Historical and Contemporary Perspective of Christian-Muslim Dialogue: A Response to Historical Injustices and De-Radicalization in Kenya

Nyongesa, Peter Mamuli

dc.contributor.author	Nyongesa, Peter Mamuli
dc.date.accessioned	2019-07-24T11:53:17Z
dc.date.available	2019-07-24T11:53:17Z
dc.date.issued	2019-07
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dc.identifier.issn	2454-6186
dc.identifier.uri	http://erepository.kafuco.ac.ke/123456789/36
dc.description.abstract	The Ancient Christianity in Africa was packed in North Africa, Nubia (the valley of the Blue Nile) and Axum (exhibit day Ethiopia). According to Frederiks (2010:3) the primary Christian-Muslim experience on the African soil was tranquil in nature. Islamic displaced people who fled from oppression discovered haven in Africa. This accommodation and inter-religious acknowledgment is still much of the time alluded to as the African network for interfaith experiences. Be that as it may, with the Umayyad intrusion of North Africa, brutal characteristics and inevitable subjection of Christians to peon unfavorably spoiled the African lattice for interfaith experiences. Step by step, holy places in North Africa vanished as quittance from jizya through islamization outweighed everything else (Sanneh, 1983: 15-17). Ryan (2002: 189) takes note of that Islam had turned into the religion of the decision class. Muslim nearness in North Africa and ensuing transformation of Berbers from the tenth century brought about the decision class tolerating the Islamic confidence. For example, Kings of Gao (985 AD), Tekrur (1040 AD) and of old Ghana and Mali changed over to Islam (Clarke, 1983:10; Trimingham, 1992:28)	en_US
dc.language.iso	en	en_US
dc.publisher	International Journal of Research and Innovation in Social Science	en_US
dc.relation.ispartofseries	Volume III;Issue VII
dc.title	Historical and Contemporary Perspective of Christian-Muslim Dialogue: A Response to Historical Injustices and De-Radicalization in Kenya	en_US
dc.type	Preprint	en_US