WHEN MY GRANDMA DIED.......The Funeral Processes of Muslim Dagombas in Ghana. Pt 2

By Ahmed Abdul-Hanan Deeshini

In many cultures women are generally discouraged from participating in funeral processions. The reason for this I was told is that wailing at funerals is not permitted in Islam. Grief at the death of a beloved person is normal, and weeping for the dead (by males or females) is perfectly acceptable in Islam. Islam does expect expression of one's grief to remain dignified: Islam prohibits the expression of grief by loud wailing, shrieking, beating the chest and cheeks, tearing hair or clothes, breaking objects, scratching faces or speaking phrases that make a Muslim lose faith, although much latitude is granted in practice, as fatigue and emotion can adversely affect ones' behavior, and such behavior is rarely censured.

In Islam, when someone dies, it is allowed for the dead to be mourned for up to three days. But in Dagbon, mourning lasts from three to seven days, depending on the Islamic sect of the deceased. Whiles others perform the final funeral on the third day, other people hold special prayers for the dead on the third, seventh and fortieth days.

Amongst Traditional Dagombas, the funeral is also done on the third and seventh day. However, depending on the stature of the person, another day could be set aside for a bigger funeral. I have not been able to find out so much detail about the funeral processes of the non-Muslim Dagombas, what caught my attention however is, rituals of the third day. Even though Dagombas accept death as a fact of life, yet they must consult a soothsayer to find out the cause of a person’s death. The third day is called “Bogli logbu dali” , which loosely translates dodging the hole/pit/grave. On this day, the traditional Dagombas perform rituals to find out who or what killed the person. This is done by local spiritualists and soothsayers in and around the community and it involves the slaughtering of cocks to appease the gods of the land.

Amongst the different Islamic Sects in Ghana, performing funerals varies. Whiles the Ahmadi Muslim Community ends the funeral with a prayer for the dead right after burial, some sections of the Sunna community organize special prayers on the third day and some on both the third and seventh day. The Tijaniyya community also offers special prayers for the dead on the third, seventh and fortieth days. Most people however hold another prayer on the first anniversary to seek Allah’s mercy on the departed.

I found some scientific connections to the prayers being offered for the dead. On the third day after the burial of any dead body, gasses in the body tissues form large blisters on the skin and the whole body begins to bloat and fluids begin to leak from the mouth, nose, eyes, ears, rectum and the urinary orifices. On the seventh day, the hair and nails loosen, the skin cracks and bursts open and body begins to decompose and from the fortieth day to the end of a year, the body begins to skeletonize or mummify, depending on the environment.  In each of the stages of decomposition, prayers are said for the person.

On the day of the Adua (funeral rite),   a Dalail Khairat or the Holy Quran is recited and maasa (rice/banana cake) is distributed as a form of zakat, whose blessings is meant for the dead. Other people elsewhere add Cola Nuts, bread and dough nuts. On this day the grandchildren receive what is called Yaanli, which is mostly money given by the children of the dead person.  This, even though is a traditional Dagomba practice is being practiced by Muslims in Dagomba land.  The grandchildren of the dead person can seize anything meant for the funeral and demand a ransom. Mostly, what is being hijacked is food or the kugmani (a calabash with the last clothes worn by the dead in it).  If the Kugmani is not released by the grandchildren, the funeral process cannot continue. It is believed that the dead will not be happy if the ransom is not paid and in some cases will even hunt the family until it is paid.

After the prayers have been said, food is distributed and the funeral is over. But amongt some Muslim Dagombas, the Kuli (funeral) is taken by the paternal and maternal family members for another funeral at the respective family homes. This is called Kuli vaabu.

After all this, some key family members, especially the children of the deceased go round and greet key sympathizers during the funeral, especially those who played key roles in the funeral process.

This piece is and its two previous predecessors is dedicated to all departed souls in my family ; Mpaga Azara Gmanpriga, Alhaji Issahaku Saani, Mma Amaama, Mma Nafisatu Sulemana, Hajia Maatanbaba, Hajia Barikisu Mahama and Hajia Azara (Mma Amiliya) and my alive and strong grandfather who has been very instrumental in all my write ups.   

