In the last few weeks, some bloggers-turned-Isese advocates whom I have described as cultural entrepreneurs and neo-idolists have attacked the Yoruba Muslims and the personality of Prophet Muhammad (peace be upon him); They also incite their supporters against Muslims in the southwest. Be informed that we are all proud Yoruba people united by blood and lineage. We only differ in ideology. We all have rights to religion and conscience. We also connect with the good aspects of Yoruba culture, customs, and beautiful past. We simply disagree with you regarding the negative, dirty, and vile aspects of our culture and customs, which cannot stand the test of time when compared with the divine narratives of Islam, commonsense, and scientific facts. It was these realities that led our ancestors to replace Isese with Islam!
For the social media lovers who have been following and listening to the narratives of the neo-idolists on Facebook and TikTok, the truth is that they are not the mouthpiece of Isese! They only promote sensationalism, lies, and the invention of objectionable topics. It is unfortunate! While the developed world is in the post-modern era characterised by the use of disruptive technologies such as A1, 3D printing, drones, surveillance equipment, and IoT, as well as robotics and precision devices in manufacturing, space exploration, and disruptive technologies, some of our Yoruba people, due to poor education and low exposure, are trying to drag us back to the Stone Age, which was characterised by the use of taboos, superstitions, the overestimated power of Ifa, Sigidi, Osanyin, Madarikan, Eegbe, and false ideas. Why do you think Obas of Ogun State campaigned tirelessly for the passage of the law requiring kings to be buried according to their religions and not Isese rites? Have you bothered to ask yourself why notable Obas like Oba Oluwo and some senior Christian Obas have refused to engage in questionable rituals and rites as kings? Alas! White people’s appreciation of culture and cultural artefacts does not mean they endorse idolatry. UNICEF’s support for historic sites and the preservation of sites, ancient works and images is seen as an endorsement by this group. This group aims to create cultural entrepreneurship in Yorubaland by attacking the foundations of Islam.
Coming back to the crux of this article, the Neoidolists wanted to know ten things that Prophet Muhammad (peace be upon him) benefited the Yoruba people. Allah says, ‘The truth has come and falsehood has departed. Indeed, falsehood is bound to depart.'” (Qur’an 17:81).
Below are ten things that the Yoruba people benefited from Prophet Muhammad (peace be upon him) when our forefathers voluntarily embraced Islam.
1. Clarity on History of Creation and Worship: Before their conversion to Islam, the Yoruba people held that Olodumare, the Supreme Being, created the world alongside 16 celestial beings (Orisa and Agbagba Mereindinlogun), who collectively governed the affairs of both the heavens and the earth. These beings were believed to descend to earth as Olodumare’s messengers, carrying out His directives and acting as intermediaries. While the Yoruba concept of Olodumare aligns with Islam’s idea of a singular Creator, the difference lies in the belief that Olodumare is worshipped along with other deities. In Islam, however, Allah alone initiates creation and is the only One worthy of worship.
The Quran states, It is He who created the heavens and the earth and everything in between in six days, then established Himself above the Throne” (Quran 25:59). Regarding sacrifice, the Quran states, “Say, ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.’” (Quran 6:162). “I did not create jinn and humans except to worship Me” (Quran 51:56). Prophet Muhammad (PBUH) freed our fathers from the burden of worship and unnecessary sacrifice to limitless gods. This was a fatal blow to the economic base of the traditional priests!
2. Demystifying Ogun as the ‘god of iron’: The Yoruba people believe that Ogun, a hero known for his remarkable ability to use iron for weapons and warfare, is the god of iron. Prophet Muhammad (peace be upon him) benefitted the Yoruba by debunking this popular narrative. Islamic preachers taught our ancestors that Allah, the Almighty God, is the only Creator and Controller of all things, including iron. The Qur’an states, “We sent down iron (Hadid), in which is great military might, and other benefits for humans” (Quran 57:25). The compelling narrative of Prophet Muhammad (peace be upon him), who strictly rejected the worship of iron, inspired our fathers and mothers in Yorubaland to later convert. The Islamic narrative about iron and its origins is superior.
