Yoruba Anjemi Materials of Southwestern Nigeria
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Item Awe-Kikọ Ọrọ Yoruba Anjemi (Yoruba Anjemi grammar book)Markaz Ihyahil Islam Abayawo, Ilorin – NigeriaThe manuscript titled "Iwe-Kikọ Ọrọ" (Yoruba Anjemi Grammar Book) is a small grammar book written in Yoruba Anjemi to teach students the system and structure of the Yoruba language, using the modified Arabic script – Anjemi. It contains tables with the letters, vowels, syntax and morphology, phonology, and the Yoruba system of semantics. Exclusively written in Yoruba Anjemi, the manuscript is less than 20 pages, numbered using Arabic numerals at the top center of each page, with no date of publication. Importantly, the sponsors’ address (Markaz Ihyahil Islam Abayawo, Ilorin – Nigeria) is boldly written on the front and back covers. Also, the email address and cellphone numbers of the printer (or publisher) was on the back cover of the small grammar book. Although predominantly written in Yoruba Anjemi, the supplications are meant to be read or chanted in Arabic. The scribe used the standard Mashriqi writing style and for illustration purposes. Latin script was also used throughout the book, with Yoruba implosives on the vowels, in consistence with the Yoruba pronunciations.Item Ti Ara Ẹni Lẹta B (Personal letter in Yoruba Anjemi B)UnknownThis manuscript is a personal letter written in Yoruba Anjemi. The scribe/sender did not indicate their name nor the name of the recipient. This could mean that the writer was known to the recipient, and as such, their name was irrelevant. Like most letters from Muslim communities, it opens with Basmalah, and is followed by the Islamic greeting "Assalāmu ʿalaikum Wa Raḥmatullāhi Taʿālā Wa Barakātuhu." This 2-page letter has no date and no page numbers. The scribe’s intricate handwriting, provides evidence that he was an expert, and used the standard Mashriqi style of writing. The last part of the message on the second page has a conclusion in Arabic: "Maʿas-Salām wa Ilal-Liqā’", which means "Be in Peace and until we see/meet." Similar to Letter "A", this one also speaks volumes to how Yoruba Anjemi has been a part of the peoples’ lives. More so, it points to how the sacred and the secular mix, since letters that are considered personal and mundane, are intertwined with greetings from religious sources. Finally, the letter shows how Anjemi has been a means of communication and a vehicle for social progress among its users.Item Ti Ara Ẹni Lẹta A (Personal letter in Yoruba Anjemi A)(2001-04-23) UnknownThis manuscript is a personal letter written to the pioneer of the Markaz Ihyahil Islam Abayawo, Ilorin – Nigeria, who happened to be the scribe of most of the Yoruba Anjemi materials we digitized from Ilorin, Kwara State. The letter opens with the Islamic greeting "Assalāmu ʿalaikum Wa Raḥmatullāhi Taʿālā Wa Barakātuhu.” At the top right is Gregorian calendar date of 23-4–2001. Evidently, the paper on which the scribe wrote the letter, has a space to enter the date and is pre-printed with Latin script "Date...." The date and page numbers are written in Roman numerals. This personal letter, which is all in Yoruba Anjemi, uses the standard Mashriqi style of writing. Similar to the preamble, the letter concludes with the Islamic traditional greeting, "Wa Salāmun ʿalaikum Wa Raḥmatullāhi Wa Barakātuhu.” Worthy also to note, is that the one-page letter was folded and the same paper was used as the envelope. The back of the envelope was addressed to the recipient with the following address: Ilā: Faḍīlatu As-Sheikh Al-Ḥājju Abubakar Yusuf Madīnatu Faḍīlatu At-Tijjāniyyah, Abayomi Ilorin. The personal letter speaks volumes as to how Yoruba Anjemi has been a part of the peoples’ lives. More so, it points to how the sacred and the secular mix, since letters which are considered personal and mundane, are intertwined with greetings from religious sources. Finally, the letter demonstrates how Anjemi has been a means of communication, and a vehicle for social progress among the people in this area.Item Al-Tafsīrul-Qur’ānil Karīm (A translational meaning of the Qur’an)Markaz Ihyahil Islam Abayawo, Ilorin – Nigeria; Markaz Ihyahil Islam Abayawo, Ilorin – NigeriaThis manuscript titled Al-Tafsīrul-Qur’ānil Karīm-, shortened as Tafsīr, roughly