SHAFAQNA– Sheikh Sherif Ibrahim Mballo is Secretary General of the League of AhlulBayt and the founder of Al-e Yasin Association in the Senegalese capital Dakar. In an exclusive interview with Shafaqna he discussed various topics related to Islam and the Shia Islam in the West African country. Imam Sherif Mballo stresses on the importance of unity among Muslims and says followers of the Shiism and Sufism are living in coexistence with each other. This is the last part 3 of his interview.
Shafaqna- We like to know more about the activities of the Shia community and centers. What services do these Islamic Shia organizations offer?
Imam Sherif Mballo- There are some Shia associations that try to promote the teachings of Ahlul Bayt and Shiism. The main associations are: the League of AhlulBayt (A.S.), Majlis Ulema of Ahlul Bayt -founded by Sheikh Abdel-Monet al-Zayn, the Mozdahir International Institute, founded by Mohamed Ali Haidara. They coordinate their activities for a good representation in the Senegalese society and to better defend the interests of the small Shia community. The differences among them are of no importance in comparison with the need to spread Shiism.
It should be noted that these movements based on their agendas have a series of educational, cultural and religious activities considered to be necessary for the promotion of the teachings of Ahlul Bayt (A.S.).
Shafaqna- How about the Shia communities in other African countries, what do you have to tell us about them?
Imam Sherif Mballo- We are aware of our Shia brothers and sisters in other African countries, their life and problems. I remind you that Senegal has been a French Colony for a very long time, and Dakar was the capital of French-speaking countries in West Africa. These countries were Senegal, Mali, Benin, Burkina Faso, Niger, Togo, and Guinea-Conakry. All Shia communities in Africa, without exception, live in poverty, misery and in underdeveloped regions unfortunately. They live in countries rich with natural resources such as oil, gas, uranium, iron, gold, diamond, Zirconium, etc.
Shafaqna- How do you evaluate religious policies in Africa and especially the influence of Wahhabism and Zionism across the continent? How do you forecast the future of the continent?
Imam Sherif Mballo- The process of democratization of Africa helped all countries to establish political, economic and trade pluralism, organize elections and draft new constitutions through referendums. The enthusiasm that accompanied this process was so strong that some observers declared the irreversible nature of pluralist democracy in Africa. National movements were created in Africa in the early 1990s when the fall of the Berlin Wall and the collapse of the communist countries of the former Eastern Bloc ushered in a wave of democratization. The process of democratization had already begun in a number of African countries such as Senegal, Gambia, Cape Verde, Mauritius, Lesotho but most African countries launched it in the early 1990s in two different ways. On one hand, national movements were an African contribution to democracy. These political establishments founded by opposition groups and were composed mainly of civil society organizations. They had various results.
I take the case of Senegal, which is a country of remarkable political stability, it has never experienced an unconstitutional or abrupt rupture in its political life. The main character of Senegal is certainly to have experienced almost seamlessly multiparty system that was the result of political evolution of contemporary Senegal. The political system evolved from single party to multiparty system. It was first limited to three parties, then four political parties and finally to the multiparty system since 1981. Respect for public opinion, individual freedoms, particularly press freedoms are guaranteed. The Senegalese began learning about pluralist democracy long before their neighbors. Also, in many ways, Senegal is a country whose course seems rather singular compared to many other African countries. It earned my country the label “exceptional”, “democratic showcase”, “democratic oasis” in a desert of authoritarianism. This particular democratic status, which is attributed by the African doctrine is a reality. Since 1963, the Senegalese political system has made the president the keystone of all institutions, the epicenter of power and the one who decides everything without being held responsible. Thus, the first major required reform is required seems to be the need to rationalize the presidential power and to develop counter-balancing mechanisms. Notwithstanding criticisms have now raised over the presidential rule and the need for re-balancing of this power. Senegal is unquestionably a democracy with a proven record of political stability, respect for human rights and freedom of the press. However, it is increasingly evident that political and constitutional reforms are necessary to modernize and consolidate the democratic experience. The necessity of such reforms results from the observation of the misuse of the Constitution, president’s domination of state institutions, inefficiency of state institution, persistent tensions that happen during or after elections, the centralization of the country’s resources in the capital to the detriment of other regions, the economic and institutional fragility of civil society and the media.
