Article Citation: Abubakar Bako & Zayyanu Musa Dogondaji (2019). Practical Observance of Ibadat among Rural Dwellers in Sokoto and Kebbi States. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 17, No. 1. ISSN 0794-9316
PRACTICAL
OBSERVANCE OF IBADAT AMONG RURAL DWELLERS IN SOKOTO AND KEBBI STATES
By
Abubakar
Bako & Zayyanu Musa Dogondaji
Department
of Islamic Studies, Usmanu Danfodiyouniversity, Sokoto
Abstract
Islam,
as a religion and a complete way of life, attaches great importance to belief
and practical aspects of the religion. They are considered as major components
and basic pillars upon which the religion is built. The first and foremost is
belief in Allah, followed by Prayer, Fasting, Zakah, and Hajj. The
last four are the major practical aspects of the religion that need to be
observed practically based on laid down rules and regulations. These pillars of
Islam, which form the major practical aspects of the religion, have rules and
regulations which govern them. The knowledge of these rules and regulations is
compulsory upon the believer for proper observance of these practical deeds.
Because of the great importance of Ibadah, the Qur’an and the AHadith of
the Prophet Muhammad (S.A.W) provide guidelines upon which each and every act
is to be carried out. Therefore, observance of the belief and practical aspects
of the religion of Islam among the people particularly the rural dwellers in
Sokoto and Kebbi states, need to be assessed. This paper would assist the
Muslim scholars to know the extent of ignorance and religious malpractice among
the rural dwellers for them to take adequate measures in making sure that the
trend is arrested.
Introduction
From
the title of this paper practical observance means conducting those acts of
worship that are practical in nature, that is the acts in which the limbs are
used in the practice[1]. This
practical observance in Islam is usually related to out of the four five
pillars of Islam which include prayer, fasting, Zakah and Hajj as
well as the act of purification. This paper therefore discusses the practical
observance of these pillars of Islam by rural dwellers, the mistakes they
commit as well as the proper manner for correction.
The
observance of prayer and related issues
Prayer
is one of the five pillars of Islam commanded by Allah (the Exalted). It is the
most important pillar of Islam next only to Iman (belief
system). It is a combination of physical, mechanical as well as spiritual act
of worship to be performed 5 times daily. The Prophet (peace be upon him)
describes prayer as the pillar and support of the religion. He says that
whosoever established and kept it has established his religion and whosoever
neglects it neglects his religion.2
A
verse in the Glorious Quran indicates that prayer preserves its observer from
lewdness and iniquity3. It is also so important in Islam because of
the fact that of all the rituals in Islam it is the most often repeated and the
one that most constantly reminds a Muslim of his relationship with Allah4.
On the Day of Judgment it is the first thing to be examined about a person’s
prayer. If it is found to be complete and in order, the other acts are
considered. But if it is found wanting, it is rejected together with all other
acts.5
Purification
before prayer
Before
a prayer is performed, preparation for it needs to be done in the form of
ritual purification and cleanliness. Allah (the Exalted) in one of the earliest
chapters revealed to the Prophet Muhammad (peace be upon him) clearly
instructed that: And thy garment do purify and uncleanliness do shun.6
Therefore, keeping clothes, body, environment as well as spirit
clean and purified is a religious requirement for Salah.7 It
is for this reason that the Prophet (peace be upon him) in his Hadith said:
“Purification is half of faith”8
He
also said in another Hadith “O Allah I seek refuge
in thee from impure deeds and evil habits9.
Therefore,
since a worshiper appears before his Lord during prayer, he must purify himself
with pure water for such an occasion. The pure water to be used for
purification can be obtained from rain, river, sea, ocean, spring; well or
melted snow.10The minor purification which is called ablution is the
washing of some parts of the body with water in accordance with laid down rules
and regulations.11
Water
needed for purification have to be pure and clean. It is defined as water which
is not only clean in itself but which can be used as a cleaning and purifying
agent for ritual purpose.12 The essential characteristics of
pure water are that its colour, taste and smell should not change except if the
change is due to the nature of the locality from which it is obtained.13
It
should however be noted that though surprising, there are still a lot of people
most especially the elderly in our local setting today who do not know the
proper way to perform ablution, not to mention the knowledge of the Faraid,
Sunan and the Mustahabbat of ablution. This was
acknowledged by respondents during interview in Madadi, Gudai and Taloka.14.
