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6.3 Conclusion
In the introduction to this study, the researcher pointed out that his aim was to analyze Sharī’a implementation in the Tanzania mainland context and the influence of the debate surrounding it in Christian-Muslim relations in the Country, which also touch state-religion relations. The researcher did this taking Tanzania mainland’s peculiar context into consideration. Having gone through the research process the research found out the following:
6.3.1 Reality of Sharī’a in Tanzania
Sharī’a implementation and its further demands are realities in the Country. Sharī’a is operating in the Country, both in private life of Muslims and in public spheres through personal law. To this extent of Sharī’a implementation, Muslims fulfill their religious duties sufficiently. Nevertheless, Muslims are not satisfied with the current situation. The Country’s legal system especially proves to have theological, psychological and philosophical deficiencies because family issues are adjudicated by secular Courts, which are not supervised by Muslim jurists. This is a deficient which Muslims felt ever since the abolition of |§∙ī Courts and later on the introduction of Marriage Act of 1971. Therefore, Muslims demand changes in the legal system of the Country. The majority Muslims’ demand is the reintroduction of |§∙ī Courts to cater for Muslims’ family issues, which are fundamental in Islam. The mainstream Sunni, who constitute the majority of Muslim in the Country, do not demand for Islamization of state and it’s Government. While they do so they also demand for changes in the state’s political, social, cultural and economic orientation, because they perceive that currently the Country is more Western-Christian oriented than Arabic-Islam oriented.
6.3.2 Total Sharī’a Implementation
Tanzania’s political, social, economical and cultural context shows that total Sharī’a implementation as is enjoined in Islam grand sources of authority and practiced in the traditional Muslim states, is pragmatically impossible. This does not mean that Sharī’a cannot be implemented in the Tanzania mainland context. Because of the accommodative nature of Islam, Muslims in the Country have contextualized Islam and Sharī’a, which makes Sharī’a implementation in Tanzania mainland context possible but in exclusive manner. This signifies that Muslims in the Country do not need to copy versions of Sharī’a in the other parts of the world since they do not exactly fit Tanzania mainland context. Therefore, Muslims will implement Sharī’a in the Country as it has always been, but in a special Tanzanian way.
6.3.3 Sharī’a and Muslim Grievances
Sharī’a demand by Muslims is just part of numerous Muslim grievances in the Country. Muslims perceive that they have been marginalized by colonial and post colonial Governments. For Muslims these Governments are Christian oriented regimes, which largely aim at disempowering Muslims and Islam. These accusations are not true. The Muslims’ status quo is a legacy of historical events in the Country. The current state of affairs of Muslims is a result of shift of glory and dominance from Arabic-Islam power in the Country to European-Christian power.
Muslims and Arabs were successful before the coming of European colonialism along the coast, a situation which was a prerogative of Muslims over other people. One was proud of being Muslim and followed Arabic culture which included education. But the Muslims could not read signs of time when the glory shifted to the European dominance of the Country. Instead, they became proud of the culture which was no longer powerful in the region. Christians aligned with the Europeans which made them to get education from them. The post colonial Government is not a Christian Government, for the Tanganyika Government has no religion constitutionally. Furthermore, there is no conspiracy to disempowering Muslims and Islam in the Country by the Government. Some of the state leaders are Muslims and cannot allow the Government to deprive Muslims of their rights in the Country.
6.3.4 Influence of Sharī’a Discourses
Sharī’a discourse in the Country has influenced inter-religious, intra-religious and state-religion relations in the Country. In inter-Muslim relations, it has induced some tensions among Muslim groups in the Country. The tension is due to diversities in perceptions of its implementation in the Country. The moderate Sunni Muslims demand for the reintroduction of |§∙ī’s Courts only. Meanwhile the revivalist, Ansār Muslims, need total Sharī’a implementation. The appointment of the |§∙īs has also proved to be a contentious matter. Muslims outside BAKWATA feel that they will be left out in that appointment. Meanwhile the Ahmmadiyya group feels that |§∙ī’s Court will be used as an instrument to discriminate them since other Muslims do not recognize Ahmmadiyya as genuine Muslims.
In the inter-religious arena the demand for Sharī’a has caused suspicions and accusations between Christians and Muslims. Christians perceive Sharī’a demand by Muslims as a camouflage and see the reality as Muslims gearing toward changing Tanzania mainland into an Islamic Country. While the two communities are in debate, the state is sandwiched between the two. Since most of Tanzanians are religious people from the two big religions, Islam and Christianity, automatically Sharī’a debate finds its way to the political arena. Sharī’a debate has divided politicians not according to their political parties but according to their religions. Also the state-religion relations has been shaken since religious people accuse the Government to have been biased to one religious group only, which in reality is not true.
6.3.5 Sharī’a Demand: An Elite Movement
Sharī’a demand is mostly an elite movement. The ordinary citizens are satisfied with the current Sharī’a status in the Country. Most ordinary Muslims in the Country are ignorant of their religion and far more ignorant of Sharī’a. Hence, the demand is of no importance to them. Some are not even aware of the ongoing Sharī’a debate in the Country. The elite are inspired by the worldwide Islamic resurgence. The resurgence has mainly two aims. Firstly, is to revive the perceived abandoned Islamic religious values. Hence, it calls Muslims back to their pristine Islam. Secondly, to emancipate Muslims from Western cultural dominance which is considered infidel and ungodly. The power and influence of the resurgence has been fueled in the Country by globalization and particularly, the media liberalization, in the Country which took root from the late 1980 to date.
6.4 Recommendations
Having gone through the study of Sharī’a implementation in the Country and all of its dynamics in the Country, the researcher would like to put forward the following remarks:
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