Kenya has a Christian majority, with Islam being the second largest faith representing 11% of the Kenyan population, or approximately 5.2 million people as of the 2019 census.[1] The Kenyan coast is mostly populated by Muslims. Nairobi has several mosques and a notable Muslim population. The faith was introduced by merchants visiting the Swahili coast, which led to local conversions and foreign Muslims becoming assimilated. This would later result in the emergence of several officially Muslim political entities in the region.[2][3]
The majority of Muslims in Kenya are Sunni Muslims forming 81% of the Muslim Population, 7% identify as Shia.[4] There are also sizeable populations of Ibadism and Quranist adherents.[5] In large part, Shias are Ismailis descended from or influenced by oceanic traders from the Middle East and India. These Shia Muslims include the Dawoodi Bohra, who number some 6,000–8,000 in the country.[6] As for the orthodox Twelver Shia presence in Kenya, twentieth-century Pakistani scholar Khwaja Muhammad Latif Ansari played an important role in proselytisation for the resident Khoja community.[7][8]
Historical overview
Islamic arrival on the Swahili Coast
Muslim merchants arrived on the Swahili Coast around the eighth century.[2][3] The tension following the death of Mohammad, the prophet of Islam, and the already established trade links between the Persian Gulf and the Swahili Coast were some of the factors leading to this development.[2]
Archaeological evidence attests to a thriving Muslim town on Manda Island by the tenth century AD.[9] The Moroccan Muslim traveller, Ibn Battuta, visiting the Swahili Coast in 1331 AD, reported a strong Muslim presence. Ibn Battuta said: The inhabitants are pious, honourable, and upright, and they have well-built wooden mosques.[10]
On arrival, the Muslims settled along the coast, engaging in trade. The Shirazi intermarried with the local Bantu people resulting in the Swahili people, most of who converted to Islam. Swahili, structurally a Bantu Language with heavy borrowings from Arabic, was born.[11]
Primarily, Islam spread through the interactions of individuals, with the Arab Muslims who had settled in small groups maintaining their culture, and religious practices. Despite encountering local communities, Islam was not ‘indigenised’ along the patterns of the local Bantu communities. Nevertheless, Islam grew through absorption of individuals into the newly established Afro-Arabic Muslim communities. This resulted in more ‘Swahilization’ than Islamization.[12]
There was strong resistance toward Islam by the majority of communities living in the interior. The resistance was because conversion was an individual act, leading to detribalisation and integration into the Muslim community going against the socially acceptable communal life.[12]
Islam on the Swahili Coast was different from the rest of Africa. Unlike West Africa where Islam was integrated to the local communities, the local Islam was ‘foreign’; the Arab-Muslims lived as if they were in the Middle East.
The primary concern for the early Muslims was trade with a few interested in propagating Islam. The arrival of the Portuguese in the fifteenth century interrupted the small work in progress. On the other hand, the interstate quarrels that ensued meant that much effort was now directed towards restoring normality and not Islamization.[13]
The spread of Islam into the interior
Islam remained an urban and coastal phenomenon. The Spread of Islam was low-keyed with no impact amongst the local non-Swahili African Community. There were no intermediary Africans to demonstrate that, adoption of a few Islamic institutions would not disrupt society.[14]
The spread of Islam to the interior was hampered by several factors: for instance, the nature of the Bantu society's varied beliefs, and scattered settlements affected interior advancement. Other factors included, harsh climatic conditions, the fierce tribes like the Maasai, tribal laws restricting passage through their land, health factors, and the lack of an easy mode of transportation.[15] For Trimingham, the brand of Islam introduced to the region was equally to blame.
Muslim traders were not welcome in the social structures thereby impeding any meaningful progress until the beginning of European occupation.
Other factors affecting Islamic movement into the interior included atrocities committed during slave trading, as these unfavourably affected the spread of Islam.[16] In addition, the embracing of Islam by large portions of coastal tribes in the nineteenth century aided in its spread.
