Islam and Christianity in the Sudan
Date
1997-02-17
Authors
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Publisher
Tangaza University College
Abstract
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
Description
Keywords
Christianity, Islam, cohabitation, Islam and Christianity in Sudan, Islamization, Muslim-Christian, Relationship, Dialogue Paradigm