(3*) From: abkheir@yahoo.

com
To: africais@iua.edu.sd



CONTEMPORARY CHALLENGES AND FUTURE ASPIRATION
OF ISLAMIC DAWAH IN KENYA




















CONTEMPORARY CHALLENGES AND FUTURE ASPIRATION
OF ISLAMIC DAWAH IN KENYA

COMPILED & PRESENTED BY:
SHEIKH ABDALLAH KHEIR
University Imam /Lecturer Department of Philosophy and Religious
Studies, Kenyatta University, Nairobi, Kenya.

1.0 Introduction

The purpose of this study is to find out the contemporary challenges
facing the Islamic Dawah in Kenya, and examine future aspiration of the
same. The Islamic Dawah in Kenya is absolutely related to the coming of
Islam along the Kenyan Coast. Islam has been associated with Kenya for
more than a millennium. According to a prominent Kenyan Muslim

2
historian,
1
Islam arrived on the East Coast of Africa as early as the days
of the second Caliph Umar ibn al-Khattab (7
th
Century C.E). Another
most recent research conducted by an Oxford archaeologist,
2
in his
findings at Pate Island, confirms the (8
th
Century C.E) as the precise
period to date when Islam began to make its appearance on the Kenyan
Coast. Based on the above researches it proves that for more than a
millennium Muslims were the first community to settle at the area
although it would be preposterous to assume these people were Kenyans
because the current colonial boundaries had not been drawn by then.
The long existence of Muslims in Kenya impacted the Kenyan society at
the linguistic, political, economic, spiritual and social levels long before
the coming of the European colonization.
3


In Kenya today, approximately 35% of Kenyas population are Muslims.
It is the fastest growing religion not only in Kenya but in Africa as a
whole. Unfortunately, all writings on Muslims in Kenya have treated
them either as second class citizens, or a historical fragment, frozen in
time or as a passing phenomenon of no future importance. Through
Islamic Dawah in Kenya past and present, Muslims come from different
African ethnic backgrounds including Kikuyu, Maasai, Luo, Luhya,
Kamba, Turkana, Nandi, Mijikenda, etc.

For the last 43 years of Kenyas independence, Islamic Dawah in Kenya
has faced a lot of challenges both internal, as well as external. The
purpose of this paper therefore is to find out the contemporary
challenges facing the Islamic Dawah in Kenya, and examine its future
aspiration if any.


The paper shall therefore be divided into the following sub-topics:
Objectives
Definition of the Key words
Geographical and Historical background of Kenya
The coming of Islam and Muslims in Kenya
Contemporary challenges facing Islamic Dawah in Kenya:
a) Internal
b) External
Future aspiration for Islamic Dawah in Kenya
The Way Forward
Dawah Organization in Kenya
Conclusion
References

1
Professor Ahmed Idha Salim a lecturer at University of Nairobi
2
Dr. Mark Horton from Oxford Archaeologist
3
Bakari, M and Saad S. Yahya (ed 1995) Islam in Kenya. p.ix -xi

3

2.0 Objectives:

At the end of this paper you should be able to:
1) Identify the contemporary challenges facing the Islamic
Dawah in Kenya.
2) Differentiate between the internal and the external
challenges.
3) Appreciate the future aspiration of the Islamic Dawah in
Kenya.
4) Identify the current Dawah organizations in Kenya.

3.0 Definition of the Key words:
3.1 Challenges; the word challenges is an English word which
means ( ) in Arabic language. According to Oxford Advanced
Learners Dictionary, the word challenge literally means contest,
fight, predicament etc. Metaphorically it means an action which
questions some thing. It also means difficult, demanding or
stimulating task.
1
For the purpose of this paper, the word
challenges shall be used to refer to predicaments that are facing
Islamic Dawah in Kenya both internal as well external.

3.2 Aspiration; Means strong desire, hope or ambition. For
example: She was filled with the aspiration to succeed in life. It
means to have strongly desire to achieve something or have
ambition for something.
2
For the purpose of this paper, the word
shall mean good hope. In other words, we shall investigate if there
are any hopes for the Islamic Dawah in Kenya.





3.3 Dawah; the word Dawah () is an Arabic word; literally
mean a call or an invitation. Metaphorically, the word is used to
indicate the process of calling or inviting humankind towards the
truth or to the right path prescribed by Allah (Subhaanahu
wa Ta'ala) for all humanity.
3
The spread of Islam or Islamic
propagation is always referred to as Islamic Dawah work. Allah
(Subhaanahu wa Ta'ala) says:


1
Hornby, A.S. (1989) Oxford Advanced Learners Dictionary, Oxford press. Nairobi, Kenya, p. 185
2
Ibid, p. 56
3
Puthige, Shafi Abdussalam (1997) Towards Performing Dawah. International Council
of Islamic Information (ICII). UK. p.17.

4

And who is better in speech than the one who invites
(people) to Allah, and acts righteously and say I am
among the Muslims (41:33)



Invite (all) to the Way of your Lord with wisdom and
beautiful preaching; and argue with them in ways that
are best and most gracious: for Your Lord knows best,
who have strayed from His Path, and who receive
guidance. (16:125)



Let there arise out of you a band of people inviting to
all that is good, enjoining what is right, and forbidding
what is wrong: they are the ones to attain felicity.
(3:104)


The exercise of Dawah work can be defined as any activity aimed at
spreading Islam among non-Muslims or any Islamic work intended to
increase the Islamic commitment among Muslims. Thus, Islamic Dawah
can be done to both Muslims as well as non-Muslims. The major aim of
Dawah is to bring the people out of darkness and take them to the light
by guiding them to the truth until they hold on to it and get saved from
the hell fire and the Anger of Allah (Subhaanahu wa Ta'ala). Hence, Allah
(Subhaanahu wa Ta'ala) says in the Quran:

5


Allah is the protector of those who have faith: from the
depths of darkness He will lead them forth into light. Of
those who reject faith the patrons are the Evil Ones:
from light they will lead them forth into the depths of
darkness. They will be Companions of the Fire, to dwell
therein (forever) (2:257)



4.0 Geographical and Historical background of Kenya

Kenya lies in East Africa between the Indian Ocean and Lake Victoria. It
is situated under the equator. It is bordered to the North by Sudan and
Ethiopia, to the West by Uganda, while to the South bordered by
Tanzania and to the East by the Indian Ocean and Somalia. Kenya got
its independence in 1963 under the first president Mzee Jomo Kenyatta.
1

The country has a total area of 224,960 square miles equivalent to
582,646 square kilometres. Kenya is made of eight provinces these
include: Nairobi area, Coast, Central, Eastern, North-Eastern, Nyanza,
Rift Valley and Western. Among these eight provinces, Muslims
dominates in only three; Coastal, North-Eastern and Western. The other
five are inhabited by Muslims and Christians, as well as the followers of
African traditional religions. The entire population of Kenya is composed
of Africans. However, there are other small ethnic communities such as
Arabs, Asians and Europeans. The indigenous Africans are divided into
70 different tribes which can be distinguished from each other by their
respective languages and cultures. The languages spoken by the African
inhabitants of the country can be divided into four major Kenyan
languages:

1) Swahili; Bajuni, Waamu, Wapate, Wasiu, Wajomvu, Wamvita
etc

1
Farroqi, Lutfur Rahman (1998), Dawah Directory for Africa. Dawah Academy
International Islamic University, Islamabad, Pakistan. p.132

6
2) Bantu; Kikuyu, Kamba, Meru, Gusii, Luhya, Embu and
Mijikenda.
3) Nilotic; Luo, Maasai, Kalenjin, Kipsigis, Nandi and Turkana.
4) Cushitic; Somali, Borana, Oromo, Rendile etc.
1


Approximately 35% of Kenyas population are Muslims. Official
languages are English and Kiswahili. Literacy in Kenya is 78%.
2

Through Islamic Dawah in Kenya past and present, Muslims come from
different African ethnic backgrounds mentioned above. Most people live
in the fertile plateaus of the South and West. Much of the North and East
is desert. Only 9.5% of the land is cultivated. The economy of the country
is predominantly agricultural, light industries, and major tourist
industry. The widespread corruption is gradually ruining the
infrastructure, devastating whole industries and drying up the flow of
tourists and foreign finance. A large landless people, poverty is
increasingly restive and violent. HIV/AIDS is widespread and the death
rate climbing with 14% of those aged 15-49 infected.
3