Besides, local Muslim preachers and teachers played major roles in teaching religion (Ar. dīn) and the Qur’ān at the Qur’ān Schools (Swa. vyuo) and madrasa attached to the mosques.[17]
The coming of the second wave of Europeans, in the nineteenth century, brought mixed fortunes to the coastal Muslims, their strong sense of pride and belonging was greatly diminished, with efforts being redirected to self adjustments.[18]
Nonetheless, Muslim agents deployed by Europeans as subordinate labourers to assist in the establishment of colonial administration centres, were advantageously placed throughout the country, bringing the Islamic influence to the interior. Each place where a European installed himself, military camp, government centre, or plantation, was a centre for Muslim influence.[16]
In the interior, the Muslims neither integrated nor mingled with the local communities, yet non-Swahili Africans began joining the Swahili trends in trade with some returning as Muslims. Swahili became the trade and religious language. Alongside the interpersonal contacts, intermarriages also yielded some conversions.
Although coastal rulers did not send missionaries to the interior, local Africans embraced Islam freely through attraction to the religious life of the Muslims. Close integration with the local population helped to foster good relations resulting in Islam gaining a few converts, based on individual efforts.[19]
Subjectively, most of the surrounding Bantu communities had a close-knit religious heritage, requiring strong force to penetrate. The pacification and consolidation by European powers provided the much-needed force to open up the communities for new structures of power and religious expression (Trimingham: 1983:58).
Basically, progress in the spread of Islam in Kenya came between 1880 and 1930. This was when most social structures and the African worldviews were shattered, leaving them requiring a new, wider worldview encompassing or addressing the changes experienced.
Consequently, Islam introduced new religious values through external ceremonial and ritualistic expressions, some of which could be followed with no difficulty.
Socio-culturally, Muslims presented themselves with a sense of pride and a feeling of superiority. Islamic civilisation was identified with the Arab way of life (Ustaarabu), as opposed to ‘barbarianism’ (Ushenzi) hence the domination of a form of Arabism over the local variety of Islam.[20]
The ease, with which Islam could be adopted, meant adding to the indigenous practices, new religious rites and ceremonies to the African ways, with new ways of defining one's identity by new forms of expression. Mingling with Muslims led to conversion meaning returning home as Muslims and not aliens.[20] Lacunza-Balda shows that Islam could be adopted easily.
Although most of the conversions were of individuals, there were communities that embraced Islam en-masse. Some of these included the Digo and Pokomo of the Lower Tana region. From these communities Islam slowly penetrated inland.
Organised missionary activities
A mosque in 2022 on the railroad between Mombasa and Nairobi.
Pioneer Muslim missionaries to the interior were largely Tanganyikans, who coupled their missionary work with trade, along the centres began along the railway line, such as, Kibwezi, Makindu, and Nairobi.
Outstanding amongst them was Maalim Mtondo, a Tanganyikan credited with being the first Muslim missionary to Nairobi. Reaching Nairobi at the close of the nineteenth century, he led a group of other Muslims and enthusiastic missionaries from the coast to establish a ‘Swahili village’ in the present-day Pumwani.
A small mosque was built to serve as a starting point, and he began preaching Islam in earnest. He soon attracted several Kikuyus and Wakambas, who became his disciples.[19]
Local men converted and having learned from their teachers took up the leadership of religious matters. Khamis Ngige was a prominent local convert of the early outreach. Having learned from Maalim Mtondo, he later became the Imam of the Pumwani Mosque. Different preachers scattered in the countryside from 1900 to 1920, introducing Islam to areas around, Mt. Kenya, Murang’a, Embu, Meru, Nyeri and Kitui. This serious missionary move interior was out of personal enthusiasm with the influence being highly localised. Only a few Africans were converted, and the impact was short lived.[21]
One example of Shia missionary efforts in Kenya is the work of twentieth-century Pakistani scholar Khwaja Muhammad Latif Ansari. Ansari left South Asia for Kenya in the 1950s, fulfilling his dream of preaching to distant, foreign Shi'i communities.[8][22] He was already a reputed cleric by that time, but nevertheless joined a number of scholars coming from South Asia into the relatively unheard of Shia community of Kenya.[7] After becoming a resident alim there, Ansari helped the community to become large and prosperous as it is today. He is remembered to this day in the country for an address he delivered at the Arusha Conference in December 1958, in which he emphasised the need for tabligh.[8][23] A large amount of his efforts were focused on the Khoja community.[8]
Muslim traders introduced Islam to the western region between 1870 and 1885. The chief Mumia of Nabongo accorded the Swahili traders warm welcome. During an interethnic war, the Muslims assisted Chief Mumia to overcome his enemies. In return, one Eid day, Chief Mumia, his family and officials of his court converted to Islam. Henceforth, Islam spread to the surrounding areas of Kakamega, Kisumu, Kisii and Bungoma.
