The Role of ‘Ulama (Arabic Scholars) In The 19th Century Yoruba Nation And Politics

The nineteenth Century was a revolutionary period in the history of societies, kingdoms and empires in Yorubaland. The Century witnessed profound and irreversible social, religious and political transformations in the lives of the people who lived in the region. Both internal and external factors were responsible for these processes of change. The consequential events centred on commerce, politics, religion, warfare, intra-and intergroup relations, and reform and adjustment to new ways of life. This paper describes the activities of the Muslims in the 19th century Yoruba Politics, and the significant roles played by the ‘Ulama in the period under study. Islam was introduced to Yorubaland before the 19th century, and the population was reinforced by the ingress of Muslim immigrants and Hausa slaves who were brought to Oyo Empire. In this diverse group different roles were played by the Muslim community and the ‘Ulama (clerics). The activities of the Muslims had momentous impact on 19th century Yoruba politics in different ways as recorded in Arabic documents and other historical materials. In the course of time, Muslims occupied positions of great authority in royal administration. They used their position to promote Islam. This paper argues that the roles of the ‘Ulama in the political transformation and social change in Yorubaland was so important that its impact is felt till today.

Enhancing societal values through Isalmic ethics: The Nigerian Experience

The paper observed that religion has been misunderstood by many people, particularly in Nigeria, where it is criticised as the cog in the wheel of development. The long existence of Islamic ethical principles notwithstanding, Islamic morality and ethics are yet to enhance the social values and development in Nigeria. The ability to make ethical decisions by the citizenry remains shallow as a result of selfishness and lack of consideration for the common good. The paper notes that cases of corruption, insurgency, kidnapping, armed robbery, financial crimes and other crises that pervade the country are moral issues which Islam envisaged, and has put internal mechanisms in place to resolve them before they rear their ugly heads. Islamic ethics which refers to set standards for determining the rightness or wrongness of an action seem to be receiving insignificant recognition. Yet, they are ingredients of sound moral values needed for any society to thrive. This paper aims at presenting Islamic morality as an important system for enhancing societal values. It recommends adopting the opportunities provided by religion to halt social degeneration by inculcating Islamic morality and ensure a stable society.

Lockean Political Philosophy And Its Implications For Nigerian Politics

The political ideas of John Locke have greatly influenced the modern world. His political ideas have actually given to the modern world the concepts of constitutional government, religious toleration, representative institutions, the freedom of individual and private property. In addition, the philosophical theories are embedded in the American and British Constitutions. It is against this background that Lockean political philosophy and its implications for Nigerian politics are discussed in this paper. The paper concludes that Lockean Political Philosophy is of vital importance to Nigerian politics.

“Green Gospel” As A Panacea For Environmental Challenge In Nigeria.

Environmental challenge is a global phenomenon which has generated discussions at different levels. The discussions focus on how humans can stop mistreating the ecosystem and create a sustainable environment. This discussion will continue as long as the attitude of people to the environment is still atrocious. The present state of the environment in Nigeria is of utmost concern. This gruesome attitude could be as a result of erroneous belief that human beings are to exercise dominion over the earth. Changing this erroneous belief requires continuous intentional enlightenment on environmental sustainability. A Yoruba adage says, bi ina o ba tan laso, eje kin tan ni eekanna (As long as there are lice on one’s clothe, there will be blood on the hands). Hence, Christians, by their God-given roles in Genesis 1:26, 28; 2:15, which is to “till the land, keep it, rule over it and fill it” are to champion this enlightenment by preaching “Green Gospel.” “Green gospel” is Gods’ act of benevolence to human beings with regards to the environment and human beings’ responsibilities as leader and manager of environment. “Green gospel” is aimed at raising environmental-friendly people. These are people who will preserve, conserve and care for the environment. Descriptive method is used in this paper. The paper looks at the views of different schools of thought and Christians on environment and concludes that a continuous preaching of “Green Gospel” by Christians will help in solving environmental challenge in Nigeria and the global world. “Green Gospel” should first be preached in the Church and Church members should in turn spread the Gospel to the “market place.”

