For Citation: Umar Muhammad Jabbi & Abubakar Bawa (2024). Transitional Home in Perspective: A Critical Overview of Burial Practices and Grave Construction among the Hausa of Northern Nigeria. Middle East Res J. Humanities Soc. Sci, 4(4): 129-133.
‘Transitional Home’ in Perspectives: A Critical overview of Home and Housing for the Dead among the Hausa of Northern Nigeria
By
Umar Muhammad Jabbi (PhD
Usmanu Danfodiyo University, Sokoto
Phone no. 08039273172
Email; umjabbi@gmail. com
And
Abubakar Bawa
Postgraduate Student
Department of History
Sokoto State University, Sokoto
Phone no. 07036496176
Email: Bawaabubakar2015@gmail. com
Abstract
Throughout its history the world view of the
Hausa people of Northern Nigeria has been that death is a mere transition from
one form of existence to another. This underscores the significance of the
construction of a structure to house their dead ones and any other thing they
require in the course of their ‘everlasting sleep’ that will last for centuries
and thousands of years. The dead were deposited in a special way and at times
with some assorted varieties of goods as an indication of their social position
in the society. The coming of Islam brought in clear and uniform guidelines for
disposal of the dead and other funeral activities. However, important
personalities in the society have their ‘transitional homes’ elaborately built.
‘Transitional homes’ are generally well kept with plants and trees and regular
maintenance. It is regarded as part of the human community. The paper intends
to examine the belief system, the funeral practices and grave construction
among the Hausa people to uncover how these influenced the Hausa man’s
conception of ‘transitional home’ for the Dead. Extensive literature review as
well as observation and discussion with the custodians of some Cemeteries will
be the source of data for this research. This will clearly bring to light the
fact that, transitional homes are seen as part of the human community requiring
building, frequent visitations, protection and care.
Keywords: Cemetery,
Death, Funeral, Hausa, Islam, Transitional home, Northern Nigeria
Introduction
The
fact that, Death is a definite occurrence that every living thing including
humans will encounter, make funeral practices and procedures to be found in
every human culture. The differences of funeral practices between one community
and the other are mostly based on deep conceptual and faith based differences. Burial
Practice of abandonment, river discards and fire- burials have been reported
among some societies (Gundu, 2012, 27). However, most human societies build
structures to house their dead ones. The structures may vary from one society
to the other but they all expresses the ideas and aspirations that underlie
their construction (Gundu, 1988, p. 88). In Hausaland since the pre-Islamic
period up to the period after the establishment of Islam in the area, the
burial facility normally constructed was considered to be a temporary place of
sojourn for the deceased before the final abode is reached. It is this that underlies
the use of the concept of ‘Transitional home’.
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Prior to the period of
Islamic contact, the Iskoki belief
system which involved the worship of various spirits of natural phenomena, was
the basis upon which the entire social and political order in Hausaland rested.
The Islamic contact however, brought in another religious beliefs
system which together with the old Iskoki
belief systems continued shaping the societies in the area (Augi, 1984, p. 225).
Burial Buildings
The
world view of the Hausa people was that building has applicability both in life
as much as in death. Even the coming of Islam into the area did not change this
conception; death is believed to be a mere transition from one form of existence
into another. It was partly as a result of this conception that in pre-Islamic
Hausaland, the dead was buried in a sub-surface rectangular grave with assorted
varieties of goods like Guinea com, salt, narrow-necked calabash containers (Goruna) filled up with wine for food, bows
and arrows, knives, cowries etc. with the believe
that these will help the deceased before he stabilises and become use to
his new environment (Ibrahim, 1982, p. 238).
A
research on Hausa culture among Hausa communities that have not embraced the
Islamic ways of doing things have indicated that, among these communities there
is no definite orientation for burial facilities or specific direction that the
bodies of the deceased is made to face. All these are linked to the size and
nature of the place. There have been reports of horizontal and vertical graves
with the bodies’ inserted standing or lying on their sides. (Sarkin Sudan, P. 329¬es).
