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\title{Interface Between Religion and Culture: A Critical Study of the Infiltration of Yoruba Tradition on the Practice of}
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             \author[1]{kanni, .  A}

             \author[2]{Owoyemi, S.  A}

             \affil[1]{  Olabisi Onabanjo University}

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\date{\small \em Received: 13 December 2015 Accepted: 3 January 2016 Published: 15 January 2016}

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\begin{abstract}
        


Title-holding is an age long practice before the penetration of Islam in Egbaland, an area predominantly inhabited by the Yoruba speaking people of Ogun State, Nigeria. The acceptance of Islam by the Egbas reformed, to a large extent, the socio-religious and cultural lives of the people. The Yoruba traditional systems of marriage, naming and burial rites were, among others, influenced and reformed by Islam. However, a good number of the Egbas, like other Yoruba tribes which profess Islam, still retain some of their cultural beliefs and traditions. Consequently, there was an infiltration of Yoruba tradition and culture on certain Islamic practices and rites such as marriage, naming and funeral rites. Such infiltration can also be noticed in title-holding among the people. This paper, therefore, critically appraises the fusion of the Yoruba traditional elements to the Islamic practice of the title-holding among Egba Muslims. The paper adopts the historical approach establishing the institutionalization of titleholding in Islam. It then x-rays the practice of title-holding among the people. The paper then considers the similarities between the Muslim titles and the traditional titles patterned along the traditional set up among the four sections of the people. Realizing the fact that title-holding has become a firmly rooted institution among the Egba Muslims, the paper offers a number of recommendations for the restructure of the institution for better administration of the people and further development of Islam in Egbaland in particular and Yorubaland in general.

\end{abstract}


\keywords{title -holding, Yoruba land, Egba Muslims, Egba land, Yoruba tradition.}

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\let\tabcellsep& 	 	 		 
\section[{Introduction}]{Introduction}\par
t the early stage of Islam, some Muslims who were convinced of the prophethood and mission of Muhammad facilitated the spread of Islam by committing the resources at their disposal to the propagation and consolidation of Islam. Prominent among them was Abu Bakr bn Abu Quhafa who stood by Prophet Muhammad (SAW) for the advancement of Islam in Arabia. He bought a number of slaves who accepted Islam with his money and set them free in addition to other financial assistance he rendered to the Prophet and his new mission. Others who did similar things were 'Umar bn al-Khattab, 'Uthman bn Affan, Ali bn Abu Talib, Khadijat bint Khuwaylid, Aishat bint Abu Bakr and a host of other male and female, young and old sahabah (companions) who, with their wealth and blood, championed the propagation of Islam. Due to these outstanding contributions to Islam and other remarkable achievements in the development of the Muslim Ummah (community), the Prophet Muhammad is reported to have personally conferred titles on some of them while others were known with different titles associated with their specific contributions after the demise of the Prophet. For instance, Prophet Muhammad, during his lifetime, honoured Abu Bakr with the title As-Siddiq meaning "the most truthful and sincere person in faith" for his enormous contributions to the spread of Islam and for his absolute faith in the Prophet's Ascension to Heaven (Mi'raj) \hyperref[b14]{(Masud, 1985)}. Al-Faruq (the separator of Truth from Falsehood), Dhu-Nurain (possessor of two lights) and Asadullah (the lion of Allah) were titles conferred on Umar bn al-Khattab, Uthman bn Affan and Ali bn Abu Talib respectively  {\ref (Khan, n.d)}. Consequently, this practice of the Prophet and that of his successors established the institution of title-holding in Islam.\par
In emulation of the practice of the Prophet Muhammad (SAW) in conferring titles on the early Muslims, the Muslims in Egbaland established mini-Muslim communities within their traditional political set ups and conferred titles on the influential members of their jama'ah (congregation) whose activities and contributions they considered similar to those of the sahabah (companions of the Prophet) as patrons and patronesses of Islam. Consequently, different titles similar to those of Yoruba traditional titles were created, given religious colouration and conferred on the people. Apart from spiritual titles of Imam, Naibul Imam (deputy Imam) Ladhani (caller to prayer) Alfa Taosiri (Qur'an exegetes) and Arowasi (megaphone of Alfa Taosiri or someone who re-echoes what Alfa Taosiri utters) knowledgeable in Islam, honorary titles like Baba Adinni (Patron of the Religion, Islam), Balogun Adinni (Commander of the Muslim veteran warriors), Arowosadinin, (Muslim philanthropist) Iya Sunna (Mother of the faithful), Iya Adinni (Patroness of the Islamic Religion) to mention but few, were conferred on wealthy and influential Muslims of high social status. This was done to source funds to finance Islamic projects like building and renovation of mosques. Other titles include Sarumi Adinni, Jagunmolu Adinni, Seriki Musulumi, and a host of others.\par
However, in selecting recipients and turbaning them, the Egba Muslims adopted the Egba Traditional Chieftaincy Institutional system. Zoning system, a feature of Yoruba traditional title holding, for example was borrowed by the Egba Muslims. The titles, both the spiritual and honorific were zoned unequally to the four major sections of Egbaland namely Egba Alake, Egba Oke-Ona, Egba Gbagura and Egba Owu. The zoning formula, which has been in practice among the Egbas since 1830CE, is now causing ripples among the Egba Muslims and the system has consistently been challenged by some Muslims in Egbaland \hyperref[b15]{(Owoyemi, 2004)}. This cultural infiltration of the Egba tradition and culture on the Muslim title-holding in Egbaland is seen as a sharp departure from the teachings of Islam and the practice of the early Muslims. It is against this backdrop that this paper seeks to examine the extent of infiltration of the Yoruba tradition and culture on the Islamic institution of title-holding among the Egba Muslims with a view to identifying the grey areas in the title-holding that are incongruent with Islamic tradition and then offers recommendations to sanitize the institution in particular among the Muslims in Egbaland and in Yorubaland as a whole. 