provides an exegesis of the Glorious Qur’ān. This 4-page document appears to be a handout which is given to students at a tertiary institution. The top quarter of each page has a straight line which separates the Qur’ānic verses written in Arabic from the other part of the page which has the Yoruba Anjemi translational meaning and commentaries. The information we gathered from the owners of the manuscript was that the Markaz produced these as instructional materials for their students, and was targeting high school students in particular. Written in Yoruba Anjemi, using the standard Mashriqi style of writing, there is Roman numeral page numbering at the top center of each page. The chapters from the Qu’ran which were translated for this work include the last verses of Sūratu Muhammad (47: 35-38); and Sūratu-Al-Fat-ḥi (Q. 48: 1-15).Item Òbèjé (Yoruba alphabet in Anjemi)Markaz Ihyahil Islam Abayawo, Ilorin – NigeriaDimension-wise, this 1-page work is larger in size (30 inches long by 17 inches wide) than any other item we digitized. It is used as instructional material for teaching the Yoruba alphabet in Ajami script to students. This poster-sized work uses three languages: Arabic, English and Yoruba. The authors use the standard Mashriqi style of writing and begin with Basmalah at the top-center of the poster. The material describes the Arabic vowels and then illustrates those that the Yoruba scholars have developed in Yoruba Anjemi.Item Nāfilah (A detailed description of some supererogatory prayers in Yoruba Anjemi)(2001) Markaz Ihyahil Islam Abayawo, Ilorin – Nigeria; Markaz Ihyahil Islam Abayawo, Ilorin – NigeriaThis manuscript titled, Nāfilah (A Detailed Description of Some Supererogatory Prayers in Yoruba Anjemi]) is a one-page document, which provides a detailed description on how to perform certain supplications. Exclusively written in Yoruba Anjemi, the manuscript starts with Basmalah – i.e. Bismillāhir-Raḥmānir-Raḥīm. Of note: from the right and left hand sides of the Basmalah are the symbols "nun," which stand for the desacralization of the Basmalah. Most often, when "nun" is used, the full version of the Basmalah is not written. But in this case, "nun" was written twice along with the full version. This is followed with greetings and prayers to the Prophet, "Wa Ṣallallāhu ’Alān-Nabiyyil Karīmi Wa ’Ālihi wa Ṣaḥbih wa Sallam Taslīman." This manuscript is predominantly written in Yoruba Anjemi, but the supplications, which are to be read or chanted in Arabic, are written in Arabic. Most, if not all of these supplications are Qur’anic verses and are bracketed. The scribe used the standard Mashriqi writing style.Item Maqṣūrah Ibn Durayd (A summary of Ibn Durayd)(2002) Yusuf, Abubakar as-Sufi; Yusuf, Abubakar as-SufiThis 62-page manuscript is titled, Maqṣūrah Ibn Durayd, (A Summary of Ibn Durayd), and is an Islamic jurisprudence book based on the Mālikī school of thought. This work addresses an array of themes, including social relations, brotherhood, neighborhood, and how best to cope with the realities of the contemporary world. Fully written in Yoruba Anjemi, the author follows the original version of the book, which was in Arabic text – by retaining the various themes as they were in Arabic and then the translation in Yoruba Anjemi follows. The author uses the standard Mashriqi style of writing, with Roman numerals at the top center of each page, and footnotes on most of the pages. Unlike many Yoruba Anjemi translated works, the author, begins with introduction in Yoruba Anjemi instead of Arabic.Item Itan-Akọọlẹ (Islamic history in Yoruba Anjemi)(2002) Abubakar Yusuf, Ibrahim as-Sufi; Abubakar Yusuf, Ibrahim as-SufiThis 41-page manuscript titled, Islamic History in Yoruba Anjemi, talks about the history of Islam, especially the life history of Prophet Muḥammad, Peace be upon him. On the cover page, which is mostly written in Yoruba Anjemi, there is a Qur’anic verse which roughly translates: "Verily, these stories are the truth of the histories..." Although titled a history book, this work also includes parts on Fiqh – Islamic Jurisprudence, and Tawḥīd -- unification or oneness of God. The author used the standard Mashriqi style of writing, and numbered the pages in Arabic numerals. Unlike most Yoruba Anjemi translated works, the author