2nd congress on islamic civilisation in southern africa

www.awqafsa.org.za

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2ND INTERNATIONAL CONGRESS ON ISLAMIC CIVILISATION IN SOUTHERN AFRICA 2ND INTERNATIONAL CONGRESS ON ISLAMIC CIVILISATION IN SOUTHERN AFRICA

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/awqafsouthafrica @awqafsa /awqafsouthafrica /awqafsa

Spread of Islam in Southern Africa // Trade and Islam Language and Islamic Literature // Islamic Education and Intellectual Development

//History, Contribution, and Challenges // Colonialism, Apartheid & Democracy // Coexistence of Cultures // Arts and Crafts, Architecture

// Arts and Crafts, Architecture, and Archaeology Future Perspectives // Muslim Media //influential Muslim Figures

// Establishment of Islamic financial institutions // Current community-state relations NGOs// Muslim Community Social Investment (CSI)

Themes

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IRCICAIRCICA is an international institution active in the fields of research, publishing, documenta-tion and information. Its mandate covers various themes in the fields of the history of Muslim nations, history of arts and sciences in Islam, and other subject areas in Islamic culture and civi-lisation. By means of these activities, IRCICA aims at studying and better introducing the Islamic culture and civilisation throughout the world and acting as a catalyst for research and coopera-tion in these areas to promote mutual understanding between Muslims and with other nations and cultures of the world.AwqafSAAwqaf SA™ was pioneered as an independent community-based and owned trust, dedicated to the establishment of the institution of Waqf and the empowerment of communities. Awqaf SA is a charitable endowment (Waqf) receiving organization. It invests endowment funds and spends only returns from to fund a variety of community development projects and programmes pro-moting Integrated Community Development and Self-Reliance.

IPSA The International Peace College South Africa (IPSA), is an Islamic Tertiary Institution that was established in 2005 through the amalgamation of two community based theological institutions- the Islamic College of Southern Africa [ICOSA] (est. 1990) and Darul Arqam Islamic Institute (est. 1992).

UKZNUniversity of KwaZulu-Natal (UKZN) was formed as a result of the merger between the Univer-sity of Durban-Westville and the University of Natal. The two KwaZulu-Natal universities were among the first set of institutions to be merged in 2004 as part of government’s reform aimed at reconfiguring and restructuring higher education. The resulting merged institution is a large and complex contact university.

Media and other partnersITVITV is a proudly South African local community broadcasting television station with an Islamic Ethos. Our Audience strategy is developed and implemented on a transformative basis aiming to catalyze unity and understanding between Islam and the world by embracing a multi-faceted approach working from the inside out. We drive and promote Islamic values as well as advocate diverse perspectives to engage all audiences in our modern multicultural world.Radio Al AnsaarRadio Al Ansaar is the only Muslim community radio station in KZN. It was awarded a perma-nent broadcast license recently on 90.4fm. Radio Al Ansaar has been growing in leaps and bounds.

MinaraThe Minara Chamber of Commerce was through an initiative by the Muslim community to create unity between Muslim businesses after consultation with a broad spectrum of the business com-munity, and has since grown tremendously and now serves as a platform to represent and assist South African businesses, entrepreneurs and professionals.

PARTNERS


Programme Friday 4 March 2016Registration (8h00-9h00)

Chair: IRCICAKeynote Address & Plenary One (9h00-10h00):

INSPIRING THOUGHTS9h00 - 9h10

9h10 - 9h17

9h17 - 9h25

9h25 - 9h30

9h30 - 9h40

9h40 - 10h00

Opening Qira’a and Dua

Welcome & Introduction

Overview

Opening Remarks

Introduction

Key Note Address

Prof J. Smit - Dean of the College of Hu-manities, UKZNSh. M.Ighsaan Taliep – Principal International Peace College SAZeinoul Abedien Cajee - CEO AWQAFSA

Dr. Halit Eren - DG IRCICA

Prof. Suleman Dangor - UKZN

TEA BREAK

10h30 - 10h50

10h50 - 11h10

11h10 - 12h30

14h00 - 14h20

14h20 - 14h40

14h40 -15h00

15h00 -15h30

Ottoman engagement in Southern Africa The situation of Muslim minorities and prospects for the revival of Islamic civilisation with particular reference to Southern AfricaCultural, Religious and AcademicContribution of Deobandi Diaspora ofMuslim Community in SAQ & A Session Lunch & JumuahThe reciprocal influence between Islam and Bantu culture: a case of the Baganda Community, Uganda The Interface between Islam and Tswana Culture: A Case-Study of Marriage amongst the Ngwaketse The interaction between Islam and African traditional religion in Zimbabwe

Q & A Session

Selim Argun (Turkey)

Dr Jasser Auda(US)

Muhammadullah Khalili Qasmi(India)

Umar Ahmad Kasule (Uganda: IIU)

Edwin Salim Saidoo (Botswana: UB)

Silindiwe Zvingowanisei (Zimbabwe: UZ)

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Session One (10h30-12h00): Chair Muhammed Haroon (UB)

Transnational Relations

OVERVIEW

Awqaf South Africa in partnership with The Research Centre for Islamic History, Art and Culture (IRCICA) University of KwaZulu-Natal (UKZN), and the International Peace College South Africa (IPSA) are jointly organizing the 2ND INTERNATIONAL CONGRESS ON ISLAMIC CIVILISATION IN SOUTHERN AFRICA IN DURBAN, SOUTH AFRICA.