Regarding the influence of Wahhabism in Africa I can say the spread of Wahhabism in our continent dates back to the 1960s. The advantage of political pluralism in many African states allowed Saudi Arabia to strengthen its ideological offensive. Combining preaching with social and humanitarian activities, Islamic NGOs, Muslim transnational organizations and Saudi foundations financial and ideological investment often with the complicity of the states imposed their conservative interpretation of Islam, a tool that can be called the “religious diplomacy “of the Saud.
After decades of strategy and uninterrupted influence, the Saudi Kingdom can now rely on local communities to undermine the traditional hierarchies of African Islam, fight Sufi brotherhoods and ban traditional religious practices. New African Wahhabi scholars trained in the universities of Persian Gulf Arab states openly oppose Muslim shrines.
With regard to Zionist influence in Africa, for a long time, the Palestinian cause was a point of divergence between Israel and Africa. However, the Zionist regime has helped many African regimes for security issues. Discrete but concrete links with some key countries such as Senegal, Ivory Coast, Morocco, Egypt, Kenya, Uganda, Nigeria, Togo, Chad and Ethiopia gives Israel hope to build ever-closer economic and political relations.
Africa is currently the second most inequitable region of the world. Three-quarters of the young population live on less than $ 2 a day. Poverty primarily affects young people and women in rural areas, making them an easy prey and a very fertile ground for Wahhabism and Zionism for the present and for the near future- if we are not careful.
Although in view of its population explosion, Africa will find its place in the 21st century world. Many opportunities arise as well: large-scale urbanization, green revolution, entrepreneurial bubbling. Transition has already begun. Dynamic growth must be supported in a sustainable manner by investment policies, but it also depends on political stabilization of countries. In a geopolitical look, other emerging regions often distract the attention of the world from Africa. At the moment, however, it would be a great mistake, especially on the part of the world, to neglect this continent. We must look very closely at the future of Africa from this aspect.
Shafaqna- What information do you have about leader of Islamic Movement in Nigeria, Sheikh Ibrahim Zakzaky?
Imam Sherif Mballo- I follow news about Sheikh Zakzaky on daily basis. He is a brother and a longtime friend. We have known each other since 1991 when we participated together in conferences and international meetings in Tehran, Iran. I was the first person to alert the international community about his situation via the help of Alioune Tine, then Regional Director of West Africa at the Amnesty International, who is a Senegalese. He automatically took Sheikh Zakzaky’s case and ordered agents working for Amnesty International in Nigeria to investigate the situation of the Sheikh and his followers who had been imprisoned by the Nigerian authorities.
The Shia in Nigeria neither enjoy religious freedoms nor are protected in their own country, depriving them of their human rights is a flagrant violation of the international laws and conventions that are by way signed by the Nigerian government. This situation only exacerbates the ongoing conflicts in the northeast of the country which was stuck in community violence and pro-separation demonstrations in the south.
I can assert that most of the African Shias do not have the same rights and freedoms as their fellow citizens, especially under less tolerant political regimes influenced by the growing power of Wahhabism and Zionism.
Shafaqna- What is your message to Shias in your country and other French-speaking African countries?
Imam Sherif Mballo- My message is: Let us be united and supportive of each other. For a community to find its dignity, it is necessary to make sacrifices, learn, search for moral, intellectual and material wealth to ensure its survival and mark its positive footprint for the continuity of its message. We must strengthen the ties that unite us far from anything that could disunite us, cultivate mutual understanding, for a united Shia community beyond artificial boundaries.
This text originally published by Shafaqna French, translated by Shafaqna English.
Read more from Shafaqna:
‘Shiism not a new phenomenon in Senegal’: Interview with Sheikh Sherif Mballo (Part 1)