He instructed his disciples and colleagues to do the same, and thus the need to compose a text which explained the rulings of supplication and what was reprehensible in this issue. It was during this period that the Shehu began to supplicate Allah that He would give victory to His religion in the Hausa kingdoms. Under the new governor, the social contract which guaranteed recognition and protection for Muslims was repealed, and the community of the Shehu was specifically targeted by the government for surveillance, sanctions, the seizing of wealth and detainment. However, approximately one decade later, the security and prestige that the Shehu had negotiated for the Muslims in Gobir began to change drastically under the rule of Nafata. The result was the development of the well known social contract which benefited the Muslims, as well as other oppressed and dispossessed minorities. During this period the Shehu actually prayed for the wellbeing of the state and encouraged his colleagues among the jurists and clerics to do the same. This earlier work was more comprehensive than the Bustaan and reflected a more conciliating tone towards the Gobir authorities even though there was some strong animosity towards the Shehu from the state. (1778 C.E.) a decade before his rapidly growing community (jama`at) had developed a social contract between themselves and the dominant authority at the time, the Gobir polity. The first work was called Umuur’d-Du`a (the Matters of Supplication) which was composed around 1192 A.H. This work Bustaan’d-Du`a (the Garden of Supplication) is the second of two works that the Amir’l-Mu’mineen, Shehu Uthman ibn Fuduye` composed on the subject of supplication and its methodology.
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