Islam in World Cultures: Comparative Perspectives - Islamic Books ...
Islam in World Cultures: Comparative Perspectives - Islamic Books ... 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
2 8 0Islam i n World Cult u r e sabout the legal system, it can be said that the proposed legislation is a significantlandmark for Muslims and democracy in South Africa. Thus, PA G A Dand its committed supporters should be regarded as only one voice in theSouth African Muslim debate, and its undertones against democracy as a minorityview within the country.ConclusionThe history of Islam in South Africa is a fascinating story of ways religious valuesin the contexts of slavery, freedom, colonialism, apartheid, and now democracyhave shaped aspects of contemporary Muslim life. The Muslim community inSouth Africa is small, but its experiences present a story of resilience and creativenessin the face of tremendous odds. Over the course of its history, institutionswere established, organizations formed, global contacts cultivated, andideologies imported. The nineteenth century may be regarded as the period ofinstitutionalization, while the twentieth century witnessed diverse developmentsin responses to apartheid and democracy. The earlier racialization of theMuslims was countered by a greater degree of awareness of and adherence toIslamic practices as the foundations of communal identity. The South AfricanMuslim community has also produced a space and context for critical debatesand innovative developments in its encounters with the ongoing processes ofmodernization. Their experiences as a Muslim-minority community living in asecular democracy has thrown the community into global debates about Islamand democracy. It may be too premature to judge, but there are signs that theexperience of Islam in South Africa may have much to offer for the future developmentof Muslims in secular democracies that are not inherently hostile toreligion. The recognition of Muslim personal law in the country has gonethrough some difficult times, but I have argued that the experiences of SouthAfrican Muslims with the constitution may offer some valuable insights on humanrights and religious values in the contemporary world.Notes1 . For more on Achmat van Bengalen and the history of the “Malay” Muslim communityat the Cape, see Davids 1980.ReferencesAdams, C. 1968. “Muhammad ‘Abduh and Transvaal Fatwa.” In The MacdonaldP resentation Vo l u m e , edited by W. G. Shellabear, 13–29. Freeport, NY: Books forLibraries Press (Princeton University Press).
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2 8 0<strong>Islam</strong> i n <strong>World</strong> Cult u r e sabout the legal system, it can be said that the proposed legislation is a significantlandmark for Muslims and democracy <strong>in</strong> South Africa. Thus, PA G A Dand its committed supporters should be regarded as only one voice <strong>in</strong> theSouth African Muslim debate, and its undertones aga<strong>in</strong>st democracy as a m<strong>in</strong>orityview with<strong>in</strong> the country.ConclusionThe history of <strong>Islam</strong> <strong>in</strong> South Africa is a fasc<strong>in</strong>at<strong>in</strong>g story of ways religious values<strong>in</strong> the contexts of slavery, freedom, colonialism, apartheid, and now democracyhave shaped aspects of contemporary Muslim life. The Muslim community <strong>in</strong>South Africa is small, but its experiences present a story of resilience and creativeness<strong>in</strong> the face of tremendous odds. Over the course of its history, <strong>in</strong>stitutionswere established, organizations formed, global contacts cultivated, andideologies imported. The n<strong>in</strong>eteenth century may be regarded as the period of<strong>in</strong>stitutionalization, while the twentieth century witnessed diverse developments<strong>in</strong> responses to apartheid and democracy. The earlier racialization of theMuslims was countered by a greater degree of awareness of and adherence to<strong>Islam</strong>ic practices as the foundations of communal identity. The South AfricanMuslim community has also produced a space and context for critical debatesand <strong>in</strong>novative developments <strong>in</strong> its encounters with the ongo<strong>in</strong>g processes ofmodernization. Their experiences as a Muslim-m<strong>in</strong>ority community liv<strong>in</strong>g <strong>in</strong> asecular democracy has thrown the community <strong>in</strong>to global debates about <strong>Islam</strong>and democracy. It may be too premature to judge, but there are signs that theexperience of <strong>Islam</strong> <strong>in</strong> South Africa may have much to offer for the future developmentof Muslims <strong>in</strong> secular democracies that are not <strong>in</strong>herently hostile toreligion. The recognition of Muslim personal law <strong>in</strong> the country has gonethrough some difficult times, but I have argued that the experiences of SouthAfrican Muslims with the constitution may offer some valuable <strong>in</strong>sights on humanrights and religious values <strong>in</strong> the contemporary world.Notes1 . For more on Achmat van Bengalen and the history of the “Malay” Muslim communityat the Cape, see Davids 1980.ReferencesAdams, C. 1968. “Muhammad ‘Abduh and Transvaal Fatwa.” In The MacdonaldP resentation Vo l u m e , edited by W. G. Shellabear, 13–29. Freeport, NY: <strong>Books</strong> forLibraries Press (Pr<strong>in</strong>ceton University Press).
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