JÁLÀBÍ PRACTICE OF MUSLIM CLERICS AND THE HERMENEUTICS OF PRAYER COMMODIFICATION IN IBADAN, NIGERIA

Abstract

Jálàbí, the Islamic petitionary prayer is deployed by Muslim clerics to render spiritual services to individuals and groups in a manner that forges a transactional relationship between the parties. Existing anthropological studies of everyday religious experiences have focused more on the dynamics of the “prayer economy” rather than the hermeneutics of such engagements, including Jálàbí. This study was, therefore, designed to explore the practices of Jálàbí, in Ibadan, a city with a considerably large Muslim population, with a view to determining the cultural meanings embedded in commodified prayers. Hans-Georg Gadamer’s Cultural Hermeneutics and Kitiarsa Pattana’s Religious Commodification Theory were adopted as the framework, while the ethnographic design was used. Qualitative data were obtained through participant observation, interview of 86 informants randomly selected at locations of Islamic events, and in-depth interview of 10 Oníjálàbí clerics who were purposively selected based on their long years of experience in Jálàbí, practice, advanced age, and pedigree in the Ibadan Muslim community. Data were analysed using the ethnographic description. Jálàbí practice in Ibadan was borne out of historical and pragmatic considerations that enabled the intervention of Islamic spirituality to contribute to the development of the city. The practice manifests in different religious functions and events such as naming ceremonies (‘aqīqah), Fidāu (funeral) prayers, Walīmatu-khatmil Qur’ān (Qur’ān graduation ceremonies), Islamic chieftaincy honours, and individual’s everyday quest for success and security. Meanings embedded in commodified petitionary prayers are engendered by the material forms through which Oníjálàbí operationalise (istikhārah, Khatim Waqf, Ilmul Falaky or akosejaye, and Qira’āti Subhah, among others) and the ethos of reciprocity and gratification that underlies the practice. Jálàbí, practice accords to prayer the same significance as food, which nourishes the human body and hence constitutes an item to be purchased with money. In Jálàbí, prayer is an important path to accessing Allah’s favour that requires monetary gratification for efficacy and prompt response. Moreover, the money given as Sadaqah (free-will alms), is a catalyst that not only facilitates easy access to connect with Allah but also acts as security and protection from evil attacks and other misfortunes. In naming ceremonies, monetary donations made by the congregation in exchange for petitionary prayers are meant to literally buy barakah (divine blessings) for the newborn baby. Money collected during Qur’ān graduation ceremonies (Walīmatu-khatmil Qur’ān) is interpreted in the context of fees paid for knowledge acquisition and a way of giving back to the clerics. Jálàbí, prayer intercessions are equated with traditional native medicines whose value and effectiveness are believed to be proportional to the amount expended. The commodification involved in the petitionary prayer of the Oníjálàbí and their clients (religious consumers) goes beyond economic transactions in Ibadan, Nigeria. It also illustrates the spiritual values which people placed on prayers as human security and a weapon against earthly principalities in a precarious state.