al-Islam fi Ifriqiya abr al-Tarikh
- Author died
- 1415 AH
- Editions
- al-Jami'ah al-Islamiyyah
al-Islam fi Ifriqiya abr al-Tarikh (Islam in Africa across History) is a historical and theological treatise by the Ethiopian-born Salafi scholar Muhammad Aman al-Jami (1349–1415 AH / 1930–1996 CE), examining the historical phases of Islamic propagation across the African continent from the time of the Negus to the modern era .
Background and Purpose
The work was written by al-Jami during his tenure as a professor at the Faculty of Sharia at the Islamic University of Madinah . A preface written in Ramadan 1396 AH by Dr. Ibrahim Ibrahim Hilal highlights that the treatise was composed to dispel widespread misconceptions regarding how Islam penetrated Africa—specifically challenging the belief that Sufi orders were responsible for spreading authentic Islam . Drawing on his native familiarity with East Africa and his visits across the continent as part of Islamic University delegations, al-Jami aimed to delineate the history of Islamic outreach (da'wa) and formulate principles for contemporary Islamic revival .
Historical Framework and Contents
Al-Jami divides the history of Islamic activity in Africa into three main historical phases:
- The First Phase (The Entry of Islam): Focuses on the initial arrival of Islam in Africa through the migration to Abyssinia (Ethiopia and Eritrea) before the Emigration to Medina . Al-Jami recounts the delegation of the Companions led by Ja'far ibn Abi Talib, their dialogue with the Negus, their recitation of Quranic passages including Surah Maryam, and the Negus’s embrace of Islam . He also details the subsequent military openings in North Africa under Caliph 'Uthman ibn 'Affan—highlighting the Campaign of the 'Abadilah, which included seven Companions named 'Abd Allah—and under Mu'awiya ibn Abi Sufyan .
- The Second Phase (The Spread of Islam): Describes a period lacking organized scholarly leadership, during which Islam was conveyed primarily by two groups . The first were Arab merchants who brought commerce and basic Islamic teachings to East Africa; although well-intentioned, their limited religious grounding resulted in a shallow and fragmented transmission of Islam . The second were Sufi orders, which al-Jami harshly criticizes for substituting idol worship with the veneration of sheikhs, demanding unquestioning submission from disciples, claiming esoteric knowledge (al-'ilm al-batini), and introducing doctrines of pantheism (wahdat al-wujud) . He contends that this deviation left African Muslim communities spiritually vulnerable to the encroachment of communism .
- The Third Phase (The Phase of Correction): Addresses modern reform efforts aimed at rectifying religious belief and eradicating innovative practices and foreign legal codes . Al-Jami emphasizes institutional efforts, particularly the cooperation between the Islamic University of Madinah and the General Presidency of Scholarly Research and Ifta in Riyadh in selecting and dispatching qualified graduates to teach orthodox beliefs across the continent .
Indigenous Reformers and Missionary Guidelines
Al-Jami highlights several historical African scholars who led local reform movements :
- Uthman Dan Fodio (1169–1232 AH) in Northern Nigeria, praising his reformist campaign and his treatise Siraj al-Ikhwan, alongside his descendant Ahmadu Bello (al-Hajj Ahmad Bello), who oversaw mass conversions in Northern Nigeria in 1385 AH before his assassination .
- Muhammad 'Abd Allah al-Mali al-Madani, a former imam of the Prophet's Mosque who spearheaded Salafi da'wa in Mali from 1357 AH until his death in 1373 AH .
- Tahir al-Jaza'iri, noting his theological writings on creed and his role against French colonialism in Algeria .
The treatise concludes by proposing criteria for Islamic missionaries (shurut al-du'at), stressing firm creed, jurisprudence, and strategic foresight, while contrasting the dedication and organization of Christian missionaries with the disorganization observed among many contemporary Muslim advocates .
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