Projected number of people living with HIV/AIDS in Kenya, 2002
2010
4


Kenya Year 2002 2005 2010
Population with
HIV?AIDS
2,500,000 2,825,000 3,390,000
Population with
HIV?AIDS
250,000 282,500 339,000

(The table above is not clear to me)

5.0 The Coming of Islam and Muslims in Kenya

5.1 Islam in Africa

In relation to Africans, Allah (Subhaanahu wa Ta'ala) has given them the
honour of being the first people in the world to protect Islam and the
persecuted companions of Prophet Muhammad (Swalla Llahu 'alayhi
wa sallam) against the forces of paganism in Arabia. Hence, Islam is not

1
The Muslim Situation in Kenya by Abdallah Kheir in The Muslim World League
Journal, Vol. 29, No.1, April 2001. p. 32-35.
2
Ibid
3
Johnstone, Patrick and J. Mandryk (2001) Operation World 21
st
Century Edition.
International Research Office. UK. p. 380-381
4
Tayler, Yolanda (2004) Battling HIV/AIDS: A Decision Makers Guide to the
Procurement of Medicines and Related Supplies. p.101, The world Bank Publication,
Washington DC, USA.

7
a new phenomenon in Africa. Its played a big role in the history of Africa
even before the coming of Prophet Muhammad (Swalla Llahu 'alayhi
wa sallam). It is believed that Islam never started with Prophet
Muhammad (Swalla Llahu 'alayhi wa sallam). Islam first found its entry
into the continent of Africa through the North, particularly Egypt during
the lifetime of prophets Ibrahim, Yusuf and Musa (Alayhimus Salaam)
who were all Muslims. Thus, Allah (Subhaanahu wa Ta'ala) says in the
Quran:


The same religion (Islam) has He established for you as
that which He enjoined on Nuh (Noah) - that which We
have sent by inspiration to you - and that which We
enjoined on Ibraahim (Abraham), Musa (Moses), and Isa
(Jesus), that you should remain steadfast in Religion,
and make no divisions therein. (42:13)

When Prophet Muhammad (Swalla Llahu 'alayhi wa sallam) came with
the Islamic Dawah in Makkah, he got provoked with series of bitter and
brutal reactions from the enemies of Islam. The Prophet (Swalla Llahu
'alayhi wa sallam) advised the first Muslims to migrate to Abyssinia
(Ethiopia) for religious asylum. Some Muslim historians even do not
eliminate the possibility of the Prophet (Swalla Llahu 'alayhi wa sallam),
himself having visited Africa, more specifically Abyssinia, in his pre-
prophetic period. It was during this migration to Abyssinia (Ethiopia)
some of his companions decided to leave for East Africa and settled in
the Swahili Bantu Empire of Shungwaya, which was situated roughly
between Juba River and Tana River including the Lamu islands (in
Kenya). The Swahili civilization along the East African Coast of more
than 1000 years was therefore built by Muslims. Since then African
Muslims built and sustained the ancient West African empires of Ghana,
Mali, Sokoto and Songhai, whose civilizations are the pride of all Africa
today. It is important to note that other than North Africa, else where
Islam was not spread by organized missionary groups, but in most cases
by individual traders and later by leaders like Usman Dan Fodiyo, Mansa
Musa, Ahamad Bello to mention but a few. However, after the rise of
Islam, many Muslims from Arabian peninsular regularly came and
settled on the East African Coast. Some came as traders; others came as
refugees escaping from defeat and persecution by their political enemies
etc. It was during this period when Islam and Muslims penetrated and

8
settled along the Kenyan Coast.
1


5.2 Islamization in Kenya

It is not clear when and exactly how Islam arrived on the Kenyan Coast.
However, the chronicles of the various citystates are now considered to
have been turn into written document in the 18
th
/19
th
century. The
Chronicle of Lamu for example states that it was Abdul-Malik Ibn
Marwan of Syria who founded Lamu town.
2
The Chronicle of Pate,
however says that Abdul-Malik Ibn Marwan sent envoys to set up coastal
cities in 696 C.E. However, by 10
th
century detailed accounts began to
emerge about the Coast by Muslim travellers such as Al-Masud 945 C.E.
who made two journeys to the Coast where he spoke of trade between the
African Coast and China, India and the Arabian Gulf. Another Muslim
traveller who visited the Coast was Ibn Batuta who visited Mombasa,
Malindi, Lamu and other East African cities in the 14
th
Century.
3


Islam spread with its illuminating forces from the Middle East to the
interior of Kenya via the Coast, largely through informal missionary work
of individual Muslim traders and emigrants. The spread of Islam in Africa
has been relatively rapid. This is due to a number of factors, the most
important of which is the spirit of Islamic brotherhood and equality that
cut across the ethnic lines, on the basis of which neither colour, race nor
does any association of the past stands in the way of any new revert.
4

Many of those who reverted to Islam was not as a result of the spiritual
message of Allah (Subhaanahu wa Ta'ala), but because of being
impressed by the Islamic way of life, ties and security offered by
becoming part of the Muslim Ummah. Islamic festivals such as Idd,
Maulidu Nabii, religious activities during the month of Ramadhan (e.g.
Iftaar, Tarawih, Suhur, Qiyamul lail etc) and the Friday prayers where
feelings of brotherhood and care were displayed, attracted large
congregations and impressed many of the early reverts. The Muslim
families took the new reverts into their fold and offered them the same
privileges as those given to blood relatives and made them part of their
families. All this was as a result of personal contacts between the
individual Muslim and the reverts. Before the establishment of colonial
rule, Islam had remained confined to the coastal strip and a few areas of
the interior; in the North-eastern among the Somalis and in Western
Kenya at Mumias where Muslim caravan traders had penetrated through
Tanganyika trade routes early in the 19
th
century. Thus, it was only after

1
Bakari, M and Saad S. Yahaya (1995), Islam in Kenya. MEWA publications. p.19.
2
He was among the Caliphs in the Caliphate of Banu Umayyah, born in Madinah in
year 26 A.H. He became the Caliph 65 A.H/685 C.E - 86A.H/705 C.E see (
5791 )
3
Bakari, M and Saad S. Yahaya (1995), Islam in Kenya. MEWA publications. p 143.
4
Lemu, Sheikh Ahmed (1983), Islam for Africa. IET, p.10-12

9
the establishment of colonial rule in Kenya that serious attempts were
made to revert the peoples of the interior to Islam, and much so after
World War I. However, the spread of Islam into the interior of Kenya
lacked the professional zeal and professional Ulamaa who devoted their
lives to the spread of Islamic Dawah. Muslims did many of the early
preaching with very little knowledge of Islam and Dawah techniques. It
was only after World War I and especially after 1930s that serious efforts
were made to recruit Islamic scholars from the coastal region from places
such as Mombasa, Malindi, Maburui and Lamu etc and sent to the
interior. After World War II Islamic teachings had already taken its root
in Central Kenya, Western Kenya, Rift Valley and many reverts took up
the responsibility of propagating Islam.
1


5.3 The Extension of Islamic Dawah into the Interior

When East Africa was colonized by British in 1895, the colonial
authorities decided to link Uganda with the Coast by rail. The work
started in Mombasa in 1896 and three years later the rail reached Uaso
Nyairobe, which eventually became the capital city of Kenya, Nairobi. At
Uaso Nyairobe the railway authorities constructed a major depot and
became a railway headquarters which attracted many people. The early
population of Nairobi among the natives by then comprised mostly of
Muslims-Swahili people, Nubians, Somalis and Tanganyikans who
associated with the coming of the British. The Swahili people established
themselves at Mji wa Mombasa, Mji wa Unguja, Mji wa Pangani and later
Mji wa Kileleshwa. The Nubians were settled at Kibera, and the Somali at
Mbagathi and Ngara and later evicted to Eastleigh section III after 1936
to give way to a new Asian settlement at Pangani and Ngara. In 1923
Pumwani was established as the official native location in Nairobi, and
African Muslims were forced out of Kileleshwa and other villages in
Nairobi and from the white farms in the neighbouring district and forded
(check the word properly) into the already congested Pumwani. With all
this harassment done to the Muslim community in Kenya before
independence, up till today none of them has at least a title deed to claim
that he owns a land or a plot in the mentioned areas.
2


Muslim traders and railway employees were also important in the spread
of Islamic Dawah into Western Kenya. Mrima, Barawa, Comoran and
Bajun traders, some well versed in Quranic teachings, established
themselves at Mumias even before the advent of colonialism in Kenya.
Among the people who played a vital role in spreading Islamic Dawah in
this part of the country included men like Sharif Abubakar (a preacher &
a trader), Sharif Hassan Abdallah Al-Mahaadi (later appointed Kadhi),

1
Bakari, M and Saad S. Yahaya (1995), Islam in Kenya. MEWA publications. p. 40.
2
Bakari, M and Saad S. Yahaya (1995) Islam in Kenya. MEWA publications. p.45.