Islam as a religion and as a group of cultures has had a major influence in Africa since its introduction to the region.

OBJECTIVES OF THE CONGRESS

• To increase our knowledge of the history and heritage of Islam in Southern Africa

• Make the religious and cultural heritage of Southern African Muslims better un-derstood by themselves and other communities inside and outside the region;

• Strengthen affinities and cooperation among Muslim and African nations and peoples by producing and disseminating Islamic and cultural knowledge;

• Promote better understanding and dialogue amongst Muslim people and peo-ple of other faith and cultural communities;

• Offer a forum for the true understanding of Islamic culture in the world.

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SENATE CHAMBER HALL


Friday 4 March 2016Session Three (16h00-17h30)

Chair Tahir Sitoto (UKZN)Politics & Civics

16h00 - 16h20

16h20 - 16h40

16h40 - 17h00

17h00 - 17h30

Leadership and Public Participation among Young Muslim South Africans

Shakira Cassim – a woman against all odds

Rolling back Xenophobia through com-munity dialogues

Q & A Session

Lubna Nadvi (South Africa: UKZN)

Fatima Asmal (South Africa)

Nurudean Ssempa (South Africa: Medina Institute)

9h00 - 9h20

9h20 - 9h40

9h40 - 10h00

10h00-10h30

Academic Development of Muslims in UGANDA and Prospects for Future Growth and Development

Islamic Literature in South Africa as a reflection of the Muslim Community

Southern Africa’s Muslim Minorities; Scholarly Research, Bibliographical Reflections

Q & A Session

Ahmad Sengendo (Uganda: IIUU)

Ashraf Docrat (South Africa: JUG)

Muhammed Haron (Botswana: UB)

Saturday 5 March 2016Session Four (9h00-10h30): Chair Selim Argun (Turkey, IU)

Academy & Bibliographies

TEA BREAK

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END OF DAY 1

Saturday 5 March 2016Session Five (11h00-12h30) Chair Khadija Moloi (VUT)

History & Identity

11h00 - 11h20

11h20 - 11h40

11h40 - 12h00

12h00 - 12h30

History, Contribution, and Challenge - Muslim Contribution to the Heroic Struggle for Free-dom in South Africa (1668-1994)

Decolonizing Islam Amongst South Africans of Gujarati Muslim Origin

Case study of a cultural co-existence experi-ence in the South African context

Q & A session

Haroon Aziz (South Africa)

Anabelle Suitor (United States)

Haroon Mahomed (South Africa)

THUR & LUNCH

14h00 - 14h20

14h20 - 14h40

14h40 - 15h00

15h00 - 15h30

Awqaf Development in Uganda

Democracy and the problem with nationalisa-tion and control of Awqaf property

The Greater Edendale Muslim Society (GEMS) Program

Q & A Session

Husein Mohammed Bowa (Uganda)

Yousuf Cajee (South Africa)

Ghamiet Aysen (South Africa: GEMS)

Session Six (14h00-15h30)Raghieb Najjaar (AwqafSA)Endowments & Programmes

TEA BREAK

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Saturday 5 March 2016Session Seven (16h00-17h30): Chair Ighsaan Taliep

(IPSA)Heritage & Sites

16h00 - 16h20

16h20 - 16h40

16h40 - 17h00

17h00 - 17h30

Restitution of Muslim Heritage-Land in South Africa

Shrine of Shaykh Yusuf at Macas-sar

Natal Muslims & International Relations

Q & A session

Nazeem Braaf (South Africa)

Ebrahim Rhoda (South Africa)

Suleman Dangor (South Africa: UKZN)

9h00 - 9h20

9h20 - 9h40

9h40 - 10h00

10h00 - 10h20

10h20 - 11h00

Muslims of South Africa: from newspapers to social media

New Media: Sites of Contestation or Liberation for South Africa’s Muslims

From Survival to Sustainability: Can community-based Muslim media meet the challenge? (c.1960 -1986)

A look at the role and impact of a community Muslim broadcaster, Voice of the Cape, 1995-2015

Q & A Session

Yousuf Dadoo (South Africa: UNISA)

Aisha Mall (South Africa: DUT)

Farid Sayed (South Africa: Muslim Views)

Shafiq Morton (South Africa: Voice of the Cape FM)

Sunday 6 March 2016 Session Eight (9h00-11h00): Chair Prof. Suleman

Dangor (UKZN)Social & Community Media

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End of Day2

11h15 - 12h15

12h15 - 12h30

12h45

SpeakerProf. Mohammed Haron (UB)

Panelists Dr. Halit Eren (IRCICA), Zeinoul Abiedeen Cajee (AWQAF SA), Prof. Suleman Dangor (UKZN)Sh. Ihsaan Taliep (IPSA)

Conclusion and Handing over of Gifts

Close of Programme

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Prof. Muhammed HaronSummary & Plenary Two (11h15-12h15):

Stimulating Implementation

LUNCH, THUR & DEPARTURE

Source: Shafiq Morton


Prof. Mohammed HaronHe is a South African based in the Department of Theology & Religious Stud-ies at the University of Botswana where is teaches Religious Studies courses as an associate professor. He is also an associate researcher in the ‘Study of Islam’ program at the University of Johannesburg (UJ) as well as an execu-tive member of the Centre for Contemporary Islam at the University of Cape Town (UCT).

