David Robinson, in his book Muslim Societies in African History , seeks to explore the question, Is There an African Islam? Robinson recognizes the fact that indeed, Islam was born outside the African continent but has gained root within the context of Africa. That serves as a basis through which to focus on the question of whether indeed there exists an Islam that can be considered as being purely African that seeks to reflect on the African culture. According to his analogy, the fact that Africans have taken up Islam not only as a religion but also sought to make it their own has led to the Africanization of Islam. That leads to Robinson's conclusion suggesting that indeed there is an Africanized Islam, as he believes that this is the same way that other societies around the world, including Europeans, are taking up their understanding of Islam within their contexts.
Roman Loimeier, who is a specialist for the 'anthropology of Islam,' disputes this position arguing that Islam cannot be categorized as belonging to a specific culture or society. In other words, Loimeier argues that Islam is based on teachings that can be found within the Quran, which is not unique to any given organization. Instead, it becomes essential for communities to understand that the existence of Islam cannot be confined based on social conformities. That means that Islam is a religion that can be appreciated within the different societies or communities as it embraces the same religious values. Loimeier points to the fact that there is only one Islam, which is enjoyed in unique ways within the different traditions but with all focus being towards ensuring the societies reflect on the teachings in the Quran.
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When comparing the two positions, it is clear that they both recognize the fact that Islam is a religion that was founded outside the realm of the African continent but has been significantly embraced within Africa. The two authors also agree on the fact that Islam is a religion that has been based on the teachings presented through the Quran. In this perspective, the authors agree on the fact that for Islam to be considered as being complete, it often reflects on the values brought out within the Quran. However, they fail to agree on the extent to which traditions have impacted the teaching of Islam, especially within the context of the African continent. That leads to their varied positions on the existence of an African Islam or the Africanization of Islam.
I want to suggest that both authors present valid arguments that would support their differentiated positions on whether there exists an African Islam. However, I would agree with Loimeier on the fact that there only exists a single Islam that has been embraced within different cultures and traditions. I am basing my argument on the fact that the Quran reflects on the lives that believers ought to live regardless of their customs and traditions; thus, meaning that Islam cannot be customized for any given society or community. Consequently, this means that although Africans have experienced Islamization, this cannot serve as a justification to suggest that Africans have been able to create an Islam that is solely focused on the African continent. Instead, this reflects on the fact that although Africans have been ready to embrace Islam as part of their religions; they tend to have their traditions that define their approach towards the teachings in the Quran.