10
Sharif Omar (preacher & trader), Sharif Mahine, Waziri Muhammed
Abdallah, Muhammad Kombo, Jumbe Akida Mwinyi, Akida Jeshi
Mgambo and Sheikh Abdu Samad bin Najba who later became the Kadhi
of Nairobi. These preachers and traders visited several towns including
Nairobi, Naivasha, Eldama Ravine, Kakamega, Kisii and into Uganda
after World War I and continued to propagate Islam and reverting the
local people. Men like Bilal bin Musa, Shaikh Suleiman bin Khamis,
Shaikh Muhammad bin Moroni, Sheikh Abduswamad, Sharif Hassan
Abdallah Mansab and Sharif Omar Abdallah were active in spreading
Islam from Mumias towards Nairobi. Ex-railway employees of Tanganyika
origin were actively involved in the spreading of Islamic Dawah from
Nairobi to many parts of Eastern and Central provinces; Embu, Meru,
Muranga and Nyeri. In 1895 the first Mosque was established at
Muranga and a substantial number of local people were reverted into
Islam.
1


The Islamic Dawah in Kenya has therefore passed through three major
periods; pre colonial (7
th
century - 1895), colonial (1895-1963), and post
colonial periods (1963 - date). The Post colonial period is divided into
three stages; Kenyatta era (1963-1978), Moi era (1978-2002) and the
current period (2003 up to date). Through each of the above periods,
Islamic Dawah faced a lot of challenges. Although some of the past
challenges maybe mentioned in our presentation, but the paper shall
mainly focus on the contemporary challenges facing Islamic Dawah in
Kenya.

6.0 Contemporary Challenges Facing Islamic Dawah in Kenya

Like any where in the world, Islamic Dawah in Kenya faced and is still
facing a lot of challenges both within and without. In this section we
shall categorically examine the contemporary challenges facing Islamic
Dawah internally (within the Muslim community) as well as externally
(without the community). Under the internal section, we shall discuss
those challenges contributed by Muslims themselves, while in the
external section we shall cover the natural challenges and the ones
contributed by the non-Muslims. Many Muslims assume that the
challenges facing Islam in general and Islamic Dawah in particular are
contributed only by non-Muslims. Unknowingly that, Muslims have also
shared in the decline of Dawah work in the country. This study shall
therefore illustrate to what extent Muslims have contributed to the
decline of the same, and what can be done to improve the situation.

6.1 Internal Challenges
0.1 Lack of sincerity among the Muslims

1
Ibid. p. 50-51.

11

Because of lack of sincerity among the ummah, Islamic Dawah in the
country is facing a lot of challenges. Many Muslims do Dawah not as an
obligatory up on them, but as a means to sustain their personal lives.
Thus, some Muslims go to the Gulf countries to collect funds and
sadaqah for Islamic Dawah and come back to the country spending on
their own personal projects. This character has discouraged many
foreign donors, and contributed a lot to the decline of Dawah work in
the country. Unless Muslims change from this corrupt behaviour, Islamic
Dawah can hardly have an impact on the Maduu.

0.2 Division among the Muslims

In the Holy Quran Allah (Subhaanahu wa Ta'ala) has encouraged unity
and discouraged division and disunity. Allah says:


Verily, this Brotherhood of yours is a single Brotherhood,
and I am your Lord and Cherisher: therefore serve Me (and no
other). (21:92)


And hold fast, all together, by the Rope which Allah
(stretches out for you), and be not divided among yourselves;
and remember with gratitude Allah's favour on you; for you
were enemies and He joined your hearts in love, so that by
His Grace, you became brethren; and you were on the brink of
the Pit of Fire, and He saved you from it. Thus Allah makes
His Signs clear to you that you may be guided. (3:103)


12
Contrary to the above verses of the Quran, and within the first quarter of
the Umayyad dynasty,
1
the Muslim nation suffered a number of
devastating socio-political blows which caused a number of sects and
factions. The most serious were those caused by rebellions of the
Khawaarij, the Sheeah, and Abdullah ibn Zubayr and his followers. The
first two factions, the Khawaarij and the Sheeah later evolved into
religious sects which developed their own particular systems of
Madhhab. Consequently, the Muslim traders who migrated from Arabian
peninsular to East Coast of Africa came with these divisions and factions
to the region.
2


General speaking, Muslims all over Africa today are divided into four
Major schools of thoughts (e.g Hanafi, Maaliki, Shaafii and Hambali).
Kenya is not excluded from these divisions although the majority of the
Muslims in the country are followers of Shaafi school of thought. Apart
from these schools of law, Muslims are also divided into movements such
as: Ikhwaanul Muslimin, Hizbut Tahrir, the Tariqah, the Tabliighi Jamaa,
Jamaatul Islamiyyah, Salafi (Wahabis) and the recent New Salafi
(Salafiya Jadidah). These movements have seriously affected the unity of
the Muslim Ummah in Kenya since the 20
th
century when many young
stars came back from Arabia and other Gulf countries for further studies
in Islamic studies and Shariah. The division of the Ummah in to these
groups is considered a big obstacle to the spread of Islamic Dawah in
Kenya. There is no space and time to examine the detailed impact of the
division. Thus, Allah (Subhaanahu wa Ta'ala) has warned us in the
Quran:


And be not like those who are divided amongst themselves
and fall into disputations after receiving Clear Signs for
them is a horrible Penalty. (3:105)

Apart from these divisions, Muslims in Kenya are also divided according
to the countries of their studies. For example those who graduated from

1
Although the division of the Muslim Ummah started immediately after the death of the
Prophet (saw), it was minimal and easily controlled by the Caliphs of the Prophet e.g.
the riddah saga, the death of the Prophet himself, the issue of the caliph after the
Prophet to mention but few.
2
Bilal Philips, Abu Ameenah (1988), The Evolution of Fiqh (Islamic Law & Madh-habs).
Tawheed Publications. p. 46.

13
Saudi Arabia forms their own group against others, like wise those from
Sudan, Pakistan, and Kuwait etc. These groups have contributed to lack
of unity among the Muslims which contributed to the decline of Islamic
Dawah work.

0.3 Lack of Dawah Techniques and Methodology

Kenya being a vast society with differing cultures, social attitude and
norms without forgetting the influence of colonialism and neo-
colonialism on the Kenyan people, with the new trends of
Globalization, any suggested way to this exercise should be directed
to the political, socio-economic and educational needs of the people
in Kenya. We must know that Prophet Muhammad (Swalla Llahu
'alayhi wa sallam) came to purify the way of life of all people, cleanse
it of unwanted practices and clearly retained those values that were
normative. Hence, Allah (Subhaanahu wa Ta'ala) titled him in the
Quran as Rahmatan Lil Alamina.


