Excerpt
TABLE OF CONTENT
Title
Dedication
Acknowledgment
Abstract
Table of Content
CHAPTER ONE INTRODUCTION
1.0 Introduction
1.1 Background to the study
1.2 Statement of Problem
1.3 Purpose of Study
1.4 Significance of the Study
1.5 Scope and Limitation of Study
1.6 Research Methodology
1.7 Conclusion
Notes and References
CHAPTER TWO THE CONCEPT OF DA’WAH IN ISLAM
2.0 Introduction
2.1 Definition of Da’wah
2.2 Da’wah Prerequisites and Qualities of a Dä’I
2.3 Da’wah in Lagos State
2.4 Method of Da’wah in Islam before Internet
2.5 Coordination of Da’wah with Blogging to the Spread of Islam (Da ’wah -Blogging)
2.6 Conclusion
Notes and References
CHAPTER THREE MUSLIM BLOGGERS AND DA’WAH ACTIVITIES
3.0 Introduction
3.1 The Historical Background of Blogging in Lagos State
3.2 The First Set of Muslim Bloggers in Lagos State
3.3 Significance of Muslim Bloggers toward Da’wah Activities in Lagos State
3.4 The Efficiency of Muslim Bloggers to Da’wah during Covid-19 Lockdown
3.5 Conclusion
Note and References
CHAPTER FOUR MUSLIM BLOGGERS IN LAGOS STATE AND CONTRIBUTIONS TO DA’WAH
4.0 Introduction
4.1 List of Muslim Bloggers in Lagos State and Their Impacts to Da’wah
4.2 Data Analysis and Presentation
4.3 Conclusion
Notes and References
CHAPTER FIVE CONCLUSION
5.0 Introduction
5.1 Summary
5.2 Suggestions andRecommendations
5.3 Conclusion
Notes and References
Bibliography
DEDICATION
I dedicate this project to my Creator, Alläh. He is my source of inspiration, wisdom, knowledge and Understanding. He has been the source of my strength throughout this research and on his path only have I soared.
I must also dedicate this work to my strong ever supportive mother, Mrs. Olanrewaju Modinat Adeyoyin, My strong pillar who hasn't stopped assisting me financially and morally all the way and whose encouragement has made sure that that I give it all it takes to finish that which I have started.
Lastly, to my organization, Hallowed Thinkers’ Crew, I further dedicate this work for her indebted commitment and follow up in ensuring I complete this task.
To all of the above I remain grateful.
ACKNOWLEDGEMENT
My unreserved thanks and gratitude rendered to Allah the Almighty, who has given me the strength and time to complete this research successfully which is a great achievement to me and guidance of humanity. May He accept it from me as an act of Ibädah.
To my parents, especially my mother, Adeyoyin Modinat, to whom I owe my achievements today and forever, who would I have become without her endless support and backbone. She stood by me even when it was time for her to sit. Her countless financial intervention has brought to my table today, the achievement of this Degree. God alone, can reward you Ummiy
In particular, I also acknowledge the powerful effort of my wonderful and passionate supervisor Dr. Sidiq Uthman Okanlawon (Kadara) for his critique on the research, which has led to addition of several ideas and contributions in achieving this goal not minding the time, effort and the workload on his table to be attended to. Your professional corrections, constructive suggestions and recommendations cannot be overemphasized.
I sincerely appreciate the priceless assistance of the selected group discussants for their contribution and submission of personal experiences as respective Dä 'i (Islamic caller) to complement the available data of information gathered, most specifically and especially my wonderful cousins, Olanrewaju Aishat and Olanrewaju Zaynab for their rare coordination of the session. God continue to bestow on you guidance, knowledge and understanding.
Special appreciating humbly rendered to my own Mentor in the academic field and beyond, Dr. Mustapha Bello, I can say much than requesting Allah's favour and reward on you. And to My personal assistant throughout my programme, Mr. Olakitan Toyyib, you are more than a friend and the loyalty is indeed real. Same goes to Hussein Diyauddeen, Giwa Wakilat Oyinkansola, Akintola Zaynab Morenikeji, Quadri Ridwan (ATR), Ojogiwa Olayinka for accommodating me and Adebimpe Gbolahan for the considerable services rendered.
To my all Brothers in the field of struggle, Lagos State University Students’ Union (LASUSU), starting from my own leader, Comrade Fagbadegun Feyisayo (LASULEKAN), for picking me up, the entire years of service is indeed a grace, Comrade Abdul kareem Ridwan (ARTY), and others. Hallowed Thinkers Crew, the responsibility to put you on track in reverse did put me on track to be worthy of emulation and model, I pray Hallowed be thy thought. My brothers in time of rescue, Peace Nation Crew, I say Shalom to you all, the experience is worthy and useful. And those who gave encouraging words and valuable suggestions, I appreciate your moral support and encouragement in the course of carrying out this research and the entire period of study.
I rise on my feet and yell, THANK YOU.
Olanrewaju Habeeb Abiodun
ABSTRACT
Da'wah occupies several measures and modalities towards achieving its aim to propagate Islam to no halt. It is permitted in Islam to call others to righteousness, forbid vices with knowledge and wisdom, thus accommodating the internet as a tool to enhance the activity for a wider audience. This has since its inception been used both judiciously and illy, thereby making a significant landmark within the Ummah and beyond. However, the need to comply with digital trend of the day is inescapable and as such, hence the influence of Da'wah - blogging activity in Lagos accounts for a research.
CHAPTER ONE
1.0 Introduction
Millennium ago, Islam has been a major faith in the globe with a special and reserved pattern through which callings and invitations to it are conducted, perfectly initiated and preserved by the Prophet and his companions respectively for the later generations to the generation of today. This extends to the endless propagation and spread and development of the religion across the world, to all nooks and crannies with no exception, since after all this is the essence of the mission appointed to the Prophet himself.
It is on this premise the term Da’wah has been associated with whatever means, pattern and method adopted towards the propagation of Islam as well as enjoining righteousness and then frowning against wrongs.
Da'wah is therefore the activity of informing, teaching and educating one another the way of Allah in whatever form of communication. Hence, the transformation of the activity of Da’wah from the traditional channel to the modern digitalized pattern has indeed improved the system and process leaving the course freely accessible to the intending Da’i (Caller, Propagator, Teacher etc.) as well as the intended subject, interested or disinterested. This has unavoidably generated to demerits of digital Da’wah activity and this will be discussed in this work.
1.1 Background Study
The religion of Islam is one of the few vast growing religions on the planet Earth. It has the world’s 24% population or even more as it occupies the 50% in Nigeria alone as at 2015 and 2007 respectively.
Islam is developing and its advancement is mounting to that future where we might never necessarily have to come across physical contacts in our daily engagements in life. The prophesied statement of the Prophet Muhammad (Peace be upon him) as to the development of Islam to all nooks and crannies must have only been understood literally. No one would have anticipated that technology would soon become the vast channel through which Da’wah will be conducted. This instrument has now come to stay and has sustained its eventual advancements towards making life easier for all and sundry in all aspect.
The people of the world no longer need to go on journey to listen to or experience the teachings of Islam. In very few seconds a sit-at-home scholar, with the use of the internet can foretell the likely issues and areas to mention in a sermon which is yet to be delivered by any scholar. Each individual can be a guest speaker and become a preacher without having to go through the mainstream media (e.g., television, radio and print media) and the social media (e.g., facebook, twitter, whatsapp). Of course it now becomes easy to receive in numerous fold the rewards of spreading the good news of Islam and shunning of evil with the aid of social platforms, just as it is not difficult to become wanting of Allah’s wrath by disseminating evil as well as inviting many to it on the same social media.
Ordinarily, Da’wah from the various literatures on Islam and Da’wah can be taken to mean the technical system, process, pattern through which calls and invitations are made and expressed towards the beauty of Islam, to the dictates and directives of Allah, to the full embrace of righteousness and thorough shunning of vices. 3 In short, it is whatever the medium of communication which of course is comprehensible as the invitation to the religion of Islam, whole or part of it. Da’wah has gone beyond sermons on the Mimbar (preaches on pulpit), admonition at public gatherings and now includes behavioural dispositions among mankind.
It should not be misunderstood that the exercise of Da’wah can only be best conducted via blogging but be seen as a complement to the archaic approaches. The former approach is the focus of this work thereby outlining the many ways it has contributed to the progress of Islam just as it of course have negatively impacted the religion, its practitioners in Lagos State.