WHEN MY GRANDMA DIED ............ The Funeral Processes of Muslim Dagombas in Ghana Pt. 1

By Ahmed Abdul-Hanan Deeshini

This is the sequel of the post on my 'Lessons from Death and the thought of dying'. This piece will give insight on the traditional burial and funeral processes of the Muslim Dagomba. I will try however to compare it with the processes and practices of the non-Muslim Dagomba, when I can. This is dedicated to my grandmother, Hajia Barikisu Mahama, may her soul rest in peace, whose death has taught me so much. And another special person from whom I have had to learn a lot about death and the pain accompanying it, whether I liked it or not. It is this special person who has inspired me to write this piece. She lost her father, may he find peace in God.

Funerals in Islam (called Janazah in Arabic) follow fairly specific rites, though they are subject to regional interpretation and variation in custom. In all cases, however, sharia (Islamic religious law) calls for burial of the body, preceded by a simple ritual involving bathing and shrouding the body, followed by salat (prayer).

In the early hours of Friday the 17^th of January, we set out to prepare for the burial of my grandmother . In the course of the night, I, together with my uncle drafted a message to announce on radio about the death of our beloved. This has become a norm in modern times to allow families and friends who are far away  to get the news in time for the burial. In the past, messengers were sent around every corner where families and friends lived. Sometimes it took days for all friends and family to be informed about the tragic event. In some places, some of these people are so important that they might have to wait for them to come before the body is buried.

I went round to about four radio stations to pay for the announcements to be aired. While we were going round to break the unpalatable news to family and friends, some women gathered the belongings of the dead to a nearby stream or river to wash. Dagombas believe that if the clothes of the dead are not washed, anyone who wears it will die. This is not an Islamic practice but Muslim Dagombas do it anyway, without any religious backing. This even though is superstitious, I believe our forefathers did not pen down the rule for nothing.  I believe this rule came up because people once commonly died of infectious diseases and so the popular imagination linking dead people’s clothes with death, or contagion, which most likely might be the case. The clothes are washed in the stream or river for the same reason (to avoid contagion).

Then comes the bathing of the dead, which forms the major part of the burial process.  The processes differ among the Muslims and non-Muslims. Among the non-Muslims, when someone dies,  the most elderly of the household are called to come and see the dead body. Here, it is not a practice to announce that someone is dead until all the elders see the body. This is based on the Dagbanli proverb  ‘Nin yini bi nyeri so bugum’  to wit, one eye does not see the sparks of the witch/wizard which can comfortably be related to the ‘seeing is believing’ English proverb.  People go into the room where the body is laid, one at a time to see for themselves and silently go outside and take a sit. Once all the elders of the family and community have seen for themselves and confirmed the death, a town crier is tasked to announce the death, in the case of a chief. However, if it is an ordinary citizen, emissaries are sent far and near to break the news of the death to relations and friends. When they announce the death of a person they say that ‘we have been sent to come and tell you that so-so-and-so is absent.

An Undertaker, known in Dagbanli as “Kasigra”  is invited to bath the dead, but before the kasigri goes into the room where the body is laid, he goes behind the window and shouts, ‘Doo be duu”?,  which is meant to ask the body if it is in the room. Now if the dead person responds, “Doo pal mi”, it means the kasigri can’t bath and perform the burial, but if the dead person is quiet, then it means the kasigri wields more power than the dead. This is done only when the dead person is a chief or a person with magical power.

The kasigri now enters into the room with the hot water and a calabash for fetching the water. This is done with the children or spouse of the dead person. The person is then shrouded in a locally made white cloth and taken away for burial. Before the introduction of weaving, teak leaves were used in burying the dead. It was called kornamgbandi  .

Things were done differently with my grandmother, because we are Muslims. In Islam, burial rituals should normally take place as soon as possible and include:

[1] Bathing the dead body,Except in extraordinary circumstances as in battle of Uhud.

[2]Enshrouding the dead body in a white cotton or linen cloth

[3] Funeral prayer ( Janaza).

[4]Burial of the dead body in a grave.

[5] Positioning the deceased so that the head is faced towards Mecca.

