It is something of an understatement to say that the historiography of Islam in Africa came of age during the period 1960-1970. Looking back on this decade of active scholarship, and contrasting it with a previous era of “darkness” (a sort of jāhiliyya, at least for Western scholars), one cannot help but be astonished by the comparison. Before 1960 there were no university centers devoted to the study of Islam in Africa; there was only a handful of scholars fully engaged in Islamic studies, and of these very few trained in the historical discipline. With such a serious shortage of trained scholars, it is not surprising to note the absence of suitable historical monographs pertaining to the history of Islam in Africa.

The last decade has told a rather different story. Several prominent centers of African studies have been established, and while a serious shortage of Arabist-historians continues, it is encouraging to note that each of these centers has placed high priority upon the acquisition of scholars in African Islamic studies. Importantly, to stand Professor Trevor-Roper's argument on its head, it is no longer possible to speak of the “unrewarding gyrations of barbarous” Islamic peoples “in picturesque but irrelevant corners of the globe.” The good Regius Professor of Modern History at Oxford has had to consume much humble pie over this unfortunate statement, and it is not intended here to cram his palate much further. Suffice it to say, however, that the Jāhiliyya has always been an area of rewarding research, and despite Trevor-Roper, even “darkness” is a subject of legitimate historical study.