3. Demystifying Sango as the God of Thunder: Among the Yoruba people of southwestern Nigeria, there is a widespread reverence for Sango, the deity of thunder and lightning. However, Islam sheds light on a deeper truth: Prophet Muhammad (peace be upon him) reminded humanity that thunder, lightning, and other natural wonders—the sun, the moon, the stars, rivers, and beyond—are magnificent creations of Allah, signs of His unmatched power and wisdom. Those among our Yoruba ancestors who embraced Islam found solace and strength in this revelation, aligning their understanding of the world with the oneness and grandeur of the Creator. Yet, the Sango worshippers and priests were disheartened by this shift, feeling a deep loss as the beliefs they had upheld for generations were questioned. In the Quran, Allah says: And of His signs is that He shows you the lightning, causing fear and hope, and He sends down rain from the sky by which He revives the earth after its lifelessness. Indeed, in that are signs for a people who use reason.” (Quran 30:24). Further, He says: “And the thunder exalts Allah with praise of Him” (Quran 13:13). These verses make it clear to the Yoruba people that natural forces, including thunder and lightning, serve as reminders of Allah’s power and mercy, serve Allah and are not independent deities. Prophet Muhammad (peace be upon him) also emphasized that such natural events remind humanity of Allah’s power and mercy.
4. Demystifying the Egungun (Ara-Orun) Narrative: One of the most widespread Orisa cults among the Yoruba people of southwestern Nigeria is Egungun (Masker or Masquerader). In the Yoruba Egungun tradition, ancestral spirits are believed to return from Orun (the spiritual realm) to bless, guide, and protect their descendants. However, with the advent of Islam, the belief in Egungun as ancestral reincarnation has been challenged by Islamic teachings, which deny reincarnation and emphasize a singular life, death, and resurrection before Allah. This struck a significant blow to the idea that ancestors could return, as Islam, preached by the Prophet Muhammad (peace be upon him), provided the Yoruba people with guidance through Quranic verses, freeing our fathers, mothers and people from superstitions rooted in this belief. Allah warns: “Until, when death comes to one of them, he says, ‘My Lord, send me back so I may do good in that which I have left behind.’ No! It is only a word he is saying, and behind them is a barrier until the Day they are resurrected.” (Quran 23:99-100). Moreover, the Qur’an also counselled: “How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him, you will be returned?” Quran 2:28.
5. Clarity on the Concept of God and His Attributes: Regarding God’s attributes, the Yoruba concept of Olodumare is indeed inspirational. However, Olodumare’s power is perceived as limited, as he is worshipped alongside the invented Orisa/Agbagba Mereindinlogun. Both Olodumare and the Orisa/Agbagba Mereindinlogun are believed to influence destiny, accept prayer requests, and shape events on earth and in the heavens. This belief system conflicts with monotheism, embodying pantheism and pure idolatry, as it involves the worship of multiple deities rather than a singular, all-powerful God. Islam benefited the Yoruba by introducing the concept of Allah, a single, all-powerful God whose essence is revealed through His 99 beautiful names, each describing a unique attribute. For instance, Ar-Rahman (The Merciful) reflects Allah’s boundless compassion, reaching all creation without discrimination, while Al-Khaliq (The Creator) signifies His unmatched ability to create and sustain the universe. Al-Malik (The Sovereign) portrays Allah’s ultimate authority over all that exists, free from any need or limitation. In addition, Al-‘Alim (The All-Knowing) expresses His perfect and infinite knowledge across time and space. Allah as Al-Hakim (The Wise) reminds believers that His actions are full of wisdom, even beyond human understanding. Al-Quddus (The Pure) emphasizes His sanctity and freedom from any imperfection, while Al-Aziz (The Mighty) shows His unmatched strength, reigning supreme over all things. These characteristics introduce the Yoruba people to an all-encompassing concept of God that transforms their understanding and connection to the divine. This is articulated in the popular Surah Al-Ikhlas: “Say, ‘He is Allah, [Who is] One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent’” (Quran 112:1-4).
6. Historical Origin of Idols: Yoruba neo-idolists, or Isese proponents, argue that “Isese Lagba,” meaning “Idol worship is the first and the best.” They claim that their religion and idols preceded Islam and other monotheistic religions. Islam, however, provides a historical and sociological explanation for the origin of idols and idolatry. Chapter 71 of the Qur’an details how idols such as Wadd, Suwa, Yaghuth, Ya’uq, and Nasr were created and revered by the people of Prophet Nuh (Noah). Similarly, among the Yoruba, fear, betrayal, obeisance, hero worship, and sycophancy led to the veneration of figures like Ogun, Sango, Obatala, Oduduwa, and Oranmiyan as idols. These figures, some of whom met tragic deaths or committed suicide, were transformed into idols to respect their legacy and to appease them, following practices similar to those described in Chapter 71 of the Qur’an. The Qur’an illustrates how these idols emerged and subsequently led people astray, highlighting the sociological shift from monotheism to polytheism. Prophet Nuh’s experience with idol worshippers serves as a reminder of how idolatry originated as a form of misguided reverence for ancestral figures and later became widespread. Allah also says: “The example of those who take protectors other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew.” (Qur’an 29:41). Furthermore, the Qur’an counsels: “Indeed, those you call upon besides Allah are servants like you. So call upon them and let them respond to you, if you should be truthful.” (Qur’an 7:194).
