1. Introduction
Bismillahir Rahmanir Rahim. All praises and thanks be to Almighty Allah, the Most Merciful, the Most Compassionate, the Sustainer of the Worlds. May His peace and blessings be upon our beloved Prophet Muhammad (SAW), his family, his companions, and all those who follow his righteous path until the Day of Judgment.
Distinguished dignitaries, esteemed members of the League of Imams and Alfas, respected community leaders, brothers and sisters in Islam, and honored guests, I greet you with the noblest and warmest of all greetings: Assalamu Alaikum Warahmatullahi Wabarakatuh.
Today, we gather under the auspices of Robitatu-l-Aimmah wal Ulamoh fi Bilaadi Yoruba, the League of Imams and Alfas in Yoruba Land, to discuss a theme of paramount importance: “Strengthening Islamic Unity and Progress in Yoruba Land.” This gathering is not merely a meeting of minds; it is a call to action, a reminder of our shared heritage, and a declaration of our collective commitment to advancing our communities.
Today’s gathering aims to reflect upon our history, assess our present, and chart a course for a united and progressive future for Muslims in Yoruba Land. We are here to understand our communities’ pivotal roles in the past, acknowledge the challenges we face due to disunity, and explore practical steps towards achieving greater cohesion and development.
In my speech today, I will begin by delving into the historical context of Islamic unity in Yoruba Land, highlighting the contributions of key cities such as Lagos, Ibadan, Ilorin, and Iwo. I will then explore Muslim communities’ social and economic contributions, particularly in areas like tax, water resource management, and education. Following this, I will discuss the detrimental impact of disunity, illustrating how it has hindered our progress and examining specific instances where our collective strength was diminished. I will conclude with a path forward, outlining strategies to strengthen unity and foster progress, focusing on the role of the Rabita in leading this transformation.
2. Historical Context of Islamic Unity in Yoruba Land
Islam’s presence in Yoruba Land is a testament to a rich and vibrant history that stretches back several centuries, marked by the profound influence of trade, migration, and the dedicated efforts of early Islamic scholars and missionaries. Scholars have traced the emergence of Islam in Yorubaland to the fourteenth century by missionaries and traders called Imale – a name which resonates with the historical identity of Islam (Esin Imale) across all Yoruba towns and settlements (Muhib 1998; Gbadamosi 1978). The advent of Islam in this region was not merely the introduction of a new faith but the beginning of a transformative era that reshaped the intellectual, social, and cultural landscape of Yoruba society.
Islamic teachings were accompanied by a wealth of knowledge in diverse fields, including science, philosophy, and governance, echoing the holistic approach to life that the Qur’an and Hadith promote. As the Qur’an (96:1-5) instructs, “Read in the name of your Lord who created,” emphasising the centrality of knowledge and learning in Islam, the early Muslim scholars embodied these values, using their knowledge to build communities and foster intellectual growth.
In cities like Lagos, Ibadan, Ilorin, and Oyo, the seeds of Islamic scholarship were sown, creating strongholds of learning and culture. The influence of Islam was well received Yoruba kings who sought the accepted Islam and sought the advice and guidance of Islamic scholars of statecraft and governance. Notably, Alaafin Ajagbo (1650-1658) of Oyo, and the duo of Ọba Kosoko (1845 to 1851) and Ọba Adele Ajosun ([1811 – 1821], [1835–1837]) of Lagos accommodated Muslims and Islamic clerics in the governance of their courts. (Balogun, 2019) These cities, with their growing populations and strategic geographical significance, became vital centres for the spread of Islam. The establishment of mosques such as the first mosque built in Oyo-Ile in 1550AD and subsequent mosques built in Iwo (1665), Iseyin (1760) and Lagos (1774), Saki (1790) and Osogbo (1899) are testament of Islamic influence across Yoruba Land. Also, the establishment of Quranic schools, and madrasahs was not merely a religious endeavour; it was a pivotal contribution to the moral and intellectual fabric of society.
As stated in the Hadith, “Seeking knowledge is an obligation upon every Muslim” (Ibn Majah), and this principle was put into practice as these communities became hubs of learning, reform, and leadership. The establishment of Islamic educational institutions allowed the integration of religious and secular knowledge, ensuring that the early Muslim communities in Yoruba Land were well-rounded, capable of navigating both the spiritual and temporal needs of their society. This dual emphasis on spiritual and intellectual development helped foster a sense of unity, reflecting the Qur’anic injunction to “Hold fast to the rope of Allah, all of you together, and be not divided” (Qur’an 3:103).”
Lagos, with its status as a bustling port city, exemplified the critical role that Muslim leadership played in the development of the region. Muslim merchants and scholars were at the forefront of shaping Lagos’ economic and social landscape, establishing trade networks and taxation systems that contributed to its prosperity. This legacy is rooted in Islamic principles of fairness and justice in economic dealings, as seen in the Hadith: “Give the worker his wages before his sweat dries” (Sunan Ibn Majah), which underscores the importance of ethical commerce. The Muslim leadership in Lagos was also instrumental in the establishment of educational institutions that balanced religious teachings with secular knowledge. This integration ensured that the Muslim community was not only deeply rooted in Islamic values but also well-equipped to adapt to the demands of a rapidly modernising world. The wisdom of integrating religious and secular education mirrors the Qur’anic teaching, “And say, ‘My Lord, increase me in knowledge’” (Qur’an 20:114), illustrating how the pursuit of knowledge in all its forms is a central Islamic value.
Ibadan, known for its vibrant intellectual culture, played a significant role in consolidating Islam in Yoruba Land. The city became a beacon of Islamic learning, with its scholars and institutions promoting both religious and secular education. The establishment of madrasahs and Quranic schools laid the foundation for a literate and educated Muslim populace. These institutions not only provided religious instruction but also incorporated subjects like mathematics, science, and literature, reflecting the holistic approach to education that Islam advocates. This mirrors the tradition of the early Islamic Golden Age, where scholars like Al-Khwarizmi and Ibn Sina contributed to the world’s understanding of various scientific fields while remaining grounded in their Islamic faith. The intellectual vibrancy of Ibadan attracted scholars from across West Africa, creating a culture of knowledge and critical thinking that continues to shape the city today.
