http://hdl.handle.net/123456789/41 2026-04-04T14:28:29Z 2026-04-04T14:28:29Z ODENIYI, Ismail Kolawole http://hdl.handle.net/123456789/2387 2025-11-06T14:14:51Z 2023-09-01T00:00:00Z

MOSQUE ADMINISTRATION IN POLICE FORMATIONS, SOUTHWESTERN NIGERIA, 1958-2020 ODENIYI, Ismail Kolawole Mosque administration, the art of managing the mosque affairs, is usually the duty of an imam with the assistance of other personnel. Existing studies on mosque administration in southwestern Nigeria focused mainly on community mosques and those in tertiary institutions, with little attention paid to those in police formations. This study was, therefore, designed to examine mosque administration in police formations, southwestern Nigeria, from 1958, when the first mosque in the police formations was built at Obalende Barracks, Lagos, to 2020, when some of the mosques witnessed accelerated structural development. This was with a view to identifying the types and development of mosques, the functions of the mosque administrators and the administrative structure. The historical method was adopted, while the interpretive design was utilised. Primary and secondary sources were used. Primary sources included oral interviews conducted with 42 key informants, aged between 25 and 60 years, selected from the six southwestern states: 30 police (12 superior officers, 12 of the Inspector cadres and six of the rank and file) and 12 non-police worshippers (two from each state).Secondary sources included books, journal articles, theses and internet materials. The data were subjected to historical analysis. Two types of mosque identified in the police formations were central and rātib mosques. The central mosques are the types where, apart from the observance of five daily prayers, there was provision for observance of jumu‘ah (Friday) prayers. The rātibmosques were where there was provision for the observance of five daily prayers alone. Between 1960 and 1970, 16 and 13 mosques were built in Lagos and Ogun States, respectively. Between 1980 and 1990, 40 more were built across all the states. By 2020, the number of mosques increased to 168. Three functions of mosque administrators were identified: provision of sound Islamic teaching, spiritual reformation, counselling and arbitration. Islamic teachings included post-salawāt (ritual prayers) sermons, weekend madārīs (schools) and tafsīr(Qur’ānic exegesis), which acquainted the Muslim police officers with the tenets of Islam. Spiritual reformations comprised exhortations, du‘ā’ (supplications) and i’tikāf (seclusion). These were prominent in Lagos, Ogun and Oyo States, and were meant to enable officers to carry out Islamic rituals as expected and to relieve them of the feelings of emptiness during periods of adversity. Counselling and arbitration included pre-marital counselling and post-marital arbitration, which were to reduce the rate ofdivorce and crisis among officers. Decentralisation and centralisation were identified as the two structures of mosque administration. Between 1958 and 2006, authorities were decentralised among the administrators, when mosque administration was under the control of the non-commissioned Imams and civilian volunteer imams. Between 2006 and 2020, authorities were centralised, when the administration of mosques came under the control of commissioned imams with non-commissioned imams and civilian volunteer imams as subordinates. Between 1958 and 2020, mosque administration in police formations in southwestern Nigeria changed in structure from decentralisation to centralisation, while the mosque administrators functioned in various capacities such as provision of sound Islamic teachings, spiritual reformations, counseling and arbitrations.

2023-09-01T00:00:00Z SITU, WAHEED ADEYEMI http://hdl.handle.net/123456789/2246 2024-05-23T07:03:10Z 2022-12-05T00:00:00Z