1.2 Statement of Problem
The free access to conduct Da'wah activities online has allowed anyone to proclaim authority thereby misleading the public.
Little or no restrictive measures has contributed to the hike in offensive and insultive debates on social media between or among scholars or even unverified and unqualified scholars.
Muslims inspite of the many advantages in digital communication and interaction have used the measures wrongly owing to the ineptness of Islamic morals and principles profoundly expected of them.
Numerous works on Da’wah activities and its impacts on the people can be found both on line and offline materials. Of these many literatures, few or none features the impacts of Muslim bloggers on Da’wah itself especially in Lagos State. This research will fill up the loophole thereby complementing the available materials on ground as related to the topic in discuss.
1.3 Purpose of Study
This research work is aimed at:
- Researching and rearranging the origin and development of Dawah in Lagos State.
- Emphasizing on the aspect of Digital approach in Da’wah activities
- Explaining the use of blogging skills to conduct Da’wah as well as its significance to Da’wah.
- Understanding the further influence of Dawah -Blogging on the People and how it may be managed, controlled and corrected.
1.4 Significance of Study
The major effect of this research is the use of blogging for Da’wah activities and the further influence on the people in Lagos especially.
This work will after highlighting the lapses of Muslim Bloggers towards Da’wah activities provide and suggest a modus operandi for whoever chooses or wills to become a Dä'i on social media or simply through blogging.
1.5 Limitation/Scope of Study
This work is targeted towards actualizing the impacts of Muslim Bloggers to Da’wah activities in the Lagos State. Bringing closer the realization of these impacts, negative and positive to include the further influence on the adherents of the Religion.
If focuses on the conduction of Da'wah activity assessment among a number of Muslim Bloggers who might have either good or bad feeling from the activity.
The research shall be limited to only Da’wah, how Muslim bloggers have impacted to it and how it has in furtherance influenced and affected the adherents in the Lagos communities. Unhindered concentration and targeted focus shall be rendered to Social media, Da’wah and reactions from adherents. With the above, the following might pose serious problem:
- Interview of some essential personalities who engage in Dawah-blogging
- Dearth data of information and minimal availability of works on the topic
- Poor or no funding
- Quite emotional response
1.6 Research Methodology
Generally, this study is qualitative. The collection of data and information for studies using several methods resulting from certain types of data, namely a method of interview, observation and library research which is according to Patton.
Therefore, this study data collection will be done by analyzing documents such as books, journals, previous studies related to the issue of Da’wah both analogical and digital, and an interview will be conducted to retrieve as well as gather data of the feelings and attitudes both portrayed and received during an exercise of Dawah-blogging.
1.7 Conclusion
With the concise details in the foregoing, blogging activity have been found to be all encompassing with which Da’wah is no exclusion. Its relevance in the contemporary Islamic activities cannot be underestimated. Therefore, researches and careful study on its impact to it as well as its influence on the Religious practitioners and societies thus, becoming a subject of research.
NOTES AND REFERENCES
1. https://www.pewresearch.org/fact-tank/2017/08/09/muslims-and-islam-key-findings-in- the-u-s-and-around-the-world/
2. "The World Factbook — Central Intelligence Agency". www.cia.gov. Retrieved 10 April 2018
3. Dr. Aminu Alhaji Bala "The role of Da'wah in the introduction and spread of Islam in Hausaland (Northern Nigeria)" in the IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 20, Issue 8, Ver. I (Aug 2015), PP 28-34
4. Noramirah binti Kamaruddin & Wan Mohd Khairul Firdaus Wan Khairuldin "The Use of Islamic Preach (Da’wah) Methodology in Fatwa" in International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 4 ISSN: 22226990, p.1725. Patton, M. Q. (1990). Qualitative evaluation and research methods (2nd ed.). Newbury Park, CA: Sage.
CHAPTER TWO THE CONCEPT OF DA’WAH IN ISLAM
2.0 Introduction
Several definitions have been associated with Da'wah. It thus follow all kinds of meaning attributed to the calling the people towards the way of Allah, commanding and encouraging righteousness and forbidding vices.
As Allah proclaims;
“You are the best of the nations raised for the benefit of men; you order what is right and forbid wrong and believe in Allah; and if the followers of the Book are sure to be better for them; of them are believers, and most of them are wrong-doers”. (Qur'an 3:110)
It is the objective for which all the prophets were appointed, consequently also the mission of Prophet Muhammad with his methods, qualities and strategies toward accomplishing this mission remains and stands out as the best.
However, the reality of digital-based information technology has made space online especially blogging as the most productive place to deliver religious messages becoming accessible and reachable to many as possible.
Together with and through the internet and its channels, Da’wah-Blogging became useful and helpful to ease and simplify the discharge of Da’wah activity, fast reaching the large population all around the globe. As indisputable its benefits and good sides are, the demerits cannot be denied.
2.1 Definition of Da’wah
Etymologically, The Arabic term Da’wah is a verbal noun of the root verb da'aw or da'a which means; “to pray, supplicate, desire or require, call or summon, invite people to food and call to one’s aid.”
In grammatical order, it is from the Arabic root word Da'ä which translates 'to summon' or 'to call' anyone for the purpose of anything, where the one who makes the call is referred to as the "Dä'i" (i.e Caller) and the call itself "Da'wah" (i.e Call).
The Arabic word also has the literal meaning of "issuing summons," or "making an invitation" or "establishing a call". It is a term often used to describe the patterns and manners obtained by a Muslim in teaching others about the beliefs, instructions, laws, restrictions and practices of Islam.
The word or term can be synonymous with the following Arabic words; "Nadä" (Calling), "Tabligh" (Conveyance), "Isiah" (Reformation) or "Tabshir" (Missionary).
The grammatical arrangement could be obtained from the Qur'anic verse where Alläh proclaims;
"Wa idhä sa'alaka 'ibädi 'annlfa inni qarib, ujibu da'wata d dä'i idhä da'an"
Meaning;
"And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." (Q. 2:186)
In the Qur'än, the term Da'wah has other senses. When used, it generally refers to Allah's invitation to live according to His will. Thus, when used in the first centuries of Islam, it increasingly referred to the content of that message and was sometimes used interchangeably with Shari'iyah and Din.
Da'wah again can be used to mean 'prayer' or 'supplication' when calling upon Alläh or making a request with the call. Alläh has responded in affirmative to this;
"Say to them (O Prophet!): "Call upon Allah or call upon Him as ar - Rahman; call Him by whichever name you will, all His names are beautiful. Neither offer your Prayer in too loud a voice, nor in a voice too low; but follow a middle course". (Q.35:110)
The concept have been taken to refer to all aspect of 'Calling' or 'Beckoning the attention of others both Muslims and Non-muslims alike to the faith of Islam, commandments of Alläh, the dos and don’ts as ruled in Islam and more. It can take different measures or styles, either by preaching, actions, habitual dimensions, proselytising or comparative analysis.
Da’wah is a duty, a responsibility, a task assigned on every Muslim, by Allah as clearly mentioned in the Qur’an that He has appointed the Muslim Ummah as a model community for the whole of mankind. One need not wait for one perfect Islamic society to begin conveying the message of Islam. As soon as one has some knowledge of Islam, it becomes a duty to convey it to others who know little or nothing about Islam and invite them to it. As Prophet Muhammad SAW said,
“ Convey from me, even if it be an Ayah.” (Jami At Tirmidhi Hadith No. 2669)
He as well said;
“He who calls others to follow the Right Guidance will have a reward equal to the reward of those who follow him, without their reward being diminished in any respect on that account.” (Riyad as- Salihin 1382)
In this regard, Da’wah has become a universal means of propagating Islam to others. This is unanimously agreed in Islam and the Qur’an itself which absolutely go against compulsion in religion. The people are better convinced with the 'truth' which Islam reveals and not through an undue influence or any form of coercion. Egdunas Racius in his studies on “The Multiple Nature of the Islamic Da'wah” highlights this stand of Islam on the conduction of Da'wah.
He points out that “since the Qur'än urges Muslims to avoid compulsion in persuading nonbelievers to convert to Islam (“No coercion in religion,” Q.2:256), it would follow that the most acceptable way to convert someone to Islam would be to convince him or her of Islam's - -. 4 superiority.