Similar situation have been reported in relation to some neighbours of
Hausaland that have not wholely embraced the Islamic burial practices such as
the Kamuku, Dakarkari and the Katab observ (Meek, 1931, p. 74 & Mansur, 2010,
p. 87).
Ethnographic
studies carried out by Meek and Temple in some parts of Hausaland have
indicated that; the usual pre-Islamic Hausa mode of interment was that, graves
were dug in the shape of a glass-flat-bottomed bottle, in other words like an
inverted “T” about three to six feet in depth. The corpse is passed through a
narrow, well-like opening and extended at the bottom, where it is laid on its
left side with the left hand under the head facing the west in the case of
women, while the men were laid on their right side facing the east. Then it is
enclosed with a large flat stone and is subsequently filled with earth (Temple,
1965. p. 91, Meek, 1971, p. 122). However, Meek (1971, p. 122) has asserted
that, ancient Hausa kings of Gobir, Daura and Katsina were buried in a sitting
position. This view point is further corroborated by the reports of an
excavation on mound sites at Durbi ta-kusheyi in Katsina carried out by Palmer (1922).
The mounds were believed to be tombs of earlier kings. The revelations on the
sites indicated that, the human being in the grave was unturned in either a
sitting or kneeling position.
Moreover, on the issue of a specific place reserved for the burial
of the dead ones like the cemetery, a research conducted by Sarkin Sudan (2008)
on the burial practice of non-Islamised Hausa communities in northern Nigeria
have indicated that, there is no specific place for burial, this was ascribed
to the fear of the cultist or enemies whom it is believed might try to exhume
the body and use part of it for some spiritual activities aimed at harming the
community members or the direct family of the elderly and deceased (p. 327). The
author further pointed out that adults above 40years are normally buried inside
their living rooms and at times the place is floored so that nobody could
recognize the exact place where the body is buried. The young ones on the other
hand are buried at the backyard of their houses or inside their farms. (p. 328)
Sarkin
Sudan (2008) further observed that the grave is dug deep and wide such that, if
an average sized adult entered it will reach his waist. (. p. 329). After the
body is laid into the facility, it is covered with wooden, grasses or ceramic
materials before earth is put on to cover the grave. After the burial, animals
such as rams and goats are slaughtered on top of the grave and the meat is
shared. It is believed that, this sacrifice will make the deceased happy that
his people showed him love despite his death (p. 331)
The Coming of Islam into
Hausaland
The
religion of Islam was said to have reached Hausaland through trade contacts
with North Africa and Kanem Bornu Empire- a close neighbor of the area with
political, cultural and economic ties . Islam was in Kanem Borno as early as
the 8th century A. D. Moreover, the activities of Wangarawa, Fulani
and Kunta Muslim migrants and scholars into Hausaland contributed immensely to
the spread and consolidation of Islam in the area. Bunza (2014) quoting from M. A. Alhaj
states that:
The Wangarawa came from Malle bringing
Muhammedan religion. The name of their leader was Abdulrahman Zaite. Shayk
Abdulrahman Zaite whose original intention was to perform pilgrimage was
accompanied on his journey by very large contingent of followers including
about 3, 636 erudite scholars. When in Hausaland the Wangarawa first passed the
lands of Gobir, Azben and Katsina before they finally settled in Kano. Some
followers close to Abdulrahman chose to settle in Gobir and Katsina for one
reason or another. (Bunza, 2014, p. 11)
The city-states of Katsina and Kano
were said to be the earliest part of Hausaland to have come under Islamic
influence. The City of Katsina is located along the trade route from Timbuctu
to Borno down to Egypt. The coming to power of Muhammadu Korau during the
second half of the 15th century is described as representing a
climax of Islamisation of the Kingdom. (Ubah, 2001, p. 169) His successor
Ibrahim Sura(1493-8) was said to be an active Muslim . The first to have
accepted Islam among the rulers of Kano was Sarkin Kano Yaji (1349-1385 A. D). After
him came Muhammad Rumfa who was described by Smith as a Mujaddid, a reformer and developer of Islamic society in Kano (Smith,
1976, p. 190) Rumfa went as far as consulting a scholar of international fame:
Muhammad bn Abdul-Karim al-Maghili on how to rule his domain in accordance with
Islamic law. In response al-Maghili wrote a treatise on the art of governance
for his use. (p. 192)
The religion of Islam continued to
spread to other areas of Hausaland such as Zazzau, Kabi, Gobir among others. In
Kebbi it was said that Muhammad Kanta (1516-1554 A. D) and some of his chiefs
accepted Islam. (Balogun, 1980, p. 216) In general, by the end of the15th
century Islam have become institutionalized and the practice of the tenets of
the religion widespread.