We sent you not, but as a mercy for all creatures. (21:107)

The following are some of the Prophets Dawah techniques and
methodology:
1


a) Wisdom. Wisdom from the point of view of the Quran,
wisdom holds primary importance in the work of Dawah.
Invite (all) to the Way of your Lord with wisdom and
beautiful preaching; and argue with them in ways that
are best and most gracious: for Your Lord knows best,
who have strayed from His Path, and who receive
guidance. (16:125)


1
Alavi, Kahlid (2002). The Prophets Methodology of Dawah. Dawah Academy,
Islamabad, Pakistan. p. 23-66

14
b) Appropriate Time and Place. For example, A Dai must
discontinue from conveying the Dawah when the Maduu is
in a critical and sceptical condition. Allah says:




And when you see those who engaged in useless discourse
about our revelation, turn away from them unless they
turn to a different theme. And if Satan ever makes you to
forget, then sit not, after the remembrance, in the
company of those who do wrong. (6:68)

Similarly, a Dai should desist from Dawah when a listener is
absorbed in another occupation and not ready to listen to the
call of Allah (Subhaanahu wa Ta'ala).

c) Gradualness in Dawah. For example; while the Prophet
(Swalla Llahu 'alayhi wa sallam) was calling people towards
Islam, he started with the belief and Divine unity of Allah,
Prophecy, and other fundamental articles of faith in other
words he started with Tawhid and then gradually introduced
Shariah. Thus, the burden of the whole Shariah should not
be laid all at once; rather, the Shariah should be introduced
and implemented gradually. Again, in the Islamic Dawah,
the principle of priority should be observed. The first in order
of importance are five obligatory prayers, and then comes
zakat and other. This order of priorities is applicable to both
individuals and communities alike.

d) Rational Argumentation. The uniqueness of Prophets
Dawah was that the Prophet (Swalla Llahu 'alayhi
wa sallam) did not merely promulgate commands and
injunctions, but also appealed directly to human reason, and
invited the rational faculty of man to assess and comprehend
its message. For example; Prophet Muhammad (Swalla Llahu
'alayhi wa sallam) invited the people to reflect upon the word
of Allah (Subhaanahu wa Ta'ala). The Quran gave many of

15
such brilliant examples of rational argumentation. Allah
says:



Those who associate partners (to Allah) will say: "If Allah
had wished, we should not have given partners to Him, nor
would our fathers: nor should we have had any taboos." So
did their ancestors argue falsely, until they tasted of our
anger. Say: "Do you have any (certain) knowledge? If so,
produce it before us. You follow nothing but speculation you
do nothing but lie. Say: "With Allah is the argument that
reaches home: if it had been His Will, He could indeed have
guided you all." (6:148)



And how many Signs in the heavens and the earth do
they pass by? Yet they turn (their faces) away from them!
(12:105)


Behold! In the creation of the heavens and the earth, and

16
the alternation of Night and Day, there are indeed Signs
for men of understanding. (3:190)



Soon will We show them Our Signs in the (furthest)
regions (of the earth), and in their own souls, until it
becomes manifest to them that this is the Truth. Is it not
enough that your Lord does witness all things? (41:53)


e) Intellectual Reasoning. Reasoning in Dawah is encouraged
both in Islam and in Christianity. In Islam Allah
(Subhaanahu wa Ta'ala) says in the Quran:

Invite (all) to the Way of Your Lord with wisdom and
beautiful preaching; and argue with them in ways that
are best and most gracious: for your Lord knows best,
who have strayed from His Path, and who receive
guidance. (61:125)




And they say: "None shall enter Paradise unless he is a
Jew or a Christian." Those are their (vain) desires. Say:
"Produce your proof if you are truthful." (2:111)

17




Or, who originates Creation, then repeats it, and who
gives you sustenance from heaven and earth? (Can there be
another) god besides Allah? Say, "Bring forth your
argument, if you are telling the truth!" (27:64)

On the same intellectual reasoning, the Bible says:
Come now let us reason together says the Lord (Isaiah 1:18)
Prove all things, and hold fast to that is good (1 Thessalonians
5:21), (Acts 17:2-3).

f) Efforts for a Change of Heart. Among the major techniques of
Dawah is to win the hearts of your listeners. It is the heart
which directs and controls the desires and qualities of a
human being. Hence the Prophet is reported to have said:

..."
"

Know that there is a piece of flesh in the body. When it
becomes excellent, the whole body becomes excellent; and
when it becomes defective, the whole body becomes unstable.
Know that this lump is the heart.
1


In the Quran, Allah (Subhaanahu wa Ta'ala) describes the condition of
the hearts of believers by saying:


1
Bukhari, the book of al-Iman, chapter of Fadhl man istabraa lidinihi, in a CD (2006)
.tpygE ,oriaC ,ygolonhceT noitamrofnI rof aibarA


18


For, Believers are those who, when Allah is mentioned,
feel a tremor in their hearts, and when they hear His
Signs rehearsed, find their faith strengthened, and put
(all) their trust in their Lord. (8:2)

g) Compassion and Goodwill. The next important element of
effective Dawah is to invite people to Islam with compassion
and goodwill. This has been the system used by all Prophets
of Allah. Every Prophet assured his followers that he had no
personal motive or monetary interest in propagating the call
of truth. This should therefore be the trend of our Duaat in
the 21
st
Century.




And I ask of you no wage thereof. My compensation is
with Allah, Lord of the world. (26:109)

h) No Compulsion in Religion. In addition to the different
techniques of Dawah and its methodology, the Quran
express that no one should be forced to accept the call of
Islam. Allah says:





19
Let there be no compulsion in religion: Truth stands out
clear from Error: whoever rejects Evil and believes in Allah
has come to terms with the most trustworthy hand-hold,
which never breaks. And Allah hears and knows all things.
(2:256)


Say, "The Truth is from your Lord": Let him who will, believe,
and let him who will, reject (it) (18:29)



If it had been your Lord's Will, they would all have believed, all
who are on earth! Will you then compel mankind, against their
will, to believe! No soul can believe, except by the Will of Allah,
and He will place Doubt (or obscurity) on those who will not
understand. (10:99)

These verses and many others make it clear that Islam is not a
religion of compulsion. The western scholars have a great
misconception about Prophets wars and conquests as violent means
of converting the Arab tribes to Islam. There is a great deal of
difference between toppling political authority and making forcible
conversions. Islam openly admits to having destroyed the political
power of paganism, and offers no apology for it; however, it is
strongly opposed to the application of force measures to bring people
into the fold of Islam. This fine distinction is not realised by the
majority of opponents of Islam, though some orientalists do admit the
facts. (e.g. John L. Esposito in his book Islam the Straight Path and
Michael H. Hart in his book A Hundred of the Most Influential People
in History).

0.4 Lack of correct priorities in Muslim NGOs


20
It is really very disappointing to see that many of our Muslim NGOs
have no correct priorities. For example, an NGO may concentrate on
education and providing books and pens on people who are suffering
from hunger. Doing so is lack of correct priority. Such people are in
need of food and shelter more than the need on education and it
facilities. We do not mean that education is not important, no! It is,
but at this moment let us do what must be done and then look to
what can be done and what shall be done. Priorities in Islam are
divided into three categories. There are those, which must be done,
shall be done and can be done.

0.5 Crisis in Muslim Education

When the colonialists divided the system of education into two,
sacred and secular, majority of the Muslims got confused, and got
divided in to three groups. There were those who took their children
to Madrasa only and others to school alone while others combined
both Madrasa and school. This confusion is still there and it is a big
challenge to Dawah work in Kenya. However the system has divided
the Muslim Ummah into two camps, the secularists and the
Islamists. Each of the groups is looking down upon the other.
Neither can they sit and agree on any issue patterning the
development of Muslims in the country. This crisis of the Kenyan
Muslim in education contributed to lack of Muslim doctors,
engineers, scientists, environmentalists, politicians etc. Instead what
we have are doctors who happen to Muslims, engineers who happen
to be Muslims, environmentalists who happen to be Muslims and
politicians who happen to Muslims etc.

Another crisis in Muslim education is on the teaching of Islamic
studies. Many Muslims students from primary to university level are
being taught Islamic Religious Education (IRE) by Christians. This
problem is caused by Muslims themselves for not having interest to
study the subject.


0.6 Tribalism

0.7 The abuse of Zakat and Waqf

0.8 Narrow mindedness of Duwaat/ Extremism and Laxity

0.9 Empty talks among the Duwaat


0.10 Rejecting criticism and Advice

21

0.11 Lack of Proper leadership in the Muslim society

We mean by proper leadership a process that can move people in a
planned direction by motivating them to action through non-compulsive
means. Proper leadership moves people in a direction that is truly in
their long-term best interest. The entire Muslim leadership organs in
Kenya lack effective leadership due to the following:
Lack of a vision of the future that takes into account the
legitimate long-term interests of the parts involved.
Lack of a rational strategy for moving toward that vision.
Lack of co-operation or teamwork that can produce a united
Muslim ummah.
Lack of motivation that can help to implement the strategy.