Yousuf CajeeHe is a South African with a career in education as former school teacher and principal. He completed a Secondary School Education Diploma (JSED) in teaching after which he studied part time for Accounting Science Degree (B.Compt), the Honours Degree (B.Ed). He became active in the struggle for the liberation of South Africa since his days at teachers’ college, in the Muslim Youth Movement of SA and liberation movements, Azanian People’s Organisation (AZAPO)and the African National Congress (ANC).

Dr. Husein Mohammed BowaHe is a PhD graduate from the Islamic University in Medina in Islamic Creed He has been a lecturer for the past 18 years. He served as the Secretary General of Markaz Da’wa Al- Islamiyya of Uganda and between 1999-2007 Director of Jinja Islamic Centre. 2000 -2001 Director of Initiation of Mosques and charitable foundation 2004-2005.

Prof. Yousuf DadooIn 1999, he became the first local Muslim academic to be granted full pro-fessorship in Arabic and Islamic Studies. He began his academic career at the University of Durban-Westville in 1979 and moved to Unisa (Pretoria) in 1989 where he currently heads the disciplines of Arabic and Islamic Studies.He has taught and supervised studies at all levels. He has supervised twenty-four masters’ dissertations and eleven doctoral theses.

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Prof. Suleman DangorHe is a professor of Islamic Studies at the University of KwaZulu-Natal (UKZN). He obtained a BA Honours MA and D. Phil. at UKZN and a Higher Diploma in Arabic from the Arabic Language Institute in Riyadh. Professor Dangor has supervised 15 BA Honours projects, 12 MA students and 8 Ph D students. Currently, he is supervising two post-graduate students.

Ml. Dr. Muhammad Ashraf Ebrahim DockratHe is a graduate of Madrasah Arabia Islamia, Azaadville, South Africa. He also holds degrees in Semitic languages, Islamic studies and religious studies. Ashraf Dockrat is a teacher at the Darul ulums at Madrasah Rah-maniyyah, Masjid Darus Salaam and the Jamiah al-Ulum al-Islamiyyah. He served at the Department of Semitic Languages at the University of Johan-nesburg for a number of years.

SPEAKERS

Prof. Selim ArgunHe completed his BA in al-Madinah al-Munawwarah, Masters in Johan-nesburg and PhD at McGill University in Montreal, Canada. After return-ing to Turkey he started working at Istanbul University, Faculty of Divinity. His is a specialist on the Islamic Religious Endowments (Waqf) and also has some works in the field of Ottoman Africa and Elite Conflict Theories. He also oversees the Presidency of Religious Affairs’ International Relation Office in Istanbul.

Ghamiet AysenHe has a MBA from the University of Durban (UDW) passed with seven distinctions) and a Doctorate Degree in Business Administration (PhD) from the University of KwaZulu-Natal. He is the Founder member and President of The Greater Edendale Muslim Society (GEMS), which he started in 2007. GEMS is a Non-Profit Organi-zation and the focus is on education in the Early Childhood Development (ECD) phase in centers of excellence in the rural area of South Africa.

Haroon AzizHe completed his BA in al-Madinah al-Munawwarah, Masters and PhD at McGill University in Montreal, Canada. After returning to Turkey he started working at Istanbul University, Faculty of Divinity. His is a specialist on the Islamic Religious Endowments (Waqf) and also has some works in the field of Ottoman Africa and Elite Conflict Theories. He also oversees the Presi-dency of Religious Affairs’ International Relation Office in Istanbul.

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Fatima AsmalShe is the founder of the Institute for Learning and Motivation – South Africa (ILM-SA), a non-profit organisation based in Durban. She is a freelance journalist by profession and has written extensively on a wide range of topics for the Mail & Guardian newspaper. Fatima holds an hon-ours degree in Culture, Communication and Media Studies, and recently completed a Master’s dissertation in History, via the University of Kwazulu-Natal, Durban. Nazeem BraafHe is the head of control, finance and compliance at a multinational oil and gas company, based in South Africa. He also serves as non-executive Direc-tor of South African Petroleum Refinery (SAPREF), the largest oil refinery in Southern Africa, and Masana Petroleum, a leading Black economic empow-erment company in the oil sector in South Africa. He is a graduate from the University of the Western Cape.


Farid SayedIn September 1986, Farid launched Muslim Views, following the closure of Muslim News, to continue the legacy of its predecessor. He served at its founding editor.]Farid also has experience in other community media platforms, having served as station manager at Radio 786, a Cape Town-based community radio station, from January 2002 to December 2003.

Edwin Salim SaidooSheikh Edwin Salim Saidoo earned his BA in Islamic Law (Shariah) from the Islamic University of Madina, KSA. He is currently pursuing an MA in Philosophy, Theology and Religious Studies at the University of Botswana, and the title of his Thesis is “The Interconnection between Islam and Tswana Culture: A case-study of marriage amongst the Ngwaketse (one of the tribes in Botswana)”.

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Dr. Ahmad SengendoHe is the first Ugandan to serve as the Rector of Islamic University in Uganda. He has had a distinguished career as Lecturer, Scholar and Academic Administrator in IUIU, which he joined as one of the Pioneer staff when the University opened its doors in 1988.Dr. Sengendo holds a bachelor of Science degree and Masters Degree from Makerere University (UG) and a Ph.D. from the University of Kansas (USA).