\section[{a) Scriptural Basis for Title-Holding in Islam}]{a) Scriptural Basis for Title-Holding in Islam}\par
A meticulous study of the Glorious Qur'an on the lives and missions of some prophets of Allah will reveal what appears like conferment of titles. In this case, title holding can be viewed from two angles. The first one is the titles which Allah conferred on some of His prophets as mentioned in the Qur'an while the second angle is the use of general titles as replacement for the names of some personalities mentioned in the Qur'an. Concerning titles conferred on the chosen prophets of Allah, it is done on the account of Allah's disposition, relationship or interactions with those prophets. For instance, Prophet Ibrahim (AS), the father of monotheism was an exemplary of faith and friend of God. Hence, the titles hanif (One pure in faith) and Khalilullah (a bosom friend of Allah) are frequently used to describe him (i.e. Prophet Ibrahim). The two titles can be found in the Glorious Qur'an where Allah says:\par
And who can be better in religion than one who submits his face (himself) to Allah and he is a good doer and follows the religion of Ibrahim, Hanif (a worshipper of none but Allah) and Allah did take Ibrahim as a Khalil (an intimate friend) (Suratul-Nisai, 4:125) Kalimul-Lah (One with whom Allah spoke directly) is the title given to Prophet Musa. It was as a result of this priviledge that Prophet Musa asked Allah for the permission to see Him physically (Q4:143). The title, Kalimul-Lah, which was conferred on him, is culled from the Qur'an where it is stated thus:\par
And Messengers We have mentioned to you before, and messengers We have not mentioned to you and to Musa Allah spoke directly (wa kallamalLahu Musa takliiman). (Suratul-Nisai, 4:164).\par
Likewise, Prophet 'Isa (Jesus Christ) is known in the Qur'an with the title, Ruhullah (the Spirit of God). This is due to the fact that Angel Jibril was sent to Maryam to conceive without having any sexual intimacy with any man as a result of which she gave birth to 'Isa (Jesus Christ). The title, RuhulLah is gotten from Allah's statement in Qur'an 4:171, which goes thus: ?The Messiah 'Isa (Jesus), son of Maryam (Mary) was a Messenger of Allah and His Word which He bestowed on Maryam and a spirit from him (Ruhun minhu).\par
Going further into the Glorious Qur'an, it is discovered that Prophet Muhammad, like other prophets mentioned above, also bore some titles. Besides the titles of An-Nabiyy (Prophet) and Rasul (Messenger) which are frequently used to address Prophet Muhammad and other men of God in the Qur'an, Prophet Muhammad is also conferred specially with the title, Khatim an-Nabiyy (the zeal of the prophethood) (Qur'an 33:40). The title, Ulul'Azm (great possessors of the determination) is a collective title given to Prophets Nuh, Ibrahim, Musa, Isa and Muhammad.\par
Discussing title-holding from the second perspective in the Glorious Qur'an, one will come across some titles such as khalifah used to refer to humankind or human being as the vicegerent of God on earth (Q2:30), wazir used to describe the deputizing role played by Prophet Harun (Suratul-Taha, 20:29, Suratul-Furqan, 25:35) and makiin (one with rank firmly established) used for Prophet Yusuf for the supervisory role he played in Egypt (Suratul Yusuf, 12:54). 