Ilorin and Iwo are two other cities with a rich history of Islamic scholarship and cultural integration. Ilorin, in particular, is renowned for its contributions to Islamic jurisprudence and intellectual thought. The scholars of Ilorin have been instrumental in the development of Islamic thought in West Africa, producing significant works on theology, jurisprudence, and philosophy. This echoes the Qur’anic command to
“reflect deeply on the Qur’an” (Qur’an 4:82), which encourages believers to engage with Islamic teachings in a profound and meaningful way. Similarly, Iwo has produced notable scholars who have been at the forefront of promoting Islamic education and values throughout Yoruba Land and beyond. The contributions of both cities to Islamic scholarship are a testament to the enduring legacy of Islam in Yoruba Land, where knowledge and piety are revered and celebrated.
The League of Imams and Alfas – Robitatu-l-Aimmah wal Ulamoh fi Bilaadi Yoruba – has played a crucial role in uniting the Muslim Ummah across Yoruba Land. Historically, the League has been a vital coordinating body, bringing together Imams, scholars, and community leaders to address common challenges and promote Islamic values. The Qur’an enjoins believers to “cooperate in righteousness and piety, but do not cooperate in sin and aggression” (Qur’an 5:2), a principle that the League has embodied in its efforts to mediate conflicts and provide religious guidance. By offering a platform for dialogue and consensus-building, the League has helped to prevent the kind of factionalism and division that can weaken a community. The League’s leadership has been instrumental in ensuring that the diverse Muslim communities of Yoruba Land can work together to address the challenges they face, fostering a sense of unity that is critical for social progress.
The League, by coming out united after a recent misunderstanding, has heeded the Qur’anic injunction of the healers healing themselves as in Quranic verse: Do you preach righteousness and fail to practice it yourselves, although you read the Scripture? Do you not understand? Quran 2: 44
The League’s efforts to promote Islamic education and social development cannot be understated. It has spearheaded initiatives to establish schools and standardise curricula, ensuring high levels of educational attainment across the region. The League’s role reflects the Hadith that “The best among you are those who learn the Qur’an and teach it” (Sahih al-Bukhari), as it continues to prioritise education as a cornerstone of Islamic life in Yoruba Land. In addition to education, the League has also been involved in improving social services such as healthcare and poverty alleviation, reflecting the holistic approach to development that Islam encourages.
The influence of the League of Imams and Alfas extends beyond the borders of Yoruba Land, serving as a model for other Muslim communities across Nigeria and West Africa. The Northern part of Nigeria, for example, established the Council of Ulama, patterned along with the format of Rabita which was established in 1962. Its emphasis on education, social development, and conflict mediation has helped raise the profile of Yoruba Muslims, contributing to their recognition as an influential and essential community. The League’s efforts illustrate the power of unity, cooperation, and collective action, which are central tenets of Islam, as the Qur’an reminds us: “The believers are but a single brotherhood, so make peace between your brothers” (Qur’an 49:10). Through its commitment to these values, the League continues to inspire and guide the Muslim Ummah in Yoruba Land and beyond.
3. Contributions of Muslim Communities in Social Development
Muslim communities’ contributions to Yoruba Land’s economic development are both substantial and multifaceted, reflecting a deep engagement in trade, governance, social services, and infrastructure that has shaped the region for centuries. In cities such as Ibadan and Lagos, Muslim leaders and traders played central roles in both local and regional economies, significantly influencing commerce and revenue systems. Historically, Muslim merchants were not merely participants but critical drivers of the trade networks that linked Yoruba Land to the broader West African economy. These trade routes, established and maintained by Muslim traders, facilitated the exchange of goods, ideas, and even religious practices across vast distances, contributing to the economic and cultural development of the region. Their role was not limited to commerce but extended to shaping the taxation systems that underpinned local governance. This role has had a lasting impact on the region’s economic framework.
In the management of local economies, particularly in cities like Ibadan and Lagos, Muslims were instrumental in establishing equitable taxation systems that provided a stable source of revenue for both infrastructure development and social services. These systems were rooted in Islamic principles of justice and fairness, reflecting a communal philosophy of governance that emphasised accountability and transparency. Muslim leaders, drawing on both religious and administrative expertise, helped shape these taxation frameworks to ensure that they were not only effective in generating revenue but also widely accepted by the population.
For instance, the imposition of water rates and taxes in cities like Ibadan and Lagos during the colonial and post-colonial periods involved significant contributions from Muslim communities, who ensured that the management of these public resources adhered to Islamic teachings on equitable distribution and communal welfare. These taxes, particularly in urban centres, funded the development of essential infrastructure, including roads, markets, and sanitation facilities, which in turn improved the quality of life for all residents, irrespective of their religious affiliations.
The contributions of Muslim communities in the management of local economies are also evident in the emergence of Islamic markets across Yoruba towns and cities. Recently in Iwo, an Islamic organisation, Jama’atu Taawunil Muslimeen, launched an Islamic market designed to respond to the crises of inflation, food insecurity and current economic hardships in Nigeria.
The Islamic market situated at Daarul Hijrah Ta’awun emirate, Ebu alawe in Iwo, was established with strict adherence to standardized measurements and price controls, which will help to create a level playing field for both vendors and customers. The role of Sukuk in the economy of contemporary worlds, including Nigeria shows that Islam, despite its being incapacitated by predominantly secular ideology, is still relevant to the secularised development.
Muslim leaders and organisations also played pivotal roles in providing critical social services, including education and healthcare, in Yoruba cities. In Lagos, for example, Muslim groups were at the forefront of establishing primary and secondary schools and hospitals, ensuring that the growing urban population had access to essential services. The establishment of Islamic educational institutions, such as the Quranic schools and the more formal madrasahs, laid the groundwork for an educational tradition that combined both Islamic and Western knowledge systems.
Notably, the sage Sheikh Adam Abdullah Al-Ilory, the indomitable Late Murshid of Rabita, established the renowned Markaz Islamic Institute, and our respected Sheikh Kamalud-deen Al-Adabi, the founder of the Adabiyya school system are, today a beacon of Islamic learning in Yoruba Land. This institution not only provided religious education but also integrated Western sciences and humanities into its curriculum, producing graduates who would go on to play significant roles in the region’s economic, political, and social development. The impact of such institutions extended beyond the educational sphere, as they fostered a literate and educated population capable of contributing to both the intellectual and material progress of Yoruba society.
