Papers by Olarewaju Ibrahim Oniye
International Journal of Emerging Issues in Islamic Studies, Dec 27, 2023
Jalabi and Sufism are two abiding practices among Yoruba Muslims. Both have been instrumental to ... more Jalabi and Sufism are two abiding practices among Yoruba Muslims. Both have been instrumental to the consolidation and propagation of Islam across the Yorubaland. Many early Yoruba Muslims, especially Islamic scholars, were Jalabi practitioners and Sufi adherents. Still, both have been condemned recently by Salafiyyah scholars, who considered innovations (bid’ah). They even regard the two practices as synonymous. Conversely, the practitioners disagree with them and claim the legitimacy of the two practices in Islam. This study examines the two phenomena to the veracity of the two claims. Historical and exegetical methods are adopted. The former enables the assessment of historical facts connected to Jalabi and Sufism in Yorubaland. Also, the latter allows the interpretation of relevant works, especially the primary sources of Islam, to determine the legitimacy of the two variables. Findings revealed that both have credence in Islam and that early Muslim scholars devised Jalabi as a da’wah strategy to propagate Islam. It also revealed that both exist independently, though combined by some scholars. The work concluded that neither can be displaced in Islam and that Salafiyyah scholars address each according to its peculiarities.
Bookmarks Related papers MentionsView impact
Ilorin Journal of Religious Studies (IJOUREL), 2018
Mawlidu 'n-Nabiyy celebration is one of the most controversial issues among the Muslim scholars o... more Mawlidu 'n-Nabiyy celebration is one of the most controversial issues among the Muslim scholars of various denominations. The issues around its legitimacy or otherwise have generated different reactions from the scholars, especially of Salafiyyah enclave who usually declared the celebration as a bid'ah that has enabled various abnormalities into the practice of Islam, considering the origin, ways and manners of its observation. Attempt is therefore made in this paper to appraise major issues that were raised by the Salafiyyah scholars on Mawlid. This is imperative because the celebration has become a dividing factor with polemics across board which needs to either be reduced if not totally eliminated. This paper adopted both analytical and historical methods. The former affords the opportunity to analyse various relevant works, while the latter avails the paper the privilege to trace related historical facts. The findings of this paper revealed that the basis for declaration of the celebration as bid'ah by the Salafiyyah scholars is unrealistic as there are reliable proofs that established it in Islamic sources. Also, it is discovered that the Salafiyyah's condemnation of the celebration is largely based on the manner of its celebration. This is what makes them to adopt the principle of throwing away the baby with the bath water. The paper concluded that Mawlid has credence from the Qur'an, Sunnah and the practices of the Salaf. It recommended that the celebration should be adopted by all while all abuses should be holistically addressed by scholars.
Bookmarks Related papers MentionsView impact
International Journal of Emerging Issues in Islam (IJEIIS), 2023
Jalabi and Sufism are two abiding practices among Yoruba Muslims. Both have been instrumental to ... more Jalabi and Sufism are two abiding practices among Yoruba Muslims. Both have been instrumental to the consolidation
and propagation of Islam across the Yorubaland. Many early Yoruba Muslims, especially Islamic scholars, were Jalabi
practitioners and Sufi adherents. Still, both have been condemned recently by Salafiyyah scholars, who considered
innovations (bid’ah). They even regard the two practices as synonymous. Conversely, the practitioners disagree with
them and claim the legitimacy of the two practices in Islam. This study examines the two phenomena to the veracity
of the two claims. Historical and exegetical methods are adopted. The former enables the assessment of historical
facts connected to Jalabi and Sufism in Yorubaland. Also, the latter allows the interpretation of relevant works,
especially the primary sources of Islam, to determine the legitimacy of the two variables. Findings revealed that both
have credence in Islam and that early Muslim scholars devised Jalabi as a da’wah strategy to propagate Islam. It also
revealed that both exist independently, though combined by some scholars. The work concluded that neither can be
displaced in Islam and that Salafiyyah scholars address each according to its peculiarities.