\section[{b) Evolution and Proliferation of Islamic titles in Islamic History}]{b) Evolution and Proliferation of Islamic titles in Islamic History}\par
The early period of Islam witnessed a number of titles conferred on the sahabah (companions of the Prophet Muhammad) and the tabi'un (followers of the companions of the Prophet). It was the period when titleholding became an acceptable practice and an institution in Islam. Right from the lifetime of Prophet Muhammad, the Muslim faithful who contributed immensely to the propagation of Islam were honoured with titles. The first companion of the Prophet to receive a title from him was Abu Bakr bn Abu Quhafah. He was given the title, As-Siddiq (the most truthful and sincere person. The title was conferred on Abu Bakr because he declared his firm faith in the Prophet's Mi'raj (Ascension to Heaven) and for believing him as a prophet of God  {\ref (Haykal, 1981)}. It is on record that some Muslims doubted the reality of the Prophet's Mi'raj (ascension to heaven) except Abu Bakr. On hearing the news about the Prophet's Miraj, Abu Bakr is quoted as saying:\par
All this is true. Your description is faithful and correct. I believe in every word you have said, for you say nothing but the truth. I testify that you are the Messenger of God and God has placed invisible forces at your disposal. As such there is nothing improbable in your ascension to the heaven  {\ref (Masud, 1985:16-17)}.\par
Responding to Abu Bakr's statement, Prophet Muhammad is reported to have addressed him thus:\par
Verily, Abu Bakr, you are as-Siddiq. You have a penetrating vision and you can discern the truth, which an ordinary man finds difficult to understand?  {\ref (Masud, 1985:16-17)}.\par
'Umar bn al-Khattab was a prominent companion who received a title from the Prophet. He was conferred with the title al-Faruq, meaning the one who makes distinction between the right and the wrong. The title was given to 'Umar because of his boldness and courage towards the unbelievers who usually molested and persecuted the few Muslims in Makkah. Umar bn al-Khattab always led a number of Muslims to the Ka'bah where they offered their Salat (canonical prayer) in congregation  {\ref (Khan, n.d.)}. 'Uthman bn Affan got the title, Dhun-Nurayn meaning the man with two lights because he had the priviledge of getting married to Ruqayyah and Umm Kulthum, daughters of the Prophet one after the other. Ruqayyah was the first wife of 'Uthman but died after the Battle of Badr. Then, the Prophet married his next daughter, Umm Kulthum to Uthman and conferred the title Dhun-Nurain on Uthman bn Affan  {\ref (Khan, n.d.)}. The title is significant in the sense that Uthman was twice married in the Prophet's family, a rare opportunity which no other companion enjoyed in the lifetimes of the Prophet (Arimiyau, 2014).\par
The last of al-khulafaau ar-Rashidun (the rightly guided caliphs), Ali bn Abu Talib was given the title, Asadullah (the lion of Allah) by Prophet Muhammad. According to Khan (n.d), Ali was given the title because of his bravery, audacity and shrewdness in the war of conquest. He showed a great courage in all the battles he fought and earned fame. He was counted among the great warriors of Arabia \hyperref[b10]{(Hitti, 1970)}. \hyperref[b3]{Arimiyah (2014)} states that Ali was given the title, "the Lion of God" because of his bravery which he demonstrated on a number of occasions in support of the mission of Prophet Muhammad.\par
With the passing away of the era of the Prophet (632CE) and the four rightly guided caliphs (632-661CE), Islamic titles became more pronounced and proliferated especially during the periods of Umayyad and Abbasid caliphs (661-1258CE). Muawiyya ibn Abi Sufyan adopted the title, Malik, meaning the King. Thus, the first self-styled Malik (i.e. king) started from Muawiyya and all his successors bore this title \hyperref[b16]{(Rahim, 1981)}. The Umayyad dynasty, after nine decades of rule, was overthrown by Abu Abbas, the founder of the Abbasid dynasty in 750CE. After a landslide victory of Abu Abbas over the Umayyad family, he was nicknamed As-Saffah meaning the blood thirsty, the title with which he became well known in Islamic history. Thereafter, his successor, Abu Ja'far gave himself the title Al-Mansur meaning he that was helped. Following Al-Mansur's reign, his successors were conferred with series of titles. Among the titles were Mutaqqi, Al-Qahir, and Al-Mustakfi which were conferred on caliphs Abu Ishaq, Abu Mansur Ahmad and Kasim Abdullahi respectively  {\ref (Masudul Hassan, 2001)}. According to \hyperref[b4]{Baksh and Margoliouth (1979)}, Caliph al-Qaim conferred three titles, Rais al-Ru'asa (Chief of chiefs), Sharf al-Wuzara (Honour of the Wazirs) and Jamal alwara (Beauty of creation) on his Wazir. In 429/1037CE, the Chief Qadi Mawardi received the title of Aqda'i Qudat (Highest Judge). Baksh and Margoliouth (1979) also contend that conferment of titles became so rampant during the Abbasid period to the extent that the Abbasid threw open the gates of honour and surnames that they conferred titles on a man whom their ancestors would not have made the door keeper of their lavatory.\par
Interestingly, it is recorded in Islamic history that women also bore titles. Khadija bint Khuwaylid, the first wife of the Prophet bore the title, Tahirah meaning the Purified, Aisha bint Abu Bakr, another Prophet's wife, bore the title Umml-Mumini meaning the Mother of the faithful. She is also called Siddiqah (the Truthful). Fatima, daughter of the Prophet is known with the title Zahra (Saeed, 1340H). 