The contributions of Muslim communities to the growth of higher education in Nigeria are also profound. Various Islamic organisations such as the Ansar-Ud-Deen Society and Nasrul-lahi-li Fathi Society of Nigeria have, through their organisation contributed significantly to repositioning higher education in Nigeria (Siyan, 2013; Siyan n.d). In Nigeria today, the increase in the number of Islamic faith-based institutions and their contributions to teaching, research, and manpower development cannot be quantified.
Notably among these higher educational institutions include Crescent University (2005), Al-Hikmah University (2005), Al-Qalam University Katsina (2005), Fountain University (2007), Summit University, Offa (2015) and Muhammed Kamaldeen University, Kwara State (Oyeweso 2019). These universities are becoming a force to reckon with in the quest towards repositioning higher education in Nigeria as well as become a beacon of learning and moral uprightness. Markaz has also been granted authority to run degree programmes in various fields of Islam with effect from 2024/2025 academic session. This is in addition to the exitisting University Diploma-Programmes.
The contribution of Muslim communities to healthcare services is equally significant. Muslim-led initiatives in Lagos and Ibadan saw the establishment of clinics and hospitals that provided medical care to the broader population, particularly during the 20th century when public health services were often inadequate. These healthcare institutions, rooted in the Islamic principle of serving the welfare of all, irrespective of social or religious standing, played a crucial role in improving public health and reducing mortality rates in urban centres. Muslim organisations often collaborated with local governments to ensure the provision of these services, and their commitment to public welfare helped foster stronger, more resilient communities (Balogun, 2019; Balogun, 2019; Fahm, 2017).
Water management, an essential aspect of any society’s development, was another area where Muslim involvement was particularly profound. In Yoruba cities, Muslim communities took on the responsibility of ensuring that water resources were accessible to all, recognising that the equitable distribution of water was a fundamental communal obligation. This sense of responsibility, deeply embedded in Islamic teachings, led to the establishment and maintenance of wells, reservoirs, and other water sources that benefited the entire population. For example, in cities like Ibadan, the management of water rates and the construction of communal water systems often involved Muslim leaders and scholars, who ensured that these systems were managed transparently and fairly. The construction of these wells was often a collective effort, with labour and resources provided by the community, reflecting a spirit of unity and cooperation that transcended religious divides. This shared responsibility for water management not only addressed immediate practical needs but also fostered a sense of social cohesion and mutual support.
In addition to these contributions to education, healthcare, and infrastructure, Muslim communities were deeply involved in the broader economic and political development of Yoruba Land and Muslim communities. An important reference can be drawn from the history of the Muslim Students Society of Nigeria (MSSN). The history of the organisation details how Muslim communities have used political space to promote the interest of the Umma and foster unity rather than discord in Yoruba land. One of the Patrons of the society, Alhaji Adegoke Adelabu (1915-1958) of the National Council of Nigerian Citizens (NCNC), provided MSSN with the needed support in the formative stage such as a vehicle used on many occasions for its activities. Also, Alhaji Dauda Soroye Adegbenro (1901-1975) contributed significantly to the growth and activities of the society. The society used its relationship with various patrons to negotiate the emergence of Yoruba youth and Muslims in the political space (Balogun, 2019).
Also, in contemporary times, influential figures such as the Aare Musulumi of Yoruba Land, a title bestowed upon prominent Muslim leaders, played crucial roles in mediating between the Muslim community and colonial as well as post-colonial authorities. These leaders, often respected for their religious knowledge and administrative acumen, were instrumental in negotiating the terms of Muslim participation in governance and economic development. Their involvement in public affairs ensured that the Muslim community’s interests were represented in the broader political arena, and their leadership often provided the stability needed to navigate periods of economic and social upheaval. Also, various influential figures in Yoruba Land have contributed to the growth and development of Islam in Yoruba Land. Chief Moshood Kasimawo Abiola (1937-1998) was an influential figure that transformed the identity of Islamic practices in Yoruba land. In 1984, he was given the title of Baba Adinni of Yorubaland. In his hometown of Abeokuta, Abiola built a Quran training center which was named after his mother Zulihat Abiola and later the Zuliha Abiola College of Arabic and Islamic Studies which produced many prominent lawyers, scholars and Imams who now operate all over Nigeria. Also, through his newspaper – the Concord, Chief M.K.O Abiola was able to propagate the tenets and principles of Islam. He also served as the Vice President-General of the Nigerian Supreme Council for Islamic Affairs. Alhaji Arisekola Alao (1945-2014) became the Muslim President of Yoruba and also served as the Deputy President-General of the Nigerian Supreme Council for Islamic Affairs. Alhaji Arisekola Alao contributions to the growth of Islam through philanthropy remain unmatched.
The efforts of prominent philanthropists such as Dr Wale Babalakin (SAN), Amb. Sarafa Isola, Alh. Muritala Adeniji, Yusuf Ali (SAN), Mr Ahmed Raji (SAN) and Dr Muiz Banire (SAN) are just a few illustrations of the contributions of the elite to the propagation of Islam.
Moreover, the economic contributions of Muslim communities extended to the establishment of trade guilds and cooperative societies, which were vital in providing financial services and resources to small traders and artisans. These organisations, often founded on Islamic principles of mutual assistance and fairness, helped to stabilise local economies and provided a support network for those engaged in commerce. They also played a critical role in mobilising resources for the development of infrastructure, such as markets and roads, which facilitated trade and contributed to the overall prosperity of Yoruba cities. The involvement of Muslims in these areas of economic life reflected a broader commitment to building resilient, self-sufficient communities that could thrive in the face of changing political and economic conditions. The role of Islamic banks and cooperative societies in Nigeria cannot also be underestimated. The role of Jaiz, Lotus, and Taj Bank in providing interest-free loans and the needed opportunities for entrepreneurs to revitalize their economic activities have been made possible through unity among Muslims across Nigeria. Muslims across Yorubaland have benefitted enormously from the activities of these banks. Also, across Nigeria’s higher institutions of learning, Islamic cooperatives are important financial institutions that provide and play adequate financial management roles in the age of financial crises. Today, Nigeria stands at the forefront of Africa’s Islamic banking sector, boasting the largest non-interest banking market with an estimated value of $2.9 billion by the end of 2022.
