African Spirituality

These are selected essays written on my facebook page January 2015: "Mami Wata's Origins Have Nothing To Do With The Mythological Greek and Roman Sybils"; "Diaspora "Cookie Cutter" Spiritual Initiations: The Damaging Effect"; "Vodun And The Concept Of Sacrifice"; "Vodun's Foundation"

Le rapport entre société et environnement en Afrique définie par une vision du monde bidimensionnelle, encadrée par une pensée magico-religieuse qui promeut la cohabitation de l’invisible avec le visible. Ce cadre permet d’envisager l’écriture d’une surréalité spatiale de sorte à repenser l’environnement d’un point de vue socio-culturel africain. Notre article vise à déconstruire l’idée d’un rapport de l’homme à l’environnement qui se réduirait au contact et à l’influence que ce dernier a sur la nature de sorte à montrer comment De Rosny parvient à écrire la sacralité d’un espace invisible, le Ndimsi, et son influence sur la marche de la vie en société chez le peuple Douala, au Cameroun.
MOTS CLÉS: Espaces réel/surréel/astral/pensée magico-religieuse, société.

This publication is a draft of a Research work that will be published very soon as a book. It deals in depth and thouroughly with the scientific questions about the Concept of Wicthcraft and its place in the Worldview and in the mystical and spiritual considerations of West African People. It shows how the West African mystical Tradition among the People on the Gulf of Benin explains its genesis and contextualizes its spiritual and social implications.

This paper engages the idea of critical thinking from an African-centered perspective centralizing the role of African and African Diasporic culture in knowledge construction in Africana Studies. “Putting some soul into critical thinking” refers to putting African and African Diasporic culture into critical thinking. This African cultural enhancement of critical thinking skills offers an alternative to European and Euro-American approaches to critical thinking and offers an alternative approach, cast in this article as African Deep Thought. It ensures that knowledge is culturally grounded, relevant, and positively affects the African and African Diasporic existential trajectory. This is also critical in re-centering Africana scholars as the knowing subject, deriving their inspiration and clarity of vision from African culture in ways that engender intellectual and intercultural pluralism without hierarchy. To that end, this paper explores some of the distinct features of African-centered critical thinking such as good character. Good character is defined here as the qualities and attributes that are part of one’s personality and are consistent with and reaffirmed by the individual and collective soul. Another feature is the interest in improving the individual and collective human respect and dignity of African people and their descendants as well as improve their material existence and quality of life. Lastly the intellectual skills and practices that draw upon African and African Diasporic cultures and philosophies.  The paper discusses culture and power, African-centeredness, African Deep Thought, and the relationship between the individual and community in route to an African centered approach to critical thinking.

This is an annotation composed as footnotes upon the: Sawq’l-Umma Ila Ittiba` as-Sunna of my spiritual master, my doctrine of belief, my lamp, my support, my spiritual path, my guide and proof, the reviver of the Sunna, the knower of Allah, the nucleus of the spiritual poles, the Imam of the Awliyya, the light of the age, the renewer of the religion, the Sword of Truth, Amir’l-Mu’mineen Shehu Uthman ibn Muhammad ibn Uthman, known as Dan Fuduye`, may Allah ta`ala engulf him in his mercy Amen. Throughout this annotation I will henceforth refer to him as ‘the Shehu’. I have composed this commentary in order to make manifest what I have extracted from the secrets of this revered book as well as the spiritual openings embodied in adherence to the Muhammadan Sunna in order to disseminate its sublime blessings and overflowing advantages.
Ii nitially completed the typing of the book: Sawq’l-Umma Ila Ittiba`’s-Sunna with the best help of Allah and His success on Tuesday, the 27th of the month of Ramadan in the year  1422 A.H. – December 13, 2001. I completed its first commentary on Friday before the juma` prayer on the 21st  of Jumad’l-Akhir in the year 1423 – August 20, 2003 from his hijra may Allah bless him and grant him peace. I then competed a second commentary upon it along with an editing, annotation, and review on Thursday, the 27th  from the month of Jumad’l-Awwal in the year 1431 – May 11, 2010 from his hijra, may Allah bless him and grant him peace. I I named the commentary: Tawq’l-Lum`a wa Itmaam’n-Ni`ma Fee Sharh `Ala Sawq’l-Umma Ila Ittiba` as-Sunna: (The Desire for Illumination and Completion of Blessings through a Commentary upon the Mobilization of the Umma towards Following the Sunna).

