Praise be to Allah.

Importance of accepting the rules of Shari`ah
The basic principle for the Muslim is that he obeys whatever Allah enjoins upon him, and refrains from whatever He forbids him, whether the reason behind that is clear or not.

It is not permissible for a Muslim to reject any ruling of Shari’ah or to hesitate to follow it if the reason behind it is not clear. Rather he must accept the rulings on halal and haram when they are proven in the text, whether he understands the reason behind that or not. Allah says (interpretation of the meaning):

“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error.” [al-Ahzab 33:36]

“The only saying of the faithful believers, when they are called to Allah (His Words, the Quran) and His Messenger, to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise).” [al-Nur 24:51]

Why is pork haram?
Pork is forbidden in Islam according to the text of the Quran, where Allah says (interpretation of the meaning):

“He has forbidden you only the Maytah (dead animals), and blood, and the flesh of swine…” [al-Baqarah 2:173]

It is not permissible for a Muslim to consume it under any circumstances except in cases of necessity where a person’s life depends on eating it, such as in the case of starvation where a person fears that he is going to die, and he cannot find any other kind of food, based on the shar’i principle: “In cases of necessity, haram things are permitted.”

There is no mention in the Shar’i texts of a specific reason for the prohibition on pork, apart from the verse in which Allah says (interpretation of the meaning): “for that surely, is impure” [al-An'am 6:145].

The word rijs (translated here as ‘impure’) is used to refer to anything that is regarded as abhorrent in Islam and according to the sound human nature (fitrah). This reason alone is sufficient.

And there is a general reason which is given with regard to the prohibition on haram food and drink and the like, which points to the reason behind the prohibition on pork. This general reason is to be found in the verse in which Allah says (interpretation of the meaning):

“He [i.e., the Prophet (peace and blessings of Allah be upon him)] allows them as lawful At-Tayyibat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful Al-Khabaith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods).” [al-A'raf 7:157]

The general meaning of this verse includes the reason for the prohibition on pork and it may be understood that in the Islamic viewpoint, it is included among the list of things that are evil and unlawful (al-khabaith).

What is meant by al-khabaith here is all things that will harm a person’s health, wealth or morals. Everything that leads to negative consequences in one of these important aspects of a person’s life comes under the general heading of khabaith.

Scientific and medical reasons for prohibiting pork
Scientific and medical research has also proven that the pig, among all other animals, is regarded as a carrier of germs that are harmful to the human body. Explaining all these harmful diseases in detail would take too long, but in brief we may list them as: parasitic diseases, bacterial diseases, viruses and so on.

These and other harmful effects indicate that the Wise Lawgiver has only forbidden pork for a reason, which is to preserve life and health, which are among the five basic necessities which are protected by Shari’ah.

For more, please see these answers: 751 and 26792

And Allah knows best.

Nutrition Information
100 grams (3.5 ounces) of cooked ground pork contains:

Calories: 297
Protein: 25.7 grams
Fat: 20.8 grams
Carbohydrates: 0 grams
Fiber: 0 grams
Sugar: 0 grams
Pork is a good source of:

Protein
Niacin
Vitamins B6 and B12
Iron
Zinc

Pork is also a good source of vitamins and minerals like phosphorus, selenium, and thiamine.

Pork is actually richer in thiamine, a B vitamin required for a range of bodily functions, than other red meats like beef and lamb.

Vitamins B6 and B12, also found abundantly in pork, are essential for blood cell formation and brain function. Pork is also an excellent source of iron — the heme-iron found in red meats is absorbed very easily by the human digestive system.

The selenium in pork is essential for proper thyroid function. A six-ounce pork chop has more than 100% of the recommended daily allowance of selenium.

Potential Health Benefits of Pork
Pork is a rich source of certain vitamins and minerals your body needs to function, like iron and zinc. It’s also an excellent source of high-quality protein. Minimally processed, lean, fully-cooked pork eaten in moderation can provide certain benefits when added to your diet.

Research has found a number of potential health benefits associated with eating pork:

Muscle Maintenance

The high-quality proteins in pork are complete amino acids and therefore perfect building blocks for creating new muscle. As we age, we lose muscle mass, which can lead to conditions like sarcopenia — extreme muscle degeneration.

Eating high quality protein like that found in pork — as part of a healthy lifestyle that includes exercise — can help slow or reverse sarcopenia. It can also help maintain the healthy muscle tissue you already have.

read the rest here - https://www.webmd.com/diet/pork-good-for-you

Science or religion? You choose.

Amalekki:

No, it's just what it is. They are greater than their fathers.

And does this military greatness mean they're occupied their father's position?

And has this military greatness ended with the invasion of Ilorin army?

oyatz:


Ago-Oja was the hometown of the mother of Prince Atiba, one of the great-grandsons of Alaafin Abiodun ( his other well known descendants were Oluyole in Ibadan and Afonja in Ilorin).