As the importance of national unity in contemporary Nigeria cannot be underestimated, Muslim organisations have contributed significantly to the quest for nation-building and national unity in Nigeria. Islamic organisations such as the Nigerian Supreme Council for Islamic Affairs (NSCIA), Federation of Muslim Women Association of Nigeria (FOMWAN) and National Council of Muslim Youth Organisations (NACOMYO) have a focus on coordinating the affairs of Muslim Umma in all affairs. The role has been very profound in the sense that they shape, especially inter-religious tolerance and dialogue – an attribute of an encompassing effective and responsive governance that modern governance systems can emulate as a means to the quest for nation-building and national unity (Oloyede, 2015).
Also, several Muslims across Yoruba Land have established responsive communal identity solutions to matters and crises that have direct and indirect impacts on the Muslim Umma rooted in Islamic principles. In cases of economic and political crises, individual adherent and Islamic communities have, over the years, provided communal-religious solutions to protect the quarters affected. In colonial Lagos, the Water Rate Crisis of 1908 led to a series of crises between the Lemomu and Jama’t parties, which shook the Muslim communities in Lagos. Despite the intricacies of the crises, the Muslim community was able to resolve the crisis through the meeting convened by Alfa Adamu Animashaun on 30 September 1933, with about six hundred Muslims in attendance, which resolved the crisis. This is a testament that irrespective of differences in interest, Muslim communities in history have exemplified the need to uphold unity that is considered a public good (Raifu, 2016).
As we reflect on the rich history of Muslim contributions to the development of Yoruba Land, it is clear that their involvement in economic, social, and political spheres has been both profound and enduring. The establishment of equitable taxation systems, the management of public resources like water, and the creation of educational and healthcare institutions have all been critical to the region’s progress. These contributions were grounded in Islamic principles that emphasised justice, equity, and communal responsibility, and they helped to build the strong, cohesive communities that have characterised Yoruba Land for centuries. Influential Muslim leaders and organisations have played pivotal roles in these developments, ensuring that the region’s Muslim population remains a dynamic force for social progress and economic development. Through their enduring commitment to the welfare of all, Muslim communities have left an indelible mark on the history and identity of Yoruba Land, and their contributions continue to shape the region’s future.
4. The Impact of Disunity Among Muslim Communities
Despite the numerous contributions of Muslim communities to the development of Yoruba Land, as documented by scholars like Adeuyan (2011), Oladiti (2015), and Peel (1978), the enduring problem of disunity has often stunted the collective progress of these communities. Instances of discord among Muslims in Yoruba Land have historical roots, as Adelowo (2014) notes, and they have contributed to the community’s struggle to realise its full potential. The Holy Qur’an warns of the dangers of division and urges believers to remain united, as revealed in Surah Al-Imran (3:103), where Allah says: “And hold firmly to the rope of Allah all together and do not become divided.” Yet, despite this divine instruction, internal divisions—often caused by factionalism, disputes over leadership, and political affiliations—have weakened the capacity of Muslim communities in Yoruba Land to act as a unified force for progress.
One significant cause of these divisions stems from differences in the interpretation of Islamic jurisprudence. While Islam provides a comprehensive and timeless framework for guiding the lives of Muslims, the diversity in schools of thought has often led to disagreements that, in some cases, have fostered disunity. The Prophet Muhammad (peace be upon him) addressed this issue, advising the Ummah to avoid division, as reflected in a Hadith from Sahih Muslim: “The Jews split into seventy-one sects, and the Christians split into seventy-two sects, and my Ummah will split into seventy-three sects—all of them will be in the Hellfire except one.” These prophetic warnings remind Muslims of the spiritual and social consequences of disunity. However, instead of fostering an environment of dialogue and mutual understanding, some groups within the Yoruba Muslim community have allowed these differences to create divisions, leading to factionalism and the weakening of the community’s social fabric.
Leadership disputes have also significantly contributed to the fragmentation of Muslim communities in Yoruba Land. In the early history of Islam, the Prophet Muhammad (peace be upon him) led with wisdom, justice, and mercy, uniting diverse tribes and nations under the banner of Islam. The leadership disputes in Yoruba Land, however, have sometimes been fuelled by a combination of religious authority, lineage, and personal interests. As Adekunle (2006) observes, such disputes have led to divisions at various levels, from local mosques to broader religious organisations. The Prophet warned against such conflict in leadership, stating in a Hadith from Sahih Bukhari: “When three of you set out on a journey, let them appoint one among them as a leader.” This simple instruction highlights the importance of unified leadership, and its neglect has had negative consequences for the cohesion of the Muslim community in Yoruba Land.
Furthermore, political affiliations have complicated the issue of disunity, as Muslims, like others in society, hold a variety of political views. While the Qur’an does not prescribe a specific political ideology, it does call for justice and unity, as seen in Surah An-Nisa (4:59), where believers are instructed to “obey Allah, obey the Messenger, and those in authority among you.” In Yoruba Land, however, political differences have often been manipulated by external forces to weaken the unity of the Muslim community. Historical examples, such as the manipulation of Muslim voting blocs during elections, demonstrate how political divisions can dilute the community’s collective power. In some cases, political leaders have exploited these divisions for personal gain, marginalising Muslim voices in the political sphere, a phenomenon well documented by Paden (2006) and Morey & Yaqin (2011).
The areas of difference in Islam are not fundamental but are being unduly orchestrated for mischief and self-aggrandisement, contrary to the Qur’anic injunction in Suratul Ahl-Imran: “And no one knows its [true] interpretation except Allah . But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding”, Quran 3:7.
We do not disagree for instance on which day of the week is for Jumuah service. We do not disagree on the 12th Rabiul-Awwal as the date of birth of Prophet Muhammad (SAW). We do not disagree on the number of Rakah in each of the daily prayers. Ramadan is not contested, yet we magnify flexibility as incompatibility. While we do not need to wash our dirty linens in public, the Ulama and Aimah require a national and regional closed roundtable to stop turning Islamic scholarship and scholars to objects of ridicule with its attendant negative effect on upcoming Muslims.
