‫ﻟرﺣﯾم‬

‫ﻟرﺣﻣن ا‬
‫ﻠﮫ ا‬
‫ﻟ‬‫ﺑﺳم ا‬

ISLAM AMONG RELIGIONS IN NIGERIA; IT'S ROLES AND EFFECTS

BY

ANIMASAHUN ABDMALIQ O.

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1.0 INTRODUCTION

Islam, a major religious force in Nigeria alongside Christianity and traditional

African religions, traces its roots back to the 11th century through North African

trade routes and was significantly spread by the Hausa, Fulani, and Kanuri ethnic

groups, notably through the Sokoto Caliphate in the 19th century. Its influence is

particularly strong in the northern regions where Sharia law is practiced, shaping

various aspects of society. Politically, Islam has influenced governance structures,

while educationally, Quranic schools and Islamic universities have provided

essential education. Culturally, Islamic festivals and customs are integral to

community identity. The effects of Islam are complex, impacting interfaith

relations, introducing Islamic banking, and influencing gender roles, where

advocacy for gender equality within an Islamic framework continues to be

important.

Nigeria’s Muslim population continues to grow. Estimates suggest 80-85 million

Nigerians identify as Muslim (roughly 50% of the total population), of which the

majority are probably Sunni (60 million), though this is not a unified identity and

includes a wide variety of different viewpoints. For example, members of Sufi

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orders, members of the Jama‘atul Izalatul Bid’ah Wa’ikhamatul Sunnah (or Izala)

movement, and members of Boko Haram might all identify as Sunni, but the Izala

and Boko Haram movements have had strong anti-Sufi components. Estimates

suggest 4-10 million Nigerians are Shi’a, mostly based in Sokoto, and there is also

a significant Lebanese Shi’a diaspora. In Nigeria, the most prominent Sufi orders

are the Tijaniyya and Qadiriyya, and a 2012 Pew Research Center survey showed

37% of Nigerians identify with Sufi orders (19% identified specifically as Tijaniyya

and 9% as Qadiriyya). Islam arrived in Nigeria in the 11th and 12th centuries

through trade, migration, and through the travels of the scholar-mystic-wayfarer

along trade routes, through the regions of Kanem and Bornu had been in contact

with Muslim traders as early as the 9th century. As Islam spread, Muslim West

Africa became deeply tied in with Islamic networks that stretched across North

Africa and the Mediterranean to the Middle East, as well as an important trans-

Saharan network that enabled and necessitated Arabic literacy as the lingua

franca of trade. During the 15th century the Malian Songhay Empire spread into

Northern Nigeria’s Hausa land, establishing a dynasty there under Askiyya

Muhammad (d. 1538). The gold trade brought migrants from around Hausa land

to flourishing central cities such as Kano, and the Hausa language became an

important medium for Islamic literature and scholarship. Arabic continued to

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provide the groundwork for religious scholarship that facilitated exchanges

between Muslims in Mali, Sudan, and beyond, formed the basis for classical

Islamic education, and allowed Muslims to read foundational works of doctrine

and jurisprudence. By the 18th century, the Hausa and Fulani were well

connected to intellectual traditions and currents in Islamic thought, leading to

impressive local intellectual production, from poetry to linguistics. In the 19th

century, Usman Dan Fodio (d. 1817), founder of the Sokoto Caliphate (1804-

1903), led a reformist jihad against religious syncretism and perceived injustice

throughout Hausa land and several other states, thereby expanding Islam’s

influence in what would become Nigeria. Dan Fodio, his brother Abdullahi, and his

son Muhammad Bello are remembered as exceptional leaders and scholars whose

writings include several hundred books ranging from theology, jurisprudence, and

mysticism, to literature and grammar, and spawned a scholarly movement known

as the “Sokoto School.” Notably, the Sokoto School advocated women’s

education, and Dan Fodio’s daughter Nana Asma’u became a prodigious scholar,

educator, and writer in Arabic, Hausa, and Fulfulde. The Sultan of Sokoto,

currently Muhammadu Sa’ad Abubakar III (b. 1956), is the inheritor of the Sokoto

legacy and a prominent spiritual leader of Nigeria’s Muslims. Several Islamic

reform movements have taken place in Nigeria since the late 1970s, including the

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Izala movement, Maitatsine, and Darul Islam. Most of the participants in the early

movements were interested in sectarian concerns such as guiding the Muslim

community and “correcting” its faith. The more recent movements Jama‘atu Ahl

as-Sunnah li-Da‘awati wal-Jihad (JASDJ; also referred to as “Boko Haram”) and ,

which many see as arising out of the Maitatsine movement, has received

international press attention because of its increasingly militant actions.

