“There shall be no compulsion in religion! For truly rectitude has been made clearly distinct from perversity. Thus whoever disbelieves in false deities and believes in Allah alone has truly grasped the firmest handhold, which is forever unbreakable. All Allah is all-hearing, all-knowing.” Qur’an 2V256.
Decolonization is the process of liberating an institution, sphere of activity, or cultural domain from the lingering effects of colonization. This involves undoing the layers of influence that colonial powers have imposed on a society, reshaping its values, beliefs, and behaviours to align with indigenous or authentic principles.
The process of decolonising the Muslim mind is the process of profound re-evaluation of how Islam and Muslim identity have been shaped, influenced, and often distorted by various colonizing forces. It is a critical process that involves a thorough rediscovery and repositioning of our understanding of the authentic Islamic values, while discarding influence of colonial inclusions, modifications and misrepresentations.
Agents of Muslim colonization: Who colonised the Muslim mind?
The colonization of the Muslim mind is a complex phenomenon orchestrated by multiple agents, including Arabs, Africans, and Europeans. Each of these groups has contributed to the colonization process through their distinct, and sometimes contradictory, educational systems and cultural presentations.
Arab influence: The Arab influence has led to the perception that Islam is synonymous with Arab culture. As a result, many Muslims equate Arab customs and traditions directly to Islamic principles, often without critical examination.
African influence: African colonization has introduced syncretic elements into Islam, blending pre-Islamic African traditions with Islamic practices, leading to a hybrid form of religious expression that can cause confusion among followers.
European influence: The European colonial project, through its educational and political systems, has imposed a version of Islam that aligns with European values of modernity, rationality, and scientific objectivity. This has created a dichotomy where Islam is often seen through a Western lens, making Muslims aspire to conform to western ideals and lifestyles.
Key elements of colonisation of the Deen
The colonization of the Muslim mind manifests in various ways, leading to a fragmented and often contradictory understanding of Islam .
Islam as Arabism, Syncretic Paganism, or Oriental Christianity: These perceptions reduce Islam to mere cultural expressions rather than a universal and comprehensive way of life. This results in:
• Confused African Muslims: Struggling to reconcile African values with their faith.
• Arab-centric Muslims: A presumption that Arabian culture and practice represent the position of Islam on issues.
• Western-oriented Muslims: Seeking validation from Western perspectives by balancing Islam and manufacturing its compatibility on the scales of modern, scientific and ‘rational’ thought to entice.
• A blend of Islamic and non-Islamic Cultures: The inability to distinguish between Islamic culture and non-Islamic (kufr) culture which forces Muslims to adapt to fit external standards, often diluting the essence of faith or totally vitiating it.
Elements to be decolonised
1. De-deification and de-idolisation
Persons and Institutions: Questioning the exalted status of individuals (living and dead scholars) and sects/institutions that are seen as infallible or divine. This includes examining the roles of VIPs versus those who are truly pious (Muttaqi).
Government and Global Organizations: Challenging the dogmatic acceptance of policies and norms from organizations like the WHO, WTO, IMF, and World Bank, and their capitalist ideologies and world order agenda. This involves scrutinizing the Islamization of banks and financial institutions which may adopt capitalist principles under the guise of Islamic finance, the WHO’s response to COVID 19 and many more .
2. Knowledge, Opinions, and Philosophy
Education vs. Revelation: Re-evaluating the purpose of education and how it aligns with or diverges from divine revelation as opposed to the other way round. This involves a critical look at the Western education system and Islamic epistemology.
3. Imaging, Mindsets, and Profiling
Islamic vs. Muslim Personality and Character: Distinguishing between the true Islamic character and what is often presented as the Muslim persona influenced by cultural and societal norms.
4. Sciences and Technologies:
Medicine, Food, and Drinks: Analyzing how African, Arabic, and Euro-American approaches to medicine, nutrition, and lifestyle have shaped Muslim practices and beliefs.
Processes of decolonisation
Decolonization involves a multi-phased approach that allows for a comprehensive and deep transformation of the Muslim psyche.
1. Rediscovery and Recovery:
Understanding Authentic Islamic Values: This phase involves reclaiming the original teachings and values of Islam that have been overshadowed or distorted by colonial influences.
2. Mourning:
Acknowledging the Loss: Muslims must confront and grieve the loss of authentic cultural and religious practices that have been replaced by foreign elements.
3. Dreaming:
Envisioning a Decolonized Future: Imagining a future where Islam is practiced in its purest form, free from external distortions.
4. Commitment:
Dedication to Change: Committing to the principles of decolonization and making conscious efforts to implement changes in personal and communal life.
5. Action:
Implementing Change: Taking concrete steps to decolonize education, cultural practices, and societal norms to align with authentic Islamic teachings.
Monthly Discussion Schedule (Tentative) for Year 1446AHMuharram:
General Introduction Nature of Colonization: Discussing the various forms colonization has taken in the Muslim world. Colonizers and the Colonized: Identifying the key players and their roles in the colonization process.
Safar: Consequences of Colonization
Confused Personalities: Exploring how colonization has led to identity crises among Muslims. Epistemicide: The systematic destruction of indigenous knowledge systems. Extremism and Stereotyping: Examining the rise of extremism and the stereotyping of Muslims as a result of colonization.
Rabiul Awwal: God, Devil, Creation, and Creatures
Comparative Theologies: Analyzing the differences between Islamic theology and other belief systems, such as Olodumare (African), Esu (Yoruba), and Christian concepts.
Rabiul-Thani: De-deification and De-idolization of Self and Others Hedonism, Heroism, Orisa, and Esu: Challenging the elevation of individuals and concepts to divine status.
Jumadal Awwal: De-deification and De-idolization of Space Heavens and Earth: Reclaiming the Islamic understanding of the cosmos.
Jumada Thani: De-deification and De-idolization of Time, History, and Names
Origin of Mankind: Revisiting Islamic teachings on human origins and historical narratives.
Rajab: Language, Names, Semiosis, Codes, and Invitations Linguistic Decolonization: Addressing how language and semiotics influence religious and cultural perceptions.
Sha’ban: De-deification and De-idolization of Food and Drinks Culinary Practices: Analyzing the influence of colonial food practices on Muslim dietary habits.
Shawwal: De-deification and De-idolization of Mind Setting, Imaging, and Reality
Perception and Reality: Distinguishing between authentic Islamic values and those imposed by colonial mindsets.
Dhul Quada: De-deification and De-idolization of Knowledge, Wealth, and Power Knowledge Systems: Reclaiming Islamic approaches to knowledge, wealth acquisition and distribution, and power dynamics.
Dhul Hajj: De-deification and de-idolization of Darajaat, Karaamaat, and Magic
Spiritual Practices: Critically examining the influence of colonial interpretations on Islamic spiritual ranks, nobility, honorific status as well as practices and beliefs in miracles and magic.
• Prof. Taofeeq Abdul Azeez is Chief Imaam of Da’wah Front of Nigeria and University of Abuja Muslim Community.
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