Luba–Lunda Kingdom: Islam on the Edge of the African Forests

Dr. Prof. Faid Mohammed Said

1.Islamic Kingdoms in Africa: Humanity, Knowledge, and Forgotten History

General Introduction

Since the 7th century CE, the African continent has witnessed extensive civilisational and cultural interaction with Islam, not limited to the north or east, but extending deep into the rainforests and inland plains. This interaction gave rise to Islamic kingdoms with unique local characteristics, blending Sharia teachings with tribal traditions, and establishing political and economic networks connected to the wider Muslim world.

While both Arab and Western historical memory often focused on the kingdoms of the coast and savannah, such as Mali, Songhai, and Kanem–Bornu, the forest-fringe kingdoms, such as Luba–Lunda, remained less well known despite their prominent role in shaping the religious and cultural identity of Central Africa.

2. Preface: The Luba–Lunda Kingdom – Islam on the Edge of the African Forests

The Luba–Lunda Kingdom lay in what is today the south-east of the Democratic Republic of the Congo, on the fringes of the mineral-rich Katanga plateau. Before the emergence of the kingdom, the area was the scene of shifting tribal alliances and local conflicts over resources, until a unified political authority took shape in the late 17th century CE.

The Congolese historian Joseph Kabuya notes:

“Luba–Lunda was a link between different worlds: the Islamic savannah to the north, the tropical forests to the south, and the mining regions to the east. It represented a unique model for integrating Islam into an environment rich in local cultural symbols.”

— Kabuya, Histoire du Katanga, 1998, p. 112

3. Founding: Historical, Political, Social, and Economic Context

3.1 Historical and Political Circumstances

The Luba Kingdom emerged in the late 17th century, during a period marked by the weakening of neighbouring kingdoms such as the Kingdom of Kongo and the decline of some Islamic savannah powers due to internal conflicts. This political vacuum allowed local leaders with an organisational vision to unite the tribes under central authority.

Belgian historian François Beniot states:

“The most important historical factor in the rise of Luba was the shift of the commercial centre of gravity from the coasts to the African interior, due to disruption of Atlantic trade routes and the growing importance of copper and ivory routes through Congolese lands.”

— Beniot, Les Royaumes Africains, 1975, p. 203

3.2 Economic and Social Factors

• Trade: Copper, ivory, and salt formed the backbone of the economy, with the kingdom controlling trade networks reaching as far as the Indian Ocean coasts.
• Migrations: Missionaries and traders from the east coast—particularly from Zanzibar and Kilwa—brought Islam and the Swahili language.
• Tribal Alliances: The founders built alliances with neighbouring tribal leaders, offering them trade and local governance privileges in exchange for loyalty.

3.3 The Beginning of Islamic Influence

Islam reached Luba through two main waves:

1. Muslim traders from the east coast (via Zanzibar and Kilwa), bringing Qur’ans and scholars.
2. Political refugees from the north, from certain disintegrating savannah kingdoms, who brought administrative and organisational experience.

4. Founders and Notable Leaders

4.1 Kalala Ilunga – The Actual Founder

• Birth and Early Life: Born in the latter half of the 17th century into a local leadership family, he received his early education in a traditional setting but was influenced by incoming Muslim traders who introduced principles of administrative organisation.
• Political Role: United several scattered tribes under central authority and laid the foundations for hereditary rule.
• Connection to Islam: Open to Islamic teachings, inviting scholars to take on educational roles in the royal capital.
• Main Achievement: Founded the capital, Kananga, as an administrative and commercial hub.

4.2 Ilunga Sundi – The Unifier and Expander

• Foreign Policy: Forged alliances with Muslim kingdoms to the east and opened trade channels with the Indian Ocean coasts.
• Religious Role: Commissioned the construction of the first mosque in the capital, albeit in a style blending local African architecture with Islamic elements.

4.3 Queen Mwange Sanga – The Reformist Leader

• Political Role: Took power during a transitional period after a succession dispute, preserving the unity of the kingdom.
• Reforms: Promoted girls’ education and introduced laws derived from Islamic jurisprudence in matters of marriage and inheritance.
• Legacy: Regarded by local women as a symbol of strength and wisdom, her story still lives on in popular songs.

5. Geography of the Kingdom

The Luba–Lunda Kingdom covered a vast area of the Katanga plateau in the south-east of the Democratic Republic of the Congo, stretching northwards to the Congo River basin and southwards towards present-day Zambia.

• Katanga Plateau: Rich in copper, cobalt, and iron, making it a centre for traditional metal industries.
• Tropical Forests: Provided timber and agricultural resources.
• River Passages: Rivers and their tributaries served as natural transport arteries.

