Challenges and Aspiration of Islamic Da'Awa

8/11/2019 Challenges and Aspiration of Islamic Da'Awa

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(3*) From: [email protected]

To: [email protected]

ح تا بق لم و نهنك يف مس ةع

CONTEMPORARY CHALLENGES AND FUTURE ASPIRATION

OF ISLAMIC ’W H IN KENYA

ح تا

بق لم و نهنك يف مس ةع

CONTEMPORARY CHALLENGES AND FUTURE ASPIRATION

OF ISLAMIC

’W H

IN KENYA

COMPILED & PRESENTED BY:

SHEIKH ABDALLAH KHEIR

University Imam /Lecturer Department of Philosophy and ReligiousStudies, Kenyatta University, Nairobi, Kenya.

1 0 Introduction

The purpose of this study is to find out the contemporary challengesfacing the Islamic Da ‘ wah in Kenya, and examine future aspiration of thesame. The Islamic Da ‘ wah in Kenya is absolutely related to the coming ofIslam along the Kenyan Coast. Islam has been associated with Kenya formore than a millennium. According to a prominent Kenyan Muslim

mailto:[email protected]




2

historian,1 Islam arrived on the East Coast of Africa as early as the daysof the second Caliph ‘ Umar ibn al-Khattab (7th Century C.E). Another

most recent research conducted by an Oxford archaeologist,2 in hisfindings at Pate Island, confirms the (8th Century C.E) as the precise

period to date when Islam began to make its appearance on the Kenyan

Coast. Based on the above researches it proves that for more than amillennium Muslims were the first community to settle at the areaalthough it would be preposterous to assume these people were Kenyansbecause the current colonial boundaries had not been drawn by then. The long existence of Muslims in Kenya impacted the Kenyan society atthe linguistic, political, economic, spiritual and social levels long beforethe coming of the European colonization.3

In Kenya today, approximately 35% of Kenya’s population are Muslims.It is the fastest growing religion not only in Kenya but in Africa as a

whole. Unfortunately, all writings on Muslims in Kenya have treated

them either as second class citizens, or a historical fragment, frozen intime or as a passing phenomenon of no future importance. ThroughIslamic Da ‘ wah in Kenya past and present, Muslims come from differentAfrican ethnic backgrounds including Kikuyu , Maasai , Luo , Luhya,

Kamba, Turkana, Nandi, Mijikenda, etc.

For the last 43 years of Kenya’s independence, Islamic Da ‘ wah in Kenyahas faced a lot of challenges both internal, as well as external. Thepurpose of this paper therefore is to find out the contemporarychallenges facing the Islamic Da ‘ wah in Kenya, and examine its futureaspiration if any.

The paper shall therefore be divided into the following sub-topics:ObjectivesDefinition of the Key words

Geographical and Historical background of Kenya The coming of Islam and Muslims in Kenya

Contemporary challenges facing Islamic Da ‘ wah in Kenya:a)

Internalb)

ExternalFuture aspiration for Islamic Da ‘ wah in Kenya

The Way ForwardDa ‘ wah Organization in KenyaConclusionReferences

1 Professor Ahmed Idha Salim a lecturer at University of Nairobi2 Dr. Mark Horton from Oxford Archaeologist3 Bakari, M and Saad S. Yahya (ed 1995) Islam in Kenya. p.ix -xi



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2 0 Objectives:

At the end of this paper you should be able to:1) Identify the contemporary challenges facing the Islamic

Da ‘ wah in Kenya.2)

Differentiate between the internal and the external

challenges.3)

Appreciate the future aspiration of the Islamic Da ‘ wah inKenya.

4)

Identify the current Da ‘ wah organizations in Kenya.

3 0 Definition of the Key words:

3.1 Challenges; the word challenges is an English word whichmeans (

ات ح

) in Arabic language. According to Oxford AdvancedLearner’s Dictionary, the word challenge literally means contest,

fight, predicament etc. Metaphorically it means an action whichquestions some thing. It also means difficult, demanding orstimulating task.1 For the purpose of this paper, the wordchallenges shall be used to refer to predicaments that are facing

Islamic Da ‘ wah in Kenya both internal as well external.

3.2 Aspiration; Means strong desire, hope or ambition. Forexample: “She was filled with the aspiration to succeed in life .” It

means to have strongly desire to achieve something or haveambition for something.2 For the purpose of this paper, the wordshall mean good hope. In other words, we shall investigate if thereare any hopes for the Islamic Da ‘ wah in Kenya.

3.3 Da ‘ wah; the word Da ‘ wah (دعة

) is an Arabic word; literally

mean a call or an invitation. Metaphorically, the word is used toindicate the process of calling or inviting humankind towards thetruth or to the right path prescribed by Allah (Subhaanahu

wa Ta'ala ) for all humanity.3

The spread of Islam or Islamicpropagation is always referred to as Islamic Da ‘ wah work. Allah(Subhaanahu wa Ta'ala ) says:

1 Hornby, A.S. (1989) Oxford Advanced Learner’s Dictionary, Oxford press. Nairobi, Kenya, p. 185 2 Ibid, p. 563 Puthige, Shafi Abdussalam (1997) Towards Performing Da ‘ wah . International Council

of Islamic Information (ICII). UK. p.17.



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“And who is better in speech than the one who invites(people) to Allah, and acts righteously and say I amamong the Muslims” (41:33)

“Invite (all) to the Way of y our Lord with wisdom and

beautiful preaching; and argue with them in ways thatare best and most gracious: for Your Lord knows best,

who have strayed from His Path, and who receiveguidance.” (16:125)

“Let there arise out of you a band of people inviting toall that is good, enjoining what is right, and forbiddingwhat is wrong: they are the ones to attain felicity”.

(3:104)

The exercise of Da ‘ wah work can be defined as any activity aimed at

spreading Islam among non-Muslims or any Islamic work intended toincrease the Islamic commitment among Muslims. Thus, Islamic Da ‘ wah can be done to both Muslims as well as non-Muslims. The major aim of

Da’wah is to bring the people out of darkness and take them to the lightby guiding them to the truth until they hold on to it and get saved from

the hell fire and the Anger of Allah (Subhaanahu wa Ta'ala ). Hence, Allah(Subhaanahu wa Ta'ala ) says in the Qur’an:



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“Allah is the protector of those who have faith: from thedepths of darkness He will lead them forth into light. Ofthose who reject faith the patrons are the Evil Ones: from light they will lead them forth into the depths ofdarkness. They will be Companions of the Fire, to dwell

therein (forever)” (2:257)

4 0 Geographical and Historical background of Kenya

Kenya lies in East Africa between the Indian Ocean and Lake Victoria. Itis situated under the equator. It is bordered to the North by Sudan andEthiopia, to the West by Uganda, while to the South bordered by Tanzania and to the East by the Indian Ocean and Somalia. Kenya gotits independence in 1963 under the first president Mzee Jomo Kenyatta.1 The country has a total area of 224,960 square miles equivalent to

582,646 square kilometres. Kenya is made of eight provinces theseinclude: Nairobi area, Coast, Central, Eastern, North-Eastern, Nyanza,Rift Valley and Western. Among these eight provinces, Muslimsdominates in only three; Coastal, North-Eastern and Western. The otherfive are inhabited by Muslims and Christians, as well as the followers ofAfrican traditional religions. The entire population of Kenya is composedof Africans. However, there are other small ethnic communities such as

Arabs, Asians and Europeans. The indigenous Africans are divided into70 different tribes which can be distinguished from each other by their

respective languages and cultures. The languages spoken by the Africaninhabitants of the country can be divided into four major Kenyan

languages:

1)

Swahili; Bajuni, Waamu, Wapate, Wasiu, Wajomvu, Wamvita

etc

1 Farroqi, Lutfur Rahman (1998), Da’wah Directory for Africa. Da‘ wah Academy

International Islamic University, Islamabad, Pakistan. p.132



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2)

Bantu; Kikuyu, Kamba, Meru, Gusii, Luhya, Embu andMijikenda.

