Director and Proprietor of Dar ibn Taimiyyah Islamic Homeschool, Isa Okonkwo, a former Director of Administration at the Nigerian Supreme Council for Islamic Affairs, speaks with VICTORIA EDEME on his conversion from Christianity to Islam and the importance of the Eid-el-Kabir celebration
As an Igbo man, did you come from a family with a Muslim background?
My name is Isa Okonkwo. I’m from Nkanu West Local Government Area in Enugu State. I own an Islamic school in Kaduna, where I am based. I’m also an education consultant. I am already a family man, and all my household members are Muslims. My children and wife are Muslims, but I didn’t come from a Muslim family.
How did you become a Muslim?
It was an interesting episode. I have a maternal uncle who accepted Islam before us. He was the only Muslim in the family then. During one of our discussions, he asserted that Islam was the only religion one could profess and be able to defend, adding that any other religion could not be defended because of so many abnormalities. I was a teenager then, about 14 or 15 year old. That statement troubled me, which led me to do a research at that tender age. It led me to know more about Islam, and I took the first step of accepting Islam then. I was also able to attend an Islamic school in Afikpo, Ebonyi State, at the time. So it is a personal conviction. Before then, I was a very serious Christian. I was a Catholic. I was a manservant who was very well-known in the parish. It even caused commotion when I accepted Islam, but I got over it. I was young and it wasn’t easy for me.
How did your parents react to your decision?
My dad wasn’t a Christian, he was a traditionalist. So I had the opportunity to experience both religions because my dad, being a traditionalist, introduced us to it at an early stage in our lives. Other members of my family were Christians then. When I converted to Islam, my dad’s reaction was fantastic. He had lived with Northerners at his earliest stage in life and cherished their way of life. He said that if he were to change religion, he also would have loved to become a Muslim. That type of conclusion was a pillar for me. So I didn’t have any problems with my immediate family. My mother was not happy then, but that was not a problem. It was the acceptance of my extended family members and other people in society that became a challenge.
What challenges did you encounter, and how were you able to surmount them?
I was a child then. If I were an adult by then, maybe I wouldn’t have felt it as much as I did. For three years, I could not move freely in the street in my hometown during the day, for fear of attacks. I heard that the parish sent for me to be captured dead or alive, as claimed by the children then. If it were today, it would sound ridiculous, but as a small child, it meant so much to me. So I practically went into exile. It was the first time that someone embraced Islam at a tender age in my village. It was a trauma I went through for three good years. My going out and coming in happened mostly at night. I would cry the whole day and ask myself how long it would take. I felt so bad that nobody would come to my rescue.
What was your experience like attending an Islamic school in Ebonyi State, considering there were few Muslims in the community?
That was a turning point in my life. It was where I solidified my Islamic faith. Having interest in a particular religion is one thing, and getting to know the religion you are interested in is another. Attending that school helped me understand the type of religion I practice.
Did you experience any marginalisation as an Igbo Muslim?
Yes, Igbo Muslims face marginalisation. They are often caught between belonging and not belonging. In Nigeria, there seems to be no space for Igbo Muslims. For instance, during admissions, one of my children, named Mohammed Isa, faced discrimination because of his name. The Igbo community claimed that such a name did not belong to them and denied him admission, suggesting he should seek it from the Hausa community. This type of discrimination extends to various aspects of life, including government, work, and politics. Despite Nigeria’s supposed quota system, Igbo Muslims are seldom appointed or employed. They are noticeably absent from politics and education, making it challenging for them to thrive in a competitive society. While northerners and southwesterners also face their challenges, blaming them entirely would be unfair, as many are making efforts to include Igbo Muslims. However, the reality remains that Igbo Muslims often feel like they have no place on the map. Despite being well-educated, with some even holding professorial positions, Igbo Muslims are frequently met with disbelief, with some questioning their very existence. This constant struggle for recognition takes a toll on the psyche of Igbo Muslims, leading to a sense of perpetual marginalisation and invisibility.
What is your response to the perception that Igbo Muslims adopt Islam primarily for economic benefits, such as acquiring land in the North or receiving financial support from Arabs?
