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UNIVERSITY OF MAIDUGURI
Maiduguri, Nigeria
CENTRE FOR DISTANCE
LEARNING
ARTS
ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
ISL 308:
REVIVALIST
UNIT: 2
REVIVAL
AND
MOVEMENTS
UNIT: 2
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CDL, University of Maiduguri, Maiduguri
ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
Published
UNIT: 2
2009 ©
All rights reserved. No part of this work may be reproduced
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This text forms part of the learning package for the academic
programme of the Centre for Distance Learning, University of
Maiduguri.
Further enquiries should be directed to the:
Coordinator
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This text is being published by the authority of the Senate,
University of Maiduguri, Maiduguri – Nigeria.
ISBN:
978-8133-
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CDL, University of Maiduguri, Maiduguri
ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
UNIT: 2
P REF ACE
This study unit has been prepared for learners so that they
can do most of the study on their own. The structure of the
study unit is different from that of conventional textbook.
The course writers have made efforts to make the study
material rich enough but learners need to do some extra
reading for further enrichment of the knowledge required.
The learners are expected to make best use of library
facilities and where feasible, use the Internet. References are
provided
to
guide
the
selection
of
reading
materials
required.
The University expresses its profound gratitude to our course
writers and editors for making this possible. Their efforts
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CDL, University of Maiduguri, Maiduguri
ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
UNIT: 2
will no doubt help in improving access to University
education.
Professor M. M. Daura
Vice-Chancellor
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ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
UNIT: 2
HOW TO STUDY THE UNIT
You are welcome to this study Unit. The unit is
arranged to simplify your study. In each topic of the unit,
we have introduction, objectives, in-text, summary and selfassessment exercise.
The study unit should be 6-8 hours to complete. Tutors
will be available at designated contact centers for tutorial.
The center expects you to plan your work well. Should you
wish to read further you could supplement the study with
more information from the list of references and suggested
readings available in the study unit.
PRACTICE EXERCISES/TESTS
1. Self-Assessment Exercises (SAES)
This is provided at the end of each topic. The exercise
can help you to assess whether or not you have actually
studied and understood the topic. Solutions to the exercises
are provided at the end of the study unit for you to assess
yourself.
2. Tutor-Marked Assignment (TMA)
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ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
UNIT: 2
This is provided at the end of the study Unit. It is a
form of examination type questions for you to answer and
send to the center. You are expected to work on your own in
responding to the assignments. The TMA forms part of your
continuous assessment (C.A.) scores, which will be marked
and returned to you. In addition, you will also write an end
of Semester Examination, which will be added to your TMA
scores.
Finally, the center wishes you success as you go through
the different units of your study.
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ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
UNIT: 2
INTRODUCTION TO THE COURSE
Whenever there is glaring socio-religious decline in the Muslim Ummah
someone will arise and revive, or remind, or awaken, or reform the socio-moral decay
in the society.
Islam introduced several great changes for social morality. It made emphasis
on the duty of the strong to care for the weak, and the rich to care for the poor,
through institutions such as of good governance and good relationship. Special
emphasis was also given to kind treatment of women, children, orphans and slaves. It
made fighting against evils acts, wrong acts and injustice a continuous necessity.
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CDL, University of Maiduguri, Maiduguri
ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
ISL 308:
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MOVEMENTS
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UNIT: 2
REVIVALIST
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T A BL E
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HOW TO STUDY THE UNIT
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INTRODUCTION TO THE COURSE
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SOLUTIONS TO EXERCISES
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TOPIC 1
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REVIVAL AND REVIVALIST MOVEMENTS
REFRENCES
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ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
1.0 TOPIC:
UNIT: 2
THE IDEA OF REVIVALISM
1.1 INTRODUCTION
Islam introduced several great changes for social morality. It made emphasis
on the duty of the strong to care for the weak, and the rich to care for the
poor, through institutions such as of good governance and good relationship.
Special emphasis was also given to kind treatment of women, children,
orphans and slaves. It made fighting against evils acts, wrong acts and injustice
a continuous necessity.
1.2
OBJECTIVES:
At the end of this topic, you should be able to:
i. To help the students understand nature of religious movements of the
19th century.
ii. To help the students know factors that led to the call for revivalism in
Islam.
iii. To discuss with students on how Islam spread easily across the world.
1.3 IN TEXT:
1.3.1
THE IDEA OF REVIVALISM
Muslims’ understanding the concept of Prophethood is synonymous with the
philosophy of revolution or Tajdid. It implies that human society should not
be left in darkness and corruption but be guided to righteousness. Injustice
should not be allowed to frustrate the divine purpose for mankind, which is
essentially the establishment of justice on earth; man has an obligation to deal
and check bases of injustice. Hopeless attitudes such as indulging in
immoralities, and misleading ideologies should not be allowed to pre-dominate
the minds of good believers. It is a duty on Muslims to strive until the Word
of Allah become supreme and remains forever. In short, the world should not
be left in peace until corruption, injustice and false ideology are uprooted and
the religion of Allah obtains everywhere.
Tajdid is historically imperative, and is essentially the responsibility of scholars
imbued with knowledge and piety. Its ultimate purpose is to ascertain the
truth, banish falsehood, overthrow a tyrannical order and establish justice.
There is a well-known Hadith in which the Prophet predicts that during each
century God will send someone to the community of Islam in order to revive
its religion. Reviving religion involves, first, showing its capacity to achieve
something which alternative systems cannot, namely, to provide spiritual
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UNIT: 2
guidance to the community. There is also the need to demonstrate that the
arguments of those hostile to religion fail to persuade. Finally, it is important
that the reviver can express himself in a way which resonates and resounds
with the Ummah (community) as a whole, and not only with a part of it. It is a
characteristic of many such revivers that they take seriously a system of
thought which is apparently opposed to Islam, and do not dismiss it merely as
unbelief or blasphemy.