This concise but superb bibliographical study by Shaykh Abd’l-Qaadir ibn al-Mustafa ibn Muhammad at-Turuudi called Salwat’l-Ahzaan (The Easing of Sorrow by Mentioning Some of the Spiritually Elite from the People of this Age) is a timely work because as its title indicates, it does just that. It eases sorrows. One of the wise sages of Islam declared that the mercy of Allah descends with the remembrance and mentioning of the righteous awliya. It was while examing this work that I realized through the knowledge of tasting that this axiomatic statement is true. The Salwat’l-Ahzaan (Easing of Sorrows), which is sometimes called Salwat’l-Ikhwaan in some facsimiles, was composed on the 26th of Rabi`’l-Awwal in the year 1242 (November 26, 1826) by Shaykh Abd’l-Qaadir ibn al-Mustafa when he was twenty-two years old. It was composed following the request of some of his close disciples who asked the Shaykh to put something in writing regarding the spiritual states, virtues and miracles of his teacher, his maternal uncle, Shaykh Muhammad Sanbu ibn Shehu Uthman ibn Fuduye`, who had died three months prior on the 25th of Muharram, 1242 A.H. (25th August, 1826 C.E.).
Shaykh Abd'l-Qaadir discusses his grandfather, Shehu Uthman ibn Fuduye`, his grandmother the gnostic Aìsha Ghabindu bint Shaykh Muhammad Sa`d, their son and the author's chief spiritual guide Shaykh Muhammad Sanbu, Shaykh Muhammad ibn al-Bukhari, Shaykh Muhammad Kariyagha, Shaykh Ibrahim Yan Siriyaku, Shaykh Ali Danbu ibn Abu Bakr Mallam,  and Shaykh Umar Girba. These nine individuals according to the author had attained an extremely rarified level of spiritual gnosis and miraculous actions.
I have dedicated this work to my parents who died recently. If any benefit occurs to any of our readers please ask that the reward be given to my mother and father

thanks
Sh. Muhammad Shareef bin Farid

This is a draft of a public Talk given in Paris (France) on March 12th, 2012 on the Invitation of the Panafrican Organisation "Maison des Kemites Marcus Mosiah Garvey".
It gives some fundamental insights in the African Origin of some core Symbols in the judeo-christian thoughts.

IZAALAT DHAMEEM KHISAAL AL-QIRD BI IKTISHAAF ANWAAR KITAAB AL-WIRD

(The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany)

A Commentary Upon the Kitaab Wird Sayf al-Haqq of Shehu Uthman Dan Fodio



This gloss composed as endnotes is an annotation and explanation of the Kitaab’l-Wird of Shehu Uthman Dan Fodio: Light of the age; the complete mujaddid of the 12th century hijra; the 11th Righteous Khalif; the Imam of the Awliyya; the Sword of Truth; and herald and forerunner of Imam al-Mahdi (alayhimaa as-salaamu); may Allah engulf him in His mercy Ameen.

This Book of Litany is the wird which the Shehu gave to anyone desiring (mureed) to be guided by his unique suluuk (spiritual methodology). Members of the Jamaat of the Shehu in the U.S.A. repeatedly requested me to compose a book clarifying the meanings and secrets of this work; and after making istikhaara, I composed this in order benefit them and those mureeds who desire to follow the unique Path of the Shehu.

The sufi sages say: “The person without a wird (litany) is a qird (rogue monkey).” Thus, I have named this commentary Izaalat Dhameem Khisaal al-Qird Bi Iktishaaf Anwaar Kitaab al-Wird (The Removal of the Obnoxious Traits of the Rogue Monkey by Disclosing the Illuminations of the Book of the Litany).

My intent in writing this commentary is to clarify that the objective and intent that the Shehu had in composing this small work was in order to confirm that he had established his own unique Tareeqa within the Turuq of the Sufis.

