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:Alaafin: The First Muslim Ajaka Descendant – By Prince Siyanbola Oladigbolu”

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“There’s no doubt mankind serves the same god in different ways. But the most recognized and populous religions are Islam and Christianity, in the case of Nigeria at large.

So individually, people have been converting to Islam before the arrival of ( Sehik Maharoof Uthman ) popularly known as Uthman dan Fodio (RTA). Uthman dan Fodio was born on the 15th of December 1754 and died on the 18th of April 1817. So if you do your plus and minus you will realize he was 63 years when he died.

Meanwhile, Oyo-Yoruba came in contact with Islam around the 14th century during the reign of . Alh Abubakar Mansa Kankan Musa of the old Mali Empire. So the first Mosque was built in Ọyọ-Ile in AD 1550 during the reign of ALAAFIN EGUGUOJO. although, there were no Yoruba Muslims at all including Alaafin and every member of the supreme Oyo empire ruling house. the Mosque only served the spiritual needs of foreign Muslims from Mali, Sudan Mauritania, and so on living in the Ọyọ empire peacefully with Alaafin.

And all this happened in Oyo ile to be specific.

Atiba Atobatele is one of the last Oyo empire princes that did not leave present-day ILORIN on time after the conflicts in oyo Ile, so, he had already learned how to read the Quran from sehik Abdul Salaam (son of Sheik Muhammad’s Soliu Janta popularly known as ( Sheu Alimi ) and that was how he was converted to Islam and an Islamic name was given to him ( Muhammad Soliu) the same name as his Sheik’s father that brought him into Islam religion.

He (atiba) leaved with the Sheik Abdul Salaam until the stool of Alaafin was vacant in 1859. When The message got to him that he is the next Alaafin of Oyo. His Sheik ( Salaam) was very happy and couldn’t wait to see his student on the throne that has never been occupied by Muslims before. Young Prince Muhammad Saliu Atiba atobatele dynastically and gorgeously dressed from Sheu Halimi’s House to present-day Oyo with white horses and entourage.

The scounty Muslims in Oyo and indigenous were so excited about having a Muslim as Alaafin as well. After the coronation, Oyo Muslim councils were formed and Alaafin was made the head being the KING.

So Apart from cultural and traditional responsibilities, Alaafin has always been the head of Muslims. He (Alaafin) chooses Chief Imams that lead him in prayer in Oyo and other Islamic titles like.: Mufasiru, Mufti, and so on. That was how Alaafin Atiba became the first ALAAFIN AJAKA DESCENDANTS to convert to Islam and ever since then, all his successors emulated their father right from the reign of Alaafin Adelu. They were all Muslims.

1. Muhammadu Lawal (Alaafin Agogoija)
2. Abubakar ( siyanbola oladigbolu )
3. Muhammad Raji ( Alaafin adeniran)
4. Muhammad Bello ( Alaafin gbadegesin)
5. Abdul-hammed (late Adeyemi 3rd)

So, influence of Alaafin remains unlimited That’s why Oyomesi needs to be very cautious .
Alaafin stool has been tied to some other Islamic activities in addition to the spiritual influences right from the dispensation of the Alaafin Muhammad Saliu Atiba Atobatele who founded present-day Oyo.”

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My response is that I am a bit confused here. I thought AláàfinAólẹ̀ was the last king of Oyo Ilé and it was Alaafin Àtìbà that founded the new Ọ̀yọ́ Àtìbà. Who are the people who sent message to Alaafin Àtìbà to come to the place he founded to come and be king the new king after Ọ̀yọ́ ilé has been completely destroyed. I am a scholar and we usually screen history.

If it is true that Ọ̀yọ́ ilé was completely destroyed and Aláàfin Àtìbà took his people to this present Ọ̀yọ́. He would have concentrated on development of the land with his people and he is automatically the potential king.

Secondly those Islamic scholars whom Alaafin Àtìbà lived with in his childhood days are the people who lied to him that our ancestors originated from mecca. I learnt that the history of mecca was passed from Aláàfin Adeyemi 1 and we can see that the distortion history came from Ilorin kaliphate to mislead our future generations so that they can take over all our land from our kings.

Thirdly I am bit confused… We learnt that it was Abdusalami Alimi son that kpai Afonja and AláàfinAólẹ̀ Àtìbà father. How come the same person who kpai his father is the same person who mentored him.

Please I need more light here. How is it possible for a child to live with the person who kpai his father and Aláàfin Oluewu??Ṣé ọmọ ìyá nínú ẹ̀sìn ni wọ́n fi ṣe ni?? Or was Alaafin Àtìbà vulnerable and helpless having lost his parents and how old was he then??

We need more light from this history from Ọ̀yọ́ Prince??

IRE OOOOO!!

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PHOTOS: The issue of Deborah Samuel Yakubu is one of the most tragic and controversial religious-related incidents in recent Nigerian history.

