An interesting report on Sheikh Ali Jumaa Mayunga’s conversion to Shi‘ism following debates with ‘Allāmah Sayyid Sa‘īd Akhtar Rizvi

An interesting report on Sheikh Ali Jumaa Mayunga’s conversion to Shi‘ism following debates with ‘Allāmah Sayyid Sa‘īd Akhtar Rizvi.

This text is based on a report by the renowned Iranian writer Mr. Hossein Sarvqāmat, published under the title “Africa… Not as You Know It! – Part 3” in the Tabnak newspaper on June 30, 2013.
(Africa… Not as You Know It! – Part 3 – Tabnak)

The following text is reproduced here exactly as originally published, without any modifications:

Africa… Not as You Know It! – Part 3
A Wahhabi Scholar Who Embraced Shi‘ism

News Code: 329145 | Date: 09 Tir 1392 (June 30, 2013) – 18:03

(آفریقا… نه آنگونه که شما می‌شناسید! ـ ۳ – تابناک TABNAK

“O Lord, You know

how difficult it is

to be human and remain so

in this world.

How much suffering bears the one

who is human and overflowing with feeling!”

— Ali Jumaa Mayunga

Have you ever heard this name? Probably not.

It’s a name that radiates Africanness!
Like you, I was unfamiliar with such a name—until I traveled to Africa, where I first heard it and met its bearer.

Moreover, I learned that its owner shines like a brilliant star across the African sky.

Let me get straight to the point; Since my arrival in Africa, I had occasionally heard in various corners that one of the Wahhabi scholars, after years of preaching and promoting Wahhabism, had distanced himself from this doctrine and inclined towards the school of the Ahl al-Bayt (the Household of the Prophet).

Before this, I had often encountered people who had left the doctrines of Christianity, Judaism, Buddhism, Zoroastrianism, etc., and chosen Islam.
I had even seen brothers from the Sunni community who had converted to the school of Ahl al-Bayt (AS) and abandoned their previous path.
But, to be honest, I had never seen a Wahhabi – and a Wahhabi scholar at that – with all its contradictions and differences with Shiism, renounce all his beliefs, turn his back on all his convictions, and choose a school that is 180 degrees opposite to his former doctrine.

That is why I wanted to meet such a person and hear his story firsthand. I was awaiting an opportunity for this meeting, until on the last day of my trip, thanks to my friends at the Cultural Consulate of the Islamic Republic, I was granted this honor.

We traveled a long distance from the city center of Dar es Salaam, where we were staying, to a neighborhood on the outskirts of the city where Mayonga resided… We passed through rough streets that are a story in themselves. Streets that spare neither the vehicle’s springs and shock absorbers nor the driver and passengers any comfort or tranquility!

And this is one of the characteristics of Africa. Once you leave the main streets, the side streets are no longer paved. Governments don’t have money for such things and leave these matters to the people. And the people, as you know better…!

The situation with garbage is the same. Sometimes it piles up by the streets and passages until the people themselves take care of it.

Municipal services, cleanliness, and welfare are largely a distant dream—or even a cruel joke—in most parts of this vast continent!

But let’s move on; I entered a neighborhood where I wouldn’t have thought a person could live, let alone a scholar… and I stepped into a house where I wouldn’t have imagined there would be a book, let alone a library!

A humble house in a remote neighborhood. Mayonga was aware of our visit, so he came out to welcome us himself. He received us warmly and led us through a small courtyard until we reached a long corridor, both sides of which were lined with bookshelves from floor to ceiling.

Three thousand volumes in Arabic, English, and Swahili, a few faded chairs, a small work desk, pictures of some religious authorities and scholars, and a large, framed picture of Mayonga were all you could see at first glance in this long, pleasant corridor. I say pleasant because I believe: “Books are the gardens of scholars.”

And we had traveled through the verdant streets of this continent and arrived at another garden and orchard… though its nature is different from the gardens of this world.

Our conversation began warmly. With a touch of friendly greetings! Africans have a great talent for building connections. It’s enough to know their language, and they immediately open the door to conversation. They speak, listen, and laugh!

And you marvel at how God has displayed such white teeth within this dark face.

Mayonga begins speaking of his beliefs and convictions by remembering his father. That his father followed the Shafi’i school of thought and lived within the Qadiriyya Sufi order, and that he too spent a lifetime in this school, becoming accustomed to its teachings.

Mayonga lived according to this order until he was 27 years old, and at that age, despite such circumstances, he was inclined towards the Wahhabi doctrine by his teacher, who was from Kenya.

He cites the books of Ibn Taymiyyah as one of the key factors in his becoming a Wahhabi.

Mayonga states plainly that he was a Wahhabi for 12 years and was considered one of the greatest Wahhabi scholars in Africa.

He then speaks of his acquaintance with the late Allama Syed Saeed Akhtar Rizvi, which he regards as a turning point in his life.
Allama Syed Saeed Akhtar Rizvi is a scholar from India who lived in Africa for 43 years under extremely harsh and grueling conditions. Alongside nurturing 50,000 Shiites and followers of the Ahl al-Bayt, he also authored numerous books. He managed, during those blessed years in Africa, to translate 8 volumes of the invaluable commentary Al-Mizan and part of the book Al-Ghadir into English.
In words brimming with sincerity and simplicity, Mayonga reveals the initial steps he took on the path to entering the school of the Ahl al-Bayt:
“For many years, my mind was preoccupied with four fundamental and key issues. I wanted to know the truth about them and have the reality clearly revealed to me.”

The first subject was the crucial issue of Imamate – who is the leader and successor after the Prophet (PBUH). The difference between the Sunni schools and the Shi’a school on this matter had occupied my mind in a peculiar way.