It is also shocking to know that most of the elderly people in the rural areas
know very little in relation to the performance of ablution and how to make
corrections in times of error. In fact a lot of them do not even listen to
correction when advanced by children or grandchildren15 due to
bad manner of correction or Da’awah. Other defects of ablution
identified include a failure to rub the body parts well, and making of adhkar while
washing each part of the body in ablution such as Saying subhanll lahi
wa bihamdihi. This is considered as innovation16 except for
the two testimonies of Basmala in the beginning and the Tashahhud at
the end of ablution.
Prayer
For
a prayer to be properly established as one of the commandments of Allah (the
Exalted), one must think deeply of the inner meaning of each act one performs
and every word read must be reflected upon. A prayer is divided into units
called Rak’ah which means a unit of prayer consisting of “Takbir” (Allahu
Akbar), standing, recitation of the Qur’an “Ruku” (bending), Sujud (prostrating)
and sitting.17The type of dressing needed in prayer for girls is
that they should cover all the body except the face and palms and the dress
should be thick and loose so as not to show the shape of the body. Boys and men
on the other hand should at least cover the parts between the navel and knees.18
It
is however unfortunate to note that there are a lot of problems and ignorance
in our rural areas in connection to prayer. A lot of people in all the areas
covered in the course of this research use light covering, most especially
women, in prayers which expose parts of their body termed as Aura such
as the hands to elbow, the legs and covering the rest of the body with a thin
material which thus allows the rest of the body to be seen.19 Other
defects in relation to prayers include delay in the performance of prayer,
errors in recitation of the Glorious Qur’an that is the pronouncement of
letters which can automatically change the entire meaning of a verse. Others
include bowing for Ruku’ in a haste before concluding the
recitation as well as prolonging or shortening of Ruku’ and Sujud in
prayers.20
General
mistakes in prayer
Intentional
delay in the performance of prayer is one of the most common mistakes people in
the rural areas commit with regards to prayer which is commonly found among
women. They delay prayers mostly due to household chores, during ceremonies or
merely when chatting. Women are commonly found wanting in this aspect and are
generally ignorant of the gravity of such action, which is commonly found in
Zuguru village of Kebbi state21 .This is because, the Prophet
(peace be upon him) is reported to have said: Whoever misses the Asr
prayers (intentionally), then it is as if he lost his family and property.22 A
Qu’ranic verse says in regards to the intentional delay of prayer: Guard
strictly (five obligatory) prayers especially the middle Salah .23 Delay
in prayers should therefore be avoided completely in order to avoid the wrath
of Allah (the Exalted).
Improper
performance of Sujud
Sujud is one of the
obligatory acts of prayer that needs to be well established in order to achieve
a proper and acceptable prayer. To stress the importance of proper conduct
of sujud in prayer, the Prophet (peace be upon him) described
such act of prayer as this: I am commanded to prostrate on
seven bones. The forehead and the nose, the two hands (Palms), the two knees,
and the two feet.24
But it is generally identified based on interviews with
individuals that only the tip of the head is placed on the floor without the
nose, in Gudai being the village with the highest occurrences, which therefore
is a major mistake committed in the act of Sujud in prayer.25
Standing to complete a missed Raka’ah before
the Imam.
Standing
up to complete a missed rakaah before the Iman completely
finish making the second taslim is another common mistake
mostly committed in prayer which is due to lack of proper knowledge. This is
mostly observed in areas such as Madadi, Barkeji Taloka and Gudai.26 This
should therefore be corrected as the Hadith of the Prophet is
reported to have said: Do not precede me in ruku’, nor in Sujud nor in
going out of the Prayer)27
Acting
before the Imam in congregational prayers
This
is another mistake most commonly found among men. Intentionally preceding
the Imam in prayer or not following his movement nullifies the
prayer. For whoever bows before his Imam ruins his own raka’ah unless
he follows it later with another. A Hadith reported by Muslim
indicates Surely, the Imam is there to be followed.28 Another Hadith indicates
thus: Does not the one who raise his head before the Imam fear
that Allah would transform his head into a donkey’s head.29
These
among others are some of the major problems facing the rural communities of
Taloka and Zuguru.30 Both men and the women who do not go out
for congregational prayer are therefore prone to make mistakes over and over
again. The most dreadful issue is that most of them do not even know how to
make amends in terms of mistakes, addition or omission in prayer. 31
The
practical observation of fasting and preliminaries
Fasting is the third among the five pillars of Islam. Fasting is
an obligatory act of worship that is carried out in the holy month of Ramadan which
is the ninth month of the Islamic Calendar. It entails abstinence from food,
water and conjugal relationship from morning till sunset. It is also incumbent
to protect the fast against low desires, forbidden things and all kinds of sin.