\section[{c) Historical Antecedents of Title-Holding in Egbaland}]{c) Historical Antecedents of Title-Holding in Egbaland}\par
Egbaland is a land occupied by the Egbas. The term Egba is said to have been derived from Egbalugbo meaning wanderers towards the forest. The term Egba connotes openhandedness, generosity, accommodating and hospitable \hyperref[b5]{(Biobaku, 1991)}. Historically, the Egbas are the Yoruba speaking people who came to occupy Egba forest known as Ago-Oja in the present Oyo State, Nigeria. They were said to have lived as three independent groups of people in the Egba forest and migrated to Abeokuta (now capital of Ogun State) in 1830CE after the destruction of their towns by the enemies. They formed a loose federation with the Alake as its acknowledged paramount ruler while the Osile and the Agura were rulers of their respective sections \hyperref[b5]{(Biobaku, 1991)}. The Owu people later migrated to Abeokuta in 1831 and became the fourth section at Abeokuta as Egba Owu \hyperref[b15]{(Owoyemi, 2004)}.\par
Before the settlement of the Egba people in Abeokuta in 1830CE, there had been functional political machinery in each of the federating towns in the Egba forest. Political powers were vested in the hands of the titleholders such as the Ogboni (fraternities), the Olorogun/Jagunjagun (veteran warriors), the Parakoyi (market administrators), the Odes (hunters) and the Egans \hyperref[b18]{(Sotunde, 2002)}. The first set of the Olorogun chiefs in Egba history emerged in the 1770s in the era of Lisabi and the Egbe Aro which was organized to counter the high handedness of the agents of Oloyo, the paramount ruler of Yorubaland to whom the Egbas were subservient. The very first Egba ward lords in Abeokuta had their titles about 1833CE. It was during that period that Apati and Anoba became the first Bashorun and Aaare Ona Kankanfo respectively \hyperref[b18]{(Sotunde, 2002)}. It is important to state that the origin of each of the many Ogboni (fraternities) and Olorogun (veteran warriors) titles is still unclear because the historical records about them remain obscure. 
\section[{d) An Over View of the Structure of the Yoruba Traditional Titles in Egbaland}]{d) An Over View of the Structure of the Yoruba Traditional Titles in Egbaland}\par
Egbaland is a Yoruba Community which covers the present six local government areas namely Abeokuta North, Abeokuta South, Ewekoro, Ifo, Obafemi/Owode and Odeda local government areas of Ogun State, Egbaland is principally divided into four major sections namely Egba Alake, Egba Oke-Ona, Egba Gbagura and Egba Owu. Egba Alake is said to be larger and more populous than the remaining three sections. The numerical strength of Egba Alake is attributed to a claim that Egba Alake is the product of the merger of Egba Eku, Egba Aarin and Egba Agbeyin. According to \hyperref[b6]{Blair (1937)}, Egba Alake has forty-five (45) townships, Egba Gbagura has seventeen \hyperref[b16]{(17)}, Egba Oke-Ona has seven \hyperref[b16]{(17)} while Egba Owu has four (4) townships. This is the basis for sharing assets among the Egbas.\par
There are traditional, Christian and Muslim titles all over Egbaland. Each of the sections, townships and districts in Egbaland also confers titles on the Egba people. Notable social clubs and religious societies similarly confer titles on their members. It is worthy of note to state that an Egba man could hold more than one title at different times. There are some influential and wealthy Egba people who are conferred titles by the central, section, district, club and religious societies in Egbaland. For instance, an Egba Muslim could be conferred Balogun Adinni of Ido (a township title), Seriki of Gbagura Muslims (a sectional title) and Baba Adinni of Nawair-ud-Deen Society (a societal title). This implies that an Egba Muslim could be conferred with more than three or four titles at different times.\par
The structure of the chieftaincy traditional institution in Egbaland remains the same since the Egba emerged as a distinct group of the Yoruba race. The structure is hierarchical with the Oba (traditional ruler) at the apex. Next to him are the general titleholders whose constituency is the whole of the Egba nation. Then, next to them are the township chiefs whose areas of jurisdiction are the individual townships. The Baales (village/district heads) come at the base of the hierarchy \hyperref[b18]{(Sotunde, 2002)}. The traditional mainstream titles in Egbaland comprise the Ologboni (the statesmen) and their titles are Oluwo, (king in occult), Apena (convener of meeting/secretary), Baala, Baajito, Asipa (the messenger), Odofin, Lisa, Baase, Agbusi, Sagbua, Adila, Losi, Olori Erelu, Lika, Iyalode, Ajiroba, Ajigbeda etc \hyperref[b18]{(Sotunde, 2002)}. The traditional titles belonging to the Olorogun include Akogun, Balogun, Bashorun, Seriki, Bada and Sarumi (commanders of the veteran warriors). The Parakoyi (council of the chamber of commerce) titles include Babalaje, Iyalode, Iyaloja and Iyalaje. The Odes (hunters) are those in charge of the security. Titles belonging to Odes are Lerin, Aro, Lisa and Ajade \hyperref[b15]{(Owoyemi, 2004)}. While explaining the prominent role occupied by the titleholders before Islam in Yorubaland, \hyperref[b8]{Doi (1984)} describes the title of Balogun thus:\par
Balogun used to be a title of a chief warrior during the inter-tribal war and as the war chiefs first accepted Islam, then their followers like Balogun Kuku in Ijebu Ode (a prominent town in Ogun State), the same title is used for community organization after the spread of Islam  {\ref (Doi, 1984:201}). 
