The Hausa community leaders in Oyo State have thrown their full support behind the decision of the Olubadan of Ibadanland, Oba Akinloye Owolabi Olakulehin, to cancel the title of *Sarkin Sasa*. The leaders described the action as rightful and necessary to maintain peace and order in the state.
At the end of an emergency meeting held in Sabo, Ibadan, the Council of Hausa Community Leaders expressed their agreement with the monarch’s directive that no individual should parade himself as the Sarkin Sasa going forward. Speaking on behalf of the group, the Seriki Hausa of Oyo Town, Alhaji Muhammad Gali Kano, said the Hausa people in the state stand firmly behind the Olubadan’s decision.
“We are under the authority of the Olubadan of Ibadanland. It is a matter that cannot be solved at this meeting,” he said. “It is too bad for the son of the late Sarkin Sasa to parade himself as the new Sarkin Sasa without the approval of the Olubadan.”
The controversy began after Alhaji Ahmad Haruna Maiyasin was reportedly installed as the new Sarkin Sasa following the death of his father, the former titleholder. However, his claim to the title was not approved by the Olubadan, who is the traditional ruler of Ibadanland and has the final say on chieftaincy matters in the city.
In response, the Olubadan declared the title of Sarkin Sasa illegal and instructed that no one should use or claim the title again without proper approval. This decision sparked discussions and reactions within the Hausa community in the state.
Alhaji Kano further stated that the Hausa leadership council is planning to visit the Olubadan’s palace on a courtesy call to offer an apology and officially discuss the matter. During the visit, they also plan to recommend Alhaji Awal Muhammad, the Tafidan Sasa, who is the younger brother of Ahmad Maiyasin, as a possible replacement.
The title of Sarkin Sasa has long been a symbol of leadership and representation for the Hausa community in Sasa, a suburb of Ibadan. However, the recent issues around succession and approval have brought to light the importance of respecting traditional structures and processes.
In Yoruba tradition, the Olubadan has the authority to approve or reject chieftaincy titles, even those related to ethnic communities within his domain. The controversy surrounding the Sarkin Sasa title is a reminder of the role of traditional institutions in maintaining order and preventing conflict in a multi-ethnic society like Nigeria.
In a related development, the Olubadan has also issued a strong warning to compound and village heads in Ibadan, advising them against land grabbing and disrespect to elders in their respective families. He made this statement during the installation ceremony of nine compound heads (Mogajis) and two village heads (Baales) at his palace in Oke-Aremo, Ibadan.
According to a statement released by the monarch’s Chief Press Secretary, Gbenga Ayoade, the Olubadan emphasized the importance of peace and discipline in community leadership.
“No meaningful development can take place where there is no peace,” the monarch said, urging the newly installed heads to promote harmony in their areas.
Land grabbing and internal family disputes have become growing concerns in many parts of Oyo State, especially in Ibadan, where land remains a highly valuable and often contested resource. The Olubadan’s warning is seen as a step toward curbing these issues and promoting responsible leadership at the grassroots level.
Observers have noted that the Olubadan’s stance on both the Sarkin Sasa issue and the conduct of local leaders reflects his commitment to justice and peace in Ibadanland. His recent actions are also being interpreted as efforts to reassert the authority of traditional institutions in the face of rising tensions caused by power struggles and illegal practices.
The Hausa community in Oyo State, especially in areas like Sabo and Sasa, has historically lived peacefully among the Yoruba population. However, occasional tensions have flared, especially when leadership issues arise within the ethnic community. The decision by the Hausa leaders to back the Olubadan may help to ease tensions and restore unity among the people.
Residents in Sasa, who witnessed violent clashes in the past between Yoruba and Hausa traders, have expressed hope that the current approach taken by the leaders on both sides will help prevent any future crisis.
By acknowledging the authority of the Olubadan, the Hausa community leaders are sending a message of cooperation and respect for the traditional system that governs Ibadan. It is also a sign of their desire to continue living peacefully and productively within the city.
Political analysts and cultural observers have praised the move, describing it as a wise and peaceful resolution to what could have escalated into an ethnic or communal crisis.
As the situation continues to unfold, many in Oyo State are watching to see how the Olubadan and the Hausa community will work together to find a lasting solution. If Alhaji Awal Muhammad is eventually accepted and installed through the proper channels, it could signal a new beginning for the leadership of the Hausa community in Sasa.
