ISLAMIC DAᶜWAH PROGRAMMES ON RADIO STATIONS IN YORUBA

COMMUNITIES: PROSPECT AND CHALLENGES

BY

SALIHU, Muritala Ottan

MATRICULATION NUMBER: 07/IS/01/033

BEING THE SECOND SEMINAR PAPER SUBMITTED TO THE DEPARTMENT OF

ISLAMIC STUDIES, FACULTY OF HUMANITIES AND SOCIAL SCIENCES, AL-
HIKMAH UNIVERSITY, ILORIN

IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF PH.D

DEGREE IN ISLAMIC STUDIES, AL-HIKMAH UNIVERSITY, ILORIN

SUPERVISOR:
Dr. S.A ADENIGBA

SHAWWĀL 1445 AH

APRIL, 2024

1
Abstract

Despite the variation in the approach taken by some Muslim scholars which results in diverse
outcomes. The impacts and essence of radio amongst other electronic media on conveying the
Islamic messages to the contemporary society can never be ignored. It undoubtedly enables the
passage of message of Islam to its target audience at large and has reduced the primitive mode of
daᶜwah activities which required more stress. Thus, this paper aimed at appraising the impacts of
Islamic daᶜwah programmes via selected radio stations on Muslims in Yoruba communities. The
paper centered on the social, economic and educational impacts. The paper adopted descriptive
and analytical methods, in which the former facilitated the description of selected radio stations,
while the later assisted the study in analyzing the impacts of the selected radio stations on
Muslims in Yoruba communities. The research revealed that most of the recurrent
misrepresentation and conflicting opinions of many scholars are but impetus of lack of proper
orientation on proper way of conveying Islamic messages to their audience. This in conclusion
recommends that, media personnel should play key role in promoting Islam as a religion of
knowledge and guidance towards the right path.

2
Introduction
Traditionally, before the advent of modern technologies for the dissemination of

messages of Islam, the method of conveying daᶜwah was basically based on the parents, Islamic

scholars and other religious leaders mostly through the process of face to face or otherwise called

interpersonal communication. Meanwhile by the advent of new technological devices such as

newspapers, radio, television and the rest, this process greatly reduced the aforesaid means of

communicating messages of Islam.1 Mass media present a huge opportunity for us to reach out to

people who may not know about Islam or Muslims, as daᶜwah communication is the process of

conveying information about Islam by a Muslim communicator to the recipient, in order to

achieve a certain objective that is in line with what is outlined in the Qur’an and Sunnah of the

Noble Prophet Muhammad (‫)ﷺ‬.2

Currently, mass media platforms including radio station has become instrumental for the

non-Muslims to denigrate Islam in Nigeria especially in Yoruba communities. Evidently, one

Ibadan-based radio station, called Inspiration 100.5 FM has admitted that the religion of Islam

was denigrated on one of its Yoruba-Christian programme titled Olufe Otito. The presenter of the

programme had recently made derogatory remarks about Muslims’ Eid-el-Kabir festival. In a

press statement made available to the public, the General Manager of the station, Mrs

Olufunmilayo Olasogbo, described the action of the presenter of the programme as an

irresponsible one and she also revealed that the programme had been suspended. 3 Consequently,

the statement of the GM was in reaction to an order by the National Broadcating Corporation,

NBC, that the station should give its own side of the story and why sanction should not be meted

on it. This order was based on a petition by the Muslim Media Practitioners of Nigeria, MMPN,

Oyo State Chapter to the NBC, calling for the sanction of the radio station for its attack on

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Islam.4 As a result of these social media challenges, in May 2012, Quds Radio, the first Muslim-

owned radio station, began operations with a view to propagating Islam, clearing up

misconceptions about the religion and giving proper orientation about Islam according to the

Qur’an and Sunnah. The radio, established by Jama’atu Ta’awun Muslimeen took this bold step

because the Christian dominated media houses have always been grossly biased against Islam.5

It is against this backdrop that this paper examines the discussion the on impacts of

Islamic daᶜwah programmes on radio stations in Yoruba communities. In realizing this goal, this

paper is divided into sections, starting with abstract, introduction, concept of daᶜwah, radio

station as tools of Islamic propagation, background and Islamic daᶜwah Programmes on selected

radio stations in Yorubaland, impacts of Islamic daᶜwah programmes on radio stations in Yoruba

communities, challenges, recommendations and conclusion.