Impact of Islam
The
religion of Islam is a complete way of life. It regulates all aspects of life
of the faithful be it economic, social, political and cultural. The coming of Islam
into Hausaland significantly influenced the traditional life of the people in
many other ways. It influences their norms and values, their arts and crafts, their
social organization and political life and affects their architectural and
space planning practices.
Islam introduced burial facilities and
practices which are common to everybody irrespective of the socio-economic and
political status of the deceased. The size of the grave is normally determined
by the size of the body to be buried as Islam prohibits the practice of grave
goods. The dead are normally buried in the graveyards. Only in specific cases
is it allowed to bury one in his house.
Despite the long history of
Islam in Hausaland, the old practice of burying of the dead ones at the back of
rooms or houses continue to prevail. As observed Bawa (2011) even in Sokoto the
headquarters of the 19thcentury Islamic revolution in Hausaland, the
establishment of the first Muslim public graveyard occurred only in the
20thcentury necessitated by 1963/64 sectarian crisis that claimed many lives
(Bawa, 2011, p. 11). Before this period the only two cemeteries in existence
were the one used to bury people who died in Sokoto Hospital who had no
relations in the town and the European cemetery service personnel and members
of the auxiliary formation who died in the course of the first and second World
Wars (Bawa, p. 17 ). Similarly, the efforts of the Secretary to Northern
Provinces through a circular titled’Public burial groiunds’ of 1945 (Med/30, no,
150/1945) sent to all residents to discuss with local authorities on the
subject could not yield the desired results.
With the Islamic influence three funeral rites were performed
before burying the deceased, these included, washing the dead body, shrouding
and prayers. The process of washing the body is carried out in three, five or
seven circles. Warm water together with grounded leaves of Magarya (Zizyphus mauritania),
or soap were used with water in the process of washing the corpse and scent was
applied to ward off undesired odours. The body is then shrouded in plain and
thick sheets of clothes (most preferably Whites) and perfumed with incense
(Jibali, pp. 96&110-111). After these processes, the dead body is placed on
a bier (Amuku/makara) and
carried to the point where prayers are to be observed and placed in front of
those who will participate in the prayer. The prayer is normally conducted in
an open space. The Imam (leader of
the Prayer) stands opposite the shoulders of the female dead body or the middle
of the male one, with the head on his right side and the face is made to face
eastwards to the direction of the Qibla
(sacred Mosque in Mecca) while the rest of the worshippers line up behind him
in rows one behind the other (Madauci et al, p. 24). After the funeral prayer, the
body is ready for burial. The corpse is then carried on the bier and the
members of the community escorts the body of the deceased to the place of
burial to honour and show respect to the deceased (Jibali, p. 130-133).
The land reserved as burial ground is usually allocated by the
authorities or in some places donated to the community by some spirited
individuals in the society as Sadaqa(charity).
