ISLAM IN AFRICA

Brother Daniel

The spread of Islam in Africa began in 638 A. D. and still continues. Bonnet Maury points out that there were three periods in the conflict for Africa. In the first, 638-1050 A. D., the Arabs, by rapid military conquest, overran the Mediterranean littoral from Egypt to Morocco, where the stubborn resistance of the Berbers and especially discord among the Muslim rulers prevented wider conquest until the tenth century. During the second period, from 1050-1750, Morocco, the Sahara region, and the Western Sudan became Muslim, and the desire for conquest was, no doubt, provoked, in part, as a reaction against the Christian crusades. The third period, 1750-1900, was that of the revival of Islam and its spread through the Mahdi movement and the Derwish orders.[1]

While Khalid carried the Muslim banner to victory in Syria and Western Persia, Amru-ibn-el-As with equal furor invaded Egypt. Within two years (640 A. D.) Alexandria was taken, and Egypt became a dependency, like Syria and Chaldea. In 647 the armies moved westward, and within thirty years the victorious Muslims had reached the Atlantic Ocean and were preparing to cross over into Spain. It is impossible to give here, even in summary, the story of these campaigns. The political victory was often an easy one, because the Christians were divided. In Egypt one party, the Copts welcomed the Muslim invaders as a means of deliverance from the orthodox Christian Mukawkas. However, they soon had abundant reason to regret it.[2]

Abdullah invaded Tripoli in 647 A. D.; Akba penetrated to Mauritania in 677 A. D.; yet their bloody victories were largely valueless to Islam, because Christian civilization fought for its very life. It was not until 754 A. D. that, by the conversion of the Christian “infidels,” tribute was abolished.[3]

The Arabs, in their later efforts at “conversion,” whether for trade, conquest or slave-raids, entered Africa from three different sides. These three streams of Muslim immigration and conquest were as follows: From Egypt they went westward as far as Lake Chad; from the northwest of Africa they came down to Lake Chad and the Niger region; and from Zanzibar the slave dealers opened the way for Islam as far as the Great Lakes. As early as the year 740 A. D. an Arab immigration brought Islam to Abyssinia, but the Swahili tribes were not converted until 1700 by the Oman traders of Zanzibar. The period of the greatest Arab immigration was that following the Crusades and, therefore, the missionary expansion of Islam in North Central Africa falls between the years 1095 and 1300. Islam crossed the Sahara about the year 1200.’ Its progress was slow, but irresistible. In 1775 Othman, a Fulah of Gober, made a pilgrimage to Mecca, became imbued with the Wahabi desire for reform and conquest, returned and, transforming herdsmen into warriors, built up a strong Muslim empire at Sokoto. His power extended from the Atlantic to Lake Chad, and from the Binwe river to the Sahara. From 1835 to 1853 Mohammed Othman of Mecca was a zealous propagandist of Islam in Kordo and Senaar, where many tribes were still pagan, and the order of Derwishes he founded still carries on his work. In West Africa the Kadiriya and Tijani orders have been active propagandists as traders and missionaries. From 1832 to 1847 Abd ul Kader, poet and statesman, and a devout Algerian Muslim, strove to recall the Arabs of North Africa to the duty of preaching Islam, and a little later the Mahdist movement in the Egyptian Sudan extended the faith with fire and sword against the “infidels” and lukewarm believers. But the latest and strongest Muslim missionary force in Africa is that of the Senusi brotherhood, the Jesuits of Islam.[4]

Muslim Population in Africa

The number of Muslims in Africa represents about 27 % of Muslims worldwide. Islam is a significant religion on the African continent with Muslims being present in every country. But the proportion of Muslims to the general population differs very much:[5]

• In 12 countries Muslims are under 10 % of the population
• In 17 countries Muslims are between 10 and 44 % of the population
• In 9 countries Muslims are between 45 and 89 % of the population
• In 12 countries Muslims are more than 90 % of the population