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Concept of Daᶜawah

Daᶜwah receives so many definitions by scholars and jurists of Islamic law but generally

it is derived from the root word ‘Daᶜawah’ which means ‘call’ or ‘invitation’. A.A Bala,

technically sees daᶜwah as communicating and informing people the right path, guiding and

showing the way to religion (of Islam) and its counsel in accordance with the statement of

Allah.6 In another definition, Hussain, opined that the word refers to inviting ourselves and all

others to obey Allah and His laws which were given to the mankind through a long chain of

messengers and prophets. The word daᶜwah used to refer to the call made by Allah (‫ )ﷻ‬to

mankind through his Noble prophet Muhammad (‫)ﷺ‬, call made by man to Allah (‫)ﷻ‬, in

his supplications, and call made by man to his fellow men to come whole heartedly to the

religion of Islam.7

Based on the above definitions, we can understand that daᶜwah comprises of the scope

which entails a call made by man to Allah (‫)ﷻ‬, and also call made by men to his fellow men,

because the invitation of daᶜwah applies to both Muslims and non-Muslims. Therefore daᶜwah is

incumbent on all Muslims and it must be done in compliance with the methodology already

established by the Noble Prophet (‫)ﷺ‬. As it is evident in Sūratu Yūsuf, verse 108, where

Almighty Allah instructed the Noble Prophet Muhammad (‫ )ﷺ‬to say, thus:

‫اَن اِهلل‬ ‫ِص ٍة‬ ‫ِإ ِهلل‬ ‫ِذِه ِل‬

‫ُق ْل َه َس ِبي ي َأْد ُع وا ىَل ا َعَلى َب َري َأَنا َو َم ِن اَّتَبَعيِن َو ُس ْبَح‬
‫ِك‬ ‫ِم‬
‫َو َم ا َأَنا َن اْلُم ْش َر َني‬
This is my way: I do invite on to Allah (‫ )ﷻ‬with certain
knowledge and whoever follows me. Glory to Allah (‫ )ﷻ‬and
never will I associate gods with Allah (‫)ﷻ‬.

Based on the above definitions of daᶜwah by scholars, one could understand that daᶜwah

is the process of disseminating the teaching and practices of religion of Islam. Daᶜwah is the

means in which the Muslims could understand their religion; likewise the non-Muslims are call

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upon to the beauty of Islam. It is the duty imposed upon every Muslims male or female to use all

the techniques, skills and methods in disseminating the word of Allah (‫ )ﷻ‬to both Muslims

and non-Muslims. These could be in form of preaching, through speeches or by the use of mass

media to influence the behavior pattern in compliance to the teachings and practices of the

religion of Islam. Daᶜwah becomes an instruments by which one call his fellow Muslims on the

teachings of doing good and avoiding the evils and also to invite the non-Muslims to Islam,

showing to them the beauty of Islam by worshipping Allah the only One to be worshipped. In the

Qur’an, Allah (‫ )ﷻ‬mentioned the role and concept of daᶜwah as evident in Sūratu Āli ᶜImrān,

verse 104, thus:

‫َو ْلَتُك ْن ِّم ْنُك ْم ُأَّم ٌة َي ْد ُعوَن ِإىَل اَخْلِرْي َو َي ْأُمُر وَن ِب اْلَم ْع ُر وِف َو َيْنَه ْو َن َعِن‬
‫اْلُم ْنَك ِر ُأوَلِئَك ُه ُم اْلُم ْف ِلُح وَن‬
Let there arise out of you, a band of people, inviting to all that is
good, enjoining what is right and forbidding what is wrong: they
are the ones to attain felicity”

