Download living with many faiths : the case of ghana

ENCOUNTER WITH ISLAM
The rights of non-Muslims and Muslim commitment towards them:
Tawhid as a central theme of Islam and its implications for:
One Creator
One Word
One Revelation
Prophethood is one
The World is one
Humanity is one
(Holy Quran 49:13; 30:22 etc.)
Mutual responsibility for the liberation of humankind
Mutual responsibility for the preservation of this world; this is the only one we
have
Mutual responsibility for world peace, justice and development
Mutual responsibility for the elimination of injustice, discrimination, hatred,
oppression, religious/racial bigotry; poverty, immorality (moral decay)
Good Neighbourliness
“We must not imagine that such global issues as peace and justice can be undertaken, or
even addressed in a meaningful way, by any one religious tradition alone. For we are not
alone in this world. We share our world with people of all cultures, races, and religions,
and our future is one” (p. 8)
Cited in Diana L. Eck: “A perspective in Dialogue: Looking ahead” in Current
Dialogue-8 June 1985.
There is the need for Muslims to firmly recognise the Inter-relatedness and interdependence of the human family.
Since in Islam, the means to an end is often as crucial as the end itself we must work
within a process which is in accordance with the end we seek to achieve/attain.
Hence, understanding the other is very crucial. We need to understand the other but even
more than that we need each other. It is when we look closely into the eyes of our
neighbour that we see ourselves and understand ourselves better.
There must be a shared consciousness of God’s will and way.
This should create mutual spiritual enlightenment/upliftment. Our relationship with
people of other faiths must be founded on mutual speaking and listening, giving and
taking/sharing, agreeing and disagreeing
Celebrating our differences.
These things do not happen by chance. We cannot afford to be that fatalistic to believe
that Insha Allah, one day we would all unite for the common good of humanity. No! We
would have to work for that goal. We must pursue this goal with vigour but care and
sensitivity.
We must seek to build not to destroy positive structures. Harmonious relationshipon
polarization of families and individuals. It cannot be built on fear, suspicion and show of
contempt. It cannot be built on the Holier than thou attitude of the conqueror and the
conquered/ the triumphant and the vanquished. Indeed da’wah cannot be made on such
premises.
“Amidst the political tensions between nations big and small, in a world of threatening
nuclear holocaust, in a century of historic advances in science and technology with their
great power for good or destruction, in an age of instant mass communications which
make the world look like a village, in a world of ever widening gap and tension between
rich and poor nations, rich and poor individuals, employer and employee, young and
old,…” Muslims have a responsibility to promote unity.
(Cardinal Francis A. Arinze, Pro-President, Secretariat for Non-Christians, The Vatican,
in a sermon in Geneva 18-19 March 1985 during Annual meeting of WCC summit on
Dialogue with People of Living faiths and the Vatican secretariat for Non-Christians; In
Current Dialogue 8, June 1985, p. 13.
The traditional (often too common) position of a Muslim’s relationship with his
neighbours is basically that since the essence of the concept Islam itself means
“peace”/”submission”, a Muslim must necessarily be an agent of peace. He must seek,
cherish and uphold this fundamental value in society otherwise, perhaps, he is not living
up to expectation. This reasoning is not to be questioned. Islam constantly encourages its
adherents to promote the consciousness for good work and the sense of avoiding evil
(3:104,110;7:156, 199; 2:143; 22:78)
Very often when adherence/acceptance of faith (belief) is mentioned, there is a follow up
expression specifically mentioning the doing of good as the perfection of faith (95:4-6;
103:3)
Freedom of worship
In accordance with the status of man as a unique, holy, elevated being, the creator makes
it clear that the conscience should be allowed room to make a choice when it comes to
faith (2:256). The Quran recognises the inevitability of other people amongst us. By the
design of the Sacred - the Creator, Allah (swt), we would not all follow the same faith
(10: 99). Allah (swt) explains that faith is a free thing from Himself (28:56) and that man
with his limited free will has every right either to accept or to reject it because the
parameters of Truth are absolutely (credentials) clear from those of error (2:256). This
respect/ reverence for other people and their faith was abundantly displayed in the life of
the Holy Prophet and his companions.
Example with Umar: When the Muslim army entered Jerusalem, the then Khalifa Umar
Ibn al-Khattab signed a treaty with the Catholic Patriarch in the city granting them
security in terms of life, property and churches and religious paraphernalia (e.g. Crosses
etc.)
The Quran prohibits attacks on churches, temples or mosques where the name of Allah
(swt) is mentioned frequently (22:40).
(16:125; 29:46)
The Quran warns Muslims never to hold anyone’s faith or object or worship in ridicule
(6:109).
