Islamic Extremism in West Africa: A Historical and Theological Analysis of the Crisis of Religious Brigandage in Islam

Abstract

Vicious spectacles of terror—beheadings, crucifixions, lynching, abductions and enslavement of women or school girls, suicide bombings, and so on—have led many, non-Muslims and Muslims alike, to acknowledge that Islamic extremism is the greatest enemy of peace and security in the world today. The more the shock value of their dastardly acts, the more savory they seem to be for the extremists in their desire to garner infamous publicity. The unprecedented ethical disgust, which these acts have elicited globally, does not deter the perpetrators and their sponsors, who deride the anxiety of a world that seems helpless about how to stop them. In its statement on 22 April 2015, the Pontifical Council for Interreligious Dialogue acknowledges that the acts of terror to which they proudly claim responsibility cause many to ask: “Is there still space for dialogue with Muslims?”¹ After the shock of 9/11 and as Nigeria, Kenya, Paris, Beirut, Pakistan, Afghanistan, and India are painted in blood; as Israel and Europe sleep with eyes open in anxiety of jihadist attacks, this question remains inevitable. The answer is, of course, yes we can dialogue with Muslims, but a lot of work needs to be done internally by peaceful Muslims to ensure a fruitful dialogue that eschews violence. Pope Francis’ words at the Catholic University of Tirana, Albania, were unequivocal on this: “All those forms which present a distorted use of religion must be firmly refuted as false since they are unworthy of God or humanity. Authentic religion is a source of peace and not of violence! No one must use the name of God to commit violence! To kill in the name of God is a grave sacrilege. To discriminate in the name of God is inhuman.”²