Similarly, the grave digging tools such as diggers , shovels, buckets and other
grave construction materials are usually provided by some individual members of
the society or the members of the society could be mobilise to provide them
through communal effort (Gayya)
Islam introduced two methods of grave construction, the Lahad and the Shaqq. The applicability of any of the methods depends upon the
nature of the soil, but Lahad is
invariably the most preferred in Hausaland. The usual practice was to construct
one or two shallow rectangular ditches along the North and South axis, using
cornstalk in measuring the height and breath of the deceased as a guide. The
length of the ditch is made slightly longer than the length of the corpse, and
the width is between one and a half to two feet (Jabbi, 2014, pp. 108-109). In
the case of Lahd another hole large
enough to accommodate the body is dug under the eastern side of the rectangular
grave walls. The corpse is deposited inside the grave (Hau: Kushewa/kabari) directly on the
ground not in a box or a coffin. The deceased is laid on its right hand side the
head on the southern side and the face
made to face the direction toward of the Qibla
(the direction of the holy Ka’aba in Mecca) which is the East, in Hausa land. In the case of a situation of massive death all at a time as a
result of warfare or an accident, mass graves containing several bodies of the
deceased are deposited in a single grave. (Muhammad. p. 214) The grave structure is then covered using
short pieces of wood or pieces of broken pots to create the ceiling structure. The
interstices are then covered using branches of some trees or thatches. The
grave is then mounded using the extra soil that was dugout from the grave so
that it will not be flat (Madauci et al, p. 250). After these, the people will
recite some prayers for the deceased before going back home to receive
condolences (Jibali, p. 229).
Cemetery as Home
The Islamic conception of death has it that, the stay of the body
in the grave is a transition between the life on earth and the day of
resurrection when all the dead will be raised for the final Judgement day (when
all will be rewarded for their actions on Earth). It is often referred to as Barzakh (a waiting place) in Islamic
parlance. A Qur’anic verse summed up human life processes thus; ‘’from it
(earth) did we created you and unto it shall We return you. And from it shall
We bring you out once again’ (Q. Chapter20, verse, 55, p. 800). This clearly
indicates that the cemetery is a transitional home for the dead, after the
earthly life, waiting for the day for resurrection and Judgments.
Moreover, inside the grave it is believed that life is restored to
the dead body and is subjected to questioning about his faith. A saying
ascribed to the Prophet of Islam Muhammad clearly explains the belief in what
transpires during the period of the stay of the body inside the grave as:
When a person is placed in the grave after his death, and when his
family members and friends leave the grave, the dead person can hear the steps
of the leaving crowd. Two Angels come to the person in the grave, they will
make him sit up and they will ask him questions concerning his faith. If the
Angels found him to be a hypocrite or a non-believer, they will beat him with
Iron rods. He will cry so much that everything in the universe except Jinn and human being will hear his
crying (Imtaz Ahmad p. 33-34)
The cemetery becomes the dwelling place
of the decease where family members, friends and well-wishers pay visits and
supplicate for the deceased. Entry into the Cemetery is supposed to be done
with respect and greetings to the inhabitants of the place. The normal practice
is as one enters the cemetery he will say: ‘Peace be upon you the dwellings of
believing folks. Certainly, we will follow you when Allah wills. O Allah
Forgive the dwellers of this cemetery’ (p. 258)
Graveyards of important personalities
in the society such as the 19th Century Jihad leaders and later
Political leaders like the Tombs of Shehu Usman Danfodiyo in Sokoto, that of
Abdullahi bn. Fodiyo in Gwandu, Caliph Muhammadu Bello in Wurno, Ibn al-Sabbag
(Dan Marina) and Ibn Takum in Katsina and Malam Aminu Kano in Mumbayya House
Kano among others are well kept in very simple buildings with clean sand and
clean clothes at times with religious inscriptions. The graves of such
personalities are usually located inside their dwelling houses. Whether this
practice is in line with the tradition of the prophet Muhammad who was said to
have been buried inside his house where he died or is an attempt to secure the
bodies from unwanted happenings? Is a field left to Muslim jurisprudents to
decide and provide a clear verdict. What is clear is that, those graves are
separated in a built space for reverence and for easy identification . This
type of cemeteries are considered as important religious or political centres
attracting pilgrims and tourist. For example, the Shehu’s tomb is located
inside his personal house in one small square ground plan room decorated with a
black cloth with Arabic inscriptions. Inside the same room are the graves of
two of his sons, Hassan Dan Shehu and Sambo. The walls were pierced by small
openings. Inside the room is also found the calabash jug (Shantali) that the Shehu used in keeping water. Moreover, inside
the compound is the School (Jangirde)
of the Shehu where he taught his students from far and wide. The cemetery (Hubbare) is a highly revered place where
pilgrims from Nigeria and neighbouring countries come for blessings and prayers.