3)

Nilotic; Luo, Maasai, Kalenjin, Kipsigis, Nandi and Turkana.4)

Cushitic; Somali, Borana, Oromo, Rendile etc.1

Approximately 35% of Kenya’s population are Muslims. Officiallanguages are English and Kiswahili. Literacy in Kenya is 78%.2 Through Islamic Da ‘ wah in Kenya past and present, Muslims come fromdifferent African ethnic backgrounds mentioned above. Most people live

in the fertile plateaus of the South and West. Much of the North and Eastis desert. Only 9.5% of the land is cultivated. The economy of the countryis predominantly agricultural, light industries, and major touristindustry. The widespread corruption is gradually ruining theinfrastructure, devastating whole industries and drying up the flow oftourists and foreign finance. A large landless people, poverty is

increasingly restive and violent. HIV/AIDS is widespread and the death

rate climbing with 14% of those aged 15-49 infected.3

Projected number of people living with HIV/AIDS in Kenya, 2002 – 20104

Kenya Year 2002 2005 2010

Population withHIV?AIDS

2,500,000 2,825,000 3,390,000

Population withHIV?AIDS

250,000 282,500 339,000

( The table above is not clear to me)

5 0 The Coming of Islam and Muslims in Kenya

5.1 Islam in Africa

In relation to Africans, Allah (Subhaanahu wa Ta'ala ) has given them thehonour of being the first people in the world to protect Islam and thepersecuted companions of Prophet Muhammad (Swalla Llahu 'alayhi

wa sallam ) against the forces of paganism in Arabia. Hence, Islam is not

1 “The Muslim Situation in Kenya” by Abdallah Kheir in The Muslim World League Journal, Vol. 29, No.1, April 2001. p. 32-35.2 Ibid3 Johnstone, Patrick and J. Mandryk (2001) Operation World 21st Century Edition.International Research Office. UK. p. 380-3814 Tayler, Yolanda (2004) Battling HIV/AIDS: A Decision Maker’s Guide to theProcurement of Medicines and Related Supplies. p.101, The world Bank Publication,Washington DC, USA.



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a new phenomenon in Africa. It’s played a big role in the history of Africaeven before the coming of Prophet Muhammad (Swalla Llahu 'alayhi

wa sallam ). It is believed that Islam never started with ProphetMuhammad (Swalla Llahu 'alayhi wa sallam ). Islam first found its entry

into the continent of Africa through the North, particularly Egypt during

the lifetime of prophets Ibrahim, Yusuf and Musa ( ‘ Alayhimus Salaam )who were all Muslims. Thus, Allah (Subhaanahu wa Ta'ala ) says in theQur’an:

“ The same religion (Islam) has He established for you as

that which He enjoined on Nuh (Noah) - that which Wehave sent by inspiration to you - and that which Weenjoined on Ibraahim (Abraham), Musa (Moses), and ‘Isa(Jesus), that you should remain steadfast in Religion,and make no divisions therein ” . (42:13)

When Prophet Muhammad (Swalla Llahu 'alayhi wa sallam ) came withthe Islamic Da ‘ wah in Makkah, he got provoked with series of bitter andbrutal reactions from the enemies of Islam. The Prophet (Swalla Llahu'alayhi wa sallam ) advised the first Muslims to migrate to Abyssinia(Ethiopia) for religious asylum. Some Muslim historians even do noteliminate the possibility of the Prophet (Swalla Llahu 'alayhi wa sallam ),himself having visited Africa, more specifically Abyssinia, in his pre-

prophetic period. It was during this migration to Abyssinia (Ethiopia)some of his companions decided to leave for East Africa and settled inthe Swahili Bantu Empire of Shungwaya , which was situated roughlybetween Juba River and Tana River including the Lamu islands (inKenya). The Swahili civilization along the East African Coast of morethan 1000 years was therefore built by Muslims. Since then AfricanMuslims built and sustained the ancient West African empires of Ghana ,Mali , Sokoto and Songhai , whose civilizations are the pride of all Africa

today. It is important to note that other than North Africa, else whereIslam was not spread by organized missionary groups, but in most casesby individual traders and later by leaders like Usman Dan Fodiyo, MansaMusa, Ahamad Bello to mention but a few. However, after the rise ofIslam, many Muslims from Arabian peninsular regularly came andsettled on the East African Coast. Some came as traders; others came asrefugees escaping from defeat and persecution by their political enemiesetc. It was during this period when Islam and Muslims penetrated and



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settled along the Kenyan Coast.1

5.2 Islamization in Kenya

It is not clear when and exactly how Islam arrived on the Kenyan Coast.

However, the chronicles of the various city – states are now considered tohave been turn into written document in the 18th/19th century. TheChronicle of Lamu for example states that it was Abdul-Malik IbnMarwan of Syria who founded Lamu town.2 The Chronicle of Pate,

however says that Abdul-Malik Ibn Marwan sent envoys to set up coastalcities in 696 C.E. However, by 10th century detailed accounts began toemerge about the Coast by Muslim travellers such as Al-Mas ‘ ud 945 C.E.who made two journeys to the Coast where he spoke of trade between theAfrican Coast and China, India and the Arabian Gulf. Another Muslimtraveller who visited the Coast was Ibn Batuta who visited Mombasa,

Malindi, Lamu and other East African cities in the 14th Century.3

Islam spread with its illuminating forces from the Middle East to theinterior of Kenya via the Coast, largely through informal missionary workof individual Muslim traders and emigrants. The spread of Islam in Africahas been relatively rapid. This is due to a number of factors, the mostimportant of which is the spirit of Islamic brotherhood and equality thatcut across the ethnic lines, on the basis of which neither colour, race nordoes any association of the past stands in the way of any new revert.4 Many of those who reverted to Islam was not as a result of the spiritual

message of Allah (Subhaanahu wa Ta'ala ), but because of beingimpressed by the Islamic way of life, ties and security offered by

becoming part of the Muslim Ummah . Islamic festivals such as Idd ,Maulidu Nabii , religious activities during the month of Ramadhan (e.g.Iftaar, Tarawih, Suhur, Qiyamul lail etc) and the Friday prayers wherefeelings of brotherhood and care were displayed, attracted largecongregations and impressed many of the early reverts. The Muslimfamilies took the new reverts into their fold and offered them the sameprivileges as those given to blood relatives and made them part of their

families. All this was as a result of personal contacts between theindividual Muslim and the reverts. Before the establishment of colonialrule, Islam had remained confined to the coastal strip and a few areas ofthe interior; in the North-eastern among the Somalis and in Western

Kenya at Mumias where Muslim caravan traders had penetrated through Tanganyika trade routes early in the 19th century. Thus, it was only after

1 Bakari, M and Saad S. Yahaya (1995), Islam in Kenya. MEWA publications. p.19.2 He was among the Caliphs in the Caliphate of Banu Umayyah, born in Madinah in

year 26 A.H. He became the Caliph 65 A.H/685 C.E - 86A.H/705 C.E see ( لعلا خر

دعلا علا لا فرعلا ةرازو طسلا ىثلا ل 5791اسم )3 Bakari, M and Saad S. Yahaya (1995), Islam in Kenya. MEWA publications. p 143. 4 Lemu, Sheikh Ahmed (1983), Islam for Africa. IET, p.10-12



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the establishment of colonial rule in Kenya that serious attempts weremade to revert the peoples of the interior to Islam, and much so after

