As part of "Al-Mujtama" magazine's journey across the African continent to understand the conditions of Muslims there, we shed light this time on Muslims in the Central African Republic, a journey facilitated by Islamic kingdoms and strengthened by da'wah organizations and educational institutions. Our conversation is with Sheikh Abdul Rahman Zebongo Bella, deputy imam of the Omar Ibn al-Khattab Mosque in the capital, Bangui, and head of the awareness department at the Direct Aid Association. Sheikh Bella holds a rich da'wah experience regarding Islamic work in his country since his graduation from the Faculty of Education, Department of Islamic Studies at Al-Azhar University.
Journey of Islam in the Central African Republic
The pathways for the entry of Islamic da'wah into the Central African Republic were open through neighboring countries such as Sudan, Chad, and some countries in West Africa like Senegal and Cameroon. Sheikh Bella traces the arrival of Islam to the Central African Republic back to the 18th century, following the colonization of the Islamic Koti Kingdom, which belonged to the Wadai Kingdom in Chad, subsequently considered part of the national borders of the Central African Republic. By the end of the 18th century, Islam began to spread through traders and callers across the country.
In his conversation with "Al-Mujtama," Sheikh Bella explained that the Central African Republic was one of the former French colonies, gaining independence in 1960. The country witnessed the arrival of missionary church missions that paved the way for colonization, and these missions still influence and control public life in coordination with the colonizers and their aides. He added, however, that despite this church control, there are signs of Islam; national groups have embraced the Islamic faith, and there are Islamic communities from African countries such as Senegal, Nigeria, Chad, and Sudan. He noted that these communities play a significant and influential role in the spread of Islam in the country, mentioning that the percentage of indigenous Muslims is estimated to be around 20% of the total population according to Western statistics.
Sheikh Bella also pointed out that the Central African Republic was historically known as the land of Koti, and it was reached by the conquests of Rabih al-Zubair, one of the leaders under Bashaw Zubair, in the 19th century. The most notable figure was Sultan al-Sanusi, who established an Islamic state in the Central African Republic with its capital at Andili, in the center of the country, and worked to spread Islam among the Ronga, Banda, and Kara tribes, fostering strong relations with the sultans of the Fur, Wadai, and Barno Islamic kingdoms in Chad and Sudan.
Ancient Kingdoms
Sheikh Bella reviewed the influences of the neighboring Islamic kingdoms on the Central African Republic, prominently the Sultanate of the Ronga tribe founded by Sultan al-Sanusi in the 19th century before the French occupation. There were skirmishes between the French and the Sultanate's men, leading to the colonizers' recognition of it, which still exists today, with the current sultan being Ibrahim Kaamoun al-Sanusi. He added that the entry of Islam into these lands began in the 18th century through neighboring Islamic kingdoms, such as the Fur, Wadai, and Barno kingdoms, spreading in northern and central Central Africa, where Islamic kingdoms emerged that played a significant role in resisting the French colonization, which sought to uproot these kingdoms.
Africa... The First Continent of Islam
He pointed out several kingdoms that existed in the region, including the Kingdom of Kanem in the northeastern part of Lake Chad, which reached its peak of prosperity in the 5th century Hijri (Islamic calendar) and spread Islam to the south and northern fringes of Central Africa, as well as the Islamic Kingdom of Borno to the west of Lake Chad, and Bagirmi in the 10th century Hijri in the area of the Chari River in southeastern Lake Chad. The kings of Bagirmi advanced into the Zanj regions of Central Africa, and they continued to govern the region until the French occupied Chad and Central Africa.
Billa pointed to another axis through which the Islamic call reached Central Africa, represented by a Sudanese axis, passing through Darfur and Kordofan in the southwestern part of Sudan, which influenced the eastern part of Central Africa and introduced Islam to the Landa and Zande communities. There are large and well-known neighborhoods in the capital Bangui named after Sudanese names. He stated that these were the efforts of the aforementioned Islamic kingdoms in delivering the Islamic call to Central Africa.
Prominent Educational Centers and Institutions
Sheikh Billa touched on the most important and prominent religious organizations in the country, at the forefront of which are the official institutions, "The Supreme Council and the Sharia Courts." He noted that the khawalis (traditional Quranic schools), mosques, and private Arabic Islamic schools played a significant role in the upbringing and qualification of youth. Although there were many observations about them, their role cannot be denied. He pointed out that the most important Islamic associations are the Islamic Solidarity Association, the Union of Muslims of Central Africa, the Islamic Committee for Central Africa, which has recently become the Supreme Council for Islamic Affairs, along with organizations for Muslim youth, Muslim women in Central Africa, and the Islamic Scouts. He noted that all these associations are recognized by the state and are active among Muslims by organizing caravans, camps, seminars, and managing Hajj and Umrah, as well as supporting mosques and Arabic Islamic schools.
He added that these associations play a significant role in spreading the Islamic call in Central Africa, despite the lack of necessary financial resources and qualifications, calling on benefactors in the Islamic and Arab worlds to support them.
Muslim Cadres Association
He considered the Muslim Cadres Association, which was established over 15 years ago, to be one of the most important associations that can play a pioneering role. He stated that the association is a branch of the major Islamic association in the country and has managed to encompass all Muslim cadres within state institutions across various professions (medicine, engineering, the judiciary, customs, taxes, etc.).
The Education Development Association in the Central African Republic also plays an active role towards orphans and Islamic schools, and it has succeeded in establishing a pilot curriculum for some Islamic schools, supervising and monitoring some schools both within the capital and outside of it.
The Islamic Council: Origins and Achievements
Sheikh Balla spoke about the formation and establishment of the Supreme Council for Islamic Affairs in the Central African Republic, as well as its relationships with Islamic councils and religious institutions around the world. He clarified that it was established in the early 1990s and was known as "The Islamic Committee of the Central African Republic," under the leadership of Sheikh Dawood Muslim Bokani. It then transformed in 1991 at a national conference of Muslim leaders into the (CICA) Central African Muslim Committee, chaired first by Ridwan Jaras, followed by Colonel Marboua, and then by Sheikh Omar Kobin. During his tenure, it became known as the Supreme Council for Islamic Affairs.
For These Reasons, the Future of the Central African Republic is Very Promising
Challenges and Opportunities
The council is one of the largest Islamic associations in the Central African Republic, recognized by the government as the official spokesperson for Muslims of all sects and political orientations. However, the Sheikh pointed out some shortcomings associated with the council in its local and foreign relations, stating: "There is no good relationship between the Supreme Council for Islamic Affairs in Central Africa and some Islamic associations in the country." He attributed this to improper administrative competencies, the marginalization of the roles of imams and preachers within the council, and the absence of foreign relations.
He highlighted the challenges and opportunities facing Islamic work in the Central African Republic, affirming the importance of reform and renewal in advocacy work. He stated that Muslims are required to reform and innovate in all their affairs, whether religious, social, cultural, or educational. He emphasized the need to reconsider the centralization of Islamic work since many Islamic activities are confined to the capital only. This centralization has led to weak advocacy and educational development in the provinces and has created gaps and imbalances, necessitating the expansion of the circle of organization and activity.
He considered the absence of an official headquarters for the Supreme Council and the selection of representatives from all sects among the issues that need addressing and support. He called for more efforts to demand the rights of Muslims from the government and to defend Islam and Muslims, emphasizing the need to unite the ranks of Muslims on the Quran and Sunnah and to avoid the causes of division and fragmentation, as well as to raise awareness among the people and educate them on the rulings of religion.
