Islam in Niger

Source: Wikipedia, the free encyclopedia.

syncretic Islamic belief, making agreed statistics difficult. Islam in Niger, although dating back more than a millennium, gained dominance over traditional religions only in the 19th and early 20th centuries, and has been marked by influences from neighboring societies. Sufi
brotherhoods have become the dominant Muslim organization, like much of West Africa. Despite this, a variety of interpretations of Islam coexist—largely in peace—with one another as well as with minorities of other faiths. The government of Niger is secular in law while recognising the importance of Islam to the vast majority of its citizens.

Demographics

Majority of Muslims are

Sanusiya sects have had historic influence in the far west and far northeast of the county in the colonial period, while sections of Nyassist Sufi orders and Arab Wahhabite followers have appeared in the last thirty years.[4]

History

Islam was spread into what is now Niger beginning in the 15th century, by both the expansion of the

Berber practices. Both Zarma and Hausa areas were greatly influenced by the 18th and 19th century Fula led Sufi brotherhoods, most notably the Sokoto Caliphate (in today's Nigeria).[5]

The region around Say, on the

Wahhabite teaching is funded in Niger—as in much of Africa—through Saudi Arabian missionary groups.[4]

Contemporary Islam

Agadez Mosque has been a place of worship for centuries
Tchana Mosque in Maradi
Grand Mosque of Niamey

Government support

The government does not directly fund religion and is legally separated from religious practice, but has funded several Muslim-oriented programs, such as a Muslim radio ministry and given US$18.5 Million in 1982 towards the establishment of the Islamic University of Niger in Say, itself founded and partially funded through donations from the Arab world.[6]

The government has made three Muslim feasts national holidays, as well as two Christian holidays.[7]

1990s conflict

In the 1990s there surfaced agitation for a move to the institutionalization of a

Jos, Nigeria[8] pushed for greater adherence to their interpretation of Muslim law, and the conversion of those practicing other religions or holding Muslim interpretations inconsistent with these clerics.[9][10][11] Tensions between these groups rose during the political instability marking the end of the Third Republic (1993–1996), attributed also to population movements of rural syncretic Muslims because of food shortages and political involvement of Nigerian groups and of the Niger military government who seized power between 1996 and 1999.[12][13] Tensions culminated in a series of November 2000 riots surrounding a French run Niamey based fashion show which they deemed immoral. Violence in Niamey and Maradi, the center for most fundamentalist groups, spread to attacks on government, western, and Christian missionaries. The Nigerien government under both the Third Republic and (current) Fifth Republic has been swift and harsh in crackdowns on groups suspected of promoting religious intolerance, banning a number of religious groups and imprisoning leaders. Niger maintains its status as a secular state enshrined in the constitution of the Fifth Republic.[14]

Tolerance

These events were seen then and now as more exception than rule, with interfaith relations deemed very good, and the forms of Islam traditionally practiced in most of the country marked by tolerance of other faiths and lack of restrictions on personal freedom.[15] Divorce and Polygyny are unremarkable, women are not secluded, and head coverings are not mandatory—they are often a rarity in urban areas.[16] Alcohol, such as the locally produced Bière Niger, is sold openly in most of the country.

Syncretic beliefs

Despite a long history in what is today Niger, Islam did not become the dominant faith of many rural areas until the 20th century. The continuation of some elements of traditional beliefs continue both is small isolated pockets, and in practices of larger groups of nominal Muslim Nigeriens. Communities who continue to practice elements of traditional religions are often marked out as ethnic sub groups of the

Bori cult of the Hausa.[17]

See also

References

  1. ^ Institut national de la statistique (November 2015). "Recensement général de la population et de l'habitat 2012" (PDF). Archived (PDF) from the original on July 13, 2018. Retrieved July 12, 2018.
  2. Bureau of Democracy, Human Rights and Labor (September 14, 2007). This article incorporates text from this source, which is in the public domain
    .
  3. ^ "The World's Muslims: Unity and Diversity" (PDF). Pew Forum on Religious & Public life. August 9, 2012. Archived (PDF) from the original on October 24, 2012. Retrieved August 14, 2012.
  4. ^ a b Decalo (1997) p. 261-2, 158, 230
  5. pp. 156-7, 193-4.
  6. ^ Decalo (1997) p.170
  7. ^ International Religious Freedom Report 2001: Niger Archived 2020-08-04 at the Wayback Machine. United States Bureau of Democracy, Human Rights and Labor (October 26, 2001).
  8. ^ Decalo (1997) p. 261
  9. ^ Ramzi Ben Amara. The Development of the Izala Movement in Nigeria: Its Split, Relationship to Sufis and Perception of Sharia Implementation Archived 2016-12-28 at the Wayback Machine. Research Summary (n.d.)
  10. ^ Nigeria Christian / Muslim Conflict Archived 2018-01-18 at the Wayback Machine, GlobalSecurity.org (n.d.)
  11. ^ Dr. Shedrack Best. Summary: Nigeria, The Islamist Challenge, the Nigerian 'Shiite' Movement Archived 2009-01-13 at the Wayback Machine, Searching for Peace in Africa (1999).
  12. ^ School's still out for girls Archived 2016-03-04 at the Wayback Machine. The Independent (London). Monday, 5 September 2005.
  13. ^ Niger[permanent dead link]: The Muslim American Society, 16 February 2004.
  14. pp.233-234
  15. ^ Islam is thriving in impoverished Niger Archived 2016-12-28 at the Wayback Machine. 6 December 1997 (Reuters)
  16. ^ Dossier 17: The Muslim Religious Right ('Fundamentalists') and Sexuality Archived 2009-03-16 at the Wayback Machine. Ayesha M. Imam, WLUML, (November 1997)
  17. ^ Decalo (1997) pp.261-262, 206, 207

External links