World War I. However, the spread of Islam into the interior of Kenyalacked the professional zeal and professional Ulamaa who devoted their

lives to the spread of Islamic Da ‘ wah . Muslims did many of the early

preaching with very little knowledge of Islam and Da ‘ wah techniques. Itwas only after World War I and especially after 1930s that serious effortswere made to recruit Islamic scholars from the coastal region from placessuch as Mombasa, Malindi, Maburui and Lamu etc and sent to the

interior. After World War II Islamic teachings had already taken its rootin Central Kenya, Western Kenya, Rift Valley and many reverts took up

the responsibility of propagating Islam. 1

5.3 The Extension of Islamic Da ‘ wah into the Interior

When East Africa was colonized by British in 1895, the colonial

authorities decided to link Uganda with the Coast by rail. The workstarted in Mombasa in 1896 and three years later the rail reached Uaso Nyairobe , which eventually became the capital city of Kenya, Nairobi. AtUaso Nyairobe the railway authorities constructed a major depot andbecame a railway headquarters which attracted many people. The earlypopulation of Nairobi among the natives by then comprised mostly ofMuslims-Swahili people, Nubians, Somalis and Tanganyikans whoassociated with the coming of the British. The Swahili people establishedthemselves at Mji wa Mombasa, Mji wa Unguja, Mji wa Pangani and laterMji wa Kileleshwa . The Nubians were settled at Kibera , and the Somali atMbagathi and Ngara and later evicted to Eastleigh section III after 1936

to give way to a new Asian settlement at Pangani and Ngara . In 1923Pumwani was established as the official native location in Nairobi, andAfrican Muslims were forced out of Kileleshwa and other villages in

Nairobi and from the white farms in the neighbouring district and forded(check the word properly ) into the already congested Pumwani . With all

this harassment done to the Muslim community in Kenya beforeindependence, up till today none of them has at least a title deed to claimthat he owns a land or a plot in the mentioned areas.2

Muslim traders and railway employees were also important in the spreadof Islamic Da ‘ wah into Western Kenya. Mrima , Barawa , Comoran and

Bajun traders, some well versed in Qur’anic teachings, establishedthemselves at Mumias even before the advent of colonialism in Kenya.Among the people who played a vital role in spreading Islamic Da’wah inthis part of the country included men like Sharif Abubakar (a preacher &a trader), Sharif Hassan Abdallah Al-Mahaadi (later appointed Kadhi),

1 Bakari, M and Saad S. Yahaya (1995), Islam in Kenya. MEWA publications. p. 40.2 Bakari, M and Saad S. Yahaya (1995) Islam in Kenya. MEWA publications. p.45.



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Sharif Omar (preacher & trader), Sharif Mahine, Waziri MuhammedAbdallah, Muhammad Kombo, Jumbe Akida Mwinyi, Akida Jeshi

Mgambo and Sheikh Abdu Samad bin Najba who later became the Kadhi of Nairobi. These preachers and traders visited several towns including

Nairobi, Naivasha, Eldama Ravine , Kakamega, Kisii and into Uganda

after World War I and continued to propagate Islam and reverting thelocal people. Men like Bilal bin Musa, Shaikh Suleiman bin Khamis,Shaikh Muhammad bin Moroni, Sheikh Abduswamad, Sharif HassanAbdallah Mansab and Sharif Omar Abdallah were active in spreading

Islam from Mumias towards Nairobi. Ex-railway employees of Tanganyikaorigin were actively involved in the spreading of Islamic Da ‘ wah fromNairobi to many parts of Eastern and Central provinces; Embu, Meru,Murang’a and Nyeri. In 1895 the first Mosque was established atMurang’a and a substantial number of local people were reverted intoIslam.1

The Islamic Da ‘ wah in Kenya has therefore passed through three majorperiods; pre colonial (7th century - 1895), colonial (1895-1963), and postcolonial periods (1963 - date). The Post colonial period is divided intothree stages; Kenyatta era (1963-1978), Moi era (1978-2002) and thecurrent period (2003 up to date). Through each of the above periods,Islamic Da’wah faced a lot of challenges. Although some of the pastchallenges maybe mentioned in our presentation, but the paper shallmainly focus on the contemporary challenges facing Islamic Da ‘ wah inKenya.

6 0 Contemporary Challenges Facing Islamic a’wah in Kenya

Like any where in the world, Islamic Da ‘ wah in Kenya faced and is stillfacing a lot of challenges both within and without. In this section we

shall categorically examine the contemporary challenges facing IslamicDa ‘ wah internally (within the Muslim community) as well as externally

(without the community). Under the internal section, we shall discussthose challenges contributed by Muslims themselves, while in theexternal section we shall cover the natural challenges and the ones

contributed by the non-Muslims. Many Muslims assume that thechallenges facing Islam in general and Islamic Da ‘ wah in particular arecontributed only by non-Muslims. Unknowingly that, Muslims have alsoshared in the decline of Da ‘ wah work in the country. This study shall

therefore illustrate to what extent Muslims have contributed to thedecline of the same, and what can be done to improve the situation.

6.1 Internal Challenges0.1

Lack of sincerity among the Muslims

1 Ibid. p. 50-51.



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Because of lack of sincerity among the ummah , Islamic Da ‘ wah in the

country is facing a lot of challenges. Many Muslims do Da’wah not as anobligatory up on them, but as a means to sustain their personal lives.

Thus, some Muslims go to the Gulf countries to collect funds and

sadaqah for Islamic Da ‘ wah and come back to the country spending ontheir own personal projects. This character has discouraged manyforeign donors, and contributed a lot to the decline of Da ‘ wah work inthe country. Unless Muslims change from this corrupt behaviour, Islamic

Da ‘ wah can hardly have an impact on the Mad ‘ uu .

0.2 Division among the Muslims

In the Holy Qur’an Allah (Subhaanahu wa Ta'ala ) has encouraged unityand discouraged division and disunity. Allah says:

“Verily, this Brotherhood of yours is a single Brotherhood,and I am your Lord and Cherisher: therefore serve Me (and noother)”. (21:92)

“And hold fast, all together, by the Rope which Allah(stretches out for you), and be not divided among yourselves;and remember with gratitude Allah's favour on you; for youwere enemies and He joined your hearts in love, so that byHis Grace, you became brethren; and you were on the brink ofthe Pit of Fire, and He saved you from it. Thus Allah makesHis Signs clear to you that you may be guided”. (3:103)



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Contrary to the above verses of the Qur’an, and within the first quarter ofthe Umayyad dynasty,1 the Muslim nation suffered a number of

devastating socio-political blows which caused a number of sects andfactions. The most serious were those caused by rebellions of the

Khawaarij , the Shee’ah , and Abdullah ibn Zubayr and his followers. The

first two factions, the Khawaarij and the Shee’ah later evolved intoreligious sects which developed their own particular systems ofMadh’hab . Consequently, the Muslim traders who migrated from Arabianpeninsular to East Coast of Africa came with these divisions and factions

to the region.2

General speaking, Muslims all over Africa today are divided into fourMajor schools of thoughts (e.g Hanafi, Maaliki, Shaafii and Hambali ).Kenya is not excluded from these divisions although the majority of theMuslims in the country are followers of Shaafi school of thought. Apartfrom these schools of law, Muslims are also divided into movements such

as: Ikhwaanul Muslimin, Hizbut Tahrir, the Tariqah, the Tabliighi Jama ‘ a,Jama’atul Islam iyyah, Salafi (Wahabis) and the recent New Salafi(Salafiya Jadidah). These movements have seriously affected the unity ofthe Muslim Ummah in Kenya since the 20th century when many youngstars came back from Arabia and other Gulf countries for further studiesin Islamic studies and Shari’ah. The division of the Ummah in to thesegroups is considered a big obstacle to the spread of Islamic Da ‘ wah in

Kenya. There is no space and time to examine the detailed impact of thedivision. Thus, Allah (Subhaanahu wa Ta'ala ) has warned us in the

Qur’an:

“And be not like those who are divided amongst themselvesand fall into disputations after receiving Clear Signs forthem is a horrible Penalty”. (3:105)

Apart from these divisions, Muslims in Kenya are also divided accordingto the countries of their studies. For example those who graduated from

1 Although the division of the Muslim Ummah started immediately after the death of theProphet (saw), it was minimal and easily controlled by the Caliphs of the Prophet e.g.the riddah saga, the death of the Prophet himself, the issue of the caliph after theProphet to mention but few.2 Bilal Philips, Abu Ameenah (1988), The Evolution of Fiqh (Islamic Law & Madh-habs).