Thus, on the occasion of his installation as the first Khalifah, Abu Bakar
(Radhiya Llahu anhu) stated his policy in his amazing speech as
followers:











0.12 Neglecting the Role of the Mosque









6.2 External Challenges

0.1 The Challenge of Christianity

Christians in Kenya use different strategies to face what they call the
challenge of Islam. They receive massive support from their fellow

22
organizations from the United States, Canada, UK, and Germany,
Netherlands etc to establish schools, provide free-medical-care, and
evangelical campaigns to Christianize the country. Sometimes such
funds are also used to brainwash Muslim youth and support them in
education.

The Church in Kenya believes that Muslims can be evangelized effectively
only if there are many Christians reaching out to them. To many
Christians, the modern technology available today such as the radio and
TV increases chances for reaching to Muslim communities. To make an
impact on Islam and Muslims, the church is struggling to prepare
trained Christians on issues relating to Islam. There aim is to train at
least one thousand Christians every year, on issues that relate to Islam.
The church in Kenya is in the fore front to publicize and associate Islam
with the Terrorism saga, so that some people will see that there is a
problem with the belief of Islam. On an interview conducted by Rev. G.
Njuguna in (the unfinished task) a Christian whose identity according to
the author is left anonymous stated that:
I see Islam both as a threat and a challenge mainly because of fear
of terrorism. Islam has instilled a lot of fear on Christians, making it
difficult to boldly proclaim their faith especially in regions where
Muslims are many
1


To face the so-called fast growing of Islam in the country, a lot of
propagandas and allegations are being spread by the church. Among
them are:
That Muslims marry Christian girls, especially daughters of
pastors. And sometimes they simply make them pregnant
and then divorce them.
That Muslims use witchcraft to destroy and bring down the
church leaders.
That Muslims use bribery and monetary power to provide
scholarships to Christian students and therefore attract
them easily.
2


A part from the above propagandas, Christians are also working hard to
see that the Kadhis courts which were there in the Kenyan constitution
even before independence are not entrenched in the constitution. On 24
th

March 2004, over 34 Church leaders in Kenya issued a stern warning on
the draft constitution:


1
ACM FTT (2004). The Unfinished Task a National Survey of Churches in Kenya. p. 83
2
ACM FTT (2004). The Unfinished Task a National Survey of Churches in Kenya.p. 83
- 85.

23
If Kadhis Courts are not removed from the Draft Constitution, we will
mobilize Christians to reject the entire draft, however good it may be.
1


Christians in Kenya believe that the effort to entrench the Kadhis Courts
in the constitution is simple an Islamic agenda for Kenya. Islamic agenda
to them means Shariah law. And hence, Shariah comes in stages:
1. Request for Kadhis courts to judge in matters of
personal law between Muslims.
2. To extend the jurisdiction to cover civil matters, and
lastly comes Shariah.
2


These are some of their allegations against the Kadhis Courts. However,
Christians should remember that the Kadhis Courts were there in the
Kenyan constitution long even before the Kenyan independence. Why
then Shariah Law was not implemented in those days, and why now? If
Kadhis Courts were and still are applied to Muslims, why should
Christians worry? These are some of the questions Christians should ask
their church leaders instead of following them blindly.

0.2 Marginalization of Muslims

Professor Ali Mazrui considers the marginalization of Muslims in Kenya
as internal colonization. As someone coming from the Kenyan coast one
of the most predominant Muslim province in Kenya expressed his
sentiments by saying:

I have seen over the years the wealth of the coast passing from coastal
hands into the hands of the upcountry citizens (non-Muslims) with tribal
connections in the central government in Nairobi. Under both President
Jomo Kenyatta and President D. Moi the coast has been quite literally,
looted by non-coastal Kenyans. Who owns the best land at the Coast?
Who runs the best hotels? Who controls the tourist industry at the
Coast? Who enjoys the best jobs? Even a relatively superficial study
will soon reveal the overwhelming domination of non-coastal names.
3


Muslims in Kenya have been victims of economic dispossession and
political marginalization. It was due to this marginalization that Muslims
decided to form the Islamic Part of Kenya (IPK) to fight for their rights.


1
Kadhis Courts and Islamic Agenda a paper presented by The Kenya Church Task
Force.
2
Kadhis Courts and Islamic Agenda a paper presented by The Kenya Church Task
Force.

3
Mazrui, Alamin M and I. N. Shariff (1994), The Swahili: Idiom and Identity of an Africa
People. Africa World Press.p.154

24
0.3 War on Terrorism

On Friday 7
th
August 1998 a vehicle that apparently contained a bomb
exploded at the U.S. Embassy in Nairobi. This incident changed the
history of the world in general and of Kenya in particular. Many people
were killed and others injured. The U.S. response to this attack was in
two levels; militarily and economically. Kenya got affected economically,
especial when President Clinton signed Executive order 13099 on August
20, 1998 that prohibited transaction with terrorists. Following that order,
many Muslim NGOs, Dawah and relief organizations in Kenya such as
Al-Haramayn, Al-Ibrahim Al-Ibrahim, Wakalatu Rahma, Munadhamat ad-
Dawah, Haiatul ighatha etc were closed down by the Kenyan
government. The close down of the named NGOs led to the decline of
development of Islamic Dawah in Kenya. These Muslim NGOs had
played a major role in improving the Dawah and social/community
based activities in Kenya. These activities included construction of
Mosques, Islamic schools, bore-holes, clinics and health centres among
others. They also provided salaries for Imams, Madrasa teachers,
preachers and even medical doctors. These Muslim NGOs had also given
job opportunities to many Kenyans who were jobless both Muslims and
non-Muslims. They supported Muslim students by paying fees to pursue
their further studies.

Currently, the U.S.A. counter terrorism strategies are being implemented
in Kenya. Several Madrasa teachers and Imams in Nairobi have been
offered English and computer trainings by American Embassy. The
purpose for these programmes is to indoctrinate and prepare them for
the Great War against the so-called fundamentalists. These poor
Madrasa teachers and imams have been invited several times to the US
Embassy in Nairobi to discuss issues concerning Islam and Muslims in
Kenya. Conferences, seminars, and workshops have been conducted to
train them on the danger of fundamentalists whom they claimed to be
terrorists. They have also been promised through exchange programme
(to be introduced); that they shall be taken to America. Because of their
inferiority complex and being isolated by the Muslim Ummah, they
consider this chance as an opportunity for them to have economic
prosperity. Most of the Madrasa teachers and Imams in Kenya are lowly
paid, and live below poverty line. This situation has worsened especially
after the introduction of war on Terror. In this regard therefore we believe
that the so-called war on terrorism has brought more harm than good
not only to the Muslim community but to the entire Kenya.

In the name of war against terror, the Kenyan government on the other
hand established anti-terrorist police unit that turned into a tool to
intimidate and oppress members of the Muslim community. Muslims in

25
Kenya under crackdown on terror suspects are no longer respected or
protected. There is very little condemnation even from the advocates of
human rights themselves. Muslims are being terrorised everyday in the
name of fighting terrorism. Without any evidence, the anti-terrorist police
arrest Muslims, subject them to harassment and torture and later
release them without charges. It came to be discovered that all those
arrested on terrorist allegations have turned out to be innocent people.
For example Brother Muhammad Ahmed Surur a Mombasa charcoal
dealer who was arrested in Mombasa, driven to Nairobi
1
in a car boot
and later subjected to electric shocks at the hand of foreign agents
believed to be from the American (FBI) and Israeli Security agency
(Mossad). When they discovered he was innocent, he was dumped from a
moving vehicle and left by himself. Another recent example is the case of
a British Muslim Brother Ismail Rufai who was also tortured by the anti-
terrorist police then deported him to Britain.
2
Another incident was that
of four Muslims who spent more than two years behind bars on alleged
terror activities and later freed after the Nairobi High court Judge John
Osiemo found them not guilty of the 15 counts of murder. These four
were accused of bombing the Israel-owned paradise hotel in Mombasa on
28, November 2002. In his ruling, Justice Osiemo disputed the
prosecution position that the four were members of the Al-Qaeda
network. He said the state failed to provide evidence that they were part
of the group which is blamed for the bomb blast that left the hotel in
ruins. The Judge said the phone link evidence which formed the core of
the prosecution case was in itself insufficient.
3


Thus, the war against terror has been among the great obstacle to
Islamic Dawah in Kenya today. Many Duaat are good in quoting:



And many are so much afraid to quote:


because by doing so you may considered a Terrorist.