Anabelle SuitorShe a 4th year student at The George Washington University, where she studies International Affairs. Her research interests include Islam, colonial-ism, film, literature, and Indian Ocean trade history, migration, and cultural exchange. She hopes to get her PhD in Anthropology. Her current research arose from her thesis on Gujarati Muslim religious history and experiences in South Africa.

Nurudean SsempaHe obtained his Msc in Applied Marine Science and a Bsc Hons in Zoology at University of Cape Town. He has contributed both to print and electronic media several articles on Migration, Refugee issues, impact of climate change on least developed countries, Science education, arts and culture.

Silindiwe Zvingowanisei She is a PhD student and lecturer in Islamic Studies in the Department of Re-ligious Studies, Classics and Philosophy, University of Zimbabwe. Her areas of interest include the history and doctrine of Islam and Islam in Africa. Her area of specialisation is religion and development and she has researched widely on Islam, law, gender, African Traditional Religions and inter-faith dialogue.

Shafiq Mortonis an award-winning Cape Town-based photo-journalist, editor, surfer, and radio and TV presenter with 40 years’ experience. He presents the Drivetime slot at Voice of the Cape. In a varied career, he had a surfing column at The Cape Times from 1977-88, was South African correspondent for Arab News (1994-95) and was a photographic stringer for AFP, AP and Reuters (1989-95). He joined Voice of the Cape in 1995, setting up its news department and working as News Editor until 1999.Dr. Lubna NadviDr. Lubna Nadvi is a lecturer and researcher in the School of Social Sciences at UKZN. Her expertise are in the fields of Political Science, International Relations, Gender/ Feminist Studies, Civil Society, Middle East / Indo-Pak / African Politics, Political Islam and Identity issues. She is also a community activist and comments frequently in the media on contemporary issues.

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Ayesha MallShe is academic at the Durban University of Technology (DUT). She is the HoD (Acting) of the Department of Media, Language and Communication (MLC) and heads the Journalism Programme, one of the four Programmes in the MLC department. Her main research areas centre on community media, new media, social media and journalism, Muslim media and journalism eth-ics. She has presented the findings of her research at conferences in South Africa and abroad. Some of which have been published.

Dr. Umar KasuleHe graduated at Makerere University for both first and masters degrees and pursued doctoral studies at the famous International Institute of Islamic Thought and Civilization (ISTAC - under the scholarship and patronage of Prof. Syed Naquib al-Attas), an affiliate of International Islamic University Malaysia. He specialized in Islamic studies with a bias in Islamic civilization. contributions and relationships.

Haroon MahomedHe has served as a teacher at primary, secondary specialising in English Language and History Teaching at a variety of school. He also served as teacher training college level, lecturing in the Social Sciences and Didactics. He has also served in the Non-governmental sector at tertiary level as an Academic Advisor at a community based higher education college for historically disadvantaged and poor students. He also worked as writer and tutor at in adult literacy programmes.

Ebrahim RhodaIn 2001 he participated in the Cape Slave Heritage Project organized by UCT and UWC. Was allowed to register in UWC History Depart-ment for a Masters Degree in 2003 at the age of 65 years (without any prior degrees) with scholarship of the National Research Foundation.


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History, Contribution, and Challenges Haroon AzizThe paper will deal with the three entry points of Islam to South Africa and the one entry point to Zimbabwe through Sofala in Mozambique. It will show how the seed of Islamic civi-lisation was first planted by Sheikh Matebe, who was brought by Dutch colonisers as the first political prisoner on Robben Island, on May 13, 1688.

The paper will illustrate how twenty-four Tamil-speaking Muslims, who were brought by British colonisers as slaves to work on sugar cane plantations, planted a second seed on No-vember 16, 1860 in Durban. Another 113 Muslims from Zanzibar, who were also brought as slaves by the British to work on such plantations, planted a third seed in Durban on August 4, 1873. An unknown number of Muslim migrants from Malawi and Zimbabwe, who were compelled by the economics of the evil migrant labour system to migrate, planted the fourth seed in the Transvaal Republic in the 1870s. The paper will also demonstrate that the earliest Muslims were People of the Book and the Hand, who through their memorization and hand skills helped to build modern South Africa, in spite of their pain and suffering. Their progeny continued this proud tradition and contrib-uted to the struggle for freedom and continue to contribute to the development of a demo-cratic society through universal values. The seeds grew to 1.86% of the South African population under Apartheid. Under democracy it has grown to 3% as a consequence of migration. The main challenge for Muslims in the 21st century is to indigenise Islam for exponential growth through appropriate strategy and tactics.

ABSTRACTS

“Against All Odds”: Shakira Mohamed CassimDemystifying the Muslimah: changing subjectivities, civic engagement and public participation of Muslim women in contemporary South AfricaFatima Asmal This a chapter within a broader study (encompassed within a masters dissertation in history). This particular chapter studies the life of Shakira Mohamed Cassim, a paediatrician based in Durban. A mother of four, Shakira has formally studied various aspects of HIV and AIDS and holds a Master’s degree in Public Health from the University of KwaZulu-Natal. She is a well-known figure in the Muslim community, particularly in KwaZulu-Natal where she has been actively involved in promoting health awareness and other forms of health education, both in her individual capacity, as well as via the Islamic Medical Association (IMA). Shakira was the first female chairperson of the IMA’s KZN branch. Her story is significant in that it shows how a Muslim woman consciously decided to carve a space for herself in a male-dominated sphere, and succeeded in doing so, in spite of immense challenges, with an adequate support system coupled with a deep sense of faith. Using oral history as a method-ology, it investigates what drew these women to civic participation; the nature of their partici-pation in terms of the organisations they are members of and the activities they are involved in; the stimulus for civic engagement and public participation and their achievements in this regard as well as the impact of participation on their identities and subjectivities.