Meanwhile, many Muslims of different strands and beliefs reject Boko Haram’s

ideas and methods.

1.1 BRIEF OVERVIEW OF ISLAM IN NIGERIA

Islam was introduced to Nigeria during the 11th century through two

geographical routes: North Africa and the Senegalese Basin. The origins of Islam in

the country are linked with the development of Islam in the wider West Africa.

Trade was the major connecting link that brought Islam into Nigeria.

Islam was first documented in Central Sudan by medieval Islamic historians and

geographers such as Al-Bakri, Yaqut al-Hamawi and Al-Maqrizi and later works of

Ibn Battuta and Ibn Khaldun offered more notes about Islam in West Africa. Islam

grew in North-East Nigeria, in particular, the Kanem empire as a result of trade

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between Kanem and Northern African regions of Fezzan, Egypt and Cyrenaica in

the eleventh century. Muslim merchants from the North sometimes remained in

settlements along trade routes, this merchant class would later preach the

message of Islam to their host communities.

The first documented conversion of a traditional ruler was in the eleventh century

when Mai Ume Jilmi of Kanem was converted by a Muslim scholar whose

descendants later held a hereditary title of Chief Imam of Kanem. Writings by

Ahmad Fartua an Imam during the period of Idris Alooma provided glimpse of an

active Islamic community in Bornu. while religious archives showed Islam had

been adopted as the religion of the majority of the leading figures in the Borno

Empire during the reign of Mai (king) Idris Alooma (1571–1603), although a large

part of that country still adhered to traditional religions. Alooma furthered the

cause of Islam in the country by introducing Islamic courts, establishing mosques,

and setting up a hostel in Makkah, the Islamic pilgrimage destination, for Kanuris.

In Hausaland, particularly Kano, Islam is noted to have penetrated the territory in

the fourteenth century from West African traders who were converted by Tukulor

Muslims from the Senegalese basin and Muslim traders from Mali Empire.

Muhammed Rumfa (1463 – 1499) was the first ruler to convert to Islam in

Hausaland. It had spread to the major cities of the northern part of the country by

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the 16th century, later moving into the countryside and towards the Middle Belt

uplands.

However, there are some claims for an earlier arrival. The Nigeria-born Muslim

scholar Sheikh Dr. Abu-Abdullah Abdul-Fattah Adelabu has argued that Islam had

reached Sub-Sahara Africa, including Nigeria, as early as the 1st century of Hijrah

through Muslim traders and expeditions during the reign of the Arab conqueror,

Uqba ibn al Nafia (622–683), whose Islamic conquests under the Umayyad

dynasty, during Muawiyah’s and Yazid’s time, spread all Northern Africa or the

Maghrib Al-Arabi, which includes present-day Algeria, Tunisia, Libya and Morocco.

The adoption of Islam by local rulers significantly boosted its spread. These rulers

integrated Islamic principles into their governance, employing Islamic scholars as

advisors and teachers. This integration helped solidify Islam’s influence in

northern Nigeria, paving the way for a more structured Islamic society.

A major milestone in Nigerian Islamic history was the establishment of the Sokoto

Caliphate in the early 19th century. Usman dan Fodio, a religious reformer, led

the Fulani Jihad, which unified much of northern Nigeria under Islamic law. The

caliphate promoted Islamic education and governance, leaving a lasting impact on

the region’s religious and political landscape.

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British colonization in the late 19th and early 20th centuries challenged the

established Islamic order. The British implemented indirect rule, allowing

traditional rulers to retain some power. Despite the introduction of Western

education and legal systems, Islamic institutions remained resilient, maintaining

their religious identity and practices.

Post-independence Nigeria saw significant political and social changes, but Islam

continued to play a vital role, especially in the north. Islamic organizations like the

Jama'atu Nasril Islam (JNI) and the Supreme Council for Islamic Affairs (SCIA)

emerged, promoting Islamic activities nationwide. Nigerian Muslims also

contributed to global Islamic scholarship and movements.

In the early 2000s, several northern states reintroduced Sharia law, sparking

debates and tensions. While some viewed this as a return to traditional values,

others saw it as a threat to national unity and secularism. These tensions

occasionally led to inter-religious conflicts, highlighting the challenges of

managing Nigeria’s religious diversity.