0.4 Westernization/ Secularism/ Globalization




1
Mombasa to Nairobi is six hours drive.
2
The Friday Bulletin the Muslim News update. Rajab 8,1427/ August 4, 2006, issue
no:171.p.1
3
The Friday Bulletin the Muslim News update. Jamad al Awwal 03, 1426/ June 10,
2005, issue no: 111. p. 1-2.

26



0.5 Poverty






0.6 Western Mass media and Modern Technology









0.7 Tourism








0.8 Drug Abuse

As a transit option to North America where airport security has
tightened after 9/11, Kenya is a prime location for drug consumption
and trafficking. Kenya offer a large commercial seaport located in a
thriving tourist market, have a flying platform which lacks the security
measures employed elsewhere such as hand searches of bags and X-ray
machines and have a growing appetite for anything narcotic. In a study
undertaken by the Child Welfare Association, it was revealed that one in
every 15 Kenyan student is on drugs and that 60% of drug abusers are
below the age of 30. The United Nations Office on Drugs and Crime has
further revealed that, startlingly, half of abusers are between the age of
10 and 19 years something that affected a lot the Dawah work in the
country. Though bhang is still the most abused (and produced) drug in
Kenya, cocaine and crack cocaine usage is on the increase and no one

27
is safe. While over 60% of drug abusers are in urban areas, a good 21%
call a village home. Kenya is fast becoming a narco state.
1


It gave the Muslim community in Kenya a great hope when BBC News
reported on 10
th
June 2005 that the Kenyan government will soon ban
alcohol and tobacco advertisements from television and billboards.
Government spokesperson Dr. Alfred Mutua
2
said the ban was intended
to protect children from the harmful effects of alcohol consumption.
Tobacco adverts are also set to be banned. In February 2006, tobacco
and liquor adverts were outlawed near schools. The government said it
would ban smoking in public places and raise taxes on cigarettes.
However, the vis--vis was the case, a Kenyan court ordered police to
stop using breathalysers against drunk drivers because the country has
no law against drinking and driving. Two men arrested when their breath
tested positive for alcohol challenged prosecutors to identify which law
they had broken. While Kenya has passed legislation against careless
driving, there is no law fixing limits on drivers alcohol levels. It is time to
step up war on drug abuse in Kenya. Thus, The Standard Online
reported on 3
rd
March 2005 that the United Nations has told the
Government to set up a co-ordinating body to fight widespread drug
abuse. The call came as a new global report identified Kenya as a hub on
a major international drug trafficking route.

The most affected community with drugs in Kenya are the Muslim
youths along the Coast. The heroin has been a street drug at the Kenyan
coast since the 1980s; it is linked to 1980s tourist boom when Italian
investors set up businesses with local people. The Muslim community
was particularly affected because they were in the forefront of the tourist
industry and came into direct contact with Europeans requesting heroin.

Until 1999, inhalation of vapour or 'chasing' 'brown sugar' was the
dominant mode of use and the majority of heroin users at the Kenya
coast were not injecting. 'White crest', a substance said by users to come
from Thailand, started being mentioned in 1998 in Mombasa. In late
1999, 'brown sugar' disappeared from smaller coastal towns of Malindi
and Watamu, and was replaced entirely by 'white crest'. Many chasers of
'brown sugar' who are Muslim youth became injectors of 'white crest'.
The move to injecting was precipitated by the changes in the heroin
supply that occurred in 1999. This study focused exclusively on Malindi,
a town with a population of about 100,000. Since the 1960s, Malindi has
been a tourist resort. However, the town is an old Muslim city-state,
already well established when Vasco da Gama visited 500 years ago. The
original inhabitants of the area are Swahili fishermen and traders. They

1
This information was derived from the internet. (Which web site)


28
have been joined by migrants from the rural hinterland and from the
Kenya highlands, as well as by a significant minority of Europeans who
own property in the area and are Kenyan residents. In Malindi the switch
to injecting heroin occurred in an area with high HIV rates. Sentinel
surveillance carried out in antenatal clinics in the district showed a rate
of 10% of attendees being HIV positive. This figure was an average
obtained from rural and urban areas within the district. In 2001 local
health officials estimated that the HIV prevalence rate in the town was
approximately 20%. It appears that the rate has remained at this high
level, as about 20% of VCT clients undergoing HIV testing in the three
operational centres in the District in July 2003 were positive.
1


The spread of drugs and substance abuse along the coastal province,
and among the Muslims, has emerged as a great challenge to the Islamic
Dawah work in Kenya.














7.0 Future Aspiration for Islamic Dawah in Kenya

Allah says in the Holy Quran:


Say: "O my Servants who have transgressed against their
souls! Despair not of the Mercy of Allah: for Allah forgives all
sins: for He is Oft-Forgiving, Most Merciful. (39: 53)

1
Beckerleg, Susan (2005) The Rise of Injecting Drug use in East Africa: A Case Study
from Kenya. Published on line, Bristol, UK.

29

Based on the above verse, the Islamic Dawah in Kenya has a lot of good
hopes and future aspirations. Many non-Muslims today are reverting to
Islam. This proves the saying of Allah (Subhaanahu wa Ta'ala):


When comes the Help of Allah, and Victory, And you see
People enter Allah's Religion in crowds, Celebrate the Praises
of your Lord, and pray for His Forgiveness: for He is Oft-
Returning (in Grace and Mercy). (110: 1 - 3)

Many Church leaders concur with Muslims that several Christians in
Kenya follow Christianity by names not by practice. Ngwiza Mnkandla
(Co-ordinator for Africa Dawn Ministries) argues:

We learn that only seven percent of Kenyans (Christians) attend
church on Sunday mornings and that nominalism is rampant across
the notion! What then is the true figure of the number of Christians
in Kenya?
1


This concept gives Kenyan Muslims a great hope that if Islamic Dawah is
professionally conducted; many Christians may revert to Islam in the
country in a few years to come. A good opportunity for Muslims today in
Kenya is that all the while, Muslims can talk about their faith openly
anywhere without anybody hurting or harassing them. Muslims in Kenya
occupy vast geographical areas such as North Eastern, Coast, part of
Western Kenya (Mumias) and part of Eastern provinces. Due to the fact
that Muslims are allowed by their religion to marry up to 4 wives, there is
a great hope that the population will increase very fast. While the world
population doubles every 54 years that of Muslims doubles every 27
years. Globally there are about 1.5 billion Muslims at the moment.
2



1
The unfinished Task a national Survey of Churches in Kenya. ACM-FTT, Nairobi,
Kenya. p. ix
2
The unfinished Task a national Survey of Churches in Kenya. ACM-FTT, Nairobi,
Kenya. p. 83

30
Another great aspiration for Islamic Dawah in Kenya is that Christian
leaders themselves have established the fact that it is very difficult to
convert a Muslim into Christianity. Rev. Geoffrey Njuguna
1
noted that:

The Muslim communities are used to living in very hard conditions.
Most are nomads. Because of this hardness, it is very hard to
convert a Muslim.
2


What other hopes and aspirations does Islamic Dawah have in Kenya?
The hope that Islam has in Kenya, is that Christians can be reverted to
Islam. How?

With an understanding of their worldview and their scriptures, we
can basically answer their questions. In that way, we shall be able
to reach them.
There is openness to dialogue with Christians today in Kenya. The
Islamic radio programs on Iqraa FM in Nairobi, Rahma and Salaam
FMs in Mombasa, for instance, is a small effort that has answered
many of their questions which made some to become Muslims.
There is hope because more Muslims are getting interested in
learning comparative religion.

