THE IMPACT OF DA’WAH ACTIVITIES ON MUSLIM YOUTHS; A CASE STUDY OF SURU LOCAL GOVERNMENT AREA OF KEBBI STATE
THE IMPA CT OF DA’WAH ACTIVITIES ON MUSLIM YOUTHS: A CASE STUDY OF SURU LOCAL GOVERNMENT AREA OF KEBBI STATE
TABLE OF CONTENTS
Title Page
Approval Page ii
Dedication iii Acknowledgment iv
Table of Contents v-viii
CHAPTER ONE: GENERAL INTRODUCTION 1-10
1.0 Introduction 1-3
1.1 Background of the Study 3-4
1.2 Scope & Limitation 4-5
1.3 Significance of the Study 5
1.4 Statement of the research problem 5-6
1.5 Aim & Objectives 6
1.6 Method & Methodology 6
1.7 Structure 7
1.8 Literature Review 7-10 CHAPTER TWO: HISTORICAL BACKGROUND OF SURU L.G.A. 11-18
2.0 Introduction 11
2.1 Historical background of Suru L.G.A 11-13
2.2 Geographical Location 13-14
2.3 Religion of the people of the area 14
2.4 Social life of the people of the area 14-16
2.5 Economic activities of the people of the area 17
2.6 Political life of the people of the area 18
CHAPTER THREE: DA’AWAH IN ISLAM 19-31
3.0 Introduction 19
3.1 Definition of Da’awah 19-20
3.2 Kinds of Da’awah 20
3.2.1 Da’wahBil-Lisan 21-22
3.2.2 Da’wahJahariyya 22-23
3.2.3 Da’wahBil-Tadwin 23
3.2.4 Da’wahBil-Qudwan 23-25
3.3 Da’awah in the Glorious Qur’an 24-29
3.4 Da’wah in the Hadith 29-30
3.5 Da’iand his qualifications
CHAPTER FOUR: THE YOUTHS OF SURU L.G.A. BEFORE AND AFTER COMING
OF DA’AWAH 32-51
4.0 Introduction 32
4.1 The youths of Suru L.G.A. before coming of the Da’awah 32–33
4.2 The youths of Suru L.G.A. after the coming of Da’awah 33–34
4.3 The advance of Da’awah in Suru L.G.A. 35-37
4.4 Procedure of Da’awah in Suru L.G.A. 37-44
4.5 The impact of Da’awah on Muslim youths in the area. 44-45
4.6 Religious impact of Da’awah on Muslim youths in Suru L.G.A. 45-46
4.7 Social impact of Da’wah in Suru L.G.A. 46-48
4.8. Political & Economic impact of Da’awah in Suru L.G.A. 48-51
CHAPTER FIVE 52-59
5.1 Conclusion 52-54
5.2 Suggestions & Recommendations 55-57
Bibliography 58
Arabic Sources 59
Unpublished sources 59
List of informants 59
CHAPTER ONE
1.0 INTRODUCTION
All prayers are due to Allah, the Lord of the Universe, who created and guided us to the right path.There is no guide except His. May His peace, mercy, and blessings be upon the noblest Prophet, his companions, his family, and those who followed their footsteps until the Day of Judgement.
The institution of Da’wah i.e. calling people to the way of Allah
(SubhanahuWata’alah) and His Prophet is a tradition that traced its origins to the previous Prophets of Allah before Prophet Muhammad (peace be upon them). It is based on what Allah (Subhanahu Wata'alah) says in the Qur’an:
إنِاَّ أوَْحَيْناَ إلَِيْكَ كَمَا أوَْحَيْناَ إِلىَ نوُحٍ وَالنبَّ يِيِنَ مِنْ بَعْدِهِ وَأوَْحَيْناَ إِلَى إبِْرَاهِيمَ وَ إِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْق وُ ََ
وَالْْسَْباَطِ وَعِيسَى وَأيَوُّ ََ وَيوُنُ سَ وَهَارُونَ وَسُليَْمَانَ وَآتَيَْناَ دَاوُودَ زَبوُرًا
Verily, we have sent a revelation to you (O Muhammad) as we sent a revelation to Nuh (Noah) and the prophets after him; we also sent the revelation to Ibrahim. (Abraham) Isma’il (Ishmael), Ishaq (Isaac), Yaqub (Jacob), and AlAsbat (the offspring of the twelve sons of Yakub (Jocub), Isah (Jesus), Ayyub (Job), Yunus (Jonah), Harun (Aaron), and Sulaiman (Solomon); and to Dawud (David) we gave the Zabur (Psalms) [1].