\section[{e) The Emergence and Development of Honorific Titles among Muslims in Egbaland}]{e) The Emergence and Development of Honorific Titles among Muslims in Egbaland}\par
Islam became pronounced among the Egba Muslims after their settlement in Abeokuta in 1830CE. When it became obvious that the number of Muslims became appreciable in size, the Muslim leaders of the period, notably, Sunmonu Adelokun, Sunmonu Onasoku, Aliu Sopeyin and Disu Oligbaje felt that there should be a place where Jumu'ah (Friday prayer) should be observed. They approached Sodeke, the then Balogun of Egbaland, to give them a piece of land to build a mosque. Sodeke yielded to the request of the Egba Muslims and a mosque was built at Iporo Kemta Kobiti, Abeokuta. Imoru, son of Salu Bale from Itoku quarters was appointed and turbaned as the first acknowledged chief Imam of Egbaland \hyperref[b0]{(Adegbenro, 1991)}.\par
Having appointed Imoru ('Umar) as the Imam of Egbaland, the members of the Muslim Community felt the need to have a Balogun (Commander of the veteran warriors) as it existed among the Egba traditionalists. Thereafter, Sunmonu Adelokun, from the Egba section, was conferred the title Balogun, while Sofo Oyegebi of Igbore quarters was given the title of Noibi (Deputy Imam), Alfa Fulani became the Mufassir of Egbaland, Disu Oligbaje, Abdullah Olubowale and Oseni Olusumade were appointed the first Imams of Oke-Ona, Gbagura and Owu Muslims communities respectively \hyperref[b15]{(Owoyemi, 2004)}.\par
In Egba Muslim Community, titles are of two categories. These are spiritual/missionary and honourific/socio-civic titles. The spiritual titles are those conferred on mosque functionaries or the Muslim scholars. The spiritual titles recognized among the Egba Muslims include Imam the Islamic leader), Olori Ratibi (Head of all quarter Imams), Olori Omokewu (Leader of the Muslim scholars), Alfa Taosiri (Chief Missionary), Ajanasi (lieutenant to Alfa Taosiri), Arowasi (the megaphone or someone who re-echoes what Imam says) and Ladani (the caller to prayer) \hyperref[b15]{(Owoyemi, 2004)}.\par
As earlier mentioned, honourific titles are those created and conferred on affluent and influential Muslims in order to secure their financial support in executing Islamic projects. Most of these honourific titles are replica of the traditional titles but are given religious colouration. Thus, some of the Muslim titles in Egbaland are suffixed with terms like "Adinni", Musulumi" and "Sunnah". As the Egba Muslim Community grew up, the Otun, Osi and Ekerin titles of the Balogun (i.e. the second, third and fourth in rank to the Balogun respectively) were created and conferred on influential Muslims. In order to assist the Imam in his missionary work, titles such as Noibi (Deputy Imam), Alfa Taosir (Mufassir -Qur'an exegesis), Ajanasi, Arowasi and Ladani (Mu'adhdhin (caller to prayer) were also conferred on the knowledgeable Egba Muslims. Titles such as Oba Imale (King of Muslims) later became Baba Adinni (Father or patron of Islam), Seriki (Officer next in rank to Otun Balogun), Bada, Sarunmi (ranks below Seriki) were borrowed from the traditional setting in order to honour some influential Egba Muslims and secure their support for the community development and Islamic propagation in particular \hyperref[b15]{(Owoyemi, 2004)}.\par
The honorific titles are many and their number is in exhaustive. \hyperref[b15]{Owoyemi (2004)} identifies sixty-one honourific Muslim titles in Egbaland. Most of these titles are only held ceremoniously with no specific roles or functions to perform for the better practice of Islam or the betterment/welfare of the Muslims by their holders. However, it is noted that not all the honourific titles are borrowed from Egba traditional set-up. A fact worthy of mentioning is that some Muslim honourific titles depict the socio-economic status of the holders. Such titles include Irawo Adinni, Osupa Adinni, Olowolagba Adinni, Okanlomo Adinni and Borokini Adinni \hyperref[b15]{(Owoyemi, 2004)}. In Egba Muslim Community, the spiritual/missionary and honorific/socio-civic titles earlier enumerated are grouped into Council of Imams and Alfas and Council of the Ologuns respectively.\par
There are eight (8) recognized spiritual titles in Egba Muslim Community, four titles namely Chief Imam Jami'u, Olori Ratibi, Olori Omokewu and Baba Adinni are zoned to Egba Alake, one (1) title i.e. Alfa Taosiri (Mufassir) is zoned to Egba Oke-Ona, two (2) titles, Ajanosi and Ladani (Mu'adhin) zoned to Egba Gbagura while the fourth section, Egba Owu is given the remaining one title, that is Arowasi (the Megaphone). It is important to note that the Baba Adinni title which is considered an honorific title is also recognized as a member of the Council of Imams and Alfas because of the popular belief that the title, Baba Adinni had replaced the title of Oba Imale (King of the Muslims) which had once existed in Egbaland, and that is the reason why Baba Adinni of Egbaland is seen as an intermediary between the spiritual and honourary titleholders. 