1.4
SUMMARY
Muslims’ understanding the concept of Prophethood is synonymous with the
philosophy of revolution or Tajdid. It implies that human society should not
be left in darkness and corruption but be guided to righteousness. Injustice
should not be allowed to frustrate the divine purpose for mankind, which is
essentially the establishment of justice on earth; man has an obligation to deal
and check bases of injustice.
1.5 SELF ASSESSMENT EXERCISE
1)
2)
3)
4)
What is revivalism?
When will revivalism take place?
Why is it a duty on Muslims to rise up and strive?
Who is more responsible to champion the cause of revivalism?
1.6 REFERENCES
Winter, T. (2008), the Cambridge Companion To Classical Islamic Theology.
Cambridge, London
Holt, P.M., (1976), A Modern History Of The Sudan. Great Britain, London
Safi, L.M.,(1998), Truth and Reform: Exploring the Pattern and Dynamics of
Historical Change. The Open Press, London
1.7 REFERENCES
Winter, T. (2008), the Cambridge Companion To Classical Islamic Theology.
Cambridge, London
Holt, P.M., (1976), A Modern History Of The Sudan. Great Britain, London
Safi, L.M.,(1998), Truth and Reform: Exploring the Pattern and Dynamics of
Historical Change. The Open Press, London
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UNIT: 2
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SELF- ASSESSMENT EXERCISE
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ISL 308:
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2.0 TOPIC:
UNIT: 2
MESSIANISM
2.1 INTRODUCTION
Another form of societal reformation when there are too many atrocities on
earth is by the appearance of a redeemer or Messiah (Mahdi).
2.2 OBJECTIVES
The objectives of this topic are to:
i. explain to students to know that Messianism is another way of
revivalism.
ii. help students understand that one day a Messiah will appear to clean
the evils of the society.
iii. explain to students to know that centuries past, some Muslim figures
such as Usman Dan Fodio and others were called Messiahs of their
times.
2.3 IN—TEXT
2.3.1
MESSIANISM
The idea of Messianism is also vivid in the memory of Muslims for several
centuries ago. It is a belief in a figure that will come to the world at the end of
time to combat the forces of darkness or evil. Such notion is also common to
the Western religious traditions. The Muslim messianic figure known as the
Mahdi, or “guided one”, is generally presented in Habit chapters called the
book of crises, calamities or civil wars (fitna). For most Sunnis the Mahdi
concept has been particularized around strong millenarian expectations,
although in times of crises it may be invoked, for example in various historical
Mahdist movements, and in some Sufi-influenced, or politically driven
movements featuring millenarian overtones. The last significant Mahdist
movement was that of the Sudanese, Muhammad Ahmad bin ‘Abd Allah
(d.1885). Among earlier (and very diverse) examples of millenarianism were
the Abbasid revolution of the eighth century, Ibn Tumart (d.1130) of the
Berber Almoahids, and a South Asian movement, the Mahdawiyya that
revered Syed Ahmad Jaunpuri, a seventeenth century charismatic figure, as a
messianic leader.
In Twelve Shi’ism the Mahdi is experienced in a more concrete way. Since the
Shi’i Muslims existed as a minority and in an oppositional role for much of
their history, it is understandable that the idea of vindication and deliverance
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UNIT: 2
from a marginal situation would evolve into a resonant theological concept.
Therefore, the Messianic doctrine of the Mahdi receives greater elaboration
and devotional longing in this branch of Islam.
As a counterpoint to the negative or fearsome elements connected with the
eschaton, there exist in both the Sunni and Shi’i understandings derived from
the Hadith corpus descriptions of a period in which the world will return to an
ideal state during the Mahdi’s reign. According to such Hadith the Mahdi will
come to restore justice, harmony, and truth to all humanity by defeating the
forces of evil, which will be led by a figure known as the ‘Dajjal’. The
implication of this word entails falsehood and deception, as in the term “the
false Messiah” (al-Masih al-Dajjal). This figure is said to be a deceiver and
“one-eyed”.
There is a further concept of “centennialism”, based on prophetic tradition
that a Renewer (Mujaddid) would appear in the Muslim community at the
beginning of every century. Mujaddids have all been scholarly figures recognized after
the fact; the list is not firmly established, and in contrast to Mahdism, this concept
has not usually been used as an element in political mobilization.
2.3.2
THEOLOGICAL INTERPRETATION
Theological issues arising from eschatological teachings include, significantly,
the doctrine of intercession (shafa’a), which is treated in detail in the Kalam
texts, partly in consequence in early challenges to its validity. While the Quran
states that “no soul shall bear the burden of another” (6:164; 17:15, and
elsewhere), and explicitly rejects a redemptions theology (2:48) it leaves the
door open for some form of intercession in verses such as “no one shall
intercede with Him except His permission” (2:255). It seems that the
intercession by angels (53:26), true witness (43:86), or those who may have
made a covenant with God (19:87) may avail. A set of Hadith regarded as
sound by the traditional canons presented the prophet as interceding for
sinners of his community, both at the judgment day, and the following the
condemnation of some sinners to hell.18 as this tension was deliberated, one
source of particular difficulty was whether the prophet will play an
intercessory role for his community and whether additional sources of
mediating spiritual aid (wasila) such as the “friends of God” (awliya’), might
be efficacious. Sunni Islam gave an affirmative answer here, reacting against
the Mu’tazilite insistence that any form of intercession must compromise
God’s unity and justice. Sufi circles with a particular devotion to the Prophet
as “the perfect human being” (al-Insan al-Kamil) were particularly likely to
uphold the intercessory possibility. Certain more recent positions such as
those espoused by Wahabism that emerged in the eighteenth century building
on Ibn Taymiyya’s hostility to intermediaries, or certain strands in twentieth-
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UNIT: 2
century rationalizing Islamic modernism, have sought to reduce or eliminate
any connection between this world and that of the departed, leading to a
denial of intercessory powers and an aversion to practices and symbols of any
sort of veneration19.