He as well submits after studying the work of Tafsir thus;
“From a close scrutiny of the major Tafseer (exegeses of Qur'än), it becomes evident that most Mufassir did not at all venture to consider the ideological or practical aspects of “da’wah”. Most of the classical Mufassir merely explained the word “da’wah” through its synonyms, and only some go beyond the philological level... Modern commentators of the Qur'än such as Abduh Ria and Qutb, unlike their predecessors, pondered “daU wah” verses to a much more considerable extent. However, for these authors, da’wah, and indeed the tafseer itself, was more of a political endeavor than a theological one. So, for example, Qutb, in his commentaries on Q.3:104 and Q.12:108, advocates a total re-islamization of the Muslim Ummah through political means, while Ria stresses education in revitalizing Muslim religious consciousness. Yet, however little the mufassirs had to say about da ’wah.”
2.2 Da’wah Prerequisites and Qualities Of A Dä'i
The importance of Da'wah activity subjects its potential participants to attain or acquire some certain prerequisites and qualities. Everyone cannot conduct Da'wah except if everyone qualifies to participate in it. And the available literatures, works or past debates on who exactly should be a Caller or Islam missionary authority has not done enough to have it canonised.
Although historically, during the Fatimids era, Dä'i titles are given to selected leaders who are enshrined with the responsibility and duty to guide people aright in religious matters as well as inculcate them duly in the Ismaili creed. This even may not be welcomed generally, especially among the Sunnis then and currently.6 So there is no best way to generally ascertain in all aspect of unbiasedness, the actual and rightful Dä'is, hence we direct our attention to the explanation given in the last topic on Da'wah.
Before attempting a proper indispensable necessities of Da'wah together with the qualifications of a Dä’i (i.e Caller) it thus become proper to highlight the underlying argument whether Da’wah activity is a professional and official duty or not.
Technically, a Dä'i could be an individual or group of persons saddled with the professional responsibility to call people to the religion of Islam from among the Non-Muslims and guide the Muslims to the right path by way of enjoining them towards righteousness and forbidden them from unrighteousness. Just as Alläh has proclaimed;
The best among you are those who come out to enjoin what what is right and forbid what is wrong and having strong faith in Alläh. (Q.3:110)
The above statement has simply and easily bring to the fore the two basic essence assignment of a Dä'i, calling another to what is right and condemning what is not right or wrong by any of the means available among using the hands, tongue or simply condemning it by heart. The verse as also coupled together the requisites or requirements of Da'wah or of a Dä'i to be a staunch faithful Muslim who distinguises between right and wrong for the people.
This goes well with the hadith where Abu Sa‘id al-Khudri reported that the prophet Muhammad said;
Whoever amongst you sees an evil, he must change it with his hand. If he is not able to do so, then should with his tongue. And if he is not able to do so, then with his heart and that, is the weakest form of faith. (Hadith 34, 40 Hadith an-Nawawi)
With the statement 'Best among you' to some, it has somehow reduced the task of a Islamic missionary profession to some who are qualified committed persons among the Muslims to exercise it. And to others it may be viewed to mean 'anyone' capable to exercise the task. After all, we are all advised to and instructed by the Prophet to direct our affairs aright since we are all shepherds in our respective ends. Cook, a western scholar adds;
The discussion on who is authorized to engage in Da‘wah relates closely to discussion on what constitutes “right” and “wrong.” Muslims have not defined the two to the point of universal Ummaic consensus, thus there always remain divergent views as to where the “right” ends and the “wrong” begins.
Discussing the qualities or qualifications or prerequisites, Da'wah is expected to be duly carried out and embarked upon by the one who is already acquainted with the known truth. It is another case to discriminate between whatever he hold to be the real truth from what others may believe to be the actual truth, such in a case of an Ahmadi Dä'i and a Sunni Dä 'i and among all other distinct sects in the religion.
According to Mutahhari;
To be a Muslim does not necessarily mean “to have faith,” to be a Muslim means to submit oneself, something which can be done without a real belief in Islamic tenets (Mutahhari, 1986: 109-110. c.f. Griffel’s note on distinction between “Muslim” and “believer” above)
Also Racius adds;
Determination and belief are seen by Muslim activists to be the foundations for successful Da‘wah: “This strong belief in which there is no doubt is a must for the carrier of Da’wah” (Requirements). For Da’wah proponents, then, any doubt as to one’s own conviction of the ultimate truthfulness of the Islamic faith and its precepts invalidates Da’wah - Da’wah is not a searching for the “Truth”; it is spreading of the known “Truth
It is needless to dwell unnecessarily on the numerous diverse agreement on the qualities of a caller reason being that it cannot be a united submission. A Shi'ite Dä 'i will include some qualities totally frowned against by the Sunni Shari’ah and the aim of this work is not interested in establishing a discrimination between or among doctrines in the religion.
But since Da 'wah is one of the noblest acts that entail a high reward, it is best to follow the lead and requirements or qualities divinely ordained by Alläh to the noble Prophet, as the Qur'än has said;
I nvite (mankind, O Muhammad) to the Way of your Lord (i.e.
Islam) with wisdom (i.e. with the Divine Revelation and the Qur'än) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the best Aware of those who are guided. (16:125)
This verse also signifies the important qualities and method of conducting Da’wah in Islam. Sayyid Qutb points out that the verse indicates the Prophet was told to continue his efforts, calling on people to follow the divine faith, by means of wisdom and good exhortation, and delivering his argument in a kindly manner.
Appropriately, a Caller must be qualified firstly in terms of faithfulness and belief in Alläh and all His rules (Dos and Don'ts). You cannot be a caller and not believe in what you call be people to. This aspect just as it remains the first most vital pillar of Islam, it should be retained as the first quality or necessity to see in a Dä ' i.
Following the provision in Q. 16:125;
"Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner; surely your Lord best knows those who go astray from His path, and He knows best those who follow the right way".
Hikmah (i.e Wisdom) should include; Knowledge and understanding. And actual Da‘wah begins with knowledge where knowledge in itself, as Ibn Baz says, “is an obligation in Da'wah”
A caller should be acquainted in the knowledge and science of Qur'an, Sunnah, Tawhid, Islamic jurisprudence, history of the Prophet and his companions, current affairs and changes of the environment where he sought to exercise his activity. Many of the contemporary Du’at (callers) failed in terms of extant updates and matters with which they fail to blend the Islamic dictates about them. Comparative studies knowledge is not exclusion as Da’wah with non Muslims are easily conveyed if one has knowledge of the religion they practice with which can be placed on comparison and contraction.
Morality is another important aspect on the look for a Dä’i. It is in the best character to practice the knowledge obtained and discharged to the objects. Good morals are in fact faster in describing or explaining a message than utterances or literature works. Under morals, qualities likes tenderness, softness, listening and calm attitude, patience and perseverance among others are highly required of an intending Dä'i. The Prophet who is the first Dä'i of this ummah was described as the best of good characters. "And indeed, you are of a great moral character". (Quran 68:4)
He was in fact informed by Allah in the following verse thus;
So by mercy from Allaah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allaah. Indeed, Allaah loves those who rely [upon Him]. [Quran 3:159]
There are lots of attitudinal requirements which fall under the moral aspect. However it should be bore in mind that all that is of moral uprightness and standard should be endeavored while upholding the task of Islamic missionary.
Consulting and seeking advice is a branch of knowledge as well. There's no know-all ideology in Islam. We have found many of forerunner scholars in Islam who would rather say they have no idea of what is been asked of them than to dwell on their whims and caprices. A Dä'i in critical matters should consult others and give room for complains or guidance as long as it is found to be a light to his darkness. The Prophet himself was reported to have always call upon his companions during critical matters regardless of him being a divine messenger.
Qur'an Says: "And whose affair is [determined by] consultation among themselves." (Quran 42:38).
The above prerequisites and qualities are highly required of a potential Dä'i before or during his missionary works.
2.3 Da’wah in Lagos State
Lagos, known as Èkö in Yoruba has been the most populous city in Nigeria and the second- largest city in Africa after Kinshasa, DRC, having a population of 14.8 million as of 2021 within the city proper. The Lagos metropolitan area has a total population of 21.3 million, making it the second-largest metropolitan area in Africa, after Cairo. The state is a major African financial centre and is the economic hub of Nigeria at large and this illustrated in her slogan; 'Centre of Excellence'.
Historically, before the advent of internet at all, Da'wah have been a reality in the Yorubaland since the 18th century.12 Islam came to Lagos at about the same time like other Yoruba towns, however, it received royal support from Oba Kosoko, after he came back from exile in Epe.