\section[{f) Aspects of Yoruba Traditional Influence on Title-Holding among the Egba Muslims}]{f) Aspects of Yoruba Traditional Influence on Title-Holding among the Egba Muslims}\par
From the current practice, there are three ways by which the conferment of Islamic titles on Egba Muslims is greatly influenced by the Yoruba culture and tradition. First are the titles being conferred on the Egba Muslims. Second is the process of the selection of the titleholders and the third one is the Iwuye (turban) ceremony that accompanies the conferment. As Arimiyah (2014) contends some of the Muslim titles in Yorubaland are of Yoruba cultural origin and are quite different from those conferred on the prophets of God and the early Muslims by Prophet Muhammad (SAW). This observation is particularly true about the Egba Muslims if one considers titles such as Khalilullah, Kalimullah, Ruhullah, as-Siddiq, al-Faruq, Asadullahi, conferred on the prophets of God and the early Muslims against those conferred on Egba Muslims. The Egba Muslims have departed from the early practice as they now confer titles like Balogun, Sarumi, Bada, Sagbua, Asipa, Ajiroba, Lukotun, Seriki, Otun, Osi, Ekerin, Basorun, Apagun etc with the suffix Adinni or Musulumi or Sunnah purposely to give them Islamic colouration and outlook in place of those conferred on the early Muslims. These aforementioned titles are adopted and adapted from the Egba traditional setting. According to \hyperref[b18]{Sotunde (2002)}, titles like Asipa, Sagbua and Ajiroba are Ogboni titles in Yoruba traditional set-up and they are for those who enact laws, judge cases, elect and advise the Oba (King) in all matters affecting their traditional community.\par
The Yoruba traditional infiltration is also noticed in the process of appointing the titleholders among the Egba Muslims in Ogun State. According to \hyperref[b15]{Owoyemi (2004)}, Muslim titles are distributed and zoned permanently to the four major sections of Egbaland. The zoning system of distributing the titles, both honourary and the spiritual titles, is patterned along the traditional set up and it is on the basis of the strength of the size, early settlement and influence of each of the four Egba sections. It is argued that Egba Alake takes more than half of the most powerful titles while the other three sections of the Egba share the remaining half (as it is being done in the traditional/cultural set-up) because of the fact that Egba Alake is bigger than the other three sections and that Egba Alake people were the first settlers in their present home, Abeokuta \hyperref[b15]{(Owoyemi, 2004}).\par
According to \hyperref[b15]{Owoyemi (2004)}, more than thirty of the sixty-one Muslim titles recognized in Egba Muslim Community are permanently zoned to Egba Alake, while the remaining half (i.e. thirty-one) are zoned to the other three zones with Egba Oke-Ona taking 11titles, both the Egba Gbagura and Egba Owu having ten \hyperref[b9]{(10)} titles each. Furthermore, the title, Imam Jami'u of Egbaland was permanently zoned to Egba Alake. Leading titles such as Baba Adinni, Balogun Adinni, Seriki Adinni and Aare Adinni are permanently zoned to Egba Alake section. The zoning method adopted by the Egba Muslim Community is in line with the zoning system of the Egba Traditional Chieftaincy titles. For instance, Balogun, Seriki, Basorun, Ogboye, and Akogun are the traditional titles zoned to Egba Alake while the lesser titles are zoned to the other three Egbas. Thus, the distribution of the Muslim titles is patterned on the Egba traditional political administration which recognizes and makes Egba Alake the head of all the Egba sections. The zoning system has been causing ripples among the Egba Muslims. It is due to this permanent zoning system of titles that made Egba Owu Muslims reject titles zoned to them and consequently seceded from the Egba Muslim Community in 2001 though efforts are on to reconcile them with the other sections of Egba Muslims.\par
The turbaning/installation ceremony, popularly called Iwuye among the Yoruba, which accompanies title-holding among the Egba Muslims is another Yoruba traditional effect on the Muslim practice of title-holding in Egbaland. The ceremony is often characterized by merry making, wining and dining among the people. During such occasion, popular musicians are invited to supply music. The Yoruba people, before Islam, were noted for their love for celebration in their socio-religious engagements. According to \hyperref[b9]{Fadipe (1970)}, every occasion calls for celebration including the death of their aged ones. It is this practice of winning and dining that is introduced into the institution of title-holding among the Egba Muslims. 
