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Permanent URI for this collectionhttps://repository.ui.edu.ng/handle/123456789/304
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Item THE SPREAD OF ISLAM IN IJESALAND (1860 - 1968)(1988-04) ADELEYE, M. O.Islam, like any other religion in the society is an all-pervading phenomenon transforming individual lives in the society. Therefore, I commence this thesis by examining the ethno-historical and geographical background of Ijesaland. I also survey the traditional religious beliefs of the Ijesa as well as the religious and social milieu which were in existence when Islam was accepted there. The thesis is mainly on the introduction, the development and growth of Islam in Ijesaland for a period of about one hundred years (1860-1968). I discuss the advent, spread and the propagation of Islam in Ijesaland with emphasis on the various factors that contributed to its spread. These, in my opinion, include the various Muslim festivals and Ijesa Muslims’ enviable activities during the ‘Id-ul-Fitr and ‘Id—ul-Adha. I also discuss developments that brought about a setback for Islam in the area. These include the death of the first five pilgrims in 1910, the ‘gaga’ epidemic of 1917/18, the Babalola-Babatope revival of 1930 and Mooko-Mooka, (ability to read and write) introduced by the Christian Missionaries. I also examine the subsequent activities of the Muslims which led to further spreading of the faith among the people. As to the introduction of Islam in Ijesaland, my main claim is that unlike other parts of Yorubaland where non-indigenes introduced Islam, Islam was introduced and spread in Ijesaland by Ijesa people themselves through their commercial activities. Lastly, I discuss the difficulties involved in writing the history of Islam in Ijesaland. I also make suggestions on how to improve Muslims activities in Ijesaland.Item THE IDEAL ISLAMIC STATE IN SHAYKH ALIKINLA'S MUSTAQBAL ILORIN AL-ZAHIR(1990-11) ABDU-RAHEEM, M. A.This thesis consists of nine chapters. The first is on the biography of the Shaykh while the second highlights the features of an ideal Islamic State. The subsequent chapters critically examine the views expressed by the Shaykh after editing the Arabic text and translating it. Topics discussed in the chapters respectively are patriotism, agriculture and commerce, education, family living, and health and social welfare services. Shaykh Abd al-Salam Yusuf A1 ikinla was an erudite scholar and a gifted writer. He was also a charismatic leader who commanded the respect of all and sundry, especially the -Western-educated Muslims who constituted the majority of members of Hizbulabah-al-Shalib, founded by him in 1952. His efforts to enhance the status of Islam and that of its adherents attracted him to the political activities of the 1940s and 1950s although he never contested for any public post. It is not impossible that Mustaqbal Ilorin al-Zahir, now under study, is as a result of his exposure to politics. Under patriotism, issues affecting security of the nation and commitment of the citizens to uphold its territorial integrity are discussed. Care of the land and encouragement of farmers financially and morally are treated under agriculture. The Shaykh talks about traders, foreign entrepreneurs and artisans under commerce. Much emphasis is laid on proper upbringing of girls, their freedom to study any course and compulsory education of every child under education. On family living, the Shaykh raises issues such as the establishment of marriage registry, size of the family, mothers' responsibilities to their children and the influence of the former on the latter. Topics treated under health services include qualities of animals to be slaughtered, environmental sanitation, traditional and modem physicians and training of doctors and para-medical staff locally and abroad. His discussions on social welfare services cover the settlement of the destitute such as beggars, lunatics and lepers. It is pertinent to mention here that the Shaykh's belief that Islam is not only a religion but a complete way of life underlies his submissions on the topics mentioned above. His intention seems to be the spiritual and material transformation of the nation into a better society.Item ISLAMIC LEARNING IN NUPELAND (1750-1982)(1983-02) ABDULRAHMAN, S.Islamic learning in Nupe land started almost concurrently with the inception of Islam into the Nupe country, about the middle of the 18th Century. This followed the practice of Islam which made literacy and acquisition of knowledge incumbent on every muslim. This study has been undertaken primarily to examine the rate at which the traditional Islamic learning has developed in the area and, at the same time, to assess the impact of this traditional system of education upon the Nupe people and their culture. The work is divided into six chapters. The first chapter discusses the Nupe traditional religious practices prior to Islam in order to provide a basis for comparison with Islamic religious practices. Chapter two discusses the establishment of Arabic Schools and the emergence of first Arabic writings Chapter three examines Islamic education generally and assesses its impact upon the Nupe people. The role of the teacher in the traditional system of Islamic education is examined in chapter four, while chapter five discusses some of the characteristics of the traditional Islamic Schools versus those of some Western oriented Schools, which also give Islamic education. The concluding chapter examines the sources of revenue for the two categories of educational institutions and discovers that the Western oriented schools are solely sponsored by the government of the area while the private Arabic Schools are left mainly in the hands of proprietors and private organisations. This implies that Western oriented schools have stronger sources of funds and are, generally, more equipped and more organised than the private Arabic Schools. The chapter closes with some suggestions for, the improvement of the quality of Islamic education generally throughout the Nupe country.