Tawheed Publications. p. 46.



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Saudi Arabia forms their own group against others, like wise those fromSudan, Pakistan, and Kuwait etc. These groups have contributed to lack

of unity among the Muslims which contributed to the decline of IslamicDa ‘ wah work.

0.3

Lack of Da ‘ wah Techniques and Methodology

Kenya being a vast society with differing cultures, social attitude andnorms without forgetting the influence of colonialism and neo-

colonialism on the Kenyan people, with the new trends ofGlobalization, any suggested way to this exercise should be directedto the political, socio-economic and educational needs of the peoplein Kenya. We must know that Prophet Muhammad (Swalla Llahu'alayhi wa sallam ) came to purify the way of life of all people, cleanseit of unwanted practices and clearly retained those values that werenormative. Hence, Allah (Subhaanahu wa Ta'ala ) titled him in the

Qur’an as “Rahmatan Lil Alamina” .

“We sent you not, but as a mercy for all creatures”. (21:107)

The following are some of the Prophet’s Da‘ wah techniques andmethodology:1

a)

Wisdom. Wisdom from the point of view of the Qur’an,wisdom holds primary importance in the work of Da‘ wah.

“Invite (all) to the Way of your Lo rd with wisdom andbeautiful preaching; and argue with them in ways thatare best and most gracious: for Your Lord knows best,who have strayed from His Path, and who receiveguidance”. (16:125)

1 Alavi, Kahlid (2002). The Prophet’s Methodology of Da‘wah. Da’wah Academy,

Islamabad, Pakistan. p. 23-66



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b)

Appropriate Time and Place. For example, A Da’i mustdiscontinue from conveying the Da ‘ wah when the Mad ‘ uu is

in a critical and sceptical condition. Allah says:

“And when you see those who engaged in useless discourse

about our revelation, turn away from them unless theyturn to a different theme. And if Satan ever makes you to forget, then sit not, after the remembrance, in thecompany of those who do wrong”. (6:68)

Similarly, a Da’i should desist from Da’wah when a listener is

absorbed in another occupation and not ready to listen to thecall of Allah (Subhaanahu wa Ta'ala ).

c)

Gradualness in Da‘ wah. For example; while the Prophet(Swalla Llahu 'alayhi wa sallam ) was calling people towards

Islam, he started with the belief and Divine unity of Allah,Prophecy, and other fundamental articles of faith in other

words he started with Tawhid and then gradually introducedShari’ah . Thus, the burden of the whole Shari’ah should notbe laid all at once; rather, the Shari’ah should be introducedand implemented gradually. Again, in the Islamic Da ‘ wah ,the principle of priority should be observed. The first in orderof importance are five obligatory prayers, and then comeszakat and other. This order of priorities is applicable to both

individuals and communities alike.

d)

Rational Argumentation. The uniqueness of Prophet’sDa ‘ wah was that the Prophet (Swalla Llahu 'alayhiwa sallam ) did not merely promulgate commands andinjunctions, but also appealed directly to human reason, andinvited the rational faculty of man to assess and comprehend

its message. For example; Prophet Muhammad (Swalla Llahu'alayhi wa sallam ) invited the people to reflect upon the wordof Allah (Subhaanahu wa Ta'ala ). The Qur’an gave many of



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such brilliant examples of rational argumentation. Allahsays:

“Those who associate partners (to Allah) will say: "If Allahhad wished, we should not have given partners to Him, norwould our fathers: nor should we have had any taboos." Sodid their ancestors argue falsely, until they tasted of ouranger. Say: "Do you have any (certain) knowledge? If so, produce it before us. You follow nothing but speculation youdo nothing but lie. Say: "With Allah is the argument thatreaches home: if it had been His Will, He could indeed haveguided you all." (6:148)

“And how many Signs in the heavens and the earth dothey pass by? Yet they turn (their faces) away from them!”

(12:105)

“Behold! In the creation of the heavens and the earth, and



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the alternation of Night and Day, there are indeed Signs for m en of understanding.” (3:190)

“Soon will We show them Our Signs in the (furthest)regions (of the earth), and in their own souls, until itbecomes manifest to them that this is the Truth. Is it notenough that your Lord does witness all things?” (41:53)

e)

Intellectual Reasoning. Reasoning in Da ‘ wah is encouragedboth in Islam and in Christianity. In Islam Allah(Subhaanahu wa Ta'ala ) says in the Qur’an:

“ Invite (all) to the Way of Your Lord with wisdom andbeautiful preaching; and argue with them in ways thatare best and most gracious: for your Lord knows best,who have strayed from His Path, and who receiveguidance.” (61:125)

“And they say: "None shall enter Paradise unless he is a

Jew or a Christian." Those are their (vain) desires. Say:"Produce your proof if you are truthful." (2:111)



17

“Or, who originates Creation, then repeats it, and whogives you sustenance from heaven and earth? (Can there beanother) god besides Allah? Say, "Bring forth yourargument, if you are telling the truth!" (27:64)

On the same intellectual reasoning, the Bible says:“Come now let us reason together says the Lord” (Isaiah 1:18)

“Prove all things, and hold fast to that is good” (1 Thessalonians5:21), (Acts 17:2-3).

f)

Efforts for a Change of Heart. Among the major techniques ofDa ‘ wah is to win the hearts of your listeners. It is the heartwhich directs and controls the desires and qualities of ahuman being. Hence the Prophet is reported to have said:

كه

جلا

ت

ت

واذا

كه

جلا

صح

ص

اذا

غض

جلا

ى

ان

و

..."

و ي القب"

“… Know that there is a piece of flesh in the body. When itbecomes excellent, the whole body becomes excellent; and

when it becomes defective, the whole body becomes unstable.Know that this lump is the heart.”1

In the Qur’an, Allah (Subhaanahu wa Ta'ala ) describes the condition ofthe hearts of believers by saying:

1 Bukhari, the book of al-Iman, chapter of Fadhl man istabra’a lidinihi, in a CD (2006)

ن ق ت ج م ر ب .tpygE ,oriaC ,ygolonhceT noitamrofnI rof aibarA ة ح ل ك ب ة ف ر ح



18

“For, Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear HisSigns rehearsed, find their faith strengthened, and put(all) their trust in their Lord .” (8:2)

g)

Compassion and Goodwill. The next important element ofeffective Da‘ wah is to invite people to Islam with compassion

and goodwill. This has been the system used by all Prophetsof Allah. Every Prophet assured his followers that he had no

personal motive or monetary interest in propagating the callof truth. This should therefore be the trend of our Du ‘ aat inthe 21st Century.

“ And I ask of you no wage thereof. My compensation is

with Allah, Lord of the world.” (26:109)

h)

No Compulsion in Religion. In addition to the different

techniques of Da ‘ wah and its methodology, the Qur’anexpress that no one should be forced to accept the call ofIslam. Allah says:



19

“Let there be no compulsion in religion: Truth stands outclear from Error: whoever rejects Evil and believes in Allahhas come to terms with the most trustworthy hand-hold,which never breaks. And Allah hears and knows all things.”

(2:256)

“Say, "The Truth is from your Lord": Let him who will, believe,and let him who will, reject (it) …” (18:29)

“If it had been your Lord's Will, they would all have believed , allwho are on earth! Will you then compel mankind, against theirwill, to believe!

No soul can believe, except by the Will of Allah,and He will place Doubt (or obscurity) on those who will not

understand.” (10:99)

These verses and many others make it clear that Islam is not areligion of compulsion. The western scholars have a greatmisconception about Prophet’s wars and conquests as violent meansof converting the Arab tribes to Islam. There is a great deal ofdifference between toppling political authority and making forcibleconversions. Islam openly admits to having destroyed the politicalpower of paganism, and offers no apology for it; however, it isstrongly opposed to the application of force measures to bring people

into the fold of Islam. This fine distinction is not realised by the

majority of opponents of Islam, though some orientalists do admit thefacts. (e.g. John L. Esposito in his book Islam the Straight Path andMichael H. Hart in his book A Hundred of the Most Influential Peoplein History ).