I realize that this assertion has gone largely uncontested or even examined in academia. In its dusty halls, regional experts assert that the Shehu was a Qaadiriyya; or that he was, at most a master of the Shadhaliyya, the Khalwatiyya and the Mahmudiyya Paths as well. However, among the traditional scholars who inherit from the Shehu through lineage and knowledge, there has always been this assertion that the Shehu initiated his unique Path; and that this work, which some scholars called “Lamaa Balaghtu” (Once I Attained); is the formal declaration of that fact.

My teachers, such as Shaykh Muhammad al-Amin ibn Adam, Shaykh Muhammad Bello ibn Abdullahi, Shaykh Abu Bakr Basambu ibn Umar, Shaykh Muhammad Bello ibn Abd’r-Raaziq, Shaykh Ibrahim ibn Uthman, Shaykh Umar ibn Ahmad Zaruku and Shaykh Muhammad al-Amin Bo’yi; all attested to the fact that the Shehu not only inherited the lights and stations of the Sultan of the Awliyya, Abd’l-Qaadir al-Jaylani; but that he also inherited the lights and stations of Shaykh Ahmad ar-Rufai`, Shaykh Ibrahim ad-Dusuqi and Shaykh Ahmad al-Badawi; considered the four awtaad (pillars) of the circle of the Alwiyya.

The third Amir of Gwandu, Shaykh Ibrahim al-Khalil ibn Shaykh Abdullahi Dan Fodio, who was one of the disciples of the Shehu that had attained spiritual mastery (mushayyikha), said in his Tanbeeh al-Ghaafileen that the Shehu was the fifth element of the four components of the perfected awliyya: al-Jaylani, ar-Rufai` al-Badawi and ad-Dusuqi. Just as these four sages established unique spiritual methodologies whose schools of thought were named after them. Similarly, Shehu Uthman Dan Fodio laid the foundation for a new school in practical and theoretical sufism, constructed upon a unique methodology of spiritual discipline and developed an inimitable .launching pad for gnosis of the Absolute Being.

This work, Kitaab al-Wird, sometimes called Wird Sayf al-Haqq, basically discusses two major spiritual openings (futuuh) and unveilings (mukaashif) that occurred in two time periods in the Shehu’s life: the first at the age of thirty-six and the second at the age of forty and some months.

The first spiritual opening heightened his physical body and enhanced his natural abilities. It was then that he first discovered the wird (litany) that was transcribed in a kind of nano-script with the Pen of the Divine decree on his fifth rib on his right side. The second spiritual opening gave him arrival, designation, being given the Sword of Truth, being named the Imam al-Awliyya (the Leader of Sages); and it was then that he was instructed to disseminate the wird that he previously saw transcribed in his body. Both spiritual unveilings involved the wird or litany.

Both spiritual openings occurred for the Shehu as a result of abundant and prolonged periods of sending blessings and peace upon the Prophet, may Allah bless him and grant him peace. Both, his son, Sultan Muhammad Bello and his son-n-law Waziri Uthman Gidadu ibn Muhammad Layma narrated the accounts of these openings and described them as the same kinds of spiritual unveilings which the founders of new Sufi spiritual orders experienced; such as Shaykh Ahmad ibn Idris of the Idrisiyya, Shaykh Muhammad Uthman al-Murghani of the Mirghaniyya, Shaykh Ahmad at-Tijani of the Tijaniyya, Shaykh Muhammad al-Mahdi as-Sunusi of the Sunusiyya and Shaykh Ahmadu Bamba of the Muridiyya.

Shehu Uthman Dan Fodio, accomplished the same achievements that these awliyya did, but in addition; Allah ta`ala granted him success in establishing a sovereign social order where he was able to implement his ideas of social transformation (tajdeed). Allah willing, this annotation and commentary, will bring out the evidences which corroborate the assertion that the Shehu was the founder of a specific Tareeqa and the initiator of a unique methodology in this ancient spiritual path (suluuk).

Not only is this Kitaab’l-Wird the most concise means of drawing near to Allah ta`ala, but this succinct work is also a key (miftaah) to all the sciences obligatory for the responsible servant to know and act upon. This can only be understood by shinning the light of Quranic exegesis upon these verses which clarify the sciences of the religion in detail.

Allah willing, this annotation and commentary will do just that. Whoever memorizes these verses and understands their exegesis will comprehend the individual obligations in general; and will thus be an `alim (basic scholar).