In fact, the contribution of Epe, one of the coastal towns to the east of Lagos, to the growth and development of Islam in Lagos cannot be overemphasized. The faith was introduced into
Epe in 1852 when Muhammad Audu, a Hausa slave from Katsina was the first person to call to prayer. And already by 1970, Epe was tagged as Epe o ni Qurani (i.e Epe the custodian of the Holy Qur’än) At the exact completion of the 19th century (1990), Islam had spread to Lagos which was at then still the capital of Nigeria. Islam was dispersed around through the Da'wah activities of some four notable groups, the Lemammu (group of Imam), the Jama'ah (the controllers of the majority of mosque attendants), the Alalu Kurani and the Ahmadiyyah sect.
Overtime actually, series of Da’wah events took place in Lagos state with no particular interest except for the promotion of Islamic ethical values and correction of illicit practices. Apart from the Hausa/Fulani of Northern Nigeria, Yoruba land has the largest population of Islam adherents in Nigeria.
Lagos state has featured in many works of scholars who attempted a research an assessment of Islam in Yorubaland. Lagos of no exception has an unflinching record of individuals and groups who exercised profound Da'wah activities towards the propagation and defense of Islam in the State.
Lateef Mobolaji Adetona in his work 'Emerging Waves of Da'wah in Contemporary Lagos" in a journal of Islamic political thoughts teaches that Da'wah activity in Yorubaland is conducted in three ways:
- Working on the Muslims by way of guiding one another in the ways and manners acceptable by Islam, enjoining them in obeying and following the rules and dictates of
Islam and avoiding them from the condemnable actions forbidden in the religion of Islam.
Example of this is the emergence of some individuals and groups like Ma'lim in the Madrasah under whose custody children are taken for Qur'anic and Islamic learning as well as thorough spiritual monitoring over his deeds and actions. Also are the Muslim schools and institutions which admits Muslims as students to nurture them Islamically and have them return home with this good morals thereby guiding the affairs of their family in line with the principles of Islam
- The second dimension is the way of fighting the enemies from the polytheists. The Islamic scholars in this aspect were strong influential and respected persons who hesitate not to nip to the mud the attempts of the existed polytheists in conquering Islam with their dreadful practices. We have the story of Alhaji Abdul Azeez Ajagbemokeferi and how he conquered his notable enemy, Oloolu, a "mythical and dreadful Egungun in Ibadan" is noteworthy. Also is Alfa Apalara (1918-1953) in Lagos. Apalara in the early 1950s, upheld series of Jihad and Dawah activities in Ebute Metta and Mushin with a common theme of speaking out against traditional Yoruba cults such as Oro and Egungun and drawing more adherents of traditional African religion to Islam. He was later murdered on January 3, 1953 and his body was never found. 15
- And another is the way of convincing the Christians who have been bought or accommodated into the religion for materialistic purposes or being subjected under duress of acquiring education to the reality of Islam before Allah. Among other styles is the proselytizing in the favour of Islam, to Christians, whom reasons and convincing evidences are revealed for clarity and acceptance of Islam beyond doubt.
Under this pattern is the comparative religious scholars and organizations like Shaykh Abdul Kareem Adebowale, also known as Aio l'oju iro (Unveiler of lies) Yusuf Adepoju, founder of Acamy of Islamic Propagation (ACADIP), Ustaz Jamiu Adegunwa and others.
Unlike the one directed at the polytheists who were prevalent in the earliest time of Dawah activity in Yorubaland, the comparative Da'wah has never declined but on the increase. All the above were the prevalent Da'wah activities and movement before the civilization rendered so many Scholars and organizations to adopt social media as their pulpit and centers for Da'wah execution.
For the focus of this research, blogging as a method of Da’wah in Lagos has little or inadequate specifications except for the already physical existing Da’wah practices which are recorded for online transmission as well as the stream-like preaching and Islamic sensitizations freely conducted online by many host of scholars or unknown and unconfirmed ones in Lagos. This will be properly addressed in the next chapter.
2.4 Method of Da’wah in Islam before Internet
Apparently, a proper assessment of Da’wah methodology before the introduction of the internet should be the traced to the best Dä 4, the Prophet. It is from him alone the best practice can be emulated and to whom it can be referred. Muhammad became a Dä 'i from the very first moment he was appointed a messenger till his last breath in life.
Allah appointed him as His last messenger with the guidance and instructions needed in order to make Islam dominant over the world. The way Prophet Muhammad conducted his job is the only model available to us in its perfect form and in minutest detail.
The Qur'an reads:
"O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a Warner. And as a Summoner unto Allah by His permission, and as a lamp that gives light." (Qur'an 33:45/46)
The Prophet's call to his people and to mankind at large was to invite them to accept Allah's authority without attaching any partner either to His Person or His attributes. To feel responsible/accountable to Him for every action and deed of this life in the Hereafter. He exhorted his followers to enter into Islam (be obedient to Allah) in its totality and exert every possible effort towards making Allah's faith dominant with the maximum amount of sacrifice of life, time and resources in His way.
Focusing on Lagos, the previous topic has outlined the notable method and dimensions of Da’wah practice which prevailed before the welcome of internet to the space.
The presence of the so-called second generation of the Internet, popularly known as web 2.0, has enabled the emergence of social media for interactive and real-time communication among societies. Internet has given the public access to all kinds of information and made Islamic literature easily accessible.
They are numerous Da’wah sites on the Internet serving basically two goals as far as Da ‘ wah is concerned: one, to help those interested in Islam to get more attractive and welcoming information and, two, to give advice to fellow Muslims on how to conduct Da ‘ wah, teaches and educates the Muslim on the important and necessary deeds to look out for enabling them advance in their faith.
However, free access to internet has not been properly contained and controlled and by implication, as it has enabled sound mind scholars or persons to disseminate and publish healthy preachings and admonitions for the rehabilitation of Muslims and his environment, it couldn't stop some from the act of publishing incessant derogatory information and heresies about the religion, against one another in the field as against the dictates or practice of Islam. This will be carefully analysed in the forthcoming chapter.
2.5 Coordination of Da’wah With Blogging to the Spread oflslam (Da’wah- Blogging)
The accommodation of blogging or internet activities in Islam has indeed promoted the efficiency of Da’wah outreach to the larger populace. With the aid of Interne, Da'wah t has been observed from the preceding topic, traditional style of conducting Da'wah activities have vehemently being enhanced to a wider range and beyond the physical session.
Blogging which has to do with submission or deposition of opinions, ideas and concepts on the internet has now become a notable channel of conducting Da'wah activities and affairs and this is what is thus coined together and termed by the researcher of this work as 'Da ' wah - Blogging'.
Hence, Da ' wah -Blogging is the same as online Da ' wah sessions and activities to which the audience, intended and unintended find accessible without going miles. With the aid of internet, Muslims and Non-Muslims from anywhere in the world can access all data of information be inform of writing, audio or audio-visual except for the internet censored areas where access to some online contents are highly restricted.
Almost 54% of the world’s population (4.1 billion people) uses the internet and with this, strenuous exercise of Da’wah becomes easy and convenient for both the Da'i and subjects.
The revered Zimbabwean Mufti submits:
If you take a look at the definition of social media, you will find that it is the interaction amongst people in which they create, share or exchange information and ideas in virtual communities and networks. And if you take a look at Islam, Islam appreciates and welcomes all forms of advancement for as long as it does not go against the teachings of Muhammad.
2.6 Conclusion
In conclusion, Da'wah activities could take any dimension, method, style, mode or channel in calling anyone to the order of Islamic dictates and principles, guiding the affairs aright and withdrawing from the unacceptable in accordance to the fundamental sources of Islamic information.
The traditional ways and patterns have unarguably been found credible and laudable as it is taken from the traceable to the Prophet Muhammad himself passed through his companions and down to the later generations.
The arrival of Islam in the Yoruba Land and Lagos precisely followed the orthodoxy style and gradually redefined by several individuals and groups from time to time.
The present stage of Da'wah has improved from its inception paving way for easy delivery and recipient to both Da’wah Agents and subjects.
Hence, the coordination of online Da'wah (or Da ' wah blogging) has claimed wider and larger range of audience at anywhere of residence, at any point in time as the digital era upgrades.
NOTES AND REFERENCES
1. Al-Baaruudee, Muhammad Sa‘id (1987). Al-Da‘wah wa al-Daa‘iyyah fi Da‘wi’ Surah al-Furqaan. al-Su‘udiyyah: Dar al - Wafaai’, 1st ed.
2. WALKER, Paul 1995. Da’wah: Quranic Concepts. In: John Esposito (ed.), The Oxford Encyclopedia of the Modern Islamic World, I. Oxford: Oxford University Press.