The above verse shows that all Prophets served the same inspiration of Da’wah as did the seal of the Prophets, Muhammad (peace, mercy, and blessings of Allah be upon him). However, da'wah means inviting people to the religion of Allah, who created man and jinn for his worship. The evidence for this is:
وَمَا خَلقَْتُ الْجِنَّ وَالِْْنْسَ إِلََّّ لِيَعْبدُُونِ
And I (Allah) did not create the Jinn and mankind except that they should worship Me alone [2].
Therefore, it is clearly understood that Allah (SubhanahuWata’alah) created both Jin and Man and commanded them to worship none but Him; for that reason, the cardinal objective of Da’wah is to advocate for the collective and individual. Da’wah (i.e., calling people to the commandment of Allah) is an act to be carried out by the Ummah (nation). This is why Almighty Allah sent different Messengers from generation to generation aimed at delivering the message of Islam.
وَلقَدَْ بَعَثنْاَ فِي كُ لِ أمَُّةٍ رَسُولًَّ أنَِ اعْبدُُوا اللَّهَ وَاجْتنَبِوُا الطَّاغُوتَ فَمِنْهُمْ مَنْ هَدَى ال لَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَليَْهِ الضَّلََ لَةُ
فَسِيرُوا فِي الْْرَْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقبَِةُ الْمُكَذِ بيِنَ
And verily, we have sent among every Ummah
(community, nation) a Messenger (proclaiming); “Worship Allah (alone), and avoid (or keep away from) Taghut (all false deities, i.e., not worship Taghut besides Allah). Then of them were some whom Allah guided, and of them were some whom the straying was justified. So travel through the land and see what the end was for those who denied the truth [3].
Even though the signs of Allah are everywhere in nature and in men’s own consciences, in addition, Allah sent Messengers to every person to call their attention to Allah, and however, they did not have any excuse on the Day of Judgement if they did not follow the Messengers.
Therefore, Islam can only be propagated using Da’wah (striving) to act according to the command of Allah and His Messenger there in.
No doubt, Da’wah takes people around the world from one place to another. Sometimes it is used by the use of the tongue, and sometimes its application can be observed by good virtue, and it may also be done personally.
وَمَنْ أحَْسَنُ قوَْلًَّ مِمَّنْ دَعَا إلِىَ اللَّهِ وَعَمِلَ صَالِحًا وَقاَلَ إنِنَِّي مِنَ الْمُسْلِمِينَ
And who is better in speech than he who says: “My Lord is Allah (believes in His oneness)”, then stands firm (acts upon His order), and invites (men) Allah’s (Islamic monotheism), does righteous deeds, and says: “I am one of the Muslims." [4]
Islam is a divine religion that encourages Da’wah and its activities by sending Messengers from one generation to another based on human needs in this life and the life to come.
1.1 BACKGROUND OF THE STUDY
The institution of Da’wah (calling people to the way of Allah) means inviting others to enter into the religion of Allah, which is not an act of violence directly to indiscriminate against non-Muslims; it is the name given to all forms of struggle that a Muslim launches against evil in whatever form or shape it appears. For Allah the
Almighty stated that:
وَلْتكَُنْ مِنْكُمْ أمَُّةٌ يدَْعُونَ إلِىَ الْخَيْرِ وَيأَمُْرُونَ بِالْمَعْرُوفِ وَينَْهَوْنَ عَنِ الْمُنْكَرِ وَأوُلئَكَِ هُمُ الْمُفْلِحُونَ
Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Maruf (i.e. Islamic monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are successful[5].
Islam is divine religion, which encourages Da’wah and its activities by sending the message from time to time, for Allah the Highest assuredly sent Apostle (with command) to serve Allah and eschew evil.
Islam is a revealed religion through Glorious Qur’an whose context is sufficient to human needs in this life and life to come. That is to say Da’wah is very important in the sense that after the first command given to the Prophet Muhammad (peace be upon him) to read, the next command is to warn people from evil and invite them to the right path. Allah says:
ياَ أيَهَُّا الْمُدَّث رُِ قمُْ فَأنَْذِرْ
O you (Muhammad SAW) enveloped in garment Arise and Warn![6]
This Surah was the first commandment to the prophet to deliver a message when it was revealed. The Prophet sprang to this fact and said to Khadija (R.A.) that the time of slumber and rest is past. Jibril has commanded me to call people to Allah and His worship. So this was Islam that flowed from the Prophet to his companions, their followers, and the and the followers of their followers up to the present day.With this, I will like to resort to my topic of research titled “The Impact of Da'wah Activities on Muslim Youths. A case study of Suru Local Government of Kebbi State”
1.2 SCOPE AND LIMITATION
The area to be covered by this research is the importance and impact of Da’wah on Muslim youths, with particular reference to the Suru local government area.