The Hubbare today is a public
cemetery where a number of Sultans and some prominent scholars were buried. The
overseer of Hubbare (Mai budin Hubbare) holds the key to the Hubbare and serves as guide to visitors
coming to Hubbare and is entrusted with the responsibility of reporting any
problem affecting the Hubbare to the
Sultanate council (Bawa, p. 16). The custodian of the Hubbare is assisted by some guards.
Relevance
and Significance of Home for the Dead
A cemetery provides a hygienically safe
and good way of disposing corpses. The depth of the grave and the manner it was
constructed prevents any discomfort to the living in the form of smell, spread
or outbreak of some other diseases through the activities of wind or rain water
flowing from the area resulting from improper burial. It also secures the human
body from animal carnivores that could easily destroy the corpse, something
that could have negative impact on human dignity and security on earth.
In many places in Hausaland cemeteries
are fenced with walls for security reasons and wells are normally constructed
within the cemetery to ease water access during grave building. In addition, trees
most particularly neem trees are allowed to grow within the perimeter of the
cemetery wall building, as in some places, they do provide important roofing
materials for the grave.
The Cemetery is a place meant to revere
the dead. It is normally well kept with trees and attendants were assigned to
look after the affairs of the place. And in case the attention of the general
public is needed for some major maintenance work the attendant do normally
inform the leaders of the community who will mobilise their members for the job.
There is a religious belief in Hausaland that some calamities could occur in a
community as a result of non-maintenance of the cemeteries. In some places the
local and or State governments through the Ministries of Religious affairs or
other religious organisations like the
Hisbah take charge of the maintenance of the cemeteries. Recently the
Jigawa State government voted 1. 4billion Naira for the construction and
renovation of Mosques and the fencing of graveyards in areas across the state
(Vanguardngr. com) Similarly, on Second May, 2024 the Sokoto State executive
council approved the construction of drainages to Tudun Wada cemetery to save
the place from gully erosion(Vision F. M News, 4. 00p. m, 14-03-2024) The
Cemetery is regarded as part of human community, that explains the use of the
phrase when entering the gate of the Cemetery ‘Peace be upon you, the home of
the community of believers’. And the living members of the community believe
that they are also on their way coming soon to join them. It is for this that
the Cemetery is a highly revered place and the entire community considers it as
their responsibility to take care of the place. In fact, in Hausa parlance it
is often referred to as Gidan Gaskiya
(the true home)’as oppose to life on earth which is seen as transitory and
deceitful. Members of the community such as relations, friends and other
well-wishers will have a place to pay visit and supplicate to their dead ones
Conclusion
Since time immemorial the Hausa people
considered the cemetery as simply a transitional home for their dead ones in
the course of the long journey of life. Death is not believed to be the end of
human existence. It is in the light of this belief that a number of rituals are
associated with the death of a person and the grave is specially constructed, built,
maintained and honoured with visitations and prayers. In fact, visitations to
the inhabitants of the cemetery more particularly the revered religious leaders
are believed to be a means of getting some favours from God. The cemetery is
indeed part of the living community that is preserved and jealously guarded and
protected from incursion by any unwanted element.
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