Islam in Zimbabwe

Islam in Zimbabwe
Ephraim Mandivenga, Gweru, Mambo Press, 1983.

Reviewed by Brian Maregedze

Ephraim Mandivenga was arguably a pioneer scholar in the study of Islam in Zimbabwe. The book traces the historical background to the development of Islam in Zimbabwe. The birth of Islamic interaction in Zimbabwe was not a new phenomenon but can be traced from precolonial Zimbabwe. Within eight chapters, Mandivenga thematically delved into development of Islam in Zimbabwe, the distinctive features of Islam, the main practices of the Islamic Faith, Islam and Indigenous population, the coming of Malawian Muslims to Zimbabwe, National Islamic Organization, and activities of Muslim youths in Zimbabwe and lastly, problems and needs of Muslims in Zimbabwe.

In the first chapter, Muslim Arabs came from the East African Coast prior to 1500 A.D. The main agenda was trade with the interior leading to intermarriages taking place. Spreading of Islam was made possible in Eastern and Central Africa as a result of intermarriages. The Monomotapa Empire had good relations with the Muslim traders which were however partly disturbed by the coming of Portuguese missionaries. It is around 1561 that Father Goncalo da Silveira was murdered with the Portuguese realizing that Muslims exerted much influence as they had hitherto thought existed. Drawing from D.N Beach’s work, The Shona and Zimbabwe 900-1850, the gradual absorption of the Muslims into the Shona world was observed. Traces of (re)introduction of Islam in present day Zimbabwe were collected from various sources, with some pointing to some groups of Lemba (Vamwenye) from the Zoutpansberg who had come to the area south of Belingwe prior to the fall of the Changamire, Buhera district around 1961, 1974 some of the people in Gutu were Islamized, during the construction of Victoria Falls Bridge among others. Some people who remained after finishing the construction of the bridge were of Asiatic origins. The way some Asians settled in Masvingo were also explored. The demography of the Muslim population and also areas in which they represented are dealt with.

In the second chapter, Mandivenga addressed the meaning of Islam as literally ‘submission’, ‘surrender’ or ‘peace.’  This monotheistic religion was also contextualized in the history of world religions. Born in the seventh century, with Muhammad interpreted as a historical figure pivotal in the birth of Islam. Other issues that precise meanings from Islamic teachings proffer included the Quran and the Mosque.
The third chapter is divided into sections, one focusing on the cardinal articles of the Islamic Faith whilst the second section on Pillars of Islam.

Chapter four is an extension of chapter one as details on indigenous population that adopted Islam became apparent, because of the need to train indigenous Muslims or promising Imaams, an 18 acre piece of land was bought in Waterfalls, a Harare southern suburb. Some of the lessons imparted covered reading and writing Arabic with a survey of Islamic history.

Chapter five delves into Malawian migrant laborers coming to colonial Rhodesia (present day Zimbabwe). The Yao from Zanzibar were not left out in the migration to the present day Zimbabwe with some moving to South Africa. The Malawians were very important in that they brought converts of Islam who could assist in the teachings of Islam.
In chapter six, the highest judicial body of Islam in Zimbabwe was introduced as the Council of Imaams (Majlisul-ulama). In 1982, the body had fifty qualified Imaams. Islamic communities represented by the body encompass areas such as Harare, Bulawayo, Kwekwe, Gweru, Kadoma, Mutorashanga, Zvishavane and Masvingo. The body was also founded with a view to promote Islamic education primarily among Zimbabwean Muslims. Other eight elements of the work of body with its aims and objectives are dealt with.

More important was the formation of the Zimbabwe Islamic Mission (ZIM) founded in 1977 with a mission to provide secular and religious education for children whose parents lack financial and material resources to provide the necessary amenities. Some of the projects carried out around 1982 included construction of centers in Mbizo (Kwekwe), Seke National (Harare), Karoi and at Shangai Mine. The ZIM was headquartered in Kwekwe due to its central strategic position in the country. Islamic institutions as they are represented with various Mosques around the country are dealt with in terms of locations.

In chapter seven there was optimism with particular focus on Muslim Youths. The various activities carried out by the Muslim Youth League in Zimbabwe demonstrated a unique dimension in scholarship on the role of youths in Islam.

The last chapter deals with the problems and needs of Muslims. Some problems include secular education, trained personnel, finance, Islamic Education Centres and Islamic Literature. On the needs side, Primary Education Centres, Teacher Training Centres, Translation Academy, National Islamic Library, Islamic Press, Arabic Language Teachers, Bursaries for Islamic Studies among others.
The book is indeed a standard work in the study of Islam for students in Family and Religious studies, those with a quest to unpack myths on Islam in Zimbabwe as well as even the classroom practitioners in the study of Islam. With only 83 pages, it is an easy read book written in appealing language for high school candidates and tertiary students. Some of the positive steps in the teaching of Islam in Zimbabwe is New Hope College located in Harare along Charter Road. Chinyika Primary school in Gutu is a product of the Chinyika Muslim Centre founded with the prime and basic purpose of teaching and propagating the Islamic Faith.  With over ten books offered for further reading on Islam, Mandivenga’s book, Islam in Zimbabwe deserves a place in every library with a new meaning. However, Mandivenga wrote in a style synonymous with one delivering a doctrine to believers. The need to problematize challenges encountered by the Muslims as they settled in present day Zimbabwe deserved analysis. Possibly, attitudes of indigenous people in relation to the coming of Islam in Zimbabwe. Nonetheless, it is commendable that there was no history of conflict with the Islamic religion in precolonial, colonial and independent Zimbabwe.