By Muh̲ammad Manz̲ūr Nuʻmānī
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The conclusion to be drawn from all this is that in terms of pacifying the streets from day-to-day violence like mugging and the harassment of drug-dealers and drunks, Islam is a force for peace in the relevant African cities. But in terms of politicized riots or demonstrations and potential civil disobedience, Islam can be a force of excitability. Whether or not these factors are related to our twin-tendency of Islam in uniform versus Islam in civilian robes is a matter yet to be explored. Conclusion What is the balance between conflict, competition, and cooperation between Islam and Christianity in the twenty-first century?
37 Sahaba behavior was often neither liberal nor moderate. Have we been idealizing the Sahaba too much? If the Prophet’s disciples could be fallible, so could the founders of the Madhahib. Indeed, for fourteen centuries, the Qur’an and ahadith have been interpreted almost exclusively by men. Male-centrism has also been a historic feature of Judaism and Christianity. There is enough in the Qur’an which supports gender-equity, but none of the four Sunni schools was founded by a woman. 38 The Grand Mufti of Egypt, Ali Gomaa, has pointed out that there have been noted female teachers in Islam—including at least fifty female sheikhs who taught Al Jili, one of the preeminent thinkers of Islam.
Militarized Islam in Africa is extra-dictatorial; civilian Islam in Africa is extra-tolerant. What are the facts of the case? What are the causes? What are the consequences? Nigeria’s experience of maximum open society has been under civilian Muslim administrations. Nigeria’s experience of maximum repressive society has been under military Muslim administrations. Nigeria’s Muslim civilian rulers have taken the country so far in openness and freedom that Nigeria was at times on the brink of anarchy.
What Islam is? by Muh̲ammad Manz̲ūr Nuʻmānī