0.4

Lack of correct priorities in Muslim NGOs



20

It is really very disappointing to see that many of our Muslim NGOshave no correct priorities. For example, an NGO may concentrate on

education and providing books and pens on people who are sufferingfrom hunger. Doing so is lack of correct priority. Such people are in

need of food and shelter more than the need on education and it

facilities. We do not mean that education is not important, no! It is,but at this moment let us do what must be done and then look towhat can be done and what shall be done. Priorities in Islam aredivided into three categories. There are those, which must be done,shall be done and can be done.

0.5

Crisis in Muslim Education

When the colonialists divided the system of education into two,sacred and secular, majority of the Muslims got confused, and got

divided in to three groups. There were those who took their children

to Madrasa only and others to school alone while others combinedboth Madrasa and school. This confusion is still there and it is a bigchallenge to Da‘ wah work in Kenya. However the system has dividedthe Muslim Ummah into two camps, the secularists and the

Islamists. Each of the groups is looking down upon the other.Neither can they sit and agree on any issue patterning thedevelopment of Muslims in the country. This crisis of the KenyanMuslim in education contributed to lack of Muslim doctors,engineers, scientists, environmentalists, politicians etc. Instead what

we have are doctors who happen to Muslims, engineers who happento be Muslims, environmentalists who happen to be Muslims and

politicians who happen to Muslims etc.

Another crisis in Muslim education is on the teaching of Islamicstudies. Many Muslims students from primary to university level arebeing taught Islamic Religious Education (IRE) by Christians. This

problem is caused by Muslims themselves for not having interest tostudy the subject.

0.6

Tribalism

0.7

The abuse of Zakat and Waqf

0.8

Narrow mindedness of Duwaat/ Extremism and Laxity

0.9

Empty talks among the Duwaat

0.10

Rejecting criticism and Advice



21

0.11

Lack of Proper leadership in the Muslim society

We mean by proper leadership a process that can move people in a

planned direction by motivating them to action through non-compulsive

means. Proper leadership moves people in a direction that is truly intheir long-term best interest. The entire Muslim leadership organs inKenya lack effective leadership due to the following:

Lack of a vision of the future that takes into account thelegitimate long-term interests of the parts involved.

Lack of a rational strategy for moving toward that vision.

Lack of co-operation or teamwork that can produce a unitedMuslim ummah .

Lack of motivation that can help to implement the strategy.

Thus, on the occasion of his installation as the first Khalifah , Abu Bakar

(Radhiya Llahu ‘anhu ) stated his policy in his amazing speech asfollowers:

0.12

Neglecting the Role of the Mosque

6.2 External Challenges

0.1

The Challenge of Christianity

Christians in Kenya use different strategies to face what they call thechallenge of Islam. They receive massive support from their fellow



22

organizations from the United States, Canada, UK, and Germany,Netherlands etc to establish schools, provide free-medical-care, and

evangelical campaigns to Christianize the country. Sometimes suchfunds are also used to brainwash Muslim youth and support them in

education.

The Church in Kenya believes that Muslims can be evangelized effectivelyonly if there are many Christians reaching out to them. To manyChristians, the modern technology available today such as the radio and TV increases chances for reaching to Muslim communities. To make animpact on Islam and Muslims, the church is struggling to preparetrained Christians on issues relating to Islam. There aim is to train atleast one thousand Christians every year, on issues that relate to Islam. The church in Kenya is in the fore front to publicize and associate Islamwith the Terrorism saga, so that some people will see that there is a

problem with the belief of Islam. On an interview conducted by Rev. G.

Njuguna in (the unfinished task ) a Christian whose identity according tothe author is left anonymous stated that:

“I see Islam both as a threat and a challenge ma inly because of fearof terrorism. Islam has instilled a lot of fear on Christians, making it

difficult to boldly proclaim their faith especially in regions whereMuslims are many …” 1

To face the so-called fast growing of Islam in the country, a lot ofpropagandas and allegations are being spread by the church. Among

them are:

That Muslims marry Christian girls, especially daughters of

pastors. And sometimes they simply make them pregnantand then divorce them.

That Muslims use witchcraft to destroy and bring down thechurch leaders.

That Muslims use bribery and monetary power to providescholarships to Christian students and therefore attractthem easily.2

A part from the above propagandas, Christians are also working hard to

see that the Kadhi’s courts which were there in the Kenyan constitutioneven before independence are not entrenched in the constitution. On 24th March 2004, over 34 Church leaders in Kenya issued a stern warning onthe draft constitution:

1 ACM – FTT (2004). The Unfinished Task a National Survey of Churches in Kenya. p. 832 ACM – FTT (2004). The Unfinished Task a National Survey of Churches in Kenya.p. 83- 85.



23

“If Kadhi’s Courts are not remov ed from the Draft Constitution, we willmobilize Christians to reject the entire draft, however good it may be.” 1

Christians in Kenya believe that the effort to entrench the Kadhi’s Courts

in the constitution is simple an Islamic agenda for Kenya. Islamic agenda

to them means Shari’ah law. And hence, Shari’ah comes in stages:1. Request for Kadhi’s courts to judge in matters of

personal law between Muslims.2.

To extend the jurisdiction to cover civil matters, and

lastly comes Shari’ah.2

These are some of their allegations against the Kadhi’s Courts. However,Christians should remember that the Kadhi’s Courts were there in theKenyan constitution long even before the Kenyan independence. Whythen Shari’ah Law was not implemented in those days, and why now? IfKadhi’s Courts were and still are applied to Muslims, why should

Christians worry? These are some of the questions Christians should asktheir church leaders instead of following them blindly.

0.2

Marginalization of Muslims

Professor Ali Mazrui considers the marginalization of Muslims in Kenyaas internal colonization. As someone coming from the Kenyan coast oneof the most predominant Muslim province in Kenya expressed hissentiments by saying:

“I have seen over the years the wealth of the coast passing from coastal

hands into the hands of the upcountry citizens (non-Muslims) with tribalconnections in the central government in Nairobi. Under both PresidentJomo Kenyatta and President D. Moi the coast has been quite literally,looted by non-coastal Kenyans. Who owns the best land at the Coast?Who runs the best hotels? Who controls the tourist industry at theCoast? Who enjoys the best jobs? Even a relatively superficial studywill soon reveal the overwhelming domination of non-coastal names.” 3

Muslims in Kenya have been victims of economic dispossession andpolitical marginalization. It was due to this marginalization that Muslimsdecided to form the Islamic Part of Kenya (IPK) to fight for their rights.

1 “Kadhi’s Courts and Islamic Agenda ” a paper presented by The Kenya Church TaskForce.2 “Kadhi’s Courts and Islamic Agenda ” a paper presented by The Kenya Church Task

Force.

3 Mazrui, Alamin M and I. N. Shariff (1994), The Swahili: Idiom and Identity of an Africa

People. Africa World Press.p.154



24

0.3

War on Terrorism

On Friday 7th August 1998 a vehicle that apparently contained a bombexploded at the U.S. Embassy in Nairobi. This incident changed the

history of the world in general and of Kenya in particular. Many people

were killed and others injured. The U.S. response to this attack was intwo levels; militarily and economically. Kenya got affected economically,especial when President Clinton signed Executive order 13099 on August20, 1998 that prohibited transaction with terrorists. Following that order,many Muslim NGOs, Da‘ wah and relief organizations in Kenya such asAl-Haramayn, Al-Ibrahim Al-Ibrahim, Wakalatu Rahma, Munadhamat ad- Da ‘ wah , Haiatul ighatha etc were closed down by the Kenyangovernment. The close down of the named NGOs led to the decline ofdevelopment of Islamic Da ‘ wah in Kenya. These Muslim NGOs hadplayed a major role in improving the Da ‘ wah and social/communitybased activities in Kenya. These activities included construction of

Mosques, Islamic schools, bore-holes, clinics and health centres amongothers. They also provided salaries for Imams , Madrasa teachers,preachers and even medical doctors. These Muslim NGOs had also given job opportunities to many Kenyans who were jobless both Muslims andnon-Muslims. They supported Muslim students by paying fees to pursuetheir further studies.