Islamic education has always been crucial for Nigerian Muslims. Traditional

Quranic schools (madrasas) coexist with modern Islamic universities, such as

Bayero University and Al-Qalam University. These institutions contribute to the

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development of Islamic scholarship and thought in Nigeria.

Islam has significantly influenced Nigeria's socio-economic landscape. Islamic

banking and finance have gained traction, offering alternatives to conventional

banking systems. Charitable practices like Zakat play a vital role in poverty

alleviation and social welfare within Muslim communities.

Culturally, Islam has left a profound mark on Nigerian art, architecture, music, and

literature. Traditional Islamic festivals, such as Eid al-Fitr and Eid al-Adha, are

celebrated widely, fostering a sense of community among Nigerian Muslims.

These cultural contributions underscore Islam’s deep-rooted presence in Nigeria.

Despite challenges like poverty, political instability, and inter-religious conflicts,

Islam in Nigeria remains resilient. Islamic leaders and organizations continue to

promote peace, justice, and development. The religion's historical roots, cultural

impact, and contemporary significance highlight its integral role in shaping

Nigeria’s future.

1.2 IMPORTANCE OF UNDERSTANDING THE HISTORY OF ISLAM IN NIGERIA

Understanding the history of Islam in Nigeria is crucial for several reasons ;

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1. Historical Context: The arrival of Islam in Nigeria dates back to the 11th century

through the trans-Saharan trade routes, this provides insights into how Islam

shaped the socio-political and cultural landscape of Nigeria over the centuries.

2. Cultural Integration: Islam has significantly influenced Nigerian culture,

including language, art, architecture, and social norms. Studying its history reveals

the process of cultural integration and the resulting hybrid cultural practices.

3. Political Influence: The history of Islam in Nigeria is intertwined with the

political history of the region. The establishment of the Sokoto Caliphate in the

early 19th century and its legacy in contemporary Nigerian politics are pivotal for

understanding the political dynamics of northern Nigeria.

4. Educational Systems: The spread of Islam led to the establishment of Quranic

schools and Islamic centers of learning, which played a crucial role in the

educational development of Nigeria. These institutions continue to influence

educational policies and systems today.

5. Economic Contributions: Islamic practices and institutions, such as the zakat

(charitable giving) system and Islamic banking, have contributed to the economic

development of Nigeria. Understanding this history highlights the economic

integration and contributions of Muslims in Nigerian society.

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6. Social Dynamics and Conflict Resolution: The history of Islam in Nigeria

includes periods of conflict and coexistence with other religious groups. Studying

this history helps in understanding the roots of contemporary religious conflicts

and the mechanisms for peaceful coexistence.

7. Global Connections: Nigerian Islam has connections with the wider Muslim

world, influencing and being influenced by Islamic movements globally.

Understanding these connections provides a global perspective on Nigerian Islam.

8. Impact on Contemporary Issues: Contemporary issues such as the rise of Boko

Haram and the implementation of Sharia law in some northern states can be

better understood through the historical context of Islam in Nigeria.

2.1 PRE - ISLAMIC NIGERIA

Pre - Islamic Nigeria , prior to the spread of islam in the region was

characteristized by a diversity of cultures, societies and kingdom. Here are the the

key points;

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1. Indigenous religions and beliefs: Pre-Islamic Nigeria was characterized by

diverse indigenous religions and beliefs, primarily rooted in polytheism and

animism. Many ethnic groups believed in multiple deities who governed various

aspects of nature and human existence, with natural objects and places

considered spiritually significant. Ancestor worship played a central role, as

ancestors were thought to influence the living and were venerated through

rituals, offerings, and prayers.

Religious practices included elaborate rituals and ceremonies such as festivals,

dances, music, and sacrifices, integral to community life and significant events like

harvests and initiations. Divination and spiritual consultations were common, with

priests or diviners mediating between the spiritual and physical worlds. Sacred

spaces and objects, such as groves, rivers, masks, and charms, held spiritual

power and were essential in rituals.

Indigenous religions were deeply woven into the social and political fabric of

communities. Leaders often held religious authority and performed vital religious

duties, reinforcing social norms and ethical conduct. Oral traditions, including

myths, legends, and folklore, played a crucial role in preserving and transmitting

religious beliefs and cultural values across generations. These rich and dynamic

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spiritual practices shaped the cultural landscape of Nigeria before the advent of

Islam and Christianity.