The difference between what ought to be and what is. Programmes like these are
essentially to bridge the wide gap between the two because faith and action go together.
Inter-Faith
All these put a lot of duties on us. As Shuhadaa ‘ala n- naas’, we have the divine
responsibility of relating to other creatures of Allah (swt) and as followers of the Holy
Prophet our own life must be like a lamp that guides others and shows them the way to
Ultimate guidance. By the design of the Creator Himself we live in a world of various
faiths. It is perhaps meant to be a test for us as
and also
Further, as people living in the same community confronting modern problems of
injustice, intolerance, war, famine, various social maladies (diseases), armament etc.,
there is the urgent need to recognise that we have shared concerns. Our talk today focuses
on the Islamic perception of this concern. How do we relate to people of other faiths in
order to perform our duty as(
)?
Humankind is created to fulfill the divine will (purpose) (51:56). The Ummah has a
moral/divine responsibility to ensure that this happens. As Khulafaa certain expectations
are on us. Ismail R. al-Faruqi in his work on Tawhid: implications for thought and life p.
113-114, reminds us that
“in the first place, Islamic society can never restrict itself to the
members of any tribe, nation or race or group….It would have
betrayed its very raison d’etre if it ever hindered any man from
joining its ranks. Man’s right and title to membership is a natural
birthright conferred upon him by his very cretureliness.”
In the second place, Islamic society must expand to include humanity.
It cannot rest until it has done so and succeeded….Islamic society is
both the means and the end. It is the means when it is less than the
universe and it is the end when it covers it all.” (p. 114)
This observation makes it clear that Muslims cannot succeed in their role without
knowing how to relate to other people. We are lucky though because the prophetic
traditions and of course the revealed word itself provide us with the criteria as to how to
relate to others.
Islam as we all know, is built on the solid foundation of Tawhid - Absolute Oneness of
Allah (swt) and it is this which reinforces the whole world view of Islam. Oneness of
humankind, universal brotherhood is a natural outcome of a faith that has unity as its
bedrock - and Islam is that faith. If we even examine the argument logically, it is true that:
If God is one
it means:
His creation is one
His world is one
His message is one
His revelation is one
Implying:
His prophets and messengers are one and that is why we don’t make
fundamental distinctions amongst the prophets and messengers (ref. 2:285)
The guiding principle in our relationship with others could partly be found in the Divine
statement in 3:64
Say: “O people of the Book! Come to common terms as between us
and you: That we worship none but Allah; That we associate no
partners with Him. That none of us shall take others for Lords
beside Allah. And if they turn away say ‘bear witness that we
(at least) are Muslims (bowing to Allah’s will)”
We are to convince humankind that the natural way for man to live is to submit to his
creator for to rebel against Him is not only futile but also ungrateful. Islam is for the
whole of humankind and therefore it provides the direction, the way of life and a guide
for thoughts and deeds as well as a dynamic force which helps in understanding between
men and nations.
Plurality, they say, is the spice of life and hence the world is such that there would always
be people of other faiths.
Traditional African World view
Scholars like J. S. Mbiti and Geoffrey Parrinder have described the African as notoriously
and incurably religious. If you take religion out of the African, you dehumanize him. The
African is indeed a real HOMO RELIGIOUSUS.
Even though there is an ongoing debate as to the propriety of talking of traditional
African cosmology because of the apparent diversity, there is no doubt that basic core
beliefs and rituals are shared. Such core beliefs are common in all sub-saharan African
communities and hence to talk of Traditional African Cosmology or weltanschaunng is
justifiable. Despite the immense diversity, there is some amount of homogeneity to make
certain basic generalizations worthwhile.
The African’s understanding of everything is really coloured by his religious perception.
To the African, religion is a 24 hour affair. It is communal and not private. This is why J.
O. Hunwick argues that there is much of commonality between Islam and Traditional
African world beliefs. Because the African believes religion control every aspect of
human endeavours, life is not possible without the sacred. The material alone is not
enough to make life possible for man. He attributes his moral codes ultimately to the
divine. To the African therefore, the sacred is the real.
In the statement “this is how our fathers did it” in the African expression, it should be
understood to mean it has a religious significance. The statement has fundamental
religious origins. Therefore, rules of conduct in African society are all divine
commandments in the sense that they all proceed fundamentally from his religiousness.
We need to stress that the argument does not mean that the African does not know any
other dimension of life. The material dimension or consciousness is present except that
the religious dimension is primary. Further it has to be emphasized that African
Traditional religion is a religion in its own right. As Idowu describes it, it is a RELIGION
INDEED! In this particular religion the central pivot is the sacred and its the irreducible
element.
