Dialogues

On reading what Wale presented as righteous rejection of my interpretation of how Muhammed established Islamic in Mecca and of the untenability of the claims of Islamophobia impacting ''millions of Nigerian Muslims facing discrimination, prejudice, and violence due to misconceptions about their faith'', I wondered if I could be wrong as to how Muhammed established Islam in Mecca.

Could he have done it peacefully, as opposed to the violence in terms of which I described it?

The immediate action would have been to investigate online but there was a power outage and all my electronic systems were down.

I then went to the Islam section of my library to get Maxime Rodinson's Muhammed, a carefully argued biography. The picture Rodinson presents of how Muhammed established himself even in Medina is not pretty but it suggests a balanced presentation involving both statesmanship and even taking of human life in the name of silencing a dissenter.

He describes Muhammed as initiating hostility to the Meccans after fleeing Mecca by attacking their caravans and breaking his eventual treaty with them by raising a massive army which he camped outside the city, promising freedom for all who did not resist, leading to largely unimpeded conquest of Mecca.

With electricity back, I looked into Wikipedia on Muhammed, which confirmed the story.

Wikipedia is one of the most accurate and up to date information sources on Earth, a scholarly system sustained by various quality control measures. I concluded that I need not proceed further in my investigation.

I would be interested, though, in contrastive claims of how Islam was established in Mecca.

Islam is a religion of violence because its founder was a warrior who established the religion through warfare, and violence has been central to how the religion has been advanced after that foundational period.

Islam is also a religion of peace because aspects of Muhammed's thought promote peaceful co-existence and there is a strong current in Islam which moves away from tendencies to impose the religion on others but focuses on what has been called the greater jihad, the conquest of self in submission to Allah.

Moving forward, one cannot ignore the history and logic of violence in Islam, just like cannot ignore it in Judaism or Christianity, or of human sacrifice in various classical African religions.

To claim these practices which have been strategic to these spiritualities are fringe, unrepresentative practices, is to live in denial of history.

The question is-what is the current situation and how should a Muslim, a Jew, a Christian or a practitioner of classical African spiritualities respond at this time to those historical and perhaps still current realities?

As for the claim of ''millions of Nigerian Muslims facing discrimination, prejudice, and violence due to misconceptions about their faith'' I await confirmatory information.

It can't be in the Muslim North, where Usman dan Fodio's brand of Islam is dominant through his conquest of the Hausa states in the Fulani jihad and where it is non-Muslims who need to be wary of the volatility of Islam there as demonstrated by killings of individual non-Muslims and of murderous Islam inspired riots over the decades.

It can't be in the SW, where Yoruba Muslims are central to the economic and political identity of Yorubaland, co-existing peacefully with Christians and classical African religion practitioners.

The only oasis of Islamic intolerance in the SW is Ilorin, where the infiltration of the Usman dan Fodio brand of absolutist Islam through military conquest has led to Ilorin Muslims persecuting practitioners of Orisa spirituality, the ancestral religion of the Yorubas, the cosmology, philosophy, practices and arts of which are Yorubaland's greatest contribution to world civilization,its visual and verbal arts being among the greatest in the world, the most influential African religion in the diaspora and enabling the achievement of the first Nobel laurete for literature of African descent.

Is it in the Middle Belt, the hunting ground of the Fulani militia, sacking and massacring communities with the support of the Buhari govt in his 8 years in power?

Is it in Edo, where Muslims are also prominent and where Northern Muslims live peacefully with others?

Is it in Delta, the SS or even the SE?

I am interested in corroborations of the claims of Muslim persecution in these places, because I am convinced that the claim of ''millions of Nigerian Muslims facing discrimination, prejudice, and violence due to misconceptions about their faith'' is not factual.

Wale Ghazal has an inspiring perception of Islam. But he has refused to desdend from the heights of idealism to factually engage the complexities of Islamic history.

Religions and founders of religion often combine positive and negative elements, bcs they are human beings and human constructs, whatever the level of exalted inspiration they demonstrate.

When we start seeing these founders and religions as either perfect or fully divinely constructed, then we enter into conflict with obvious reality.

A genocide is being commited against the Arab, Muslim population of Gaza by Israel with the help of the US and their Western allies.

One can acknowledge this fact without being anti-Semitic.

