Although there may be similarities or differences, both black American males and males from the Middle East share a common belief in being Muslims.
The main question is whether Africans can correctly identify themselves as true Muslims, adhering to the principles and customs of Islam. To be recognized as an authentic Muslim, one must comply with the regulations and guidelines set forth in the Islamic faith. So, what precisely is Islam? Essentially, Islam is described as “the complete acceptance and obedience to the teachings of Allah” (I. A. Ibrahim 45). Being a Muslim requires having unwavering faith in Allah, who is unmatched in every way.
He is unique and one, having no son or partner. Worshiping or paying tribute to any other is forbidden, as all others are false. However, Africans who identify as Muslims often deviate from this belief. In his book, “Introduction to African Religion,” John S. Mbiti explains that traditional African beliefs incorporate elements of Islam to meet the needs of the people, allowing them to benefit from both religions (188-189).
Expressing a notion involves having faith and being willing to fight and even die for it. Embracing a religion requires wholehearted belief, not just adopting certain aspects like attire or cultural practices to fit in. True faith cannot be achieved by merging and intertwining multiple religions. Converting to a religion means undergoing a complete and total transformation.
Mbiti (14) argues that even if Africans convert to another religion, they do not completely abandon their traditional religions. This implies that the initial act of defiance has already occurred. By combining these two religions, wouldn’t you be unfair to true followers of Islam and defying Allah, the leader of the Islamic faith? Additionally, wouldn’t you also be unjust towards the rituals and ceremonies dedicated to African religion’s Gods, Spirits, and Divinities? How can one please both leaders of these distinct religions without wholeheartedly devoting their heart, mind, body, and soul to them? It is challenging for me to comprehend how someone can genuinely be a faithful follower or worshipper without complete belief. The Hausas in northern Africa’s Habe kingdom serve as a clear example of this phenomenon. Despite nominally adhering to Islam, they continue practicing spirit possession and animal sacrifice.
According to Ray (179), the Hausas engage in practices that go against Islamic standards, such as eating pork, allowing unveiled women in public, participating in prohibited marriages, and practicing matrilineal inheritance. These practices are considered Al-Haram, meaning they are unlawful or prohibited. It is clear that the Hausas are knowingly and consistently committing sin by engaging in these activities. One of the major sins in Islam is worshiping anyone other than Allah.
Furthermore, they committed and engaged in five more sins against the Islamic creed. It is strictly prohibited (Haram) to consume the flesh of animals that died of natural causes or were strangled, beaten, or partially eaten by a wild beast (Elmastry 78). Additionally, animals must be slaughtered using a sharp object so they can bleed from their blood vessels. It is also forbidden (Haram) to consume any swine or pork products. Before being slaughtered, Allah’s name must be mentioned to give thanks for the bounty (Elmastry 78). Moreover, it is prohibited (Haram) for women to wear clothes that are transparent and body-tight. They are required to cover their bodies, leaving only their hands and face visible (Elmastry 79).
Men are not permitted to take their wives’ money or property before, during, or after marriage. It is solely the duty of men to provide for the family, regardless of their wives’ wealth. However, there are some people within the Islamic sect who disregard these responsibilities and do not truly believe in or respect their religion. This lack of compliance cannot be attributed to the religion itself but rather to these individuals. Hausa scholars may also be held responsible for compromising Islamic laws in order to please wealthy Habe patrons if they fail to distinguish between right and wrong and sinning from obeying Allah. Similarly, among Yorubian Muslims, a significant number follow Islamic traditions while also partaking in festivals of other religions as social customs rather than religious acts within their families and communities.
Is it permissible to engage in rituals from various faiths or belief systems? Egypt, a contemporary African country, abides strictly by the principles and doctrines of the Islamic religion. Although they possess a significant history and record of their ancient religious practices and beliefs, Egyptians do not mix the two. They incorporate pyramids as aids during prayer to align themselves towards Mecca but do not venerate or pay homage to any deity except Allah.
Only in Allah do they place their faith. Without criticizing the African religion, I present arguments for both situations. As I mentioned in a previous journal entry, the beliefs of the African religion are extraordinary because it includes everyone. It brings together the community and tribes.
Regardless of the religion you choose to follow, it is important to practice it wholeheartedly. This includes blending traditional and peaceful African religions, like those followed by civilizations such as the Gogo’s or the Yoruba’s. Each civilization has its own interpretations of gods, spirits, and divinities. However, there is a common understanding and religious system within African religions. Despite their diversity across twenty-eight countries, African religions share a belief in God as the creator of all things – ruler of the universe, sustainer of creation, and provider for what has been created. God is described as merciful, good, all-powerful ,all-knowing ,and omnipresent.
The text explores the attributes of God, including holiness, immutability, unknowability, and being the ultimate cause. It also recognizes different kinds of spirits like nature spirits, human spirits, sky spirits, earth spirits, and ghosts (both long gone and recently deceased) (Mbiti 70). Believing in these spirits assists in uncovering the many mysteries of the universe (Mbiti 81).
Mbiti (79) presents an ongoing discussion regarding the classification of spirits as good or evil, highlighting the difficulty in definitively categorizing them. In Mbiti’s view (79), spirits are described as lacking physical form, and comprehending their purpose necessitates wholeheartedly embracing these beliefs. The core of religion resides in individuals’ genuine devotion and strong belief when choosing to worship a particular god or follow a specific religion.
I do not have a specific label for my religion, as I believe that my connection with god exists within my heart. While I may identify as Baptist or Episcopalian when asked, categorizing myself or engaging in social interactions is unnecessary. In my own unique way, I worship and praise god.
Hans Kang’s statement deeply resonated with me – Religion encompasses a belief system, perspective on life, and a way of living (Kung xvii). It serves as the fundamental framework influencing how individuals perceive and experience the world, their thoughts, emotions, actions, and overall existence. It provides both a transcendental foundation and an immanent system of guidance through which individuals orient themselves intellectually, emotionally, and existentially.
In conclusion, if someone were to impose their religion upon you wouldn’t you defend it? Wouldn’t you be willing to die for it? Many of these thought-provoking questions find answers within Chinua Achebe’s novel Things Fall Apart.
Okonkwo, a devout believer in his people’s religion, died for his faith and the deep respect he held for it. The religion of his heart was the same religion practiced by his community.
Bibliography
Bibliographies
Ibrahim, I.A. A Brife Illustrated Guide to Understanding Islam Darussalam Publisher, Houston, Texas, USA, 1997
Elmasry, Mohamed 1000 Questions on Islam, International Books ; Tapes Supply, Inc. Long Island City, NY, 1995
Mbiti, John S.
Introduction to African Religion. Heinemann Educational Publishers, Oxford 1975. Ray, Benjamin C. African Religions. Prentice-Hall, Inc., Englewood New Jersey, 1976. Trimingham, J. Spencer Islam in West Africa. Oxford University Press, 1959. Kung, Hans Christianity and World Religions: Paths of Dialogue with Islam, Hinduism, and Buddhism. Orbis Books, New York, 1993.
