The exact period that Yoruba land came in contact with Islam is still unknown, but historians put it between the 14th and 15th centuries, during the reign of Mansa Kankan Musa of the Mali Empire. The first mosque was built in Oyo-Ile in 1550AD, although it was meant to serve foreign Muslims in Oyo as there were no Oyo Muslims at that time. Islam was known to Yoruba people as Esin-Imale, a patronymic reference to Mali. What makes this submission highly probable is the fact that Dyula traders from Mali reached the Yoruba kingdom at about that time. Gradually Islam found a home in Yoruba land and more mosques were built as the mission began to spread. Iwo town led with its first mosque built in 1655, followed by Iseyin in 1760, Lagos in 1744, Saki in 1790, Osogbo in 1889. Within a short period of time, Islam had spread to other Yoruba states. Several factors were responsible for the influx of Yoruba into the fold of Islam. First was that, at that time, Islam had spread to the towns outside Oyo; so at the time Oyo Empire was destroyed, the Muslims who had to relocate were responsible for introducing Islam to their new communities. Secondly, there was a heavy flow of trade and immigration into theYoruba kingdom at the time, which gave the guests the opportunities of introducing Islam to their hosts. Thirdly, Islam differed in attraction and better adapted to Yoruba social structure because it permitted polygamy (Oloyede, 2012).
Besides, Adekilekun (2012) cited five notable Muslim preachers which of more significance in the history of Islam in Yoruba land they are al salih (Alimi) and Mohammad bn Ilaja Gunuso of Arabian origin who stayed in the palace of Alaafin. Alimi, a Fulani jihadist who was reported to have travelled extensively in the areas particularly in;Iseyin, Oyo, Ogbomoso, and Kuwoover a period of some years had devoted himself to the cause of Islam became revered within communities for his piety and teaching. Though, made popular by his religious activities, he was according to the writer sent out of Oyo by the Alaafin. It was due to this that Alimimoved his preaching towards the north where he met and joined forces with other scholars of note in the present day Ilorin. The influx of his religion activities in the Oyoempire caused a concern and aggravated the tension between the Muslims and the traditional authorities. These authorities went as a body to the monarch threatening him with loss of his empire if he persisted in tolerating religious principles preached by Mallams. It was noted that the issues led to the chain of events that led to Afonja revolt and the lunching of jihad effected the establishment of Ilorin as Muslim stronghold. Initially, Ilorin a small village outside Oyo empire due to the revolt a large numbers of Muslims both from inside and outside Oyo empire. Ilorin is mostly referred as lighthouse, and a local mecca of sort to the Muslims in Yoruba land.
The Concept of Muslim Organization
Muslim organizations in formal note do not exist in vacuum, It was the urge to get Muslim children educated, free of Christian indoctrination, and to propagate and defend Islam. Muslim organizations according to Yusuf (2015) is a collection of individuals, group of Muslims interacting in a complex state. Abdullahi (2012) sees Muslim organization as coming together of individual Muslims arrived at achieving stated and known objectives of Islam through activities of note, Most Muslim organizations based on the objectives was to; fund, build and maintain educational institutions. Similarly to encourage literacy and intellectual pursuits among its membersly, keeping and maintain a library for the use of members and undertake generally, other things that may tend to promote education. Majority of the earlier Societies had remained committed to their objectives, right from its earlier years, with the establishment of many schools. The foresight and forthrightness engendering the formation of this Muslim organizations and the zeal and commitment with which its past and present leaders champion the Cause of Islam are worthy of emulation. Adekilekun (2012) cited in his work notable Muslim organizations for which, five are mention for this study with respect to their antecedence and objectives.
Ansarul-deen Society of Nigeria
The urge to get Muslim children educated in schools, free of Christian indoctrination; and, to propagate and defend Islam, made the 42 Young Muslim aspirants resolve at the meeting held in AlhajiAlawiye’s premises at 11 Balogun Street West, Lagos on the 21st December 1923, to found the Young Ansar-Ud-Deen Society as a non-political and non-secretarian organization (now the Ansar-Ud-Deen Society of Nigeria).
The Christian Missionaries who introduced Secular Education to Nigeria, came with the primary aim of propagating Christianity and therefore, would do all that lies in their power to get as many converts from among the pagans and Muslims who attended their schools. The campaign was so much intensified in the Twenties that Muslim children found it is very difficult (if not impossible) to attend schools where Western Secular education was being taught: unless they changed their names and pretended to be Christians.