Bathing the Dead Body

The purpose of bathing the body is to physically cleanse the corpse. This is however done in the same way as Ghusl, the ritual bath. Bathing the dead body is an essential ritual of the Sunnah of the Islamic prophet Muhammad, and therefore a part of the Islamic Sharia. This occurs as soon as possible after death, preferably within hours. My grandmother was bathed in accordance with orthodox practice which is to wash the body an odd number of times (at least once) with a cloth hiding parts of the body that should be hidden according to Islamic laws.

Those who bath the dead are commonly adult members of the immediate family and mostly of the same gender as the deceased.

Enshrouding the Deceased

The corpse is typically wrapped in a simple plain cloth, usually white. This is done to respect the dignity and privacy of the deceased. The specifics of this ritual, including the material, style, and color of the cloth, may vary across regions. However, the shroud should be simple and modest. It is for this reason that Muslims have generally preferred to use white cotton cloth to serve as the shroud. Men may use only three pieces of cloth and women five pieces of cloth. Some perfume may be applied to the cloth as well.

Funeral prayer

The funeral prayer, known as Ṣalāt al-Janāzah is  performed in congregation to seek pardon for the deceased and all dead Muslims. The prayer is a collective obligation upon Muslims i.e., if some Muslims take the responsibility of doing it, the obligation is fulfilled, but if no-one fulfils it, then all Muslims will be accountable. In performing the prayer, the congregation is divided into odd rows with one person as an Imam standing alone in front and while facing in the direction of Qiblah. The body is placed in front of the Imam. However, if there is more than one body, then these should be put one in front of the other. The spoken part of the prayer involves quietly reciting Al-Fatiha (the opening verse of the Holy Quran), then praying for God to bestow peace, mercy and blessings upon the Islamic prophet Muhammad, and finally saying two du'as (prayers).

Burial

The exact manner, customs and style of the grave, the burial and so forth I am told varies by regional custom. However, the grave should be aligned perpendicular to the Qibla (i.e. Mecca). The body is placed in the grave without a casket, lying on its right side, and facing the Qibla.

Three fist-sized spheres of hand-packed soil (prepared beforehand by the people who accompanied the dead) are used as props, one under the head, one under the chin and one under the shoulder. The lowering of the body, and positioning of the soil-balls is supposed to be done by the next of kin or the eldest child. In the case of a departed husband, the male brother or brother-in-law usually performs this task. In the case of a departed wife, the husband undertakes this (if physically able). If the husband is elderly, then the eldest male son (or son-in-law) is responsible for lowering, alignment and propping the departed.  However, given the close knitted relationship of Dagombas, after the next of kin, other family members and friends take turns to fill the grave. More prayers are then said, asking for forgiveness of the deceased, and reminding the dead of their profession of faith.

Many times graves may be unmarked, or marked only with a simple wreath. However, it is becoming more common for family members to erect grave monuments, as in the case of my grandmother.

The funeral procession then goes back home and dates are given for the funeral ceremony.

WHEN MY GRANDMA DIED........Lessons from Death and the Thought of Dying

 by Ahmed Abdul-Hanan Deeshini

This is a story about me and my experience with life, and death if I can dare say so. This piece was motivated by the death of my grandmother; Hajia Barikisu Mahama, who died on the 17^th of January,2014(May her gently soul rest in the bosom of Allah). Her death taught me a lot of things that I would otherwise not know. I got to learn a lot about death and the processes involved in performing funerals, as prescribed by Islam and the Dagbon tradition, both of which I belong to. The following therefore represents what I saw and heard, mostly from my grandfather, whom I will call a bank of knowledge of the tradition and religious tenets and practices of the people of Dagbon.

There is no doubt that the only guaranteed event that will definitely face each and every single living being; be they male or female, rich or poor, black or white, sick or healthy, is death. Despite the uneasiness people feel in talking about or even merely thinking about this dark topic, due to its unavoidable and inevitable nature, it only makes sense to prepare for it.

I used to hear people talk about death and how painful it was to loose someone to it. I even severally played the role of a comforter in many occasions to my friends and colleagues. It was extremely very difficult for me to actually perfectly play that role because I had not the required experience to do so. So I was merely showing my own conviction of sympathy even though I wasn't so sure on many occasions if my role was impactful.