Currently, the U.S.A. counter terrorism strategies are being implementedin Kenya. Several Madrasa teachers and Imams in Nairobi have beenoffered English and computer trainings by American Embassy. Thepurpose for these programmes is to indoctrinate and prepare them for

the Great War against the so-called fundamentalists. These poorMadrasa teachers and imams have been invited several times to the USEmbassy in Nairobi to discuss issues concerning Islam and Muslims inKenya. Conferences, seminars, and workshops have been conducted totrain them on the danger of fundamentalists whom they claimed to be

terrorists. They have also been promised through exchange programme(to be introduced); that they shall be taken to America. Because of their

inferiority complex and being isolated by the Muslim Ummah , theyconsider this chance as an opportunity for them to have economicprosperity. Most of the Madrasa teachers and Imams in Kenya are lowlypaid, and live below poverty line. This situation has worsened especially

after the introduction of war on Terror. In this regard therefore we believethat the so-called war on terrorism has brought more harm than goodnot only to the Muslim community but to the entire Kenya.

In the name of war against terror, the Kenyan government on the otherhand established anti-terrorist police unit that turned into a tool tointimidate and oppress members of the Muslim community. Muslims in



25

Kenya under crackdown on “terror suspects” are no longer respected orprotected. There is very little condemnation even from the advocates of

human rights themselves. Muslims are being terrorised everyday in thename of fighting terrorism. Without any evidence, the anti-terrorist police

arrest Muslims, subject them to harassment and torture and later

release them without charges. It came to be discovered that all thosearrested on terrorist allegations have turned out to be innocent people.For example Brother Muhammad Ahmed Surur a Mombasa charcoaldealer who was arrested in Mombasa, driven to Nairobi1 in a car bootand later subjected to electric shocks at the hand of foreign agentsbelieved to be from the American (FBI) and Israeli Security agency(Mossad). When they discovered he was innocent, he was dumped from amoving vehicle and left by himself. Another recent example is the case ofa British Muslim Brother Ismail Rufai who was also tortured by the anti-terrorist police then deported him to Britain.2 Another incident was that

of four Muslims who spent more than two years behind bars on alleged

terror activities and later freed after the Nairobi High court Judge JohnOsiemo found them not guilty of the 15 counts of murder. These fourwere accused of bombing the Israel-owned paradise hotel in Mombasa on28, November 2002. In his ruling, Justice Osiemo disputed the

prosecution position that the four were members of the Al-Qaedanetwork. He said the state failed to provide evidence that they were partof the group which is blamed for the bomb blast that left the hotel inruins. The Judge said the phone link evidence which formed the core ofthe prosecution case was in itself insufficient.3

Thus, the war against terror has been among the great obstacle to

Islamic Da‘ wah in Kenya today. Many Du ‘a at are good in quoting:

كتب عيكم صيايا يها ذين و

And many are so much afraid to quote:

كتب عيكم قتايا يها ذين و

because by doing so you may considered a Terrorist.

0.4

Westernization/ Secularism/ Globalization

1 Mombasa to Nairobi is six hours drive. 2 The Friday Bulletin the Muslim News update. Rajab 8,1427/ August 4, 2006, issueno:171.p.13 The Friday Bulletin the Muslim News update. Jamad al Awwal 03, 1426/ June 10,2005, issue no: 111. p. 1-2.





27

is safe. While over 60% of drug abusers are in urban areas, a good 21%call a village home. Kenya is fast becoming a “narco state .”1

It gave the Muslim community in Kenya a great hope when BBC News

reported on 10th June 2005 that the Kenyan government will soon ban

alcohol and tobacco advertisements from television and billboards.Government spokesperson Dr. Alfred Mutua2 said the ban was intendedto protect children from the harmful effects of alcohol consumption. Tobacco adverts are also set to be banned. In February 2006, tobacco

and liquor adverts were outlawed near schools. The government said itwould ban smoking in public places and raise taxes on cigarettes.However, the vis-à-vis was the case, a Kenyan court ordered police tostop using breathalysers against drunk drivers because the country hasno law against drinking and driving. Two men arrested when their breathtested positive for alcohol challenged prosecutors to identify which law

they had broken. While Kenya has passed legislation against careless

driving, there is no law fixing limits on drivers’ alcohol levels. It is time tostep up war on drug abuse in Kenya. Thus, The Standard Onlinereported on 3rd March 2005 that the United Nations has told theGovernment to set up a co-ordinating body to fight widespread drug

abuse. The call came as a new global report identified Kenya as a hub ona major international drug trafficking route.

The most affected community with drugs in Kenya are the Muslim youths along the Coast. The heroin has been a street drug at the Kenyan

coast since the 1980s; it is linked to 1980s tourist boom when Italianinvestors set up businesses with local people. The Muslim community

was particularly affected because they were in the forefront of the touristindustry and came into direct contact with Europeans requesting heroin.

Until 1999, inhalation of vapour or 'chasing' 'brown sugar' was thedominant mode of use and the majority of heroin users at the Kenyacoast were not injecting. 'White crest', a substance said by users to comefrom Thailand, started being mentioned in 1998 in Mombasa. In late1999, 'brown sugar' disappeared from smaller coastal towns of Malindiand Watamu, and was replaced entirely by 'white crest'. Many chasers of

'brown sugar' who are Muslim youth became injectors of 'white crest'. The move to injecting was precipitated by the changes in the heroin

supply that occurred in 1999. This study focused exclusively on Malindi,a town with a population of about 100,000. Since the 1960s, Malindi hasbeen a tourist resort. However, the town is an old Muslim city-state,

already well established when Vasco da Gama visited 500 years ago. Theoriginal inhabitants of the area are Swahili fishermen and traders. They

1 This information was derived from the internet. (Which web site)



28

have been joined by migrants from the rural hinterland and from theKenya highlands, as well as by a significant minority of Europeans who

own property in the area and are Kenyan residents. In Malindi the switchto injecting heroin occurred in an area with high HIV rates. Sentinel

surveillance carried out in antenatal clinics in the district showed a rate

of 10% of attendees being HIV positive. This figure was an averageobtained from rural and urban areas within the district. In 2001 localhealth officials estimated that the HIV prevalence rate in the town wasapproximately 20%. It appears that the rate has remained at this highlevel, as about 20% of VCT clients undergoing HIV testing in the threeoperational centres in the District in July 2003 were positive.1

The spread of drugs and substance abuse along the coastal province,and among the Muslims, has emerged as a great challenge to the IslamicDa‘ wah work in Kenya.

7 0 Future Aspiration for Islamic a’wah in Kenya

Allah says in the Holy Qur’an:

“Say: "O my Servants who have transgressed against their

souls! Despair not of the Mercy of Allah: for Allah forgives allsins: for He is Oft- Forgiving, Most Merciful”. (39: 53)

1 Beckerleg, Susan (2005) The Rise of Injecting Drug use in East Africa: A Case Studyfrom Kenya. Published on line, Bristol, UK.