CORRELATES OF ḤALĀL FOOD AMONG MUSLIM CONSUMERS, FOOD SERVICE PROVIDERS AND HEALTH WORKERS IN THE SOUTH WEST, NIGERIA SITU, WAHEED ADEYEMI ABSTRACT Ḥalāl food is food that is in conformity with the Sharī‘ah dictates. However, in the South West, Nigeria, a number of foods patronised by Muslims are largely produced and supervised in the context of Codex Alimentarius without consideration for ḥalāl food requirements, an obligation for Muslims. Existing studies on mu‘āmalah (social obligation) dwelt extensively on food processing with little attention paid to ḥalāl food. This study was, therefore, designed to examine correlates of ḥalāl food [Awareness of Ḥalāl Food (AHF), Knowledge of Ḥalāl Food (KHF), Perception of Ḥalāl Food (PHF), Attitude Towards Ḥalāl Food (ATHF), Subjective Norms (SN); Perceived Behavioural Control (PBC), Behavioural Intention (BI), Religiousity (REL.), Perception of Ḥalāl Certification (PHC) and Perception of Ḥalāl Logistics (PHL) and Ḥalāl Terms (HT) ] among Muslim consumers, food service providers and experienced health workers. This was with a view to determining whether foods are produced and managed in compliance with Islamic dietary law. Theory of Planned Behaviour and Hazard Analysis Critical Control Points were adopted as the framework. The mixed methods of QUAN+qual design was used. The convenient sampling was used to administer a questionnaire to Muslim consumers across the states (Ekiti-353, Lagos-361, Ogun-399, Ondo-367, Osun-372 and Oyo-371). The purposive sampling technique was used to select 525 experienced health workers (Ekiti-83, Lagos-89, Ogun-84, Ondo-94, Osun-85 and Oyo-90). Purposive sampling was also used to select 290 volunteered primary food service providers (Ekiti-49, Lagos-44, Ogun-49, Ondo-49, Osun-50 and Oyo-49) and 175 workers in licensed processed food industry (Ekiti-30, Lagos-31, Ogun-31, Ondo-29, Osun-29 and Oyo-25) based on their involvement in food value production. The instruments used were AHF(r=0.84), KHF(r=0.88), PHF(r=0.91), ATHF(r=0.92), SN(r=0.93), PBC(r=0.86), BI(r=0.93), REL(r=0.94), PHC(r=0.92), PHL(r=0.85) and HT(r=0.93) questionnaires. In-depth interviews were conducted with eight personnel of ḥalāl certification bodies for Muslim food consumption, while focus group discussions were held with six personnel each from health, primary and processed food workers. Quantitative data were analysed using descriptive statistics and ANOVA at 0.05 level of significance, while qualitative data were content-analysed. The AHF(r=0.56), KHF(r=0.57), ATHF(r=0.60), SN(r=0.48), PBC (r=0.42), BI(r=0.63), REL(r=0.45), PHC(r=0.54) and PHL(r=0.52) had positive significant relationships with ḥalāl food for Muslim consumption. The independent variables jointly predicted ḥalāl food for Muslim consumption (F(9;2223=280.32; Adj. R2=0.53), accounting for 53.0% of its variance. The AHF(ꞵ=0.22), KHF(ꞵ=0.10), ATHF(ꞵ=0.12), BI(ꞵ=0.36) and REL(ꞵ=0.042) had relative contribution to ḥalāl food for Muslim consumption, while others did not. Most of the certified food companies had no internal ḥalāl food specialists. The health workers were not aware of Islamic provisions, such as avoidance of slaughtering animal in the presence of other animals and single swift slit. The food workers predominantly understood the sharī‘ah-compliant and non-sharī‘ah compliant foods, such as khinzīr (pork) and maytatah (carrion). Awareness of Ḥalāl Food, Religiousity, Knowledge of Ḥalāl Food, Behavioural Intention, Perception of Ḥalāl Certification and Attitude Towards Ḥalāl Food contributed to ḥalāl foods for Muslim consumption in the South West, Nigeria. Establishment of government ḥalāl certification agencies is a potential influencer towards consumption of ḥalāl foods.

2022-12-05T00:00:00Z ZUBAIR, Shittu Sulaimān http://hdl.handle.net/123456789/1903 2024-04-24T07:35:08Z 2023-09-01T00:00:00Z

THE ADVENT AND GROWTH OF ISLAMIC EDUCATION IN ONDO AND EKITI STATES, NIGERIA, 1955-2020 ZUBAIR, Shittu Sulaimān Islamic education, the training of the spirit and bodily senses of human beings, is a means to attaining total success in this world and salvation in the hereafter. Existing studies on Islamic education focused mainly on itsstructure andadministration, with little attention paid to itsorigin and growth. This study was, therefore, designed to examine the advent and growth of Islamic education in Ondo and Ekiti States (old Ondo State) from 1955, when the first Islamiyyah school was established, to 2020, when trained and qualified teachers were employed. This was with a view to analysing its curriculum, methods of learning andimpact. The historical approach was adopted, while the interpretive design wasused. Ondo and Ekiti States were selected based on the late arrival of Islamic education in the States. Primary and secondary sources were utilised. Primary sources included oral interviews conducted with 65key informants aged between 30 and 70years: 16 Islamic scholars, 17 parents, 15 graduands of Islamiyyah schoolsand 17 proprietors. Secondary sources included books, journal articles, dissertations, theses and internet materials. The data were subjected to historical analysis. Two curricula were identified:Islamic and non-religious subjects. Between 1955 and 1970, Islamic subjects–Qur’ān, hadīth, sīrah (Islamic history), khattu (Writing), imla’ (Dictation) andQirāh (Reading)–were introduced. These were meant to introduce the students to the elementary stage of Islamic education.From 1980 to 2000,Islamic subjects–sarf (Morphology),naḥw (Syntax), fiqh (Jurisprudence), tafsir (Exegesis), adab (Literature) and balaghah (Rhetoric)– were added. These were meant to improve the students’ moral and Islamic knowledge andto prepare them for tertiaryeducation. By 2020, non-religious subjects– English language, Mathematics, Yoruba language, Economics, Social Studies and Agricultural Sciences – were added to the curriculum in the States. This was meant to make the studentsmarketable in the labour market and boost their admission into tertiary institutions of learning.Three methods of teaching were deployed: memorisation, discussion and demostration.From 1955 to 1970, memorisation was introduced as a method of teachingin Ondo State, mostly in Akure, Ikare and Ondo. This took the form of group or individual memorisation of the Qur’ān, Hadīth and sirah.Between 1980 and 1990,discussion method was employed,along with memorisation,across the two States. This was in the form of student-teacher discussion. From 2000 to 2020, demostration was incorporated across the states,as more Islamic and non-religious subjects were introduced.Three impacts were identified: accesibility to tertiary education, provision of job for the graduands and educational development for members of Muslim community. The products of Islamic education had access to admision into tertiary institutionsof learningand job facilities across the nation. Educational development of members of the Muslim community was also recorded. This was as a result of the various educational activities introduced into the states. Islamic education in Ondo and Ekiti states witnessed tremendous development in curriculum and methodology andhad great impacton theIslamic educational advancement inboth states.

