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OPINION: Oluwo Holier Than The Godless Ilorin Imam (1)

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Tunde Odesola

Clad in a silver-colour spacesuit like Neil Armstrong, the first man to set foot on the moon, I boarded my shuttle of prose – on a mission through myth and reality – to the ancient town of Ikoro-Ekiti, a lush land that existed long before western capitalist-cartographers carved territories out of ancient empires they later christened Africa; long before the white man arrived with his brutal scissors and treacherous thread to cut and suture lands, lineages and languages.

I am not terminating this journey at Ikoro-Ekiti; it is only my first port of call. Here’s the flight schedule, if you care. From Igbajo, the Land of the Brave, in Osun, I shall power my pencraft towards Ikoro-Ekiti, on a nonstop flight, before heading to Islam-dominated Ilorin, the city of Àfònjá, located in modern-day Kwara State, and then head to Iwo, the illustrious town in present-day Osun State, where the parrot sings truthful tunes on the banks of Obà River.

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Are you ready to embark on this exploration with me? Okay, if the egungun is ready, the cane is ready, too. O ya, hop on board, and let’s travel through the marrow of myth.

Once upon a time, writes Prof Wande Abimbola in his book, “Ifa Divination Poetry,” published in March 1973, a king ascended the throne of Ikoro-Ekiti. His name was Oba Onikoro Mèbí. The powerful king had many queens, among whom was a promiscuous belle, whose name was not dignified with a mention in the Ifa corpus that bears her story.

The warmth and succulence of Onikoro Mèbí’s bed notwithstanding, this beautiful queen was stoking the heat of another man’s loins. “Stolen water is sweet, and bread eaten in secret is delicious,” says King Solomon in the Book of Proverbs, chapter 7, verse 17. Onikoro’s queen and her lover got carried away by the juice of their dalliance; they ate and drank until the king caught them red-handed.

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Unlike these days, there’s a punishment for anyone caught in the trap of sacrilege, in those days. Such a culprit would be stripped, bathed in ash, bound hand and foot, and dumped by the roadside on the way to the market, for passersby to see their shame.

In ages past, palaces in Yorubaland consisted of 16 separate quarters, with the king living in the biggest and most dignified of the quarters. The king’s wife was to be given the ash treatment, but Onikoro Mèbí felt that it would belittle his esteem in the eyes of the world. So, he had his male servants strip his wife, drench her in ash, and tie her up in front of one of the apartments, figuring out which day of the week was best to behead the culprits.

In a moment of sober reflection, however, Onikoro Mèbí sent for his herbalist, Àgbìgbònìwònràn, expressing his wish to seek Ifa’s counsel on the matter at hand. Before Àgbìgbònìwònràn left home for the king’s palace, he went and consulted a group of herbalists whose tradename was Kese-Kese Baba Kàsà-Kàsà. The herbalists told him to offer a sacrifice to the gods urgently. But, Àgbìgbònìwònràn did not offer the sacrifice as charged, valuing royal summons above spiritual sacrifice. So, off to the palace, he went.

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Onikoro Mèbí unburdened his heart to Àgbìgbònìwònràn, who stared at the floor while the king talked. When the king was through, Àgbìgbònìwònràn consulted Ifa, and Ifa warned that the king should be careful with the way he handles the case of his wife, saying the king had only seen Kese-Kese, adding that Kàsà-Kàsà, the father of Kese-Kese, was coming behind. Thus, Àgbìgbònìwònràn used the wisdom in the name, Kese-Kese Baba Kàsà-Kàsà, to counsel the king.

Through the story of Onikoro Mèbí and Àgbìgbònìwònràn as enshrined in Ifa teachings, the myth of Kese-Kese baba Kàsà-Kàsà was entrenched in Yoruba worldview and subsequently became a popular proverb.

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As Ifa called for caution, Onikoro Mèbí felt ashamed to free his wife by himself, so he told Àgbìgbònìwònràn to go and untie the queen. When Àgbìgbònìwònràn got to the naked queen, their eyes locked, and he untied her hands, legs, and thighs.

While Àgbìgbònìwònràn was digging the queen’s soil to sow his wild oats, the queen burst into a shriek: “Fife ni n fe mi o, fife ni n fe mi, Àgbìgbònìwònràn ko kuku tu mi sile, fife ni n fe mi,” meaning: “He is not untying me, he is not untying me; Àgbìgbònìwònràn is making love to me, he is not untying me!”

The king heard the scream of his queen. He rushed down to the apartment and found a stripped Àgbìgbònìwònràn, his Ifa pouch, clothes and cap flung in different directions, sweating and panting. Instantly, the king unsheathed his sword, swung it, and Àgbìgbònìwònràn’s head thudded hard on the ground, blood squirting.