Unintended Meanings In Christian Faith-Based Discourse

Language, in different facets of human life, has always enjoyed the attention of scholars over the years. There have been works on Christian faith-based discourse, some of which are termed ‘the language of religion’, ‘religious language’, ‘Christian religious language’, ‘language of worship’, etc. most of these works focus on register or vocabulary. With the proliferation of churches in Nigeria today, certain linguistic trends have emerged in Christian faith-based discourse. This paper investigates these linguistic trends in Christian assemblies with the aim of highlighting the meanings they could convey. Fifteen speech samples produced by a set of purposively sampled participants who occupy certain leadership positions in their assemblies are used in this study. Some of the speech samples were transcribed from existing audio-tapes and interaction with church leaders while others were recorded through note-taking during church activities. The findings reveal that the trend of language usage under study projectsunpleasant and unintended meanings which may inhibit the successful practice of the Christian faith by adherents, and hinder intending or prospective members. Unintended expressions tend to underrate God and magnify Satan (the archenemy of the Christians), or they mock the Christian faith and exaggerate life’s problems. Words are powerful and as such, must be employed in Christian faith-based discourses with utmost care. The role of language in the progress of the church, physically or spiritually, should not be underestimated.

The Conflict between Ahlus-Sunnah and Tijāniyya Muslims in Ghana

The paper examines the theological debates between the Ahlus-Sunnah and their Tijāniyyah Brotherhood counterpart in Ghana. It traces the history of Islam in Ghana before listing the myriad of issues that led to violent conflict between these two Muslim groups. The Sharī‘ah rulings pertaining to the subjects of dispute are then highlighted. The study adopted the analytical, historical and descriptive research designs of the survey type. A self-developed questionnaire, two separate structured interview schedules and Focus Group Discussion guides were used for data collection among the members of the two groups. Using the stratified random sampling technique, 1,200 copies of questionnaire were administered to selected individuals who are members of the two religious groups (600 participants per group). Data were analyzed using simple percentage. Findings revealed that majority of the Ahlus-Sunnah (75%) and the Jallo Bāba group of the Tijāniyyah (80%) hold tenaciously to their views and, therefore, were more prone to violence. Findings further showed that socio-economic factors like occupation, type of education received and educational attainment play significant roles in the conflict. Whereas doctrinal and interpretational differences are the remote causes of the conflict, radical preaching which is sustained by provocative songs is responsible for the conflict’s eruption. Countries like Saudi Arabia, Iran, Bahrain and Egypt also exacerbated the violence through the support given to both parties. Evidence is, however, lacking to justify the claim that ethnicity aid the clashes. The paper concludes with an admonition for the feuding parties to place higher premium on the Islamic teachings on peaceful co-existence among people.

Homosexuality in Ghana: Perspectives of Science, Social Learning Theory and Religion

The study discusses homosexuality in Ghana. It has analyzed the interdisciplinary views of science, the social learning theory and religion on the phenomenon. The approach is mainly qualitative involving both individual and group interviews. Individual and group informants were respectively selected using purposeful and availability sampling designs in institutions, towns/cities, and secret homosexual parties. The findings were that homosexuality in Ghana portrays a learnt behavior; it is not genetically caused as some claim. Religiously, the phenomenon is seen as a sinful act. The study suggests ways that homosexuals can be helped to overcome their situation. The study is important because it highlights the state of homosexuality in Ghana and suggests helpful ways of dealing with it. It also contributes to existing local and global debates on the phenomenon.

