₦airaland Forum

President Bola Ahmed Tinubu has acknowledged the huge contributions of the late Awujale of Ijebuland, Oba Sikiru Kayode Adetona, towards his success in the 2023 presidential election.

President Tinubu disclosed this in his tribute at the 8th Day Fidau Prayer for the late Oba Adetona, held at the Dipo Dina International Stadium, Ijebu-Ode, and attended by eminent personalities, including the Governor of Ekiti State, Abiodun Oyebanji, the Governor of Ondo State, Mr. Lucky Aiyedatiwa and the Governor of Kwara State Abdulrahman AbdulRazaq.

Others present included the Deputy Governors of Ogun, Lagos, and Oyo states, former governors Olusegun Osoba, Otunba Gbenga Daniel, Ibikunle Amosun, members of the National Assembly, the Speaker of the Ogun State House of Assembly, Ministers, traditional rulers, among others.

President Tinubu also said that the late Awujale was steadfast and resolute in his support for the revalidation of the annulled June 12, 1993, presidential election, won by Chief MKO Abiola.

"The Awujale was always there for us. He supported us during the June 12 annulment. He was steadfast and resolute. He was very honest, bold, courageous, and truthful. He would not deceive you," the President insisted.

According to the President, the late Awujale was a pride to Yoruba land, noting that apart from being truthful, he was also courageous, bold, and honest while supporting a cause he believed was right.

Oba Adetona, the President noted, brought dignity to the Yoruba race, adding that Yoruba history would not be complete without the contributions of the Awujale.

While thanking God for granting the deceased monarch a long life to live up to 91 years, the President appreciated Governor Dapo Abiodun for his care towards the late Oba, calling on the people to unite and cherish the legacies the Awujale left behind.

Speaking earlier, the Governor Abiodun, described the Awujale as a moral compass whose reign brought unprecedented development to Ijebuland.

According to Governor Abiodun, the late Oba, apart from upholding the dignity and culture of Ijebuland, was a voice for the less privileged and served as a mentor to many, adding that he made a positive impact during his lifetime.

The Awujale, the governor noted, was a man of unshaken faith who used his position to unite his people despite their religious differences, thus promoting religious harmony in Ijebuland and the state in general.

Governor Abiodun called on the people to reflect on the life and legacies of the Awujale and remain peaceful for the continued development of the state and the country.

SeverusSnape:
What is ALAGEMO

27morecharactersneeded, Ain't gat.

SmartPolician:
As a Catholic myself, there's nothing you find in pentecostal churches that you won't find in Catholic churches. Absolutely nothing!! The problem of the church is that it is too big and leaves room for unserious members who know practically nothing about the church.

That's why whenever they are challenged about a doctrine they know nothing about, they cannot defend it. Genuine Catholics are those who belong to one society or association - those folks are sound in the word of God/teachings of the church and cannot leave the Universal Church for the new-generation churches.

In Nigeria, whether Muslim women attend funerals or not largely depends on regional and cultural practices, more than religious rulings alone.


In many Muslim communities around the world, it's common to notice an absence of women at burial grounds.

While women participate actively in janazah prayers and other mourning rituals, their physical presence at the burial site is often limited or completely absent. This practice, however, is not always due to a religious prohibition but rather stems from a mix of religious interpretations, emotional considerations, and cultural traditions that have evolved over centuries.

Why Muslim Women Don’t Attend Burials


1. Religious Reasons

The question of whether Muslim women can attend burials is rooted in Islamic teachings and the sayings of the Prophet Muhammad (peace be upon him). One frequently cited narration comes from Umm ‘Atiyyah (RA), a female companion of the Prophet, who said:

"We were forbidden to follow funeral processions, but it was not made strictly binding on us".


This hadith, found in both Sahih Bukhari and Sahih Muslim, has been interpreted by scholars to mean that while women attending funerals is discouraged (makruh), it is not explicitly haram (forbidden).

The caution stems from concerns over maintaining decorum and dignity during the burial process. In the pre-Islamic era, funerals often became scenes of intense mourning, with women sometimes engaging in loud wailing, tearing of clothes, or expressions of extreme grief that were seen as un-Islamic.


