Reaching Nairobi at the close of the Nineteenth Century, he led a group of other Muslims, and enthusiastic missionaries from the coast to establish a ‘Swahili village’ in the present day Pumwani. Khamis Ngige was a prominent local convert of the early outreach. He soon attracted several Kikuyus and Wakambas, who became his disciples.Local men converted and having learned from their teachers took up the leadership of religious matters.
There were no intermediary Africans to demonstrate that, adoption of a few Islamic institutions would not disrupt society.The spread of Islam to the interior was hampered by several factors: for instance, the nature of the Bantu society’s varied beliefs, and scattered settlements affected interior advancement. Archaeological evidence attests to a thriving Muslim town on Manda Island by the Tenth Century AD.On arrival, the Muslims settled along the coast, engaging in trade. During an interethnic war, the Muslims assisted Chief Mumia to overcome his enemies. Basically, progress in the spread of Islam in Kenya came between 1880 and 1930. These missions mainly establish themselves in the remote …
Source: CIA World Factbook. Followers of traditional Kikuyu religion believe Ngai resides on There are Hindus living in Kenya. Kenya, Murang’a, Embu, Meru, Nyeri and Kitui. Muslims are concentrated mainly in the Coastal and North Eastern Regions. It is relatively sparsely pop… Mingling with Muslims led to conversion meaning returning home as Muslims and not aliens.Although most of the conversions were of individuals, there were communities that embraced Islam en-masse. Contemporary Islamic activisms are indebted to the ideology and organizational model of the Egyptian Muslim Brotherhoods (Ikhwhan) led by Hassan al-Banna and Sayyid Qutb; and the Islamic Society Methods used in recent trends of Islamization, are twofold, some directed to the Muslims, and others reaching to non-Muslims. Source: Global Restrictions on Religion studies. Pioneer Muslim missionaries to the interior were largely Tanganyikans, who coupled their missionary work with trade, along the centres began along the railway line, such as, Kibwezi, Makindu and Nairobi.
Most religious rites are therefore centred on appeasing the dead through sacrifices and proper burial rites. In return, one Idd day, Chief Mumia, his family and officials of his court converted to Islam. The Constitution of Kenya, along with other laws of Kenya, prohibits the discrimination of people because of their religious beliefs and protects their religious freedoms. The chief Mumia of Nabongo accorded the Swahili traders warm welcome. Alongside the interpersonal contacts, intermarriages also yielded some conversions. The following statistics show Kenya's most recent religious composition: Christian-Protestant 45% (This includes the Anglican Church of Kenya) Roman Catholic 33% Islam 10% Indigenous Religions 10% Other 2%. Latest Religion News. The primary concern for the early Muslims was trade with a few interested in propagating Islam. From these communities Islam slowly penetrated inland. The pacification and consolidation by European powers provided the much-needed force to open up the communities for new structures of power and religious expression (Trimingham:1983:58).
As far as population density is concerned, Kenya is the 47th largest country in the world in terms of pure land mass. Fertility in Kenya. The Primarily, Islam spread through the interactions of individuals, with the There was strong resistance toward Islam by the majority of communities living in the interior. Source: The Future of World Religions: Population Growth Projections, 2010-2050. The numbers are estimated to be around 60,287 people or 0.13% of the population. A Total Fertility Rate (TFR) of 2.1 represents the Replacement-Level Fertility: the average number of children per woman needed for each generation to exactly replace itself without needing international immigration. Having learned from Maalim Mtondo, he later became the Imam of the Pumwani Mosque. Each place where a European installed himself, military camp, government centre, or plantation, was a centre for Muslim influence.In the interior, the Muslims neither integrated nor mingled with the local communities, yet, non-Swahili Africans began joining the Swahili trends in trade with some returning as Muslims.