends assumed
an important role in Hausa land. This is so because its inhabitants were very fond of songs in both Fulfulde and Hausa
languages and it is very easy for common people to memorize and comprehend the teachings of the Sokoto Caliphate
scholars through these poems.28
According to Bugaje:
Since a substantial part of their audience were not literate, Shaykh Uthman and his lieutenants also
composed poems in local languages carrying essentially the messages (of Islam) in simpler but poetic
form and therefore easy to understand and remember. Apt in their expressions, passionate in their appeal,
melodious in their tune, these poems took Hausa society by the storm, pervading the streets, market
places and farms and invading homes, schools and courts. They soon rose to the top of the chart of the
time and remained at the top for decades, replacing the vain and vulgar songs that had formed a
significant part of the Hausa-Fulani Jahiliyya. To the men when at work and to the women while in their
kitchens, these poems seemed to evoke tempo and vitality. They eventually became to the ordinary men
and women what books were to students and scholars.29
Another method employed is translating Shaykh’s poems in more than one language. According to Kani, the
Shaykh’s son, Isa b. Fudi is a translator for the Shaykh and has composed and translated 500 poems in addition to a
substantial number of Shaykh’s poems translated into Hausa. On different occasions the Shaykh’s daughter Asma’ rendered
some of the Shaykh’s poems from Fulfulde into Hausa. Up till today, the Sokoto Caliphate scholars’ poems were being sung
on different occasions in Hausaland.30
Another method employed is preaching in more than one language. According to Bello Sa‘id, Shaykh Uthman
(and other Jihad leaders) was not only preaching in Fulfulde and Hausa Languages but he was preaching in Tamajek, one of
the Tawariq languages. This is in order to capture the attention of all the major tribes living in Hausa land.31
Another method employed in preaching is beginning with what is of primary importance, then with next in
importance and so on. For instance Tawhid is the first priority then obligatory duties, then sound morality etc,
Another method of conveying their Da’wah is that they are role model among their people. They abide by that
which they are calling to in their belief, the acts of worship, their attitude and all their procedures reflect the role of a caller
to Allah, as good exemplary personalities, of good moral behaviour who had higher regard for the truth and they were
trustworthy in their deeds. They worked according to the injunctions of the Qur’an and Sunnah of the Prophet (S.A.W)
fearing no one except the Almighty Allah.
…I wish not, in contradiction to you, to do that which I forbid you. I only desire reform as far as I am
able. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent.32
This is one of the characteristics and morals which they possess, acting upon their own Da'wah, and they are a
good example of what they are calling to. They are not like those who calls to something and then leaves that thing himself.
Nor should they be someone who forbids an action and then does that action himself. This they achieve acting according to
the statement of Allah, the Most High, in the Qur'an;
O you who believe, Why do you say that which you do not do. Most hateful it is with Allah that you say
that which you do not do. Q. 61:2-3
Also Allah SWT states:
And who is better in speech than he who invites (men) to Allah, the Most High, and does righteous deeds
and says I am one of the Muslims. Q. 41:33
They also admonish their students to refrain from giving Da’wah without knowledge, wisdom, leniency and sound
debate. This is because, the Jihad leaders are also aware of the condition and level of knowledge of the people they are
admonition. Shaykh Muhammad Bello condemns strongly giving fatwah by ignorant people. He state:
And concerning what some of the people of the country of the Sudan used to do, which is that a student
or a common man will go forth in admonition, teaching and guiding people without knowledge. This is a
great tribulations and distress. ‘I could not emerging seeing an ignorant person procrastinating himself.
He has not even known some of what is obligated on him, than to talk of doing what we have
mentioned… (i.e. Da’wah without knowledge).33
VI. CONCULSION
From what has so far been mentioned above, it is clear that none of the later scholars in Hausa land have done
what Shaykh Uthman did in uplifting Islam through da’wah. His writings were to date relevance to contemporary Muslims
needs and throughout Northern Nigeria Shaykh Uthman is regarded as the most pious, educated and revered scholar of
repute whom all the contemporary scholars emulate.