To distance Muslim funeral rites from such practices, scholars and jurists preferred that women stay away from the burial grounds, especially if they might be overcome with grief. However, this interpretation varies among scholars.

Some schools of thought, particularly the Shafi’i and Hanafi, allow women to attend burials under specific conditions: they must remain composed, observe modesty, and avoid causing any form of distraction. The key concern is not the presence of women per se, but the environment of the burial and the behaviour expected during such a solemn occasion.


2. Emotional Considerations

Another reason often given for discouraging women from attending burials is emotional vulnerability. It is widely acknowledged in many cultures that women tend to express grief more openly than men.

Some Islamic scholars argue that intense emotional displays, while understandable, may unintentionally shift the focus from the spiritual importance of the burial to the emotional state of the mourners. This becomes especially significant in cultures where public grieving is dramatic and highly visible.

That said, it’s important to note that men, too, can also be emotional at burials. The distinction is more cultural than biological, and in more liberal or emotionally open societies, the argument of emotional disruption doesn’t always hold strong.


3. Cultural Variation & Social Practice

In many parts of the Middle East, including Saudi Arabia, women are rarely seen at graveyards. In countries like Pakistan and Bangladesh, this absence is so normalised that many believe it’s a religious obligation, not just a tradition.

In contrast, in countries like Egypt, Iran, and parts of North Africa, women not only attend the funeral prayers but also accompany the body to the graveyard. They often stand at a respectful distance and pray silently while the men lower the body into the ground.

In places like Malaysia and Indonesia, it’s also common for women to be present at the burial, though typically in a segregated section. Interestingly, Muslim women living in Western countries such as the UK, Canada, and the United States are increasingly attending burials, often standing quietly at a distance or participating in a limited capacity.

This shift reflects changing attitudes and a growing awareness that Islamic rulings allow for flexibility on muslim funeral traditions, especially when cultural barriers are broken down.


What Do Muslim Scholars Think?

While early scholars tended to discourage women from attending burials, modern Islamic scholars are increasingly offering more balanced interpretations. They emphasise that the hadiths related to this issue must be understood in their historical context.

The Prophet's prohibition came at a time when certain mourning behaviours were considered excessive and un-Islamic. Today, many women attend burials with solemnity, modesty, and a sense of respect, which aligns with Islamic principles of dignified mourning.

Some scholars also highlight that Aisha (RA), the wife of the Prophet, was known to have visited the grave of her brother, demonstrating that visiting graves is not inherently forbidden for women. The key remains in how one conducts oneself, not merely one's gender.

Do Nigerian Muslim Women Attend Burials?

In Nigeria, whether Muslim women attend funerals or not largely depends on regional and cultural practices, more than religious rulings alone. Nigeria’s Muslim population is diverse, comprising different ethnic groups such as the Hausa, Yoruba, Kanuri, and Fulani, each with their own customs that influence funeral practices.

Northern Nigeria (Predominantly Hausa-Fulani Muslim Communities)

In the north, it is very uncommon for Muslim women to attend burials. The prevailing cultural norm is heavily influenced by conservative Islamic interpretations and traditional Hausa-Fulani values, which discourages women from going to graveyards or accompanying funeral processions.


♦ Women usually stay back at home to pray, mourn, and receive condolences.

♦ Even when the deceased is a close family member, women may not be physically present at the cemetery.

♦ This practice aligns with the more conservative Maliki school of thought dominant in the north, where scholars generally discourage women’s presence at gravesites due to concerns over modesty, emotional displays, and community decorum.


Southwestern Nigeria (Predominantly Yoruba Muslims)

Among Yoruba Muslims in the southwest, the approach is more flexible and varies from family to family.

♦ Some Yoruba Muslim women do attend the janazah prayers (funeral prayers), although they might not follow the body to the cemetery.

♦ In increasingly urban or educated circles, especially in cities like Lagos and Ibadan, it’s becoming more common for women to go to the burial site, often standing apart or at a respectful distance.