3. Rukhasana, Dr, Mussarat Jamal, The Methodology of the Prophet In Calling To Allah,Journal of Social Sciences Research Vol. 5, No. 3 Jssreditor.cir,November, 8 , 2014
4. Egdunas Racius, THE MULTIPLE NATURE OF THE ISLAMIC DA‘WA, ISBN 95210-0490-8 (pdf), ISSN 1458-5359, Valopaino Oy, Helsinki 2004, P.31
5. Egdunas Racius, THE MULTIPLE NATURE OF THE ISLAMIC DA‘WA, ISBN 95210-0490-8 (pdf), ISSN 1458-5359, Valopaino Oy, Helsinki 2004, P.34
6. "Oxford Islamic Studies Online". Oxfordislamicstudies.com. 2008-05-06. Retrieved 2012-09-19.
7. COOK, Michael 2000. Commanding Right and Forbidding Wrong in Islamic Thought. Cambridge: Cambridge University Press
8. See e.g. Sayyid Qutb, “Jihad in the Cause of God,” esp. pp. 410-11, 416.
9. IBN BAZ, ‘Abd al-‘Aziz.(b) The etiquettes and attributes necessary for the Du'aat to Acquire and the behaviour which should be present in them. At: http://www.islaam.com/Article.asp?id=250 (Last accessed on February 12, 2002, now shut down.)
10. http://www.nigerianstat.gov.ng/
11. https://artsandculture.google.com/entity/lagos/
12. M.O Opeloye and S.L.Jimoh: "The Yoruba Muslims of Nigeria and the Glorious Qur'an"].
13. "HISTORYOFISLAMICLAW".InstantLaw.2016-10-01.Retrieved2020-01-22.
14. Oluwasegun Jimoh, THE GROWTH AND DEVELOPMENT OF ISLAM IN EPE, LAGOS STATE, NIGERIA, 1851-2010, Journal of Religious Studies, (IJOURELS) Vol.6No.2, 2016, pp.1-181
15. Surajudeen Odetoki (2002). Apalara the Martyr: Late Alfa Bisiriyu Apalara. Hazek Publishing Company (Indiana University). ISBN 9789783516656.
16. Jimoh "New Trends ofDa’wah in Yorubaland" presented at 1st Colloquium in Memory of Professor Lateef Mobolaji Adetona, 2004, P. 3
17. PAUL BISCHOFF TECH WRITER, PRIVACY ADVOCATE AND VPN EXPERT. January 15, 2020
18. Mufti Menk, Islam and Social Media, May 13, 2014, https://www.institutealislam.com/islam-and-social-media-by-mufti-ismail-menk/, retrieved 20th, October 2021.
CHAPTER THREE MUSLIM BLOGGERS AND DA’WAH ACTIVITIES
3.0 Introduction
Muslims in the world are awake from slumber to the world of modern civilization and aren't withdrawing from excellence. Blogging have been a habit of humans about decades ago with the aid of the internet. It turns out to be the easiest and most convenient platform or channel to engage the public. It began in Lagos with few early creative minds and gradually shattered into denominations of several social Medias soon to become an arena for Da'wah activities between the callers and audiences.
The blogging activity sooner partnered with Da'wah activity to deliver a better result to the Ummah.
3.1 The Historical Background ofBlogging in Lagos State
Blogging is the virtual (online) form of personal diary or journal which, unlike the conventional personal diary or journal, is open to the public to access.
Universally, Blogging first emerged as an online platform with the name 'Blogger' which is an American online content management system (CMS) enabling multi-user blogs with time- stamped entries making free access available.2 Blogger.com was launched in 1999 by Evans Williams and Mog Hourihan of Pyra Labs. Initially, it was personal photos, family pictures, and life experiences that were shared online through blogger.com blog and Picasa web album.
Later, Google purchased Pyra Labs in February 2003 for an undisclosed amount after acquiring AdSense from Oingo Inc. Google further attaches Ads to blog content, making it possible for bloggers without huge platforms to start generating income as unlike when they first started blogging, though not that large. This by implication gave rise to the number of bloggers.
WordPress, a testimony ofBlogger.com was released on May 27, 2003. It started becoming fun and competitive to the point that the best Nigeria blogger usually reciev award at the end of the year after nominations were done through blog readers' rating. Some group of Nigeria bloggers even organize the award and price giving.
In Nigeria, incomprehensive enough or little is the background available on Blogging. But nevertheless, some activities pertaining to the activity could be traced. Many Nigerians began to put up their own niche blogs on entertainment, fashion and style. Later on Tech and 'How to blog' instructive platforms follow. In 2002, Fashion blogs begin to emerge on the internet. Some group of Nigerians in Diaspora began to set up blogs and this afterwards attracted many Nigerian bloggers.
Nairaland forum, first Nigeria online community which was projected as the biggest African forum by Forbes5 was created by Seun Osewa in 2005. It attracted numerous visitors and registered members after fulfilling its promising impacts and functions in the daily activities of many.
By 2006, we have moved to Google server after when all bloggers blog became associated with Google account. Already by the middle of 2006, there were 50 million blogs according to Technocrati's State of Blogosphere reports. Between that middle of the year 2006 and 2008, there are over hundred of Nigeria blogs on web. Some of the today's top ranking Nigerian blogs sites were created in 2006 after Google pronouncement of monetization of blogger blog content.
There were later emerging blogs in Nigeria among which are; bellanaija.com which was created by Uche Eze, followed by Lindaikeji.com, which was initially started with a blogspot by Linda ikeji, fast becoming one of the most popular blogs in Nigeria. naijatechguide.com , notjustok.com, naijaloaded.com and others most of whom are Lagos based.
Today, Blogging have become an integral part of online culture. Everyone actively read blogs now, whether they’re “official” news blogs associated with traditional news media, topicbased blogs related to one’s work or hobbies, or blogs purely for entertainment, just about anyone you ask has at least one favorite blog.
Evident from the foregoing, in those times, no single blog was found to be dedicated for missionary or religious functions. It was only when Facebook started becoming a social community and meet for religious centers, assemblies and societies connecting them to their fellowers that online missionary began to increase and function. Islam with no exception emerges with Islamic Scholars and Clerics conducting their Da’wah activities on Facebook via personal profiles and later pages on the Facebook online community.
Speaking at the event, a veteran journalist, Liad Tella, said that reportage of Muslims and Islamic issues suffered setbacks because the Nigerian media was mainly dominated by nonMuslims.
3.2 The First Set of Muslim Bloggers in Lagos State
Speaking generally, innumerable Da'wah activities were ongoing online till the moment taking different dimensions and platforms and medias e.g, Websites, Personal controlled blogs, Facebook, Twitter, Instagram, WhatsApp, Telegram and many more. These platforms became the contemporary focus for the Du'at and Audience to engage in Da'wah unlike the traditional formations such as Physical gatherings like Madrasah, Tafsir, Worship centers are totally disregarded but since it's undisputable and inescapable to admit the larger and easier result obtained from the digital formation, even the Madäris now own a blog to conduct teachings and convey information to their audience and beyond.
We have the likes of Islamqa.com, Dawahonline.com, Bilalphilips.com, productivemuslim.com/blog, muslimgirl.com and many more are currently available and functioning well.
In Lagos, little or not at all can be found and documented about first set of personal Muslim bloggers online for the main purpose of Da'wah. Except for the social media communities like Facebook, Twitter, Instagram where Clerics or Scholars started posting contents relating to Da’wah activities but not usually limited. It is done by anyone and by implication almost every Muslim may be recorded as Muslim bloggers if we leverage on that.
However, typical organisations with sole aim to conduct and promote Da’wah can be put together, many of which would have at first emerge as a traditional platform before upgrading to the digital in order to conform to the modern needs and norms.
The first set of Islamic organisations in Lagos for instance are now accessible, reachable and available online either operating through a blog and or owning a page on Facebook, Twitter, Instagram and even a group on WhatsApp. Notable mentions are, Ahmadiyyah, Ansar ud Deen, NASFAT, MICA, MURIC and other upcoming ones.