The consequences of disunity are evident in the diminished ability of the Muslim community to advocate for its interests. Without unity, the community’s voice is fragmented, making it difficult to address issues such as the establishment of Islamic schools, social welfare programmes, and political representation. The Qur’an reminds us of the importance of collective action in Surah Al-Ma’idah (5:2): “Help one another in righteousness and piety, but do not help one another in sin and transgression.” Yet, despite this divine guidance, the Muslim community in Yoruba Land has often been unable to coordinate its efforts effectively. Schools and madrasahs, which were once central to the community’s educational efforts, now struggle to secure funding and support due to a lack of unity. Similarly, social services provided by Muslim organisations are often fragmented, with different groups pursuing competing initiatives rather than collaborating for the common good.
The disunity within the Muslim community has also had profound implications for political representation. In democratic societies, the ability to influence policy and advocate for community needs is closely linked to political cohesion. The disunited Muslim vote during elections, as observed in recent studies (Akwara & Ojomah, 2013), has resulted in missed opportunities to elect representatives who truly understand and are committed to the needs of the Muslim community. This political fragmentation has meant that issues like the discrimination of Muslim women in employment or the need for more Islamic schools have been consistently overlooked. The Prophet Muhammad (peace be upon him) emphasised the importance of strong representation and leadership for the Muslim Ummah, and this neglect of political unity in Yoruba Land has only deepened the community’s challenges.
Islamic history teaches that disunity can have far-reaching consequences not just for the present but also for future generations. When Muslims are divided, their ability to create a shared vision and to plan for future developments becomes severely compromised. For example, the lack of a unified strategy for Islamic education in Yoruba Land means that Muslim children may not receive adequate religious and secular education, leaving them ill-prepared for the challenges of the modern world. The Qur’an frequently reminds believers of the importance of foresight and planning, as in Surah Al-Hashr (59:18): “O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow.” Without a shared vision, the community risks falling behind in key areas such as education and economic development.
To address these issues, it is imperative that Muslim leaders and organisations in Yoruba Land come together and commit to unity for the greater good. The establishment of platforms for dialogue and reconciliation is crucial, as the Qur’an advises in Surah Ash-Shura (42:38): “And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves.” Only through dialogue can the community resolve its differences and work towards a shared vision for the future. One way forward is to develop a central body akin to the early Islamic councils, which coordinated the affairs of the Muslim community during the time of the Rashidun Caliphs. A body such as the League of Imams and Alfas in Yoruba Land could play a similar role, coordinating the activities of different Muslim groups and ensuring a united front in religious, educational, and political affairs.
By returning to the principles of unity outlined in the Qur’an and the teachings of the Prophet Muhammad (peace be upon him), the Muslim community in Yoruba Land can overcome the challenges of division and disunity. With unity, the community can reclaim its historical role as a force for positive change, ensuring that its contributions to education, social welfare, and political representation are not only recognised but also amplified in the broader society.
It is in this light that I strongly advise the Rabita to utilize all available resources to forge unity and cohesion of Islam in Yorubaland. The Muslim Ummah of South West Nigeria (MUSWEN) tries to coordinate, not to lead, to harmonise, not to dictate, to promote, not to champion the cause of the whole Community in the South West. There should be a strong strategic partnership with MUSWEN in order to rescue Islam from oppression instead of trips in personal aggrandizement. The Imams are very important but can’t be Imams without followers.
فَبِمَا رَحۡمَةٖ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ ١٥٩ (Q3:159)
وَإِذَا رَأَوۡاْ تِجَٰرَةً أَوۡ لَهۡوًا ٱنفَضُّوٓاْ إِلَيۡهَا وَتَرَكُوكَ قَآئِمٗاۚ قُلۡ مَا عِندَ ٱللَّهِ خَيۡرٞ مِّنَ ٱللَّهۡوِ وَمِنَ ٱلتِّجَٰرَةِۚ وَٱللَّهُ خَيۡرُ ٱلرَّٰزِقِينَ ١١ (Q62:11)
The Muslim traditional rulers in Yorubaland, just as the Muslim political office holders, should be assigned specific roles in the affairs of Islam. The assumed involvement of Yoruba traditional rulers in Shirk practices is being substancially allayed by the commendable activities and affirmation of:
Alayeluwa, Oba Sikiru Kayode Adetona (GCON) whose role in the protection of the faith and burial rites of Muslim traditional rulers is a unique demonstration of taqwa (consciousness of accountability to Allah)
Oba Adedapo Adewale Tejuoso, Karunwi III, Osile of Oke Ona (a Christian)
Oba Abdulrasheed Akanbi, Oluwo of Iwo
5. How Disunity Has Contributed to Backwardness
Disunity has exacted a profound toll on our community, resulting in missed opportunities for development and progress. Our fragmentation has thwarted efforts to pool our resources and talents cohesively, thereby impeding our ability to undertake large-scale projects that could have benefited the entire community. This lack of cooperation has stifled our potential, leaving us unable to advance in critical areas such as education, healthcare, and economic development. Without solidarity, communities lack the necessary foundation to push forward transformative initiatives that could uplift the standard of living and promote collective progress. The most vivid illustration of this disunity can be observed in educational matters. The failure to adopt a unified approach to establishing and supporting Islamic schools has meant that numerous Muslim children have been denied access to quality education, one that integrates both Islamic and modern curricula. This gap in education has led to lower literacy rates within the Muslim community, thereby creating formidable barriers to social mobility. Education is an essential tool for empowerment, and the absence of a concerted effort to furnish our youth with adequate academic and religious knowledge ultimately constrains their potential, diminishing their capacity to achieve and contribute meaningfully to society. The lack of coordinated educational initiatives not only hampers individual growth but also stagnates the overall advancement of the community, reinforcing cycles of poverty and underdevelopment.