It is stated in the Hadith of the Prophet (peace be upon him)
that:
When one of you is fasting let him not utter foul words or make a
noise. If anyone abuses him or picks up fight with him, let him not abuse or
fight back, but only say I am fasting”. 32
It should also be noted that fasting is the act of devotion
regarded by Allah (the Exalted) as being for Him33. The ‘Ulama explained
that fasting is not action but a negation of action. It is invisible and
therefore, not subject to hypocrisy. Only he who fears Allah and who intends to
be rewarded will fast devotionally. Fasting therefore is the means by which
Muslims voluntarily abandon certain legitimate enjoyments as means of purifying
themselves. A person therefore observes enough starvation to make himself a
warm hearted, hospitable and sympathetic person towards the poor who are in
constant want.34
Fasting is divided into the obligatory and voluntary fasting.
Fasting in the month of Ramadan is obligatory. The month
wherein the Qur’an was revealed for the guidance of mankind.35The
beginning of Ramadan fasting becomes official when the moon is
sighted. It also ends officially when the new moon of the month of Shawwal is
seen or after completing thirty days of fasting, if the new moon cannot be
seen. This is indicated in the Hadith of the Prophet (peace be
upon him) where he states:Start fasting when you see the new moon and break the
fasting when you see the new moon of Shawwal36
Fasting
in the month of Ramadan is obligatory to a Muslim who is
matured and in full possession of his or her mental sense. But Islamic law has
laid down certain exemptions from fasting. These include menstruating women,
sick person, person on a journey, the old people who cannot fast, nursing women
and pregnant women. 37All these are exempted from fasting but
are required to repay the missing ones at their convenience. According, to the
Maliki school of law, things that vitiate fasting require either restitution
only or both restitution and exemption. 38
From
the responses of the target population from the rural areas, It shows that they
regard fasting as one of the basic pillars of Islam which they observed. It is
discovered that very little mistakes are committed in regards to fasting as
lots of rural dwellers have adequate knowledge about fasting. In fact, a lot is
known in correction in case of error in regard to fasting. This is as a result
of the Tafsir commonly conducted in the fasting period which
gives avenue for questions and answers mostly on fasting thereby giving room
for more knowledge on fasting.39 The only major problem they
encounter is the beginning and ending of fasting most especially in the rural
areas of Gwandu in Kebbi State where they always begin their fasting about two
to three days after the entire nation had began and likewise ending it.40 This
is a major problem that needs urgent and strict measures to stop. This is
generally caused due to the followership/blind imitation.
Other
problems commonly practiced during fasting in the rural environment include:
i.
Not giving up evil during fasting
Fasting
properly involves abstention from all forms of desires and sins. By not getting
involved in vain talk and backbiting, your tongue is fasting. Not getting angry
in certain circumstance from looking at any form of haram is
the fasting of the eyes. Protecting all limbs from desires therefore, will move
a person fasting to be among those mentioned in the famous Hadith al-“qudusi” He
has left his food, drink and desires for my sake.41
The
issue of refusal to give up evil is a common mistake that is committed mostly
in Sanyinna, Barkeji and Madadi. This is due to lack of knowledge of the deeper
meaning of fasting, and the consequences therein.42
i. Listening to vain and sinful speech
This
is another misdeed which should be avoided during fasting. One must try his
utmost best to stay away from listening to such vain and sinful speech
especially in the month of Ramadan. Imam an-Nawawi
said in his book al-Akhadair
Know that if one hears another person backbites a Muslim, he must
reject it and rebuke it with the hand and if he can’t do that, then by his
tongue and then he must leave such gathering.43
Listening
to such vain and sinful speech during fasting is mostly found in Madadi,
Sanyinna and Barkeji.44
ii. Not praying during fasting
This
is another act which vitiates fasting that has been found happening in our
local environment. The Ramadan fast and indeed any righteous
deed is not acceptable if you do not pray. This is because, not praying
constitutes “Kufr” as the Prophet (P.B.U.H) said; Between a
man and Shirk and Kufr is giving up prayer.45
This Hadith indicates
that in the case of one who does not pray, Allah will not accept any deed from
him, so the one who does not pray will not benefit at all from his deeds, and
no good deeds of his will ascend to Allah. This is realized in Gudai village of
Kebbi state.46
iii. Skipping Sahur
Skipping Sahur is
a major misdeed in fasting that is highly not recommended. Though, not taking
it does not vitiate fasting, suhur is something which should
be highly regarded and practiced most especially during Ramadan fasting.
