Bachelor of Arts in Theology

Permanent URI for this collectionhttp://192.168.4.170:4000/handle/20.500.12342/182

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1997 - 199912010 - 20171

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    Muslim-Christian Relations in Muslim Predominant States: A Case Study of Zanzibar
    (Tangaza University College, 2017) Kweyamba, Respicius
    Christianity has been in existence since the 1st Century in the Middle East. Islam was founded by Prophet Muhammad, born around 570 C.E in Mecca. Hence encounter between Muslims and Christians can be traced back to the 7th century. The Bible and Qur’an are the deposits of faith for Christians and Muslims respectively. From a religious point of view, both Muslims and Christians agree that they share in common origin, common humanity and common destiny. They all believe in One Creator of all that exists and who will judge them in the life to come. On the other hand, the animosity that exists between Muslims and Christians is influenced by differences in their truths of faith and relations over centuries. History has records of good and bad relations between Muslims and Christians. In this work, I intend to examine Muslim-Christian relations with particular reference to Zanzibar. Generally speaking, the relations between Muslims and Christians still leave much to be desired. There have been tension and animosity in different Muslim predominant states where Christians are minorities. They include countries such as Saudi Arabia, Iran, Iraq, Pakistan, Sudan, Somalia and Zanzibar. This arose curiosity in me to examine what transpires in Zanzibar where Christians are a minority. I lived in Zanzibar in the whole of 2014. As a Christian I had much fear of the Muslims, based on the perceived image the world has about Muslims and Islam. There is a common notion that “every terrorist is a Muslim but not every Muslim is a terrorist.” This comes as the aftermath of world terrorism in which Muslims are perceived to be ringleaders. 2 Personally I consider Zanzibar to be a special case and a role model as far as the relation between Muslims and Christians is concerned. Despite some few challenges between Muslims and Christians, Zanzibar still stands as an island where peaceful co-existence reigns. In this work I endeavor to tackle the following questions: How did Muslim and Christian communities emerge in Zanzibar? How are the relations between Muslims and Christians like in Zanzibar? What are the causes of some incidences of animosity between Muslims and Christians in Zanzibar? How do Christians perceive Muslims in Zanzibar and vice versa? I will also examine the efforts both religious groups make to improve Muslim- Christian relations in Zanzibar. I expect that this work will be resourceful and helpful to people who are committed to work for peaceful co-existence between Muslims and Christians in Zanzibar. It is an eye opener with regard to Muslim-Christian relations over centuries. This work is a call for change of perspective about Muslims as enemies or dangerous people.
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    Islam and Christianity in the Sudan
    (Tangaza University College, 1997-02-17) Ochermoi, Louis Tony Okot
    Looking around us we still hear the cry for freedom from poverty, wars, political and economical torture, deadly diseases, religious conflicts and tensions. All these and many others were among the major topics discussed during the Special Assembly for Africa, of the Synod of Bishops (10th April - 8th May 1994). Dialogue with Islam and Muslims was among the top important points for discussion and reflection. Unfortunately, dialogue between Muslims and Christians, at local level, has been very slow, hard and marred by the growing fundamentalism of Islamic groups. On the other hand, Islam with its new vitality in the world has become more aggressive, dangerous and challenging for the world, Africa and in this case Sudan. The new Islamic vitality can be seen in the Muslims' re-awakening sense of belonging to the Islamic community (renewal of Identity) and defending of Islamic faith and tradition. This in a way presents the complexity of Islam. This complexity is visible in Islam's presentation of a global project for society in which it is very difficult to separate the political aspect from the religious one. That is why any political advance of Islam in a country is at the same time a religious advance, and vice versa. Yet situations of Islam differ from country to country. One thing we are well conversant with is the consciousness created in the Christian and non-Christian communities about the situation evoked by Islam. Its challenges has evoked conferences, documents, and working groups. All these emerge as responses to search for means of creating and promoting dialogue and better relationship between Muslims and Christians. As a missionary and in particular as a Sudanese, I found the challenge more appealing and motivating. Together with my people we have shared varieties of experiences: experiences of discrimination, marginalisation, slavery, oppression and many others. These lengthy unwanted and loathsome experiences have moulded our attitudes towards Islam and Muslims. Some of these attitudes are positive and others are negative depending on how each individual received the challenge It has been challenging and taxing for me to make this choice of reflecting on the situation of my people. I count this as a bold and positive choice for interreligious dialogue with Islam and Muslims. It is also a challenge to reflect on my own Catholic traditions and their meaning, through a general understanding of other religious traditions and in particular Islam. Therefore, the issue of dialogue with Islam and Muslims brings new light on my missionary work. In this case, if mission work endeavours to bring the Good News of the reign of God in people's lives, then there is no threat from other religions, because those religions are also part of God's reign, even outside Christian churches. This paper thus, tries to present the actual situation lived by my people. It is not a new situation. It is a situation which has been there since the emergence of Islam in Sudan and it is even now deteriorating. The growing fundamentalistic mentality in "Islamic and Christian" communities in Sudan counts for this deterioration. The more the people become aware of the situation the more they will reflect on new ways of relating and coexisting. This then, demands every individual's involvement in dialogue and discovery of new meaning of our faith and dialogue with Islam and Muslims in particular. This work also presents some petty suggestions for the promotion of Muslim- Christian relationship. However, it is neither exhaustive, nor does it assure the readers automatic change to the Sudan's situation Moreover, this initiative support and contribute to the work begun by many people who have paved the way and showed that we need to be open to the challenges posed by Islam and Muslims and hence work together to find means of cohabitation. Finally, it is yet another response and participation in the implementation of the African Synod. The participants in the Special Assembly for Africa, of the Synod of Bishops were all aware that Islam is an important yet difficult partner'. In spite of all this, there is still hope for dialogue and cohabitation and the documents on African Synod testify to this. Life without hope is no life at all. It means that the future is dull or there is no future at all. Hence it is my conviction that one day as we strive together to create a tolerant community, we shall be victorious through, with and in Jesus, who is Immanuel. Love wins all. I