6. Da’wah Methods applied by Shaykh Uthman bn Foduwe for the...
www.ijhssi.org 18 | P a g e
REFERENCES
[1]. J. M. Kaura, Sokoto Caliphate Literature in the context of the 19th
century Jihad in Hausaland: A reflection on the contemporary
relevance and challenges, being the text of 9th
inaugural lecture of Usmanu Danfodiyo University, Sokoto, 4th
june, 2009. P. 15.
[2]. M. Hiskett, (1964) Material Relating to the State of Learning among the Fulani before the Jihād, London. p. 159
[3]. J. M. Kaura, op. cit. p. 15.
[4]. Ibid. P. 15.
[5]. S. W. Junaidu, The concept of leadership and its application in the Sakkwato Caliphate, A paper presented at the ceremony
of bicentenary of Sokoto Caliphate Conference of c
Ulama' held on the 24th
of July, 2004 at the Attahiru Bafarawa Institute of
Qur'anic and General Studies, Sokoto. P. 1.
[6]. Abdullahi B. M. Foduye, Tazyin al-Waraqat, (ed. and trans. M. Hiskett) np, np, p. 85.
[7]. Ibid. p. 86.
[8]. Ibid.
[9]. U. M. Bugaje, Shykh Uthman Ibn Fodio and the Revival of Islam in Hausaland: The Phase of Teaching and Public Da’wah, at
https://www2.stetson.edu/secure/history/hy10430/usmanbugaje.html
[10]. I. A. Balogun, The life and works of Uthman Dan Fodio, Islamic Pub. Bureau, Lagos, 1975, p. 34-35.
[11]. U. M. Bugaje, Shaykh Uthman Ibn Fodio and the Revival of Islam in Hausaland: op. cit. p. 8.
[12]. As in M. A. Al-Hajj, The Mahdist tradition in Northern Nigeria, A Ph. D. thesis, Abdullahi Bayero College, Ahmadu Bello
University, Zaria, 1975, p. 67.
[13]. Abdullahi B. M. Foduye, Tazyin al-Waraqat, op. cit. p. 101.
[14]. M. A. Kani, The Intellectual Origin of Sokoto Jihad, Iman Publications, Nigeria, 1405 A. H. , p. 39.
[15]. Muhammad Bello, as quoted in Ibid, p. 39.
[16]. M. A. Kani, The Intellectual Origin…Ibid.
[17]. Q. 12 V. 108, All verses of the Qur’an quoted are based on Y. Ali, The Holy Qur’an: Text, Translation and commentary.
[18]. Q. 41 V. 33.
[19]. M. M. Khan, The Translation of the meanings of Sahih al-Bukhāri, Beirut: Dār al-Fikr, (np), (nd), vol. 6, hadith no. 545.
[20]. A. al-Hamawi & I. A. Khalid, Da'wah Getting it Right, Nida'ul-Islam, Issue 26, April-May 1999.
[21]. Q. 3 V. 187.
[22]. Muhammad Bello, Infaq al-Maysur fi Tarikh Bilad al-Takrur, (ed.) Whittings C.E.J., Luzac and Company, London, 1951.
[23]. Q. 3 V. 104.
[24]. Q. 16 V. 125.
[25]. A. U. Mahi, Al-Da’watil Islamiyyah fi-Ifriqiyyah, college of Da’wah, Tarablus, p. 130, 1999.
[26]. Uthman Ibn Fodiyo, Misbah li-ahl hazihi az-man, ms, p. 5.
[27]. As in M. A. Kani, op. cit. p. 38.
[28]. Ibid. p. 38.
[29]. U. M. Bugaje, Op. Cit.
[30]. M. A. Kani, Op. Cit.
[31]. Ibid.
[32]. Q. 11 V 88
[33]. Muhammad Bello, Infaq al- Maysur, op. cit.