4 This is the distinction between the 19 th century reform movements and those of the 20 th and indeed 21 st centuries. In the first place, the leader must possess the vision to remove the ‘veil’ ( kashf ) that covers the sight, to clear away the darkness of the eye and the deafness of the ear so that the heart can cogitate clearly.
3 These authoritative publications described the philosophy behind the jihad and established that it requires a special set of circumstances to call people to jihad or Islamic reform. 2 Studies have established that about 350 books were published by the three key 1804 Jihad leaders alone, explaining various aspects of the jihad’s requirements. 1 This movement was clearly focused, well defined, and guided by the social and political roles of Sufi religious thought and doctrine. ci (.)ġ The Islamic reform well documented and often cited in this part of West Africa is the 1804 Jihad led by Shaykh Usman Ibn Fodio. Umar, ‘Sufism and its opponents in Nigeria: The doctrinal and intellectual aspects’, in op. 3 The writings of the 1804 Jihad (also called Sokoto Jihad) leaders are still available in their orig (.).Umar, ‘Sufism and its opponents in Nigeria: The doctri (.) 2 This point was raised and argued for by M.S.
The first Nigerian PhD from the Depart (.) 1 Much has been written on this subject in Nigeria and abroad.
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