begins with an introduction in Yoruba Anjemi, instead of Arabic.Item Manāhiju Dirāsāti Al-Lughā Yoruba Anjemi (Syllabus for the study of Yoruba Anjemi -- Nursery, Primary & High Schools)(2001) Markaz Ihyahil Islam Abayawo, Ilorin – NigeriaThis manuscript titled, Manāhiju Dirāsāti Al-Lughā Yoruba Anjemi (Syllabus for the Study of Yoruba Anjemi -- Nursery, Primary & High Schools) is a 5-page document of syllabus for learning Yoruba Anjemi. There is a section for Nursery School pupils; another for Primary School pupils; and, one for High School students. At the top of the document is Basmalah – i.e. Bismillāhir-Raḥmānir-Raḥīm. The cover page provides an introduction, indicating that "This document contains a syllabus for the Study of Yoruba Anjemi -- Nursery, Primary & High Schools." Also on the cover page is the publication date of 1422 A.H, along with the sponsors’ name, Markaz Ihyahil Islam Abayawo, Ilorin – Nigeria, followed by their address. The writing style is in the standard Mashriqi style but has no page numbers.Item Atilẹyin Yoruba Anjemi (Sticker propagating Yoruba Anjemi)Markaz Ihyahil Islam Abayawo, Ilorin – NigeriaDimension-wise, this is the smallest (5 inches wide and 2.5 inches long) of the Yoruba Anjemi materials that we digitized. It is a single page of a Yoruba Anjemi sticker, which has an opening of Basmalah, written in small characters. The manuscript or sticker is used as instructional material for the popularization and propagation of Yoruba Anjemi. It captures a verse from the Qur’ān, which talks about revealing the Holy Book in Arabic, and the rationale behind it not it being revealed in Ajami. This part is from Sūratu Fuṣṣilat (Qur’ān, 41: 44), which roughly translates as: "And if We had made it a non-Arabic Qur'an, they would have said, "Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?" Say, "It is, for those who believe, a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being called from a distant place." Beneath this verse is a Yoruba Anjemi inscription, whose translation is accompanied with English text in Latin script using all uppercase letters: "WRITING YORUBA WITH ARABIC LETTER KNOW FUNCTIONING OVER THE WORLD" The Yoruba Anjemi sticker popularizes and propagates the need to hold Anjemi with high esteem, connoting that, there are many secrets that could be unlocked through acquiring the knowledge of Yoruba Anjemi. Thus, the statement: "WRITING YORUBA WITH ARABIC LETTER KNOW FUNCTIONING OVER THE WORLD." Lastly, written in the smallest font size is the address of the authors', Markaz Ihyahil Islam Abayawo, Ilorin – Nigeria.Item Al-Qaṣāʾid Fil-Madḥis Sayyidil-Maḥmoodi, Ṣallallāhu ʿalayhi wa Sallam (Panegyric poems for the Prophet)Yusuf, Abubakar as-Sufi; Yusuf, Abubakar as-SufiThis manuscript is a collection of panegyric poems in honor of Prophet Muḥammad. It is called "Al-Qaṣāʾid Fil-Madḥis Sayyidil-Maḥmoodi, Ṣallallāhu ʿalayhi wa Sallam," shortened as Al-Qaṣāʿid, which can be roughly translated as a set of Panegyric Poems for praising the leader of mankind, Peace and blessings of Allāh be upon him). Al-Qaṣāʾid, as the title suggests, hails and praises the unrivaled attributes of Prophet Muḥammad. The poems describe his virtuous characteristics, and what makes him unique, which include his being a chosen person, trustworthy, noble yet humble, generous, and compassionate. Like many prophetic poems – Waka, Al-Qaṣāʾid is a popular poem among the Yoruba Muslim communities. It is chanted in madrasas, as well as social gatherings, such as walimat (a banquet, dinner) during weddings, naming ceremonies, and so on. The author, Al-Ḥājj Abubakar Yusuf As-Ṣūfī uses the modern Mashriqi writing style, but with the special features of the Yoruba diacritics.Item Allajnātu Ithbāti Lughā Anjemi Yoruba wa Nashrihā (Workshop on Yoruba Anjemi curriculum development and its propagation)Markaz Ihyahil Islam Abayawo, Ilorin – NigeriaThis manuscript titled "Allajnātu Ithbāti Lughā Anjemi Yoruba wa Nashrih", also known as Allajnā (Roughly translated as Workshop on Yoruba Anjemi Curriculum Development and Its Propagation) is a 2-page document that serves as a guide for a workshop on the development and dissemination of the Yoruba Anjemi Curriculum. As traditionally seen, the top of the manuscript opens with Basmalah – i.e. Bismillāhir-Raḥmānir-Raḥīm, followed