Radio Station as Tools of Islamic Propagation

Having seen the definition and concept of daᶜwah, which refers to communicating and

informing people to the right path, guiding and showing the way to religion (of Islam) and its

counsel in accordance with the statement of Allah. Therefore, the most effective and efficient

channel of disseminating daᶜwah programmes to the wide public at large is by the use of radio

station. Radio station in the practices of daᶜwah have significant role to play in sensitising the

society and the larger world on the message as well as inviting public to the through teachings of

Islam.8

According to Adeyemo, the radio station as a medium of communication and the

watchdog of the community cannot be divorced from religious institutions because of its

usefulness for propagating the teachings and the practices of Islam. Generally, people do almost

6
everything with media and the most important function of the mass media is to educate people of

any information and messages from the party that sends the information (the sender) to the

receiver. This function normally runs together with the purpose to persuade the audience of the

messages and information that the media carries.9

Through the radio station, various roles of information dissemination in the society

significantly shape understandings and views of non-Muslims towards the religion of Islam as

issues related to the religion of Islam is highly been carried out globally by different media

organizations in the society. Radio and communication are considered as the important means of

daᶜwah (Islamic propagation). Thus, in the midst of this rapid development of technological

information, the work of daᶜwah should take utmost advantage of the mass media available and

use it appropriately in the dissemination of divine messages to the public.10

Background and Islamic Daᶜwah Programmes on Selected Radio Stations in Yoruba

Communities

Radio broadcasting was introduced in Nigeria in 1932 by the then British Colonial

authorities as an experiment of the empire service of the BBC. One of its main tasks was to relay

the overseas service of the BBC through wired systems with loudspeakers. This service was

called Radio Diffusion System (RDS).11 The Radio Diffusion System (RDS) became the

Nigerian Broadcasting Service, NBS in April 1951. Full broadcasting services in the country

began with the establishment of the Nigerian Broadcasting Service (NBS). 12 In 1954,

broadcasting became a concurrent legislative matter in Nigeria. The NBS Act was enacted in

1956. By 1957, the RDS also underwent a name change and became the Nigerian Broadcasting

Corporation (NBC) to provide a nationally representative domestic service and external service. 13

Seizing the opportunity of colonial - constitutional review which gave federal and regional

governments concurrent powers in the ownership of broadcasting stations, the government of the

7
western region established television and radio stations in 1959. 14 In 1961, the NBC act was

amended to give the Federal Minister of Information power to give general and specific

directives to NBC in matters of policy and appointments to the board. 15 By 1962, NBC External

Service (Voice of Nigeria) was inaugurated and the first Nigerian director-general was

appointed. In 1977, AM/FM Stereo was inaugurated as second sound channel. 16 In 1978, the

Nigerian Broadcasting Corporation was re-organized to become the Federal Radio Corporation

of Nigeria, FRCN.17 The following are the selected radio stations in Yoruba communities and

their Islamic daᶜwah Programmes:

a- History Radio Stations in Oyo State and their Islamic Daᶜwah Programmes

In 1976, the Radio arm of the Broadcasting Corporation of Oyo State (BCOS) was

established whilst its television component was founded in 1982 with a robust staff strength of

about 4449. In 1978, the Radio 2 arm of Radio O.Y.O and the first FM station (frequency

modulation) in Nigeria was founded on top of the Mapo hill in Ibadan. In 1984, at the advent of a

new Military government in Oyo State with Oladayo Popoola, as military governor, merged the

BCOS and Radio O.Y.O as one henceforth to be known simply as BCOS. In 1976, Engr.