Cultural tolerance and exposure to diverse Islamic opinions (e.g., from scholars in the Middle East or global Muslim communities) may be influencing this shift.

In urban areas, where there’s more exposure to different Islamic views and less strict adherence to old customs, it’s not unusual to see Muslim women quietly present at the burial, particularly if the deceased is a close relative like a spouse, parent, or child.

In rural settings, especially in the north and far west, the tradition of excluding women from burials is more strongly upheld.

If you have attended a Muslim burial before, you might have noticed something different. The body is usually wrapped in white cloth and placed directly in the ground. There is no coffin.

This practice is not just a cultural habit. It is rooted in Islamic belief, showing humility, equality and a natural return to the earth.

Here are some of the reasons coffins are not used:

1. It follows what Prophet Muhammad did
Muslims bury their dead the same way Prophet Muhammad was buried. After he died, his body was wrapped in a white cloth known as kafan and laid in the soil.

2. It shows humility and equality
Islam teaches that all people are equal in the eyes of God. Rich or poor, everyone should be buried the same way.

The body is covered in plain white cloth. Men use three pieces and women use five. There is no jewellery or fine dressing.

This makes the burial modest and simple for all.

3. It supports the natural return to the earth
The Qur’an teaches that humans come from the earth and will return to it. A verse says, “From the earth We created you, and into it We shall return you.”

Being buried directly in the soil allows the body to decompose naturally. Using a coffin may slow down this process. That is why many Muslims prefer to avoid it.

4. There are few exceptions in some places
In some countries or Nigerian states, the law may require a coffin.

In such cases, Muslims still wrap the body in cloth and lay it in the coffin in the proper Islamic way. The goal is to respect religious customs as much as possible. Not using a coffin in Muslim burial shows respect for faith, humility in death and the belief in returning to nature. It reminds everyone that no matter how we lived, we all leave the world in a simple and equal way.

MIKOLOWISKA:
and in your mind you Nelson's at are going by the constitution?
No wonder we are how we are

kedeojo:
So what happens to constituency allowance. My senator, Oshiomohole constructed two roads I know last year. Didnt you hear when Wike accused senator Ireti kinigbe of not using the 3b allocated to her as consistency project sum. Some rep members are constructing roads too.

helinues:
Earmark funds which are his personal funds right? Stop arguing blindly

helinues:
It's now facilitated nit that he built the road by himself. Hahahaha

helinues:
You listed the roads above as projects of Senator Yayi. Senators don't construct roads, their duty is to oversight FG projects not even state.

helinues:
You listed the roads above as projects of Senator Yayi. Senators don't construct roads, their duty is to oversight FG projects not even state.

All those roads you listed above are state roads. How is Yayi taking credits for those roads?

Please make it sensible to me

helinues:
Bro, Osoba is from my ward, when he was governor, dad played big part in the government.

Before Osoba's reelection, the decision was already made on who to support. 70% of my friends dad who have been supporting Osoba turned against him overnight because of simple things. Reckless talk and lopsided appointments. Not that he didn't perform. The latter is what caused Osoba reelection but most people don't know .

Outsiders think Ogun central politics is easy to penetrate. Have there been any local government from Abeokuta south who served 2 terms before sha? I doubt not to talk of Senate or HOR members. After 2 terms, go and sit down somewhere

helinues:
Senators don't construct roads. They can only submit the proposal about roads needed to be done in their constituency which after approved, their next duty is to monitor the progress of the projects.

Stop struggling. Senators don't build roads

Mynd44:
Yayi that is doing streetlights in Lemme, Kemta, Elite road and other places is who he says won’t have support of Ogun Central

helinues:
What are they representing if they can't earmark funds within the budget ( FG budget) for their constituencies. All senators will list projects needed to be done in the constituency of course.

After doing that, the next duty is to over sight, monitor of those projects are being done. So if the Sango Ota roads have been awarded severally, what have Yayi been over sighting, monitoring?

helinues:
It's either you are not interested to learn or you just want to be arguing blindly. What's the business of a senator with road construction within the state? Is he over sighting the state or FG?

helinues:
Stop struggling. You can see the point you are missing emboldened in your comments