To begin with, the Ahmadiyya Movement was founded in British India by Mirza Ghulam Ahmad, an Islamic reformist and mystic, who in 1891 claimed that he was a prophet, Mujaddid (“renewer”), and the Messiah or Mahdi anticipated by Muslims. 9 The Movement was later formally organized in Lagos in 1916 amidst several non-contradictory versions of its arrival to Nigeria, precisely Lagos, its first encounter. Though suffered lots of condemnations and attacks from orthodoxical Islamic organisations and societies, the community is doing fine and great digitally in the modern time. As a movement, it established the first Muslim Primary School in Nigeria in Lagos on Monday September 4, 1922 called Ta'leemul-Islam Ahmadiyya School at Elegbata Street, Lagos. 10The Nigeria movement has more concentration base on Facebook and operates a website with "https://www.ahmadiyya-islam.org/tag/nigeria/"
Ansar-ud-Deen Society of Nigeria, a Muslim organization established for the purpose of the educational development of Muslims and also as a body to enhance the moral and social development of the Muslim community in Lagos.12 Formed on the 21st of December 1923 headquartered in Ansar-ud-deen Central Mosque, Ajao Road, Surulere, Lagos. Apart from her obvious activities and affairs on Facebook, Twitter and other social media platform, the organisation owns a website accessible through the link "https://www.ansarud deensociety.org.ng/".
NasruLlähi Al Fätih Society of Nigeria (NASFAT) is a Nigerian Muslim prayer group with focus on youth, women and the elites with over one million members in Nigeria.7 The group organizes prayer fairs where the recitation of prayers can be done by all without the agency of a clergy. The Lagos branch formed an independent group in 1995 whose members became the core leadership of the Society. It has her official website as "http://www.nasfat.org" and operates on other social media platforms too.
The Movement for Islamic Culture and Awareness (MICA) is a not-for-profit religious organization established in June 1994, from the direct resolution at FOMWAN youth dinner, for the propagation of Islamic culture. The headquarter is situated at 1004, Lagos Island and it has social media functions such as Facebook and Twitter. It as well exist on the website with the name "https://micanigeria.org/"
The Muslim Rights Concern (MURIC) is an Islamic human rights organization. MURIC is a pacific organization, peace-loving, law-abiding and dialogue-prone. It claims to detest violence and denounce terrorism through the motto ‘Dialogue, Not Violence’. It was founded in October, 1993, a brain-child of Professor Ishaq Lakin Akintola, of the Islamic Studies Unit, Department of Religions and Peace Studies, Lagos State University (LASU), Lagos, Nigeria. The group under the influence of the renowned Professor, takes several online media platforms to deliver its mission like Facebook and Twitter. Official website for the organisation is "https://www.muricnigeria.com/".
First set of personal or individual Islamic Blogs based in Lagos are rarely seen and found. What could be seen were the fashion based blogs which promotes Islamic modest wears and fashion and many of them base on Instagram to attract their viewers with the latest fashion in vogue.
Enlighten The Muslims (ENLITHEMS) is another online blog owned by Olanrewaju Habeeb Abiodun, a prospective graduate of Islamic Studies in the Lagos State University. It started with the aim to enlighten the Ummah on the happenings and ongoings in the society. The platform started operation in 2016 and have functions on other social media platforms as well. The initiative gave birth to other platforms like ' Deen and Dunya ' which invites Muslim notables to share experience with members on the platform and also another comic initiative ' Deen Cracks' aimed at replacing the worldly comedy filled with lies and unreal details with a factual one devoid of unislamic contents. The address of the blog can be linked through 'enlithems.simplesite.com'.
By extension, Individual Lagos Muslim bloggers for Da'wah on the several social media platforms like Instagram, Facebook, Twitter, WhatsApp, Telegram etcetera are uncountable and their specific period of commencement is quite difficult and untraceable due to the complexity in the actuality of when they began. But it is beyond denial that many of them are alive on these platforms conducting primarily Da’wah activity.
3.3 Significance of Muslim Bloggers Toward Da’wah Activities in Lagos State
Sequel to the invention of internet, Islamic resources such as texts from the glorious Qur'an, traditions of the Prophet, stories of the companions, sermons and analogical deductions of knowledgeable scholars were easily disseminated among people either in text, image, audio or video. This is in attention to the Islamic dictates that Da'wah be propagated in any form applicable and available.
There are numerous Islamic platforms on the internet, which often give an opportunity for both Muslims and Non-Muslims to post questions and obtain answers through conversing with one another on the forum. In addition, these Islamic forums provides the channel to clarify issues and share experiences as relating to Deen matters which further promotes the spread of Islam. Since it's a free gathering, it gives free access to anybody and Non-Muslims inclusive to participate in this activity.
Apparently in this era, people are generally more present virtually than physically thereby making the social network a viable medium for getting people’s attention and delivering the message of Islam to an uncountable audience and this will lead to the significance ofMuslim
Bloggers to Da’wah activities in the state. It may also be drawn interchangeably between blogging in the actual sense via blog sites and as well surfing online via social media platforms such as Facebook, WhatsApp and others.
It has already been made known that data on and of Muslim bloggers in Lagos state is rather better said to be unavailable or very scarce to dig but there are many Muslims either entitled as Dä'i or not, dedicated to the activity of Da'wah or just random times who either through their personal ends as an individual run this Da'wah activity or for a group, organisations, community or society representing a collective task. That's why we find some pages or groups on Facebook, WhatsApp and Instagram named or titled after a particular society.17 And in the case of the former are the individuals, clerics, Islamic Scholars, self acclaimed Du'ät, Students etcetera who on their own personally authorised to conduct the activities on these platforms. Examples are the likes of Ustaz Abdul Lateef Abdul Hakeem, Amir Qamardeen Ajala, Ustaz Suenu Hujjatullah Olawale, and to no stoppage.
Hence, the significance of Muslim bloggers in Lagos state to Da'wah may be interwoven with the significance of Social media usage for Da'wah activity in Lagos. Their importance to the enhancement of Da'wah cannot be overemphasized. It has improved the standards as well as eased the process in several ways some of which have been mentioned and discussed in the preceding works.
However the merits and positivity the impacts and influence of blogging or social media renders to Da'wah, the side effects is a landmark in the contemporary times. Of the many recognisable positive effects of blogging to Dawah are:
- Easy spread of information to the unlimited audience:
In this time of data flow, it is easiest to present the beauty and ideals of slam to the world through the media. A blogger creates the platform to suit the speaker to audience party relationship which unnecessarily require the identification of who is presenting and to whom it is presented. Unlike during the preliminary era of Islam, the companion and other Muslims used to take a ride on horseback or use other means of transportation available as at then to participate as an audience of the Prophet in his preachings and presentations in order to acquire Islam, the belief was disseminated through the debate or discussed in the discussion. The welcoming of internet increases both the presenter and audience and in this perspective, this social and electronic platform equips us to deliver to the larger populace, the message of Islam.
- Correction can be done and made by anyone to anyone:
In the world, social media can be used to completely correct the view of Islam in the mind of the believer.18 It is understood that anyone regardless of level and class can appear online or create a blog and begin to use for Da'wah activities without a necessary qualification screening process. This has given in turn the choice of anyone to correct the observed error or mistake in the work and activity of another on the same channel. It may not even follow an error made online, anyone could rise to pinpoint the error of anybody offline or online and corrects it online for the unlimited populace to see. Quite often this leads to conflict and provocation if not properly and wisely done. This will be in the negative section of the blog use.
- Provides an avenue for consultation and research:
Several blogs are created mainly for questions and answers to the audience and visitors. Consultancy on faith related issues no longer need be channeled towards the clerics physically, these clerics are in fact recorded online to suit the questions and enquiries if the concerned persons. Research works have equally moved from paper and oral consultation to fetching data online. The many records of Da'wah activity and engagement on the cyberspace have made it so easy for researchers to find and use for further works. The preservation an archive is easy, flexible and accessible.
- Unending communication between parties:
Bloggers essentially provide platforms for conversations among the visitors through which they learn from one another. A question may be answered by many and from the variance of answers one could deduce the actual, fact and fallacy. It also creates a meeting point among visitors and viewers. above areas of enrichment to Da'wah with the use of blog is just a a closer view of the many particularities and yet these might still pose a negative effect to Da'wah activities and the people.
Social media is one of the most powerful tools to spread the word with at least cost and minimal effort. It is now a global pinnacle that has changed lives. In some places, the Internet is considered to be prohibited as alcohol, but in some places, there are only no restrictions. Since the Internet is easily accessible and cheap, some careless miscreants have taken advantage of it, promoting and spreading freely without caution, inexpensive illegal content on the Internet. Also, social websites are being used by less mentality than the sane mentality.19 The following can be found and said about the negative effects of Blogging activity to Da'wah.