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The issue of Deborah Samuel Yakubu is one of the most tragic and controversial religious-related incidents in recent Nigerian history. It highlights deep tensions around religious intolerance, mob justice, and the misuse of social media in the country.

Deborah Samuel Yakubu was a 200-level Home Economics student at Shehu Shagari College of Education in Sokoto State, Nigeria. She was a Christian from Niger State. On May 12, 2022, Deborah was brutally killed by a mob of fellow students who accused her of blasphemy against the Prophet Muhammad.

The incident reportedly began on the class’s WhatsApp group where students used to share academic information. During one of the discussions, Deborah reportedly expressed frustration over religious messages being shared in the group chat, insisting that it was meant only for academic purposes. Some of her Muslim classmates considered her comment to be disrespectful and blasphemous toward Islam. The message quickly spread beyond the group, sparking anger among students.

A violent mob formed within the school premises, dragged Deborah out of the security room where she was temporarily sheltered, stoned her to death, and set her body on fire. Videos of the killing circulated widely on social media, causing outrage both within and outside Nigeria. The gruesome footage showed some people proudly claiming responsibility for the act, saying it was justified under Islamic law.

The Sokoto State Police Command later confirmed the incident and announced that two suspects had been arrested in connection with the killing. However, many Nigerians and human rights organizations criticized the authorities for not doing enough to prosecute all those involved in the mob action. The federal and state governments condemned the killing, calling it a criminal act that could not be justified under any religion or law.

The Sultan of Sokoto, Muhammadu Sa’ad Abubakar III, and several Islamic scholars also condemned the act, stating that the Prophet Muhammad himself would not have supported such violence. Christian leaders, including the Christian Association of Nigeria (CAN), demanded justice and urged the government to ensure the protection of religious minorities in the country.

Deborah’s killing sparked nationwide protests, international condemnation, and renewed debates about blasphemy laws, religious intolerance, and freedom of speech in Nigeria. In Sokoto and other parts of Northern Nigeria, protests broke out after the arrest of the suspects, with demonstrators demanding their release. In contrast, across Southern Nigeria and in the international community, vigils and memorials were held to honor Deborah’s memory.

The Nigerian government faced strong criticism for failing to prevent such acts of mob violence, which have occurred several times in parts of the country. Many activists and human rights organizations, such as Amnesty International, urged the government to take decisive action to end the culture of impunity surrounding religious killings.

Deborah Samuel’s death remains a symbol of the urgent need for stronger laws against mob justice and greater protection for freedom of religion and expression in Nigeria. Her story is a painful reminder of the dangers of religious intolerance and the misuse of social media to incite violence.

In the years following her death, calls for justice continued, though there has been little public progress in prosecuting those responsible. Her family relocated for safety reasons after facing threats, and several groups have offered them support. Deborah’s legacy endures as a voice for justice, tolerance, and peaceful coexistence among Nigeria’s diverse religious communities.

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PHOTOS: Nollywood Actress Binta Ayo Mogaji

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Early Life & Background

Binta Ayo Mogaji was born in 1964 and hails from Agbo-Ile, Ibadan in Oyo State, Nigeria.

Her father was an Islamic cleric, while her mother worked as an education administrator.

From an early age she showed interest in acting, starting her career in the early 1970s as a child actor.

Career in Acting

She first gained recognition on television. For example, one of her early appearances was on the TV series Why Worry the Barber.

Her debut in home-video cinema (in the Yoruba language) was with the film titled Mojere.

Over the decades, Mogaji has acted in both Yoruba-language and English-language films and television series. She has been cited as being part of at least 400–800 stage, screen and home-video productions.

Notable works include:

Ti Oluwa Ni Le (1992)

Owo Blow (1997)

The Bridge (2017)

In a 2018 interview she spoke about the Nigerian film industry’s tendency to favour younger actors, and argued that older actors are still fully capable of delivering professional performances.

She has also spoken about how her religious background (Islamic) informed her decisions about roles — for example, she stated she has never acted semi-nude or participated in kissing scenes throughout her career.

Personal Life

Mogaji has had a varied personal journey:

She was in a relationship with actor Jibola Dabo, and together they have a son.

In 2006 she married retired footballer and physiotherapist Victor Ayodele Oduleye.

She later revealed that the marriage lasted about 13 years, and that it involved physical and mental abuse which led to her leaving the marriage.

On motherhood:

She revealed that she conceived and gave birth to her only child at age 40 — despite having already undergone removal of one fallopian tube due to an ectopic pregnancy.

In an interview she recounted being taken to “seven different hospitals” as doctors were uncertain she’d survive the ectopic pregnancy.

On advice & views:

Mogaji has said that women aged 35 or older who want children should not necessarily wait for marriage, but could consider having a child outside wedlock or adopting, if they are capable of caring for the child.

Achievements & Recognition

She is widely regarded as one of the veteran and accomplished actresses in Nigeria’s film industry — in theatre, television and home-video.

Among her awards, she has been recognized as “Best Actress” at the REEL Awards.

Selected Filmography

Here are a few highlights (not exhaustive):

Mojere — her first home-video appearance.