\section[{g) Influence of Yoruba Tradition on Title-Holding among Egba Muslims: A Critique}]{g) Influence of Yoruba Tradition on Title-Holding among Egba Muslims: A Critique}\par
It is worthy of note to state that the process of appointing or selecting the Yoruba king and other traditional chiefs involves some ritual practices that contradict Islamic belief. Hence, adopting such titles for the Muslims gives an impression that those honoured with the titles have the same roles to play in Islam and for the Egba Muslims. It is a common belief among the Yoruba people that the Ogboni titleholders use charms, amulets and talisman. Therefore, Muslims holding such Ogboni titles pre-suffixed with Adinni, Muslumi or Sunnah may be rightly or wrongly said to be using those things for Islam.\par
It is pertinent to state that the practice of the Egba Muslims in conferring titles with traditional origin and outlook can be said to be contrary to the practice of the Prophet who conferred titles that associated recipients with Allah or the Islamic faith. The Egba Muslims ought to have emulated the Prophet in the practice of conferring titles on affluent Yoruba Muslims in Egbaland. Describing the Prophet as a role model to be followed, the Glorious Qur'an says: Indeed in the Messenger of Allah (Muhammad), you have a good example to follow for him who hopes for (the meeting) with Allah and the Last Day and remembers Allah much (Suratul-Ahzab 33:21).\par
In another place, the Qur'an says:\par
He who obeys the Messenger (Muhammad), has indeed obeyed Allah?. (Suratul-Nisai, 4:80).\par
Meanwhile, the Egba Muslims may be accused of being traditionalists and the titles they confer as being traditional ones due to the fact that they pattern their practice of title-holding along the traditional set-up. \hyperref[b3]{Arimiyah (2014)} argues that the attitude of the Yoruba Muslims in conferring titles of traditional origin on the influential Muslims could be justifiable because Islam does not condemn people's cultures as long as those cultures do not contravene any of its teachings. Arimiyah's argument may be tenable if one considers the fact that the creation of human beings into tribes and nations (Yoruba nation inclusive), each having its own distinct culture, is the divine design of Allah as Qur'an posits:\par
O mankind! We have created you from a male and a female and made you into nations and tribes that you may know one another. Verily, the most honourable of you with Allah is that who has at-Taqwa, Verily Allah is All-knowing, All-Aware (Suratul-Hujurat, 49  {\ref :13)} The Qur'an, in another place, says: And Among His signs is the creation of the heavens and the earth and the difference of your languages and colour, Verily, in that are indeed signs for men of sound knowledge (Suratul-Rum, 30:22). From the above Quranic passages, it is understood that it is the will of God that there should be diversity in various communities and tribes of humankind. Hence, there should be no superiority of one nation, tribe or language over another. Therefore, adoption of titles of Yoruba origin will be justifiable as this will only imply that the significance of those titles is depicted in the language, experience and orientation of the people. In the opinion of \hyperref[b3]{Arimiyah (2014)}, what Asadullah (the lion of God) will depict to an Arab is what Balogun Adinni, Jagunmolu Adinni, Akinlagun Adinni and Akinrogun Adinni will depict to the Yoruba Muslims. All these titles, which are given to the Yoruba warriors, are inferred from the title, Asadullah conferred on Ali bn Abu Talib who was noted as a great warrior in the battles fought against the unbelievers during the lifetimes of the Prophet. On Islam's recognition of the culture of a people, Al-Qaradawi (2003:8) quotes Ibn Taymiyyah saying:\par
'Urf (Local custom) or 'Adah (tradition or practice) is permissible and even admissible as part of Islamic law as long as it does not conflict with the principles of teaching of the Qur'an and Sunnah One can also see the Yoruba cultural influence in the zoning system of titles among the Egba Muslims. The reasons that were given for the supremacy of the Egba Alake over and above other sections in terms of sharing of titles are not tenable or justifiable and such zoning system is incompatible with the principle of justice in Islam. Islam only recognizes superiority of a person (tribe or a group of people) on the basis of piety (Q49:14). One of the several implications of the zoning system of titles among the Egba Muslims is deprivation of better candidates to hold some key titles which are not zoned or distributed to their sections. For instance, titles such as Imam, Baba Adinni, Iya Adinni, Olori Omokewu and Olori Ratibi are zoned permanently to Egba Alake. By implication, no Egba Muslim from Egba Oke-Ona can be conferred any of those titles irrespective of his qualifications or qualities. This does not augur well for a Muslim community. Titles should not only be zoned equally but also the most qualified candidate should be allowed to hold titles apart from the ones zoned to his section. Therefore, the practice of zoning Muslim titles to a particular section of the town is against the principle of unity and justice in Islam. The Qur'an says: "Indeed, this Community of yours is but one." Though the zoning system was adopted from the traditional set up and has been in vogue from time immemorial, it should be discontinued in the spirit of the Glorious Qur'an which says:\par