The Prophet (peace be upon him) is reported to have said “eat Sahur for in
Sahur there is blessing47The Prophet is also reported to
have said: The thing that differentiates between our fasting and the fasting of
the people of the book is eating Sahur 48.
These
among others are some of the issues that were discovered in Madadi and Zuguru
in the course of this research work through interviews and which need to be
preached upon so that our Muslim brothers and sisters in the rural environment
will adjust to get proper reward and acceptance of the practical aspect of the
religion.49
Hajj and its
performance among rural dwellers
Hajj means
travelling to mount Arafat and all the holy sites (Masha’ir) during the
pilgrimage period which starts from the beginning of Shawwal and lasts to the
ending of Dhul Hijja with the intention of performing some
specific acts which include Tawaf “(circumambulation of
the Ka’abah seven times)” Sa’y (perambulation
between Safa and Marwa seven times), Wuquf
(presence at Arafat and Muzdalifa) spending
3 or 4 nights at Minna, and throwing pebbles at the specific targets (Jamrat)50.
Hajj, as one of the pillars of Islam is compulsory once in a
lifetime on every Muslim adult male or female who has the means to perform it.
It is in this regard that Allah (the Exalted) said in Surat Al-Imran; Allah
has made it a duty upon mankind to perform Hajj.51 It is
therefore, compulsory on a qualified person immediately he meets all its
requirements and it is sinful for any person to delay it after that. The
pillars of Hajj includes of Ihram (intention), Tawaf
al Ifada circumambulation of the Kaabah) after
throwing the Jamra on the 10th of Dhul-Hijja.
Sa’y (walking between Safa and Marwa)
and Wuquf (presence in the plains of Arafat.52
Hajj is an annual form of congregational worship in which those
who are able to make the trip assemble from all over the world to worship,
expressing full equality among Muslims with a common objective of seeking
Allah’s favor. It should be noted that though our people in the rural
environment know very little about the manner or regulation guiding Hajj,
yet are being taught and guided on what to do and when to do so at Hajj by
the Hajj officials who are exerting a great effort in reducing
the rate of ignorance and misunderstanding in the performance of Hajj by
our rural pilgrims.53 Some of the mistakes committed by
pilgrims from the rural environment includes circumambulation of Ka’bah without
ablution, following men in pacing (sassaka) during Sa’yi and
engaging in fighting and vain talk during Hajj. This is a common
mistake that is committed generally by all the rural dwellers covered in this
research.54
Practice of Zakah among rural dwellers
Zakah is the third
pillar of Islam. It means to bestow a portion of your wealth, as a
sanctification of the remainder to the proprietor55. Zakah is
an essential duty incumbent upon the rich to pay out of their possession in
excess of their own requirements like prayers. Islam therefore makes Zakah obligatory
and binding upon all eligible Muslims. The Qur’an says: Take alms of their
wealth wherein you may purify and sanctify them.56 There are in
Islam some regulations guiding this institution so that it assumes permanence
which is not encountered anywhere else.
Zakah is
divided into two Zakah of wealth and Zakah of
al-fitr
Zakah
of wealth
Zakah of wealth is the right given to the poor and those stated by
the Islamic law without expecting any sort of worldly remuneration. This
includes livestock, farm produce, fruits, gold, silver, bank note, and Zakah of
trade57.