Controversies over intercession were inevitable in the context of a religion
which set such store by the sole omnipotence of God, and which had emerged
in prophetic tension with a polytheistic system. Yet it was clear to almost
every Muslim that unless prayer on behalf of others is to be abandoned, some
kind of intercessory devotional life must be part of Islam, and the Habit which
affirmed the prophet’s intercession for his community clearly confirmed this.
The Mu’tazilite alternative here, as on some other issues, seemed reduced God
to a calculating, merciless automaton, unresponsive to human prayer.
2.4 SUMMARY
The Muslims generally believe that the appearance of a Mahdi or savior a
Messianic at the end of the world will be for the combat of forces of darkness
or evils. This concept is also found in the Quran and Habit. Muslim
theologians too analyze the issue of Messianism with the term Shafa’a to mean
intercession.
2.5 SELF ASSESSMENT EXERCISE
1)
2)
3)
4)
5)
Who do the Muslims expect to free them from the social moral decay
In which place of the Prophetic traditions mentioned about Mahdi or
the guided one?
When is Mahdi’s idea seriously mentioned by Muslims?
Who led the Mahdi movement in Sudan in 1885?
Does the concept of Messianism become a theological issue?
2.6 REFERENCE
Winter, T. (2008), the Cambridge Companion To Classical Islamic Theology.
Cambridge, London
Safi, L.M.,(1998), Truth and Reform: Exploring the Pattern and Dynamics of
Historical Change. The Open Press, London
2.7 SUGGESTED READING
Sulaiman, I.,(1986), A Revolution in History: The Jihad of Usman Dan Fodio.
Mansell, London
Ezzati, I.,(1994), An Introduction to the History of the Spread of Islam. The Ahlul
Bait, Iran
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TOPIC 3:
TAB LE
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WEST AFRICA
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ISL 308:
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3.0 TOPIC:
UNIT: 2
TAJDID
3.1 INTRODUCTION
The Muslim community is essentially developed by means of identity and
solidarity; the molding of the character, the building of the communal spirit
and the development of a new culture. For any movement with the goal to
bring about a society superior to the one it abhors and challenges, the test of
its sincerity lies in its ability to develop individuals who are the very
embodiment of its message and vision.
3.2 OBJECTIVE:
At the end of this topic, you should be able to:
i. lead students understand that Tajdid is concern with good welfare of a
Muslim.
ii. help students understand importance and purpose of building an
Islamic community.
iii. lead students understand that revivalism package is for development in
outlook.
3.3 IN- TEXT:
3.3.1
TAJDID
The word means to renew, to revive, to redeem, and to reform
3.3.2
MORAL QUALITIES OF A MOVEMENT
Sulaiman remarks that the moral qualities of a movement involved the
dissemination of its message to acquire and practice in everyday life. There is
nothing new in these qualities for they were derived from the teachings and
practices of the prophet, his companions and the early generation Islam. But
they were new to many Muslim communities today, where they had been
abandoned. If they were still regarded as ideals at all, they were not translated
into action or expressed socially.
The most important work for the understanding of the moral training of a
reformer’s (Shehu) is mentioned by his lieutenants and students in his Tariq al
Janna. But the moral ideas imparted in those men and women were best
articulated by Muhammad Bello in Taa al- Khallaq bi Makarim al-Akhlaq.
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Other sources are Abdullahi’s Sabil al Najat and Minan al- Minan and Bello’s
Jalal al-Sudur
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KNOWLEDGE
He also explains that the most important qualification of sustaining a revival
movement which is also considered vital for every person in the forefront of
the struggle was knowledge (11m). It is the only understood to be the gate way
for necessary realization of the objectives of Tajdid. It is the only means of
realization of the better understanding of the Quran, Sunna, Usul al-Fiqh
other sciences. The acquisition of the necessary skills in such sciences will help
immensely in carrying out activities of the Tajdid. Since knowledge is
conceived as an instrument of Tajdid, a considerable emphasis has to be laid
outs application to the general scheme of life. Knowledge which is not put to
use is not considered as relevant in any circumstance. Thus, while Abdullahi in
his book Minan stressed that knowledge was the root of work so much that of
no merit is the work we do in ignorance, he added that acquired knowledge
must produce its results in practical life, otherwise it is meaningless. Bello
quested the prophetic Habit: “woe to the one who does not learn. Woe to the
learned that does not put his knowledge to use; likened such a learned man to
a lamp which, while providing light to others, burns itself out.
3.3.4
FACTORS
RESPONSIBLE
FOR
REVIVALISM IN WEST AFRICA
The idea for revivalism is brought into light when the Muslim society faces
social problem. The societies was supposed to be intellectually established,
morally cultured, spiritually discipline and ideologically trained. The duty of
revivalist is centered on making sure that the society enjoys this privilege of
social matters. If not, then it is the duty of the leadership to check itself by
providing an enabling condition so that social justice prevails.
Revivalism usually surfaces at various levels and it could be carried out by
individuals under different motives or situation prevailing at that time.
Sulaiman observes that the Mujaddid (revivalist) could be a statesman who
would preserve the principles of the law, make justice triumph among the
people, so that they could carry on their temporal affairs and their religious
duties without any hindrance. The Mujaddid would also be a Zahid who
would remind the people of the world to come, call them to righteousness and
renunciation of the world. Or he could be a pure scholar who would
regenerate the knowledge of Sunna and establish the authenticity of the
prophetic tradition. Few individuals could undertake Tajdid (rival work), for
the standard of learning, coupled with moral sanctity, is extreme high”.