2. Kingdoms and Empires : Pre-Islamic Nigeria was home to several powerful

kingdoms and empires, each with its distinct culture, governance, and influence.

Here are some key points about these entities;

 The Nok Culture

The Nok culture, existing from around 1000 BCE to 300 CE in central

Nigeria, is recognized as one of the earliest known civilizations in the

region. It is particularly noted for its advanced iron-smelting technology,

which significantly influenced subsequent African metallurgical practices.

The Nok people created distinctive terracotta sculptures, often depicting

human and animal figures, which are considered some of the oldest and

most sophisticated artworks in Sub-Saharan Africa. These artifacts suggest

a complex society with specialized artisans and a structured community life.

The Nok culture laid the cultural and technological groundwork for later

Nigerian civilizations, influencing their development in significant ways.

 The Kingdom of Ife

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 Founded around the 11th century, the Kingdom of Ife is regarded as the

spiritual and cultural center of the Yoruba people. Ife is renowned for its

exceptional artistic achievements, particularly its bronze and terracotta

sculptures, which exhibit a high degree of realism and craftsmanship. These

artworks highlight Ife's advanced metallurgical and artistic techniques. The

kingdom's rulers, known as Oonis, were not only political leaders but also

held significant religious authority, connecting the people to their deities

and ancestral spirits. The cultural and spiritual heritage of Ife has had a

profound and lasting impact on Yoruba culture and beyond, serving as a

foundation for the region's religious and artistic traditions.

 The Oyo Empire

The Oyo Empire emerged in the 14th century and grew to become one of

the most formidable Yoruba states in pre-colonial Nigeria. Known for its

military strength, the Oyo Empire expanded its territory through conquests

and established a sophisticated political system with a centralized

government. Its capital, Oyo-Ile, was a major commercial hub, facilitating

extensive trade across West Africa. The empire's political structure included

a complex system of checks and balances, with the Alaafin (king) and the

Oyo Mesi (council of noble chiefs) playing crucial roles in governance. The

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 Oyo Empire's influence extended over numerous vassal states, solidifying

its power and fostering a rich cultural and economic environment.

 The Benin Kingdom

Flourishing from the 11th century until the British conquest in the late 19th

century, the Benin Kingdom was a powerful state in southern Nigeria. The

kingdom is especially celebrated for its highly organized political system

and extraordinary artistic achievements, producing intricate bronze, ivory,

and wood artworks that are renowned worldwide. The Oba (king) of Benin

wielded considerable political and religious authority, overseeing a

centralized administration and engaging in extensive trade with European

and African merchants. The Benin Kingdom's art, characterized by its

detailed and sophisticated designs, provides valuable insights into the

society's values, beliefs, and historical events. This rich cultural legacy

continues to influence contemporary Nigerian art and culture.

 The Hausa City-States

By the 11th century, the Hausa city-states, including Kano, Katsina, and

Zaria, had become prominent centers of commerce and culture in northern

Nigeria. Each city-state operated as an independent entity with its ruler

(Sarki) and was characterized by fortified cities, bustling markets, and

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 advanced agricultural practices. The Hausa city-states were major nodes in

the trans-Saharan trade network, trading goods such as leather, textiles,

and grains with various African and Arab merchants. This trade brought

wealth and cultural exchange, contributing to the cities' prosperity and

cosmopolitan nature. The Hausa states also developed rich traditions in

governance, education, and urban planning, which have left a lasting

imprint on the region's development.

 The Kanem-Bornu Empire

The Kanem-Bornu Empire, spanning northeastern Nigeria and parts of Chad

from the 9th century until the 19th century. Known for its military prowess

and strategic location, the empire controlled crucial trade routes linking

North and West Africa, facilitating the exchange of goods, culture, and

ideas. The rulers, particularly from the Saifawa dynasty, promoted Islam,

integrating Islamic principles into their governance and diplomatic

relations. The Kanem-Bornu Empire's wealth and stability supported a

flourishing intellectual and cultural environment, marked by the

establishment of Islamic schools and libraries. This empire played a key role

in the spread of Islam and the development of trans-Saharan trade

networks, leaving an enduring legacy in the region's history.