For the purpose of analysis, the research looks at advantages and shortcomings that are attributed to Da'wah, especially in the Suru local government area. The topic is wide, but due to the nature of human inability as well as time constraints, the research has been restricted to the Suru local government.
1.3 SIGNIFICANCE OF THE STUDY
The significance of this research work is so great, considering its contribution to knowledge in disseminating its importance to the people of Suru local government area and the entire Muslim Ummah. The study is also significant because it looks into the way and manner of conducting Da’wah with a view to reducing the occurrence of sectarian differences and misunderstandings among the Muslims.
1.4 STATEMENT OF THE RESEARCH PROBLEM.
It is well known that every kind of action has its own problems, either externally or internally. In order to trace out the problems of this research, many questions are to be asked.Some of which are:
- What are the ways and manners of conducting this Da’wah in the Suru local government area?
- What is the response of the people in the area?
- Whatare the impacts of Da’wahon the people of the area, particularly the
youths?
- Who are Responsible for the progress and development of Da’wah in the said area?
By the time these research questions are answered something new will come up which will serve as a contribution to knowledge.
1.5 AIM AND OBJECTIVES
The aim of this research is to achieve the following objectives:
- To shed more light on the way and manner of conducting Da’wah in Suru Local government area
- To access level of development of Da’wah in Suru local government area
- To assist Islamic students, scholars and Muslims in general in dealing with disputes based on the dictates of Islamic Scholars
- To help in reducing the high rate of self-interpretation of the Glorious Qur’an in support of one’s Aqeedah, Sect, organization, sheikhs and Imams.
1.6 METHOD AND METHODOLOGY
For the successful conduct of this research project, two methods of collecting data were adopted they are:
- Library works are to be consulted either published or unpublished such as books, journals and other relevant materials
- Interviews are to be conducted by the researcher in order to get relevant information.
All data collected will be subjected to criticism internally and externally in order to know their reliability and authenticity. This will help the researcher to find out qualitative and acceptable findings.
1.7 STRUCTURE
The research was structured into five chapters:
Chapter one: discusses about introduction, background of the study, scope and limitation, significance of the study, statement of the research problem, aim and objectives, method and methodology of research, structure and literature review
Chapter two: comprises introduction, historical background of Suru Local Government area, geographical location of Suru local government area, religion of the people of the area, social life of the people of the area, economic activities of the people of the area and political life of the people of the area
Chapter three: deals with Da’wah in Islam, its definition, kinds of Da’wah, Da’wah in the Glorious Qur’an, Da’wah in the Sunnah of the ProphetMuhammad (peace be upon him), Da’Iand his qualifications.
Chapter four: focuses on youth in Suru local government before the coming of Da’wah in the area, the youth in Suru local government after the coming of Da’wah in the area, the advance of Da’wah in Suru local government area, procedure of Da’wah in Suru local government area, the impact of Da’wah on Muslim youths in the area, religious impact of Da’wah in Suru local government area, social impact of Da’wah in the area, and political impact of Da’wah in Suru local government area.
Chapter five comprises the conclusion, suggestions, and recommendations.
1.8 LITERATURE REVIEW.
In this section,some of the books and works that are relevant to this research, directly or indirectly, were reviewed. These include:
- A. H, Siddiqu, wrote a book titled studies on Islamic History published by Jam’iyyahFalahkarochi.[7]
- Abdul Hakeem authored a book titled Islamic Theology. He mentioned fundamental belief and principles and their application to practical life, which deals with war and peace in Islam, basic concept of Islamic state and theology [8]
- Another book is the book of Afazul Rahman titled “Muhammad the Blessing for Mankind.” In it, he trains how to impact his (prophet may Allah be pleased with him) virtues of honesty and trustfulness, justice and fulfilment of promises, generosity and sacrifice, hospitality, simplicity, as well as humility and modesty.[9]
- Another book is the book of Mustapha Muhammad Tahan, titled “Facing the Challenge of Zionism, in which he advised Muslim Ummah to engage in the work of Da’wah by calling the attention of Muslims in order to obtain the high position of Iman and have paradise as their destination.[10]
- Prof. Col. (rtd) Abdul-Qayyum wrote a book titled “On Striking to Be Muslim,” which deals with the encouragement of disseminating Islam. In his statement,he stated:
“Only a fool would dare to choose so vast a subject as Islamic for a single hour talk”
On this subject, he reverted to the subject of religion. That is to say Islamic religion has more potential that cannot be compared with any other religion even for an hour, except by folly.[11]
- The book by I. Ahmad is titled “The Speeches for an Enquiring of the Muslims’ Mind. This book shed more light on the importance of the propagation of Islam, which he determined to be spent in the way of Allah (Subhanallahu Wata'alah), which is one of the important characteristics of the true believer
- Another book which is reviewed in this research work is the book of M.F. Jamil titled “The letters of Islam” this work is a letter written by a father to his son while he was in prison and later it was compiled in book form. In his book, the author mentioned the importance of Islam to individuals on how it provides them with fortified security with deep faith and social control.13
- Yahaya’s work is also reviewed. This work is concerned with the nature and development of women's Da’wah in Islam[12].