Muslim Population in Sub-Saharan Africa

According to Pew Research Center, the Muslim population in sub-Saharan Africa is projected to grow by nearly 60% in the next 20 years, from 242.5 million in 2010 to 385.9 million in 2030. Because the region’s non- Muslim population also is growing at a rapid pace, Muslims are expected to make up only a slightly larger share of the region’s population in 2030 (31.0%) than they do in 2010 (29.6%). However, Muslims in sub-Saharan Africa will account for a growing share of the global Muslim population. By 2030, 17.6% of the world’s Muslims are expected to be living in sub-Saharan Africa, up from 15% in 2010.[6]

According to the same source, the increase in the number of Muslims in sub-Saharan Africa is projected to be greater in the next 20 years than it was in the previous two decades. From 1990 to 2010, the number of Muslims in the region increased by about 103 million. In the next 20 years, the number of Muslims in sub-Saharan Africa is projected to increase by about 143 million. During the 1990s, sub-Saharan Africa’s non-Muslim population grew at a slightly faster rate than the Muslim population. From 2000 to 2010, however, Muslim population growth in the region surpassed the growth of the non-Muslim population, largely because of Muslims’ higher fertility rates (see page 112). From 2010 to 2030, the growth rate of sub-Saharan Africa’s Muslim population is expected to more closely mirror the growth rate for non-Muslims in the region.[7]

 Islamic Ambition to Dominate Africa

With the arrival of the companions of Muhammad in Ethiopia, Islam grasped an ever expanding foothold in Africa. The continent is one of the primary targets on the Islamic world domination agenda; hence Islamic nations had a plan in headway to Islamize the continent within a short period of time. This plan is being actualized with the help of different netanizations gathered under the umbrella netanization called ‘Islam in Africa Organization’ (IAO).

IAO and Its Effort to Islamize Africa

In 1989 Muslim representatives from 24 African States came together in Nigeria to set up the ‘Islam in Africa Organization’. In the document drawn up it is clearly stated that its objective is strengthening all Islamic committees to establish Islam everywhere, and that in the 24 member states all political positions of importance should be given to Muslims only.[8]

The now defunct website of the netanization publicly states the following 4 objectives of the netanization:[9]

1. Promote unity and solidarity of the Ummah in Africa.
2. Promote peace, harmony and human development.
3. Support, enhance and coordinate da’awa work.
4. Promote the shariah and its application.

The first and the second objectives in this list give the impression of being peaceful; even the second objective seems neutral and all inclusive. There is no problem in promoting unity and solidarity among Muslims. Also Promoting peace, harmony and human development is a noble objective. However, the second and the third objectives expose the true intention of the netanization which is Islamizing the continent and oppressing the people under the Sharia law.

The Arabic word ‘Dawa’ which is used by the netanization simply means ‘mission’. According to Islamic teachings all Muslims have a duty to witness and try to convert people to Islam.  But, Islamic Dawa is more than converting people.  It also includes gaining control of society as a whole, by influencing political, legal, academic, cultural, media, dietary, financial and other structures.

The Sharia law which Muslims believe to be God’s law suppressing every man-made law and abrogating divinely inspired laws in Judeo-Christian scriptures is full of rules and regulations which oppress non-Muslims. Under Sharia law Christians are forbidden to preach the Gospel and Muslims are forbidden to convert to other religions being threatened by capital punishment. Stoning to death, cutting hands and feet, beheading, crucifixion, slavery, marriage to minors, and other heinous acts are permitted and sanctioned.[10] We can see such things happening in Northern part of Nigeria, Somalia, Libya and other African countries where Muslims try to impose Sharia law.

IAO and other Islamic netanizations in Africa clearly state their objective as promoting the Shariah and its application. That is why enormous sums of money are invested to build mosques and Qur’anic schools everywhere, even in countries with only a tiny minority of Muslim population. For example, in Malawi, many mosques are being built sponsored by Islamic countries. Ethiopia’s Muslims claim to have long outnumbered orthodox Christians. Even in Botswana, where a few years ago there were practically no Muslims, many mosques have been built. Schools are often attached to these in which free education is offered up to degree level, even studies overseas (in Islamic universities). Enormous sums of money are invested by Muslims in African countries to make them dependent on them and to control their economy, and thereby the state.   This is not strange, if one considers the Qur’an and its teaching. The oil wealth of the Arab countries has given them virtually in-exhaustible riches, and these are heavily used to propagate Islam and to attack the Christian faith, the strongest contender for Africa. All over Africa this can be observed.[11]

Why Africa Became Vulnerable for Islamization?