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  The Igbo Communities

The Igbo community of southeastern Nigeria, distinct for its decentralized

governance, consisted of autonomous villages governed by councils of

elders and titled men, such as the Nze and Ozo. Leadership was based on

merit and achievements rather than hereditary kingship. The Igbo were

primarily agrarian, with significant emphasis on yam farming, and were

known for their extensive trade networks and entrepreneurial spirit. Their

traditional religion centered on the worship of Chukwu or Chineke and

various nature deities and ancestors, with rituals and sacrifices conducted

by village priests. The Igbo culture was rich in art, music, dance, and

festivals, such as the New Yam Festival, and relied on oral traditions for

preserving history and cultural values. This decentralized, egalitarian

system allowed for social mobility and community participation,

contributing to the Igbo's resilience and lasting cultural impact on Nigeria.

3. Economic Activities: Pre-Islamic Nigeria was characterized by diverse economic

activities that varied by region and culture. Agriculture was the cornerstone, with

crop farming and animal husbandry forming the backbone of local economies.

The savannah regions, like Kano, were known for millet and sorghum, while forest

areas, such as those of the Yoruba and Igbo, produced yams, oil palm, and kola

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nuts. The Fulani engaged in extensive cattle rearing. Local and long-distance trade

were vital, with marketplaces facilitating the exchange of agricultural produce,

craft goods, and other commodities. Nigerian societies also participated in trans-

Saharan trade, exchanging goods like gold and kola nuts for salt, horses, and

luxury items from North Africa.

Craftsmanship flourished with notable activities in metalwork, textiles, and

pottery. The Nok culture is renowned for its terracotta sculptures and

ironworking, while the Yoruba are famous for their adire (tie-dye) and aso oke

(handwoven cloth). Fishing along rivers and coastal regions, especially in the Niger

Delta, provided critical protein sources and trade goods. Mining, particularly iron

ore extraction, was essential for tool and weapon production. These economic

activities underpinned the development of complex societies and kingdoms,

setting the stage for the transformative impact of Islam in the region.

4. Social Structures: Pre-Islamic Nigeria's social structures were diverse and

complex, with variations among different ethnic groups and regions. Kinship

systems were central, with extended families and clans playing a crucial role in

social organization and economic cooperation. Political organization ranged from

hierarchical systems with kings and chiefs, such as the Yoruba Obas and Hausa

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Sarakuna, to more decentralized village councils among the Igbo. Social

stratification included distinct classes of nobility, commoners, and sometimes

slaves, along with specialized occupational groups like blacksmiths and weavers.

Traditional African religions dominated spiritual life, with worship of deities,

ancestor veneration, and belief in spirits. Religious leaders, such as priests and

diviners, were essential for conducting rituals and providing guidance. Age-grade

systems and secret societies, like the Ogboni among the Yoruba, influenced

governance, social responsibility, and justice. These structures provided a

foundation for governance, social order, and community life, setting the stage for

the evolution of Nigerian societies with the advent of Islam and other historical

changes.

5. Art and Culture: Pre-Islamic Nigeria boasted a rich and diverse cultural

landscape, evident in its visual arts, textiles, music, and oral traditions. The Nok

culture is celebrated for its terracotta sculptures, while the Ife and Benin cultures

are renowned for their bronze and brass works, reflecting advanced metalworking

skills. Pottery was widespread, serving both practical and ceremonial purposes.

The Yoruba excelled in textile arts, producing vibrant adire (indigo-dyed cloth) and

aso oke (handwoven fabric). Intricate embroidery and beadwork were common,

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signifying social status and cultural identity.

Music and dance were central to cultural expression, with a variety of instruments

like drums, flutes, and stringed instruments playing pivotal roles in ceremonies

and communication. Dance often accompanied music, reflecting communal

values and beliefs. Oral traditions, including storytelling, poetry, and proverbs,

were crucial for preserving history and cultural norms. Traditional architecture

varied by region, with the Hausa known for their mud-brick buildings and the

Yoruba for their courtyard compounds. These artistic and cultural practices were

essential for social cohesion and the preservation of heritage in pre-Islamic

Nigeria.

2.2 RELIGION IN PRESENT NIGERIA

Religion in present-day Nigeria is diverse, with Islam and Christianity being the

two dominant faiths. Islam predominates in the northern regions, especially

among the Hausa-Fulani and Kanuri ethnic groups, where Sharia law influences

many aspects of life, including the legal system and education. Christianity, on the

other hand, is prevalent in the southern and central regions, particularly among

the Igbo, Yoruba, and various ethnic groups in the South-South and Middle Belt.