- The book of sayeedAbdulhassanal-Nadwi titled “Inviting to the way of Allah” which contains the different ways of conveying Islam, and cites some examples from the Prophet Ibrahim, Yusuf, Musa and finally Prophet
Muhammad (peace be upon him)15
- Musa’s work and Da’wah activities in the Bukkuyum Local Government area were also reviewed. He talks about the procedure of Da’wah in the Bukkuyum Local Government Area.[13]
- Finally, SaniSufiyanu’s work was reviewed which is titled “The Impact of Islamic Da’wahinZuru Local Government area.[14]
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TABLE OF CONTENTS
Title Page
Approval Page ii
Dedication iii Acknowledgment iv
Table of Contents v-viii
CHAPTER ONE: GENERAL INTRODUCTION 1-10
1.0 Introduction 1-3
1.1 Background of the Study 3-4
1.2 Scope & Limitation 4-5
1.3 Significance of the Study 5
1.4 Statement of the research problem 5-6
1.5 Aim & Objectives 6
1.6 Method & Methodology 6
1.7 Structure 7
1.8 Literature Review 7-10 CHAPTER TWO: HISTORICAL BACKGROUND OF SURU L.G.A. 11-18
2.0 Introduction 11
2.1 Historical background of Suru L.G.A 11-13
2.2 Geographical Location 13-14
2.3 Religion of the people of the area 14
2.4 Social life of the people of the area 14-16
2.5 Economic activities of the people of the area 17
2.6 Political life of the people of the area 18
CHAPTER THREE: DA’AWAH IN ISLAM 19-31
3.0 Introduction 19
3.1 Definition of Da’awah 19-20
3.2 Kinds of Da’awah 20
3.2.1 Da’wahBil-Lisan 21-22
3.2.2 Da’wahJahariyya 22-23
3.2.3 Da’wahBil-Tadwin 23
3.2.4 Da’wahBil-Qudwan 23-25
3.3 Da’awah in the Glorious Qur’an 24-29
3.4 Da’wah in the Hadith 29-30
3.5 Da’iand his qualifications
CHAPTER FOUR: THE YOUTHS OF SURU L.G.A. BEFORE AND AFTER COMING
OF DA’AWAH 32-51
4.0 Introduction 32
4.1 The youths of Suru L.G.A. before coming of the Da’awah 32–33
4.2 The youths of Suru L.G.A. after the coming of Da’awah 33–34
4.3 The advance of Da’awah in Suru L.G.A. 35-37
4.4 Procedure of Da’awah in Suru L.G.A. 37-44
4.5 The impact of Da’awah on Muslim youths in the area. 44-45
4.6 Religious impact of Da’awah on Muslim youths in Suru L.G.A. 45-46
4.7 Social impact of Da’wah in Suru L.G.A. 46-48
4.8. Political & Economic impact of Da’awah in Suru L.G.A. 48-51
CHAPTER FIVE 52-59
5.1 Conclusion 52-54
5.2 Suggestions & Recommendations 55-57
Bibliography 58
Arabic Sources 59
Unpublished sources 59
List of informants 59
CHAPTER ONE
1.0 INTRODUCTION
All prayers are due to Allah, the Lord of the Universe, who created and guided us to the right path.There is no guide except His. May His peace, mercy, and blessings be upon the noblest Prophet, his companions, his family, and those who followed their footsteps until the Day of Judgement.