This failure in unity has also resulted in the social and political marginalisation of Muslims in Yoruba Land. A divided community cannot effectively advocate for its rights and interests, and this has led to insufficient representation in key decision-making bodies. As a result, it has become difficult to address issues such as discrimination, social exclusion, and unequal access to resources. For any community seeking to shape policy and protect its interests, political representation is crucial. However, our fragmentation has weakened our political leverage, leaving us less capable of negotiating favourable outcomes for our community. The lack of cohesive representation has produced policies that do not reflect the needs or aspirations of Muslims, further entrenching socio-economic inequalities and perpetuating a sense of alienation among many. Shariah Courts which the constitution of Nigeria allows for states that want it is exclusive in the South West despite the existence of Customary Court of Appeal which is similarly optimal. Despite our number and importance, we only bear lip service to “ “كلمة الله هي العلي
Moreover, the fragmentation of our community has left us vulnerable to manipulation by external forces. Political leaders and parties have long capitalised on sectarian and ideological differences within the Muslim community, using these divisions to weaken our collective voice. This ‘divide and rule’ strategy has been repeatedly employed to prevent the formation of strong alliances that could further our common goals. Rather than presenting a united front, we are often viewed as disparate and disorganised, making it difficult to garner the respect and influence necessary to shape broader socio-political dynamics in Yoruba Land. Such manipulation not only stifles our growth but also erodes trust within the community, as individuals become suspicious of one another’s motives and intentions, further deepening the divisions.
One stark example of this fragmentation is seen in the hijab protests that have erupted in states like Lagos, Osun, and Kwara. The hijab controversy has been a defining issue, highlighting both the deep-rooted disunity within the Muslim community and the political challenges that Muslims face in defending their rights. For instance, in Lagos State, Muslim students faced significant pushback when attempting to exercise their right to wear the hijab in public schools. This led to multiple protests organised by Muslim organisations such as the Muslim Students’ Society of Nigeria (MSSN). In December 2017, the Lagos State Court of Appeal finally ruled in favour of Muslim students, allowing the use of hijabs in schools. However, the legal victory followed years of sustained effort, demonstrations, and legal battles that exposed the vulnerability of the community due to its lack of unified support (BBC News, 2016; Kalejaiye & Oloyede, n.d.).
The Court of Appeal has in the case of Lagos and Kwara ruled in favour of Muslim students’ right to Hijab. Lagos State Government, surprisingly, appealed but happily, the Supreme Court finally and rightly upheld the right of Muslim female students to Hijab. Despite the decision, the University of Ibadan is, in making a ridiculous claim that the International School, Ibadan -owned by the University of Ibadan- is a private (Christian) school. After losing at the High Court, the public UI is on appeal at the Court of Appeal to deny Muslims of their established rights. In Rivers State, the Muslim Students Society’s right to have a Mosque at Rivers State University which has been established by the High Court and Court of Appeal, yet the matter is still on appeal at the Supreme Court rather than compliance.
Disunity also extends into the cultural and intellectual fabric of our community, eroding our ability to preserve and transmit our cultural heritage to future generations. The division within our ranks has diminished our capacity to support traditional centres of Islamic learning, and these once-vibrant institutions have seen a sharp decline. The fragmentation of Islamic scholarship has led to a disjointed and inconsistent body of knowledge, one that is increasingly disconnected from the rich cultural and religious heritage that once flourished in Yoruba Land. The weakening of these traditional learning centres has diminished our intellectual and spiritual foundations, and scholars who once unified our community through their teachings are now isolated, their voices drowned by competing factions. This disarray has left many, particularly the youth, without clear guidance or a sense of belonging, further exacerbating the community’s drift from its cultural and intellectual roots.
The consequences of this disunity are not confined to internal issues; they also have a profound impact on our community’s ability to engage effectively with broader society. Without unity, we struggle to present a coherent narrative that resonates with the wider public. This undermines our ability to influence public discourse and foster a deeper understanding of our values.
Furthermore, the erosion of our cultural heritage has far-reaching implications for our capacity to build a resilient and cohesive community. Cultural heritage is not only about preserving the past but also about shaping a shared identity that can inspire future generations. When this heritage is fragmented or lost, it becomes increasingly difficult to instil a sense of pride and purpose in our youth. This disconnection leads many to seek belonging elsewhere, weakening the communal bonds that are essential for collective action and mutual support.
In light of these challenges, it is evident that disunity has prevented us from building partnerships and alliances necessary for effective advocacy and development. In today’s globalised world, no community can afford isolation. We must engage with other communities, both within and outside Yoruba Land, to share knowledge, resources, and opportunities. Yet, our divisions have made us appear fragmented and unreliable as partners, limiting our ability to attract support and investment, both of which are critical to our community’s development and the realisation of our aspirations. To move forward, we must recognise the fundamental importance of unity. Unity does not mean eliminating diversity or disagreements; rather, it means finding common ground and working together towards shared goals.
6. Path Forward: Strengthening Unity for Progress
The League of Imams and Alfas holds a pivotal role in addressing the multifaceted challenges that Muslim communities across Yoruba Land face, particularly in fostering unity and promoting progress. As a respected and influential organisation, the League is uniquely positioned to collaborate effectively with all Muslims particularly MUSWEN to provide religious and moral guidance, and encourage collaboration among a diverse array of groups within the Muslim community. For example, the book “Islam in Yorubalnd”, facilitated by MUSWEN should be available in each Mosque in Yorubaland as a rich source of pride for the Muslims, particularly the youth. The three-volume on Shaykh Adam Abdullahi Al-Ilory “The Tabliu of Immortality” by the University of Ilorin should be widely circulated. Similarly, the Journal of Islam in Nigeria (JOIN) which is on the website of the Islamic Welfare Foundation (IWF) should be reproduced in hard copy for wide circulation among those not on the net. This responsibility is not merely administrative but extends to the very heart of what it means to be a cohesive community striving for common goals. The Qur’an provides a foundational principle for unity in Surah Al-Imran (3:103), which states, “And hold firmly to the rope of Allah all together and do not become divided. And remember the favour of Allah upon you when you were enemies and He brought your hearts together and you became, by His favour, brothers…” This verse highlights the importance of unity and the divine obligation placed on believers to maintain solidarity. The League’s authority and influence are derived not only from its religious leadership but also from its historical role as a unifying body that transcends various local and ethnic distinctions within Yoruba society. Historically, the Muslim community in Yoruba Land has benefited from collective efforts led by Imams and scholars, who bridged the gap between various groups and upheld Islamic teachings. This unique position affords the League the potential to serve as a beacon of unity and progress for all Muslims in the region, acting as a bridge between traditional values and the demands of modern society.