- Emergence of conflict and violence among Du'at and scholars:
The free access and unrestricted participation in Da'wah activities via blogging or social media turns out to breed attacks, abuses, insults, disrespect and disregard from one to another. A mere issue or submission of one Da'i or scholar could metamorphose into a somewhat seeming uncontrollable violent debate among them.
This has in fact become the order of the day especially in Lagos among scholars. It is quite caustic and demeaning that this often occur between elders and youngsters who already considered themselves best, right above others, thereby unapologetically unwilling to be corrected or directed. In the cause of putting this menace to a halt, renowned scholar and current Mudir of the famous Däru Da'wah in Lagos State, Shaykh Ridwanullah Zuglool observed during a discussion:
“All the clerics are working on the same course to propagate Islam through the Quran and Sunnah, though with different ways of conceptualizing the issue".
It is thus condemnable to find respected and highly regarded clerics, Islamic scholars, or self acclaimed Du'at engaging in the act of posting disputations on social media, raising abuses, insults and prolonging conflicts which inturn disunites the Ummah.
In his recommendation, Shaykh Ridwanullah Zuglool advises that an organisation set-up will
be needed to regulate the Da'wah affairs on social media among respective callers or propagators. He said;
“By forming the association, it would rectify this challenge. That organization would be a body that will be monitoring the script, book research and when there is a problem among clerics, they would resolve it instead of going to internet to rain curse or blame on our forefathers who have worked tirelessly to ensure the spread of Islam”.
Several cases of one society attacking another society under the influence their respective scholar to whom they pay allegiance to and render reverence are viral and seeming unending.
If it is not between the Sunni and Suffi today, it would be among the Markazi and Adabi, or between one scholar and the other. It worsens to the extent of resulting and fixing appointments online for a response and debate and all of these do not only expose the enmity within the Ummah but as well discourages the audience from participating in online Da'wah activity.
Publication of falsehood or heresy:
Since there is no qualification or modality for accessory, data supplied about a matter or whole of Islam might be quackery or counterfeit. Some may even deliberately create a platform or blog to assist in disseminating unwanted or heresy as declared to the populace in the propagation of their doctrine. The Shi'ites for instance have been endlessly considered and declared as an abandoned zone to nominal Muslims, they have been reported and publicised in various blogs and websites where even their doctrines and contrary views about the faith and history of Islam is being published. Wikipedia22, pbs.org 23 among others are examples. This further deteriorates the main essence of the internet usage for the betterment of the religion. This heresy or misrepresentation may as we come from the enemies of Islam.
A veteran Scholar of Islam and a Professor, Lakin Akintola has complained about the media of misrepresenting Muslims on several occasions. Nigerian Muslims to endeavour to own media houses, while advising the Nigerian Union of Journalists (NUJ) to sanction erring journalists who deliberately disseminate falsehoods.
- Absence of emotional bond:
Bloggers are not conscious of the emotional feeling and state of their audience as long as it could be expressed through chatting. Except for platforms and blogs where visual and audio provisions are available, the two party will not be able to sense the emotion or enthusiasm from the other hence making it difficult to believe or comprehend the message conveyed and making one confused of what exactly the Da'i intends or means.
Laziness and addiction:
Everyone wants ease and with ease life becomes comfortable. By implication, the traditional ways and methods gradually suffer abandonment and soon may end result to extinction. This consequently render both the Da'i and audience lazy to conduct or attend Da’wah activity kinetically and physically. Some even finds it more convenient to consult online than visiting or reaching out to a Da'i one on one physically.
There may be many more shortcomings resulting from Dawah -blogging which may make the internet seeming dangerous or unadvisable, but this cannot be sustained as the profit gotten from it is way better and helpful than it may be otherwise. Whatever might be the side effect of it is a result of mismanagement, personal habitual responses and lack of guidance.
3.4 The Efficiency ofMuslim Bloggers to Da’wah during Covid-19
Social media already become part of the individual and public lifestyle of Muslims universally. This becomes more easy during the Covid-19 lockdown. Several Islamic organisations rose to make Da'wah practicable via internet through the blogs and social media. Just like the Christians had their services, worship and even offering session online, the Muslim societies and even individuals were not left behind. Some even conducted Nikah and Naming ceremonies in zoom, Skype and other visual friendly platforms due to Covid-19 pandemic.
3.5 Conclusion
In conclusion, the history of internet reveals the activity as an integral parcel in the habit of spreading information and engaging people in their multi population. Da'wah to Islam also is also featured in its usage as it turns a very useful tool to carry out the activity. Amidst the side effects and negativities blogging still is a necessary channel to keep the religion on track and keep the Ummah informed.
NOTE AND REFERENCES
1. Chiang, Chiang, & Lin, 2013;Ekdale, Namkoong, Fung, & Perlmutter, 2010;Hollenbaugh, 2011;Pettigrew, Archer, & Harrigan, 2016;Xiaohui & Lei,
2. https://en.m.wikipedia.org/wiki/Blogger(service)
3. https://www.webdesignerdepot.com/2011/03/a-brief-history-of-blogging/
4. https://www.naijaonlinebiz.com/blogging-in-nigeria-history-top-blogs-bloggers-of-our- time/
5. Nsehe, Mfonobong. "30 Under 30: Africa's Best Young Entrepreneurs". Forbes. Retrieved 15th, July,
6. WDD STAFF, https://www.webdesignerdepot.com/2011/03/a-brief-history-of- blogging/
7. https://www.webdesignerdepot.com/2011/03/a-brief-history-of-blogging/
8. Laid Tella,”Analysis of Reportage of Islam and Muslims in Nigeria”, 2nd Annual Conference of Muslims Media Practitioners of Nigeria (MMPN), Lagos State Chapter, January,
9. Stefan Reichmuth. 'New Trends in Islamic Education in Nigeria: A Preliminary Account', Die Welt des Islams, New Ser., Bd. 29, Nr. 1/4, 1989. p 42..
10. https://rpl.hds.harvard.edu/faq/ahmadiyya-movement-nigeria
11. http s://rpl.hds. harvard. edu/faq/ahmadiyya-movement-ni geria
12. https://www.ahmadiyya-islam.org/tag/nigeria/
13. Currently not accessible
14. Lateef Mobolaji Adetona. NASFAT: A Modem Prayer Group and its Contributions to the Propagation of Islam in Lagos. World Journal of Islamic History and Civilization, 2 (2): 102-107,
15. https://micanigeria.org
16. Egdunas Racius, THE MULTIPLE NATURE OF THE ISLAMIC DA‘WA, ISBN 95210-0490-8 (pdf), ISSN 1458-5359, Valopaino Oy, Helsinki 2004, P.
17. This have been analysed under the first set of Muslim bloggers as societies who have online platforms too to run their affairs in reaching the larger populace
18. Qayyum, A., & Mahmood, Z. (2015). Role of Social Media in the Light of Islamic Teaching. Al Qalam,(December), 27-
19. [Muneera, M., & Fowzul Ameer, M. (2017). Impacts of social media on Muslim society: the research overview of Kalmunai municipal council area]
20. https://m.guardian.ng/features/daru-dawah-graduates-137-students-condemns- mudslinging-among-muslim-clerics/amp/
21. https://m.guardian.ng/features/daru-dawah-graduates 137-students-condemns- mudslinging-among-muslim-clerics/amp/ June,
22. https://emm.wikipedia.org/wiki/Shia Islam
23. https://www.pbs.org/wnet/wideangle/uncategorized/who-are-the-shia-shia-sects/1733/
24. Lakin Akintola,” Analysis of Reportage of Islam and Muslims in Nigeria”, 2nd Annual Conference of Muslims Media Practitioners of Nigeria (MMPN), Lagos State Chapter, January,
CHAPTER FOUR MUSLIM BLOGGERS IN LAGOS STATE AND CONTRIBUTIONS TO DA’WAH
4.0 Introduction
In this section, we are concerned with the Muslim bloggers in Lagos state with an assessment of their impacts to Da'wah activities.
Solely with the aid of semi structured interview and group questions with every individual, both the bloggers and adherents to the blogs respectively, we are able to gather up their respective contributions to Da'wah, experiences and challenges encountered in their cause of activity through questioning and conversational techniques.
The attention will not be limited to blog owners and operators only but in togetherness with online platform operators so as to deliver a substantive result.