When they commit a Fahisha (evil deed), they say: We found our fathers doing it and Allah has commanded it on us. Say Nay, Allah never commands evil deed. Do you say of Allah what you know not? (Suratul Al-Araf, 7:28).\par
Elsewhere in the Qur'an, it is read thus: And when it is said to them: Come to what Allah has revealed unto the Messenger (Muhammad),They say: Enough for us is that which we found our fathers following even though their fathers had no knowledge whatsoever nor guidance (Suratul Maidah, 5:104).\par
While, it is permissible to eat and drink at Iwuye ceremony, one should be mindful of Islamic law that regulates what Muslims eat or drink. The Qur'an, for instance, prohibits dead meat, blood, flesh of swine, animals not killed in Allah's name as well as consumption of intoxicants (Q5:4, 5:93). A situation whereby people drink alcohol at such an occasion because Iwuye (installation) ceremony of titleholders among the Egba Muslims often gives room for intermingling of sexes whereby both men and women freely mix and dance competitively to the admiration of musicians and the guests. This practice, no doubt, has serious implications for the practice of title-holding among the Egba Muslims. It could make the practice condemnable if unguided. It is no where found in the Islamic history where such practice occurred when the early Muslims were conferred with titles by the Prophet. Unlawful wining and drinking as well as intermingling of sexes at Iwuye ceremony are not only unIslamic but also extravagant. Allah warns in the Qur'an thus: ?.And Eat and drink and waste not by extravagance, certainly, He (Allah) likes not those who waste by extravagance (Suratul-Al-Araf, 7:31). 
\section[{II.}]{II.} 
\section[{Conclusion}]{Conclusion}\par
An attempt has been made in this study to examine the infiltration of Yoruba tradition on titleholding among Yoruba Muslims in Egbaland, Nigeria. The practice of title-holding, which is traceable to the Glorious Qur'an and the practice among early Muslims, has been in existence among the adherents of Islam since its spread to the area in the 18 th century. However, the influence of the traditional culture in the titles Muslims created and adopted is so great that it is almost rubbing the practice of its sanctity and sacredness. Hence, the criticism of those aspects that are not in conformity with the Islamic practice. The position of the paper is that if Yoruba traditional elements are separated from the practice of conferring Muslim titles on Egba Muslims, the sacredness of the institution will be maintained as it was practiced by the early Muslims. It is in the light of this that this paper recommends that there is the need to sanitize the practice of title-holding from being dominated by the Yoruba traditional influence in Egbaland. Consequently, some titles which wear traditional outlook such as Ogboye Adini, Oluwo Adinni, Abese Adinni, Leragun Adini to mention but few which carry ritualistic roles ought to have been phased out from the list of the Egba Muslim titles. The continuous existence and recognition of those and similar titles may give room for Takhlit (syncretism) among the Egba Muslims.\par
It is also recommended that the age long practice of zoning system of the Muslim titles, an infiltration of the Yoruba tradition and culture should be discontinued in the interest of peace, unity and harmony in Egba Muslim Community. All the Egba sections should be treated equally in sharing of the titles. Alternatively, the zoning system should be replaced by a rotational system. For instance, the titles of Imam Jami'u (Chief Imam) of Egbaland can be rotated among the four sections of Egba Alake, Egba Oke-Ona, Egba Gbagura and Egba Owu.\par
The paper also recommends that the Iwuye (installation) ceremony of the Muslim titleholders which is always accompanied with pomp and pageantry among the Egba Muslims should be organized in such a way and manner that gathering of Muslims in such an occasion is in conformity with Islamic gathering. Only things that are permissible to be eaten and drunk in Islam should be served on such occasions. The Egba Muslim Community may sanction any Muslim titleholder who serves alcohol or engages in unIslamic practice at his or her installation ceremony. Instead of being extravagant and spendthrift on the occasion of the installation ceremony, the Egba Muslim titleholders should focus their attention on the welfare of the Muslims in Egbaland; the indigent but brilliant students could be given scholarship to further their education. In addition, the sick and the inmates of the prison yards could be assisted financially while the needy Muslims could be empowered economically. Finally, specific roles should be assigned to each of titles that Muslims in Egbaland will confer on those found worthy of holding them for the better practice of Islam among the people as well as improved welfare of the Muslims in the area.		 		\backmatter  			  				\begin{bibitemlist}{1}
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\end{bibitemlist}
 			 		 	 
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