7. Islamic Teaching Validates Good Aspects of Yoruba Ethics: As a Yoruba, I take pride in my heritage. It is essential to acknowledge that many aspects of our culture align with Islamic principles. Islamic teachings encourage ethical behaviour, which resonates strongly with Yoruba customs centred on respect, communal harmony, and kindness. For instance, both Islam and Yoruba traditions emphasize the importance of greeting elders with respect, showing compassion to neighbours, and maintaining harmony within the community. Practices such as greeting elders with humility, honouring parents, and offering hospitality to guests are valued in both Yoruba culture and Islamic teachings, fostering unity and moral integrity. Prophet Muhammad (Peace be upon him) benefitted the Yoruba by enriching social practices like saying “Bismillah” before eating and praising Allah after sneezing are aligned with courteous habits in Yoruba culture. The Prophet (peace be upon him) said, “Allah loves gentleness in all matters” (Sahih Bukhari), underscoring a shared appreciation for kindness and decorum. Yoruba love to thank people. The Prophet (Peace be upon him) also said, “He who does not thank people does not thank Allah” (Sunan Abi Dawood), highlighting the importance of gratitude and respect for others.
8. Islamic Teaching Discourages Negative Aspects of Yoruba Ethics: Negative aspects of Yoruba ethics, practices, and morals include traditional customs like human sacrifice, certain ritual worship practices, and former customs such as twin killing and the subjugation of women. Islam rejects these practices, upholding compassion, equality, and the sanctity of life. The Quran states, “If anyone kills a person—unless in retribution for murder or spreading corruption in the land—it is as if they have killed all of humanity” (Quran 5:32). This verse emphasizes the sacredness of life, which Islam strictly protects. Islam brought by Prophet Muhammad (Peace be upon) also condemns harmful practices, such as human sacrifice, which was present in some pre-Islamic African traditions. The Quran forbids the taking of innocent life, “whoever kills a soul…it is as if he had slain mankind entirely” (Quran 5:32).
9. Yoruba Muslims are all-around shining stars in Nigeria: Another way Prophet Muhammad (peace be upon him) benefited the Yoruba people is that his followers who are Muslims in Yorubaland made invaluable contributions in various fields and brought pride and honour to their various communities and constituencies. This fulfils the verse in the Qur’an: “You are the best nation created [as an example] for mankind.” You enjoin what is right and forbid what is wrong, and you believe in Allah (Quran 3:110). Yoruba Muslims reflect a commitment to leadership and role models. In philanthropy, leaders like M.K.O. Abiola, Alhaji Iyanda Folawiyo and Alhaji AbdulAzeez Alao Ariskola are distinguished by their commitment to well-being and social justice, leaving behind a legacy of philanthropy and charity. In politics, the likes of Alhaji Lateef Jakande, former Governor of Lagos State, Alhaji Adegoke Adelabu (Penkelemesi) and Chief S.L. Akintola played a key role in Nigerian politics, balancing Yoruba and national interests. Senators Afolabi Olabimtan and Jubril Martins-Kuye also contributed significantly to governance, with Martins-Kuye steering economic policy. Prominent Yoruba Muslim Obas such as the Awujale of Ijebuland, Olota of Ota, the late Soun of Ogbomoso, Aseyin of Iseyin and Ataoja of Osogbo openly practice Islam while leading their communities. They integrate faith into their roles and promote unity, socioeconomic growth and cultural preservation. In sports, Yoruba Muslims have excelled and inspired generations. Asisat Oshoala, multiple African Female Footballer of the Year, has achieved global recognition while Falilat Ogunkoya has achieved recognition in athletics. Hakeem Olajuwon became one of the NBA’s greatest centers and football legends such as Rashidi Yekini, Mutiu Adepoju and Teslim Thunder Balogun have greatly influenced Nigerian sports. Even in music, which is controversial, Yoruba Muslim icons are at the forefront among leaders like Alhaji Sikiru Ayinde Barrister (Fuji music pioneer), Yusuf Olatunji, Haruna Ishola (Apala legend), Ayinla Omowura, Wasiu Ayinde K1, Wasiu Alabi Pausuma, Abbass Obesere and Taye Currency significantly influenced traditional music by drawing global attention to Yoruba culture and celebrating Islamic themes through its art. Even Isese advocates recognize that these leaders, Obas, sportspersons and musicians embody unity, progress and faith and have lasting impacts on Yoruba culture and beyond.