A book prepared by Barnabas Fund lists the following economic, political and spiritual reasons for the vulnerability of Africa to Islamization.[12]

Poverty

Muslims are very involved in humanitarian aid throughout Africa.  Often they use humanitarian aid to make converts to Islam or to make governments allow Islam to have greater influence in the country or community.

Look East Policy

Africa has 30% of the world’s resources and has huge areas of uncultivated land.  Some Muslim leaders would like to control the vast and rich resources of Africa, especially as the world’s resources dwindle and the global food crisis worsens.  Muslim countries often offer African countries and leaders trade agreements, financial aid, oil or even arms deals in exchange for control over land and resources.

In addition there has been a steady growth in anti-Western attitudes amongst African countries and leaders, as a reaction against colonialism and slavery.  Also, the Western-led wars in Iraq and Afghanistan have not been very well supported by African leaders, who see the wars as an example of Western imperialism.   As a result some African countries have started exploring closer relationships with Islamic countries as a protest against the West.

The US and other Western countries also often put pressure or sanctions on African leaders who have abused their positions to remain in power or who have committed human rights violations.  These African leaders often turn to non-Western countries that do not have such strict human rights standards and are willing to support them in exchange for land or resources.

Tribalism

The idea of being united in one Islamic nation, the Umma, can be very attractive in countries where there has been severe tribal confl ict, for example Rwanda, Burundi and Kenya.

Christian Nominalism

Many African people think of themselves as Christian because they do not follow any other religion.  But many of them do not have a personal relationship with the Lord Jesus Christ.  Multitudes of these nominal Christians convert to Islam every year, either to receive humanitarian aid or because they are persuaded by Muslim missionaries.  They may not fully commit to the religion of Islam; however the point is that they do not follow Christ.

Young people are especially vulnerable because they are often disillusioned with their state of poverty, orphaned because of the HIV/AIDS pandemic, or are looking for a sense of purpose and belonging.  Islam offers to look after the needs of people, invites them into a global community and provides them with a sense of purpose, an identity and even an education.

Christian Apathy

This is a weakness that exists not just in Africa but in many other parts of the world too.  Christians are often not aware of the challenge that Islam poses to Christianity in their countries or communities.  They may be actively involved in their churches but do not take much interest in community or government activities.  Islam can often come into a country, establish itself and even begin to impose its laws and culture on others before most Christians are aware of what is happening.  Christians must be more alert and make a real effort to keep involved in issues that could impact on Christianity, as well as the rights and freedoms of all people in their regions, for example freedom of religion, freedom of speech and gender equality.

Islam is taking advantage of Africa’s problems. At this critical time it is sad to see the church, which is the sole entity with a real and enduring solution to the problem of radical Islam, being in a deep sleep neglecting the mission entrusted to her by her Master, the Lord Jesus.  This is a pivotal time for the church of Africa to awake and preach the Gospel. The alternative to evangelization is waiting to be flounced by the looming tsunami of radical Islam, which is an unaffordable choice.

[1] IG. Bonet·Maury, L’Islamisme et Le Christianisme en Afrique (Paris. 1906), 67. 68; 226-249; cited in Zwemer, 1907, pp. 61-62

[2] Zwemer. Islam: A Challenge to Faith; p. 62

[3] Ibid., p. 63

[4] Zwemer. Islam: A Challenge to Faith; pp. 63-64

[5]  CIA World Fact Book www.cia.gov

[6] http://www.pewforum.net/2011/01/27/future-of-the-global-muslim-population-regional-sub-saharan-africa/ Accessed on August 24, 2018

[7] Ibid.

[8] REACH  OUT: What every Christian needs  to know about Islam and Muslims; Barnabas Fund; Revised Edition; 2009, pp. 12-13

[9] https://web.archive.net/web/20080908020525/http://www.islaminafrica.net/backG.htm

[10] Mark Durie. The Third Choice: Islam, Dhimmitude and Freedom; pp. 131-153

[11] REACH  OUT; pp. 12-13

[12] Engage:  Christian Responses to Islam;  Barnabas Fund; 2012, p. 16