CHAPTER ONE: GENERAL INTRODUCTION. 1.1 Introduction 1.2 Statement of the problem 1.3 Aim and objectives of the study 1.4 Methodology of the study 1.5 Scope and limitation of the study 1.6 Literature review 1 CHAPTER ONE: BACKGROUND OF THE STUDY. 1.1 Introduction Islam is a complete way of life which encompasses all aspects of human life and provides guidance towards success in both worlds. It is a divine religion revealed by the Lord of all the worlds, Allah (S.W.T) to entire humanity.1 Through Da'wah, the religion was conveyed to many people who responded favorably to the call of Islam and accepted it as a religion and within a decade of its revelation many nations came under the fold of Islam comprising both Arabs and none Arabs. Da'wah and propagating the message of Islam to non- Muslims and also teaching and providing continuous guidance to the believers constitute the core task of Scholars who were the heirs of Prophets.2 Preaching the truth and converting the unbelievers to Islam is one of the sacred duties of the Muslims also.3 That is why Allah (the most High) has laid down the principles for the guidance of mankind in the Qur'an so that mankind can take precaution against all un-Islamic trends in all their manifestations. The Prophet (peace be upon him) is not only the seal of Prophets4 but also a universal Messenger to all mankind.5 Allah (the most High) have inspired His Prophet with the truth and sent to him the Qur'an in order to invite mankind to Islam and lead those who believe from the depths of darkness into light.6 Islam is, therefore, a true universal religion and a light to all mankind as such its Da'wah should cater for all humanity, both Muslims and non-Muslims alike. Since Islam is the religion for the whole mankind, it is therefore imperative to invite 1 Ali, M., (1986) The religion of Islam, New Delhi: Taj Company publishers, , p.2. 2 Poston, Larry. (1992) Islamic Da'wah in the West: Muslim Missionary Activity and the Dynamics of conversion to Islam. New York: Oxford University Press, p. 3. 3 Arnold, T. W. (1976) The Preaching of Islam: A History of the propagation of the Muslim faith, Pakistan: S.H Muhammad Ashraf Pub. 4 See Qur’an 33:40 5 See Qur’an 34:28 6 See Qur’an 65:10-11 2 and call the whole of mankind to follow its teachings. In Hausa land (Northern Nigeria) the work of Da'wah has been carried out since in the 14th century C.E. to contemporary time. It started as result of the activities of the visiting Muslim traders and scholars who introduce Islam to the people when Hausaland witnessed the influx of Muslim traders and itinerant scholars who came from Mali.7 The work of spreading Islam was also made easier by the continual arrival, at different intervals, of Muslim missionaries and traders who continue to guide the people. One of the major problem however was that majority of the people did not accept Islam and were still animists, and many common people also mixed Islam with un-Islamic practices; They continued to participate in some idolatrous rites of animism like making sacrifices and libation to various objects of worship. They may have failed to observe the rituals of Islam through ignorance or neglect. In social and economic matters they followed their own indigenous customs and practices.8 This situation continued until the emergence of Shaykh Uthman bin foduwe who carried out Da'wah and reform movement in Hausa land (Northern Nigeria) and directly attacked the widespread of innovations and customs that contradicted the teachings of Islam. Anti Islamic trends promoted among the Muslims were eliminated as a result of his Da'wah. According to Hiskett: Hausaland (Northern Nigeria) before the Jihād 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 companions9 The Da'wah also led to the formation of the Sokoto Caliphate in the early 19th century C.E. According to Sambo, Islamic Caliphate of Sokoto... 7 al Ilori, A. A. (1978) Al-Islam fi Nigeriya wa Shaykh Uthman bin Fodiyo al-Fulany, Lagos: (np) p. 33. 8 Gwandu, A. A. (1977) Abdullahi b. Fodio as a Muslim Jurist, Ph. D Thesis, Faculty of Arts, Durham: University of Durham. P. 23-24. 