This study adopts a life history approach to understand multiple aspects of the women’s lives, including and especially their civic and public engagement. 1995-2015).

Ottoman Engagement in Southern AfricaAsst. Prof. Selim Argun, Istanbul UniversityThis paper aims to explore the Ottoman Empire’s political, cultural, religious and military engagement in Sub-Saharan Africa. Contrary to the common belief, Ottoman Central Ad-ministration for centuries kept a close eye on the European political rivalries as well as vari-ous local conflicts that took place in the region. However, towards the end of XIXth century, the relationship of the Ottomans with the region took a different trajectory that eventually shaped the future of modern Turkish-African relations.Key Words: Ottoman Africa, Islam in Southern Africa, Colonialism, etc.

The Greater Edendale Muslim Society (GEMS) ProgramGamiet Aysen

The GEMS program aims to assist concerned individuals in the townships and philanthro-pists who want to make a difference in society by educating the children at the Early Child-hood Development (ECD) phase in the rural areas. It is common cause that while there is day to day planning to educate the children in the ECD phase, no long-term cohesive goal for the future has been mapped out. Based on the premise that to have an educated nation equipped with quality education from the ECD phase you need to have teachers who are motivated, educated, progressive and gratified entrepreneurs. Equally, you need parents who want the best education for their children which is accessible, affordable, and which ensures their child’s development in a vibrant community. The GEMS program is one way of bridging this divide. This program is functioning well with 16 established crèches, some owned by GEMS. These centers have been established with the blessings of the community and the elected Ward councilors. What is needed is encouragement, coherence and support so that this program can be replicated throughout South Africa. GEMS intends building more centres which it is hoped Awqaf can manage in the medium to long term. It is hoped that out of this program there will emerge a new trajectory in a broad based inclusive process.

ABSTRACTS

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ABSTRACTSA Case study on Waqf Development in Uganda: Waqf and sustaining economic developmentDr. Hussein Muhammad Bowa Waqf, is an important Islamic Institution that underlies economic development if it is ef-fectively utilized. Historically, it played a key role in the development of Muslim societies. It has been one of the major resources since the early Madinah period to inspire economic growth and its expansion. It served the Muslim community (ummah) in almost all fields, such as Religion, Education, Medicine and other socio-economic activities. However, nowadays in Uganda waqf has become dormant and less popular in Muslim community; it is no longer serves the needs of the ummah due to problems.

Muslims like other religions in Uganda have got a lot of properties including land, houses, factories, ranches, farms, and other properties like Mosques, Schools and land on which they located.

Opportunities for Waqf Development in Uganda The future of Waqaf development in Uganda is constantly bright and inspiring with the full support by the newly approved Bill of the Islamic Finance. Many institutions would be able to absorb waqaf concept in its corporate social activities.

Democracy and the problem with nationalisation and control of Awqaf propertyYousuf Cajee

The concept and practice of democracy is burdened with problems in the world today. It has a history in its growth from the Islamic era and in the Renaissance and Enlightenment period. To deal with this, related conceptions of Shariah, Shura and others will form the framework for dealing with Awqaf property and ancestral lands in parts of Africa in peri-ods of their political lives. Examples will be taken to show that Waqf (endowment trusts) property in Muslim lands, while being institutions and property that serve to develop society and provide much needed means to sustain life and livelihoods for people of all faiths were nationalised, usurped or occupied. The cases of control of Awqaf institutions in Muslim lands and that of land in South Africa and of occupied Palestine will also be scrutinised.

Muslims of South Africa from newspapers to social mediaProf. Yousuf Dadoo

The impact of Muslim radio stations has been well documented in the writings of Muham-mad Haron. My presentation has benefitted from his findings and also applied outcomes obtained from general electronic media studies in global settings, by communication schol-ars like John W Anderson, to our situation. It is argued that with modern media, Muslims in South Africa have witnessed noteworthy, and sometimes, even paradoxical forces at play like scriptural revivalism, re-grading of ‘ulama authority, and reconceptualization of the Muslim community in global terms. The paper contends that while involvement in media has drawn some Muslims closer to a participatory ethos as envisaged by the state some deficits remain. It then proposes some viable solutions.

ABSTRACTS

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Restitution of Muslim Heritage Land in South Africa in accordance with the South African Restitution of Land Rights Act and The Restitution of Land Rights Amend-ment Act, 2013Nezaam Braaf

The public expression of Islam was banned in this land for more than 150 years, in fact since it arrived on the shores of South Africa with the coming of Jan van Riebeeck in 1652. For a period of about 150 years Muslims were not allowed to build mosques, to teach Islam and to have religious gatherings. Despite this, Islam survived and flourished here.

The history of Islam in South Africa is a history of struggle against oppression and injustice, against apartheid and social ills. Muslim leaders like Shaykh Yusuf, Tuan Guru, and many others were exiled to the Cape Colony because of their continued fight against the coloniza-tion of their homelands by the Dutch colonialists.