The revivalist according to Sidi al-Mukhtar is person who if all religious
knowledge were forgotten, all literatures were burnt and he were resorted to,
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he would have the capacity to resuscitate that knowledge and write similar
books. Such a person no doubt can stand to salvage the Muslims Ummah
from social and religious degradation. Image of the Muslim community would
be safeguard if the lost values of knowledge is revived through writings and
training we concentrated.
It is observed that all attention were turned towards western Sudan particularly
during the eleventh century, those who had undertaken the Tajdid were; (1)
the Mujaddid of all branches of knowledge, al-Maghili; (2) Jalal al-Din alSuyuti; (3) the Zahid, Sayed Muhammed al- Sanusi, and (4) the statesman, alHajj Askia Muhammad. But in the eleventh century the three Mujaddids that
appeared in the Muslim world were according to the Sidi, from the western
Sudan. These were the Faqih (learned) Ahmed Baba al-Tumbukti, the famous
Hadith scholar Muhammad Baghuyu al-Takruri , and the ascetic Baba alMuktari al-Tumbukti in the twelve century, two of the three Mujaddids that
appeared were from western Sudan, the Sidi himself and Shehu Usman Dan
Fodio. These figures were respected for championing up-liftmen of moral
standard in the Muslim society. They spent most of their time in reviving the
dying intellectual training and socio religious discipline.
3.4 SUMMARY
It was evident that the twelve century period witnessed a decline in the tempo
of pursuit of Islamic education and replacement of ibadah with bid’ah
(innovation). The scholars who were expected to be the vanguard of Islamic
education became associated with the activities of the corrupt scholars (Ulama'
al-Su'). This if left unchecked in good time will affect the future of entire
Muslim community in West Africa.
3.5 SELF ASSESSMENT EXERCISE
1)
2)
3)
4)
5)
What is the most important instrument of Tajdid?
When shall Tajdid or revivalism better take place?
Who is supposed to be a Mujaddid
What are the aims of Tajdid or revivalism?
Mention any one of the Mujaddids in west Africa during the 19th
century.
3.6 REFERENCE
Sulaiman, I.,(1986), A Revolution in History: The Jihad of Usman Dan Fodio.
Mansell, London
Holt, P. M., (1976), A Modern History of the Sudan. Great Britain, London
3.7 SUGGESTED READING
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Sulaiman, I., (1986), A Revolution in History: The Jihad of Sheikh Usman Dan
Fodio. Mansell, London
TOPIC 4
TOPIC 1:
T AB LE
O F
C O NT E NT S
PAGES
10.0 TOPIC:
CORRUPTION -
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4.2
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SUMMARY
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OBJECTIVES
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4.3
IN- TEXT
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4.4
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REFRENCES
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4.7
16
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4.0 TOPIC:
UNIT: 2
CORRUPTION
4.1 INTRODUCTION
Muslim community and people generally are expected to live together happily
without rancor. However, the absence of good living condition with relative
religious education, freedom and justice are sources of corruption which
necessitate emergence of revivalists.
4.2 OBJECTIVES
At the end of this topic, you should be able to:
i. explain to students meaning and forms of corruption
ii. trace those involve in corruption
iii. discuss ways of reaction taken to prevent corruption by revivalists.
4.3 IN-TEXT:
4.3.1
CATEGORY OF THE CORRUPT SCHOLARS
The scholars of any given period are touched bearers of the society. People
learnt to become successful in their future endeavors from them essentially.
The corrupt on the other hand leads the society to a failure in socio-religious
discipline. The categories of such failed scholars who the revivalists deem
worth calling for reformation are as follows:
i.
Those who had the knowledge but failed to put it into practice
ii.
Those who presented an appearance of compliance with the outward
religious duties, but had not eliminated characteristics such as vanity,
hypocrisy, ambition, desire for political office and high rank.
iii.
Thos e who presumed that they had the exclusive right to guide the
common people and yet entered into unholy alliance with the sultans,
thus encouraging the sultan’s oppression of the people;
iv.
Those who engaged in jihad but only to obtain fame and wealth;
v.
And those scholars who used false method, such as music, to lure
people into spiritual practices.
The revivalists view above listed scholars as very dangerous as they will not
illuminate the common people. Sheikh Usman also explains that such scholars
are the venal Islamic scholars (Ulama al-Su). While the Hadith of the prophet
also points that: “I fear for my Ummah after me more from Ulama al-Su than
from the Dajjal, and when asked who these were, he replied that they were
Ulama al-Alsina, the Ulama of the tongue. Indeed, it will be unfortunate for a
society to lack scholars who could set example of doing the right and abstain
wrongs (al-amr bil ma’ruf wa al-nahy an al-munkar).
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UNIT: 2
4.4 SUMMARY
The social progress and development of any society depend largely on its
involvement of scholars towards future development.
4.5 SELF-ASSESSMENT EXERCISE
1. From which authority do the revivalists derive their sources?
2. Why is it that Islam is perceived as a comprehensive way of life?
3. Who consider the necessity to command for good and restrain evil in the
society?
4.
Why is it that the 21st century period is a special era for the revivalism?
5.
Mention any three measures approved by the Prophetic tradition as
ways of eradicating evil things and favor doing of good acts.
4.6. REFERENCE
Sulaiman, I., (1986), A Revolution in History: The Jihad of Shaikh Usman Dan Fodio
4.7 SUGGESTED READING
Sulaiman, I., (1986), A Revolution in History: The Jihad of Shaikh Usman Dan Fodio
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TOPIC 5
TAB LE
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5.1
INTRODUCTION
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OBJECTIVES
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5.3
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5.3.2 NECESSITY OF COMMAND FOR GOOD AND
RESTRAIN EVIL
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5.3.4 WHAT TO DO BEFORE STARTING REVIVALISM -
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5.3.3 THE CALL PATTERN
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SUMMARY
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UNIT: 2
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5.5
5.6
21
REFRENCES
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5.7
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5.0 TOPIC:
UNIT: 2
THE DUTY OF A REVIVALIST
5.1 INTRODUCTION
No doubt morality is the basic pillar that keeps the structure of nations or
communities steady; that is why scholars and philosophers agree on its
importance to the welfare of the individuals as well as the community. Since
the individuals suffers and gets hurt from his bad conduct when he follows
the course of evil through envy, deceit and the like – so does a society rot
when such qualities spread among its members.
