Publication of Latest Autobiography from an Omnivorous African Scholar and Writer on Africa: Toyin Falola's Malaika and the Seven Heavens: A Memoir of My Encounters with Islam ( Print, E Book, Online Reading and Open Access Publications)
Oluwatoyin Adepoju
Publication of Latest Autobiography from an Omnivorous African Scholar and Writer on Africa
Toyin Falola's Malaika and the Seven Heavens: A Memoir of My Encounters with Islam
( Print, E Book, Online Reading and Open Access Publications)
Oluwatoyin Vincent Adepoju
Toyin Falola's Malaika and the Seven Heavens: A Memoir of My Encounters with Islam is published at last and is available to purchase in print but can also be read online and downloaded at Fulcrum.
Falola is a master storyteller, particularly about his own life, as evident from his two previous autobiographies, A Mouth Sweeter than Salt and Counting the Tiger's Teeth.
This new memoir promises similar rich narrative and is enhanced by moving poetry by Falola opening each chapter as well as by evocative black and white drawings and full colour illustrations by various artists referencing the events and environments in the story.
With this book, Falola further entrenches himself as a scholar, writer and organizer of discourse engaging practically the full scope of African existence, from politics to literature, music, art, religion and science, and particularly a voice of being and becoming, existence and dynamic actualization in Yoruba experience.
His Yoruba Metaphysics: Spirituality and Supernaturality was published last month. Decolonizing African Knowledge: Autoethnography and African Epistemologies, centred on Yoruba culture, and the edited Esu: Yoruba God, Power and the Imaginative Frontiers, are earlier publications. African Spirituality, Politics, and Knowledge Systems: Sacred Words and Holy Realms explores the most visible African spiritualities .
Will one encounter in Malaika such vivid portrayals as that of Iya Lekuleja, the mysterious embodiment of classical Yoruba spirituality in Falola's two previous memories?
The following text and image selections from the new book tantalize with mouth watering extracts:
''On the Streets of Ibadan by Dr. Kazeem Ekeolu. Growing up in Ibadan, the marketplace, occasions, and streets were never short of the Yoruba Muslims, whose mode of dressing and communication portrayed many aspects of their identity.''
This memoir chronicles my journey with Islam, from childhood to the present, framed in a historical/comparative context. It begins with my childhood encounters in the city of Ibadan and extends through my later years as a teacher, researcher, and resident in the predominantly Christian United States. Sometimes, our environment can fundamentally shape our perceptions, challenge our presumptions, and open our hearts to new possibilities in a world marked by religious diversity and cultural complexity. My lifelong encounter with Islam is a testament to this empirical experience.
Come with me on a personal journey as I share the events, engagements, and conversations that have shaped my understanding of Islam, with both Muslims and non-Muslims. This memoir is not an academic exercise or an attempt to fully explain Islam’s complexity. Rather, it is a personal narrative, influenced by my upbringing, environment, and values, that reflects how these elements have molded my perspective on Islam.
I have been enthralled by the beauty and profundity of this faith as I explored its complex beliefs. Through interpersonal relationships, dialogues, and moments of humanity, I discovered a richness that transcends language, ethnicity, and nationality. I found a religion that values kindness, fairness, and the tremendous interconnectedness of all creation. Yet there were times when these values seemed to falter.
In this memoir, I recount the stories of the extraordinary people I met along the way—men and women who lived their faith with steadfast dedication, opened their hearts to others, and demonstrated the values of Islam through their actions. Their experiences serve as a powerful reminder of the power of empathy, the force of unity, and the potential for change that each of us holds.
My interactions with Islam were not without difficulties, internal disputes, and uncomfortable moments. This narrative aims to capture the complexity and subtleties of these encounters—highlighting the moments of uncertainty and insight that shaped my evolving understanding of Islam and other religions.
...
As I rewalked the paths of my life across decades, through cities and villages that have shaped my journey, I enjoyed the invaluable contributions of many people, too numerous to mention here. To each of these individuals, I owe a debt of gratitude. Their efforts remain vivid in my memory, and their support has left an indelible mark on this memoir. For that, I am eternally grateful. I still have many voyages to report but . . . I am not a Muslim!
''The Babalawo, the Imam, and the Pastor by Dr. Kazeem Ekeolu.A portrait featuring the heads of an imam, a pastor, and a babalawo, each with his respective emblem.''
The opening chapter, “The Masquerade, the Imam, and the Pastor,” begins with me witnessing a masquerade festival. This event serves as a backdrop to explore how Islam came into Ibadan and how it intertwined with the indigenous practices, including the use of charms rooted in the African Òrìṣà religion. My encounter also reveals the complex interactions between the three prominent religions in the community—Islam, Christianity, and the African Òrìṣà religion—highlighting the relationships between the pastor, the imam, and the babalawo.