It was Atiba that moved the Capital down south to his mother's home town (Ago-Oja) and renamed it the new Oyo.

LOL.

Ago was founded by Oja, a friend and contemporary of Atiba.
How is the mother of Atiba from a town founded by his son's contemporary?
I'm confused.

Shikena:

Your answer makes no sense. Is the current Ife king not greater than his father who is still very much alive?
Stop answering that often repeated irrelevant question. The kings are great and they rule separate kingdoms, that's all we need to know (There is no Alaafin of Yoruba or Ooni of Yoruba, they have their distinct domains). That question is often repeated deliberately to make fun of the Yorubas and create division.

1. Does that means the position of his father has become obliterated and he has taken his father's position in the family?

2. Your response there is noble but the Oyo and especially the Alaafin thinks differently at least maybe during Ooni Sijuade's days.

seunmsg:


The people occupying the present Oyo, are they descendants of those that occupied the old Oyo or not? The current ruling houses in Oyo, do they have any blood link with those that ruled the old Oyo or not?

Whether it is just a prince from the old Oyo that replicated what was in the old Oyo is irrelevant. What is important is that a prince from the bloodline of the old Oyo ruling house has reestablished the Oyo dynasty for posterity and continuity sake. The Oyo history and royalty is preserved for future generation.

Go and tell this to the members of Oyo ruling lineages in Igboho, kishi and other old Oyo towns LOL.

Amalekki:

How could the answer to this question of yours be no?
Obama is greater than his father.
Donald Trump is greater than his father.
Joe Biden is greater than his father.
Awolowo is greater than his father.
Fela is greater than his father.
Buhari is greater than his father.
Jonathan is greater than his father.
Atiku is greater than his father.
I know that a common prayer by most is for their children to be greater than they are.

Correct but does this indicate they've become their father's father?

defcon4:


Please I would like to know.
The Alaafin and the Ife king. Which is greater?
What parts or function do they play?

Are you greater than your father?
If no, then you have your answer.

seunmsg:


The descendants of those that occupied the old Oyo are the ones in the present Oyo. They are all the same people. Oyo is Oyo.

Not true. Starting with the ruling house, only one prince out of numerous other lines in the Old Oyo, rule Ago di Oyo. The other old ruling lines are scattered across Kishi, Igboho and so on. Basorun in Old Oyo was a title occupied by a lineage of Nupe line, it is not the case in Ago di Oyo. And several other issues.

Now riddle me this, if in your family, your parents and siblings were displayed (God forbid) and you go to say somewhere in the SE and establish a space mimicking what your parents established, would you consider them to be the same? No!

LegendHero:


Let me translate it for you. I don’t know ami ohun much like that which explained why you might not understand it well. Also, I used a proper Oyo dialect.

—Oyo Alaafin (Oyo, the descendant of the Alaafin)
—Ojo pa sekere omo atiba (Rain must not beat sekere, Son of Atiba)
—Oyo nipe kolowo ko gbowo (Oyo said the creditor should collect his money)
—Oni koni iwofa gba tire (He also went to tell the debtor (Iwofa - a system where people use their family as collateral to borrow money) not to pay his debt)
—Ase kole ba di’ja, ko le ba daapon (Not knowing that the reason why Oyo did this is so that fight can happen)
—Komo oba le ri ‘n muje (So the prince can eat)
—Oyo gbin agbado oran seyinkule elenkule (Oyo planted a wicked mystery maize/corn of trouble at another man's backyard)
—Elenkule o gbodo faatu, be ni ko si gbodo faaya (The owner must not uproot it, and he must not shred it)
__Omo iku, tiku kogbódò pa
(child of death who death cannot kill)
----Omo Arun, tarun kogbódò see
(child of pestilence who cannot be tied down by sickness)
----Omo Ofo, tofo kogbódò see(child of calamity whom calamity can't afflict )

All this eulogy of Oyo is just showing the empire might. Imagine planting a corn/maize of trouble at the back of one’s compound and telling him not to uproot it nor shred it. Like you’re showing your might and power over them.

THe Oyo referred to in this oriki is the Ago di Oyo, not the empire. This current one is not the same as the empire. It was founded by one prince, hence, Oyo Atiba.

rhektor:


Point noted, thank you for the calcification.
However, please advise @olu317 on the use of diacritics as the misuse always misinform
Thank you once again

Advise who?
Please o! I don't want such entanglement.

TAO11:
But the point being made by Olu-the-scam-artist is actually different.

Scam artist Olu’s point is that Àrẹ Arè is the Yoruba equivalence of Crown, and that Adé is NOT.

Such point is a blatant and ignorant falsehood. But I am familiar with the valid point you made on the other hand.