One can also acknowedge other facts worldwide about persecution of Muslims and factual analysis about unsavoury aspects of Islam without being Islamphobic.

thanks

toyin

On Tue, Apr 23, 2024, 9:46 AM Wale Ghazal <walegazhal@gmail.com> wrote:

Smiles...wow, wow, wow!

From your last writing, you have practically given me reason to abandon this obviously unproductive conversation.

You have provided justification for me to believe that you never intended to gain any meaningful insights from this dialogue, especially with your parade of corrupted narratives and inaccurate historical representations above. At this juncture, I'd wish you seek your understanding from more reliable sources, not just regarding Islam but also concerning religion as a whole.

Stay well, Ọgá

'Wale

On Mon, Apr 22, 2024, 23:43 Oluwatoyin Adepoju <ovdepoju@gmail.com> wrote:
Wale,

I salute you, the Islamic idealist.

I've been looking forward to how you would wriggle out of the trap represented by the fissure between your overly idealistic conception of Islam and Islamic history.

You have tried to sidestep it but it cant be sidestepped.

First, a topic ive not referenced yet- I would be shocked if the Koran is as blameless as you describe it.

With reference to Muhammad why did he have to subjugate the people of Mecca to his new religion?

If people say they dont want your religion and even persecute you, so much so you have to flee to Medina, as I understand the story, why return to subjugate them through warfare and impose your religion on them, even converting to your new religion a central structure of their own worship, the black stone now known as the Kaaba, which Muslims circumambulate on pilgrimage to Mecca, one of the duties of a Muslim?

When the Jewish authorities reviled Jesus, when the Roman soldiers came to carry him away for trial, he insisted on a principle of non-violence towards them, demonstrating that conquest and subjugation, using violence to impose one's views, is an avoidable option.

Which institution has gained more global presence today, Judaism or Christianity, and which has survived the centuries, the Roman Empire or Christianity? A situation even more striking in that what is left of the Roman Empire is now the centre of the religion instituted by the man of Galilee, after the core of the empire adopted that religion.

May we not agree, therefore, that Muhammad initiated the Islamic practice of imposing religion by force of arms?

All those people for whom violence is strategic for how they uphold Islam are Muslims of a kind, like the Church, for centuries, was partly represented by violence and force towards dissenters, towards women, and played a role in colonizing endeavours.

There is much more to Muhammed than his military culture and his initiating his religion through self justified conquest but are those antecedents avoidable?

As for the claim of persecution of Muslims and Islamophobia in Nigeria, I need education on that.

I am not able to observe such patterns in Nigeria. On the other hand, its the Usman dan Fodio brand of Islam evident in the Muslim North and its Ilorin outpost that too often refuses to let others breathe.

The SW is the second centre of Islam in Nigeria.

Are Muslims persecuted in a region where Yoruba Muslims have a long history of being central to its economic and political centres, and one of whom, Bola Ahmed Tinubu, is the first Yoruba person to be elected to the Presidency outside the enablement of OBJ's Presidency through his military record?

Alhaji Lateef Jakande, Babatunde Raj Fashola, Bola Tinubu, governors of Lagos, along with other Yoruba Muslim elite, bear this out.

What is the comparative history of political power in the Muslim North? What range of political opportunity is available to Christians or traditionalists there and what is the range of their penetration into the heights of the political landscape?

Has the Muslim North ever presented a non-Muslim as a Presidential candidate?

In the SW, the only place where Muslims are insisting on restricting the devotees of the ancestral religion of the Yorubas to the private spaces of individual worshippers, forbidding their holding festivals or open gatherings outside worshippers homes, forbidding them from even praying at rivers, is the Fulani jihad influenced Islam of Ilorin.

Is there anywhere in Yorubaland where Muslims from anywhere are discriminated against?

In Oshogbo, the heart of Oshun devotion? In Ife, the spiritual centre of the Yoruba? In Lagos, where the shrines of the oldest natives are visible, a centre of Egungun, ancestral spirituality practice?

Impossible.

Is there a history of anti-Muslim riots or Christian or traditional religion inspired riots in the SW or anywhere in the South, as has been evident in anti-Christian and Muslim motivated riots and killings in the Muslim North?

Impossible.

Even you struggling, in effect, to whitewash cultures of violence in Islam, are from the SW.

