Babalawo || Ifa teacher || Bsc.Physiology|| MSC.Pharmacology|| Advocates of yoruba culture and tradition. Isese to the world.
Ile Ajisefa
Joined December 2015
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Reach out to @Moyinfa_store to get your isese books. They can also make right recommendations for you. Aboru aboye
BABA AJISEFA retweeted
I love the way the world is structured, no matter how wise, spiritual, emotional or sensitive you're, in this world you will still have your own problem. Everyone has a dose of their problem with one completely different from the other. This is what Ifa called "Inú ayé ń dùn lápá kan, inú ayé ń bàjẹ́ lápá kan" in Osa méjì.
If you can see this, say "Ìdùnnú ayé ni màá má rí"
Àṣẹ nt'Edumare
I love the way the world is structured, no matter how wise, spiritual, emotional or sensitive you're, in this world you will still have your own problem. Everyone has a dose of their problem with one completely different from the other. This is what Ifa called "Inú ayé ń dùn lápá kan, inú ayé ń bàjẹ́ lápá kan" in Osa méjì.
If you can see this, say "Ìdùnnú ayé ni màá má rí"
Àṣẹ nt'Edumare
This is impressive, i still wonder how this small boy could memorise this Ẹsè Ifá. For those that do not know, this ese Ifa belongs to the class of Ẹ̀wọ́-Ifá which are long esoteric words of IFA. You will see it has more than one Adífáfún....
BABA AJISEFA retweeted
Remember your history, because those who control your memory can manipulate your understanding of your own oppression. #fypシ゚viral
The claim that Ifá was imported into Yorùbáland from Aswan, Egypt, because of its resemblance to Arabic geomancy (Al-Raml), deserves serious historical scrutiny.
First, similarity is not proof of origin. The fact that two divination systems share sixteen fundamental figures, binary arrangements and geometric patterns does not automatically establish that one was borrowed from the other. Similarities can indicate cultural exchange, shared influences or independent development. Historical borrowing, however, requires evidence.
Ifá is far more than a system of sixteen numerical figures. It is an extensive intellectual, literary, philosophical, religious and cosmological institution deeply embedded in Yorùbá civilisation. Its 256 Odù contain an enormous body of oral literature addressing history, ethics, medicine, governance, human relationships, spirituality and the nature of existence.
Ifá must therefore be examined beyond the geometric arrangement of its divination figures.
Consider the scholarship of Professor Akinwumi Ogundiran in his 2020 book, The Yorùbá: A New History. On page 147, he directly addresses claims about the Islamic origins of Ifá, describing them as unsubstantiated and questioning the assumption that similarities in geomantic numerology establish historical borrowing.
William Bascom’s Ifa Divination: Communication Between Gods and Men in West Africa (1969) also provides extensive documentation of the distinctive structure, ritual practices and literary corpus of Ifá.
Interestingly, Umar H. D. Danfulani’s 1997 study, Sixteen Figure Divination in Africa: Its Regional Spread and Relationship with Arab-Islamic Geomancy, examines the relationship between African sixteen-figure divination systems and Islamic geomancy. This is a subject deserving serious academic investigation, not simplistic conclusions.
Now, if Ifá was imported from Aswan, several historical questions must be answered:
What is the earliest dated documentary evidence establishing this transfer?
Through which historical migration, trade or religious networks did it enter Yorùbáland?
What linguistic evidence demonstrates that the original terminology of Ifá was borrowed from Arabic?
Who were the individuals or communities responsible for introducing it?
How and when was the extensive Yorùbá Ifá literary corpus developed from this supposedly imported system?
There is another distinction we must understand: the possible borrowing of a divination technique does not automatically establish the borrowing of an entire religious and philosophical institution.
We must distinguish between the origin of a numerical structure, the origin of a divination technique, the development of the Ifá literary corpus and the development of Ifá as a Yorùbá religious institution.
These are different historical questions.
I am not arguing that cultural exchanges between Yorùbáland and the wider Islamic world never occurred. They certainly did. Nor am I claiming that scholars have conclusively ruled out every possibility of Islamic influence.
I am challenging the presentation of an unproven hypothesis as an established historical fact.
Ifá’s written documentation by European observers in the nineteenth century does not represent its birth. It represents the beginning of a surviving written documentary record. An oral civilisation does not begin to exist merely because someone eventually writes about it.
My position is simple: Ifá’s distinctive intellectual, literary, philosophical and religious identity is deeply rooted in Yorùbá civilisation. Anyone claiming that the entire institution was imported from Aswan must demonstrate that claim with archaeological, linguistic, documentary and historical evidence. Geometric resemblance alone is insufficient.
We must investigate history, not manufacture it to accommodate religious convictions.
Àṣẹ!
“YORÙBÁ DID NOT OWN IFÁ. THEY LEARNT IT!” SHAYKH DROPS A HISTORICAL BOMBSHELL! 🔥
This is not your regular lecture. Dr. Shaykh Imran Eleha has come out swinging, challenging the historical origins of Ifá and confronting those who, in his view, confidently make claims without adequately researching their own history.
His position is unequivocal: Ifá was imported into Yorùbá land; it did not originate with the Yorùbá people.
He draws comparisons between Ifá and Al-Raml (geomancy), points towards the people of Misr (Egypt), particularly the Aswān and Nubian regions, and insists that the Yorùbá people adopted a practice that already existed elsewhere.
And for those questioning his authority to speak, he reminds them that he has spent approximately 40 years learning and researching, and has not stopped studying.
But perhaps the most provocative part? His categorical assertion that the Yorùbá had no prophet, book or miracles of their own.
He even directs his audience to Samuel Johnson's The History of the Yorubas, challenging everyone to investigate what was written about the introduction of Ifá into Yorùbá land.
🎙️ Dr. Sheikh Imran Abdul-Majeed Eleha
Language: Yoruba
BABA AJISEFA retweeted
If you tolerate Islam, Islam will grow.
When Islam grows, it will not tolerate you.
If you agree with me, repost this!
Our culture and tradition is not diabolical!!!
All these fear mongers, which god is coming after you.
Which goddess is going to bring you down. I hate when people use western philosophy to speak about Our Orisa. He even called Obaluaye god of smallpox 😭. Abegi, let's stop all these translation shits...
History would have been different if the white met Yoruba land as a united front. Àìkó ọ̀wọ́rìn Ejò ní jẹ wọ́n ní ìyà".
Being united always bring victory, yoruba ronú....
It's real name is Àpò-Àbìrà. It's the real reason why they call devotees of Ifa "Akápò" that is "he who carries the purse" which comes from "akò-àpò". Ọ̀rúnmìlà used it first and he puts his IFA paraphernalia in it. To assist him, his followers carry it on their shoulder and keep it close to their ìhà (ribs/side).