Although the hope in Africa generally and in Kenya specifically is for
Islam, there is a need to organize Islamic Dawah work through planning
programmes. Plans both short and long term must be realistic. The
future of the Muslim must reflect a new approach. We should identify
new areas where the message of Islam can be projected. Places in Kenya
such as Marsabit, Mbeere, Moyale, Tharaka, Turukana, Narok etc need
more concentration. It is also crucial that the Muslims in Kenya
understand the true condition of the tribes and un-reached peoples of
Kenya who have been marginalized far too long. It is really unfair to hear
that in 21
st
century there are people in this country who have not heard
or seen the Quran. Yes there are. Reaching these people whom I call
them in this paper The priority people needs a cross-cultural Dawah.
They require translation copies of the Quran, equipped Duaat men and
women, these Dawah works should be supported by Muslim NGOs,
Dawah Organizations, Muslim Embassies in Nairobi, Mosque
committees etc to reach into different cultural framework to teach the
Quran in the manner understandable by these priority peoples. It will

1
Is an ACM-FTT Board of Directors. ACM- FTT means; Africa Centre for Missions
Finish the Task. It is an inter-denominational movement of Kenyan churches and
ministries whose purpose is to mobilize and equip the African church to reach the un-
reached. FTT was formed in the late 1990s when Kenyan church leaders through the
book A call to Share realized there were still un-reached tribes in Kenya.
2
The unfinished Task a national Survey of Churches in Kenya. ACM-FTT, Nairobi,
Kenya. p. 83

31
take a long-term perspective, and a longterm commitment among each
tribe to fulfil what Allah (Subhaanahu wa Ta'ala) has commanded us to
do in this nation and this world.

Islam in Kenya has a lot of hopes compared to the past. Both Islamic
studies and Arabic language are being taught in all levels of education
from primary to university level. The Hijaab for female students in public
and government institution is permissible.

You are the best of Peoples, evolved for mankind,
enjoining what is right, forbidding what is wrong, and
believing in Allah. If only the People of the Book had
Faith, it were best for them: among them are some who
have Faith, but most of them are perverted
transgressors. (3:110)

One important thing Christians should bear in their minds is that Islam
is not here to fight Christianity. Islam in our contemporary world is
fighting Secularism, the paganism of the 21
st
Century. It is unfortunate
that this paganism of the 21
st
Century is swallowing Christianity and
fortunately enough Islam is resisting. Today Christianity has accepted
norms and values of secularism and adopted some of them. On the other
hand Islam is rejecting secularism in its totality and considers it
primitiveness of the 21
st
Century. Let them read and understand the
history of our beloved Prophet Muhammad (Swalla Llahu 'alayhi
wa sallam) and how he treated the real followers of Jesus of his time
(Abyssinians & the Najran Christians) they will see that it is not the
agenda of Islam to fight and convert Christians into Islam by force the
way they presume.




8.0 The Way Forward

a) Training Muslim Dawah Workers. For so long Muslims have taken
for granted that Dawah workers are born trained for the job. As a
matter of fact, this is not the right concept. The Duaat should be
trained and be well equipped with all necessary requirements to
answer the need of contemporary information technology in this

32
globalization era. A Muslim Dawah worker must have: a clear
understanding of cross-cultural outlook, Dawah methodology,
exemplary qualities, Islamic religious education, practical aspects and
values of Islam etc.

b) Provide free essential services to the Public regardless of their
religious background. Many Muslims and non-Muslims as well
assume that Muslims in Kenya have not contributed to the
development of their nation. However, we must change this image in
the eyes of the ordinary Kenyans. This can be done through
conviction and not coercion of indebtedness. Thus, social services
such as; education, health, water, medical camps, roads etc
should not be made a condition for accepting Islam. We should not
gain anything through unfair means. Thus Allah (Subhaanahu
wa Ta'ala) says;


Let there be no compulsion in religion: Truth stands out
clear from Error. (2: 256)


"We feed you for the sake of Allah alone: no reward do we
desire from you, nor thanks. (72:9)

We should not be like Christians who have been criticized for such
behaviour of compelling people in their schools, colleges, universities,
etc.

c) Organize Dawah caravans and Youth rallies. Islamic Dawah
caravans should be for preaching Islam to Muslims in the
countryside. These programmes should involve voluntary work. The
same caravans should be used to mobilize Muslims to understand the
ideal of unity and Islamic brotherhood encouraging them to minimize
all the minor differences that may arise for purpose of the greater
ideal of confronting our enemies.

Youth rallies should target well-trained people like university/college
students, teachers, medical personnel etc, venture into an area devote
a day or three instructing them to adopt Islamic way of life and
beliefs. The aim for such rallies should be to emphasize upon the

33
Muslims the need to survive with Islamic dignity in the hostile
environment in which Muslim community is morally, economically,
socially and psychologically devastated by the advent of Christianity
supported by subsequent colonial regimes. These university students
through their associations should be mobilized to visit secondary
schools and teach the Muslims as well as non-Muslim students about
Islam. They should also train them on organizational techniques for
example, formation of Muslims students association that can bring
them together. Such programmes should even be extended to non-
Muslim schools if possible. Topics that highlight Islam should be
stressed. General academic guidance to students should be
emphasized and where necessary assistance financial, social,
academic - given.


d) Encourage African Traditional Institutions that are similar to
Islamic Institutions, as well as study of Kenyan cultures leading
to the establishment of a common ground between Islam and
these cultures. E.g. marriage, polygamy, circumcision, extended
family system, hospitality, and generosity to mention but a few. If
Islamic Dawah is introduced in this natural way by trained Islamic
Dawah extension workers the social structure is not upset hence the
spread of Islam would be the natural end result.

e) Use women in Dawah work. It has been a common practice by
Muslims in Kenya not to use women in Dawah work. This has been a
great challenge to the spread of Dawah in the country. Hence, Muslim
women have been exploited by anti-Islamic groups to destroy Islam
especially in the so-called liberation of women movement
. There is need to utilize them and involve them in Dawah
activities, public discussions and publications. The examples of Aisha
Lemu, Maryam Jamillah, Lamya Farouq and their writings have
impressed many women amongst us. We need to give our women
special attention as mothers of our nation. The spread of Islam in
Kenya would very much be of benefit if women are Dawah oriented
because they are closer to the society than men.

f) Use Mass Media to spread Islamic Dawah. There is a need to have a
communication centre specialized in Islamic Dawah work ready to
transmit to all parts of the country. Both print and electronic media
should be used for Dawah. Muslims should therefore emphasize
publication of pamphlets, newspapers, magazines, bulletin, journals,
periodicals and books. This should be accompanied by electronic
media such as; radio, TV, video, CD, DVD, audio cassettes, internet,
etc. Muslim NGOs should establish sites connected to the internet
through which Islamic information about Islam in the country would

34
be easily accessed. There is a need for use of the above mentioned
modern technology, setting up of libraries and publishing houses,
organizing training course for preaches.

g) Open integrated Schools to train Muslim youth. Since time
immemorial education was divided into two sections (Secular versus
Sacred), Muslim education in Kenya has been under crisis. Muslim
parents are confused on where to send their children for education.
Should they take them to the so-called secular or to the so-called
sacred systems? The only solution to the above challenge is to
introduce integrated system where a Muslim child shall acquire both.
The major objective of integrated programme is to enable the children
to appreciate their Islamic cultural background and traditional ways
of life as well as facilitate acquisition of opportunities and facilities
which will enable the children to learn both Islamic and secular
education simultaneously.
1
Having integrated the two syllabuses, now
all the subjects taught in such schools, shall need to be Islamized.

h) Establish an Islamic University. Apart from establishing the
integrated schools that shall educate our youth according to Quran
and Sunnah, we need to have an Islamic university that shall take up
the task immediately when children come out of these schools.
Instead of sending them to secular institutions of higher learning that
separate church and state, we need to have an Islamic institution of
higher learning where Muslim youth shall acquire both kind of
education.

i) Introduce Islamic financial institutions. E.g. Islamic Bank, Baitul-
Maal, Endowments, Zakat collection etc. These shall assist the
Muslim Ummah to fight poverty in the country.

j) Practical Programs for Duaat. E.g. Daily lessons in the Mosques
and Friday sermon every week. Daily lessons at schools, institutes
and universities. Weekly lessons in prisons, hospitals etc. Establish
Islamic lessons at clubs and social centres. Print religious booklets in
Kiswahili, Arabic and English. Use the schools and universities
holidays for Dawah.
2


k) Dawah through Sports. Sports can be a traditional way of attracting
youth. However, it has to be in an effective manner. Dawah through
sports has to be proactive and productive, not just about getting

1
Njenga, Anne (1995), Development of Islamic Integrated Education Programme. KIE,
Nairobi, Kenya. p.v
2
The Ministry of Islamic Affairs Saudi Arabia (1999), A Work Plan for Qualifying Islamic
Propagators. p. 53.