Ti Oluwa Ni Le (1992)

Owo Blow (1997)

Motherhood

Ileke

Ojuju

Ilé Olorogun

The Bridge (2017)

My Village People (2021)

Legacy & Impact

Mogaji’s career spans many decades and multiple eras of Nigerian cinema (from early television to modern Nollywood).

She is seen as a mentor or “auntie” figure to younger actors, many of whom admire her longevity and professionalism.

She has been candid about the challenges faced by actors in Nigeria — for example, she has said that despite fame, many actors must still “toil” for little reward.

Current Status

As of 2024-2025, she remains active in the industry.

Recently she celebrated her son’s graduation from university (Lead City University, Ibadan) in 2024.

She continues to speak publicly about personal and industry issues (e.g., motherhood, marital abuse, the film industry).

Interesting Facts

Despite having only one fallopian tube, she was able to conceive and give birth — a story she shared publicly to encourage others.

She has been frank about regards marriage and motherhood — for example stating that waiting for marriage should not prevent someone who truly wants a child from having one (if they can care for it responsibly).

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Talabi Adebayo Braithwaite: The Pioneer Who Built Nigeria’s Insurance Legacy

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Celebrating the life and impact of the man who laid the foundation for Nigeria’s modern insurance industry.

Early Life and Education

Talabi Adebayo Braithwaite was born on July 2, 1928, into a prominent Lagos family of Yoruba descent. His upbringing reflected a blend of discipline, ambition, and a deep desire to serve his nation through professionalism and innovation. Though Nigeria in the mid-20th century had few indigenous figures in the financial and insurance sectors, Braithwaite’s vision and determination would make him a pioneer who transformed the industry.

After completing his early education in Nigeria, he travelled to the United Kingdom, where he pursued professional training in insurance. His commitment to excellence soon paid off — in June 1951, he became one of the first Nigerians to qualify as an Associate of the Chartered Insurance Institute (ACII) in London, a significant milestone that marked the beginning of his historic career.

Breaking Barriers in a Colonial Industry

When Braithwaite returned to Nigeria in the early 1950s, the insurance sector was almost entirely dominated by foreign companies. Local participation was minimal, and there were few trained Nigerians capable of running or managing such businesses. Braithwaite set out to change that reality.

He established T.A. Braithwaite Insurance Brokers & Co., one of Nigeria’s earliest indigenous insurance firms. Through professionalism and integrity, his firm gained the confidence of both public and private institutions, gradually helping to indigenise an industry that had been monopolised by expatriates.

Braithwaite’s success not only challenged existing norms but also inspired a generation of Nigerian professionals to pursue careers in insurance and finance. His name soon became synonymous with credibility and innovation in the world of insurance brokerage.

Leadership and Institutional Legacy

One of Braithwaite’s most enduring contributions was his role in building institutional frameworks for Nigeria’s insurance profession. He became the first president of the Insurance Institute of Nigeria (IIN), the body that would later evolve into the Chartered Insurance Institute of Nigeria (CIIN) — the country’s highest professional body for insurance practitioners.

Under his leadership, the institute focused on training, professional development, and establishing ethical standards to guide practitioners in the industry. Braithwaite’s influence helped shape the institute into a respected body that continues to promote excellence and accountability within the Nigerian insurance landscape.

In 1969, Braithwaite’s exceptional expertise earned him another milestone distinction: he became an underwriting member of Lloyd’s of London, one of the world’s oldest and most prestigious insurance markets. This achievement placed him among a select group of Africans to attain such a position, underscoring his global recognition as an insurance authority.

National Recognition and Honours

For his lifelong service to Nigeria and his pioneering contributions to the insurance industry, Talabi Adebayo Braithwaite was honoured by the Federal Government of Nigeria. In 2000, he was conferred with the title of Commander of the Order of the Niger (CON) by President Olusegun Obasanjo, a national honour reserved for distinguished citizens who have made outstanding contributions to national development.

This recognition not only celebrated his individual achievements but also highlighted the importance of the insurance profession in building a resilient economy.

Later Life and Legacy

Until his passing on May 2, 2011, Braithwaite remained a respected figure in Nigeria’s corporate community. His commitment to ethical standards, professional mentorship, and industry advocacy ensured that the foundation he laid would continue to support generations of insurance professionals.

Even after his death, his influence endures through the institutions he built and the professionals he inspired. The Chartered Insurance Institute of Nigeria (CIIN) continues to uphold his vision of professionalism, education, and ethical practice within the field.

In recognition of his lasting contributions, many industry veterans refer to him as the “Father of Nigerian Insurance.” His name is invoked with reverence at industry events, and his pioneering spirit continues to guide Nigeria’s ongoing efforts to strengthen and expand its financial sector.

References:

Chartered Insurance Institute of Nigeria (CIIN) Archives

Daily Times (Lagos), Historical Business Reports (1950s–1980s)

Lloyd’s of London Records, Member Archive 1969

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