5.2 OBJECTIVES
At the end of this topic, you should be able to:
i. help students understand the concept of right and wrong. Command for
go
ii. explain to student on why revivalist emphasize on the amr bil ma’ruf and
forbids munkar.
iii. lead the students understand that good moral conduct and social justice
are realized only by doing good things and avoid evil.
iv. help the students appreciate that revivalists invite towards all good things
only.
5.3 IN-TEXT
5.3.1
THE DUTY OF A REVIVALIST
“And that we have made you a balanced community so that you could be a
noble example or pattern (Uswa Hasana Q33:21) and perfect guide (Shahada)
to entire humanity in the same way that the messenger of God (Muhammad)
has been a perfect guide and model to you (Q2:143)”.
The command for al-am bil ma’ruf wa al-nahy anil- Munkar comes under the
concept of al-amr that is to order, to ask or to request. Islamic religion is
understood as a comprehensive way of life for action and thought, practice
and belief for the entire humanity. Islam does not separate the practice and
thought rather make if a system for both end and means.
5.3.2
NECESSITY TO COMMAND FOR GOOD AND
RESTRAIN EVIL
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In Islam, it is a duty on every Muslim to call for the up keep of moral and
social justice. The decay and decline in the socio-religious teachings can only
be prevented if the scholars are sensitive to the moral ethics mention in the
verses of the Quran and traditions of the prophet. Some serious Islamic
scholars deem it necessary to arise to the call as a result of the prevalence of
social decay among the people. However, the majority of the scholars failed to
rise up the call to rescue people out of the pandemic social decay, a scholar
who realize its negative implication will react to it and reform the societal
problems. Sulaiman noted that a scholar should undertake this duty because it
is a duty he owes to Allah, a duty for which there is no alternative in “a period
of social decay; and because a scholar has a responsibility to society which is
to steer it in the course of regeneration which decline has manifested itself”.
In essence, the idea of revivalism has been in the minds of scholars especially
those that have concern with the upkeep of legacies of the prophet (S.A.W)
The Islamic scholars who knew much about Islamic teachings on moral and
social justice uprightness are obliged to the work of Tajdid. This is because it
was believed that the prophet had commanded in his farewell massage that
those who were present to communicate what he said to those absent should
communicate what he said to those who were absent. The absentees might
take it to heart more than those who had heard it directly; and he also said that
whoever conceived his knowledge in a period of social and moral decline was
like one who contented with hat Allah had revealed (Sulaiman P.49).
There is need to have some Muslim groups or individual scholars in this 21 st
century to arise and champion the cause of revivalism. This is because there
are glaring signs of social and moral decay in the society. The leadership of
most of the governments is unjust, corrupt and lacking sincerity. The society
itself is morally irresponsibly, indiscipline, irreligious and has no directions.
These and other related social problems necessitated individuals or groups’ to
shoulder responsibility of calling the society to order. With such social and
moral decline serious command for doing what is right and avoiding wrong
acts is an absolute necessity.
The traditions of prophet (SAW) also maintain that one can apply either the
hand or mouth or heart to order for doing good things and restrain people
from the wrong acts. In fact, the refusal of the people to do what he enjoins
them to do or abandon what he prohibits them from doing wrong does not
constitute a justification (for a scholar)to abandon the amr and the nahy. A
scholar has to (basically) take it as a duty bound on him to arise and remind
the people on their obligation as per the doing of good and prohibiting evil; if
they heed, the aim of amr and nahy is achieved, if not, he is nevertheless freed
from blame before Allah.
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THE CALL PATTERN
The holy Quran 16:125 has clearly enlightened Muslims society on the nature
of call a revivalist will resort or make. It says:
“Call people into the path of your sustainer with wisdom and good
exhortation, and argue with them in the most kindly manner, for,
behold, your sustainer knows best as to who strays from His path,
and best knows He as to who are right-guided. Hence, if you have to
respond to an attack, respond only to the extent of the attack leveled
against you; but to bear yourself with patience indeed far better for
those who are patient in adversity.
The above verses of the Quran certainly provide revivalists ways on; how,
when and why the call has to be carried out strategically. It is to ensure social
and moral justice, harmony and accord among the people.
5.3.4
WHAT
TO
DO
BEFORE
STARTING
REVIVALISM
A revivalist has to strategize his work very well before embarking on Tajdid.
One of the most important things is facilitating good planning. This planning
involves educating people in general on the decline of Islamic teachings and
the helpers in particular. The supporters of the work of revivalism should be
made to understand the prevalence of social and moral decay within the
Muslim Ummah. Having realized this then, the scholar of the revivalism
should educate them on ways of handling the work peaceful and a hitch free.
He will do much to instill zeal, courage, and will for peaceful reforms.
Financial resource is very important in the 21st century. Therefore, the leader
of the revivalism has to make sure that his organization is fully equipped with
financial disposition. By this it is assumed that a reformer will have to have a
self restrain while executing the task of the reforms.
Confrontation of any form is unnecessary except when due. Recourse to
armed confrontation is allowed only when all the possibilities for a peaceful
education of the people have been exhausted, and more appropriately when
one mustered sufficient strength to confront the prevailing order. With this
reality, therefore, the reformation will focus first on the need to establish
cardinal principles of Islam in the hearts of people and in the social fabric of
society before engaging into serious confrontation to fight against the social
and moral decay.