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The news of Àgbìgbònìwònràn’s beheading travelled like wildfire, reaching the paramount palace of the Alaafin of Oyo, whose panegyrics – Obaléyò Ajòrí, Oba Ajodo emi gbára, Oba Ajeèsé-Yokùn-Tòòtò-Léyò – resounded at home and abroad. So, the Alaafin summoned his vassal, Onikoro Mèbí, to Oyo.

MORE FROM THE AUTHOR: Protest: Traditional Rulers Call For Patience, Shelving Of Demonstrations

Obaléyò Ajòrí asked Onikoro Mèbí why he beheaded his babalawo. The embattled king told his side of the story, bereft of caution, patience and due process. The Alaafin gave his verdict: Onikoro Mèbí, too, must die. His head bounced on the ground like that of Àgbìgbònìwònràn.

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Now, Ilorin comes into view as I nose my spacecraft in a descent. Ilorin is a beautiful city. The touchdown will be in a few minutes. Fasten your seat belts, please. After disembarking, we shall go to Oke-Kudu, an area of Ilorin.

Factually, the Onikoro Mèbí analogy exemplifies the latest katakata between the Oluwo of Iwo, Oba Abdulrasheed Akanbi, and his longtime alfa, whose name was simply given in a viral video as the Magaji of Oke-Kudu in Ilorin.

In the ungodly video, the magaji portrays himself as the creature who controls the creator. The video provides a classic tool to atheists, who see God as a creation of Man to explain the unknown. Also, the video has the potential to drive agnostics farther away from the realm of belief. Indeed, if a little child watches the video, he is likely to come off with the notion of Allah as being a king kong, who is controlled on a keypad by the reckless.

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To start with, Magaji Oke Kudu claims he knew Akanbi when he was hustling in Canada, and that he was the one who told him to marry his first wife, when Akanbi wouldn’t stop getting into trouble. He explains that the marriage to a northern Nigerian lady produced two sons.

In a bid to show how close he was to Oluwo, the Magaji produced an alleged photocopy of the information page of Akanbi’s passport, saying the Iwo monarch had invited him to Canada long before he became king.

Sitting regally in Arabian apparel, with a ceiling-high turban, the angry magaji said that when Akanbi had a run-in with the law in Toronto, he was the one who begged Allah to make the principal witness in the case against Akanbi go mad. He said, “Akanbi was arrested for money laundering. They (police) came to his house and saw money in his house. He was set up by his girlfriend, Loranie, and was arrested. The case came up in a lower court; we begged God on his behalf, and he won. They rearrested him and took him to the central court. They retrieved the huge sum of money from him.

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“The judge asked that Loranie be produced in court to come and testify; if the lady testifies against Akanbi, he would go to jail. A lot of Nigerians abroad bag 50-year jail terms and more. He became jittery and confided in me. And I told Allah, ‘God, you’re the one who forgives; forgive me and forgive Abdulrasheed, too’.

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“So, the lady was produced in court, with both of them in separate witness boxes. The judge asked the lady if she knew Akanbi. Of course, she knows him. (Magaji waves his right hand to God in supplication.) If Akanbi appreciates what we did, he shouldn’t forget us; he shouldn’t forget Ilorin forever.

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“When the judge called on the lady to talk, she became mad instantly. May God forgive me and forgive Akanbi. She became mad! They asked her questions, but she was just tearing at her hair. The judge dismissed the case immediately.”

Magaji recounts how the Oluwo was caught and jailed in the US for criminal impersonation while on a visit, saying he (Magaji) again begged God for him (Akanbi) to regain freedom. “I saw that he had no one; that’s why I stood by him fully. I didn’t help him because of money; he had no money,” magaji said.

Though it is on record that two British tabloids, The Sun and The Mail, in 2024, revealed how Oluwo was jailed twice in the US and deported to Nigeria in 1999 for engaging in money fraud, among other crimes, I shall not dwell on his past transgressions.

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While digging in on this story, I discovered that the magaji was annoyed with the Oluwo because of the shoddy treatment the king allegedly meted out to him some time ago. Specifically, the man, who calls himself an imam, said he was chased out of Iwo palace by 12:30 a.m., when he was on a visit to the palace, stressing that he had to go and sleep in a mosque till daybreak. Magaji called on Akanbi to return the Toyota Camry, aka Muscle, which he claimed he had given to him.

By coming to the public with the news of the false and ungodly help he rendered to the Akanbi, the magaji was going to kill two birds with one stone. He aims to display the authenticity of his brutal powers so that ignoramuses could flock to him, seeking protection, ritual money, etc. He also wants to get even with Akanbi for turning his back on him.

The magaji, whose video I watched, appears to be over 50; a fool at 40 is a fool forever, goes a popular Nigerian saying. It is baffling that an imam, who has a congregation and who teaches people, doesn’t know that anyone who holds the tiger by the tail ends up in its belly.