6. Military, Economic, and Scientific Achievements

6.1 Military

• Organised army including local warriors and allied tribal units.
• Locally produced metal weapons.

6.2 Economic

• Trade: Copper, ivory, and salt formed the economic core.
• Agriculture: Cultivation of maize, cassava, and bananas supported by simple irrigation systems.
• Crafts: Metal tools and decorated pottery with simple Arabic inscriptions.

6.3 Scientific and Cultural

• Qur’anic schools in the capital.
• Use of the Arabic script in records.
• Jurisprudence circles for traders and residents.

7. Failures and Causes of Decline

• Dependence on foreign trade.
• Internal disputes over succession.
• Belgian colonial expansion ending independence in the late 19th century.

8. Views of African Historians and Orientalists

African Historians

• Abdallah Ngonga: “Luba–Lunda was a civilisational bridge that brought Islam into the heart of the forests and made it part of daily life.” (Ngonga, Islam in Central Africa, 2004, p. 89)
• Moïse Kabango: “The kingdom was a centre of cultural convergence where Swahili merged with local dialects.” (Kabango, History of the Luba People, 2011, p. 143)

Orientalists

• Pierre Lavern: “Islam in Luba–Lunda was more politically utilised than religiously.” (Lavern, Les Sultans du Katanga, 1982, p. 57)
• John Humphreys: “Islam helped organise administration and justice, but it never became the official state religion.” (Humphreys, Trade and Faith in Central Africa, 1995, p. 211)

9. Views of Research Centres

“Luba–Lunda laid the foundations for a model of coexistence between Islam and traditional religions, contributing to the spread of a culture of tolerance.”

— UCT African Studies Journal, 2017, p. 144

10. The Role of Women in the Luba–Lunda Kingdom: Queen Mwange Sanga as a Model

10.1 Background to Her Rule

Mwange Sanga assumed the throne during a sensitive period after the death of King Ilunga Sundi, amid a succession struggle within the royal family. The kingdom faced the risk of fragmentation, external ambitions, and declining trade due to conflict.

10.2 Governance and Politics

• Rebuilt tribal alliances and reintegrated some tribes that had withdrawn from the political union.
• Sought the support of leading Muslim scholars and traders to legitimise her rule, leveraging Islam’s religious status to connect African kingdoms to broader political and commercial networks.
• Boosted river-based trade and signed peace treaties with neighbouring kingdoms, restoring stability.

10.3 Internal Reforms

• Introduced legal reforms inspired by Islamic jurisprudence, particularly in marriage and inheritance, strengthening trust in governance.
• Promoted girls’ education and established Qur’anic circles specifically for them—a rare initiative in the forest environment.

10.4 Historical Legacy

Historian Moïse Kabango observes:

“Queen Mwange Sanga proved that women in Central Africa were not confined to the private sphere, but could lead nations and safeguard their religious and political identity, even in times of crisis.”

— Kabango, History of the Luba People, 2011, p. 158

11. Enduring Legacy and Lessons for African Youth

11.1 Enduring Legacy Today

• Religious: Muslim families in Katanga trace their lineage to early traders and scholars, maintaining Islamic practices in local languages infused with Arabic and Swahili vocabulary.
• Social Customs: Marriage and inheritance traditions inspired by Sharia—though mixed with local customs—show Islam’s adaptability without losing its essence.
• Oral Heritage: Popular songs and epics still recount the heroics of past rulers, especially Queen Mwange Sanga.
• Cultural Identity: Islamic elements are integrated into art, crafts, and decorative motifs, linking past and present.

11.2 Lessons for African Youth

• Adaptability is Strength: Luba–Lunda’s history shows adaptation is not a compromise but a survival skill.
• Value of Political Unity: Tribal cohesion under just governance is a source of power.
• Women as Partners in Nation-Building: The queen’s leadership proves the historical roots of women’s empowerment in Africa.
• Values Before Wealth: Resource wealth cannot save a nation without moral and political cohesion.
• History as a Source of Hope: If ancestors built an Islamic civilisation in the forest, today’s generation can also rise.

11.3 Hope for the Future

Recalling the Luba–Lunda legacy is not mere nostalgia but an invitation to embrace initiative, courage, and innovation in the most challenging environments.

Conclusion

The Luba–Lunda Kingdom exemplifies Islam’s adaptability in environments far from its traditional centres, proving that women played a vital role in preserving political and religious integrity, and showing African youth that this history can inspire a stronger, more united future.