Muslim-Christian Encounters in Africa (Islam in Africa, 6)

By Benjamin F Soares

This well timed assortment deals new views on Muslim-Christian encounters in Africa. operating opposed to political and scholarly traditions that hold Muslims and Christians aside, the essays during this multidisciplinary quantity find African Muslims and Christians inside a standard analytical body. In a sequence of historic and ethnographic case reviews from around the African continent, the authors ponder the a number of methods Muslims and Christians have encountered one another, borrowed or appropriated from each other, and occasionally additionally clashed. members recast assumptions in regards to the making and transgressing of non secular obstacles, Christian-Muslim family, and conversion. This attractive assortment is an extended late try to grapple with the multi-faceted and altering encounters of Muslims and Christians in Africa.

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We have been in contract with the Catholics again in these days, yet we didn't just like the Wolof. . . . there have been missionaries in Popenguine and Popenguine was once the capital of the Catholics, yet within the zone round right here [sweeping his palms] there have been a couple of Catholics. there have been Catholics again then, yet just one the following, one there. There are nonetheless a few Catholics in Joobas, yet in these days there have been a couple of Catholics in all of the villages. Now just about all of them became Muslims. 31 This quote increases a couple of concerns yet underlines the truth that the Catholic Church was once gaining converts during the Nineteen Twenties, whilst the stability started to shift in prefer of Islam.

Missionaries believed that Kàmil Manßùr had now not devoted any 32 resources that acknowledged this incident are Saad Eddin Ibrahim et al. , The Copts of Egypt (London: Minority Rights team, 1996), p. thirteen; and Solihin, Copts and Muslims, pp. 48–9. 33 it can be worthy stating that a number of of the yank Presbyterian missionaries have been severe of Zwemer and his equipment and regretted his affiliation to their project, as proven by means of passing references within the papers of missionaries corresponding to J. W. Acheson and J.

Deng D. Akol Ruay, The Politics of 2 Sudans: The South and the North, 1821–1969 (Uppsala: Nordiska Afrikainstitutet, 1994), p. one hundred seventy five. fifty eight heather j. sharkey to the goals of proselytism. Protestant missionaries within the pre-1950 interval under pressure the primary of common evangelization and attempted to transform all peoples, Muslims incorporated. Roman Catholics, in contrast, focused on indigenous and expatriate Christian groups and on practitioners of neighborhood religions, and didn't pursue formal missions geared toward Muslims.

Historians have targeting attempting to account for administrative resistance to missions, to aid Islam for the functioning of oblique rule or to thwart those that disenchanted racial hierarchies with their ideals approximately equality earlier than God, specifically “African converts from the Southern Provinces and the missionaries who switched over them”. three students have concluded that the limitations of the British colonial management, regardless of the resistance of missionaries in Nigeria and in England, mostly labored to avoid Christian evangelism and conversion in Muslim parts.

Prior to 1926, even though, those protests have been person, no longer collective, affairs. seventy two heather j. sharkey the Egyptian Muslim schoolteacher Óasan al-Bannà" based al-Ikhwàn al-Muslimùn, the Muslim Brotherhood, a firm that used to be without delay Islamist (calling for the establishment of Islamic legislation and executive, rooted in sharia ideals), nationalist (supporting Egypt’s liberation from its British colonial occupiers) and pan-Islamic (emphasizing a typical reason with Sunni Muslim peoples worldwide). 29 just like the YMMA, the Muslim Brotherhood had robust anti-missionary dimensions from the beginning and replicated many Christian missionary concepts and providers by way of preaching in coffee homes, for instance, and by means of offering grownup teaching programs.

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