Zakah of wealth is due to be paid every year by the Muslim who is
free from slavery and has in his possession the nisab (total
wealth) for one year. Zakah of farm produce and fruits is paid
during harvest periods58. Among those to be given Zakah are
the poor and the needy, those employed to administer the funds, those who have
recently been converted to Islam, those in debt and the wayfarer.59
Therefore, as one of the fundamental pillars of Islam, Zakah must
be recognized once it is due. It is rather unfortunate that a lot of rural
dwellers in the research areas who are rich enough in cattle’s or farm produce,
most of the times, do not know the nisab of Zakah ,.the time
and amount to be given out as Zakah. Quite a number of people
in areas like Gudai, Barkeji, Sanyinna and Taloka 60 believe
that only the rich in the city are in the position to give out Zakah thereby
neglecting a primary duty of giving it out and being ignorant of whom to give,
what to give out, when to give out and above all the nisab on
various items of Zakah. 61
Zakah al fitr
It is obligatory upon the Muslim who possesses the amount of Zakah after
covering the expenditure for himself and all persons supported by him for one
day and night.62 The amount is four mudus of
wheat, corn or anything else edible that can be used for food and must be
intended as Zakah al fitr when given out. The
person who possesses the ability of Zakah should pay the Zakah for
himself and for each person supported by him. It is given a day or two to Eid day.63 The
most common mistake that people commit is either forgetting completely to give
out the Zakah or giving out the Zakah late,
which is mostly caused by the involvement of people in getting ready for Eid day
as the Zakah is to be given out just before the Eid day.
This mostly happens in Madadi and Zuguru.64
From the above discussion on the practical observance among rural
dwellers it will be relevant to say that there is a lot of ignorance and
irregularities in connection to the proper manner of the conduct of the 4
pillars of Islam which a Muslim must practice in his/her daily life. This
therefore needs to be urgently addressed in order to help the rural dwellers to
know their primary responsibilities which will be used to assess them on the
day of judgment.
Recommendations
and Conclusion
From what have been discussed in this paper, the following
recommendations are offered towards enlightening and educating rural dwellers
to enhance their practice of Islam.
i.
Establishment of Awareness Forum
This
is a major factor that will enhance proper learning of the practical aspects of
the religion. It means to establish fora for awareness which will reduce
hopelessness and lack of guidance and thereby extend hope and guidance to the
rural dwellers in learning and practing of the theoretical and practical
aspects of the religion which should be handled by Islamic organizations. This
should be taken care of by the traditional leaders in conjunction with
the Ulama’ and the well to do in the society.
ii. Training of Technical Personnel
Teachers
of Islamiyyah schools should be recruited based on a
particular standard of education attained and be trained on basic teaching
methods, administrative skills, school and child management. This should be a
joint venture between the government and scholars in order to maintain a
particular standard.
iii. Management and Accreditation of Islamiyyah Schools
The
Board for Arabic and Islamic Education in the two States should supervise and
accredit all Islamiyyah schools so as to ensure that all
schools attain a particular standard. Also important is the establishment of a
uniform syllabus in order to bring about uniformity in Islamic education.
Scholars and Islamic organizations should collaborate in order to ensure solid
basis and continuity.
iv. Poverty Alleviation
Poverty
alleviation is another major step that will help ensure proper learning of the
practical aspect of the religion. This is because a hungry person has little
concentration and motivation towards the ability to learn and practice the
religion properly. That is why the government is needed to help in the
alleviation of poverty.
v. Government Assistance
An
important factor that can help improve the knowledge capacity of Islamiyyah schools
in our local environments is that government should assist in providing
infrastructure, managing and running of these schools in rural areas.
vi. Organization of Competitions
Organization
of competitions is another major factor that can help motivate proper learning
in Islamiyyah schools as well as ensuring proper
rewards/incentives for those who excel in such competitions. This should be
organized by members of the rural communities most especially the well to do in
the society.
These
among others are some of the suggestions that will help in ensuring that rural
dwellers are encouraged in learning the practical aspect of the religion of
Islam and also applying the knowledge they receive in their day to day lives.
Conclusion
From
all that has been discussed in this paper, it can be said that the rural
dwellers in the areas of study are generally Muslims with firm faith and belief
in Allah, but lack the proper knowledge and understanding of the practical
aspect of the religion their Customs and traditions are generally interwoven
with Islamic injunctions leading to innovations that are regarded as religious
in nature which are observed to the fullest. This therefore, requires the
attention of the Ulama’ and learned in the society through Islamic
organizations such as the Jama’atul Izalatul Bidi’ah wa Iqamatus Sunnah and
others who should try in order to help them in the performance of the practical
aspect of Islam. There is need to amend their ways and correct their mistakes.
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