Probably the best known of the Orang Cayen is Sheikh Yusuf of Macassar who is considered to be the pioneer of Islam in this country. When he died in 1699, he was buried at Macassar. Until today, Macassar remains “a place of pilgrimage” for Muslims at the Cape. Muslim heritage land

As part of the process of redress and reconstruction, some Muslims at the Cape spearheaded a campaign to preserve one of the most recognized Muslim heritage sites in South Africa: the land on which the Shrine of Shaykh Yusuf of Macassar is situated, and the land adjacent to it. Muslims face the prospect of having their rights to the land diminished, and future genera-tions being deprived of land which has significant meaning for the religious, cultural and political identities and history of the Muslims of this country generally, and of the Western Cape in particular.

Key focus for the presentation will include:• Historical context of the heritage of Islam in South Africa• Historical background to the Macassar heritage site• Significance of Islamic heritage sites in South Africa• Challenges faced to preserve the Islamic heritage site.


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ABSTRACTSThe reciprocal influence between Islam and Bantu culture: a case of the baganda community, UgandaAssoc. Prof. Dr. Umar Ahmad Kasule

The Bantu speaking people are probably the largest ethnic family in Africa south of the Sahara both numerically as well as geopolitically. The study of the Bantu in various ways is indeed enormous. Besides the linguistic ‘ntu’ that characterizes them as a family, they have numerous cultures in common. As such a study of one group of them can fairly inform us about the others though loosely.

The Baganda community found in Uganda is part of the Bantu family who settled where they are almost a thousand years ago. They have roots in the migration pattern that followed the nethermost route from Cameroon through the Congo and settled on the northern shores of Lake Victoria occupying the fertile lands thereof. They established a kingdom which, as an institution, accounts for much of the Islamic influence or non-influence of the people in this region. When Islam was introduced in the region in 1844, it made a rapid influence on the people who almost readily accepted it including at one time their king himself. A number of arguments have been advanced to explain this phenomenon but the Baganda cultural toler-ance or willingness to embrace coexistence of cultures or both factors, stand out giantly.

This paper therefore explores the reciprocal influence of Islam on the Baganda cultural practices specifically focusing on the marital, death and funeral customs of the Baganda. In these three areas there seems to be a lot in common between the Baganda culture and the teaching of Islam and vice versa.

Of particular interest shall be: a) What are the Islamic teachings and Baganda customs vis-à-vis these three aspects of life? b) In what aspects are the two traditions related? c) What explanation could be made for the similarities between the two traditions? d) What opportunities are there for two traditions to live side by side amicably? e) How have these opportunities been hitherto harnessed? f) To what extent could the two cultures continue informing each other; and

Islamic Literature in South Africa as a reflection of the Muslim CommunityMoulana Dr. Ashraf DockratA study of the history of the South African Muslim community is testimony to the fact that a vast and varied array of Islamic literature has been prepared and published by various mem-bers of the society. This paper examines this phenomenon and asks the question whether an examination of literature can contribute to our understanding of the history of the Muslims in South Africa. The paper will provide a scope of the nature and texture of the literature and then by means of case studies will show how literature is reflective of the communities in which they are published and similarly how they always reflect the theological debates, so-cial and intellectual concerns of the community. Publications also reflect power relations and the availability of resources. This study will employ a synchronic and diachronic approach to the literature published specifically in South Africa.

Finally, the paper makes an impassioned call for the preservation of Muslim literature in South Africa and makes a suggestion for establishing a database to collate this literature.

ABSTRACTS

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Southern Africa’s Muslim Minorities: Scholarly Research, Biblographical Reflections Muhammed Haron

Over the years Southern Africa like other regional blocks has gradually been populated by different religious communities, and the Muslim communities are no exception. In this paper the presenter will use his annotated bibliographical study to reflect upon the emergence and the settlement of Muslim minorities across the region. Whilst this paper does not intend to give detailed insight into the social history of these communities, it only wishes to provide a superficial sketch to zoom in on the scholary outputs over the past two decades and more. Put differently, it wants to reflect more specifically on the scholarly outputs over this period (circa 1995-2015).

These outputs that have been captured and catalogued in a draft annotated bibliographical text offer a fair overview and understanding as to what has been adequately researched and what areas/themes/topics have been sorely neglected by researchers; a part of this paper will, in fact, compare the entries in this draft text with those that appeared in Paul Schrijver’s 2006 compilation in order to highlight these aspects.

This paper wishes to essentially underscore the importance of reference texts such as this bibiography - and other related bibliographies - for researchers, academics and other stakeholders who pursue studies that focus on Southern Africa’s Muslim communities; and it wants to cogently illustrate to what extent (Muslim) scholarship - regionally and interna-tionally – contributed towards the appreciation of an ‘emerging’ Islamic Civilization in the Southern African region and it will do so by couching the study within an insider/outsider theoretical frame.


A look at the role and impact of a community Muslim broadcaster, Voice of the Cape, 1995-2015Shafiq Morton

This paper will trace the history, trajectory and impact that Voice of the Cape has had in its 21 years of broadcasting. The paper will examine the impact of the IBA Act of 1995, Voice of the Cape’s licence application and structures, its position within and without the community and its programming content.

Finally, the paper will assess the critical role of the broadcaster within South Africa and be-yond and its future challenges.