Would your Islamic theology not be more credible if you took fair account of all aspects of the Islamic experience, the self initiated violence and the peaceful aspects, the martial and the contemplative, the tension between various aspects of the persona and mission of Muhammad, reflected in similar tensions in Islamic history, a flowing river in which every Muslim has to take a stance, recognizing Muhammad as human and therefore imperfect and the unfolding of Islam as a human even though divinely inspired endeavour and therefore rife with contradictions, a similar situation in likely all religions?

As a practitioner of classical African spiritualities, I realize human sacrifice was once officially strategic in those spiritualities, a practice justified by what are described as oracular demands and ideas about relationships between forms of life and spiritual power.

Beyond the erasure of much, if not all, of those official practices, these religions still engage in animal sacrifice, which I think is unnecessary and which one may do without while effectively practicing those spiritualities, in my view.

But,in order to move forward, one needs to rethink the logic of human and animal sacrifices, not describe them as fringe occurrences, which they were/are not.

I realize the larger picture of the place of Islam in the world is more complex. The Gaza conflict may be seen as a struggle between two descendants of Abraham, with the West, and the US, in particular, aiding one side to oppress the other, aiding the side it shares closer cultural and historical affinities with, the Jewish side.

Apologies for this long writing.

Thanks

Toyin

On Sun, Apr 21, 2024, 6:41 PM Wale Ghazal <walegazhal@gmail.com> wrote:
Oga Adepoju:

The key question I'd like to pose back to you is - do we judge a religion's core spiritual philosophies by the flawed actions of those claiming to uphold it, often driven by political, ethnic, or economic motives rather than theological precepts? If so, pretty much every major belief system would be indicted. Rather than getting bogged down in historic whataboutisms, I think the more constructive path forward is to assess Islam based on its primary sacred sources and the example of its founding Prophet - both of which undeniably upheld revolutionary principles of justice, human rights, religious pluralism, and regulated warfare that were highly progressive for their era.

The real debate should be whether those ethical teachings are still relevant today and how they can be contextualized to address modern challenges like Islamophobia - a pertinent issue that impacts millions of Nigerian Muslims facing discrimination, prejudice, and violence due to misconceptions about their faith.

I would like to emphasize that this discussion is of no use if the important question raised by Oga Cornelius is not addressed. I'm keen to hear your concrete suggestions on promoting greater understanding and addressing this crisis in a multi-faith society like Nigeria. What positive steps can communities take to build bridges, combat hateful narratives and uphold the rights of all citizens regardless of religion? I want to emphatically state here that a larger proportion of Muslims do not meddle or accuse wrongly people of other faiths. Instead, we resort to the guided spiritual proclamation that we all return to the Almighty, and it is He alone who is in control of the Last Day. Then, what is it the Muslims have done?

'Wale

On Sun, 21 Apr 2024 at 17:53, Oluwatoyin Adepoju <ovdepoju@gmail.com> wrote:
Thanks Wale,

But allow me please to chew on this a little.

Are we referring to the same Islamic religion represented by the Fulani Jihad?

Are we to argue that the jihadists were not Muslims bcs they killed people in the course of spreading their religion?

Can it be argued that Uthman dan Fodio was not an authentic Muslim?

The Fulani jihad was neither a bloodless nor a defensive enterprise.

What shall we say about the North African Musim Moors who conquered Spain and ruled there for perhaps a century or more?

Or the Muslims who established the Mughal empire in India?

Were those initiatives bloodless or defensive actions?

Would you argue that the Northern Muslims where killing in the name of Islam has been recurrent or Pakistan where being killed in.the name of Islam is a real possibility, are not authetic Muslims?

Was Ayatollah Khomeini who pronounced a fatwa on Rushdie for supposedly disrespecting Muhammad not an authentic Muslim?

I would like us to first establish your understanding of who a Muslim is through a dialogue between the Koran and history.

Then we proceed to the broader issues you broached.

Great thanks

Toyin

On Sun, Apr 21, 2024, 2:44 PM Wale Ghazal <walegazhal@gmail.com> wrote:
Oga:

You raise thought-provoking questions about who can truly be considered a Muslim in light of the concerning actions carried out by extremist groups and certain communities. Let me start by saying that determining someone's faith is a highly personal and complex matter that cannot be reduced to simple judgments.'