The Mallam and “Mallamism” in Ghana: An Exploration of the Functions of Muslim Clerics in the Wa Municipality

In Islam, Muslim clerics are the heirs of the prophets. They represent a continuation of the prophetic traditions and functions in the Muslim community. These Muslim clerics are known as mallams in Ghana. Indeed, as heirs of the prophets, the mallams contribute towards promoting the wellbeing of the people in both the sacred and profane spaces. However, those clerics who participate in the production of spiritual goods and services are the only ones the general public refers to as mallams. The Ghanaian populace believes that the title mallam is the exclusive preserve of those who have the ability to manipulate the course of events as mallam. As a result, Ghanaians often ascribe ‘the unexpected’ to the works of the mallams. The mallam is, therefore, generally perceived as an exclusive agent of the spiritual. This paper explores aspects of the activities of the mallam in Ghana, using the Wa Muslim community as the site of exploration. The paper argues that although some of them render many spiritual services, dissemination of Islamic heritage is the main function of the mallam. The paper explains that the influence of the mallam in the past and their presence in the media in contemporary times together contribute to the perception about the mallam in Ghana today. It concludes that exclusively limiting the title to the spiritualist only is, therefore, not sustainable.

Joseph’s Principle of ‘Saving’ in Genesis 41: 46- 57 and its Implications for Proper Management of National Wealth in Nigeria Context

Poor resource management has been a problem in many resource rich countries in Africa, including Nigeria. Nigeria as the world’s eleventh largest oil exporter with immense wealth coming from annual oil production and trade continues to suffer from poor resource management as a result of corruption, ineptitude, poor leadership, etc. This challenge has therefore led to increased poverty among the people, unemployment, poor infrastructural development, resource-control conflicts as well as ethno-religious conflicts, among others. However, the historical account as recorded in Genesis 41: 46-57 about a major economic recession to be experienced in Egypt, that would lead to seven years famine and drought all over the ‘world’ aptly captured Nigeria’s economic mismanagement debacle. But, by sustainable economic management, statecraft, and acquired skills with integrity, patriotism, and servant-leadership style, Joseph was able to steer the nation (and the then world) out of global economic recession using a major natural endowment of Egypt: Agriculture. It is this challenge of national wealth/economic (mis)management in Nigeria that this paper examined. The Paper employed historical-critical methodology with diachronic exegetical style to contextualise the pericope within the Nigeria experience. Findings revealed that the context of the passage could be applied to the Nigerian situation. Consequently, if Nigeria is to succeed in the management of her national wealth and in the pursuit of an egalitarian society with sustainable economic prosperity and management, she must have patriotic leadership with thirst for an inclusive nation-building stratagem, a leadership that is committed to the rule of law with a demonstrable sense of fair-play and democratic tolerance; a leadership characterised with ability and integrity.

Biologism and Gender-based Violence in Contemporary Africa: Articulating a Panacea from Traditional Yorùbá Sexuality

Biologism is a theoretical conjecture which renders the ‘nature’ of persons in bodily processes and physical manifestations. Whilst dauntless scholarly contentions in the Western tradition have served sharply to indicate the flaws and limits of biologism, it is disturbing that biologism has become a dominant framework for the articulation of gender relations among contemporary Africans. This outlook derives perhaps, from the overwhelming influence wielded by Christianity and Islam on the minds of the contemporary African. However, a critical scrutiny of these religions reveals that not only do they endorse biologism but that they are replete with instances and verses in their scriptures that promote gender-based violence and patriarchy. In the face of these propositions, this research portends to revive the traditional Yorùbá account of gender relations as a plausible instance of ideas that are originally African, and capable of use for surmounting contemporary challenges. As a consequence, the study contextualizes the discourse within traditional Yorùbá culture relying on the Ifá corpus. It affirms that biologism had no apologists among the traditional Yorùbá. It further avers that gender construction among the traditional people is neither antagonistic nor hegemonic but flexible and complimentary. Hence, the recommendation that this indigenous perception be reinvigorated in contemporaneous times to check the discrimination and subordination of women and homosexuals in Africa is the onus of this drudgery