ABSTRACTS

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Leadership and Public Participation Among Young Muslim South Africans Dr. Lubna Nadvi

Muslims in South Africa have despite being a minority community, made significant contribu-tions towards various facets of national development in a post – apartheid context. In the last decade much of this contribution is arguably being made by a younger demographic within the Muslim community whether it is by individuals or by representatives of youth formations or the youth chapters of Muslim organisations. Although the participation by young Muslims in public life is modest at best, there is nevertheless a clear and visible presence of Muslim youth in public spaces where there had previously been a dearth of involvement. This paper intends to track some of these trends and patterns in public participation and involvement by Muslim youth over the period 2005 – 2015 to establish a clearer picture of what the contri-bution has been and why it is significant. For the purposes of this paper, the youth demo-graphic is considered as being between the ages of 15 and 35.

The construction of the shrine of Shaykh Yusuf of Macassar at Faure by the Cape Malays and the reconstruction effected by the Hajee Sullaiman Shamahomed Kra-mat Trust.Ebrahim Rhoda

This paper establishes with documentary evidence that the Muslims of the Cape, then known as the Cape Malays, had in the early 1800s erected a structure at Zandvliet to honour Sh-aykh Yusuf of Macassar. Very little is known about who was responsible for the construction of the original shrine. The late Dr. Achmat Davids claims that the original shrine was con-structed by Imam Abdul Wahab in 1864. Evidence provided by visitors to the Cape between 1829 and 1857 conclusively prove that Davids had erred in this regard.Between 1862 and 1908 ownership of the site of the shrine changed hands several times. Muslim owners of the site include Ebrahiema, Abdol Kahar and Abdol Ragman. By 1907 Abdol Ragman went insolvent and the site of the shrine of Shaykh Yusuf of Ma-cassar was to be publicly auctioned. At the auction friction between the Malays and Hajee

History, Contribution, and Challenges Haroon MahomedThis presentation discusses an experience of relations across the racial and religious di-vides in South Africa. It traces the history of the conversion of an indigenous African family based in a South African township through the guidance of an Indian Muslim family, de-scribes the progress made in the relationships, the challenges experienced, the lessons learnt , and concludes with pointers for the future.

The historical section traces the meeting of the parties in the relationship, how they met and the unfolding of the relationship. It describes how the work of the Muslim Youth Movement in its social development work led to contact being made with individuals and families from an African township context , the formation of an inter-family relationship which involved conversion from Christianity to Islam and the steps followed in the process. Interwoven in the narrative is an analysis of the progress made which includes the forming of family bonds, acceptance of Islamic practices, and mutual development of inter-cultural understandings, and challenges experienced such as stereo-typing of the groups involved by different parties, and non-acceptance of certain aspects of customs of both parties. The presentation concludes with a discussion on lessons learnt in the process and pointers for future work in such situations. Some of the lessons learnt are that progress is enhanced when a deep understanding of the cultural histories of the parties involved is undertaken, and there is a continuing process of building inter-cultural bonding.

This involves engaging in an understanding of the history of racism and social divisions in the South African context, an understanding of African and Islamic history, some of the effects of Western civilisation on both traditions and methods of empowering and building and sustaining relations in groups and individuals.

ABSTRACTS

New Media: Sights of Contestation or Liberation for South Africa’s Muslims Ms Ayesha Mall, MA

This paper is positioned in the global media landscape with specifc reference to access and usage by South African Muslims. The study examines the rise of email discussion lists, social media groups, stand up comedians and music artists in South Africa that aim to present the ‘truth’ and thwart stereotypes about Islam.

South African Muslims, like their compatriots globally, frequently and vociferously express their discontent with mainstream media’s coverage of Islam and its adherents. The Muslim community considers negative perceptions about their religion to be advanced and en-trenched by media framing. They write to the newspapers, phone in to radio programmes, engage media bosses and speak out at the mosque and on other public platforms, con-demning the media’s ‘attack’ on Islam. Media watch groups, too, have been established by Muslims in South Africa to monitor and address prejudices, stereotypes and the resultant Islamophobia, which they contend, are stoked by media.

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Decolonizing Islam Amongst South Africans of Gujarati Muslim Origin Anabelle SuitorThis paper examines how Islam is constructed amongst South African Muslims ofGujarati descent. People of Gujarati descent is highlighted as this paper emphasizes the trade history of Gujarati communities, which is distinct from the history of indenture amongst other members of the Indian community. The author uses secondary and primary sources to examine the historic context through which Gujarati trade networks were established in the African continent. These trade connections preceded the colonization of the Indian Ocean by the Portuguese and British, and depended upon cultural interactions and transactions. However, the travel and trade by Gujarati Muslims was further facilitated by the colonization of both India and South Africa by the British Empire. Following the de-colonization process, many Gujarati Muslims stayed in independent African states that promoted nationalist and xenophobic rhetoric at the expense of internal minorities. In South Africa during the period of Apartheid, Indians were set as racially distinct, given a status between black and white.

The responses developed by Muslims of Gujarati descent to colonization, local and global decolonization processes, of which includes the overcoming of Apartheid, impacted the ways in which they practiced and presented religion, and perceived religious community. This paper employs life histories along with analysis of the Islamic media, and the work of reli-gious scholars and activists to illustrate that in South Africa, religious identities of Muslims of Gujarati origin both challenge and comply with racial discrimination, xenophobia, and class disparities.

ABSTRACTS

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Academic Development of Muslims in Uganda and Prospects for the Future Growth and DevelopmentDr. Ahmad Sengendo

At any one time in human history, there is a key imperative that drives society. Mastery of the imperative of the given time enables communities to survive, develop, strive and succeed in their aspirations. On the other hand, failure to master the imperative of the time drives com-munities into extinction or, at best, to be relegated to the bottom of society. Education is the key imperative of the 21st century. As World Banks (2000) asserted, “The welfare of a nation cannot be greater than the education of its peoples.”