Thus, the Kitaab’l-Wird of Shehu Uthman Dan Fodio, is not only a litany to be recited in order to attain spiritual openings, but it is also a source book for `aqeeda (beliefs/IMAN), fiqh (jurisprudence/ISLAM) and tasawwuf (spiritual purification/IHSAN).

Because the Shehu made this text available to the general public is proof that he wanted it to be taken as a general litany for the Umma of Muhammad, (may Allah be merciful to them with an all-encompassing mercy). It is with this intention and objective that we, at the Sankore Institute of Islamic-African Studies International (SIIASI – www.siiasi.org), present this work, with the hope that whoever comes across this work will take it as their litany and be connected to the one African sage who said that his tajdeed (social transformation) and jihaad (spiritual and military struggle) will not cease until it reaches the Coming Man, Imam al-Mahdi.

I read this work, the Kitaab al-Wird more times than I can count with at least four different African scholars; but my main teacher with whom I received idhn for this work was my teacher, Shaykh Muhammad al-Amin ibn Adam; who received it from his father Shaykh Adam Kari`angha ibn Muhammad Tukur; who received it from Shaykh Musa al-Muhajir; who received it from Shaykh Ali Dinba ibn Abi Bakr Mallami; who received it from its author, Amir’l-Mu’mineen, Sayf al-Haqq, Imam al-Awliyya, Nur az-Zamaan, and Mujaddid ad-Deen – SHEHU UTHMAN DAN FODIO; may Allah ta`ala engulf all of them in His mercy and benefit us by means of their baraka. May Allah show you and I the truth as truth and help us to follow it and show us falsehood as falsehood and help us to avoid it.

The main concern in this paper is to go beyond the trivial perception propagated through the judeo-christian missionarism about some fondamental spiritual and theological concepts like that of the Guardian Angel and to deal deeply and thoroughly with them in the West African Initiatic perspective.

This seminal paper gives torough and systematic insights in the ontological and anthropological Foundations of Magic ("Dzòkà" for practical Magic and "Kagbó" for high Magic) and Witchcraft ("Àdzé") in the perspective of the West African ancestral Mystic ("Hùngbó").
It has nothing to do with popular beliefs and trivial assumptions about These two Facts, but rather explain the "Why" and the "How" of these two Facts as essential parts of the whole Divine Creation that can never exist without them.