9 Hiskett, M. (1964) Material Relating to the State of Learning among the Fulani before the Jihād, London: (np) p. 159 3 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 Qiyās (analogy) deduced by scholars of every epoch10 A rough sketch of the Caliphate reveals that it… covered the whole of Konni district (now in Niger republic) in the north. In the east, the boarder emirates were Gumel, Kazaure, Hadejia, Misau and Gombe, all of which were carved out of western Borno (now in Northern Nigeria) In the south east Adamawa emirates went as far south of the northern half of the present Plateau area but had virtually swallowed up the erstwhile Jukun Kingdom.11 The Sokoto caliphate scholars therefore showed their concern on the need to eradicate the widespread innovations and customs that contradicted the correct belief system of Islam and its devotional practices through Da'wah. They, therefore, preached against all forms of un-Islamic trends. They also wrote some works to that effect with a view to carrying the fight against un-Islamic trends and misconceptions on theological issues to the door steps of students and scholars throughout Hausa land from their time to contemporary period. The Caliphate was conquered by the British forces and established what came to be known as Nigeria by amalgamating the southern part (where predominant inhabitants were Christians and pagans) with the Northern part (where predominant inhabitants were Muslims) in the first half of the nineteenth century. They hoisted the British flag at Lokoja and declared that all Northern Nigeria, including the Sokoto Caliphate and Borno, were under British rule and 10 Junaidu, S. W. (2004) The concept of leadership and its application in the Sakkwato Caliphate, paper presented at the ceremony of bicentenary of Sokoto Caliphate Conference of cUlama' held at Sokoto: Attahiru Bafarawa Institute of Qur'anic and General Studies, P. 1. 11 Adamu, M. (1990) "A General History of the Sokoto Caliphate," in Kani A. M. and Gandi K. A. (eds) State and Society in the Sokoto Caliphate, Sokoto: Usmanu Danfodiyo University/Dasuki Foundation, p. 8 4 by 1914, the British had firmly established its rule in the entire area. This development paved way for the widespread of un-Islamic trends by the British which include Christianization policy of Northern Nigeria, introduction of western education and relegating Islamic education, abolition of Shari'ah law on criminal cases, moral corruption, indirect rule and abolition of Islamic form of leadership. In a nutshell, they introduced a secular society for the first time in Northern Nigeria even though they faced great and sustained opposition through Da'wah by the Sokoto Caliphate scholars and this struggle continued up to the time when they left the Nigerian shores in 1960.12 Another contemporary problem is that some Muslims in Northern Nigeria today are adopting western lifestyle leading to the manifestation of un-Islamic trends which cause deviation from their religious teachings. This could not be unconnected with their contact with western cultures and ideas as well as traditions alien to Islam, many lax or heterodox Muslims especially among the youths have embraced the secular way of life that is currently being propagated in the media throughout the world. The anti Islamic trends have been encountered initially through the contacts the Muslims have with the British and subsequent contact with the cultures of secular societies and through customs and traditions alien to the religion. However the above notwithstanding many contemporary scholars and religious organizations in Northern Nigeria are carrying out Da'wah and continued struggle in challenging un-Islamic trends and by 1999 some States in Northern Nigeria have started establishing Shari'ah legal system in their States. This research is therefore a survey of the role of Da'wah in the formation of the Sokoto Caliphate and its impact in challenging un-Islamic trends in Northern Nigeria. 12 Muhammad, S.S. and Zagga, I.M.B, (2004) The Sakkwato Caliphal response to British colonial imposition, A paper presented at the ceremony of bicentenary of Sokoto Caliphate Conference of cUlama' held at Sokoto: Attahiru Bafarawa Institute of Qur'anic and General Studies, P. 1. 5 1.1.1 Definition of un-Islamic trend A trend is literally defined as a tendency, movement or direction. Again it can be prevailing style or mode13 or general direction in which something tends to move or inclination in a particular direction. In this research un-Islamic trends refers to all un-Islamic acts of worship and beliefs like idolatrous rites of animism, making sacrifices and libation to various objects of worship, Awa'id al-Ridiyah (charges of unbelief) and evil innovations (heresies) and cultural practices, norms and customs contrary to the religion of Islam.