The Quran explicitly states "Whoever kills a person...it is as though he has killed all mankind. And whoever saves a life, it is as though he had saved all mankind" (5:32). This underscores Islam's reverence for human life and its opposition to indiscriminate violence. Also, the Prophet Muhammad defined a Muslim as "one from whose tongue and hands others are safe." This highlights that practicing faith properly requires not just professing beliefs but embodying them through compassionate conduct towards all people.

So, on what grounds do we argue that groups like Boko Haram are not true Muslims? Because their actions directly contradict core Islamic principles of peace, justice, and sanctity of life. It would be akin to saying the Westboro Baptist Church represents true Christianity despite preaching hate opposite to Christ's teachings of love. When it comes to groups like Boko Haram, Al-Shabaab, etc. - their horrific acts of indiscriminate violence against civilians clearly violate Islam's core principles venerating the sanctity of human life, as outlined in the Quran. One could argue they have strayed so far from the righteous path that they cannot credibly be considered true adherents.

As per the Quran (49:14) and authentic Hadith, a true Muslim is one who wholeheartedly accepts the Shahadah (proclamation of faith), establishes regular prayer, pays obligatory charity, fasts during Ramadan, and intends to perform the Hajj pilgrimage at least once in their lifetime if financially/physically capable. Moreover, having sincere belief in the Oneness of God and the Prophethood of Muhammad (peace be upon him) are core prerequisites - all these on the high level is embodied to mean everything I have painted above.

Only the individual can truly assess whether they fulfill these spiritual and practical prerequisites outlined in the sacred texts and Prophetic traditions. Judging someone's heart and invalidating their professed identity is a weighty matter that should give us pause. What I can say is that Islam's universal message resonates with billions precisely because it espouses values like peace, justice, compassion and reverence for all human life. Any ideologies, communities or individuals whose actions grossly contradict these core principles cannot credibly be considered upholding its essence, regardless of outer associations or labels. I feel strong sympathy every time someone is a victim of such unethical, extremist killings.

Islam is a knowledge-based religion that actively encourages critical inquiry and understanding. However, there seems to be a proliferation of false claims and oversimplified narratives that have led many to be swayed from Islam's authentic teachings. It is indeed concerning how Muslim minorities continue to face unjust persecution and demonization in various parts of the world today. The unlawful killings, displacements, and wrongful invasions carried out by nations like the U.S., Israel, and some European allies against Muslim populations cannot be ignored. Similarly, the oppression faced by Muslim minorities in parts of Asia is a sobering reality. Yet, mainstream discourse often overlooks or downplays such grave injustices while disproportionately fixating on the reprehensible acts of fringe extremist groups like Boko Haram or Al-Shabaab, which do not credibly represent the faith. This double standard is hard to reconcile when the scale and impact of violence perpetrated by powerful state actors and their allies far outweighs that committed by such deviant outfits in the name of Islam.

One cannot help but wonder why the discussion consistently centers around condemning a few purported "Muslim" extremists, while the world remains conveniently silent about greater modern-day injustices carried out under the pretext of national interests, geopolitics, and ideological hegemony. Why are we always so quick to point accusing fingers at Muslims, while turning a blind eye to larger-scale atrocities? Introspection is needed on all sides to separate ideological misfit from the truth. Islam's core principles of peace, mercy, and human rights must be understood in their proper context, free from distortions and political machinations.

As for the Prophet Muhammad's conduct, while he did wage defensive battles, he also made the hugely progressive Charter of Medina enshrining rights of non-Muslim minorities. He exemplified tolerance, freeing slaves and rejecting tribal hostilities rampant across the then Arabia.

I don't claim to have all the answers, but I hope exploring this topic through the lens of Islam's own spiritual and ethical tenets provides a more grounded framework for understanding the complexities involved. As a knowledge-based religion, Islam encourages critical inquiry - one can easily be misguided if lacking proper education about its authenticated teachings from reliable sources. As always, I'm eager to gain more enlightened perspectives from you.

Peace be unto you!
'Wale

On Sat, 20 Apr 2024 at 23:56, Oluwatoyin Adepoju <ovdepoju@gmail.com> wrote:
Wonderful piece, Wale.

But on what grounds are we correct in arguing that Boko Haram,Al Shabbab and those others who take human life judicially and extra-judicially
in the name of Allah are not Muslims?

Blasphemy laws exist in the Muslim North and in Pakistan, laws under which a person could be killed.

Can it be argued those communities are not Muslims?