2023-09-01T00:00:00Z IBRAHIM, Sulaiman Algamawi http://hdl.handle.net/123456789/1901 2024-04-24T07:32:05Z 2023-09-01T00:00:00Z

INTERTEXTUALITY IN ARABIC POETRY OF YORUBA AUTHORSHIP IBRAHIM, Sulaiman Algamawi Intertextuality, a relational theory of textual surfaces, is one of the motifs that preoccupy Arabic literary writing in Yorubaland. Existing literary studies of Arabic works of Yoruba authorship focused mainly on syntax and rhetoric, with scant attention paid to intertextuality in their works. This study was, therefore, designed to examine intertextuality in selected Arabic poetry of Yoruba authorship, with a view to determining their literary sources and intertextual approaches. Charles Bazerman and Muhammad Bennis‘s models of intertextuality served as the framework, while the interpretive design was used. Fifteen poetry collections were purposively selected based on their thematic relevance. These were Isa Alabi Abubakr’s (Ar-riyād and Assubāiyyah); Ali Mubaraq’s Bāqah Al-azhār (BA); Abdulrahman Abdul Aziz Az-zakawi’s Ma’ Al-qurān Min Sūrat an-Nās ilā Sūrat Al-A’alāh (MAMSA) and Al-aqyān fī Ahmiyah Ar-rihlah wa Al-’ilm wa At-taknolajiyyah (AMRIT); Daud Adekilekun’s Tahniat Al-imām (TA), Rithā Mūsa Abdul (RMA) and Madih Shaykh Ibrāhīm Niyas (MSIN); Nuh Ibrahim’s Mustaqbal Abnāinā ila ayna ? (MABA); Abdulhafis bin Malik’s Hiwārun Hawla Qandom (HHQ) and Almagnātīs al-muhammadī (AAM); Abdulwahid Ariyibi’s Burdah al-‘Ajam (BAJ); Mashud AlOyowi’s Amlul mafqūd (AM); Tajudeen Al Umar’s Ashi’ār and Afis Oladosu’s Al-layl Al-abyad (AA). The texts were subjected to literary analysis. Four literary sources were identified: religious, historical, artistic and Yoruba traditional sources. Religious sources project the Qur’an, Hadith and Sufi terms. The Qur’an and Hadith were employed to reference admonition, stories of Prophets, good character, health management and war strategy (Ar-riyād, BA, AA,). Sufi terms were deployed to denote praise and sadness (MSIN and Ashi’ār). Historical sources concerned Muslim personalities (Ar-riyād and Assubāiyyah, BA, AAM, BAJ, Ashi’ār and AA). Artistic sources portrayed Arabic poems and proverbs (TA, RMA, BA, AA, Ar-riyād and As-subāiyyah). Yoruba traditional sources reflected admonition, simile, Oku pipe and proverbs (RMA, BA and Ar-riyād). The intertextual approaches were three: deliberation, absorption and dialogism. Deliberation had four forms: iqtibās, tadmīn, talmīh and ‘iqd. Iqtibās involved metaphor of Quran text (AA), comparison with Battle of Badr (TA) and portrayal of Qur’an reciters (As-subāiyyah). Tadmīn involved interplay of poems of Ahmad Shawqī (AMRIT), Ilyah Abu Madī (AA), Abu Al-‘Ala Al-mu’arī (Ar-riyād) and Busayri’’s Burdah Al-madīh (BA). Talmīh reflected allusion to Noah’s Ark (As-subāiyyah), Daud defeat of Jalut (Ar-riyād) and the virtuous woman in Khadijah, the wife of Prophet Muhammad (AA). ‘Iqd portrayed the last hizb of the Qur’an (MAMSA) and muqābala in Hadith (BA). Absorption underpinned hijāh (MABA), vicissitudes of life (BA) and kindness to the aged (As-subāiyyah). Dialogism demonstrated mu’āradah of Burda al-madīh (BAJ), naqīdah (poem of negation) of Qasīdah Qandonm (HHQ) and tarbī ‘(Quadrature poem) of Qasīdah Abdulraman Ath-‘ālabi in (BA). Arabic poetry of Yoruba authorship deploys different literary sources and intertextual approaches.

2023-09-01T00:00:00Z