paarsurrey
Veteran Member
Was Islam spread by the sword?
No.
For example:
Spread of Islam in Sudan: [3]
Islam is the largest religion in Sudan, and Muslims have dominated national government institutions since independence in 1956. According to UNDP Sudan, the Muslim population is 97%,[1] including numerous Arab and non-Arab groups.
Ethnicity of the Muslim population in Sudan
Arabs [1]
In the early 1990s, the largest single category among the Muslim peoples of Sudan consisted of those speaking some form of Arabic. Excluded were a small number of Arabic speakers originating in Egypt and professing Coptic Christianity. In 1983 the people identified as Arabs constituted nearly 70% of the total Sudanesepopulation and nearly 30% of the population of the northern provinces. In some of these provinces (Khartoum, Ash Shamali, Al Awsat), they were overwhelmingly dominant.
In others (Kurdufan, Darfur), they were less so but made up a majority. By 1990 Ash Sharqi State was probably largely Arab. It should be emphasized, however, that the acquisition of Arabic as a second language did not necessarily lead to the assumption of Arab identity.
Despite common language, religion, and self-identification, Arabs did not constitute a cohesive group. They were highly differentiated in their modes of livelihood and ways of life. Besides the major distinction dividing Arabs into sedentary and nomadic, there was an old tradition that assigned them to tribes, each said to have a common ancestor.
The two largest of the supratribal categories in the early 1990s were the Juhayna and the Jaali (or Jaalayin). The Juhayna category consisted of tribes considerednomadic, although many had become fully settled. The Jaali encompassed the riverine, sedentary peoples from Dunqulah to just north of Khartoum and members of this group who had moved elsewhere. Some of its groups had become sedentary only in the twentieth century.
Sudanese saw the Jaali as primarily indigenous peoples who were gradually arabized. Sudanese thought the Juhayna were less mixed, although some Juhayna groups had become more diverse by absorbing indigenous peoples. The Baqqara, for example, who moved south and west and encountered the Negroid peoples of those areas were scarcely to be distinguished from them.
A third supratribal division of some importance was the Kawahla, consisting of thirteen tribes of varying size. Of these, eight tribes and segments of the other five were found north and west of Khartoum.
There people were more heavily dependent on pastoralism than were the segments of the other five tribes, who lived on either side of the White Nile from south of Khartoum to north of Kosti. This cluster of five groups (for practical purposes independent tribes) exhibited a considerable degree of self-awareness and cohesion in some circumstances, although that had not precluded intertribal competition for local power and status.
Islam in Sudan - Wikipedia, the free encyclopedia
I don't see any sword in spread of Islam in Sudan.
Regards
No.
For example:
Spread of Islam in Sudan: [3]
Islam is the largest religion in Sudan, and Muslims have dominated national government institutions since independence in 1956. According to UNDP Sudan, the Muslim population is 97%,[1] including numerous Arab and non-Arab groups.
Ethnicity of the Muslim population in Sudan
Arabs [1]
In the early 1990s, the largest single category among the Muslim peoples of Sudan consisted of those speaking some form of Arabic. Excluded were a small number of Arabic speakers originating in Egypt and professing Coptic Christianity. In 1983 the people identified as Arabs constituted nearly 70% of the total Sudanesepopulation and nearly 30% of the population of the northern provinces. In some of these provinces (Khartoum, Ash Shamali, Al Awsat), they were overwhelmingly dominant.
In others (Kurdufan, Darfur), they were less so but made up a majority. By 1990 Ash Sharqi State was probably largely Arab. It should be emphasized, however, that the acquisition of Arabic as a second language did not necessarily lead to the assumption of Arab identity.
Despite common language, religion, and self-identification, Arabs did not constitute a cohesive group. They were highly differentiated in their modes of livelihood and ways of life. Besides the major distinction dividing Arabs into sedentary and nomadic, there was an old tradition that assigned them to tribes, each said to have a common ancestor.
The two largest of the supratribal categories in the early 1990s were the Juhayna and the Jaali (or Jaalayin). The Juhayna category consisted of tribes considerednomadic, although many had become fully settled. The Jaali encompassed the riverine, sedentary peoples from Dunqulah to just north of Khartoum and members of this group who had moved elsewhere. Some of its groups had become sedentary only in the twentieth century.
Sudanese saw the Jaali as primarily indigenous peoples who were gradually arabized. Sudanese thought the Juhayna were less mixed, although some Juhayna groups had become more diverse by absorbing indigenous peoples. The Baqqara, for example, who moved south and west and encountered the Negroid peoples of those areas were scarcely to be distinguished from them.
A third supratribal division of some importance was the Kawahla, consisting of thirteen tribes of varying size. Of these, eight tribes and segments of the other five were found north and west of Khartoum.
There people were more heavily dependent on pastoralism than were the segments of the other five tribes, who lived on either side of the White Nile from south of Khartoum to north of Kosti. This cluster of five groups (for practical purposes independent tribes) exhibited a considerable degree of self-awareness and cohesion in some circumstances, although that had not precluded intertribal competition for local power and status.
Islam in Sudan - Wikipedia, the free encyclopedia
I don't see any sword in spread of Islam in Sudan.
Regards