The institution of Da’wah i.e. calling people to the way of Allah
(SubhanahuWata’alah) and His Prophet is a tradition that traced its origins to the previous Prophets of Allah before Prophet Muhammad (peace be upon them). It is based on what Allah (Subhanahu Wata'alah) says in the Qur’an:
إنِاَّ أوَْحَيْناَ إلَِيْكَ كَمَا أوَْحَيْناَ إِلىَ نوُحٍ وَالنبَّ يِيِنَ مِنْ بَعْدِهِ وَأوَْحَيْناَ إِلَى إبِْرَاهِيمَ وَ إِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْق وُ ََ
وَالْْسَْباَطِ وَعِيسَى وَأيَوُّ ََ وَيوُنُ سَ وَهَارُونَ وَسُليَْمَانَ وَآتَيَْناَ دَاوُودَ زَبوُرًا
Verily, we have sent a revelation to you (O Muhammad) as we sent a revelation to Nuh (Noah) and the prophets after him; we also sent the revelation to Ibrahim. (Abraham) Isma’il (Ishmael), Ishaq (Isaac), Yaqub (Jacob), and AlAsbat (the offspring of the twelve sons of Yakub (Jocub), Isah (Jesus), Ayyub (Job), Yunus (Jonah), Harun (Aaron), and Sulaiman (Solomon); and to Dawud (David) we gave the Zabur (Psalms) [1].
The above verse shows that all Prophets served the same inspiration of Da’wah as did the seal of the Prophets, Muhammad (peace, mercy, and blessings of Allah be upon him). However, da'wah means inviting people to the religion of Allah, who created man and jinn for his worship. The evidence for this is:
وَمَا خَلقَْتُ الْجِنَّ وَالِْْنْسَ إِلََّّ لِيَعْبدُُونِ
And I (Allah) did not create the Jinn and mankind except that they should worship Me alone [2].
Therefore, it is clearly understood that Allah (SubhanahuWata’alah) created both Jin and Man and commanded them to worship none but Him; for that reason, the cardinal objective of Da’wah is to advocate for the collective and individual. Da’wah (i.e., calling people to the commandment of Allah) is an act to be carried out by the Ummah (nation). This is why Almighty Allah sent different Messengers from generation to generation aimed at delivering the message of Islam.
وَلقَدَْ بَعَثنْاَ فِي كُ لِ أمَُّةٍ رَسُولًَّ أنَِ اعْبدُُوا اللَّهَ وَاجْتنَبِوُا الطَّاغُوتَ فَمِنْهُمْ مَنْ هَدَى ال لَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَليَْهِ الضَّلََ لَةُ
فَسِيرُوا فِي الْْرَْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقبَِةُ الْمُكَذِ بيِنَ
And verily, we have sent among every Ummah
(community, nation) a Messenger (proclaiming); “Worship Allah (alone), and avoid (or keep away from) Taghut (all false deities, i.e., not worship Taghut besides Allah). Then of them were some whom Allah guided, and of them were some whom the straying was justified. So travel through the land and see what the end was for those who denied the truth [3].
Even though the signs of Allah are everywhere in nature and in men’s own consciences, in addition, Allah sent Messengers to every person to call their attention to Allah, and however, they did not have any excuse on the Day of Judgement if they did not follow the Messengers.
Therefore, Islam can only be propagated using Da’wah (striving) to act according to the command of Allah and His Messenger there in.
No doubt, Da’wah takes people around the world from one place to another. Sometimes it is used by the use of the tongue, and sometimes its application can be observed by good virtue, and it may also be done personally.
وَمَنْ أحَْسَنُ قوَْلًَّ مِمَّنْ دَعَا إلِىَ اللَّهِ وَعَمِلَ صَالِحًا وَقاَلَ إنِنَِّي مِنَ الْمُسْلِمِينَ
And who is better in speech than he who says: “My Lord is Allah (believes in His oneness)”, then stands firm (acts upon His order), and invites (men) Allah’s (Islamic monotheism), does righteous deeds, and says: “I am one of the Muslims." [4]
Islam is a divine religion that encourages Da’wah and its activities by sending Messengers from one generation to another based on human needs in this life and the life to come.
1.1 BACKGROUND OF THE STUDY
The institution of Da’wah (calling people to the way of Allah) means inviting others to enter into the religion of Allah, which is not an act of violence directly to indiscriminate against non-Muslims; it is the name given to all forms of struggle that a Muslim launches against evil in whatever form or shape it appears. For Allah the
Almighty stated that:
وَلْتكَُنْ مِنْكُمْ أمَُّةٌ يدَْعُونَ إلِىَ الْخَيْرِ وَيأَمُْرُونَ بِالْمَعْرُوفِ وَينَْهَوْنَ عَنِ الْمُنْكَرِ وَأوُلئَكَِ هُمُ الْمُفْلِحُونَ
Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Maruf (i.e. Islamic monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are successful[5].
