Arabic & Islamic Studies
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Item ISLAM IN OYO AND ITS DISTRICTS IN THE NINETEENTH CENTURY(1978-07) ADELOWO, E. D.This work describes the history and development of Islam in Oyo and its districts in the nineteenth Century. In short, the work is an attempt to see in what way Islam lad moulded the history of the people of Oyo and its districts in the nineteenth Century, The first chapter describes the beginnings of Islam in the area until the period when the religion became stagnant as a result of the fall of-the Old Oyo Empire, In this way, we are able to see the various difficulties militating against Islam in the area in the early period. In chapter two, we discuss the survival and growth of Islam in the area after the fall of the Old Oyo Empire, The forces, external and internal, responsible for this stage of Islamic growth are discussed in this chapter, Thus we are able to see a clear picture of how Islam surmounted the initial difficulties generated by the decline and fall of the Old Oyo Empire and how it eventually established itself strongly alongside the age-long traditional religion. Chapter three deals with the expansion of Islam during the increasing influx of Christian missionaries into Oyo and its districts. In this chapter, the difficulties facing the missionaries and their effects on the expansion of Christianity and Islam are discussed, Furthermore, the challenge of Christianity and the reaction of the Muslims to the challenge are examined. In this way, we are able to see why Islam became the dominant religion in the area in the nineteenth Century. In chapter four, we examine the status of Islam in the period when the area, known as Oyo and its districts, was brought within the web of Western civilization. In this way, we are able to see the influence of British rule on the expansion and development of Islam in the area in the period between 1894 and 1900. The religio-social significance of Islamic institutions in the area in the nineteenth Century is examined in chapter five. The influence of the institutions on the growth of Islam and how they provided a universal link with the Muslim world are clearly shown in this chapter. The people of Oyo and its districts had been greatly influenced by the traditional religion before the influx of Islam. Thus, in the last chapter, we turn our attention to examining the influence of Islam on the traditional background of the Muslim community. In this way, we are able to see the interaction of the traditional religion and Islam among the people of Oyo and its districts in the nineteenth Century. Since Islam constituted a strong force and became the dominant religion in Oyo and its districts in the nineteenth Century, we conclude by examining the extent of its success among the people of the area in this period.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 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.