Oluwole Dare was appointed as the foundation general manager. 18 In the present time, more than

twenty (20) other radio stations have been established in Oyo state with various Islamic daᶜwah

programmes, only three station will be captured in this paper as follow:

S/N Radio Freq. Daᶜwah Presenter Schedule

Station Programmes
1 Premier FM 93.5 Ewa Islam Shaikh Ismail Akewukewe Fridays, 11:30-12:00pm
2 Agidigbo FM 88.7 Bebe Islam Ustadh Nurudeen Salman Fridays (5-6pm)
Jumuah Imam Sulayman Hamzat Fridays (2:00-2:45pm)
Service
3 Amuludun 99.1 Al-Huda Ustadh Saheed Adebayo Fridays, 5:00-5:30pm
FM Ayatullahi Abdullateef Najmudeen Thursdays, 3:00-3:30pm
Eku Ise Laada Abdul-Fattah Salahudeen Wednesdays, 3-5pm

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(Amoye)

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 b- History Radio Stations in Lagos State and their Islamic Daᶜwah Programmes

The story of Radio Lagos 107.5 FM (Tiwa-n-Tiwa) is dates back to 1978, when the

government of Lagos State, Nigeria, via an edict established Lagos State Broadcasting

Corporation (LSBC). The station was originally known as Radio Nigeria, lkeja and was owned

by the Federal Government.19 The then Nigeria's Military Head of State, General Olusegun

Obasanjo, as part of his administration's disengagement programmes, effected the transfer of the

station to the Lagos State Government. By September 1980, the Lateef Jakande administration

established a television station (LTV) under the same management with the radio service,

transmitting on 91 Khz; 327 metres in the medium wave band. The 50 kilowatts transmitter used

by the Radio Lagos was inherited from the Federal Radio Corporation of Nigeria in 1985. Lagos

State Radio Service (LSRS) now has two stations, Eko 89.75 and 107.5 FM; they are popularly

called Eko FM and Tiwantiwa respectively. 20 Moreover, more than 25 other radio stations have

been established in Lagos state currently, however, this paper will present only three alongside

their Islamic daᶜwah programmes, as follow:

S/N Radio Freq. Daᶜwah Presenter Schedule

Station Programmes
1 Eko FM 93.5 Al-Furqan Shaikh Ibraheem Fridays, 11:30pm-
Nurudeen 12:00pm
2 Radio Lagos 1075 Deenu-l-Haqq Shaikh Muhammd Abdul- Fridays (5-6pm)
Gaffar (Baba-n-Lekki)
Al-Ansar Imam Abdul-Malik Fridays (11:30am-
Muzammil (Ikotun) 12:00pm)
3 Tiwantiwa 106.5 Jimoh Ojo Nla Ustadh Olayiwola Friday, 5:00-5:30pm
Radio FM Saari Tito Muhammad Every day during
Ramadhan, (4-5am)

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 c- History Radio Stations in Kwara State and their Islamic Daᶜwah Programmes

The Kwara State Broadcasting Corporation, Ilorin, with broadcasting identification, Radio
Kwara, started broadcasting service in Ilorin in 1956 as a relay station. It was then known as
provincial Broadcasting House. The ¼ Kilowatt (KW) Medium Wave transmitter which was
then used covered only about 8 kilometer radius of Ilorin. However, Kwara State Broadcasting
Corporation as constituted today, formally came into being with the enactment of the Kwara
Edict No 3 of 1979, but with retrospective effect from April 1st 1978. This was one of the
beneficial by-products of the first state creation in Nigeria. 21 Moreover, another nine (9) radio
stations have been established in Kwara state currently, hence, this paper will cover only three
alongside their Islamic daᶜwah programmes, as follow:

S/N Radio Freq. Daᶜwah Presenter Schedule

Station Programmes
1 Radio Kwara 99.1 An-Nur (Imole Ustadh Saheed Fridays, 8:00-8:30pm
Islam) Surudara
Sufunu Najat Ustadh Anafi Alabere Tuesdays, 5:00-5:30pm
Kalamu Alhajjah Khadijah Fridays, 10:00-1100am
Dhahabiy Abdusaalam Olayiwola
2 Sobi FM 101.9 Ile-Kewu Dr Abdu-s-Salam Fridays, 10:00-11:00am
Shaikh Alimi Arikewushola & Dr
Salaman Abdul-Qodir
(Ubandoma of Ilorin)
Diyahu Najat Ustadh Abdul-Qadir Tuesdays, 12:30-1:00pm
Aliu (Omo Alubarika)
Ile Kewu Al- Ustadh Ibrahim Musa Saturdays, 8:00-9:00pm
Qur’an Gbodofu
3 Diamond FM 88.7 As-Habu-l- Shaikh Bukhari Musa Friday, 10:00-11:00am
Jannah Ajikobi

Impacts of Islamic Daᶜwah Programmes on Radio Stations in Yoruba Communities

a. Religious Impacts
Religion is a universal phenomenon that has played a great role in human culture, its

complexity covers every aspects of life, because it includes not only patterns of behavior but also

patterns of language and thought.22 Religion frames one’s mind to adhere to the rules and

regulation of the laid down by Almighty Allah which bond on all the inhabitants of every

society. It helps to nurture the mind and make one a better member of his/her society through

11
indoctrination.23 Hence, radio broadcasting as medium of disseminating the religious messages to

the targeted people of the society, is considered as one of the most effective means of

communication. It has tremendously assisted religious groups to better the society and eliminate

crime that has in recent times bedeviling the peace of the society. 24 The primary purpose of

daᶜwah is to invite people to the path of Allah in a religious sense, so that people may follow and

worship Almighty Allah. This purpose cannot be realised except through understandable medium

of communication, as it is evident in Sūratu Ibrāhīm, verse 4 where Almighty Allah says:

‫َو َم ا َأْر َس ْلَنا ِم ْن َرُس وٍل ِإاَّل ِبِلَس اِن َقْو ِمِه ِلُيَبَنِّي ُهَلم‬
And We did not send any Messenger except (speaking) in the
language of his people to state clearly for them

b. Social Impacts
The society is rapidly growing due to the advent of technology which inescapably evolves

round all human affairs including communication. Radio broadcasting has revolutionized the

way people consume media and has disrupted traditional forms of broadcasting. Radio

broadcasting is one of the ways in which communicating daᶜwah to large audience was made

easy. However, in this paper, the social impacts of radio broadcasting of daᶜwah programmes on

the contemporary society will examined in two ways; negative and positive.25

One of the most significant positive impacts of radio broadcasting of daᶜwah programmes is

its ability to disseminate Islamic information to a vast and diverse audience. Daᶜwah

broadcasting has played a vital role in informing people about religious teachings related to

current events, and social issues. This is because radio broadcasts have been a primary source of

information for people, allowing them to stay informed about what is happening in the world.

This has helped to create a more informed and engaged citizenry, which is essential for the

12
functioning of a healthy and peaceful atmosphere as well as wellbeing of every member of the

society.26

One of the negative impacts of broadcasting daᶜwah programmes on radio stations is the

existence of variation in the approaches taken by some advocates (duᶜāt) of Islam, resulting in

diverse outcomes and confusions for the audience. Also, certain groups of people in a negative

light, labelling other groups, which has a profound impact on how people view these groups,

leading to discrimination and prejudice. For example, the Sufi adherents have often been

portrayed as innovators, exploiters, or other negative by the Sunni adherents in their series of

daᶜwah programmes.27 This has contributed to discrimination, which has had a devastating

impact on these communities which Islam kicks against, as it is evident in Sūratu Āli ᶜImrān,

verse 103 where Almighty Allah say:

‫َو اْعَتِص ُم وا َحِبْب ِل اِهلل ِمَج يًع ا َو اَل َتَفَّرُق وا واْذُك ُر وا ِنْع َم َت اِهلل َعَلْيُك ْم ِإْذ‬
‫َأْنُتْم َأْعَد اًء َفَأَّلَف َبَنْي ُقُلوِبُك ْم َفَأْص َبْح ُتْم ِبِنْع َم ِة اِهلل ِإْخ َو اًنا‬
And hold firmly together to the rope of Allah and do not be
divided. Remember Allah’s favour upon you when you were
enemies, then He united your hearts, so you – by His grace –
became brothers

c. Economic Impacts
Radio daᶜwah program, is a form of communication and dissemination of Islamic religious

teachings, has a very important role in shaping the mindset and behaviour of individuals in

Muslim society. One very significant aspect is the influence of daᶜwah in changing economic

attitudes and behaviour.28 In this context, daᶜwah on radio or other media platforms, is not merely

for disseminating religious teachings but also includes economic and social values that are

reflected in the daily practice of individuals. It directly informs individuals about the importance

of conducting business with integrity, avoiding harmful practices, and ensuring that business

13
profits are not obtained through unethical means. 29 As it is evident in Sūratu ‘l-Anᶜām, verse 152,

where Almighty Allah says:

‫َو َأْو ُفوا اْلَك ْيَل َو اْلِم يَز اَن ِباْلِق ْس ِط َال ُنَك ِّلُف َنْف ًس ا ِإَّال ُو ْسَعَه ا‬
And give full measure and weight in justice. We
do not charge any soul except with that within its
capacity

d. Islamic Educational Impacts

Radio broadcasting has also had a significant impact on Islamic education. This type of educational

programs, such as jurisprudence, science of Qur’an and tafsīr, and Islamic history, have been an essential

part of the broadcasting landscape for decades. These programs have helped to educate people about a

wide range of topics. Islamic educational broadcasting has been particularly important for those who may

not have access to formal Islamic education. However, Islam encourages disseminating and receiving

Islamic knowledge at every point in time. In line with this claim, Almighty Allah urges the mankind in

various verses of the Qur’an to thinks, ponder, reflect and acquire knowledge that would bring them

closer to Him (‫ )ﷻ‬and His creations. Moreover, the act of teaching the Islamic knowledge and

disseminating it to the people is a responsibility of the scholars especially those who saddle themselves

with the daᶜwah activities. This is evident in Sūratu-t-Tawbah, verse 122, where Almighty Allah says:

‫َفَل ْو اَل َنَف َر ِم ْن ُك ِّل ِفْر َق ٍة ِم ْنُه ْم َطاِئَف ٌة ِلَيَتَف َّقُه وا ىِف الِّد يــِن َو ِلُيْن ِذ ُر وا‬...
‫َقْو َمُه ْم ِإَذا َر َجُعوا ِإَلْيِه ْم َلَعَّلُه ْم ْحَيَذ ُر وَن‬
…they could devote themselves to studies in religion, and
admonish the people when they return to them, - that thus they
(may learn) to guard themselves (against evil)

Challenges Facing Islamic Daᶜwah

Generally, Islamic daᶜwah has being facing many challenges from all possible angles globally,

however, this paper will highlight on five, considering the scope of study as follow:

1. Disunity

14
 The Muslim ummah fail miserably in establishing a unified policy on strategic goals in regards to

social, political, economic, legal, educational, and cultural issues. How to create unity or at least move

toward unity remains a core daᶜwah issue and challenge. The responsibility for disunity, while in part

caused by external forces, must be placed squarely upon our own shoulders. Ultimately, the campaign to

unify Muslims must center on our own internal dynamics, resources, and shared goals.

2. Ghuluw Or Ifrāṭ wa Tafrīṭ

The second challenge that daᶜwah faces is a higher rise in ghuluw in the ummah. Ghuluw can be

defined as exaggerating any part of Islam beyond its actual specified limits or, likewise, downplaying any

part of Islam below its actual specified limits. Unfortunately some daᶜwah workers focus on particular

aspects of Islam – religious, legal, social, political, or economic – while some equally important teachings

of Islam skip their attention. Islam provides necessary instructions in all aspects of human life. Therefore,

a call toward Islam implies following Allah’s instructions not only in one or another or some particular

aspects of life but in all affairs and all aspects of religious, legal, social, economic, and political matters.