Islam is divine religion, which encourages Da’wah and its activities by sending the message from time to time, for Allah the Highest assuredly sent Apostle (with command) to serve Allah and eschew evil.
Islam is a revealed religion through Glorious Qur’an whose context is sufficient to human needs in this life and life to come. That is to say Da’wah is very important in the sense that after the first command given to the Prophet Muhammad (peace be upon him) to read, the next command is to warn people from evil and invite them to the right path. Allah says:
ياَ أيَهَُّا الْمُدَّث رُِ قمُْ فَأنَْذِرْ
O you (Muhammad SAW) enveloped in garment Arise and Warn![6]
This Surah was the first commandment to the prophet to deliver a message when it was revealed. The Prophet sprang to this fact and said to Khadija (R.A.) that the time of slumber and rest is past. Jibril has commanded me to call people to Allah and His worship. So this was Islam that flowed from the Prophet to his companions, their followers, and the and the followers of their followers up to the present day.With this, I will like to resort to my topic of research titled “The Impact of Da'wah Activities on Muslim Youths. A case study of Suru Local Government of Kebbi State”
1.2 SCOPE AND LIMITATION
The area to be covered by this research is the importance and impact of Da’wah on Muslim youths, with particular reference to the Suru local government area.
For the purpose of analysis, the research looks at advantages and shortcomings that are attributed to Da'wah, especially in the Suru local government area. The topic is wide, but due to the nature of human inability as well as time constraints, the research has been restricted to the Suru local government.
1.3 SIGNIFICANCE OF THE STUDY
The significance of this research work is so great, considering its contribution to knowledge in disseminating its importance to the people of Suru local government area and the entire Muslim Ummah. The study is also significant because it looks into the way and manner of conducting Da’wah with a view to reducing the occurrence of sectarian differences and misunderstandings among the Muslims.
1.4 STATEMENT OF THE RESEARCH PROBLEM.
It is well known that every kind of action has its own problems, either externally or internally. In order to trace out the problems of this research, many questions are to be asked.Some of which are:
youths?
By the time these research questions are answered something new will come up which will serve as a contribution to knowledge.
1.5 AIM AND OBJECTIVES
The aim of this research is to achieve the following objectives:
1.6 METHOD AND METHODOLOGY
For the successful conduct of this research project, two methods of collecting data were adopted they are:
All data collected will be subjected to criticism internally and externally in order to know their reliability and authenticity. This will help the researcher to find out qualitative and acceptable findings.
1.7 STRUCTURE
The research was structured into five chapters:
Chapter one: discusses about introduction, background of the study, scope and limitation, significance of the study, statement of the research problem, aim and objectives, method and methodology of research, structure and literature review
Chapter two: comprises introduction, historical background of Suru Local Government area, geographical location of Suru local government area, religion of the people of the area, social life of the people of the area, economic activities of the people of the area and political life of the people of the area
Chapter three: deals with Da’wah in Islam, its definition, kinds of Da’wah, Da’wah in the Glorious Qur’an, Da’wah in the Sunnah of the ProphetMuhammad (peace be upon him), Da’Iand his qualifications.
Chapter four: focuses on youth in Suru local government before the coming of Da’wah in the area, the youth in Suru local government after the coming of Da’wah in the area, the advance of Da’wah in Suru local government area, procedure of Da’wah in Suru local government area, the impact of Da’wah on Muslim youths in the area, religious impact of Da’wah in Suru local government area, social impact of Da’wah in the area, and political impact of Da’wah in Suru local government area.
Chapter five comprises the conclusion, suggestions, and recommendations.
1.8 LITERATURE REVIEW.
In this section,some of the books and works that are relevant to this research, directly or indirectly, were reviewed. These include:
“Only a fool would dare to choose so vast a subject as Islamic for a single hour talk”
On this subject, he reverted to the subject of religion. That is to say Islamic religion has more potential that cannot be compared with any other religion even for an hour, except by folly.[11]
Muhammad (peace be upon him)15
THE IMPA CT OF DA’WAH ACTIVITIES ON MUSLIM YOUTHS; A CASE STUDY OF THE SURU LOCAL GOVERNMENT AREA OF KEBBI STATE, GET MORE PROJECT TOPICS AND MATERIALS
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