Islam in World Cultures: Comparative Perspectives - Islamic Books ...

R ace, Ideology, and Islam in Contemporary South Africa 2 7 9argued that the organization does not express the views of Islam or of Muslimson religious and political matters. The Muslim responses to PAGAD, particularlyin the Western Cape, have been quite significant in the eventual marginalizationof the movement, for many religious leaders, who initially spoke atPAGAD rallies, slowly withdrew their support.On the other hand, a number of Muslim intellectuals have been outspokenlycritical of PA G A D ’s threat to the new democratic state. As critics of PA G A D ’s approach,they also accused the government of ignoring the roots of the Islamicrage in the colored townships of Cape Town. Farid Esack has been one of themost vociferous in his condemnation of PAGAD and its attacks on the state. Asan appointed member of the Commission of Gender Equality from 1996 to2001, Esack has been alarmed at PA G A D ’s attacks on the state, and in responsehe has defended South African democratic institutions in numerous newspapercolumns and scholarly articles. Feeling the effects of its shrinking supportamong the Muslim community, PAGAD launched a series of attacks on leadersof the Muslim Judicial Council and key intellectuals. Ebrahim Moosa’s housewas attacked with a pipe bomb in 1998, and a number of religious leaders wereabused and attacked. The debate between PAGAD, on the one hand, and thereligious scholars and intellectuals, on the other, slowly drove a wedge betweenPAGAD and the majority of South African Muslims. The reaction to PA G A D ’smilitant Islamism from both religious leaders and intellectuals has given rise toa powerful prodemocratic voice within South African Islam.The legislation concerning the recognition of Muslim marriages can beviewed as a counter trend to PA G A D ’s antidemocratic discourse. The proposedlegislation on Muslim personal law has the potential to change perceptionsabout democracy within the Muslim community, especially by reassuringMuslims, who have been hesitant, as a religious group, to endorse the democraticregime. Keeping in mind the progressive legal developments towarddemocratic reform, even the PAGAD phenomenon might be seen as a blessingin disguise. For although there has been much media coverage of PAGADand Islamic fundamentalism, the state has chosen to follow an open legalprocess in bringing criminal cases related to the group’s activities to trial.This approach has minimized the potential appeal of a radical Islamist approachin contemporary South Africa. In contrast to the political and ideologicaldebates surrounding PAGAD’s activities, the legislative process againstthe group’s supporters and the legislative proposals on Muslim personal lawhave the potential to set deeper roots for human rights values in Muslimhomes. The proposed legislation has recognized Muslim marriages and addressedissues of equity and justice in everyday practices on multiple levels.These vital discussions of rights and obligations between the state and Musliminterests have the potential for showing human rights and democracy at workwith religious ideals in a pluralistic society. Without being too optimistic