29

Based on the above verse, the Islamic Da‘ wah in Kenya has a lot of good

hopes and future aspirations. Many non-Muslims today are reverting toIslam. This proves the saying of Allah (Subhaanahu wa Ta'ala ):

“ When comes the Help of Allah, and Victory, And you seePeople enter Allah's Religion in crowds, Celebrate the Praisesof your Lord, and pray for His Forgiveness: for He is Oft- Returning (in Grace and Mercy)”. (110: 1 - 3)

Many Church leaders concur with Muslims that several Christians inKenya follow Christianity by names not by practice. Ngwiza Mnkandla(Co-ordinator for Africa Dawn Ministries) argues:

“…We learn that only seven percent of Kenyans (Christians) attendchurch on Sunday mornings and that nominalism is rampant acrossthe notion! What then is the true figure of the number of Christiansin Kenya? ”1

This concept gives Kenyan Muslims a great hope that if Islamic Da‘ wah is

professionally conducted; many Christians may revert to Islam in thecountry in a few years to come. A good opportunity for Muslims today inKenya is that all the while, Muslims can talk about their faith openlyanywhere without anybody hurting or harassing them. Muslims in Kenyaoccupy vast geographical areas such as North Eastern, Coast, part of

Western Kenya (Mumias) and part of Eastern provinces. Due to the factthat Muslims are allowed by their religion to marry up to 4 wives, there isa great hope that the population will increase very fast. While the worldpopulation doubles every 54 years that of Muslims doubles every 27 years. Globally there are about 1.5 billion Muslims at the moment.2

1 The unfinished Task a national Survey of Churches in Kenya. ACM-FTT, Nairobi,Kenya. p. ix2 The unfinished Task a national Survey of Churches in Kenya. ACM-FTT, Nairobi,Kenya. p. 83



30

Another great aspiration for Islamic Da‘ wah in Kenya is that Christianleaders themselves have established the fact that it is very difficult to

convert a Muslim into Christianity. Rev. Geoffrey Njuguna1 noted that:

“The Muslim communities are used to living in very hard conditions.

Most are nomads. Because of this hardness, it is very hard toconvert a Muslim .” 2

What other hopes and aspirations does Islamic Da‘ wah have in Kenya?

The hope that Islam has in Kenya, is that Christians can be reverted toIslam. How?

With an understanding of their worldview and their scriptures, wecan basically answer their questions. In that way, we shall be ableto reach them.

There is openness to dialogue with Christians today in Kenya. The

Islamic radio programs on Iqraa FM in Nairobi, Rahma and Salaam FMs in Mombasa, for instance, is a small effort that has answeredmany of their questions which made some to become Muslims.

There is hope because more Muslims are getting interested inlearning comparative religion.

Although the hope in Africa generally and in Kenya specifically is for

Islam, there is a need to organize Islamic Da‘ wah work through planningprogrammes. Plans both short and long term must be realistic. The

future of the Muslim must reflect a new approach. We should identifynew areas where the message of Islam can be projected. Places in Kenya

such as Marsabit, Mbeere, Moyale, Tharaka, Turukana, Narok etc needmore concentration. It is also crucial that the Muslims in Kenyaunderstand the true condition of the tribes and un-reached peoples of

Kenya who have been marginalized far too long. It is really unfair to hearthat in 21st century there are people in this country who have not heardor seen the Qur’an. Yes there are. Reaching these people whom I callthem in this paper “The priority people ” needs a cross-cultural Da‘ wah. They require translation copies of the Qur’an, equipped Du ‘ aat men and

women, these Da‘ wah works should be supported by Muslim NGOs,Da‘ wah Organizations, Muslim Embassies in Nairobi, Mosquecommittees etc to reach into different cultural framework to teach theQur’an in the manner understandable by these priority peoples. It will

1 Is an ACM-FTT Board of Directors. ACM- FTT means; Africa Centre for MissionsFinish the Task. It is an inter-denominational movement of Kenyan churches andministries whose purpose is to mobilize and equip the African church to reach the un-reached. FTT was formed in the late 1990s when Kenyan church leaders through thebook “A call to Share” realized there were still un-reached tribes in Kenya.2 The unfinished Task a national Survey of Churches in Kenya. ACM-FTT, Nairobi,Kenya. p. 83



31

take a long-term perspective, and a long – term commitment among eachtribe to fulfil what Allah (Subhaanahu wa Ta'ala ) has commanded us to

do in this nation and this world.

Islam in Kenya has a lot of hopes compared to the past. Both Islamic

studies and Arabic language are being taught in all levels of educationfrom primary to university level. The Hijaab for female students in publicand government institution is permissible.

“Y ou are the best of Peoples, evolved for mankind,enjoining what is right, forbidding what is wrong, andbelieving in Allah. If only the People of the Book hadFaith, it were best for them: among them are some whohave Faith, but most of them are perverted

transgressors.” (3:110)

One important thing Christians should bear in their minds is that Islamis not here to fight Christianity. Islam in our contemporary world isfighting Secularism, the paganism of the 21st Century. It is unfortunate

that this paganism of the 21st Century is swallowing Christianity andfortunately enough Islam is resisting. Today Christianity has acceptednorms and values of secularism and adopted some of them. On the otherhand Islam is rejecting secularism in its totality and considers itprimitiveness of the 21st Century. Let them read and understand thehistory of our beloved Prophet Muhammad (Swalla Llahu 'alayhiwa sallam ) and how he treated the real followers of Jesus of his time(Abyssinians & the Najran Christians) they will see that it is not theagenda of Islam to fight and convert Christians into Islam by force theway they presume.

8 0 The Way Forward

a)

Training Muslim Da‘wah Workers. For so long Muslims have takenfor granted that Da‘ wah workers are born trained for the job. As a

matter of fact, this is not the right concept. The Du ‘ aat should betrained and be well equipped with all necessary requirements toanswer the need of contemporary information technology in this



32

globalization era. A Muslim Da‘ wah worker must have: a clearunderstanding of cross-cultural outlook, Da‘ wah methodology,

exemplary qualities, Islamic religious education, practical aspects andvalues of Islam etc.

b)

Provide free essential services to the Public regardless of theirreligious background. Many Muslims and non-Muslims as wellassume that Muslims in Kenya have not contributed to thedevelopment of their nation. However, we must change this image inthe eyes of the ordinary Kenyans. This can be done throughconviction and not coercion of indebtedness. Thus, social servicessuch as; education, health, water, medical camps, roads etcshould not be made a condition for accepting Islam. We should notgain anything through unfair means. Thus Allah (Subhaanahuwa Ta'ala ) says;

“Let there be no compulsion in religion: Truth stands outclear from Error”. (2: 256)

"We feed you for the sake of Allah alone: no reward do wedesire from you, nor thanks”. (72:9)

We should not be like Christians who have been criticized for suchbehaviour of compelling people in their schools, colleges, universities,etc.

c) Organize Da‘wah caravans and Youth rallies. Islamic Da‘ wah

caravans should be for preaching Islam to Muslims in thecountryside. These programmes should involve voluntary work. Thesame caravans should be used to mobilize Muslims to understand the

ideal of unity and Islamic brotherhood encouraging them to minimizeall the minor differences that may arise for purpose of the greaterideal of confronting our enemies.

Youth rallies should target well-trained people like university/collegestudents, teachers, medical personnel etc, venture into an area devotea day or three instructing them to adopt Islamic way of life andbeliefs. The aim for such rallies should be to emphasize upon the



33

Muslims the need to survive with Islamic dignity in the hostileenvironment in which Muslim community is morally, economically,

socially and psychologically devastated by the advent of Christianitysupported by subsequent colonial regimes. These university students

through their associations should be mobilized to visit secondary

schools and teach the Muslims as well as non-Muslim students aboutIslam. They should also train them on organizational techniques forexample, formation of Muslims students association that can bringthem together. Such programmes should even be extended to non-Muslim schools if possible. Topics that highlight Islam should bestressed. General academic guidance to students should beemphasized and where necessary assistance – financial, social,academic - given.

d) Encourage African Traditional Institutions that are similar to

Islamic Institutions, as well as study of Kenyan cultures leadingto the establishment of a common ground between Islam andthese cultures. E.g. marriage, polygamy, circumcision, extendedfamily system, hospitality, and generosity to mention but a few. If

Islamic Da‘ wah is introduced in this natural way by trained IslamicDa‘ wah extension workers the social structure is not upset hence thespread of Islam would be the natural end result.