The Influence and the new trends in Islamic outreach Although the struggle for independence in Kenya was a very crucial time for all Kenyans, very little is documented on Muslim's participation. Given that there were Muslims involved in the negotiation for the inclusion of the Kadhi courts in the Independent Kenya's constitution, points to key Muslim involvement.
Events in the Muslim world from the nineteen-nineties, the experiences of crises and failures, power and success served as catalysts for the reassertion of Islam in public and private world, through a call for a return to true Islam. John Esposito sees the goal for the revivalisms as transformation of the society through Islamic formation of individuals at the grass roots (1999:20).
The growing religious revivalism in personal and public Islamic life, created awareness on Islamic beliefs, culminating to increased religious observance, building of mosques, prayer and fasting, proliferation of religious programming, publications, and emphasis on Islamic dress and values. Lately, Islamic reassertion in public life, like the quest for the upgrading of the Kadhi Courts in Kenya have not gone unnoticed (Esposito:1999:9).
Contemporary Islamic activisms are indebted to the ideology and organizational model of the Egyptian Muslim Brotherhoods (Ikhwhan) led by Hassan al-Banna and Sayyid Qutb; and the Islamic Society Jamaat-I-Islami led by Mawlana Abul ala Mawdudi. Their ideas and methods of revivalism are observed in different parts of the world today. They blamed the west for misleading the Muslim leaders and the Muslim leaders for blindly following the European ways.
Whereas the Qur’ān and Hadith are fundamental, in responding to the demands and challenges of modernity, revival movements are crucial in spreading and restoring true Islam. Prolonged Muslim awareness has led to attraction to Islam, giving the converted a sense of pride.
Methods used in recent trends of Islamization, are two fold, some directed to the Muslims, and others reaching to non-Muslims. There has been increased social action, building of schools, health facilities, and relief food distribution. Moreover, proselytisation is carried out through print media, broadcasting, increased formation of Missionary organisations, and organisation of public debates (Mihadhara). Joseph M. Mutei, St. Paul's University, Kenya
Shia Islam
Shi'a Islam in Kenya is represented primarily by a number of sects, who are largely the descendants of or influenced by Muslim traders from the Middle East and India who came to the East African coast for the either as indentured labourers or for the purposes of trade. The mainstream Shia IthnaAsheri sect is composed of Khojas who are of Indian descent and indigenous Kenyans. The Shia Ismaili sect is represented by Dawoodi Bohra, Mustaali Ismaili denomination and Khoja Ismailis, a Nizari Ismaili denomination both of Indian descent. Most of the Shia of Indian origin arrived in East Africa in the nineteenth century, primarily to landing in Zanzibar and Lamu. initially as traders, later branching into hardware and glass, and then into real estate and construction businesses. Today they are a vibrant part of the Kenyan economy in telecoms, information technology, manufacturing industry, logistics, import and export. Khoja Shia IthnaAsheris number some two thousand (Mombasa & Nairobi) and the indigenous Shia are thirty thousand (Nairobi, Mombasa, Nakuru & Lamu) most prominent amongst them is Shaykh Abdillahi Nassir, a Kenyan convert from Sunni to Shia Islam based in Mombasa and Seyyid Aidarus Alwy of Lamu. The Khoja Ismailia Community has a very small number and Dawoodi Bohra number some 6,500–8,000 in Kenya overall, with some 2,500 in Nairobi and under 3,000 in Mombasa. There are also some 200 members of a breakaway faction, the Progressive Dawoodi Bohra, in Nairobi.