Chapter 2, “One Wudu and Ninety-Nine Tasbih,” delves into my observations of the Muslim mode of prayer and the various interpretations others hold of these practices. In this chapter, I relate how the Òrìṣà religion became intertwined with Islam, reflecting the blending of cultural and religious traditions. I also discuss the formation of different Islamic sects and Islamic associations, each with a distinct worldview, particularly within the Yoruba contexts.
Additionally, I narrate how Muslims in my immediate community held a deep reverence for the pilgrimage to Makkah and Madinah, fantasizing about the journey and the honor and respect bestowed upon those who completed it. The chapter also covers the origin of the titles Alhaji and Alhaja, the significance of pilgrimage in Islamic injunctions, and the activities that take place in the holy cities of Makkah and Madinah during this sacred journey.
In chapter 3, “A Cane of Memory and the Joy of Pain,” I recount my experiences at the madrassas I attended, using these memories to narrate how the learning system of Islam and Western education relate. This chapter is set in an Islamic learning center, a Western school, and a fusion of both.
In chapter 4, “Lips of Angels,” I delve into the power of music and recitation in Islam, using sing-along Islamic songs in Yoruba and Arabic to illustrate their influence.
My journey will not be complete if I do not talk about Oja Oba in “Our Mecca and Medina,” chapter 5. Here I explore the symbolic significance of religious conquest, detailing the coming of Islam and its dominance in that part of the city. I describe the existence of Muslim communities in Ibadan and how Oja Oba—a place I regularly visited as a teenager—was regarded as the Makkah and Madinah of the city.
As part of my itinerary, in chapter 6, “Sir Sabo and Conc Juju,” I narrate the story of the sheikh and his amulets. This chapter delves into the figure of the medicine man at Sabo, known as oni juju, and recounts my observations of spiritual leaders who used and believed in “voodoo” for healing and other spiritual problems, using Islam as a vehicle. Here I draw a comparison between Sufism in Islam, Yoruba traditions, and Western medicine.
In chapter 7, “Alhaji Many, Alhaja Money,” I narrate my encounters with Islam, focusing on women, polygamy, domestic matters, and conflicts. These experiences are well detailed, covering my visits and journey to Ilorin, which inspired this chapter.
In chapter 8, “In the City of Double Conscience,” I take a closer look at the story of Usman Dan Fodio in Ilorin, as well as the Yoruba-Fulani clashes. While some Yoruba will argue that Ilorin is a city that betrayed the Yoruba, or perhaps the Yoruba betrayed the city, my focus is on the unique Islamic practices in the city of Ilorin as I observed them.
Centered on the mosque and madrassa, chapter 9, “Baba Agege Is Dead!,” is written to extol the ulama—Islamic scholars and spiritual leaders. This chapter focuses on the responsibilities of imams and alfas, tracing how Islam arrived in Lagos and the significant roles these leaders have played over time in shaping the religious landscape of the city.
Chapter 10, “Slaughtering the Living Elephant,” addresses religious crises and contemporary conflicts facing Islam today, including anti-Islamic sentiments such as controversies over the hijab and declining ecumenism.
The final chapter, titled “The Last Sermon,” centers on my experiences, lectures, and frequent visits to Islamic universities in Nigeria. Drawing inspiration from the last sermon of Prophet Muhammad (PBUH), this chapter showcases the essence of inner vision, the realm of dreams, and the pursuit of set goals. It also explores how advancements in technology and the internet age have influenced the spiritual realm, highlighting the intersection of traditional beliefs and modernity in today’s society.
This memoir explores the integration of Islam with Yoruba cultural elements, as well as the success of Islam’s establishment despite occasional tensions over what is deemed acceptable for worship. The poems at the start of each chapter convey the depth of my personal connection to the themes and my respect for how the religion is organized, as well as the behaviors and values it promotes.
I write from a dual perspective, both as an insider and an outsider, sometimes adopting an anthropological voice and gaze. While some Nigerian Muslims might perceive some of my judgments/assessments of behavior as coming from an “outsider” and a voice of difference, I believe the overall intent of my work remains intact: to promote unity and acceptance of Islam as a faith that has been Yorubanized or indigenized.
I am aware that my experience is only one thread in the great tapestry of encounters that people have had with Islam. This memoir does not claim to reflect all experiences or viewpoints, nor does it seek to compel the reader to agree with my views. Instead, it offers an opportunity for personal exploration, challenges preconceptions, and promotes an atmosphere of communication and understanding.
It is my earnest hope that this memoir serves as a catalyst for conversations that bridge the gaps that separate us, enhancing our collective understanding of diverse human experiences. I pray that it inspires us to seek common ground, recognize our shared humanity, and set out on our quests for self-discovery. This is my hope, my aspiration, and my heartfelt prayer.
Inshallah!
gbemisoye tijani
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