e) Use women in Da‘wah work. It has been a common practice by

Muslims in Kenya not to use women in Da‘ wah work. This has been agreat challenge to the spread of Da‘ wah in the country. Hence, Muslim

women have been exploited by anti-Islamic groups to destroy Islamespecially in the so-called “liberation of women movement”

ك

. There is need to utilize them and involve them in Da‘ wahال ةactivities, public discussions and publications. The examples of AishaLemu, Maryam Jamillah, Lamya Farouq and their writings haveimpressed many women amongst us. We need to give our womenspecial attention as mothers of our nation. The spread of Islam inKenya would very much be of benefit if women are Da‘ wah orientedbecause they are closer to the society than men.

f) Use Mass Media to spread Islamic Da‘wah. There is a need to have a

communication centre specialized in Islamic Da‘ wah work ready totransmit to all parts of the country. Both print and electronic mediashould be used for Da‘ wah. Muslims should therefore emphasize

publication of pamphlets, newspapers, magazines, bulletin, journals,periodicals and books. This should be accompanied by electronicmedia such as; radio, TV, video, CD, DVD, audio cassettes, internet,etc. Muslim NGOs should establish sites connected to the internetthrough which Islamic information about Islam in the country would



34

be easily accessed. There is a need for use of the above mentionedmodern technology, setting up of libraries and publishing houses,

organizing training course for preaches.

g)

Open integrated Schools to train Muslim youth. Since time

immemorial education was divided into two sections (Secular versusSacred), Muslim education in Kenya has been under crisis. Muslimparents are confused on where to send their children for education.Should they take them to the so-called secular or to the so-calledsacred systems? The only solution to the above challenge is tointroduce integrated system where a Muslim child shall acquire both. The major objective of integrated programme is to enable the childrento appreciate their Islamic cultural background and traditional waysof life as well as facilitate acquisition of opportunities and facilitieswhich will enable the children to learn both Islamic and secular

education simultaneously.1 Having integrated the two syllabuses, now

all the subjects taught in such schools, shall need to be Islamized.

h)

Establish an Islamic University. Apart from establishing theintegrated schools that shall educate our youth according to Qur’an

and Sunnah , we need to have an Islamic university that shall take upthe task immediately when children come out of these schools.Instead of sending them to secular institutions of higher learning thatseparate church and state, we need to have an Islamic institution ofhigher learning where Muslim youth shall acquire both kind of

education.

i)

Introduce Islamic financial institutions. E.g. Islamic Bank, Baitul- Maal, Endowments, Zakat collection etc. These shall assist theMuslim Ummah to fight poverty in the country.

j) Practical Programs for Du ‘ aat . E.g. Daily lessons in the Mosques

and Friday sermon every week. Daily lessons at schools, institutesand universities. Weekly lessons in prisons, hospitals etc. EstablishIslamic lessons at clubs and social centres. Print religious booklets inKiswahili, Arabic and English. Use the schools and universitiesholidays for Da‘ wah.2

k)

Da‘wah through Sports. Sports can be a traditional way of attracting youth. However, it has to be in an effective manner. Da‘ wah throughsports has to be proactive and productive, not just about getting

1 Njenga, Anne (1995), Development of Islamic Integrated Education Programme. KIE,Nairobi, Kenya. p.v2 The Ministry of Islamic Affairs Saudi Arabia (1999), A Work Plan for Qualifying IslamicPropagators. p. 53.



35

groups of youth to come together to play a sport. Attention has to bepaid to atmosphere and sports should be combined with short

messages, Jama ‘ ah prayers, circle learning of Qur’an and Sunnah,etc. But most importantly giving Da‘wah by example.

l)

Establish Islamic youth Centres and Clubs (Maskan ). It isadvisable to set up special youth associations and youth centreswhere the youth can come and relax and socialise in an Islamicenvironment, instead of going to un-Islamic clubs and centres where

they may end up taking alcohol and drugs.

9 0 a’wah Organizations in Kenya

World Assembly of Muslim Youth (WAMY),

P.O.Box 70541,

Nairobi, KenyaE-Mail:

Tel:

Fax:

Al-Muntada al-Islamiy Trust

P.O. Box 77802

Nairobi, KenyaTel: 254- (020) 603931

Fax: 531550

E-Mail: [email protected]

Africa Muslim Agency (AMA)

P.O. Box 4658Thika, Kenya

Tel: 254 (0151) 30732

Fax: 30730


Lamu Muslim Youth

P.O.Box 54Lamu, Kenya

Tel:

Fax:E-Mail:







36

Tawfiq Muslim Youth

P.O.Box 629

Malindi. KenyaTel:

Fax:


Bungoma Muslim Youth Group

P.O.Box 1143

Bungoma, KenyaTel:

Fax:


Kakamega Da’wah Group

P.O.Box

Kakamega, KenyaTel:

Fax:

E-Mail:

8th

Steet Eastleigh Da’wah Group

P.O.Box

Tel:Fax:

E-Mail:

Islamic Nashaat – NakuruP.O.Box 14902 - 20100

Nakuru, Kenya

Tel:Fax:

E-Mail:

Islamic Da’wah Group

P.O.Box 15360, 00100

Nairobi, Kenya

Tel: 254-(151) 22173Fax:

E.mail: [email protected]

Nairobi Muslim Youth Group

P.O.Box

Nairobi, KenyaTel:











37

Fax:

EMail:

Council of Imams and Scholars – Nairobi.

P.O.Box 40629 - 00100

Nairobi, KenyaTel:Fax:

E-Mail:

Councils of Imams and Preachers – Mombasa.

P.O.Box

Nairobi, Kenya

Tel:Fax:

E-Mail:

Kenya Assembly of Ulamaa and Imaams (KAULI)

P.O.Box 84455

Mombasa, KenyaTel:

Fax:

E-Mail:

Al-Fajr al-Jadiid

P.O.Box Nairobi, Kenya

Tel:

Fax:E-Mail:

Maahad Daawah Organization

P.O.Box 10527, 00100

Nairobi, Kenya

Tel: 254 (020) 6763987Fax:


Muslim World League

P.O. Box

Nairobi, KenyaTel:



38

Fax:

E-Mail:

Munadhamat ad-Da’wah al-Islaamiyah

P.O.Box

Nairobi,KenyaTel:Fax:

E-Mail:

Young Muslim Association

P.O.Box 48509, 00100

Nairobi, Kenya

Tel: 229896Fax: 229756


Ummah Foundation

P.O. Box 58717

Nairobi, 00200, Kenya

Tel: 3748771Fax: 37487774

Mobile: 0727-119677

E.Mail: [email protected]

Students Da’wah Organisations in Public Universities:

Nairobi Area Muslim Student Association (NAMSA)

P.O. Box 6794,

Nairobi, KenyaTel:

Fax:

E-Mail:

Muslim Students Association of University of Nairobi (MSAUN)

P.O.Box 2525,

Nairobi, KenyaTel:

Fax:

E-Mail:

Muslim Association of Kenyatta University (MAKU)

P.O.Box 43844, 00100 Nairobi, Kenya



39

Tel:

Fax:

E-Mail:

Muslim Student Association of Jomo Kenyatta University of Agriculture and Technology

(MSAJKUAT)P.O.Box 62000 Nairobi, Kenya

Tel:

Fax:E-Mail:

Egerton University Muslim Student Union (EMSU)

P.O. Box 536Njoro, Kenya

Maseno University Muslim Student Association (MUMSA)

10 0 Conclusion

11 0 Reference

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40

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Siddiqi, Shamim A. (1993) The Da’wah Programme Towards EstablishingThe Kingdom of Allah . The Forum of Islamic work, New York, USA.

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Wang’ombe, P.W. and Others (2004) The Unfinished Task: A NationalSurvey of Churches in Kenya. ACM-FTT Afriserve in Partnership withDawn Ministries. Nairobi, Kenya.

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Documents

Challenges and Aspiration of Islamic Da'Awa