That is a funny statement. How many Igbo Muslims do you hear of who are extraordinarily wealthy or wealthier than their non-Muslim counterparts? How many of them have influence in the North or among Arabs compared to non-Muslims? It’s quite the opposite. Non-Muslim Igbos are highly influential. They are in the North and Yoruba land and are doing very well. You rarely find Igbo Muslims among the elite. Besides the late Alhaji Abdulaziz (Ude), who was already a multimillionaire before converting to Islam, can you name as many non-Muslim Igbo millionaires or billionaires? It’s a far-fetched claim. We struggle to find space anywhere in Nigeria. Even nationally, how many Imams own private jets? Let alone Igbo individuals. Yet, what do we observe? In some other religions, a small congregation can quickly expand into vast universities and acquire private jets. Those who accuse us believe religion brings material gains. Sadly, the time has proven them wrong.
You were once the Director of Administration at the Nigerian Supreme Council for Islamic Affairs. How did you ascend to that position?
Islam is a very just religion, granting everyone a place. The Nigerian Supreme Council for Islamic Affairs serves as the overarching body for Muslims in Nigeria, with the Sultan of Sokoto as its President-General. By its design, the council should appoint a director from the South East, and I applied for the position. Following an examination and interview, I emerged as the director. Before that, I served as the director of the same Islamic Center I attended in Ebonyi State. I was called upon to lead the school during a period of significant challenges. I served in that position for approximately four years.
What is the significance of the upcoming Eid-el-Kabir celebration?
Eid-el-Kabir holds immense significance for Muslims, rooted in fundamental historical principles not only of Islam but also of other religions. It is uniquely associated with the Hajj pilgrimage, a spiritual journey to respond to Allah’s call, reaffirm one’s servitude to Him as the creator, and demonstrate readiness to fulfil His commands.
The story of Abraham and his son Ishmael serves as the foundational narrative, highlighting the highest sense of obedience and submission to God’s will. Thus, the commemoration of Eid-el-Kabir serves to reawaken and strengthen Muslims’ connection with Allah, uniting them annually in this spiritual journey.
What is the relationship between the Hajj pilgrimage and the celebration of Eid-el-Kabir?
The Eid-el-Kabir celebration involves a symbolic sacrifice performed by pilgrims in Saudi Arabia on the 10th of Dhul Hijjah, the Islamic month. This act of sacrifice, known as Qurbani, represents Abraham’s willingness to sacrifice his son as an act of obedience to Allah. Muslims worldwide, regardless of their pilgrimage status, participate in this ritual by offering sacrifices in their respective communities. It is a time of sacrifice, celebration, and remembrance, with the first ten days of Dhul Hijjah holding special significance for Muslims, encouraging acts of charity, prayer, fasting, and devotion.
What is the significance of slaughtering rams during this celebration?
The act of slaughtering rams during Eid-el-Kabir symbolises the height of sacrifice and submission to Allah’s will, as exemplified by the story of Abraham and Ishmael. It underscores the readiness of Muslims to heed Allah’s commands, even in the face of great personal sacrifice. Beyond the mere consumption of meat, Eid-el-Kabir holds profound spiritual significance, reminding Muslims of their commitment to obedience and faithfulness to Allah.
How do Muslims who cannot afford to purchase a ram participate in the celebration?
Those unable to afford a ram for sacrifice have alternatives available to them. They can join with others to purchase bigger animals such as cows or camels, which can be shared among several individuals. Additionally, there are provisions for individuals who genuinely cannot afford to participate in the sacrifice. Prophet Mohammed himself performed sacrifices on their behalf during his final Hajj, ensuring their inclusion in the blessings of the occasion.
At what age should a ram be slaughtered for Eid-el-Kabir?
While there are no strict guidelines regarding the animal’s age, scholars generally recommend rams of at least one year old for sacrifice. The key consideration is the size and maturity of the animal, ensuring it meets the requirements for an appropriate sacrifice. Animals must also be weaned before they are deemed suitable for slaughter.
Are there consequences for using a smaller or younger animal for the sacrifice?
While there are no punitive measures for using a smaller or younger animal, such sacrifices may not be accepted by Allah. Sacrifices need to meet the prescribed criteria to be deemed acceptable. However, individuals who inadvertently use ineligible animals are not considered to have sinned, although their sacrifices may not fulfil the intended spiritual purpose.
Islam emphasises generosity, particularly during occasions like Eid-el-Kabir. What is the Islamic perspective on hoarding Sallah meat from neighbours?
In Islam, the distribution of Sallah meat follows a specific framework, with portions allocated for the family, the needy, and visitors. Failure to share with neighbours or the needy is strongly condemned, reflecting a lack of true faith. Islam places great importance on caring for others, and those who hoard their Sallah meat neglect this fundamental principle. According to Islamic teachings, withholding food from neighbours or those in need is considered a serious transgression, highlighting the importance of generosity and compassion in Islam.(Punch)