3. The Islamic knowledge deficit

The third major challenge facing daᶜwah today is an educational one. The key to progress and

excellence lies in a knowledge-based society that engenders a fair and equitable economy and a just and

ethical state. A dynamic commitment to and knowledge of Qur’an and Sunnah must be deeply embedded

in the social fabric but this requires that accurate and authentic Islamic knowledge be disseminated

amongst the Muslim masses. This does not exist today and this deficiency is a handicap that must be

fixed.

4. Methodology

The fourth challenge that daᶜwah faces has to do with methodology. Some of those who engage in

daᶜwah activities do so when afforded time and opportunity outside the constraints of their job or career.

15
This would be fine if those individuals understood that Islam does not bifurcate life into “religious” and

“worldly” activities. Therefore, the behavioral and ethical requirements of Muslim life and daᶜwah in

particular are the same whether one is in the workplace, engaged in street daᶜwah, or part of a

professional and organized daᶜwah effort. The Qur’an and the Sunnah establish a holistic approach to life

wherein one’s profession and mission do not belong to different realms. Another dimension to this

challenge relates to the misunderstanding of daᶜwah as an invitation or call to Islam only. Under the

influence of this mindset some very sincere and devout duᶜāt travel thousands of miles to talk to fellow

Muslims, while daᶜwah to non-Muslims remains outside the scope of their interest or concern.

5. Financial Support

Among the most important challenges facing daᶜwah is lack or low financial support towards this holistic

course. It becomes difficult in many situations to convey the message of Islam to the targeted audience if

no or less financial assistance is rendered despite the availability of the daᶜwah worker.

16
Conclusion

In conclusion radio is an important media platform for obvious reasons, it involves the

process of communicating and disseminating information, messages, ideas and opinion, with the

use of technological devices to a large heterogeneous audience at large, which in essence could

not be reach simultaneously at a time. At the beginning of this paper, it was mentioned that, radio

among other mass media platforms, indeed have changed the traditional method of

communicating the messages of daᶜwah, in which the burden were solely on parents, religious

leaders and the rest, which commonly occurred at face to face communication. However, this

paper has discussed the concept of daᶜwah, radio station as tools of Islamic propagation,

background and Islamic daᶜwah Programmes on selected radio stations in Yoruba communities,

impacts of Islamic daᶜwah programmes on radio stations in Yorubaland and challenges facing

daᶜwah.

Having identified that radio stations offered greater role in the dissemination of daᶜwah

across the globe, therefore, for sustainable work of daᶜwah on radio and stemming the bane of

incessant confusions and conflicting opinions on religious matters in Yorubaland and Nigeria at

large the paper recommends the following as essentials in the discharge of daᶜwah activities.

1. Calling people to the way of Allah is a good thing yet it is not expected to be handled by

non-professionals especially on radio and other media platforms.

2. The methodology of calling to the way of Allah as entrenched in the various religious

books need to be strictly adhered to.

17
3. Those hiding under the cover of religion to spread controversial matters in religious

affairs should be identified and they should not be supported in whatever way by other

daᶜwah workers.

4. Daᶜwah workers should be straight ward, objective and truthful in their preaching

especially when there is the need for them to contribute to national issues on radio:

5. Daᶜwah workers should give constructive criticism to scholars whose statement can

mislead the audience in the community;

6. The media personnel must play their roles in promoting Islam as a tolerant and

accommodating religion. In order to do so, those in the media should be trained and

exposed to the true teachings of Islam apart from their respective skills in journalism and

communication.

7. There is need to have more religious people in mass media industries

8. The daᶜwah workers in the media should strictly keep and abide by the ethics and

professionalism in the practice of journalism

9. More Islamic radio stations should be establish in our respective societies to enable quick

passage of the messages of Islamic propagation.

18
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