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Nigerian Christians belong to a variety of denominations, including Roman

Catholicism, Anglicanism, Pentecostalism, and numerous independent churches.

Traditional African religions, though less widespread, still persist, especially in

rural areas and among certain ethnic groups. Many Nigerians practice a blend of

traditional beliefs with Christian or Muslim practices, resulting in a syncretic

religious landscape. Despite the dominance of Islam and Christianity, traditional

religious practices continue to play a significant role in cultural and community

life. This syncretism reflects the deep-rooted cultural heritage that still influences

the spiritual lives of many Nigerians.

Interfaith relations in Nigeria are marked by both peaceful coexistence and

conflict. While there are areas where different religious communities live

harmoniously and engage in interfaith dialogue, there are also regions where

religious tensions, often intertwined with ethnic and political issues, have led to

violence. Religious institutions in Nigeria play crucial roles beyond spiritual

guidance, significantly impacting education, healthcare, and social services.

Additionally, religion influences politics, with religious leaders often playing

prominent roles in political discourse and decision-making, shaping the nation's

cultural, social, and political landscape.

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2.3 ISLAM IN SOUTHWESTERN NIGERIA

Islam also came to the southwestern Yoruba-speaking areas during the time of

the Mali Empire. In his Movements of Islam in face of the Empires and Kingdoms

in Yorubaland, Sheikh Dr. Abu-Abdullah Adelabu supported his claims on early

arrival of Islam in the southwestern Nigeria by citing the Arab anthropologist

Abduhu Badawi, who argued that the fall of Koush southern Egypt and the

prosperity of the politically multicultural Abbasid period in the continent had

created several streams of migration, moving west in the mid-9th Sub-Sahara.

According to Adelabu, the popularity and influences of the Abbasid Dynasty, the

second great dynasty with the rulers carrying the title of ‘Caliph’ fostered

peaceful and prosperous search of pastures by the inter-cultured Muslims from

Nile to Niger and Arab traders from Desert to Benue, echoing the conventional

historical view that the conquest of North Africa by the Islamic Umayyad

Caliphate between AD 647–709 effectively ended Catholicism in Africa for several

centuries. Islam in Ancient Yoruba is referred to as Esin Imale, which folk

etymology states it comes from the word “Mali.” The earliest introduction of the

religion to that region was through Malian itinerant traders (Wangara Traders)

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around the 14th century. Large-scale conversion to Islam happened in the 18th-

19th centuries. Yorubas came in contact with Islam around the 14th century

during the reign of Mansa Kankan Musa of the Mali Empire. According to Al-Aluri,

the first Mosque was built in Ọyọ-Ile in AD 1550 although, there were no Yoruba

Muslims, the Mosque only served the spiritual needs of foreign Muslims living in

Ọyọ. Progressively, Islam came to Yoruba land, and Muslims started building

Mosques: Iwo town led, its first Mosque built in 1655 followed by Iṣẹyin, in 1760;

Lagos, 1774; Ṣaki, 1790; and Oṣogbo, 1889. In time, Islam spread to other towns

like Oyo (the first Oyo convert was Solagberu), Ibadan, Abẹokuta, Ijẹbu-Ode,

Ikirun, and Ẹdẹ before the 19th-century Sokoto jihad. Several factors contributed

to the rise of Islam in Yoruba land by mid-19th century. Before the decline of Ọyọ,

several towns around it had large Muslim communities, unfortunately, when Ọyọ

was destroyed, these Muslims (Yoruba and immigrants) relocated to newly

formed towns and villages and became Islam protagonists. Second, there was a

mass movement of people at this time into Yoruba land, many of these

immigrants were Muslims who introduced Islam to their host. According to Eades,

the religion “differed in attraction” and “better adapted to Yoruba social

structure, because it permitted polygamy”; more influential Yorubas like (Seriki

Kuku of Ijebu land) soon became Muslims with positive impact on the natives.

23
Islam came to Lagos at about the same time like other Yoruba towns,however, it

received royal support from Ọba Kosọkọ, after he came back from exile in Ẹpẹ.