Those who killed Deborah and the Muslim Northerners of various social classes who saluted the killing, can it be argued they are not Muslims?

Is it not more realistic to recognize them as representing a kind of Islam, one facet of approaches to Islam?

Is it also true that those inhumane approaches to Islam have no encouragement from.the Koran?

Is it accurate to state that Muhammad attacked only those who attacked him first?

Was Muhammed fully accommodating of non- Muslims?

I really dont know and would like to know your views on that.

Thanks

Toyin

On Sat, Apr 20, 2024, 12:53 PM Wale Ghazal <walegazhal@gmail.com> wrote:
Oga Adepoju:

I hope you are well, sir.

I must begin by saying that I understand your concerns about the need for an open and critical discourse surrounding Islam, one that acknowledges both its positive aspects and the areas that warrant scrutiny and reform. TF's piece rightly highlights the dangers of Islamophobia – the irrational fear, hatred, and prejudice directed towards Muslims and their faith. This is a concerning phenomenon that has far-reaching consequences, both on an individual and societal level, as it perpetuates a cycle of mistrust, marginalization, and division.

However, you raise a valid point about the importance of also addressing "Islamomania" – the uncritical glorification or defense of Islam, which can hinder open discussions about the complexities and nuances within the Islamic faith and its diverse interpretations and practices. Additionally, I would like to say that your understanding about Islamomania is a bit derailed. It is essential to distinguish between Islam as a way of life (the true Islam as enjoined by Allah, the Prophet, and the Quran) and the concept of Islam as a tool used to perpetrate all sorts of actions, just as Christianity has been used to perpetrate various acts. There is also a need to distinguish between those who are merely labeled Muslims by name and those who genuinely embody the characteristics of a Muslim as prescribed by Allah. Islam emphatically asserts that no deed of a "Muslim" would be accepted until they can demonstrate good human relations. The fact that an Arab or a Northerner chooses to dress in a certain way does not necessarily make them the Muslim ascribed to by Allah, nor does it solely depend on their name selection or Arabic language proficiency.

Meanwhile, I agree that while it is crucial to combat Islamophobia and challenge the negative stereotypes and biases that plague Muslim communities, it is equally important to foster an environment where constructive criticism and discourse surrounding the various interpretations and applications of Islamic teachings can take place. This includes acknowledging and addressing the negative aspects or problematic practices that may exist within certain Muslim communities or groups, without painting the entire religion with a broad brush.

I might think that TF has maintained a diplomatic stance or perhaps a concern about fueling further polarization on this sensitive topic. However, as you rightly point out, an uncritical defense of Islam can be detrimental in itself, as it stifles the much-needed introspection and reform that could lead to a more enlightened and inclusive understanding of the faith. The true essence of Islam, as a religion that values knowledge, compassion, and justice, should be able to withstand critical analysis and open discourse. By embracing diverse perspectives and encouraging respectful dialogue, we can work towards a more nuanced understanding of the Islamic experience, acknowledging both its positive contributions and the areas that require improvement or reinterpretation.

Ultimately, the path forward lies in striking a balance – challenging Islamophobia while simultaneously fostering an environment that allows for constructive criticism and reform within Muslim communities.

Kind regards,
'Wale

On Sat, 20 Apr 2024 at 05:49, Oluwatoyin Adepoju <ovdepoju@gmail.com> wrote:
Very good.

It would be great if those well informed about what is positive in Islam would also write on such a topic as ''The Dangers of Islamomania''.

A significant no of the negative images suffered by Muslims are generated by Muslims.

Islamic terrorism is the most globally visible face of Islam in this century.

What is the range of Muslim responses to this phenomenon?

Islamic identity and its ethnic affiliations with Fulani people has been heavily weaponized in Nigeria, from Boko Haram to the escalation of terorism from Miyetti Allah Fulani Sociocultural Organization and its Fulani militia in Buhari's tenure to the current impunity and operational freedom enjoyed by Fulani terrorists/kidnappers in the North, a situation that began to grow from the nation wide Miyetti Allah scourge in Buhari's time to coalescing in the North as other regions fought against this outrage.

Then Kaduna state governor El Rufai and the then Katsina state governor-both in Buhari's time-have identified these Northern terrorists who specialize in kidnapping as fellow Fulani, the Katsina governor doing this after trying to negotiate with them. El Rufioa describes them as former Fulani herdsmen. Sheikh Gumi seems to reinforce these descriptions through his first hand accounts of them.