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To be continued

Email: tundeodes2003@yahoo.com

Facebook: @Tunde Odesola

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Avoid Mistakes Of 2023 Elections, EU Tells Nigeria

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The European Union has raised the alarm over the slow pace of electoral reforms in Nigeria, warning that without swift action, the country risks repeating the “serious shortcomings” of the 2023 general elections.

Speaking at a press conference in Abuja on Friday, Barry Andrews, a member of the European Parliament and chief of the EU Election Observation Follow-up Mission to Nigeria, presented a sobering assessment of progress since the EU Election Observation Mission delivered its final report in 2023.

“In this context, we are here to reflect on how electoral reform can deepen the roots of democracy here in Nigeria,” Andrews said, adding that the EU deployed a follow-up mission comprising three experts on 9 September 2025 to engage stakeholders, including the Independent National Electoral Commission, the National Assembly, political parties, civil society, the media and development partners.

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The mission chief reported that of the 23 recommendations made by the EU EOM in 2023, only one had been fully implemented; two had been partially implemented; eight were ongoing; nine were yet to be implemented; and for three, it was still too early to tell. Eleven recommendations require legal changes, and 12 are administrative in nature.

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“The fully implemented recommendation is ensuring institutional accountability by consulting on the publication of election-related laws. INEC has carried this out, but that is one of 23. There is much more work to do, and I want to re-emphasise that this is a critical moment,” he said.

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Our evaluation indicates that progress in implementing the recommendations has been modest thus far and is in serious danger of falling to critically low levels.

Avoiding this outcome will require both political will from legislators and urgent, coordinated administrative actions by relevant institutions,” he warned.

Despite the slow progress, Andrews noted a strong consensus among stakeholders. “What we find especially important is the strong alignment we see between the recommendations of INEC, civil society — through the Citizens’ Memorandum — and those of the EU election observers. Each of these three processes was conducted independently, and yet they point in the same direction.”

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He emphasised that Nigerians themselves — within institutions and in civil society — are calling for the same changes international observers have highlighted. “It shows that there is a broad and shared understanding of what needs to be done to strengthen future elections,” the mission chief added.

READ ALSO:INEC Gets 151 Party Registration Requests, Begins Screening

Andrews acknowledged that work has begun on electoral reform, including ongoing deliberations on the Electoral Act (Amendment) Bill 2025 and constitutional review processes, both of which incorporate several of the EU’s recommendations.

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He welcomed growing collaboration between civil society organisations and lawmakers, noting that civil society has contributed technical expertise and advocacy while Parliament has created space for engagement.

Andrews said the success of reform hinges more on political will than on technical drafting.

He outlined six priority recommendations deemed essential for improving Nigeria’s electoral integrity and stressed the importance of transparency in the appointment of a new INEC chairperson, expected later this year.

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A transparent, non-partisan and merit-based appointment process will strengthen INEC as an institution and give citizens greater confidence that the commission will improve its professionalism, neutrality and independence,” he said.

The mission chief also highlighted the need for greater transparency in results management. “We all saw in 2023 how quickly confidence can be eroded when polling-unit results are missing, uploaded with poor quality, or collation appears disorganised.

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Andrews further flagged the extremely low representation of women in Nigeria’s political institutions.

He praised the discussion around the reserved-seats bill as a potential milestone toward inclusivity.

READ ALSO:INEC Portal Records Over 69,000 Online Voters Pre-registration

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Turning to electoral offences, Andrews warned that widespread impunity for misconduct — such as violence, vote buying and misuse of state resources — continues to threaten election integrity. “Justice delayed is justice denied,” he said, noting that prosecutions remain too few and too slow.

He described the proposed electoral offences commission as a much-needed step forward.

He also stressed the importance of legal clarity, saying INEC needs a stable legal environment to carry out its responsibilities effectively, from voter education to budgeting. “If reforms are adopted too late, they risk causing uncertainty or even becoming impossible to implement,” he said.

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Finally, he raised concerns over the safety of journalists, citing ongoing reports of harassment and violence against media professionals. “What is needed is a credible system to investigate and prosecute attacks swiftly and effectively. That would show that freedom of expression is not only guaranteed on paper but also upheld in practice.”

In concluding his remarks, Andrews acknowledged progress, especially in legislative engagement and discussions around gender representation, but warned that “the window for reform is closing fast.”

READ ALSO:Things To Know As INEC Begins Physical Voter Registration Monday

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He urged political actors to seize the current momentum to deliver reforms that can safeguard transparency, inclusiveness and credibility in the 2027 elections, noting that falling turnout in successive elections shows the stakes have never been higher.