by an introduction in Arabic, describing what the document contains: "Workshop on Yoruba Anjemi Curriculum Development and Its Propagation." In addition, Markaz’s address is written at the top, beneath the sponsor’s name. It then provides details of the Workshop’s agenda. Lastly, it concludes with Taḥmīdī – Wal-Ḥamdu Lillāhi Rabbil-Ālamī.Item Al-Ḥaqqu bi Al-Ḥaqqi fi Madḥi Sāḥib Al-Ḥaqqi (The truth with the truth in praising the Truthful One)(2002) Abubakar Yusuf, Ibrahim as-Sufi; Abubakar Yusuf, Ibrahim as-SufiThis manuscript titled Al-Ḥaqqu bi Al-Ḥaqqi fi Madḥi Sāḥib Al-Ḥaqqi, also known as Waka Al-Ḥaqqu (The Truth with the Truth in Praising the Truthful One) is a short pocket-sized book of poems, proclaiming the truthfulness and glory of Prophet Muhammad, peace be upon him. Waka is a generic name for poems eulogizing the Prophet, and various tags are attached to the particular one in question. This one is Waka al-Ḥaqqu. Written in Yoruba Anjemi, using the standard Mashriqi style of writing, the author, Al-Ḥājj Ibrahim as-Sufi opens with a concise introduction in Arabic, setting the stage for the poem. Then he goes on to rhapsodize about the truthful nature of Muhammad, the Messenger of Allah. Famous among the Yoruba Muslim communities, it is mostly chanted during prayer groups, Islamic functions, and other gatherings. Pupils in Islamiyya schools, women in their walimat, and men are all acquainted with the Waka al-Ḥaqqu.Item al-ʿUmdah fi Sharḥi al-Burdah (A worthy commentary for Ode of the Mantle)(2013) Būṣīrī, Sharaf al-Dīn Muḥammad ibn SaʻīdThis manuscript titled al-ʿUmdah fi Sharḥi al-Burdah, can be roughly translated as "A Worthy Commentary for Ode of the Mantle," and is also known as al-ʿUmdah for short. It is a thirteenth-century ode of praise for the Islamic Prophet Muhammad composed by the eminent Sufi mystic Imam al-Busiri of Egypt. The original poem was reported to be entitled al-Kawākib ad-dhurriyya fī Madḥ Khayr al-Bariyya (The Celestial Lights in Praise of the Best of Creation), and was entirely in praise of the Prophet and is famous especially among Sunni Muslims. This Yoruba Anjemi translated version of the al-Burdah is accompanied by commentary in Yoruba. The result is a small bound book of 63 pages. As with all Islamic praise poems, al-ʿUmdah contains panegyric poems of Prophet Muhammad, commending the Prophet of Islam, portraying his pious characterstics, describing his distinctive attributes, and exploring the light that he has brought to humanity.Item Al-istishfa fi madḥi al-Mustapha S.A.W. (Seeking intercession in praises for Al-Mustapha – The Exalted One – P.B.U.H.)Iniyās, Ibrāhīm; Hajji Mustapha, Malam Umar; Abubakar Yusuf, Ibrahim as-SufiThis manuscript is a small book, in poetry form, praising Prophet Muhammad. It is called Al-istishfa fi madḥi al-Mustapha S.A.W., and shortened Al-istishfa’ — Meaning Seeking for Intercession or In Search for Intercession. It is a book of poetry full of praises for the noble Prophet, and mentions the unrivaled attributes of Prophet Muhammad, describes his roles, especially as the endorsed intercessor on the Judgement Day. The Yoruba Anjemi version of the Al-istishfa’ was translated from its original Arabic version written by Shaykh al-Islām al-Ḥājj Ibrāhīm Ñiass (also known as brāhīm Iniyās, and Shaykh al-Islām al-Ḥājj Ibrāhīm ibn al-Ḥājj ʿAbd Allāh at-Tijānī al-Kawlakhī (Ñiass)) – a major leader of the Tijānī Sufi order of Islam in West Africa. Al-istishfa’ manuscript was published in a small bound book, using the Mashriqi writing style.Item Al-Adab (A book on educational etiquette)Unknown; Hajji Mustapha, Malam UmarThis manuscript is a copy of a work originally written in Arabic, and now translated into Yoruba Anjemi. The Yoruba Anjemi version has no cover page, and thereby no author name, publisher name, and date. The manuscript offers essential guidelines for students – which can be roughly translated as "Educational Etiquette", and covers a range of themes, including the attitudes required for a student to be successful, his/her relationships with his/her mentors, fellow students, and his/her required attitude towards learning. The manuscript was written with a modern pen, using the Mashriqi writing style, but with special features such as Egypt pattern and diacritics.