According to Gbadamọṣi (1972; 1978 in Eades, 1980) Islam soon spread to other

Yoruba towns, especially, during the intra-tribal wars-when there was a high

demand for Islamic teachers-who dubbed as both Quran teachers and amulet

makers for Yoruba soldiers during the intra-tribal wars in Yoruba land. Islam, like

Christianity also found a common ground with the natives that believed in

Supreme Being, while there were some areas of disagreements, Islamic teachers

impressed upon their audience the need to change from worshipping idols and

embrace Allah. Without delay, Islamic scholars and local Imams started

establishing Quranic centers to teach Arabic and Islamic studies, much later,

conventional schools were established to educate new converts and to propagate

Islam. Traditional shrines and ritual sites were replaced with Central Mosques in

major Yoruba town and cities.

2.4 THE INFLUENCE OF ISLAM ON CULTURE

Historically, Islam fostered trade relations between North Africa and West Africa.

Arabic traders from Tiaret during the Rustamid dynasty were involved in

24
commerce with Audoghast. These trade routes went further south into the Kanuri

and Hausa states of Northern Nigeria. Sharia was also introduced into Northern

Nigeria as Islam spread across the region. In addition to law and trade, Islam had

some influence in spreading the choice of dressing, language and choice of

names. Agbada dressing in West Africa is commonly associated with Muslims and

Mallams, Iborun (neck covers) is worn by many Muslims in Southern Nigeria

during prayers and crochet hats were once mostly worn by Muslims to had

performed the pilgrimage. Some Hausa and Yoruba expressions and words are

also influenced by Arabic, the language of the Koran. Assalam Alaykun is a familiar

expression for greeting by Muslims and Allahu Akbar is used as a call to prayer.

Names such as Mohammed, Ibrahim, Yunusa, Lamidi, Aliu and Suleiman are

commonly given to Muslim children. Because Islam originated and has developed

in an Arab culture, other cultures which have adopted Islam have tended to be

influenced by Arab customs. Thus, Arab Muslim societies and other Muslims have

cultural affinities, though every society has preserved its distinguishing

characteristics. Islamic culture inherited an Arab culture born in the desert, simple

but by no means simplistic. It has an oral tradition based on the transmission of

culture through poetry and narrative. However, it has been the written record

that has had the greatest impact on civilization. Islam civilization is based on the

25
value of education, which both the Qur’an and the Prophet stressed.

2.4 TRADITIONAL ISLAMIC EDUCATION.

Education has played a central role in Islam since the beginnings of the religion,

owing in part to the centrality of scripture and its study in the Islamic tradition.

Before the modern era, education would begin at a young age with study of

Arabic and the Quran. For the first few centuries of Islam, educational settings

were entirely informal, but beginning in the 11th and 12th centuries, the ruling

elites began to establish institutions of higher religious learning known as

madrasas in an effort to secure support and cooperation of the ulema (religious

scholars). Madrasas soon multiplied throughout the Islamic world, which helped

to spread Islamic learning beyond urban centers and to unite diverse Islamic

communities in a shared cultural project. Madrasas were devoted principally to

study of Islamic law, but they also offered other subjects such as theology,

medicine, and mathematics. Muslims historically distinguished disciplines

inherited from pre-Islamic civilizations, such as philosophy and medicine, which

they called “sciences of the ancients” or “rational sciences”, from Islamic religious

sciences. Sciences of the former type flourished for several centuries, and their

26
transmission formed part of the educational framework in classical and medieval

Islam. In some cases, they were supported by institutions such as the House of

Wisdom in Baghdad, but more often they were transmitted informally from

teacher to student. The Islamic Empire, spanning for almost 1,000 years, saw at

least 60 major learning centers throughout the Middle East and North Africa,

some of the most prominent among these being Baghdad in the East and Cordoba

in the West. For the first few centuries of Islam, educational settings were entirely

informal, but beginning in the 11th and 12th centuries, the ruling elites began to

establish institutions of higher religious learning known as madrasas in an effort

to secure support and cooperation of the ulema. Madrasas soon multiplied

throughout the Islamic world, which helped to spread Islamic learning beyond

urban centers and to unite diverse Islamic communities in a shared cultural

project.

3.1 ROLES OF ISLAM AMONG RELIGIONS IN NIGERIA

Islam is one of the major religions in Nigeria, playing a significant role in the

cultural, social, and political spheres of the country. It is predominantly practiced

in the northern region, where it has been deeply ingrained in the daily lives of the

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people since its introduction in the 11th century by traders and scholars from

North Africa. This historical integration has led to the establishment of various

Islamic institutions, such as mosques and madrasas, which serve as centers for

religious education and community activities. The influence of Islam is evident in

the region's laws and customs, with Sharia law being implemented in several

northern states, governing aspects of family life, business, and public behavior.