Another subject was the issue of the distortion (tahreef) of the Quran. Wahhabism holds a profound disagreement with Shi’ites on this. They believe the Shi’a Quran is separate from that of other Muslims and that Shi’ites adhere to a specific Quran… The truth or falsehood of this claim was another matter that had occupied my thoughts for years.

The third subject was the concept of Taqiyya (pious dissimulation), which Shi’ism believes in and employs in various circumstances to protect the foundation of the religion, whereas Wahhabism opposes it, calling it “the lesser hypocrisy.”

Finally, the fourth subject was Mut’ah – both the Mut’ah of Hajj and Mut’ah of marriage, which Shi’ism accepts and believes in, while this is not accepted by Wahhabi scholars, who reject and explicitly oppose it.

I told Allama Syed Akhtar Rizvi that if he could provide solid, irrefutable evidence regarding these four subjects, in a way that would put my heart at ease and bring my turbulent, inquisitive soul to a shore of tranquility, I would renounce the Wahhabi doctrine and choose the Shi’a school of thought.

He, without uttering a single word of open propaganda for Shi’ism, accomplished this task with complete patience and forbearance.

I was allowed to debate and discuss these matters with the late Allama Syed Akhtar Rizvi for three consecutive months. During these three months, I would visit him three days a week. Each session would begin at 10 AM and continue until the Dhuhr (noon) prayer call. These discussions were held without a single break.

Throughout this period, Allama Syed Akhtar Rizvi showed me very clear and transparent evidence from Sunni books, opening my eyes to a world other than the one I had been accustomed to for years.

He was extraordinary in theological debate and dialogue. He was deeply familiar with both old and new books and sources, and employed decisive proofs in discussion and argumentation.

I truly claim that Allama Syed Akhtar Rizvi, over these three months, was able to separate me from all my positions and viewpoints and guide me towards true Islam.

Ali Jumaa Mayonga recalls that period with a sense of longing and says:

During the discussions and debates, I observed signs of illness and old age in Allama Syed Akhtar Rizvi. Weakness and frailty had firmly taken hold of him. But he did not relent until he had made me firm and steadfast in my belief in the school of Ahl al-Bayt.

God willed that through him, He would take my hand and assist me. After that, he gradually grew weaker and more frail until, eight years later, he passed away in Tanzania at the age of 76 and was buried there.

Mayonga rises from his seat, walks the length of the long corridor of his library, pulls out a hefty volume from among the books, and then continues:

Even after embracing Shi’ism, I continued my visits with the late Allama Rizvi. To the extent that I succeeded in compiling this book, which is a Tafsir (exegesis) of the Holy Quran in the Swahili language.

He hands me the book. It has numerous pages. Its title is “Kitabu Mobin” (The Clear Book) and it has been printed and published twice by the Ansariyan Publications in Qom.

I ask my host if he has written any other books. He replies: “Yes. After completing the Quranic exegesis, one day a book by a foreign author (someone attributed to the Khawarij) named ‘Juma Muhammad al-Mazru’i’ came into my hands. In his book, he unjustly portrayed Imam Ali (AS) as being in the wrong and a wrongdoer, and presented Mu’awiyah as the rightful Imam.”

“I wrote a refutation of this book in Swahili and titled it ‘Nateeje Sikefe’ (The Outcome of Saqifah). In this book, the Shi’a perspective on Saqifah and its consequences is well articulated.”

“Later, I came across another book titled ‘Yahudi, Pasta Parda ya Ahlul Bayt’ (The Jews, Behind the Curtain of the Ahl al-Bayt). This book was also completely anti-Shi’a, and in ‘Nateeje Sikefe’ I dedicated effort to refuting many of its points. Recently, I noticed that this book has reached a second edition with additions, and more misleading content has been included. I am now preparing a new book to address these issues.”

I asked: “What was the reaction of the Wahhabis in Tanzania to a scholar who left their camp and joined the opposing one?”

He replied with a laugh: “Their initial reaction was intense astonishment at this development. Because I was very firm and steadfast in the Wahhabi doctrine. They did not expect someone like Mayonga to do such a thing. After that, they harbored enmity and hostility towards me many times. They insulted me and gave me a hard time. They even spread rumors in the streets, saying that [Imam] Khomeini had bought me off. I would invite them to come see my humble house and life for themselves and judge whether I owned anything besides this library… and if this is the condition of someone whom [Imam] Khomeini has bought off?!”

“Yes; I have a great capital which I would not trade for anything, and that is my belief in the Shi’a school. A school that has changed my life and, through this, has also influenced others.”

“For instance, Sheikh Abdullah Nasser, a Wahhabi scholar from Kenya, who recently left the Wahhabi doctrine, and I have been fully influential in this matter!”

I ask: “Have you ever traveled to Iran?” He brings his photo album and shows me pictures he took as souvenirs with scholars and religious authorities. He says: “I have come to Iran many times and have traveled to Tehran, Qom, Mashhad, and Isfahan.”

…Let us conclude this visit with two sentences; sentences brimming with affection and emotion!

The sentence he says:

“I wish for my life, my death, and my resurrection on Judgment Day to be tied to the Family of Infallibility and Purity (the Ahl al-Bayt). I have earnestly asked God for this.”

And the sentence I utter:

“Mr. Mayonga! Today is the last day of my trip to Africa.”

I feel as though all this journey on one side, and meeting you on the other! If I had come to Africa but had not met you, I would never, ever consider this journey complete. Meeting you is a divine gift that God bestowed upon me in a wondrous and distant land!

— Hossein Sarew Qamat