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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 ii 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 in any form, by mimeograph or any other means without prior permission in writing from the University of Maiduguri. 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 Centre for Distance Learning University of Maiduguri P. M. B. 1069 Maiduguri, Nigeria. This text is being published by the authority of the Senate, University of Maiduguri, Maiduguri – Nigeria. ISBN: 978-8133- iii 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 iv 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 v CDL, University of Maiduguri, Maiduguri 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) vi CDL, University of Maiduguri, Maiduguri 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. vii CDL, University of Maiduguri, Maiduguri 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. 1 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS ISL 308: REVIVAL MOVEMENTS AND UNIT: 2 REVIVALIST UNIT: 2 T A BL E OF C ON T EN T S PAGES PREFACE - - - - - - - iii HOW TO STUDY THE UNIT - - - - - - - - - - - - - - - - - - - iv INTRODUCTION TO THE COURSE 1 TOPICS: 1.0 THE IDEA OF REVIVALIS 3 2.0 MESSIANISM - - - - - - - 6 3.0 TAJDID - - - - - - - - 10 4.0 CORRUPTION - - - - - - - 14 2 CDL, University of Maiduguri, Maiduguri ISL 308: 5.0 REVIVAL AND REVIVALIST MOVEMENTS THE DUTY OF A REVIVALIST - UNIT: 2 - - - - - - - - 17 6.0 THE REVIVALIST - - - 32 SOLUTIONS TO EXERCISES 3 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 TOPIC 1 TAB LE O F C O NT E NT S PAGES 7.0 TOPIC: THE IDEA OF REVIVALIS - - - - 3 1.1 INTRODUCTION - - - - - - - - - - - - - - - - - - - - - - - - - 4 - - - - - - - - 4 1.2 OBJECTIVES - 1.3 4 IN- TEXT - 4 1.3.1 THE IDEA OF REVIVALISM 1.4 SUMMARY - 1.5 - - 5 SELF- ASSESSMENT EXERCISE - - 5 4 CDL, University of Maiduguri, Maiduguri ISL 308: 1.6 REVIVAL AND REVIVALIST MOVEMENTS REFRENCES 1.7 - - - - - - - - - - - - 5 SUGGESTED READING - UNIT: 2 5 5 CDL, University of Maiduguri, Maiduguri 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 6 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS 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 7 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 TOPIC 2 TAB LE O F C O NT E NT S PAGES 8.0 TOPIC: MESSIANISM - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 7 2.3.2 THEOLOGICAL INTERPRETATION - - - 8 - - - 6 2.1 INTRODUCTION 7 2.2 OBJECTIVES - 2.3 7 IN- TEXT - 7 2.3.1 MESSIANISM 2.4 SUMMARY - - - - - 9 8 CDL, University of Maiduguri, Maiduguri ISL 308: 2.5 REVIVAL AND REVIVALIST MOVEMENTS SELF- ASSESSMENT EXERCISE 2.6 - 2.7 - - - - - - - - - - - - - - 9 SUGGESTED READING - - 9 REFRENCES - UNIT: 2 9 9 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS 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 10 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS 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- 11 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS 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 12 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 TOPIC 3: TAB LE O F C O NT E NT S PAGES 9.0 TOPIC: TAJDID - - - - - - 10 3.1 INTRODUCTION - - - - - - - - - - - - - - - - - - - - 11 - - - - - - 11 3.3.2 MORAL QUALITIES OF A MOVEMENT - - 11 3.3.3 KNOWLEDGE - - 12 11 1.2 OBJECTIVES - 3.3 11 IN- TEXT - - 3.3.1 TAJDID - - - - 3.3.4 FACTORS RESPONSIBLE FOR REVIVALISM IN 13 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS WEST AFRICA 3.4 UNIT: 2 - - - - - - 12 - - - - - - - SELF- ASSESSMENT EXERCISE - - - - SUMMARY - 13 3.5 3.6 13 REFRENCES - - - - - - - - SUGGESTED READING - - - - - - 13 3.7 13 14 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS 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. 15 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 Other sources are Abdullahi’s Sabil al Najat and Minan al- Minan and Bello’s Jalal al-Sudur 16 CDL, University of Maiduguri, Maiduguri ISL 308: 3.3.3 REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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, 17 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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 18 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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 - - - - - 14 4.1 INTRODUCTION - - - - - - - 15 4.2 - - - - - - - - - - - - - - - - 4.3.1 CATEGORIES OF A CORRUPT SCHOLAR - - 15 SUMMARY - - - OBJECTIVES 15 4.3 IN- TEXT 15 4.4 - - - - - 16 19 CDL, University of Maiduguri, Maiduguri ISL 308: 4.5 SELF- ASSESSMENT EXERCISE - 4.6 REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 - - - - 16 REFRENCES - - - - - - - - SUGGESTED READING - - - - - - 16 4.7 16 20 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS 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). 21 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 22 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS 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 23 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 TOPIC 5 TAB LE O F C O NT E NT S PAGES 11.0 TOPIC: THE DUTY OF A REVIVALIST - - - 17 5.1 INTRODUCTION - - - - - - - - - - - - - - - - - - - - 18 - - - 18 18 5.2 OBJECTIVES - 5.3 18 IN- TEXT - - 5.3.1 THE DUTY OF A REVIVALIST - 5.3.2 NECESSITY OF COMMAND FOR GOOD AND RESTRAIN EVIL - - - - - - 19 - - - - - 19 5.3.4 WHAT TO DO BEFORE STARTING REVIVALISM - 20 5.3.3 THE CALL PATTERN 24 CDL, University of Maiduguri, Maiduguri ISL 308: 5.4 REVIVAL AND REVIVALIST MOVEMENTS SUMMARY - - - UNIT: 2 - - - - - SELF- ASSESSMENT EXERCISE - - - - 20 5.5 5.6 21 REFRENCES - - - - - - - - SUGGESTED READING - - - - - - 21 5.7 21 25 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS 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 26 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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. 27 CDL, University of Maiduguri, Maiduguri ISL 308: 5.3.3 REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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 28 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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 29 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 TOPIC 6: TAB LE O F C O NT E NT S PAGES 12.0 TOPIC: THE REVIVALIST - - - - - 32 6.1 INTRODUCTION - - - - - - - - - - - - - - - - - - - - 23 6.3.1 THE REVIVALIST - - - - - - 23 SUMMARY - - - - - - SELF- ASSESSMENT EXERCISE - - - - 23 6.2 OBJECTIVES - 6.3 6.4 23 IN- TEXT - - - - 27 6.5 - 27 30 CDL, University of Maiduguri, Maiduguri ISL 308: 6.6 REVIVAL AND REVIVALIST MOVEMENTS REFRENCES - - UNIT: 2 - - - - - - SUGGESTED READING - - - - - - 27 6.7 28 31 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS 6.0 TOPIC: UNIT: 2 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. 32 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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 33 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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 34 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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 35 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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 36 CDL, University of Maiduguri, Maiduguri ISL 308: REVIVAL AND REVIVALIST MOVEMENTS UNIT: 2 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. 37 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. 38 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). 39 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. 40 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? 41 CDL, University of Maiduguri, Maiduguri