Socially, Islam has fostered a sense of community and identity among its followers

in Nigeria. Through the teachings of the Quran and Hadith, it promotes values

such as charity, justice, and moral conduct, which have shaped the social fabric of

Muslim communities. The practice of Zakat (almsgiving) and Sadaqah (voluntary

charity) encourages Muslims to support the less fortunate, thereby addressing

social inequalities. Islamic festivals, such as Eid al-Fitr and Eid al-Adha, are

significant cultural events that bring communities together in celebration and

solidarity. These events also provide opportunities for interfaith dialogue and

understanding, as Muslims often extend invitations to their non-Muslim

neighbors to join in the festivities.

Politically, Islam has been a powerful force in shaping the governance and political

landscape of Nigeria. Prominent Muslim leaders and politicians have played

28
crucial roles in the country's history, from the Sokoto Caliphate's influence in pre-

colonial times to contemporary politics. The existence of Islamic political

organizations and parties has further solidified the role of Islam in Nigerian

politics. However, the interplay between religion and politics has also led to

tensions, particularly in areas where religious and ethnic identities intersect.

Despite these challenges, Islam continues to be a vital component of Nigeria's

pluralistic society, contributing to its diversity and cultural richness.

3.2 EFFECTS OF ISLAM AMONG RELIGIONS IN NIGERIA

Islam has had profound effects on Nigeria’s religious landscape, influencing not

only the Muslim population but also the interactions and relationships between

different religious groups. One of the most notable effects is the establishment

and reinforcement of a distinct cultural and religious identity among Muslims in

Nigeria. This identity is deeply rooted in Islamic teachings and traditions, shaping

everyday life, from dietary laws and dress codes to social behaviors and

community engagement. The strong presence of Islamic educational institutions,

including Quranic schools and Islamic universities, has further reinforced this

identity by promoting religious knowledge and literacy among Muslims.

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The presence of Islam has also significantly impacted interfaith relations in

Nigeria. In some regions, particularly in the northern states where Muslims are

the majority, there has been a history of religious coexistence and mutual respect

with Christian and traditional African religious communities. However, the

relationship between different religious groups has also been marked by periods

of tension and conflict, often exacerbated by socio-political factors. Issues such as

competition for political power, economic resources, and historical grievances

have sometimes manifested in religious conflicts. These conflicts have

underscored the importance of interfaith dialogue and peacebuilding efforts to

promote harmony and understanding among Nigeria's diverse religious

communities.

Furthermore, Islam's influence extends to the socio-political sphere, where it has

shaped governance and legal frameworks in certain parts of Nigeria. The

implementation of Sharia law in twelve northern states has had significant

implications for the administration of justice and the rights of individuals,

particularly affecting issues related to family law, criminal justice, and personal

conduct. While Sharia law is supported by many Muslims as an expression of their

religious and cultural values, its implementation has also been a point of

contention, particularly with respect to human rights and gender equality. The

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interaction between Sharia law and the secular legal system in Nigeria continues

to be a complex and evolving issue, reflecting broader debates about the role of

religion in public life and governance.

References

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Adekunle, J. O. (2009). "Religion in Politics: Secularism and National Integration in

Modern Nigeria" Africa World Press.

Falola, T., & Heaton, M. M. (2008). A History of Nigeria. Cambridge University

Press.

Kuran, T. (2011). "The Long Divergence: How Islamic Law Held Back the Middle

East" Princeton University Press (provides comparative insights).

Lubeck, P. M. (2011). Islam and Urban Labor in Northern Nigeria: The Making of a

Muslim Working Class. Cambridge University Press.

Umar, M. S. (2006). Islam and Colonialism: Intellectual Responses of Muslims of

Northern Nigeria to British Colonial Rule. Brill.

Umar, M. S. (2013). "Islamic Education in Nigeria" in "The Oxford Handbook of

African Archaeology" Oxford University Press.

Loimeier, R. (2013). Muslim Societies in Africa: A Historical Anthropology. Indiana

University Press.

Paden, J. N. (2008). "Faith and Politics in Nigeria: Nigeria as a Pivotal State in the

Muslim World" US Institute of Peace Press.

Religion in Politics: Secularism and National Integration in Modern Nigeria

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Sanusi, L. S. (2011). Islamic Finance in Nigeria: Issues and Challenges. Central Bank

of Nigeria.

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