NB:
1. The study of African Traditional religion should not involve value judgment. It is not
part of the academic’s work to point out the rightness or wrongness of any particular
belief or doctrine.
2. Like any other discipline, the phenomenal aspects which bear witness to the people’s
religiousness should be part of our concern. The so called SAID and DONE should
form the central core of our study of the African Traditional World View.
Sources of the knowledge of African Traditional Religion
J. S. Mbiti points out that African Traditional Religion has no scriptures.
“Religion in African societies is written not on paper but in
people’s hearts, minds, oral history, rituals and religious
personages like elders, rainmakers, officiating elders and
even kings.”
The list could be made longer by adding;
myths, liturgy, songs, pithy sayings, adages and proverbs.
There are also other intellectual expressions which are hierophorous;
e.g. Among the Akan names e.g.: Nyamekye, Nyame Bekyere.
Rivers: Praso, Tanoso, Obosomase
Proverbs/Pithy saying: It’s God who drives away flies from the tailless animal; The
thicket that provides shelter for the weak animals.
(Ref.: ATR notes: ‘The African Philosophy of Life’
LIVING WITH MANY FAITHS : THE CASE OF GHANA
Islam and other faiths:
The central tenets of Islam, Tawhid, which means “the absolute Oneness of God”
basically implies that the creator is one, His word is one, Revelation is one, and
Prophethood is also one. This also means oneness of humanity and the world as a whole.
Islam therefore, firmly acknowledges the inter-relatedness and inter-dependence of the
human family. Mutual responsibility for the elimination of injustice, discrimination,
hatred, oppression, bigotry of all kinds, poverty, moral decay and all the attendant evils of
society are acknowledged in Islam. Throughout its history, since the period of the Prophet
Muhammad (Peace be upon him) Islam has constantly called for all people of faith to
fight evil in all its forms. The Prophet himself, in Madinah, initiated this through the
many alliances he formed with the various tribal and religious groupings. The famous
‘constitution’ or ‘charter’ of Madinah formed a documented evidence of his efforts.
The Muslim scripture, the Holy Quran emphasises in many passages the significance of
healthy inter-faith relations and exhorts Muslims to seek to promote it. For example in
Surah (Chapter) 2:256, the Quran explicitly outlaws compulsion or force in matters
regarding faith or belief. This is because, the Quran explains, the parameters of Truth are
absolutely clear from those of error. It also points out that if God had wanted He would
have made us all one and the fact that He created us differently and allowed us freedom to
choose whether to believe in Him ir not is significant indeed, (see: Holy Quran 10:99;
49:13). The Quran admonishes Muslims never to hold other people’s faith or objects of
worship in ridicule (6:109) and not to argue unnecessarily with others especially Jews and
Christians. Further, even in the missionary enterprise, the Quran lays down the criteria of
being wise and fair and presenting arguments that are better and honourable (16:125).
Since in Islam faith per se is not enough unless it is matched with action, Muslims are
expected , following the ‘living examples’ (tradition) of the prophet Muhammad (PBUH),
to live these principles in whatever society they find themselves. Islam itself is a ‘way of
life and not a religion’ in the Western intellectual definition of the word and hence it
pervades every aspect of a Muslim’s life. It is this which makes the African connection
very relevant.
The African and Religion:
Two of the most prominent scholars who have written on African Religions and
philosophy, Mbiti and Parrinder, have pointed out that the African is ‘notoriously and
incurably religious’. Religion is the foundation of the traditional African society and
therefore it shows up in whatever the African does. Once religion is taken out of the
African, he feels dehumanised. This is not very different from the Islamic perception of
‘religion’.
Religion, to the African is therefore meant to promote health, life, prosperity and
harmony. It is primarily because of this that in the traditional African context, living
dialogue has become the cornerstone of the society and until what one might call
intrusions of outside interests and influences, inter-religious conflicts were never known.
As far as sub-saharan Africa is concerned, there has been an exemplary display of
pluralism in their attitudes to people of other faiths.
Islam in Ghana
The present Ghana which changed its name from the Gold Coast after political
independence in 1957 is said to be connected to the medieval Soninke kingdom of Ghana
which lay somewhere north of the present West Africa. This ancient Ghana was known to
be wealthy in gold. Scholars like Austin, Adu Boahene, Jopp, Hiskett and Adamu have all
noted such a connection.
It is suggested by Keith Jopp that at the breakup of this ancient Ghana empire in about
1076, many of its people travelled southwards as far as the present Ghana. With the
strong Islamic orientation of this ancient Ghana empire, one would assume that if the
above suggestion is correct, then, Ghana has had a fairly long contact with Islam the exact
dates of which are beyond the concerns of this short paper. However, it is fairly certain
that by the fifteenth century, some Muslims had made contacts with some of the Akan
tribes at the coast at Elmina presumably in their search for gold and cola nuts.
