How Did The Shehu Lead To The Transformation Of Central Sudan?

The Shehu was well mindful that he had to influence and educate men and women who would subscribe to his ideas and share his aspirations to produce an ummah that devoted to Islam in order to transform society. As he knew he could not rely on other scholars to achieve his purposes, he established his own ‘school’, taught his own students and generated his own community of scholars and teachers. It was through his students that he spread his message and the students will formed the inner core of the movement and carried the prosecution of jihad to successful end. The Shehu’s method that brought about the transformation of central Sudan by raising the generations covers the three areas which were the intellectual, the spiritual and the profound
The Shehu advised his people to regard sleep not merely physical phenomenon but rather as a profound lesson which repeats itself daily. They should see sleep as a form of ‘death’ and their wakening as a form of ‘resurrection’. In other words, the thought of the hereafter should be paramount in their minds when going to bed. It could, in fact, be their last sleep. Therefore, they should go to bed in a state of purity, teeth brushed, and wudu performed. They should asked Allah forgiveness for all their sins and offer the supplication (dua) appropriate for going to bed. Kitab al-Farq, dealt with the questions of leadership. In both works, The Shehu pointed out the oppressive policies instituted by Hausa rulers, illegal taxations levied on common people, arbitrary confiscation of property, corruption by judges, perversion of the legal process, alteration of the sacred law to suit the interest of rulers and aristocrats, and large-scale corruption in government. The two collections also offered solutions on how to curb these
The book is unique in two aspects. It is a book of practical, social and moral education which focuses its attention entirely on Hausa society with the sole object of rectifying its wrong deeds and guiding it aright. There is no theory in it. Everything it deals with was practiced by society. Secondly, it is a book of protest, albeit of a legal nature, and restrained. In a way it takes the lines of al-Barnawi’s Shurb al-Zulal, except that the Ihya was written by Usman and is a textbook of tajdid. Its thirty-three chapters deal with the three three fundamental issues of his message which are Iman, Islam and Ihsan. The regulation of life in general took twenty seven chapters. Both Iman and Ihsan have one chapter each, and one chapter is devoted to the Sunnah in its broader sense and one to innovations. Other titles are Tariq al-Janna which dealt with moral ideas, Wathiqat al-Ikhwan, call for intellectual excellence and social manifesto. Tanbih, in this book, says that the Shehu mobilized women and defended his actions in allowing women to attend his lectures, as justifiable and indeed, sanctioned by Islam. Bayan Wujub al-Hijra dealt with principles of warfare. While Irshad ahl al-Tafrit seeks to guide the extremists to the right understanding of the fundamentals of