Preface
The Tafriqa of Shehu Uthman ibn Fuduye` is an early text on the science of Sufism, written during the beginning of the reform movement that resulted in the establishment of the SOKOTO CALIPHATE, the largest most successful Islamic polity in Africa. The text is called: at-Tafriqa Bayn `Ilm ‘t-Tasawwuf Alladhi Li ‘t-Takhalluq wa Bayna `Ilm ‘t-Tasawwuf Alladhi li ‘t-Tahaqquq wa Madaakhil Iblees (The Distinction Between the Science of Tasawwuf for Character Transformation and the Science of Tasawwuf for Divine Realization & the Incursions of Ibless into the Souls). The style of writing indicates that the text was composed between the period of 1780 and 1787, when the Shehu was attempting to confront the antagonists of the path of Sufis as well as the charlatans within the path that had become prevalent during that period.
Sultan Muhammad Bello tells us in his Infaq al-Maysuur: “Likewise, he (Shehu) refuted another faction which had become prevalent in these lands who made false claims and pretended to have unveiling of hidden knowledge, even though they had not even withdrawn themselves out of the grip of Satan and their own corrupt passions. Many of these false claimants knew nothing of what was incumbent upon them from the individual obligations (furuud ‘l-`ayaan). Out of their ignorance they happened upon some of the books of the science of spiritual purification (tasawwuf). They then shriveled their huge nafs into the attire of dignity and asceticism as a means of conjuring the rubble of this world’s life. Out of jealousy and stupidity they would fight those who resembled them from among the genuine and false Sufis. Some of them knew nothing of the path of tasawwuf but only pretended to that in order to prevail upon this world and to pilfer its vanities.”
The Tafriqa is divided into three sections:
1: On the Science of Tasawwuf for the Transformation of Character
2: On the Science of Tasawwuf for Divine Realization
3; On the Incursions of Iblees Into the Soul of Humanity
In his Fat’hu al-Basaa’ir, the Shehu said: “The first division is related to the reformation of character (at-takhalluq) and it is the abandonment (at-takhalli) of every blameworthy trait from the heart - like conceit (`ujb), pride (kibr), unjust anger (ghadab bi'l-baatil), envy (hasad), greed (bukhl), showing off (riya'u), the love of rank (hubb'l-jaah), the love of wealth (hubb'l-maal) in order to boast, false hope (amal), and having an evil opinion of the Muslims (isa'at d-dhann). It also includes the endowment (at-tahalli) of the heart with every praiseworthy characteristic - like repentance (tawba), sincerity (ikhlaas), fearful awareness (taqwa), patience (sabr), doing without (zuhd), reliance (tawakkul), leaving matters over to Allah (tafweed), contentment (ridaa), fear (khawf), and hope (rajaa). This division is apart of the individual obligations (furuud'l-`ayaan) as al-Ghazzaali explained in is Ihya `Uluum 'd-Deen and as Abd 'r-Rahmaan as-Suyuuti explained in his Itmaam 'd-Diraaya Sharh an-Niqaaya. The second division of the science of tasawwuf is related to spiritual certitude (tahaqquq) and includes the knowledge (ma`rifa) of the spiritual states (ahwaal) of the disciples (murids), the permanent spiritual stations (maqaamaat) of the protected friends (awliyya), the knowledge of the Self Disclosure (tajalli) of the Acts, the knowledge of the Divine Names and the Self Disclosure of the Divine Essence (tajalli ad-dhaat). This division is not only among the collective obligations (furuud 'l-kifaaya), but part of this science is specifically established for the awliyya - without dispute. The responsibility for explaining the first division related to character formation (takhalluq) fell to men like Imam Abu Hamid al-Ghazaali and Imam al-Muhaasibi. Whoever wants to follow this should take them as an example. The responsibility for explaining the second division related to spiritual certitude (tahaqquq) fell to men like Shaykh Abu 'l-Hassan as-Shadhili, may Allah be pleased with him - as Ahmed az-Zarruuq clarified in his Qawaa'id 't-Tasawwuf.”
In the final section, the Shehu clarifies exactly how Satan makes his incursions on the spiritual Path to prevent the mureed from attaining their Goal. This section was the source from which Shaykh Abdullahi ib Fuduye` composed his Tahdheeb ‘l-Insaan Min Khisaal as-Shaytaan. You can say that this final section is a ‘war manual’ on how to conquer and subdue the enemy of Allah and humanity.
In this age when charlatans to spirituality abound and ‘murshids’ are self-appointed or appointed based upon intrigue, it is important for those of us who want to direct ourselves sincerely on this spiritual Path, that we know what it is, and what it is not. The Shehu said in his Usuul ‘l-Wilaayat quoting one of the fixed stars of the spiritual Path: “Whoever knows the Path, traveling it is made easier for him.” The Tafriqa does just that. It clarifies what is ‘sufism’ and it delineates the intrigues that Satan makes in order to prevent humanity from arriving at direct gnosis of their Lord.

Shaykh Muhammad Shareef bin Farid
Tuesday, the 5th Sha`baan, 1438, (May, 2, 2017)
Zawiyya Shehu Uthman ibn Fuduye`
Zerni, Yerimadio, Bamako, Mali

This text is a compilation of three important supplications against enemies, the envious, the unjust and evil doers:  composed by ‎Shaykh Abdullahi Dan Fodio, Shaykh Muhammad Tukur and Shaykh Abd’l-Qaadir ‎al-Jaylani.

The supplication of Shaykh Abdullahi Dan Fodio is named Hizb al-‎Ashraar (The Litany Against Evildoers), which I received from Shaykh Muhammad ‎al-Amin ibn Adam, who received it from Shaykh Abd’r-Raaziq ibn Uthman, who ‎received it from Shaykh Uthman ibn Abd’l-Qaadir, who received it from Shaykh ‎Abd’l-Qaadir ibn Mustafa, who received it from Shaykh Mustafa ibn Muhammad at-‎Turudi, who received it from Shaykh Abdullahi Dan Fodio.‎

