Islam had entered into Yorùbáland as far back as the 14th Century (John O, and Rex X, 1994), this was in the reigning days of the Old Ọ̀yá»Ì Empire. It was due to the efforts of Muslim merchants of Malian origin who came into the old empire via the northeastern part hence the name 'Esin Imale' - the religion of the Malians - that was first given to the Muslims by the non-Muslims. The first mosque had been built in Oyo Ilé as at 1550 though not for the natives but the Muslim merchants coming into the empire.
The collapse of the Old Ọ̀yá»Ì Empire in the mid 19th century which gave rise to Ibadan as the new super state saw the influx of Muslims into other Yoruba towns and villages.
Instructively, as at 1665 a mosque had been built at Iwo; Iseyin, 1760; Lagos, 1774; Saki, 1790; Oshogbo, 1889. Christianity came via the Portuguese missionaries very very much later.
Also it is noteworthy that Islam could spread fast among the Yorubas because many of its teachings were acceptable to the indigenous people. For example, the institution of polygamy. Then the exemplary character of the Muslims as well as their bravery was another impetus.
Also, it appeared to the indigenous people that Islam never came to abolish their culture and values but to stop them from the worship of other deities beside Allaah. The Muslims were patient with the locals and were never belligerent towards them. That has been the case ever since. You will never hear of the Muslims attacking the idol worshippers nor their places of worship even though it was the desire of the Muslims that this false worship should disappear. Nevertheless the Muslims would stand in defence of their Ives and property if they were attacked.
So it was no long before Islam spread across the nook and cranny of Yorubaland. So such cities like Ede, Ikirun, Abeokuta, Ìjẹ̀bú Ode, Ibadan, Osogbo, etc, received the rising new Muslim scholars who entered those places to preach Islam to the locals.
Badagry and Epe in present day Lagos State were two places where Islam got strong foothold during the time. No wonder Epe is referred to today as 'Epe Onikurani' - Epe, the city of Quraan. The efforts of King Kosoko, after his return from exile, were also remarkable. This gives credulence to the apparent Islamic traits in Lagos political and social life today.
From the foregoing therefore, Islam had been in Yorùbáland before the Islamic Jihaad of Uthman bn Fodio (Allah's mercy on him) otherwise known as Usman dan Fodio. Also Ilorin would only later pay a vital role.
However it can not be far fetched too that the many battles prior to the arrival of the British that occurred between Ibadan warriors and the other Yoruba sub-states in the eastern part of Yorùbáland viz Ijesha, Ekiti, Ila, etc, where several alliances were made between those states and Ilorin against Ibadan, saw some influence of the Muslims in the region.
Interestingly however, the alliances of the Ilorin warriors with the Ekitis and Ijeshas never contributed much Islamic spread in the region. Most of the indigenous Ijeshas and Èkìtìs are not Muslims unlike Ede where you hardly find non-Muslim households.
Ofa, Ikirun, Inisa, etc that were allies of Ibadan in those wars (the likes of War of Kiriji and War of Jalumi) later had more Muslim populations than Ekiti and Ijesha who were allies of Ilorin.
Nevertheless after the end of the wars (via the Europeans where many peace treaties were signed), and when every city and town held to its territory, the spread of Islam recieved a boost. The Ilorin Muslim missionaries could bring the message of Islam into the heart of Yorùbáland to add to the efforts of the other Muslim preachers.
Also new Muslims could start travelling to Ilorin to learn more of Arabic and other Islamic sciences. Thus it was not long when Ilorin influence began to be felt across the Yorùbáland. In Ibadan for instance, the Amuniguns and Bamdeles would later become prominent.
The Ilorin factor in the spread of Islam in Yorùbáland culminated in young Muslims travelling to Egypt, Sudan, Saudi Arabia and other Muslim countries to further their studies. Therefore, more and more Islam became stamped in Yorùbáland and it appeared there was nothing that could come its way again.
Today there is hardly a Yorùbáland be it Ifè or Ekiti where indigenous Muslims are not found with tens of madaaris (Ilé Keu) and masaajid (mosques) springing up here and there. Places like Ibadan, Lagos, Oyo, Saki, Iseyin etc, have countless number of madaaris and masaajid the bulk of which now subrcibe to the Sunnah (Tradition of the Prophet) which was largely missing in the heydays of Islam in Yorùbáland.
Thus it was not very long when the Yoruba traditional practices such as the worship of Sango, Oya, Osun, Obatala, Orunmila, Èṣù, Ogun, etc, became antiquated.
Those who remained to identify with those practices became the minority, moreso that many Yorubas too got converted to Christianity and the European ways of life.
But there is no doubt that the Islamic efforts had got more influence on the Yoruba ways of life than Christianity which later became a jealous competitor for Islam, and sometimes its foe.
But does Islam really come to obliterate the Yoruba Culture? This is what we shall discuss in the next piece Inshaa Allaah. See you then.