Isma'ilism is a branch or sect of Shia Islam. The Isma'ili get their name from their acceptance of Imam Isma'il ibn Jafar as the appointed spiritual successor (imām) to Ja'far al-Sadiq, wherein they differ from the Twelver Shia, who accept Musa al-Kadhim, the younger brother of Isma'il, as the true Imām.
The Dawoodi Bohras are a religious denomination within the Ismā'īlī branch of Shia Islam. They number approximately one million worldwide and have settled in over 40 countries around the world. The majority of the Dawoodi Bohra community resides in India, with sizable congregations in Pakistan, Yemen, East Africa, and the Middle East. They also have a growing presence in Europe, North America, and Australia. The present leader is the 53rd al-Dai al-Mutlaq, Mufaddal Saifuddin who assumed office in January 2014.
Jamatkhana or Jamat Khana is an amalgamation derived from the Arabic word jama‘a (gathering) and the Persian word khana. It is a term used by some Muslim communities around the world, particularly sufi ones, to a place of gathering. Among some communities of Muslims, the term is often used interchangeably with the Arabic word musallah. The Nizārī Ismā'īlī community uses the term Jama'at Khana to denote their places of worship.
The Khoja are a mainly Shia tribe of people originally from the western Indian subcontinent. Khojas once predominantly resided in India, Pakistan and eastern Africa but now form a global diaspora. They are known by many names such as the Lawatia in the Gulf and Karana in Madagascar.
Mohammed Burhanuddin was the 52nd Dā'ī al-Mutlaq of Dawoodi Bohras. He led the community for 49 years in a period of social, economic, and educational prosperity; strengthened and re-institutionalized the fundamental core of the community's faith; revived its culture, tradition, and heritage. In successfully achieving coexistence of traditional Islamic values and modern Western practices within the community, Burhanuddin completed the work his predecessor Taher Saifuddin had started. Burhanuddin was presented the highest national civilian honors of the states of Egypt and Jordan recognising his revivalism and restoration efforts. He was known in Arab countries as Azamat us-Sultan. Owing to extensive travels for community reach-out, he was the first Dā'ī al-Mutlaq to visit Europe, Australia, and America.
Islam constitutes the third largest religion in Singapore, with Muslims accounting for approximately 15.6% of the population, as indicated by the 2020 census. Predominantly, Singaporean Muslims are Sunni Muslims adhering to either the Shafi‘i or Hanafi schools of thought. The majority of the Muslim population, about 80%, are ethnic Malays, while 13% are of Indian descent. The remaining fraction comprises local Chinese, Eurasian, and Arab communities, in addition to foreign migrants. Buddhism and Christianity are the two larger religious affiliations in the country.
The Swahili people comprise mainly Bantu, Afro-Arab, and Comorian ethnic groups inhabiting the Swahili coast, an area encompassing the Zanzibar archipelago and mainland Tanzania's seaboard, littoral Kenya, northern Mozambique, the Comoros Islands, and northwest Madagascar.
Musta'li Isma'ilism is a branch of Isma'ilism named for their acceptance of al-Musta'li as the legitimate nineteenth Fatimid caliph and legitimate successor to his father, al-Mustansir Billah. In contrast, the Nizari—the other living branch of Ismailism, presently led by Aga Khan IV—believe the nineteenth caliph was al-Musta'li's elder brother, Nizar.
Tayyibi Isma'ilism is the only surviving sect of the Musta'li branch of Isma'ilism, the other being the extinct Hafizi branch. Followers of Tayyibi Isma'ilism are found in various Bohra communities: Dawoodi, Sulaymani, and Alavi.
Islam is a minority religion within the Democratic Republic of the Congo, where the large majority of the population is affiliated with various Christian denominations and sects. It was first introduced to the Congo basin from the East African coast during the 19th century and remains largely concentrated in parts of Eastern Congo, notably in Maniema Province. Most Congolese Muslims are Sunni and follow the Shafi‘i and Maliki schools of jurisprudence (fiqh). Though estimates vary, it is generally believed that between one and 10 percent of the country's population identify as Muslim.