However, the most prominent presence of Muslims in Ghana are found in the eighteenth
century records of the Asante kings where Muslims were employed as the scholars of the
royal household. There is even an indication that one of the Kings, Osei Kwame who
reigned between ca. 177 and 1798 was deposed because his people found him to be too
predisposed to Islam. Then again one reads of the presence of the late nineteenth century
colonial Hausa Police Force at the Gold Coast who obviously helped in disseminating
Islam.
For the main factors which have contributed towards the spread of Islam in Ghana, trade,
migrations and dispersals due to conflicts, physical proximity of Muslims and nonMuslims and probably to a lesser extent sufism (Islamic mysticism) could be mentioned.
As far as Muslim populations are concerned it is better not to put up figures because most
of the figures quoted are arbitrary. Perhaps, the only reliable figure is the one dating back
to the 1962 population census where it was given as 11%. For example the Muslim
Gazetteer in 1975 put the figure at 30%, Richard Weeks in his Muslim Peoples: a world
survey in 1978 gave 19% while in 1993, the Ghana National Church survey carried out by
the Ghana Evangelism Committee says the Muslim population is 16%. None of these
figures can obviously be relied upon for any scientific work.
Christian-Muslim relations in Ghana
With the traditional African tolerance and openness Christians and Muslims live together
in harmony and it is certainly not unusual to have one household having both Christians
and Muslims in it. Christians and Muslims share in practically every day social activities.
In the rites of passage, i.e.: birth, puberty, marriage and death, Christians and Muslims
carry out the various ceremonies together. Which means, at naming ceremonies
(popularly called outdooring ceremonies), weddings and funerals the African communal
spirit hold sway and the distinct “Christian” or “Islamic” flavour is not allowed to put
others off.
Religious festivals like Christmas and Easter fro Christians and the two Eids (that at the
end of Ramadan fast and the sacrificial - Hajj festival) are generally occasions for the
whole community. Inter-marriages between Christians and Muslims is common and often
couples respect each other’s religious beliefs.
Dietary laws have always been one of the problems of many plural societies but in Ghana,
as it is in many African communities, the problem is not that acute or one would even
say, does not arise. This is possibly because, if it is with Halal meat (meat slaughtered in
the Islamic way), since most of the butchers are Muslims anyway, the issue of non-halal
meat is a minor question. Unless, of course, it is pork, the meat on the market is very
often halal. Even in the various communitites it is often the case that when someone
wants to slaughter an animal meant for public consumption, the one looks for a Muslim
neighbour to do the slaughtering.
At the national level, celebrations which are deemed to be of national character usually
have a multi - faith atmosphere. Christian, Muslim and traditional African religious
presence is recognised. In schools up to the university, religious studies are taught and at
least at the level of secondary school and above, one can opt for Christian or Islamic
religious studies even though probably due to lack of adequate resource personnel the
latter might not be available in most secondary schools.
In my own personal history, I have had tremendous opportunities of studying side by side
with Christians and even teaching Biblical studies both at the G C E “O” Level and “A”
Levels. Obviously, what my employer was interested in was my expertise in teaching and
not the faith I profess.
Anxiety
Despite all the above, which look rosy and promising as a good example of Inter-Faith
relations, one has to note some recent developments which give cause for concern. The
activities of certain missionary organizations both Christian and Muslim are certainly
worrisome. Typical examples are:
1. The group called Converted Muslim Christian Ministry (C M C M) which consists of
Muslims who have become Christians and are vigorously targeting Muslim communities.
Their approach seems very polemical and confrontational.
2. On the other hand one finds the Ahmadiyya community employing tactics which
border on confrontation as well.One needs to note here that even though the
Ahmadiyya has been proscribed in Islam as a non-Muslim community, in West Africa
and certainly in Ghana, they are fairly strong and they speak as Muslims and hence
their activities become worrisome that it might generate a reaction from Christians
towards Muslims.
There are certainly other fringe missionary/evangelical organizations on both sides of the
religious divide who are certainly a cause for concern in a rather peaceful inter-faith
atmosphere in Ghana.
The traditional African Living- Dialogue is possibly the best example for both Muslims
and Christians and one would think that it does not violate the essence of our various
faith traditions. It is hence our prayer that this philosophy would be allowed to thrive so
that all people of faith would live in peace and harmony and create a better world for all.
If this happens, Ghana, and indeed Africa as a whole, would be spared of the hatred,
bigotry, stereotyping, injustice and oppression and all their attendant evils.