The challenges facing Muslim communities in Yoruba Land are numerous and complex, ranging from socio-political fragmentation and economic disparities to issues of educational inequality and intergenerational conflicts. These challenges cannot be effectively addressed without a collective and coordinated effort, and the League is best suited to spearhead such initiatives. The Prophet Muhammad (peace be upon him) emphasised the importance of collective action in a Hadith, stating, “The believers, in their mutual kindness, compassion, and sympathy, are like one body; when one limb suffers, the whole body responds to it with wakefulness and fever.” (Sahih Muslim). This highlights that addressing the challenges of any segment of the Muslim community requires the engagement of the entire Ummah. By actively engaging with community leaders, scholars, and ordinary Muslims, the League can help bridge divides and build consensus on key issues that affect the welfare and progress of the community. This requires a deep commitment to the principles of transparency, inclusivity, and a willingness to tackle difficult issues with honesty and integrity. The League must engage in open dialogue, listen to the concerns of all stakeholders, and work towards solutions that are just and equitable for all.
One of the most pressing needs is the establishment of platforms for dialogue and reconciliation, where grievances can be aired and resolved in a spirit of mutual respect and understanding. Such platforms are essential for healing the wounds of past conflicts and building a foundation of trust and cooperation. Islamic history offers numerous examples of successful conflict resolution and reconciliation, such as the Treaty of Hudaybiyyah, where the Prophet Muhammad (peace be upon him) mediated between the Muslims of Medina and the Quraysh of Mecca, ensuring peace through dialogue and compromise. These historical precedents underscore the importance of negotiation and compromise in maintaining unity. Yoruba Land, too, has seen its share of discord and division, often exacerbated by external political and social pressures. These divisions have not only weakened the Muslim community but also hindered its ability to effectively advocate for its rights and interests. By providing a space for dialogue, the League can help diffuse tensions and prevent conflicts from escalating. Moreover, it can serve as a neutral arbiter in disputes, ensuring that all parties feel heard and respected and that resolutions reflect the principles of justice and fairness as taught in Islam. As the Qur’an states in Surah An-Nisa (4:58), “Indeed, Allah commands you to render trust to whom they are due and when you judge between people to judge with justice.”
Educational collaboration is another critical area where the League can make a significant impact. The standardisation of Islamic education across Yoruba Land is essential for creating a unified community of educated and empowered Muslims who can contribute positively to society. Currently, there is considerable variation in the quality and content of Islamic education offered in different regions, leading to disparities in knowledge and understanding among the youth. Islamic education has always been a cornerstone of Muslim civilisation, with notable centres of learning such as the University of Al-Qarawiyyin and Al-Azhar producing generations of scholars who contributed to both religious and scientific advancements. The Prophet Muhammad (peace be upon him) said, “Seeking knowledge is an obligation upon every Muslim.” (Sunan Ibn Majah). By working towards a standardised curriculum rooted in both Islamic values and modern knowledge, the League can help ensure that all Muslim children receive a high-quality education that prepares them for the challenges of contemporary life. This initiative should include traditional Quranic and Islamic studies alongside subjects such as science, mathematics, and social studies, taught from an Islamic perspective. Such an integrated approach to education will produce well-rounded individuals who are grounded in their faith and equipped with the skills and knowledge to excel in various fields.
In addition to formal education, the League should also focus on informal educational programmes that cater to different segments of the community.
These could include workshops, seminars, and public lectures on topics such as family values, civic responsibility, and the ethical use of technology. The importance of continuous education is reflected in the Hadith, “He who travels a path in search of knowledge, Allah will make easy for him a path to Paradise.” (Sahih Muslim). By fostering a culture of lifelong learning, the League can help elevate the intellectual and moral standards of the community and create a generation of Muslims who are not only knowledgeable but also engaged and responsible citizens.
The League’s role in fostering unity and progress extends beyond education to encompass a wide range of community projects. Collaboration on initiatives that address common challenges such as healthcare, education, and social welfare is essential for demonstrating the strength of unity and the positive impact Muslims can have on society as a whole. These projects could include the establishment of community health centres, the organisation of vocational training programmes, and the provision of support services for vulnerable groups such as widows, orphans, and the elderly. Historically, Muslims have made significant contributions to social welfare, inspired by the Prophet’s (peace be upon him) teachings. For example, Umar ibn al-Khattab’s (may Allah be pleased with him) administration implemented social welfare policies to support the needy, including stipends for the poor and orphaned. By working together on these initiatives, Muslim communities can pool their resources and expertise, creating solutions tailored to the specific needs of their members.
Moreover, such collaborative efforts help build a sense of solidarity and mutual support among Muslims, reinforcing the bonds of brotherhood and sisterhood that are the foundation of the Ummah. This is exemplified by the Prophet’s (peace be upon him) words, “The Muslim is the brother of another Muslim. He neither oppresses him nor humiliates him.” (Sahih al-Bukhari). Such collaboration also serves to counteract negative stereotypes and misconceptions about Islam and Muslims by showcasing the positive contributions we make to society. The impact of these projects can be further enhanced by partnerships with governmental and non-governmental organisations, as well as with other religious and community groups. These partnerships can provide additional resources and expertise and foster a spirit of interfaith and intercultural understanding and cooperation.
A crucial component of the League’s efforts to strengthen unity and progress is the active involvement of the younger generation in its activities and in the wider Muslim community. Young people are the future of our community, and their energy, creativity, and passion are invaluable assets that must be harnessed for the benefit of all.
Unfortunately, many young Muslims today feel disconnected from traditional structures within the community and are often alienated by a lack of opportunities for meaningful participation and leadership. The Qur’an places great emphasis on the value of youth, as seen in the story of the Prophet Yusuf (Joseph), who demonstrated exemplary character and leadership at a young age. The League must address this issue by creating avenues for young Muslims to take on leadership roles, contribute their ideas and perspectives, and be involved in decision-making processes.