What are the implications of these developments for Fulani/Islamic convergence, since the primary mode of Fulani consolidation in Nigeria is the jihad of Usman dan Fodio's conquest of the Hausa states, establishing both his own brand of Islam and a Fulani centred government?

The centuries ago Islamic conquest of Ilorin, an effort which tried to extend itself to the other Yoruba peoples until the Muslim jihadists were stopped at the Battle of Oshogbo, a conquest that till today sustains its political and religious hegemony, is vivified by the recent demonstration of the exportation to Yorubaland of the kind of exclusivist Islam associated with the Muslim North, in which the self righteousness of the Abrahamic religions at their worst is brought to bear in descriptions of the oldest religion of the Yorubas, Orisha spirituality and its Isese culture,its cosmology, practices, philosophies and arts constituting the central contribution of Yoruba people to civilization, represented by Africa's first Nobel Laureate outside the peace prize and the Ifa knowledge system, one of the few UNESCO Intangible Heritage forms in Nigeria, described as idolatory that has little place in Ilorin and must not be practised in public, in the same the same Yorubaland where the Orisha spirituality complex at Ikeja Under Bridge in Lagos, constituted by the Eshu, Aje and Egungun shrines are managed by a committee comprising both Yoruba Muslims and Orisha religionists, as I observed from my explorations there.

What are the implications of these contradictions between Ilorin Islam and perhaps the rest of Yorubaland, exemplified by the Ikeja example? What are the views of Muslims on these subjects?

Nigeria's Muslim North is known for extrajudicial and judicial disregrard of human life in the name of Islam, exemplified, among a good no of other examples, by a Sharia court condemning a man to death for supposedly praising an Islamic cleric above Muhammed and mob executions in the name of Islam, the muder of Deborah, for example, for supposedly insulting Muhammed, by her fellow university students and outsiders mobilized for that purpose receiving salutations from high ranking Muslims in the North.

What do these examples say about Islam as practised in that region?

A prominent Pakistani was murdered by a lone Muslim for daring to suggest changes in the country's blasphemy laws, a French school teacher beheaded for daring to show and discuss cartoons critical of Muhammed, van Gogh killed in the Netherlands for daring to make a film critical of Islam...the list goes on and on, from the Rushdie fatwa by the Ayatollah of Iran that claimed so many lives to the recurrent religious riots in Northern Nigeria, inhumanities implicating Muslim opinion shapers, entire populations, Islamic terrorist groups and individual Muslims.

What insights may be drawn about the character of a religion where such inhumanities have become its most prominent face?

With reference to Falola, specifically, to what degree have his writings contributed to a critical rather than a largely valoristic engagement with Islam?

I am yet to read what I expect are his rich engagements with Islam in his multi-religious Sacred Words and Holy Realms but I recall he relatively recently co-edited a book on Islam in Africa which had no chapter on Islamic terorism in the era of Boko Haram, Al Shabbab and other Islamic groups in Africa that have tried to reshape entire nations or communities in the name of their brand of Islam using sorrow, blood and tears through murderous violence visited on Muslims and non-Muslims, an ongoing threat in various African countries, leading to continual loss of lives, from Niger and beyond.

I recall once trying to present a critical perspective on Muhamnmed on this group and Falola choosing not to post my piece for reasons which made me wonder if he was trying to defend an uncritical Islam, the bane of Islamic society, in my view, or trying to protect his image among his Muslim interactionists in the conservative Muslim North.

There is a lot that is great in Islam. While challenging Islamophobia, however, I also urge we challenge Islamomania, exploring the full complexity of the Islamic experience, in its positive and negative dimensions, as these may be seen from various perspectives.

great thanks

toyin adepoju

On Sat, 20 Apr 2024 at 00:10, Adebayo Ajadi <toyinfalolabrandassistant@gmail.com> wrote:
The Dangers of Islamophobia, By Toyin Falola
https://heartofarts.org/the-dangers-of-islamophobia/

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Dialogues

Wednesday, April 24, 2024

Que tal uma ajuda para pagar as contas?

Tuesday, April 23, 2024

Re: USA Africa Dialogue Series - The Dangers of Islamophobia, By Toyin Falola

USA Africa Dialogue Series - Re: Today's Quote

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