The supplication of Shaykh Muhammad Tukur is named Du`a `Ala al-`Adaai’ ‎‎(A Supplication Against Enemies), which I received from Shaykh Muhammad al-‎Amin ibn Adam, who received it from Shaykh Abd’r-Raaziq ibn Uthman, who ‎received it from Shaykh Uthman ibn Abd’l-Qaadir, who received it from Shaykh ‎Abd’l-Qaadir ibn Mustafa, who received it from Shaykh Muhammad Tukur.‎


The supplication of Shaykh Abd’l-Qaadir al-Jaylani is named Hizb an-Nasr ‎‎(The Litany of Victory), which I received from Shaykh Muhammad al-Amin ibn ‎Adam, who received it from Shaykh Adam Kari`angha ibn Muhammad Tukur, who ‎received it from Shaykh Mallam Musa al-Muhajir, who received it from Shaykh Ali ‎Dinba ibn Abi Bakr Mallami, who received it from Shehu Uthman Dan Fodio with ‎his chain of authority going back to Shaykh Abd’l-Qaadir al-Jaylani.‎


The best times to recite these ahzaab are with the two rak`ats of fajr before ‎the subh prayer and with the two rak`ats after the maghrib prayer. These are the ‎times which are optimal when making supplication against enemies.

Shaykh ‎Muhammad Bello ibn Abdullahi ibn Umar ibn Yusef ibn Sultan Muhammad Bello ‎instructed me that the person who desires to supplicate against enemies; that in the ‎two sunna rak`at before subh prayer, he should recite al-Faatihah and Surat al-‎Inshirah in the first rak`at and al-Faatihah and Surat al-Fil in the second rak`at. In ‎the prostrations of these two rak`at, he should recite the Du`a `Ala al-`Adaai’ (A ‎Supplication Against Enemies) of Shaykh Muhammad Tukur. After the salaam he ‎should recite the Hizb al-Ashraar of Shaykh Abdullahi Dan Fodio and the Hizb ‘n-‎Nasr of Shaykh Abd’l-Qaadir al-Jaylani. He should do the same in the two sunna ‎rak`at after the maghrib prayer as well. I have tested this and found it as accurate as ‎a surface to air missile.

Success is with Allah.‎

This concise but spiritually rich text the Training of Humanity Against the Traits of Satan was composed in 1827 after Shaykh Abdullahi had retired from active rule of the Gwandu Province of the western Sokoto Caliphate. Shaykh Abdullahi being a master military strategists and statesman composed this entirely spiritual treaties couched in military and political vocabulary. In this amazing work the Professor, as he was called by his colleagues, equates the human being as a government or state, the human heart as its ruler, human reason as the chief minister, the limbs and senses as civil servants and government officials, the corrupt passions as plebian slaves and Satan as the external avowed enemy of the state. This work can be compared to similar works composed in China during the Warring States era and in Japan during the Shogunate era where scholar warriors composed purely esoteric, spiritual and ethical works couched in the language of the Art of War.
Shaykh Abdullahi divided the work into an introduction, three chapters and a conclusion:
Introduction: On the States of the Heart (Ahwaal ‘l-Qalb)
Chapter One: On  the Entrances of Satan Into the Hearts of Humanity
Chapter Two: On the Subtypes of the Heart
Chapter Three: On Disciplining the Soul and Protecting It From Its Illnesses
Conclusion: On the Disciplining of Children

This litany of twenty prayers upon the Prophet, may Allah bless him and grant him peace was composed by the Shehu during the beginning of his reform movement, between the period of 1774 and 1784. The late Shaykh Bashir ibn Ahmad ibn Qadi Modibo Abdullahi Bellel, principle of the secondary school of Maiurno, Sudan, composed an excellent commentary upon this litany in which is discussed the merits and special qualities of each supplication. Although, this work was incomplete, he drew his commentaries from the teachings of Shaykh Nabhani regarding the spiritual advantages of sending prayers upon the Prophet. My teacher, Shaykh Muhammad al-Amin ibn Adam gave me license to recite this litany at the end of all supplications and pressing needs. It is my objective in the future, if Allah wills, of completing the commentary on the ad-Dalaa'il by Shaykh Bashir.