35
groups of youth to come together to play a sport. Attention has to be
paid to atmosphere and sports should be combined with short
messages, Jamaah prayers, circle learning of Quran and Sunnah,
etc. But most importantly giving Dawah by example.

l) Establish Islamic youth Centres and Clubs (Maskan). It is
advisable to set up special youth associations and youth centres
where the youth can come and relax and socialise in an Islamic
environment, instead of going to un-Islamic clubs and centres where
they may end up taking alcohol and drugs.





9.0 Dawah Organizations in Kenya

World Assembly of Muslim Youth (WAMY),
P.O.Box 70541,
Nairobi, Kenya
E-Mail:
Tel:
Fax:

Al-Muntada al-Islamiy Trust
P.O. Box 77802
Nairobi, Kenya
Tel: 254- (020) 603931
Fax: 531550
E-Mail: al_muntada_al_islami@hotmail.com

Africa Muslim Agency (AMA)
P.O. Box 4658
Thika, Kenya
Tel: 254 (0151) 30732
Fax: 30730
E-Mail: amakenya@africaonline.co.ke


Lamu Muslim Youth
P.O.Box 54
Lamu, Kenya
Tel:
Fax:
E-Mail:


36
Tawfiq Muslim Youth
P.O.Box 629
Malindi. Kenya
Tel:
Fax:
E-Mail: tawfiq@swiftmalindi.com

Bungoma Muslim Youth Group
P.O.Box 1143
Bungoma, Kenya
Tel:
Fax:
E-Mail: bgmchem@msn.com

Kakamega Dawah Group
P.O.Box
Kakamega, Kenya
Tel:
Fax:
E-Mail:

8
th
Steet Eastleigh Dawah Group
P.O.Box
Tel:
Fax:
E-Mail:

Islamic Nashaat Nakuru
P.O.Box 14902 - 20100
Nakuru, Kenya
Tel:
Fax:
E-Mail:

Islamic Dawah Group
P.O.Box 15360, 00100
Nairobi, Kenya
Tel: 254-(151) 22173
Fax:
E.mail: idg_kenya@mail.com


Nairobi Muslim Youth Group
P.O.Box
Nairobi, Kenya
Tel:

37
Fax:
EMail:

Council of Imams and Scholars Nairobi.
P.O.Box 40629 - 00100
Nairobi, Kenya
Tel:
Fax:
E-Mail:

Councils of Imams and Preachers Mombasa.
P.O.Box
Nairobi, Kenya
Tel:
Fax:
E-Mail:


Kenya Assembly of Ulamaa and Imaams (KAULI)
P.O.Box 84455
Mombasa, Kenya
Tel:
Fax:
E-Mail:


Al-Fajr al-Jadiid
P.O.Box
Nairobi, Kenya
Tel:
Fax:
E-Mail:


Maahad Daawah Organization
P.O.Box 10527, 00100
Nairobi, Kenya
Tel: 254 (020) 6763987
Fax:
E.mail: info@maahad.org


Muslim World League
P.O. Box
Nairobi, Kenya
Tel:

38
Fax:
E-Mail:

Munadhamat ad-Dawah al-Islaamiyah
P.O.Box
Nairobi,Kenya
Tel:
Fax:
E-Mail:

Young Muslim Association
P.O.Box 48509, 00100
Nairobi, Kenya
Tel: 229896
Fax: 229756
E.mail: yma@wananchi.com

Ummah Foundation
P.O. Box 58717
Nairobi, 00200, Kenya
Tel: 3748771
Fax: 37487774
Mobile: 0727-119677
E.Mail: ummahfoundation@yahoo.com


Students Dawah Organisations in Public Universities:

Nairobi Area Muslim Student Association (NAMSA)
P.O. Box 6794,
Nairobi, Kenya
Tel:
Fax:
E-Mail:

Muslim Students Association of University of Nairobi (MSAUN)
P.O.Box 2525,
Nairobi, Kenya
Tel:
Fax:
E-Mail:


Muslim Association of Kenyatta University (MAKU)
P.O.Box 43844, 00100
Nairobi, Kenya

39
Tel:
Fax:
E-Mail:

Muslim Student Association of Jomo Kenyatta University of Agriculture and Technology
(MSAJKUAT)
P.O.Box 62000
Nairobi, Kenya
Tel:
Fax:
E-Mail:


Egerton University Muslim Student Union (EMSU)
P.O. Box 536
Njoro, Kenya


Maseno University Muslim Student Association (MUMSA)








10.0 Conclusion







11.0 Reference:

Alavi, Kalid (2002). The Prophets Methodology of Dawah. Dawah
Academy (Islamabad, Pakistan) and Institute of Islamic Studies and
Dawah (Birmingham, UK)

As-Sadoon, Ziyaad ibn Muhammad (1998) Words of Advice Regarding

40
Dawah from the Noble Sheikh Abdulaziz ibn Abdullah ibn Baaz. Al-
hidaayah Publisher. Birmingham, UK.

Bakari, Mohamed and Saad S. Yahya (1995). (ed) Islam in Kenya
Proceedings of the National Seminar on Contemporary Islam in Kenya.
MEWA Publications.

Baur, John (1990). The Catholic Church in Kenya a Centenary History. St.
Paul Publications Africa. Nairobi, Kenya.

------------ (1994). 2000 Years of Christianity in Africa an African History
62-1992. Paulines. Nairobi, Kenya.

Beckerleg, Susan (2005) The Rise of Injecting Drug use in East Africa: A
Case Study from Kenya. Published on line, Bristol, UK.

CD (2000). The Holy Quran Disc No.1 & 2. Hart Information Technology,
Egypt.

Johnstone, Patrick and Jason Mandryk (2001) Operation World 21
st

Century Edition. International Research Office. UK.

The Muslim World League Journal vol: 29, No: 1. Muharram 1422/ April
2001. Makkah, Saudi Arabia.

The Ministry of Islamic Affairs (1999) A work plan for Qualifying Islamic
Propagators. Ministry of Islamic Affairs Endowments, Dawah and
Guidance, Riyadh, Saudi Arabia.

Lemu, Sheikh Ahmed (1983) Islam for Africa. IET, Niger State, Nigeria.

Mazrui, Alamin M. and Ibrahih N.Shariff (1994) The Swahili Idiom and
Identity of an African People. Africa World Press, Inc. Trenton, New jersey.

Njenga, Anne (1995) Development of Islamic Integrated Education
Programme a Report of Study Carried Out in Kwale, Kilifi, Mombasa and
Isiolo Districts for the Period 1986 1995. KIE, Nairobi, Kenya.

Noah, Sayed (2000) Obstacles on the Path of Dawah Vol: I-III. Dar al-
Yaween, Al-Mansura, Egypt.


Puthige, Abdussalam Shafi (1997) Towards Performing Dawah.
International Council for Islamic Information (ICII). UK.


41
Siddiqi, Shamim A. (1993) The Dawah Programme Towards Establishing
The Kingdom of Allah. The Forum of Islamic work, New York, USA.

WAMY (2002) Proceedings of WAMYS ninth International Conference on
Youth and Globalization. WAMY, Riyadh, Saudi Arabia.

Wangombe, P.W. and Others (2004) The Unfinished Task: A National
Survey of Churches in Kenya. ACM-FTT Afriserve in Partnership with
Dawn Ministries. Nairobi, Kenya.

---------------, (2004) The Unfinished Task: Profiles of Kenyas Least
Reached Peoples. ACM-FTT Afriserve. Nairobi, Kenya.