5.4 SUMMARY
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The work of commanding good and prohibiting evil (Amr bil ma’ruf and
Nahy anil Munkar) is a Qur'anic injunction which all Muslim believers have to
note and pass through. It is also a concept which Muslim groups and
individual scholars when having realized of the dangers of social and moral
decline of the society rose to check the decaying system. The prophetic
traditions also indicate that reforms can either be by applying the use of hand,
or mouth or heart. Even though resorting to the use of heart seems to be the
weakest approach, a mere refusal of the society to operate on the concept of
doing the good and prohibiting bad or evil thing will not be enough to the
Muslim society a scholars in particular to abandon the challenge angrily. It is a
duty bound on the scholar of the very age to arise and remind people in their
obligation. A revivalist who embarks upon the work has to mobilize himself
effectively. He shall be knowledgeable, have the resources, patient and nonconfrontational during the course of the Tajdid.
5.5
SELF ASSESSMENT EXERCISE
1)
From where do Muslims derive the idea of al-Uswah al-Hasanah?
2)
Who is supposed to command for good and restrain evil?
3
What are the call methods used by the revivalists?
4)
How will a revivalist start his work?
5.6 REFERENCE
Sulaiman, I., (1986), A Revolution in History: The Jihad of Usman Dan Fodio.
Mansell, London
5.7 SUGGESTED READING
Sulaiman, I., (1986),. A Revolution in History: The Jihad of Usman Dan Fodio.
Mansell, London
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TOPIC 6:
TAB LE
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C O NT E NT S
PAGES
12.0 TOPIC:
THE REVIVALIST
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INTRODUCTION
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OBJECTIVES
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6.3
6.4
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IN- TEXT -
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REFRENCES
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28
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THE REVIVALISTS
6.1 INTRODUCTION
Revivalists concentrate much on sustenance of the teachings of Islam through
the centuries past and this is what helps to protect the religion from total
decaying. Some committed pious and learned individuals have been busy
working seriously for the sake of Tajdid (revivalism).
6.2 OBJECTIVES
At the end of this topic, you should be able to:
i. describe the names of some of the revivalists.
ii. mention names of few Islamic organizations involve in the Tajdid
work.
6.3 IN-TEXT
6.3.1
THE REVIVALIST
The idea of keeping moral standard has been the teaching of Islam. Prophet
Muhammad (SAW) was/is to date known to be the first reformer and
transformer of the condition of behavior of his society. His consistent call for
the change of behavior was also backed up by the Qur’anic revelations and his
traditions. This informed Muslims after him that some individual Islamic
scholars or groups of Muslims have to rise up and order for the doing of good
and prohibit evils in the society.
Ever since the migration/passing away of the prophet to the next world,
various successors came after him to sustain his activities. A typical example
of this was appointment of the first four rightly guided caliphs namely
Abubakar, Umar, Uthman and Ali. Muslims at different parts of the world
were at least reminded of the need to live within the moral teachings of Islam.
During the 19th Century West Africa for instance, Sheikh Uthman Ibn Fodio
was found to be seriously active in reviving the moral teachings of Islam. He
engaged in social mobilization and educating them. This was to attain success
of the work of his movement. He tried to widen the intellectual horizon of his
students by introducing them to important social matters in the scheme of
education. The Shehu though gave mass education preference; he had
introduced all aspects of learning so that Muslims would have a fair
knowledge of the Islamic disciplines’. Knowledge is no doubt very essential
for the success of revival movement.
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In West Africa, Islamic organizations such as Qadiriyya, Tijjaniyya Izala alBid’ah Wa Iqamah al-Sunnah, to mention a few are actively brain behind
reviving the teachings of Islam. The Qadiriyya leader called Sidi Mukhtar alKabir al-Kunti established a large number of Zawiyas as training ground for
the Islamic missionary activities. Al-Hajj Umar b. Sa’id Tall emerged as a
leader of the Islamic reform movement using the shade of Tijjaniyya order.
Umar Tall had solicited good understanding and corporation of settlements
and regions of West Africa to established centers of religious learning and
missionary activity. The Izala organization traces itself to the founder of
Wahhabiyya movement called Muhammad bin Abdul-Wahhab. The salient
feature of the organization centers on stamping out shirk and bid’ah, so that
Allah will be acknowledged throughout Islam as the one and only God and
men trod the right way He had set for them. All Muslims would indeed
become brothers, peace would prevail and the world would prosper.
In the year 1906, in the town of Mahmudiya, Egypt, a boy was born destined
by God to become the most vigorous crusade for the cause of Islam. The
Arab world has known in recent history. He was called as Shaikh Hassan alBanna. Al-Banna was reared in such a devout Muslim home that he often said:
“During the day he served as imam at the local Mosque where he preached
and taught. His leisure time was spent in his library. Islamic jurisprudence was
his special joy. The Muwatta' of imam Malik and the Musnad of Shafi’i ranked
among his favourites. He memorized the entire Quran under his father.
Hassan al-Banna received from his father a pure Islamic education.
Both his zeal for Islam and his genius for leadership manifested themselves at
tender age. When he was only a little child, Hassan al-Banna and his brother
“organized the society for the enjoinment of good and the prohibition of
Evil”. He himself composed a proclamation printed by hand exhorting men
not to wear gold rings or silk clothes. This proclamation was posted on the
doors of the mosques and distributed among the notables of the town.
Hassan al-Banna was saddened as he saw the most respected and influential
personalities in Egypt joining the ranks of the modernists and leading the
people astray. Deeply grieved, he sought consolation in the company of Sayyid
Rashid Rida and his disciples. It was at this time that he began to conceive of a
great organized movement to destroy the new paganism and inspire his
countrymen with devotion to Islam as supreme in every detail of private and
public life.