10. Islamization of Knowledge, Vocabulary, Culture, and Ceremonies: In Yorubaland, Islam has made profound contributions to science, commerce, ceremonies and linguistics. Through madrassas, Islam introduced formal education, promoted literacy in Arabic, and contributed to Yoruba philosophy, law, and the social sciences. In trade, Islamic principles of honesty and integrity promoted trust and made Yoruba Muslim traders successful in both local and international markets. In art, Islamic patterns, calligraphy and mosque architecture inspired local artisans, fusing traditional Yoruba motifs with Islamic aesthetics. Ceremonial practices such as Oju-Oba in Ijebu have integrated Islamic terminology and ethics and reflect a fusion of cultural respect and religious principles. This blend promotes understanding and appreciation between Islam and Yoruba traditions without compromising the principles of monotheism. Linguistically, the Arabic script influenced Yoruba, incorporating many Arabic words into the language, and improving communication and written traditions. Islamic musical styles, particularly praise songs, enriched Yoruba music by mixing religious chants and drumming with cultural expressions. The Islam of Prophet Muhammad (peace be upon him) gifted the following words to the Yoruba to enrich our dictionary.
• Ládàbí – Etiquette
• Sàrìà (Àò dà sàrìà fún ọ) – Severe punishment
• Àlárùbá – Wednesday
• Àlámìsì – Thursday
• Àlùfá – Priest/Scholar
• Sádàkí – Bride price
• Sàdànkàtà – Affirmation
• Hálàkà – Perished
• Kábàrí – Grave
• Àlùbàrí·kà – Blessing
• Fìtìnàtì – Trial/Travail
• Àlkàwànì – Covenant/Agreement
• Fàkàtì – Final
• Àlùbòsà – Onion
• Àlùwàlà – Ablution
• Àlùjònù – Jinns
• Àlàfíà – Health
• Àlèèbù – Blemish/Fault
• Wàkàtì – Time/Hour
• Àlùmònì – Precious minerals
• Kùrànì – Quran
• Ímàm – Leader in prayers
• Àmín – So be it
• Màlàíkà – Angel
• Fàjìrì – Dawn prayer/Fàájì – enjoyment or leisure
• Sàkàtù – Almsgiving
• Sàdàkà – Charity
• Sàbùrì – Patience
• Tùbà (Lọ Tùbà) – Repentance
• Àníyàn – Intention (Niyyah)
• Híkma – Wisdom
• Kàlífàh – Leader/Successor
• Ràhàmà – Mercy
• Fàjì – Dawn prayer
• Àmòlí – Work (in Arabic)
• Hádíyà – Gift
In the contest of narratives, Islamic teachings overshadow Yoruba narratives in all aspects; hence, our forefathers accepted Islam voluntarily. So, why are you mourning more than the bereaved?
The message of Islam brought by Prophet Muhammad (peace be upon him) has profoundly influenced Yoruba science, ethics, and cultural development. With these points, I have addressed the question by outlining ten ways in which Prophet Muhammad’s teachings have benefited the Yoruba people.
I call on our Isese countrymen: while we may differ in ideological beliefs, we are brothers in humanity. The problems facing Nigeria today are hunger, poverty, unemployment, and poor governance—not Isese or a return to idolatry. Let us take wisdom from the renowned Islamic philosopher Al-Farabi (872–950 AD) on the role of knowledge in society. He said: “A virtuous city resembles the human body whose organs cooperate to make the life of the human being perfect. Likewise, in the city, the inhabitants cooperate to attain the ultimate happiness they aspire to.”
Let us work together, despite the ideological divides, using knowledge, facts and humanity, to address the real challenges facing our nation.
Dr. Lukman Raimi is an entrepreneurship educator, legal researcher, and good governance advocate.