While the contemporary world has been heralded as being “post-racial”, we can look all-around to see evidence that this assertion is not only flawed but false. Religion is generally blamed as the key culprit for the escalating conflicts igniting the world over which threatens peace. Yet, rarely is secularism and the void created in its midst carefully analyzed in this context. The historical roots of this problem are more remote than postmodernism and modernism. However, secularism has fractured the way that human identity has been understood throughout time which eclipses the integral relationship between human diversity and religious pluralism.

I actually translated this work back in 1993-94 whie working as a Muslim Chaplain for the California Department of Corrections. I translated the work becuase I wanted the Muslim inmates to have access to the kind of noble and virtuous character exemplified by their African Muslim ancestors. I also wanted them get a grasp of the concept of miracle, since in most cases, the only way that they were going to be free from the slave plantations that make up the US penal system was through a miracle.
This work chronicles the miracles that Allah gave to Shehu Uthman from 1780 to 1817 as a means of rallying the Sokoto polity around the personality of the scholar/warrior and sage that founded the state. This work is a restatement of that Quranic verse which defines true believers as those who fundamentally: "believe in the Unseen."

This paper tackles the interference of Witchcraft or Sorcery (Adzé) with Politics in the West African context, especially in TOGO. It shows how an organization shown as a "political party" is rather a congregation of Witches and Sorcerers using occult forces for their own egoist interests. It explains in depth from the perspective of Mystic (Hun) and Anthropology how Witchcraft "works" and how one can protect his psychic and energetic Integrity from its effects.

Although it has been acknowledged that the early European Christian missionaries to Africa have contributed significantly to the emergence and growth of Christianity on the continent, it is also obvious that the ethnocentric tendencies that accompanied their missionary zeal caused them to demonize many aspects of the African cultures. This demonization led to a long-standing debate among African Christians themselves on whether one can be truly African and truly Christian. Despite the fact that the situation seems to have improved greatly in contemporary times, one of the key areas of contention within African Christianity, which has persisted to date, is the chieftaincy institution. To the best of my knowledge however, not much has been researched in this field from Pentecostal perspectives. Using personal observations and participation in Christian Royal conferences as well as personal conversations with some Pentecostal church leaders and some royals in Ghana, this paper examines the functions of the traditional oath swearing for Christians who are chiefs. The paper argues that although, the oath swearing by itself is not inimical to Christian beliefs, Christians who swear oaths should be mindful of the deity invoked in the swearing process. The paper also recommends that to be able to transform unethical and unscriptural aspects of traditional practices and make disciples of all nations, Pentecostal Christians should not be ignorant of traditional practices within their communities. These include the traditional oath swearing, which is the focus of this paper. The paper is therefore an attempt to initiate an important dialogue among African Pentecostals, both scholars and practitioners, on the subject of Christianity and chieftaincy within contemporary times.

Through an anti-colonial, critical development and Indigenous discursive framework, this paper attempts to deconstruct the Euro-Western epistemological dominance of development in Africa by exploring the epistemology and axiology of the African cosmovision as an alternative for African development. Providing a theoretical analysis of Euro-Western evolutionary and positivist theories, this paper demonstrates how these “universal” theories have dismissed and denigrated spiritual knowledges in Africa, thus questioning the foundation of African life. To counteract the epistemological dominance of Euro-Western development and the positivist and reductionist theories which it is built upon, this paper explores the potential of an African cosmovision – a spiritualized worldview – as an Indigenous alternative for African development. Using an overview of African epistemologies as a theoretical framework for development, this paper suggest four fundamental changes that may disrupt the current reductionist and positivist framework of development: 1) reconceptualising development to reflect an asset-based approach whereby local spiritual worldviews and Indigenous knowledges at the basis of initiatives; 2) reframing development as a holistic process that draws on the interconnections manifested in African epistemology; 3) challenging the expertise of Euro-Western development practitioners, thus visioning local peoples as experts to their own development; and 4) troubling the assumed link between African schooling and development by questioning the abundance of Euro-Western knowledges in African schooling. To conclude, this paper suggests that research must be conducted to initiate deeper insight into local, spiritualized knowledges and their potential for a revitalization African development and, furthermore, how they may disrupt and challenge the larger International Development discourse.