We are supporting Nigeria through our Democratic Governance in Nigeria programme,” Amb. Mignot said. “We are doing this by supporting the implementation of the recommendations of the EU observation mission with technical assistance — for stakeholder consultations, for instance — partly through institutions such as the National Assembly and civil society.”

He clarified the EU’s approach to off-cycle elections, distinguishing formal observation missions from “watch visits” by diplomats. “We don’t do observation missions in off-cycle elections,” he explained.

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Recall that INEC chairman Professor Mahmood Yakubu, during the EU’s visit to the commission’s headquarters on Thursday, confirmed that only eight of the 23 recommendations made by the EU in 2023 were directly addressed to the commission, and just one was marked as a priority.

Yakubu warned that failure to act swiftly on electoral law amendments could disrupt planning for the 2027 elections.

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Awujale: UNILAG Don Leads Ruling House Faction

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A professor of Media Law and Mass Communication with the University of Lagos and one-time Commissioner for Information in Ogun State, Fassy Yusuf, has emerged as the head of a faction of the Fusengbuwa Ruling House dubbed as the “Original Fusengbuwa Ruling House.”

Speaking at a briefing held on Thursday in Agunsebi, Ijebu-Ode, the professor stated that the royal family, which is next in line to produce the next Awujale of Ijebu land, has kicked off registration of the family members of the ruling house as part of foundation-laying preparations for the selection and filling of the vacant stool of Awujale.

The faction of the ruling house being coordinated by Yusuf comprises the Jadiara, Bubiade, Tunwase and Fusengbuwa royal families.

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This development is coming on the heels of the reported reconciliation of the two previous factional groups led by Adedokun Ajidagba and former president of the Institute of Chartered Accountants of Nigeria, Alhaji Abdulateef Owoyemi.

READ ALSO:Awujale Succession: Court Battle Begins Over Ruling House Leadership Crisis

Yusuf said, “I must also emphasise that the mourning period of the late Awujale, Oba (Dr) Sikiru Kayode Adetona, CFR, GCON, who passed on July 13, 2025, will officially end on Sunday, October 11, 2025, paving the way for the implementation of the succession process.

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“The Declaration made under Section 4 (2) of the Chiefs Law 1957 indicated that the four ruling houses are entitled to produce Awujale, and they are Gbelegbuwa, Anikinlaiya, Fusengbuwa, and Fidipote, but it is now the turn of Fusengbuwa.”

He further explained that candidates must be of the ruling house and from the male line, except in cases where succession devolves through the female line under the Abidagba principle.

Responding to questions about the Folagbade Adenuga group’s claim of having the right to produce the next Awujale, the former commissioner stressed that Folagbade is not listed as a ruling house in the declaration and therefore must align with one of the recognised branches.

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As part of preparations to pick a successor to Oba Adetona, who joined his ancestors on July 13, 2025, Yusuf said that membership registration forms to build a family database and expression of interest forms for aspirants to the throne had been prepared for a smooth sailing exercise.

Recall that preparation to pick the next Awujale after the death of Oba Adetona, aged 91, in July, and who reigned for 65 years, had been gathering momentum, particularly within the Fusengbuwa ruling house, which is the next to produce the next Awujale.

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The former President of ICAN, Alhaji Owoyemi and an oil and gas magnate, Adedokun, had been at each other’s throats for some time over the leadership of this ruling family.

The two elders, however, about a week ago, decided to bury their differences and reconciled to work together in unity, even as they both pledged to ensure that the right candidate for the vacant stool of Awujale is selected when the time comes.

It was gathered that the three-month mourning period of Oba Awujale would be completed by October 11, after which the race to pick the next Awujale would go into full swing.
(PUNCH)

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Pastor Adeboye To Lead Prayers For Nigeria

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The General Overseer of Redeemed Christian Church of God,Pastor Enoch Adeboye
The General Overseer of Redeemed Christian Church of God, Pastor Enoch Adeboye. Photo Credit: RCCG

The General Overseer of the Redeemed Christian Church of God, Pastor Enoch Adeboye, will host a special thanksgiving service to commemorate the 65th Independence anniversary of Nigeria.

In a statement made available to Saturday PUNCH, RCCG said the service, themed “The King of kings,” will take place at the church’s national headquarters in Ebute-Metta, Lagos, on Sunday.

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According to the RCCG, the programme was inspired by a divine direction, and it would feature special prayers for public office holders in the country.

“Guided by divine direction, Pastor Adeboye will lead special prayers for government executives, legislators, politicians, electoral institutions, peacekeeping groups, political leaders, elder statesmen, students of political science, citizens’ rights organisations, and for the people of Nigeria at large,” the statement read.

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The church urged the general public to join the programme, describing it as a “solemn national intercession for peace, unity, and divine progress for the Federal Republic of Nigeria”.

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