They must be drinking the Arab Kool-Aid. So on the grounds of religious differences, Afrikan muslims are truncating their cultural and racial history.
Arabs and some Western writers like to attribute Mali’s greatness to the influence of Islam (a mixed cradle culture). These same writers conveniently overlook the tremendous role Islam contributed to Western intellectual and cultural development, particularly during the Crusades, the rise of Moorish Spain, and the European Renaissance. Would these writers dare attribute the West’s development to Islam? Such writers are misinformed, however. Mali was not a clone of an Arab Islamic society. To the contrary, Mali, unlike other Islamic societies of the time, practiced matrilineal descent. Moreover, Ibn Battuta noted the difference in the treatment of women in Afrikan as opposed to other Islamic societies. Women were not secluded from men in Islamic Afrika. Additionally, Afrikan women frequented the markets, were integral parts of court life and justice, and consulted freely with powerful men without wearing hijabs. Ibn Battuta found the latter objectionable, along with the fact that Malian women frequently went about bare-breasted. These differences are evidence that the Afrikan idea of harmony dictated the role of Malian women rather than the misogyny of Islam. Further it suggests Mali was guided by the Afrikan ideal (harmony). Therefore, we must attribute the genius of Mali to its worldview and culture, particularly to the Mande-speaking people, who previously established Wagadu.
Similarly, Islamic accounts of West Afrikan kings, especially the Maya Gahan of Wagadu (Ghana) stressed their role as arbiters of justice, hearing all cases great and small. The kingdom/empire was relatively crime free and had a virtuous citizenry. Like Kemet, the major buildings of key cities were made of stone and the kingdom was laid-out based on twinness with upper and lower divisions via the two cities of Kumbi and Saleh. Mali, unlike Wagadu, which it supplanted, adopted Islam as the religion of the royal family and the administrative bureaucracy. We have uncovered nearly 700,000 manuscripts in the city of Timbuktu, suggesting that Mali was one of the most literate nations in the world. In Mali, as important as the pursuit and accumulation of knowledge, was the emphasis on justice and ethics. Like the Maya Gahans of Wagadu, the Mansas of Mali were concerned with righteousness. Ibn Battuta, the famed Moroccan world-traveled geographer noted that the people of Mali were very intolerant of injustice and peace was prevalent throughout the empire.
Thus we see in Mali two features absent in the Arab Islamic world: a harmonious male-female relationship and a peaceful morality. These two features fall into Diop's Two Cradle Theory, indicating that Mali was more influenced by the Afrikan worldview than by the Arab one. Let us not contribute to white glorification and Black degradation by believing that outsiders are the only ones that brought "civilization" into Afrika. Racist convention has it that the presence of an outside or foreign influence, either Arab or Caucasian, is responsible for what greatness, achievement, or cultural development found on the "Dark continent."