4.1 List ofMuslim bloggers in Lagos State and Their Impacts to Da’wah
The following Muslim bloggers gathered have been gathered for a structured interview session in order to actualise the impacts they have made to Da'wah activities in the state :
Smile Da'wah Concept
Yayi TV
El-Mahbub Foundation
Meet A Muslimah, owned by Isa Maryam Abike
El-Hafid Islamic Foundation by Busari Mikhail Abiola
Deen and Dunyaa co-owned by Olanrewaju Habeeb A. and Arikewulo Maryam
Enlighten the Muslims personally owned by Olanrewaju Habeeb Abiodun
4.2 Data Analysis and Presentation
From the interview session with the available Muslim bloggers in Lagos state, all the bloggers are concerned with reaching out to more viewers as possible other than restricting or limiting it to a group or persons. But one prefers the young Muslims more 2 The bloggers accept requests to publish a content on their platforms provided that it is free from heresy and not compulsorily for a charge, one of the interviewees preferred in kind than cash to have his integrity free.
It is observed that most of the bloggers prefer not to respond to insults and abuses directed to them but rather keep silent and return after a while to enlighten them.Most of the bloggers rather settle issues among their adherents.
On the aspect of Proselytism, 70% of the bloggers interviewed do not accept or engage in proselytism and prefers focusing solely on Islamic religion alone while the 30% do not mind if need arises. None of the bloggers made anyone convert to Islam nor make them denounce the religion. All the bloggers encourage and welcome corrections to any wrongs observed from them or any of their adherents.
It was agreed by that rules and regulations be set as well as standards for potential Da'i before .- -. 4 commencing activity.
At the wrap, all the bloggers were able to identify Da'wah-blogging as a necessary mewsure and tool to propagate and promote Islam.
As for the focused group questions distributed to the adherents of Da'wah blogs and online platforms, The respondents to the questionnaire find Da'wah-blogging as useful and as well harmful to the society. 55% of the respondents could give accurate meaning and understanding on Da'wah whereas, 30% only reacts or responds issues arising on the blogs or platforms.
They all have more than two blogs or platforms from which they learn and study.
According to the most reserved advice given, it was gathered that the adherents and members expects all intending propagators to have acquired a degree in either Islamic Religious Studies or equivalent fields in addition to computer and internet literacy before embarking on Da'wah profession.
4.3 Conclusion
This session analyses the feelings and responses of the available Muslim bloggers in Lagos State with reference to their impacts the society.
4.4 Notes and References
1. Flinders, D. J. (1997). Review of the book InterViews: An introduction to qualitative research interviewing. Evaluation and Program Planning, 20(3), 287-288.
2. Abdul Kareem Mariam, moderator, Deen&Dunya, on WhatsApp platform, 30th August, 2021.
3. El Mahbub Ibraheem El-Zakawy, founder El-Mahbub foundation, on WhatsApp platform, 30th August, 2021.
4. Interview with Isa Mariam Abike, 31st August, 2021.
CHAPTER FIVE CONCLUSION, SUMMARY AND RECOMMENDATION
5.0 Introduction
We have arrived to the concluding part of this work. Here, summary of the entire work is briefly discussed section by section. Suggestions and recommendations shall be included for corrections and modifications of the loopholes or arising issues realised in the course of this study.
5.1 Summary
In summary, we have been able to put together the essentials and deeper understanding of the term Da'wah as well as its activities. It centres on the influence and effect of blogging to Da'wah activities.
The first chapter opens the introductory section to this work, accounting the background of study, scope of study, purpose and limitations of the research and also informs the reader the aims and objectives of this work.
Following the introductory part of the work, the second chapter focuses on the origin of Da'wah, its various meanings and definitions and traces the history of Da'wah propagation alongside its propagators, arrival and development in Nigeria and Lagos. It analyses the attitudes of Da'wah and a Dä'i as well as their qualities and requirements. The same section also revives the traditional patterns and methods of Da 'wah before the internet and discusses the corroboration of Blogging to Da'wah Activity.
The next chapter recovers and assesses the background of blogging activities in Lagos following the availability of internet. First set of Muslim bloggers were acknowledged followed by their contributions. The significance, importance and influence of Da’wah - blogging to Daw'ah activities and the adherents was outlined. Both the positive and negative effects of the digitalisation of Da'wah are pinpointed. The same chapter recounts the significance of blogging especially during the Covid-19 pandemic.
The next chapter introduces the available Muslim bloggers in Lagos with analyses on their impacts so far in the activity. It as well presents the data gathered from the selected Muslim bloggers and social media platform operators in Lagos state.
Lastly, the concluding chapter summarises the entire work, outlines suggestion and recommendation for correction and improvement.
5.2 Suggestions and Recommendations
Da'wah has been a free access to both dogs and goats with no regulation or curtailment thereby drawing a big question to the Islamic teaching professionalism.
It has been realised that Lagos especially is scarce of Muslim bloggers and then using it for the conduct of Da'wah which led to the inextensibility of research and subjects in this work. Also with no doubt, the coordination of blogging with Da'wah has done a superfluous advantage to the Ummah but the destruction its recorded vices had or could cause cannot be underestimated.
In-line with the outcome of the research and interview conducted the following suggestions and recommendations may be out in place:
- Authority be given to the highest or most regarded Islamic religious calling council or institution with the power to give license and regulate any intending Dä'i, thereby reducing or if possible eliminating the incessant emergence of quack scholars or callers in the field of Islam.
- An Islamic agency should be setup responsible for regulating and filtering all data and contributions online, strictly forbidding anyone from owning a blog or operating an online platform without getting permission or license from this agency.
- Students to study Islamic religious studies or related discipline should strictly be required to take Arabic and Islamic understanding test before admission.
- Degree in Islamic religious studies or education or its equivalent be made compulsory and necessary before being admitted into the board or council of Islamic callers and propagators.
- Blogging and online activity be made compulsory for students in any institution awarding degree or equivalent certificates in Islamic religious studies or any other related field for assignments and towards completion of the degree.
- Rules and regulations in-line with the primary sources of Islamic information (i.e Qur'an and Sunnah) be published globally in weekly or regular magazines and online for public awareness.
- Any misdeed, wrong or heresy found and recorded and published online or offline should be reported to necessary quarters for investigation and due penalty.
- Da'wah -blogging can therefore be taught after thorough constitution in secondary schools either as a topic in Islamic studies knowledge or rather an extracurricular in Islamic institutions.
5.3 Conclusion
In fine, Da'wah has been established to entail all kinds of meaning attributed to the calling the people towards the way of Alläh, commanding and encouraging righteousness and forbidding vices. The activity should be reserved for only those qualified and equipped with the necessary skills and prerequisites before embarking on it. But the consideration of what and what to constitute the prerequisites and qualities vary as the religion itself enjoins many denominations. This by implication have given anyone the self assumed authority appear on any platform to conduct Da'wah and hence, allows or permits anyone to appear on the internet to run the task.
Blogging as a later opportunity was introduced to Nigeria years after its universal participation is a special channel to publish, promote and discuss Da'wah activities with the members or viewers enabling a global accessibility and reachability.
Although, the best Da’wah is referred back to the traditional patterns and ways of the Prophet before the presence or internet or blogging activity at all, but it became more easier and possible to reach the larger audience and has exposed the Ummah to the danger of its negativities by virtue of free accessory and as well anonymity to conduct Da’wah on the internet. However, blogging is still a fresh usage or tool among the Muslims in Lagos to propagate Islam, but activity on any other social media platform are innumerable. The first few groups and individuals who adopted this tool as well as owning them to conduct Da'wah were enumerated as well as others who rather participate as one subject under a blog site or site owned by another (i.e other social media platforms). This have brought us to examine those who engage in Da'wah -blogging in Lagos state to investigate the issues and influences of using the internet for Da'wah on the audience and the society.
For the final wrap, this section recapitulates the entire activity exercised in this work and have been able to close with a soluble remark contained in the forthcoming suggestions and recommendations unit. Hopefully, all turn out well in the reality as expected.
5.4 NOTES AND REFERENCES
1. Shaykh Ridwanullah Mustapha Zuglool, Proprietor, Daru Dawah wa 1 Irshad, Isolo, at his institution, June,
2. Interview with Olanrewaju Saheed, Co-founder of 'Enlighten the Muslims' on the WhatsApp platform 31st, August,
3. Interview with Isa Maryam Abike, Owner of 'Meet a Muslimah' at the Lagos State University, 31st August, 2021.
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Interview
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[...]
- Quote paper
- Habeeb Olanrewaju (Author), 2021, The effective use of blogging in Dawah activities, Munich, GRIN Verlag, https://www.grin.com/document/1184298
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