Sunni Vohras or Sunni Bohras, are a community from the state of Gujarat in India. Sharing the same name as the Dawoodi Bohras, they are often confused with that community. A few families use the slightly different spelling of "Vora" or "Vahora" as their surname. Another common surname is Patel.
Tanzania is a Christian majority nation, with Islam being the largest minority faith in the country. According to a 2020 estimate by Pew research center, Muslims represent 34.1% of the total population. The faith was introduced by merchants visiting the Swahili coast, as it became connected to a larger maritime trade network dominated by Muslims. This would lead to local conversions and assimilations of foreign Muslims, ultimately causing the eventual formation of several officially Muslim political entities in the region. However, according to the Association of Religion Data Archives (ARDA), 55.3% of the population is Christian, 31.5% is Muslim, 11.3% practices traditional faiths, while 1.9% of the population is non-religious or adheres to other faiths as of 2020. The ARDA estimates that most Tanzanian Muslims are Sunni, with a small Shia minority, as of 2020.
Islam is the most prominent religion on the semi-autonomous Zanzibar archipelago and could be considered the Islamic center in the United Republic of Tanzania. Around 99% of the population in the islands are Muslim, with two-thirds being Sunni Muslim and a minority Ibadi, Ismaili and Twelver Shia. Islam has a long presence on the islands, with archeological findings dating back to the 10th century, and has been an intrinsic part in shaping mercantile and maritime Swahili culture in Zanzibar as well as along the East African coast.
The term Gujarati Muslim is usually used to signify an Indian Muslim from the state of Gujarat in western coast of India. Most Gujarati Muslims have the Gujarati language as their mother tongue, but some communities have Urdu as their mother tongue. The majority of Gujarati Muslims are Sunni, with a minority of Shi'ite groups.
Shia Islam in Africa is the continent's second most widely professed sect of Islam behind Sunni Islam.
The Swahili coast is a coastal area of East Africa, bordered by the Indian Ocean and inhabited by the Swahili people. It includes Sofala ; Mombasa, Gede, Pate Island, Lamu, and Malindi ; and Dar es Salaam and Kilwa. In addition, several coastal islands are included in the Swahili coast, such as Zanzibar and Comoros.
Shia Muslims Sunni Islam is the majority as is much of Southeast Asia. The Shia community in Singapore is considered part of the wider Muslim religious group alongside the majority Sunni and are afforded the same legal rights and protections covered by the Administration of Muslim Law Act, which does not explicitly name any one particular branch or sect. The most prominent branches in Singapore are the Twelver and Isma'ili.
The Lulua Mosque or al-Lu'lu'a Mosque is a mosque in Cairo, Egypt, that was built in 1015–16 AD. It was constructed during the reign of the third Fatimid caliph, al-Hakim, in the Fatimid architectural style. The mosque was almost-fully collapsed in 1919, but was later refurbished in 1998 by the Dawoodi Bohras, who trace their religious lineage to the Fatimid Caliphate's Shia Islam. It is located in the southern cemetery in the Moqattam hills.
Syedna Dr. Mufaddal Saifuddin (T.U.S.) is the spiritual leader, the 53rd Da'i al-Mutlaq of one million Dawoodi Bohras, a subgroup of the Tayyibi, Mustaali, Ismaili Shia branch of Islam. He is the second son of the 52nd Da'i al-Mutlaq, Mohammed Burhanuddin, whom he succeeded in 2014. He is the Chancellor of Aligarh Muslim University and Jamia Miliya Islamia University situated in India. He has led a number of cultural, social, and economic initiatives. In Islamic Cairo, he rebuilt shrines of the Ahl al-Bayt and led the restoration of medieval Fatimid architecture, notably Al-Anwar Mosque, Al-Aqmar Mosque, Al-Juyushi Mosque, and Lulua Mosque. In Yemen, he has spearheaded several campaigns to improve socio-economic conditions of the inhabitants of the Haraaz region, introducing sustainable agricultural systems, improving local infrastructure and providing equal access to education for children.
Hujjat al-Islam Professor Khwaja Muhammad Latif Ansari (1887-1979), alternatively spelled Muḥammad Latīf Anṣārī, was a 20th-century Shia Muslim scholar, poet, historian, and cleric from Pakistan.
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