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.