As a committed reformer, having been working as a teacher in the
government preparatory school he officially established the association of
Muslim Brethren (Ikhwan al-Muslim) supported by six followers and loyal
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students. He used to frequent the largest cafes where he preached vivid
sermons on the horror of Hell and the joy of paradise. His penetrating voice
was enough to arouse the most lethargic listeners. He used to spend the early
evenings at prayer in a nearly Sufi Zawiya before returning to the café to
continue his preaching and teaching far into the night. During his summer
vocation, he travelled both on foot and on the hard rickety benches of
crowded third-class trains from one end of Egypt to the other. He would
never pass a town, a village or even the poorest hamlet without visiting it,
spending a night and preaching to the people in their homes and in the
mosques.
In essence, the advent of the movement of Sheikh Hassan al-Banna in early
20th Century was out of reaction to his observation to Cairo where he became
seriously convince of the ignorance of people about Islam. He realized that
the mosque preachers alone were not enough. Daily he witnesses the
helplessness of the traditionalist Ulama who could do nothing to stop the
modernists except to hurl anathema of heresy. Worst of all, he discovered to
his dismay that the so-called “Men of Religion” were at anytime only too
willing to compromise on Islamic principles to carry favors with the ruling
classes and thus pay court to the world. The Cairo Ulama reached the lowest
abyss of shame and degradation when they approved of fatwa issued by the
Rector of Al-Azhar, urging the King Farouq be considered as a fit candidate
for the Caliphate because “he is a pious Muslim descended from the family of
the prophet”.
A quite obvious that Sheikh al-Banna had to use several methods to reawaken
the minds of Muslims in the 20th Century. His calls for the revitalization of
Islam yielded in spreading the religion across Africa.
The twentieth century also witnessed Islamic revivalists who resorted to using
modern technological means in reawakening coverage. The revivalists instead
of moving from one settlement to another preaching or otherwise, turn to use
media tools for both radio and television equipments so as to attract wider
listeners and viewers. This seem yielding some better results since many who
could not have the opportunity to listen directly from the preacher will turn
his/her radio or television and get the message.
The scholars of repute who notably embarked on this method of revivalism
include Sheikh Abubakar Mahmud Gumi, Sheikh Dahiru Usman Bauchi,
Sheikh Sheriff Ibrahim Saleh e.t.c. quite a number of those erudite scholars
have seriously become committed to propagate the sustainability of the
teachings of Islam as modeled by the prophet himself. Those scholars wrote
and published numerous Islamic works. They preach whenever it is possible
to the people around them. They use modern technology to conduct their
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Tafsir and above all they teach and graduate several disciples who disperse to
various locations and establish centers of learning as well.
Sheikh Tahiru Usman Bauchi is a model of the 21st Century scholars. He was
born in 1927 in a place called Nafada. He obtained both elementary and
advance knowledge under his parents. He had also travelled from one
scholarship centre to the other in Nigeria and West Africa in search of
knowledge. Having learnt from different scholars he became a versatile
scholar of repute. He was then influenced with the Sufi mystical teachings to
the extent he became its sincere vendor, defender, illuminator and propagator.
His mystical influence and attachment facilitates his initiating Muslims in
different parts of Nigeria. He thereby plays multiple roles for the development
of Islam. For that majority of the Muslim populace consider him as a 21 st
century revivalist. He uses erudition and versatility to refute any allegation
targeted on the Sufism, or its adherents who are either followers of the
Tijjaniyya or Qadiriyya. His Tafsir sessions remain appealing to many people
and followers of the Tijjaniyya order. This was due his erudition and vastness
in giving explicit interpretation of verses of the Quran. Every verse is
explained based on the purpose of its revelation ordinarily or philosophically.
The mystical verses of the Quran too were explained supporting such for
more clarity.
Indeed Sheikh Tahiru Usman Bauchi is highly acknowledged as a revivalist of
the 21st Century period in West Africa. He is never hesitating to use any
modern system of communication technology to propagate Islam, conduct
Tafsir, preach, give religious lecture or issue a solution to a given critical
problem for the benefit of the future Muslims.
Sheikh Sheriff Ibrahim Saleh recently honored by the Nigerian President with
the Commander of the Order of the Niger (CON) is a revivalist and a scholar
of the 21st Century era. He specializes in prophetic traditions and writing
scholarly works. He explains or conducts his Tafsir in line with the models of
the prophet. The Sheikh applies his versatility scholarship to champion the
course for Islamic revivalism. His constant preaching, propagation, Tafsir and
spread of Islamic moral value teachings entail vivid moderation and tolerance.
With that many people wish to pay keen attention to his discourses
particularly Tafsir and Hadith explanatory sessions during Ramadan. It is
noted that Sheikh Sharif Ibrahim Saleh is a respected scholar of the 21st
century. He engages himself in the clarification of many complicated socioreligious and political problems nationally and at the international levels. His
tremendous contributions to modern day Islamic scholarship covers various
critical unnoticed short and long term issues of the world today. In fact, his
mode of revival development suggests giving solution to societal needs in view
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of promotion of peace, unity and understanding among Muslims and nonMuslims across the world.
The late Sheikh Abubakar Mahmud Gumi was a revivalist of the 20 th century
period. As a full time scholar he turned his residence into a school center for
both elementary Qur’anic and advanced sessions.
He engaged his life time in the propagation, teaching, preaching and defending
of Islam. His revival work was mostly felt on the constant use of Sultan Bello
mosque to give Tafsir and Hadith explanations. As a versatile scholar he
diversified his revival work to include writing and publishing books in order to
clarify different religious issues for the present and future generations. His
religious discourses and explanations were given special broadcasting time in
the Radio Kano. Thus, the success of this programme with the listeners
attracted the attention of other radio stations immediately, notably Radio
Television Kaduna. The transmission station covers many parts of Nigeria and
beyond. This made his revival attempts much easier and successful in that
many people were brought back to the teachings of Islam and sheer ignorance
about the religion changed glaringly. Certainly, the benefits attached to the
revivalism by means of information communication technology cannot be
over-emphasized in the 21st century Muslim world.