Cc: rhektor

Oh, I'll edit my post then.

Thank you.

macof:




Interesting. I knew Idita was Iranje sure but that the term came centuries after Obatala is new information.

Ojogbon Macof, aku ijo meta.

It is actually spelt Idita. Early literatures on Ife history were seminal but also did a lot of damages requiring corrections.

Idita is a recent addition to the name. It signifies a history of the structure of the town. The event leading to the emergence of that name occurred about 100+ years ago. So quite recent. The name of the town is still Iranje but Idita is added just for commemoration.

X

macof:


Baba


The thing that set TAO11 and I on this theory spry is that the name "Ọbàtálá" seems to carry a connotation that is different from Aṣọ Àlà

Obatala himself is in no doubt in association with the colour white and the Aṣọ Àlà but the question is what else is he in association with that could be the possible original connotation of the name "Ọbàtálá"

That is very possible.
It is just that my knowledge in that aspect is limited. I've tried to think beyond the associated white but nothing has come up.

TAO11:
I am not certain too, and that is very key to that proposed etymology.

I’d beg to respectfully differ oo. The O-B-A in “Obaluaye” is actually the same “Ọba” for “King”. Yes it is actually “Ọbalúayé”.

The same applies to the O-B-A in “Obalufon”. The O-B-A here is also the same as “Ọba“ for “King”. Yes it is actually “Ọbalùfọ̀n”.

However, “Obatala” is actually “Ọbàtálá” — but the “Ọbà“ comes originally from the “Ọba” for “King” as I had proposed.

Actually, my understanding (backed by the cited scholarly conclusion which is based, as is to be expected, on received Yoruba traditions) is not that the word “Òrìṣà” later came to be applied only to “Òrìṣànlà” (aka “Obatala”).

Instead, the tradition is that the “... Supreme Being was first given the name Orisa — roughly meaning “the source from which all things emanated.” ..., that name generally came to be used for the highest heavenly beings who were said to have being with the Supreme Being at the time when the Supreme Being created all things, and whom the Supreme Being later sent to the lower spiritual sphere where they became the most senior gods.”

The name (Òrìṣà) is said to have later been applied to the deities (plural). And Obatala being deified as the arch/great orisa (among the deities) came to called “Òrìṣà-Ńlá” — the Great/Arch Òrìṣà.

Cheers!

I missed two points while responding, so here:

The Oba in 'Ọbàtálá' is pronounced as is due to ellision. When all the words are pronounced separately then 'Ọbà' becomes Oba in Oba ti ala. It is similar to how Oba Iloran is pronounced Ọbàloran, Oba Ejio is pronounced Ọbàjio, Oba Idio is Ọbàdio and so on. I hope that makes sense.

Finally, Orisa was Obatala's actual nick-name. It was a term or name or appellation used solely for him. Orisa Nla came from his encounter with Obawinni who placed himself under the leadership of Obatala during the contest with Oduduwa. The proper term for all the divinities is 'Imole' not Orisa but this seemed to have changed during the period ex-slaves and returnees of Yoruba origin returned to Yorubaland.

TAO11:
I like the “Ọbà tí ó lá” angle to explaining the name Ọbàtálá.

It clearly has a greater explanatory scope and power than the popular etymology from: “Ọba ti àlà”.

The bigger question (to which a related one is already anticipated), however, is as follows:

Can we be certain that the Yorubas (or any Yoruba subgroup) use, or once used “lá” for “sleep”?

More than that, there seems to be a difficulty (one which may be impossible to fix) with this etymology.

This difficulty stems from the phrase “Ọbà tí ó lá” as the proposed components of the name Ọbàtálá.

This phrase is supposed to literally mean: “the king who fell asleep,” the word “Ọbà” as it appears there doesn’t translate to “king”.

On the flip side, even if one were to propose that the etymology is: “Ọba tí ó lá,” (in which case the “Ọba” now translates to “king”), another problem surfaces.

And this is the problem of reconciling this etymology (Ọba tí ó lá) with the actual name “Ọbàtálá“ which shows “Ọbà,” and NOT “Ọba”.

In other words, how does one account linguistically for the shift of the “Ọba” in “Ọba tí ó lá“ (particularly the ‘re’ sound of the “a”) to the “Ọbà“ in “Ọbàtálá“ (particularly the ‘do’ sound of the “a”)?

In contrast to the etymology from “Ọba Ìdẹ̀ta Ńlá,” the shift of the “Ọba” in “Ọba Ìdẹ̀ta Ńlá“ to the “Ọbà“ in “Ọbàtálá“ is clearly explainable — just as the shift from the “ta” to “tá”.

Regarding the Yoruba word “Òrìṣà,” to which its nearest corresponding form is the Istesikiris’ “Òrìṣẹ̀“.