This was happening not because I had no sense of pity nor was it because I was faking my feelings. It was just because I had never found myself in that position. A position no one would want to be found in. I had never lost a relative or friend with whom I was very close and so I did not know exactly how to console a bereaved. I would call myself lucky, but alas, this kind of luck has never been everlasting and mine was not an exception.

My luck started fading out on November 16^th 2012, when one of my grandmothers, Nafisatu Sulemana, died. I pray she is in peace, wherever she is.  Her death hit me with a big blow as I saw her just the night before and we talked just for like a minute. Now I was struck by reality in this case. I had never cried that much upon someone’s passing like I did that fateful Thursday evening.

Then in November, 2013, just when the family was preparing to hold a one year remembrance prayer for her, another of my grandmothers, Hajia Azara died on the 4^th of November. I was out of the country then but I felt it from the morning of that day. I remember telling a Kenyan colleague that I feel something has happened to my grandmother. I got the news much later, but her death wasn’t as painful maybe because I was away from home or because she died from a protracted illness. The last time I heard her speak, I had gone with my cousin, Hafiz, to say hello to her. She prayed for us and Hafiz prayed that she lives long but she didn’t seem to like that prayer. She bluntly told us that she has seen all there is in this world and that there is nothing more to experience, besides she is suffering so much from her malady. I remember those words as her last ones to me as an individual. 

Two months later, in January 2014, as if the angel of death had been given special orders to make sure our tears do not dry up. My dad came home on Thursday, the 16^th and called me into the sitting room, he looked very distressed. He told me that his mum’s (my grandma) sickness has gotten out of hand and that he is filled with fear. Because of the polygamous nature of Africans and Muslims, we were blessed with many grandmothers, And I was really close to them as they loved me dearly.

I was dumbfounded as I didn't know exactly what to say. I spent more than half my life as a kid in the same room with her. She was my everything then, she loved her grandchildren dearly and did not want anybody to touch us. She would not even let us do any chores. She virtually worshiped us and here she is, helpless, and there was nothing I could do for her. I felt I had not even done enough to appreciate her love and compassion for me and for virtually bringing me up. As these thoughts were running through my mind, my dad interrupted, I did not hear his initial statements but what I heard him say after, was that, “Not all sick people die”. I took this as a re-assurance and planned with Zara, my ;sister' to go see her in the morning before I go to work.

My sleep was interrupted some minutes past midnight by my father, he told me he received a call to come and see his mother (Which I later learnt means she is dead). I opened the gates for him and he drove out with my mum. I could not sleep, as I kept seeing my grandmother each time I closed my eyes, and so I got up and woke Hafiz, my cousin. We got to my grandfather’s house, where my grandma was. We were told not tell anyone just yet, because it was late and it would not be a good idea to wake people up. And so we had to wait until morning before we broke the news. As we waited, we planned on what to do and how to go about the burial arrangements. This came to be my very first time being actually involved in the planning processes of funerals and what became an eye opener for me on how funerals are performed Muslim Dagombas and its difference with the typical traditional Dagomba funeral, which is un-Islamic.  

And that, is my ‘experience’ with death. I will be writing a sequel on funerals rights as performed by  Muslim Dagombas. 

LIMITATIONS IN IMITATIONS - Challenges of African Democracy.

 By: Ahmed Abdul-Hanan Deeshini

It is common knowledge that when someone designs something, they are able to and freely change the shape of the thing as they choose because they own the original design and the original idea. If they encounter problems along the way they can change the course easily. However, if another person copies it, then it becomes difficult for him or her to change it when problems arise.  

At best, it can only look a bit like the original but can never be the original. Ghana and other African countries who are striving to practice democratic governments find themselves in that situation. Many African countries like Ghana have been trying hard to practice democracy since independence. They have written constitutions, conducted elections, held debates to exchange ideas, created parliaments, judicial systems etc. Most of their constitutions are shaped alongside that of their former colonial masters and in some cases with variations. The Ghana constitution for example has an executive president (American Model), Ministers chosen from among members of parliament (British Model) and Chieftaincy (Ghana Model). This means that those aspects of the constitutions structured alongside those of the colonial masters would present some difficulties when operated. All constitutions are structured with values and traditions of the people in mind so the governance will reflect the people’s beliefs, culture and traditions.

