Background: Of all continents,
Africa is the only one with an absolute Muslim majority. It was the first
place for Hijra when the persecution of the early Muslim community became
unbearable in the Arabian peninsula. And within a few years of venturing
out, Islam became the dorminant idea in Egypt, North Africa and all of
Central Magreb, from where it spread southwards into Western and Central
Africa. Similarly from the East African Coast Islam made its way into
the hinterland.
Objectives:
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.
Challenges: Unify Muslims and give then one voice.
BACKGROUND Of all the continents, Africa is the
only one with an absolute Muslim majority. In effect this makes it the
only continent that can be said to be Islamic. And this should not be
surprising; contact between the continent and Islam had been on for a
long time.
It was the first place for hijra when the persecution of the early Muslim
community became unbearable in the Arabian peninsula. And within a few
years of venturing out, Islam became the dominant idea in Egypt, north
Africa and all of central Magreb, from where it spread Southwards into
Western and Central Africa. Similarly from the East African Coast Islam
made its way into the hinterland.
Wherever it went in Africa Islam boosted trade and commerce, spurred urbanisation
and built states and polities of varying complexities. Above all Islam
developed literacy, spread knowledge and established various centres of
learning of international repute in the continent. The statement "when
the sun sets all Africa dances" would have been true but for Islam. Indeed
it is Islam that gave Africa its history, recorded it and guarded it jealously.
Islam gave Africa civilisation and a proud history, and was on the way
to integrating it into an Islamic continent united under God's name when
it was interrupted by internal decay and imperialism. Since then the adulteration
has not stopped. And yet paradoxically, for as long have Muslims in Africa
sunk into nonchalance and despondency.
The great effort that was put in solving the continent's
problems, which were many, began to dim. It grew more feeble with each
passing day. The continent that was radiant with civilisation declined
steadily becoming no more than a footnote in world history. It was turned
into a vast labour camp from which human being were made to be purchased.
Before colonialism slavery had become entrenched not without the active
encouragement of outside powers. Later the continent itself was physically
occupied and this led to the destruction of flourishing Islamic communities,
pillaging of economic resources, annihilation of human resources and the
attempted erasure of the continent's rich Islamic intellectual legacy.
Following the eventual military victory of the west, the direct spoilation
of Africa's Islamic homeland was completed. Any traces of the revolutionary
potentials of Islam that once saved the day were systematically destroyed.
Yet when the struggle for independence finally began the ideas that propelled
it were clearly pan-Islamic. As it saved the continent in the past, Islam
rose to save it from a do facto western occupation. And when the west
had to finally withdraw in the face of pressure from Islam and other sources,
the continent that was reclaimed had lost much of its enviable features.
It was no longer a self-reliant economy nor a cohesive community. The
economy was debt-ridden, its politics and diplomacy subservient, its society
torn into linguistic and warring factions while its environment was no
longer serene or comfortable. ft was as if Africa had been made to borrow
the worst from the west.
When independence came, western presence was terminated but its control
- cultural and economic - was only intensified. In this process imperialism
made common cause with Christianity and many other ideas; and no doubt
it found this relationship useful. But it was mutual; Christianity also
found a voice and a defender. Islam was virtually left alone, and was
being increasingly marginalised.
However, since independence several attempts have been
made to revive Islam and regain lost glory. But these have been haphazard,
without coherence and, therefore, ultimately quite ineffective, perhaps
because the sponsors of these attempts reside outside the continent and
have other more pressing problems. And certainly today, when Muslims and
Islam face the triumvirate tyranny - imperialism, Zionism, and secularism
- It became clear that something more tangible must be done.
On the continental level in particular, a need was felt
for a voice. Around the world and on the continent itself events affecting
Muslims and their religion were happening too quickly. A new world order
was taking shape, with its distaste for Islam. Many Muslim communities
were becoming beleaguered and besieged as ancient animosities were revived.
These and many other developments made the evolution of a unified voice
for Muslims in Africa absolutely necessary. And this in turn led to the
organisation and convening of the Islam in Africa Conference in Abuja,
Nigeria, in November 1989. The conference, which attracted leading Islamic
scholars and personalities from Africa and beyond, generated much enthusiasm
and debate. Problems facing Islam and Muslims on the continent were discussed
with frankness and candour. Solutions to them were proffered with respect
to what needed to be done in the various areas that were crying for attention.
At its conclusion participants called for a permanent continental organisation to serve as a forum for Muslims to meet, plan and coordinate Islamic work in Africa. A steering committee to draw up the charter of the organisation was set up. It met in Libya and the charter it produced was ratified at the July 1991 meeting in Abuja when the Islam in Africa Organisation (IAO) was formally born.