This present Itsekiri version appears to be the oldest known Yoruba form and usage.

In other words, it is the form whose components can be reasonably analyzed in the Yoruba language.

If that indeed is the case, then the Yoruba word “Òrìṣà” would have initially applied to the supreme being himself.

In that case this word would clearly translate to “the source from which all emanates” — that is, “Òrìṣẹ̀“.

There appears to be some scholarly support for this as we read the following from Professor Akintoye’s “A History of the Yoruba People”:

“The realm of the spirits was conceived as consisting of two spheres — a higher and a lower. The higher was the place of the Supreme Olodumare who created all things and ruled over all existence. This Supreme Being was first given the name Orisa — roughly meaning “the source from which all things emanated.” Later, to this name was added Olorun (king of heaven) and Oluwa (king over all). Though some Yoruba groups (especially the southern and eastern peoples like the Ijesa, Ondo, Ikale, Owo and Ekiti) continued to apply the name Orisa to the Supreme Being, that name generally came to be used for the highest heavenly beings who were said to have being with the Supreme Being at the time when the Supreme Being created all things, and whom the Supreme Being later sent to the lower spiritual sphere where they became the most senior gods.” ~ S. Adebanji Akintoye, “A History of the Yoruba People,” Amalion Publishing 2010, pp. 31-32.

Cc: macof, RedboneSmith, 0balufonlll

Interesting perspective!
However, I am going to say that Obatala was one of the several titles or appellations for this important deified culture hero. The title Obatala stemmed from the particularism of this figure for white clothes and efun (white chalks).

Each of the Irun imole (400 deities) have specific colour(s) they identified with in the form of fabric, and spatial aesthetics. These deities either identified with this colour alone (such as Oduduwa - black; Ogun - red; Orunmila - green and brown with some white; Esu Ola Ilu - red & black etc.) or belonged to a group of deities associated with the colour.

Obatala is the leading deity among the 400 deities. This may be argued in the form of political power, age and other mythical imaginations within Yoruba folklore. In addition to being the leading personage among the 400 deities, Obatala is also the King of all deities associated with colour white and I think this is where the title 'Oba ti ala', king of white cloths or king of all things white, emanated from. Some of the 'white' wearing deities include but are not limited to Olufon (Obatala's first son), Oluorogbo, Orisa Ikire, Obarese, & Ogiyan. Obatala is their leader, their king.

The Obatala personage had several titles descriptive of his actions or choices. These include Etirigbo, Oseremagbo, Oba Ugbo, & Olufe to mention a few. They all reflected the shifts in or the trajectory/flow of his life and times.

TAO11:
My Position:

(1) “Ọbàtálá” (from: “Ọba-Ìdẹ̀ta-Ńlá”) = “Great King of ìdẹ̀ta”. (Was deified as Òrìṣà-Ńlá. He ruled Ìdẹ̀ta).

(2) “Òrìṣà” (from: “Òrìṣẹ̀”) = “The Source of Emergence”. (Applies originally to God Almighty himself, and later to the deified heroes & heroines).

Cc: macof

Obatala founded & reigned at Iranje [and later, Ife].

His descendants resident in Iranje recorded a phenomenon sometime around the 19th century. This event was very impactful such that they thought to commemorate the event in a descriptive term [Idita] which was added to the original name of the town founded by Obatala. Hence, Iranje-Idita.

Obatala's descendants started Idita, several centuries after Obatala founded Iranje. It was a form of change and continuity.

What I'm trying to say is, your theory about the etymology of Obatala is not workable bro.

Christistruth00:


If you say so but I will do more research to confirm

Which area exactly is his mother from because some Ife Villages have a lot of Modakeke living in them eg Ipetu

The mother is from a compound in Okerewe quarters, right behind the palace.
I do not think I need to mention that here.

Christistruth00:



Modakeke and Ife will settle everything Peacefully and even hug each other afterwards this time

We cannot be fighting ourselves while IPOB and Killer Herdsmen are trying to attack Yorubaland

By the Way I am from Modakeke and in case you don’t know the Ooni’s Mother is also from Modakeke and our son must have a Peaceful and Joyous reign.

This is a lie bro/sis.
Ogunwusi is Ife on the left and Ife on the right.

Aliko be careful, alaye na con-artist o.

Kriss216:
They should also shut down Betnaija shops!

E no go better for Man city and Bayern Munich.

Bro you killed me

Lol
If we begin pull up the several MOUs & projects wey baba don speak of constructing, this page go full.

x

x

This man is a disgrace to professorship and Ile-Ife as a whole.

x

x

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Toyyinni:
The vessel Glovis Cosmos has arrived Tin- can.

Do you have updates on when clearing of the items on the ship can/will likely begin?

X