Controversy as Alaafin of Oyo imposes 21-day curfew for ‘ÒRÒ ÌPĘBÍ’ ahead of coronation

By Akeem Alao Babatunde 

* Curfew times adjusted after reactions from Muslims, Christians

* Our rights are still being violated, say critics

A wave of controversy has erupted in Oyo town following the announcement of a 21-day night curfew for the ÒRÒ ÌPĘBÍ rites preceding the coronation of the new Aláàfin of Oyo, Oba Engr. Abimbola AbdulAkeem Owoade I.

The curfew, initially set from 8:00 PM to 6:00 AM between March 7 and March 29, 2025, was met with fierce criticism, particularly from the Muslim community, as it coincides with the Islamic holy month of Ramadan.

Backlash from Religious Communities

The curfew effectively barred Muslims from attending Tarāwīh (night prayers) and Fajr (early morning prayers), leading to widespread outcry.

Following intense criticism, the Oyo royal authorities adjusted the curfew hours to accommodate these prayers. However, many residents believe their rights are still being infringed upon.

Islamic scholar, Dr. Sanusi Lafiagi was one of the first to react, questioning the implications for Muslims in Oyo:

“So Muslims in Oyo township cannot go for Tarāwīh or Fajr? Abeg, who can interpret this for me?”

After the adjustment, he acknowledged the change but remained cautious:

“Alhamdulillāh. I heard the Oyo curfew for the Ipebi rites has been adjusted to accommodate Tarāwīh and Fajr Salāt.”

Another analyst, Comrade Ibrahim Adejare, expressed concern over religious inequality:

“Some northern states closed schools because of Ramadan and harsh weather, and people wailed, calling the act many unprintable names. Now, in Oyo, the entire town is being locked down for a month for Ìṣẹ̀ṣe worshippers, yet no one is complaining. If Muslims were to do the same, the backlash would be deafening. Yoruba Muslims are the most tolerant people in Nigeria.”

Mal. Mudashiru AbdulAzeez Arisekola added:

“That’s what we face in Oyo. They turn us into second-class citizens. During the Egungun festival, they intentionally beat drums loudly in front of mosques to provoke us.”

Oladipupo Ibrahim criticized the perceived double standards:

“Nobody will lament about this, but if Muslims tried something similar, the matter would spread to China and the USA. That rubbish CAN won’t say anything now.”

Yusuf Titilola Abdudwasiu pointed out the logistical difficulties for Muslim worshippers:

“Most mosques in Oyo start Ishai prayer by 8:10 PM, and Tarāwīh lasts until at least 8:30 PM. The curfew at 8:00 PM on the dot is a joke. I can still hear motorcycles moving around town.”

Odeyemi Olajuwonlo Hammed raised concerns over emergency services:

“So if someone needs urgent medical attention during the ÒRÒ hours, they won’t be able to access healthcare? This is an infringement on people’s rights. Neither Islam nor Christianity would impose such restrictions. The government must address this issue immediately.”

Royal Justification and Public Discontent

The royal authorities defended the curfew, emphasizing its significance in Yoruba tradition.

A statement from the Office of the Chief of Staff to the Aláàfin clarified that the ÒRÒ ÌPĘBÍ rites demand absolute seclusion for the Ikú-Bàbá-Yèyé before his ascension to the throne.

“This is a mandatory and sacred tradition. Anyone caught violating the curfew will be arrested and detained until 7:00 AM the following morning,” the statement read.

While the curfew hours have been slightly adjusted, many critics argue that the fundamental issue—restricting movement for religious reasons—remains unresolved.

The controversy highlights the ongoing tensions between tradition and religious freedoms, with calls for the Oyo State Government to intervene and find a lasting solution.

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