Prof. Wande Abimbola, renowned scholar and the Awise Awo Agbaye (World Spokesperson for Ifa) since 1981, has given a rare, in-depth account of his involvement in the selection process. His comments have shed light on the extraordinary role Ifa divination played in a process many had thought to be guided by political and financial influence.
Speaking to the Tribune, Prof. Abimbola, who served as the Majority Leader in the Third Republic Senate and once held the position of Vice Chancellor at Obafemi Awolowo University, detailed how the Ifa oracle was consulted in what he described as a “landmark moment” for Yoruba traditional rulership.
According to the professor, this method of consulting Ifa is a revival of an ancient practice that had long been abandoned in favor of more contemporary, often political, influences.
In years past, the Ifa oracle’s word was paramount when selecting a successor following the death of a ruler. “Historically, it was not uncommon for Ifa to single out the next king, void of any political interference or financial incentives,” Abimbola explained, lamenting how recent generations have altered the process. “But nowadays, wealth and political connection often decide the throne. This [recent event] is a return to form.”
The story of the contested selection, however, did not unfold smoothly. Following a long silence after the passing of the last Alaafin, various stakeholders began presenting names for the throne. Several delays and disruptions later, Prof. Abimbola was summoned back to Oyo.
“I was home in Lagos, attending my son’s wedding when I received the call. The governor informed me that the time had come for me to weigh in once more,” he recalled. However, Abimbola’s return was overshadowed by a controversial situation. “The kingmakers were in disarray,” he explained. At the heart of the controversy were accusations of financial manipulation. “Two of the kingmakers were embroiled in allegations that they received bribes, leading to an investigation by the Economic and Financial Crimes Commission (EFCC).”
Despite such divisions among the Oyo Mesi, the body responsible for selecting the Alaafin, Ifa divination was still the clear guiding force. Yet, the kingmakers were not absent from the process; they witnessed the Ifa consultation, though their collective decision-making remained fractured. “The kingmakers were not sidelined in this process. They were there, and their presence was integral,” Abimbola stressed, before revealing the internal rift that emerged.
Among the Oyo Mesi, some kingmakers voiced strong support for their candidate, accusing others of bribery and pushing for their chosen heir, a nominee said to be politically influenced. “The split amongst the five remaining kingmakers became a headache,” Abimbola continued. “Some took the government to court, demanding that their candidate — one backed by wealth — be appointed. Others were caught up in EFCC’s investigation and confessed.”
As the internal chaos played out, the governor of Oyo State intervened, enlisting two warrant chiefs to participate in the consultation process — a decision in line with Yoruba tradition to resolve discord in royal matters. “It’s a customary practice to appoint two warrant chiefs if the kingmakers cannot agree,” Prof. Abimbola clarified.
Eventually, four of the kingmakers sided with Ifa’s choice, rendering the decision to crown the candidate a decisive one. While political clashes and claims of bribery still linger, Abimbola emphasized that this process, although rife with tension, was in full adherence with Yoruba customs.
“I stand by this method,” he said, confirming that the selected candidate had passed all required screenings and had no records of dishonesty or criminal activity. “When everything was reviewed, there were no issues. He was the best man for the job,” Abimbola affirmed.
Further pressing the sacred importance of Ifa, Abimbola staunchly defended the role the oracle continues to play in the traditional leadership system. Asked about the possibility of Ifa being wrong in its judgment, the renowned Ifa priest responded without hesitation: “Ifa does not make mistakes. It never does.”
While Ifa’s power in the selection process has remained untouched, the drama and challenges surrounding the Oyo Mesi kingmakers suggest the process of succession to the Alaafin throne is far from simple. Oyo State residents, along with the broader Yoruba population, are left to contemplate the implications of modern-day challenges on age-old traditions.
This deeply cultural episode in the Oyo kingdom’s leadership, from external interference to internal disputes and the unshakable presence of Ifa, serves as both a celebration of tradition and a cautionary tale for future traditional transitions in Nigeria.
In a culture known for its respect for the divine and its institutionalized succession methods, questions loom as to whether political influence will ever fully retreat from the spiritual-based practices, or if the integrity of Ifa and the traditional rule in Yorubaland will continue to triumph against secular forces.