This can be achieved through the establishment of youth councils, mentorship programmes, and leadership training initiatives designed to empower young Muslims. Such programmes should be inclusive and diverse, reflecting the broad spectrum of experiences and aspirations of young people in Yoruba Land. They should also be innovative and forward-looking, embracing new technologies and methodologies to engage and inspire the youth. By actively involving young Muslims in the life of the community, the League can help ensure continuity of purpose and vision, nurturing a new generation of leaders who are committed to unity and progress. As the Prophet Muhammad (peace be upon him) said, “Each of you is a shepherd and is responsible for his flock.” (Sahih al-Bukhari). This Hadith reminds us of the responsibility we hold in guiding the youth and preparing them for leadership.
In addition to its work with the youth, the League must build on the historical contributions of Muslim communities to reassert their influence in modern socio-political and economic spheres. The legacy of scholars, leaders, and institutions in Yoruba Land is a rich source of guidance and inspiration for the challenges faced today. For example, figures such as Sheikh Adam Abdullah Al-Ilory, whose work in establishing the Markaz Islamic Institute significantly advanced Islamic education in Yoruba Land, serve as a reminder of the vital role that knowledge and scholarship have played in Muslim society. By celebrating these achievements and using them as a foundation for future progress, the League can inspire a sense of pride and purpose that will drive the community forward.
This includes recognising the roles of Muslim leaders in the struggle for independence and the development of modern Nigeria, achievements that should be documented, studied, and shared with the wider community. In the realm of politics, the League should encourage Muslims to participate actively in the democratic process, advocate for policies that promote justice and equality, and hold public officials accountable to the highest standards of integrity and service. Islam places a high value on justice, as the Qur’an commands in Surah An-Nahl (16:90), “Indeed, Allah commands justice, good conduct, and giving to relatives, and forbids immorality, bad conduct, and oppression. He admonishes you that perhaps you will be reminded.” The League can play a key role in organising voter registration drives, hosting candidate forums, and educating the community about their rights and responsibilities as citizens. This approach will help create a more inclusive and participatory political culture, fostering a society that reflects the values of compassion, fairness, and mutual respect central to Islam.
Economically, the League should promote entrepreneurship, innovation, and sustainable development within the Muslim community. This could involve establishing business incubators, microfinance schemes, and cooperative enterprises that support small businesses and start-ups. The principle of economic justice is deeply embedded in Islam, as evidenced by the prohibition of exploitation (riba) and the emphasis on fair trade. By fostering self-reliance and economic empowerment, the League can help lift people out of poverty and create a more prosperous and resilient community. Additionally, the League should advocate for economic policies that support the development of local industries, the fair distribution of resources, and the protection of workers’ rights. By working towards a just and equitable economic system, we can help build a society in which all people have the opportunity to achieve their full potential.
The League’s efforts to promote unity and progress must be guided by the principles of justice, compassion, and mutual respect at the core of the Islamic faith. These principles should inform all aspects of its work, from internal decision-making processes to interactions with the wider community. As the Qur’an advises in Surah Al-Hujurat (49:13), “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” This verse underlines the importance of mutual respect, diversity, and righteousness as the ultimate measures of our worth. By embodying these values, the League can act as a model for unity and progress, steering the Muslim community in Yoruba Land towards a brighter and more cohesive future.
7. Conclusion
In conclusion, I implore all Imams, Alfas, and indeed every member of the Muslim community to be wholeheartedly committed to the noble cause of unity and cooperation. It is imperative that we transcend our individual differences, whether they be doctrinal, ideological, or social, and work in unison for the collective good of our community and the broader society. We must embrace the core principles of justice, compassion, and mutual respect as the guiding lights in our endeavours, for it is only through these timeless values that true unity can be achieved and sustained. Our faith teaches us that unity is a source of strength, and division, a precursor to weakness and decline. Therefore, we must rise above petty divisions and trivial disputes, recognising that what unites us far outweighs what divides us.
It is time for us to envision a future where the Muslim communities across Yoruba Land are not only united but also thriving and playing a pivotal role in the social, economic, and political spheres. Let us imagine a future where our collective efforts have transformed our communities into beacons of progress and prosperity, where our youth are well-educated and grounded in both religious and worldly knowledge, and where our contributions to societal development are acknowledged and celebrated by all. In such a future, Muslims in Yoruba Land would be at the forefront of initiatives that promote education, healthcare, economic empowerment, and social justice, setting an example for others to follow. We would be seen not merely as followers but as leaders, not just participants but as innovators and changemakers whose actions are rooted in the ethical teachings of Islam and aimed at uplifting the entire society.
To reach this envisioned future, it is essential that we build bridges across our artificial internal divides, fostering a culture of dialogue and understanding. We must cultivate an environment where differences are not viewed as threats but as opportunities for deeper engagement and collective growth. This involves engaging in sincere and open discussions, where issues can be addressed with wisdom and empathy, rather than through confrontation or antagonism. By doing so, we can create a cohesive and resilient community, one that is capable of withstanding external pressures and internal challenges alike.
Furthermore, I pray that Almighty Allah, in His infinite wisdom and mercy, guides us along this path of unity and progress. May He bless all our efforts, no matter how small, and multiply their impact for the benefit of all. May He fortify our bonds of brotherhood and sisterhood, enabling us to work together in harmony and with a shared purpose. In times of adversity and difficulty, may He grant us the wisdom to navigate complexities with grace and the courage to stand firm in our convictions. It is my sincere hope that Allah, in His boundless generosity, will open doors of opportunity for us, allowing our communities to flourish and prosper.
I also pray that He bestows upon us the insight and determination to overcome the challenges that lie ahead, for there will undoubtedly be obstacles on our journey towards unity and progress. However, with faith and perseverance, there is no challenge too great, no hurdle too high. May Allah bring peace, prosperity, and harmony to all the people of Yoruba Land, Muslims and non-Muslims alike, fostering a spirit of cooperation and mutual respect among all communities. May He make us a source of light and inspiration, illuminating the path towards a better future, not just for ourselves but for generations to come. Ameen.
Ameen.
Wassalamu Alaikum Warahmatullahi Wabarakatuh.
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