6.4
SUMMARY
Revivalism in fact is the vital tool that facilitates sustenance of religious ethos
and teachings of Islam ever since the departure of the holy Prophet. After his
passing away much moral decay, aggressive/oppressive leadership, tyranny,
corruption, ignorance and so on surface the earth to the extent of gearing
towards marring ways of Islamic developments. The only better and feasible
way for changing these moral decays is the rising up of the Islamic scholars
and Muslims to revive the teachings of Islam through wisdom and total
commitment.
6.5 SELF-ASSESSMENT EXERCISE
1. Who shoulder the responsibility of explanation of relevations, after the
death if the prophet?
2. What was the position of sheikh Usman bin Fodio in the 19th century.
Sokoto caliphate?
3. Why is it that the 21st century revivalism pattern differs with the past
centuries?
4. Mention any three modern Islamic reformers in the 21st century.
6.6 REFERENCES
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Clarke, P.B., (1982), West Africa and Islam. Arnold, London.
Ubah, C.N.,(2001), Islam in African History. Kaduna, Nigeria.
Gumi, S.A., and Tsiga, A.I., (2001), Where I Stand. Spectrum Books, Lagos.
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CDL, University of Maiduguri, Maiduguri
ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
UNIT: 2
6.7 SUGGESTED READING
Clarke, P.B., (1982), West Africa and Islam. Arnold, London.
Ubah, C.N.,(2001), Islam in African History. Kaduna, Nigeria.
Gumi, S.A., and Tsiga, A.I., (2001), Where I Stand. Spectrum Books, Lagos.
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CDL, University of Maiduguri, Maiduguri
ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
UNIT: 2
SOLUTION TO EXERCISES
TOPIC: 1
1)
2)
3)
4)
Revivalism is understood as establishing social change among the
people.
When there is obvious darkness of religious ignorance, corruptions,
social vices etc.
It is a duty to strive hard until the word of Allah become supreme.
Scholars bestowed with the knowledge of God and possessed the piety
has to shoulder the responsibility of revivalism.
TOPIC: 2
1)
A Messiah or Mahdi will be coming to combat forces of darkness and
evils toward the end of Time.
2)
It is explained in Hadith chapters called “the book of crises, calamities
or civil wars”.
3)
Muslims especially the Sunni and Sufi expect the appearance of Mahdi
at the end of every century.
4)
The leader of the Mahdi movement in Sudan was called Muhammad
Ahmad bin Abdullah.
5)
The doctrine of intercession (Shafa’ah) is discussed in detail in the
science of Kalam which challenges its validity. The Quran Ch.6:164
state that “no soul shall bear the burden of another”. Also it rejects the
idea or theological view on redemption, Ch. 2:48 and leaves the door
open for some form of intercession in verses such as “no one shall
intercede with Him except His permission”, Whereas the Hadith
presented the Prophet as interceding sinners of his community”.
TOPIC: 3
1)
2)
3)
4)
5)
Knowledge is the most important instrument for the Tajdid struggle.
Tajdid work does take place when there is prevalence of darkness and
social evils.
A Mujaddid is one who is acknowledged by the society as a statesman
preserved, principled of law, who allow justice to prevail among the
people.
To salvage the Muslim Ummah from the social and religious
degradation.
Shaykh Uthman bin Fodio.
TOPIC 4:
1)
The revivalists derive their support from various verses of the Quran
(see Quran, 2:143 and 33:21).
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CDL, University of Maiduguri, Maiduguri
ISL 308:
2)
3
4)
5)
REVIVAL AND REVIVALIST MOVEMENTS
UNIT: 2
Because it address the feeling of mankind through both action and
thought, and practice and belief.
It is a duty on a scholar to undertake the work of Tajdid (revivalism) as
he has a responsibility to the society.
In the 21st century there are moral and social decay which require
attention of revivalists.
The Prophet encourages the use of hand, mouth and heart so as to
order for good and prohibit evils.
TOPIC 5:
1. Muslim are made to understand about the Uswa al-Hasana from the Qur’an
33:21 which says:
“And that we have made you a balance community and perfect guide
(Shahada) to entire humanity in the same way that the messenger of
God (Muhammad) has been a perfect guide and model to you”.
2. It has the duty of Muslim scholars to shoulder the responsibility as he owes it
to Allah. This is a duty that has no alternative in a period of decay. The
scholars have to steer it in the cause of regeneration has manifested itself.
3. The most important method for the call is “call people into the path of the
sustainer with wisdom and good exhortation and argue with the kindest
manner.
4. A revivalist has apply good strategy by using good plans which include
educational enlightenment, sincere supportive men economic empower men
and logistics.
TOPIC 6:
1. Individual Islamic scholars or group of Muslims have to rise up
and shoulder that responsibility.
2. He was a reformer to the core, a promoter of social justice, and
educator and propagator of Islam.
3. The revivalist of 21st century mostly rely using modern
communication technology such as radio and television.
4. Sheikh Abubakar Mahmud Gumi, Sheikh Tahir Usman Bauchi
and Sheriff Ibrahim Saleh.
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CDL, University of Maiduguri, Maiduguri
ISL 308:
REVIVAL AND REVIVALIST MOVEMENTS
UNIT: 2
TUTOR MARKED ASSIGNMENT
1. Explain the term revivalism
2. Describe condition that lead to revivalism
3. Compare and contrast the former pattern of revivalism and the
modern one.
4. Do the 21st century Muslim scholars be able to control the sociomoral decay of the Muslim society and put aright the teachings of
Islam?
5. Is Mahdi a reformer or a redeemer?
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CDL, University of Maiduguri, Maiduguri