Bookmarks Related papers MentionsView impact
IIUM JOURNAL OF HUMAN SCIENCES, 2023
Bending, bowing, and kneeling are popular greetings across various tribes and societies,
especia... more Bending, bowing, and kneeling are popular greetings across various tribes and societies,
especially in Nigeria. The admissibility or otherwise of these manners has attracted the
attention of Salafiyyah scholars in Islam. Relying on different sources, both from the Qur'ān
and aḥādith, the past and present scholars in the Salafiyyah bloc have declared these manners
as forbidden in Islam, which may even constitute Shirk (associating partners with Allah). The
objective of this paper is to examine various pieces of evidence that are relied upon by these
scholars for making such declarations, having realized that the issues of kneeling or bending,
among others, are not expressly declared as such in either of the two primary sources of
Islamic legislation compared to other acts that constitute ḥarām or Shirk. The exegetical and
analytical methods of research were adopted in this paper. The two methods enable the
assessment of relevant verses of the Qur'an and aḥādith of the Prophet in the light of classical
Mufassirūn's submissions on those verses and renditions of scholars like Al-Bani on most
cited aḥādīth on the issue of bending as a manner of greeting in Islam. After a critical
examination, the finding revealed that most verses are grossly misconstrued; the most relied
upon ḥadīth is weak, while the supporting ones are unfounded. It is also discovered that there
are a lot of misconceptions, misunderstandings, and overgeneralizations in the Salafiyyah
scholars' submissions as regards the issues of bending and other manners of greeting. This
paper, therefore, concluded that there is no substantive basis for a declaration of kneeling
and bending while greeting as either ḥarām or Shirk due to the absence of express provision
from the Qur'ān and ḥadith
Bookmarks Related papers MentionsView impact
Uploads
Papers by Olarewaju Ibrahim Oniye
and propagation of Islam across the Yorubaland. Many early Yoruba Muslims, especially Islamic scholars, were Jalabi
practitioners and Sufi adherents. Still, both have been condemned recently by Salafiyyah scholars, who considered
innovations (bid’ah). They even regard the two practices as synonymous. Conversely, the practitioners disagree with
them and claim the legitimacy of the two practices in Islam. This study examines the two phenomena to the veracity
of the two claims. Historical and exegetical methods are adopted. The former enables the assessment of historical
facts connected to Jalabi and Sufism in Yorubaland. Also, the latter allows the interpretation of relevant works,
especially the primary sources of Islam, to determine the legitimacy of the two variables. Findings revealed that both
have credence in Islam and that early Muslim scholars devised Jalabi as a da’wah strategy to propagate Islam. It also
revealed that both exist independently, though combined by some scholars. The work concluded that neither can be
displaced in Islam and that Salafiyyah scholars address each according to its peculiarities.
especially in Nigeria. The admissibility or otherwise of these manners has attracted the
attention of Salafiyyah scholars in Islam. Relying on different sources, both from the Qur'ān
and aḥādith, the past and present scholars in the Salafiyyah bloc have declared these manners
as forbidden in Islam, which may even constitute Shirk (associating partners with Allah). The
objective of this paper is to examine various pieces of evidence that are relied upon by these
scholars for making such declarations, having realized that the issues of kneeling or bending,
among others, are not expressly declared as such in either of the two primary sources of
Islamic legislation compared to other acts that constitute ḥarām or Shirk. The exegetical and
analytical methods of research were adopted in this paper. The two methods enable the
assessment of relevant verses of the Qur'an and aḥādith of the Prophet in the light of classical
Mufassirūn's submissions on those verses and renditions of scholars like Al-Bani on most
cited aḥādīth on the issue of bending as a manner of greeting in Islam. After a critical
examination, the finding revealed that most verses are grossly misconstrued; the most relied
upon ḥadīth is weak, while the supporting ones are unfounded. It is also discovered that there
are a lot of misconceptions, misunderstandings, and overgeneralizations in the Salafiyyah
scholars' submissions as regards the issues of bending and other manners of greeting. This
paper, therefore, concluded that there is no substantive basis for a declaration of kneeling
and bending while greeting as either ḥarām or Shirk due to the absence of express provision
from the Qur'ān and ḥadith
and propagation of Islam across the Yorubaland. Many early Yoruba Muslims, especially Islamic scholars, were Jalabi
practitioners and Sufi adherents. Still, both have been condemned recently by Salafiyyah scholars, who considered
innovations (bid’ah). They even regard the two practices as synonymous. Conversely, the practitioners disagree with
them and claim the legitimacy of the two practices in Islam. This study examines the two phenomena to the veracity
of the two claims. Historical and exegetical methods are adopted. The former enables the assessment of historical
facts connected to Jalabi and Sufism in Yorubaland. Also, the latter allows the interpretation of relevant works,
especially the primary sources of Islam, to determine the legitimacy of the two variables. Findings revealed that both
have credence in Islam and that early Muslim scholars devised Jalabi as a da’wah strategy to propagate Islam. It also
revealed that both exist independently, though combined by some scholars. The work concluded that neither can be
displaced in Islam and that Salafiyyah scholars address each according to its peculiarities.
especially in Nigeria. The admissibility or otherwise of these manners has attracted the
attention of Salafiyyah scholars in Islam. Relying on different sources, both from the Qur'ān
and aḥādith, the past and present scholars in the Salafiyyah bloc have declared these manners
as forbidden in Islam, which may even constitute Shirk (associating partners with Allah). The
objective of this paper is to examine various pieces of evidence that are relied upon by these
scholars for making such declarations, having realized that the issues of kneeling or bending,
among others, are not expressly declared as such in either of the two primary sources of
Islamic legislation compared to other acts that constitute ḥarām or Shirk. The exegetical and
analytical methods of research were adopted in this paper. The two methods enable the
assessment of relevant verses of the Qur'an and aḥādith of the Prophet in the light of classical
Mufassirūn's submissions on those verses and renditions of scholars like Al-Bani on most
cited aḥādīth on the issue of bending as a manner of greeting in Islam. After a critical
examination, the finding revealed that most verses are grossly misconstrued; the most relied
upon ḥadīth is weak, while the supporting ones are unfounded. It is also discovered that there
are a lot of misconceptions, misunderstandings, and overgeneralizations in the Salafiyyah
scholars' submissions as regards the issues of bending and other manners of greeting. This
paper, therefore, concluded that there is no substantive basis for a declaration of kneeling
and bending while greeting as either ḥarām or Shirk due to the absence of express provision
from the Qur'ān and ḥadith