Islam and Music

Afropop magazine brings it again with an interesting interview about music and islam. Below is an excerpt:

B.E.: You also looked into the state of this debate about Islam and music in the contemporary American scene. Tell us about Sheikh Tamer Salim.

J.B.: I wanted to get a local perspective from the Muslim community on how teachings and ideas about music play out among Muslims here in the United States. So I went down to Bensonherst, here in Brooklyn, and visited with a young, up-and-coming cleric, Tamer Salim, 27 years old, three years in this country, fresh from Egypt where he was educated at the prestigious Al Azhar Islamic seminary. Tamer is a good-looking, broad smiling, very warm and engaging spiritual leader who has reached out to monotheistic faiths with a hand of friendship and really gotten himself on the map here in New York as a respected Muslim cleric.

When I asked him about ideas about music within his own congregation, he told me:

Tamer Salim: Actually I am being asked about this issue all the time, because you know it’s very hard to avoid listening to music in this country. So when I came here to the United States, I found the people differing about this issue as well. And I found a group of people who are being raised, or even being born in this country, even those people who received their education in this country, who are following directly the rulings of Saudi Arabia, those people who are extreme when it comes to music and musical instruments. For me personally, I would consider it a very extreme view if you tell people not to listen to music in this country. But at same time, I would adopt the view of those moderate people that not every kind of music is worth listening to. So when the Muslim community would come to me asking about this, I would tell them, “Me personally, I don’t see anything wrong with music as long as the content of the music doesn’t have anything contradicting to Islamic culture, or Islamic law.

J.B.: Sheikh Tamer took pains to distinguish himself from the Salafi position, which has that default restrictive attitude toward so many different types of music. He actually made the point that Islam encourages many forms of art, including music, starting with the recitation of the Koran itself:

Tamer Salim: Allah told us to beautify reading and reciting the Koran. If you listen to the Koran from a good reciter, you would find this kind of beauty. Islam is requiring of us that we never read the Koran without making it beautiful in the ears of the people. We try to sing it in a good way. We try to make it affect the hearts of the people who would listen to it. The same is true of the Azan, which is the call for prayer. And actually, at the time of the prophet, when people wanted to make Azan, the Prophet said, ‘Leave that to Bilal,’ one of the companions of the Prophet. Bilal used to have a very beautiful voice when it came to saying the Azan itself. The Prophet would not let just anybody make the call for prayer. He would choose those people who had beautiful voices in order to have an impact on the hearts and the minds of the people. So we are here encouraged in many ways to listen to the beautiful voices of the people, and Islam is encouraging that.

Read more...

From Wildlife Direct: Europeans, Arabs and Africans in the Congo, 1892-1894

Blood, Ivory and Lomami Slave Wars

All hell broke loose on the Lomami River during the 1890s.It began east of the Lualaba in the 1860s, with the rise of the Arab ivory trade. Tippo Tib from Zanzibar (where he started life as Hamed bin Muhammed el Murjebi ) carved out a Congolese Sultanate. Slaves hauled his ivory to the markets of Zanzibar often hefting a single tusk at over a 100 pounds.Tippo Tib, ivory merchant and slave trader, built a successful empire in eastern Congo. This picture first published in 1889, The Illustrated London News.His favorite slave, Ngongo Luteta, came to him as a young boy. Luteta was from the Batetela tribe that lives where the Lomami plunges from high savannah plateau, to forest islands and into unbroken forest. Ngongo Luteta rose fast and became a leader of Tippo Tib’s wanguaana (Arabized Congolese) warriors and the strategist who brought the most ivory and slaves back to his master. Tippu Tib was so pleased with the dashing Luteta, that he freed him when he was only 25 and sent him home to the Lomami.
But Tippo Tib sent Ngongo Luteta with a clear mission: caravans of ivory must come east to him from the Lomami and the Tshuapa basins. Luteta was immensely successful. Great graves of elephant bone rotted in the forest duff, the ivory was carried east. The people of the Lomami who carried the ivory, were enslaved and their societies torn asunder by the firearms and cold determination of Ngongo Luteta.
Ashley, 120 years later, when his dugout was not more than two days south of Opala , wrote “Not many people here. This forest is empty” . He repeated it all the way to the savanna. Were the massive slave campaigns initiated by Ngongo Luteta partly to blame?The Lomami River is depopulated here in the north and Ashley found fewer and fewer people as he moved up stream and deeper into the forest.Ngongo Lutete is hero and nemesis.
I have no picture of him (send it if you find one), but here is a description written by a begrudgingly respectful European of the 19th century (The Fall of the Congo Arabs, Sydney Hinde, 1894)
He was a well-built, intelligent- looking man…with a brown skin, large brown eyes, very long lashes, …and a straight narrow nose. His hands were his most remarkable characteristic: curiously supple, with long narrow fingers. One or both hands were in constant movement, opening or shutting restlessly. His features meanwhile remained absolutely immovable.
The description of him in battle was even more suggestive:[Ngongo Luteta] hissed out his orders one after another without a moment’s hesitation. He was capable of sustaining intense fatigue, and would lead his warriors through the country at a run for hours together.
Ivory was big money and the Europeans wanted it. Ngongo Luteta met the Belgians on the rivers of their new colony and realized he could make more profit trading his ivory to them. The Arab’s suzerainty was at stake. Tensions rose, a European ivory merchant who had set up two trading posts on the Lomami River, Arthur Hodister , was massacred with ten other whites and the Belgo-Arab wars began in earnest. Nongo Luteta was fighting on the side of the Belgians and the Congo Free State.
Although carrying an anti-slavery banner, there was no doubt that control of resources (importantly elephants) was central to the Belgian King, Leopold II.Francis Dhanis, main Belgian architect of the war, marched to Ngandu, Nongo Luteta’s post on the Lomami River in 1892. Hinde describes it thus:N’Gandu was a fortified town by the river-bank, with four gates, each approached by a very handsome pavement of human skulls, the bregma being the only part showing above ground. I counted more than 2000 skulls in the pavement of one gate alone. The campaign trail followed by Commander Dhanis with Capt. Hinde. First stop, before engaging in battle, was for reinforcement at Ngongo Lutete’s village of N’Gandu
Francis Dhanis with his Belgian officers and fighting men were strengthened by Ngongo Luteta and 10,000 of his men. Together they marched on to meet the Arabs further east.Fighting at the Arab stronghold, Nyangwe
Numerous times Ngongo Luteta’s courageous tactics pushed a battle to victory for the Belgians. In January 1894 the Belgians prevailed and central African trade routes no longer led to Zanzibar in the east but now the ivory and eventually the rubber, copper and gold all went out to the Atlantic on the west.Commander Dhanis led the campaign to drive the Arabs from the Lomami, Lualaba and all Maniema province, 1892-1894
Francis Dhanis was made a baron by King Leopold II of Belgium for his exemplary perseverance, foresight and skill throughout the campaign. But Baron Dhanis expressed a strong regret over what had occurred just four months before he received his honors in Belgium:
At N’gandu, Ngongo Luteta’s home on the Lomami, on the 15th of September 1893, a Belgian army officer named Jean Scheerlinck independently decided that Ngongo Luteta was a traitor. Without consulting his superior, Francis Dhanis, he court-martialed Luteta, had him condemned to death, and put before a firing squad.
Curious and sad what is excused by war.

Read more...