This article tackles two core and fundamental Concepts in the perspective of the African ancient Mystic, Cosmogony and Spirituality:
- the fundamental Concept of Cosmic and Original Fire ("SO");
- the fundamental Concept of Original and permanent Divine Triad in the whole Divine Creation.
It enables a better and holistic understanding of the African Origin of the notion of Trinity in the young judeo-christian thoughts.
It also enables a deeper understanding of the Holy Concept of "YEWE" as a Triple Manifestation of this Divine Triad in the whole Creation.

It can be helpful, for Westerners, to consider ancestral spirits to be a pre-literacy version of books. Many Westerners read a lot. Others receive information from people who have read a lot. Not-Western cultures also need guidance on how to understand and resolve issues. Most do not have such a literary tradition. The default alternative is recourse to the dead (gods ). Accessing the dead is a key concern. Older people are closer to them. The dead clearly cannot speak in simple and direct ways. In some translations into English, the dead come to be known as ‘spirits.’  This has nothing to do with being ‘supernatural.’

This litany was the final litany which Shaykh Abdullahi ibn Fuduye` adhered to during his final years. It can be recited after the asr or the maghrib prayers, but its best time is immediately after the subh prayer. If an aspirant recites it promptly after the subh, she/he will complete it exactly at sunrise. This litany consists of the spiritual light and gnosis which Allah ta`ala granted to the master of Bodinga (as he was often called). Whoever persists in reciting this litany will attain honor (`izza) in this life and the Next; and will be guided to being a causative factor for bringing honor to Islam.

This small litany by the Sultan of the Awliyya, Muhy'd-Deen Abd'l-Qaadir al-Jaylaani is the weapon of the oppressed Muslim. It is like a spiritual drone missile which reaches its targets without any collateral damage. Rather than Muslims joining terrorist groups, Muslims should turn to Allah and call upon Him in the same manner that the Prophets of old called upon God during affliction, oppression and state sponsored repression.

The paper highlights the historical development of African Zionism, with special reference to the four major messianic churches. Socio-political conditions and other factors contributed to the formation of African Zionism. Israel's nationalist theology of the temple and the John Alexander Dowie's Zion City concepts played a significant role in influencing the formation of African Zionism. The churches selected for the study are Zion Christian Church, Shembe's AmaNazaretha, International Pentecost Church, and St John's Apostolic Faith Mission. The focus is on the spiritual significance of the cultic centre as perceived by these church formations. The reasons for pilgrimages to the centre are elaborated on, and the contribution of these churches to African Christianity are highlighted.

Cross-cultural spiritual direction is particularly complex and difficult when we take into consideration ethnic, religious, regional and other subcultures within a larger shared culture. This need is and can be fulfilled by the work of group spiritual direction, which holds potential value for renewal and deepening of both individual and communal spiritual life. In this article, group spiritual direction is introduced as a new paradigm for African cultures, given that it is ideally suited to communal societies, where a group of people can seek God together, trusting that God will reveal himself through common divine disclosures. By using an example of a renewal movement within the Anglican Church called Iviyo loFakazi bakaKristu, group spiritual direction can be shown to be relevant, as it grows out of African spirituality and culture and can make a real difference to the communal well-being of South African society.

The study intends to add to practical knowledge about the use and implementation of leadership programmes, but also to challenge theoretical understanding of Inspirational Leadership in Africa. The theoretical foundation related to the topic is weak. Therefore, the research method used is an exploratory case study with research questions formulated as management issues. First National Bank (FNB) is one of the few South African organisations that have made a difference in terms of transformation. The company started a VUKA programme five years ago with the objective of creating a workplace community of real, new South Africans from different backgrounds. FNB clearly tries to do a better job balanacing people management and content management. Leadership in FNB is inspirational, and it definitely has African elements. At the same time, it seems that some employees have difficulties in clearly seeing the support for the programme throughout the hierarchy, and find African Leadership confusing.

Despite its rituals of rupture and discourse of discontinuity, Pentecostalism does not always succeed in dislodging church participants from their pre-existing religious worlds. This paper connects the eclectic, everyday engagements of rank-and-file Pentecostals to a variety of concepts deployed in studies of religious pluralism (e.g. syncretism, hybridity, polyontology, bricolage, and especially the recently theorized butinage). Drawing on empirical evidence from Mozambique, while also glancing comparatively at Brazil, this paper aims to help open new questions regarding Pentecostal religious identity by arguing for the presence of pluralistic impulses within Pentecostalism itself.