But in Africa, our culture and beliefs appear to run parallel to our governance systems. I have read somewhere that Africans should evolve an African version of democracy. I do not subscribe to that idea because we are already neck-deep with the western style democracy. What we need to do is twist and turn these models to suit our circumstances. And that is where the problems begin. Imitations definitely have limitations. How do we successfully operate a constitution that has been modeled alongside a culture that is considerably different from ours?

This explains why many African countries have failed to live up to the democratic ideal. In fairness some countries including Ghana, Tanzania, Botswana and a few others have had a fair share of success and all is not lost.  But the question to be asked is this; are Africans practicing democracy in the European style, American style or African style? Are we imitating properly or we are faced with limitations? Western style democracy is a good thing. Why? Because it comes with many freedoms which everyone loves to have: Freedom of speech, freedom of movement, freedom of association, the right to life, and many other freedoms. But the original designers of this democracy did not and have not included insults and abuses. What they have done and continue to do is prescribe the responsible use of the freedoms that come with democracy.

A few months ago, a journalist and some commentators were punished in Ghana for contempt of the court for “improperly’ making comments in the all popular landmark election petition case which the court was adjudicating on.  Suddenly, our learned lawyers, professors, journalists and commentators forgot the meaning and spirit of contempt of court. Some were asking the Supreme Court to draw the parameters for them so they would know their boundaries, while others have called the contempt law archaic and obsolete.

I am afraid the supreme court is not a workshop nor is it an extension of the law school. To be honest, before the case everybody was using the term ‘contempt’ of court freely, including our learned lawyers. But most people know that there are many laws in the criminal code Act 29 of 1960 that are old and should be amended to suit the present social and economic environment. Many of these laws were modeled alongside the British legal system but our learned lawyers have not done anything about them. Is it a case of limitation in imitation? Not long ago, many people including lawyers were debating the issue of unnatural carnal knowledge when the gay issue became a hot topic. Questions were asked whether or not being gay is a criminal offence in Ghana. Then there was the issue of causing fear and panic, causing financial loss to the state and many more. Now that those issues have died, everyone is quiet. This reminds me of what a lawyer friend of mine said some time back, that the law came to govern the relationship between men. We are waiting for someone to get into trouble with the law before we realize that a particular law is archaic or is not right. Why must it take the incarceration of a few people before the legal luminaries find their pens? All of a sudden, people who know a bit have found their voices to say what is wrong with our criminal justice system and our laws. In Ghana, we had the privilege of setting up a constitutional review commission to review aspects of the 1992 constitution and come out with areas that we think are not fit for our purpose or are dysfunctional, after only twenty one years (compared with America, British and French constitutions). I am yet to find out whether some of these people and institutions made submissions to the committee. And whether or not there were suggestions regarding our “archaic laws”. As I write this piece, the Electoral Commission is contemplating whether to organize a referendum this year for people to either accept or reject the proposals of the Review Commission or wait until the District level Elections is done. In western democracies, which Africans love to quote ever so often, journalists and commentators are very circumspect when they are commenting on cases before the courts. One will often hear statements like “for legal reasons, I am not going to comment on this or that case’.  I have lost count of the number of times politicians and journalists in the west have made this statement. The reasons for this is that they are simply avoiding being contemptuous of the law. This means that, full commentaries only be made comfortably, after the case has been done with.  Journalists, commentators and politicians in the west know their boundaries and keep sensitive information that might prove prejudicial or damaging to the case under shelves until the case is finished with.

Insults and abuses should not part of our traditional, social and political set up. Despite our practice of western style democracy for some time now with enjoyment of all freedoms, it is unthinkable that any Ghanaian will have the guts to insult the Asantehene, the Okyehene, Yagbonwura, Ya-Na and other kings in their faces or in the media without a heavy price to pay. However, we have openly insulted all of our presidents at one time or another in the name of freedom of speech and democracy.

If you are not you, then who are you going to be? Consider the following by Pablo Picasso: My mother said to me, “if you become a soldier you will become a general; if you become a monk, you will end up as a pope.  Instead, I became a painter and ended up as Picasso”. Trust your own instincts. No one has ever become great by imitation: imitation is limitation. Do not be a copy of something. Make your own impression. Dare to be who you are.