This paper describes the efforts of the Muslim community in Uganda towards mastering the education imperative. It explores Muslim education in Uganda before, during and after the colonial rule of the British. Progress so far made and challenges that had, and still have, to be overcome are highlighted. Strategies for further development of education for the Mus-lims of Uganda are suggested.

Survival to sustainably: can community-based Muslim media meet the challenge? The case study of Muslim News and Muslim ViewsFarid Sayed

After sketching a brief history of both Muslim News, and its successor, Muslim Views, the paper will look at the sustainability of the Muslim Views, which regards itself as community-based media.The paper, using the Muslim Views as a case study, will engage with the concept of ‘community-based media’ in light of the paper being owned by a group of private shareholders. It will also focus on Muslim Views as an independent newspaper, which sets it apart from both its contemporaries and predecessors.

The paper will look at the sustainability of the medium from both the economic and editorial angles.

Finally, it will try to forecast the survival and sustainability prospects of Muslim Views, a print medium, in the face of challenges from ‘new media’ and ‘citizen journalism’ (a term the paper will attempt to debunk), as well the impact of social media.

ABSTRACTS

The Interface between Islam and Tswana Culture: A Case-Study of Marriage amongst the NgwaketseEdwin Salim Saidoo

The interconnection between religion and culture has over the centuries synergized to either promote “social cohesion by binding people together under the name of God or common cosmology or morality”, or “promote change and disruption to the existing socio-political order.” In Mapadimeng’s (2009: 81) concluding remarks to his text on ‘Culture versus Reli-gion’, he demonstrates this dual role of religion and culture on society by showing how the South African apartheid regime used religion to justify its oppression of the Black masses in the Southern African region. The point here is, if religion and culture are not understood in their proper contexts, they can be abused and ultimately cause societies to disintegrate rather than build and unify them. It is therefore imperative that the scholarly definitions of these two terms (religion and cul-ture) be explored before delving into the interconnection between the two within the Botswa-na context. Since there are too many aspects that connect these two terms, this paper will be focusing on the institution of marriage in Islam and compare it to Botswana’s Ngwaketse culture. Whilst this will be used as a case study to demonstrate the link, this discussion will be placed within a broader context of Botswana’s Muslim community.Key words: Botswana, religion, culture, Muslim marriage, Ngwaketse culture

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Rolling back xenophobia through community dialoguesNurudean Ssempa*1, Fatima Hendricks*2 and Minhaj Jeenah3Nurudean Ssempa*1, Fatima Hendricks*2 and Minhaj Jeenah3*MRASA Refugee Centre *2Madina Institute Cape Town 3Islamic Relief South Africa

Since May 2008 there have been sporadic country-wide xenophobic attacks on foreignnationals residing in South Africa, with significant loss of life and property. According toUnited Nations High Commission for Refugees, non-nationals doing business in SouthAfrican townships are more likely to fall prey to violence, as South Africans often blamethem for crime and unemployment, and view them as responsible for depriving “moredeserving” citizens of jobs, housing, and other economic goods.

This is contrary to the principles enshrined in the South African Constitution and TheRefugees Act, 11 enacted in 1998, which details the definition of a refugee and therequirements and rights pertaining to asylum seekers and refugees in obtaining theirstatus and documentation, and access to social services. However, due to challengeswith implementation of these rights, many refugees find themselves vulnerable.This paper discusses the multiple approaches used by the Muslim Refugee Associationof Southern Africa (MRASA) and its partners, in engaging with grassroots communitiesin order to build social cohesion and counter Xenophobia.

ABSTRACTS

The Interaction between Islam and African Traditional Religion In Zimbabwe Silindiwe Zvingowanisei (Zimbabwe)

The spread of Islam, like that of any cultural system, is influenced not only by its specific characteristics but also by the conditions it encounters.

This paper is an investigation into the interaction between Islam and African Traditional Religion in Zimbabwe. Islam has interacted with African Traditional Religion in Zimbabwe for many centuries. This interaction has been largely marked by co-existence, tolerance and accommodation. Islam has tolerated and accommodated African traditional beliefs and practices as long as they do not negate its basic dogma. Thus Zimbabwean Muslims adapt their religious practices to the African traditional beliefs and practices, for example, in marriage the Muslims still uphold the traditional requirements whereby lobola is given to the bridal parents and not to the bride. Islam is a way of life and it strives to adapt to other non-Arab cultures in order to create a harmonious society. It is intended to be a universal, all-embracing, cross societal religion that can and should be applicable glob-ally. On the other hand African Traditional Religion in Zimbabwe has also been adaptable, accommodative and tolerant of both Islam and Christianity. This tolerance has been called the “ecumenical element” of African Traditional Religion.

The question arising from these observances is to what extent a Zimbabwean actually is totally a converted Muslim. I argue that many Zimbabweans simply adopt the external trappings of Islam but are never converted in mind, heart and soul and essentially remain embedded in African Traditional Religion.

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NOTES

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2ND INTERNATIONAL CONGRESS ON ISLAMIC CIVILISATION IN SOUTHERN AFRICA

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Source: Shafiq Morton

2nd congress on islamic civilisation in southern africa

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