72066 Islamic Focus Issue 5.indd - CiPS

ISSUE 5 MARCH 2007
Rabbi David Rosen
The World Congresses
of Jewish and Muslim
Leaders for Peace
By Rabbi David Rosen
O
Editor-in-Chief
Hussein Solomon
Managing Editor
Isabel Potgieter
Editor
Bambanisa
Marketing and Communications
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The opinions expressed in Islamic Focus
are those of the authors and do not
necessarily reflect those of the Centre
for International Political Studies, the
University of Pretoria or the Danida.
The Centre for International Political
Studies (CIPS) is situated within the
School for Social Sciences of the
University of Pretoria (UP), and is
unique in South Africa in that its
constitutive units represent a richly
diverse spectrum of academic,
practical, research and teaching
expertise. The head, members and
research fellows of the units actively
pursue and disseminate research
aimed at capacity building by
developing critical, informed human
potential, skilled in dealing with the
challenges arising from South Africa’s
position on the African continent in
an increasingly globalizing world.
In recent years the Centre has
shifted its focus to providing not
only academic knowledge, but also
applied research to benefit policy
makers and government agencies
as well as the diplomatic community
who are often tasked with assessing
and acting upon international
developments in a very short period
of time.
Sponsored by Danida
ne of the tragedies of modern times has been the
manner in which politics has poisoned relations
between Muslims and Jews. Not only was life for
Jews under Islamic rule historically far better than it was under
Christianity, but Judaism has seen Islam as the religion closest
to its own fundamental professions of faith and religious
lifestyle. Indeed, in this regard the similarities between the two
religions are striking.
However, aside from lamenting a loss of mutual understanding,
respect and affection, what is more dangerous is the manner
in which many within both religious communities perceive the
other as enemies. Such distortion of the image and ethos of
one another is nurtured and manipulated
by extremists on all sides and can only do
great harm, not only to one another but
also to ourselves and the noble teachings
of our respective faiths. Moreover, both
Judaism and Islam affirm that Peace is the
Divine Name and that it is the obligation
of believers in the One All Merciful and
Compassionate Master of the Universe
to pursue peace in accordance with His
Will.
For all these reasons, many of us felt it
imperative to demonstrate the commitment
of our two religions to peace itself, as
well as to promoting mutual respect
and understanding between Muslims
and Jews. Accordingly we convened two
historic gatherings of what were known
as the World Congress of Imams and Rabbis for Peace – the
first in Brussels in 2005 under the patronage of the Kings of
Belgium and Morocco; and the second in Seville where the
King of Spain's patronage extended the royal support for this
endeavour.
Some two hundred Sheikhs, Imams and Rabbis, supported by
academics from both religious communities and a significant
supportive Christian presence, have participated in these
successful congresses. The Congresses were the brainchild of
Frenchman Alain Michel, formerly a development aid officer/
executive who has a passion for the Holy Land, a profound
personal desire to contribute to Peace and who started up an
organisation for this purpose called Hommes de Parole.
The Muslim participation in these congresses was truly global,
including major Sunni and Shia leaders from the Middle East,
Africa, Europe, Central Asia and the USA. Perhaps most notable
was the large Palestinian delegation from Gaza, led by Sheikh
Imad Falouji, which participated in the Seville congress.
However, the character of the Jewish delegation was arguably
even more striking, as the scores of rabbis from around the
world (many of them Chief Rabbis including the Chief Rabbi
of Israel) covered the spectrum of Orthodoxy and even
Ultra-Orthodoxy. It was noted that no interfaith event in the
world has ever drawn such an impressive Israeli Orthodox
In this Issue
delegation, which precisely reflects their greater theological
ease in engaging Muslims than members of any other faith.
To see and hear the commitment of such an impressive array of
Muslim and Jewish leaders was most inspiring. They committed
to doing their utmost to open up channels of communication
between them - and even with extremists - in order to do
everything possible to encourage the peaceful reconciliation
of differences; to oppose and help prevent bloodshed and
violence; and to promote a just society in keeping with their
respective religious ethical teachings and values. Aside from
the plenary discussions, there were workshops that ranged
from general teachings in the two traditions to specific issues
on social matters such as family law, as
well as potentially political matters such
as the preservation of and access to holy
sites.
But perhaps the more informal moments
of joining together, in song and dance and
spontaneous discussions about religious
life such as prayer and dietary laws, did
even more to develop bonds of friendship
that highlighted our commonality while
respecting our differences.
There was one moment at the first of these
gatherings which seemed to personify this
positive spirit and it took place on my
‘watch’. I chaired the morning session
on Wednesday 5th, which concluded at
midday when all of Europe stood for three
minutes of silence in memory of the victims of the tsunami
that had caused so much death and destruction in South East
Asia in particular. I accordingly announced this and called
on Rabbi Chelouche, the Sephardic Chief Rabbi of Haifa, to
say a few introductory words. Thereafter we all stood together
silently in powerful human solidarity. The former Mufti of
Istanbul, Farouk Turan, had asked me beforehand if he could
recite verses from the Quran thereafter, and I called on him
to do so. After that, Chief Rabbi Yosef Azran of Rishon Letzion
(who had been born and raised in Morocco) recited the El
Male Rahamim, the Jewish memorial prayer. Of course he
recited it in his Sephardic intonation, which naturally sounded
so close to the intonation of the verses of the Quran that the
commonality as well as solidarity was both impressive and
moving.
While recommendations and final declarations were issued,
the most important thing about these congresses was simply
that they took place. I would hazard a guess that some fifty
percent of the participants had never met a religious leader
of the other Faith before these gatherings. I am sure that
many left having changed their perceptions of the other and
will no longer be able to speak about the other in the same
simplistic stereotypes and generalisations that they might have
used before. Hopefully this filters down to their respective
communities and leads to a positive educational process that
will be the significant product of these historic gatherings.
The Myth of the Indian Religion - Racism in Muslim South Africa
A Superstar’s Journey to Islam
page 2
page 10
South Africa Focus
The Myth of the Indian Religion
Racism in Muslim South Africa
By Masood Boomgaard
“You have to be an Indian Muslim”, says Abdullah, looking down with disappointment as he digs tentatively at the beach sand
with his walking stick. Abdullah is white. Formerly a Jew named Raymond, he embraced Islam a decade ago seeking fulfilment
and, in the process, lost his position in the family business and was forsaken by his wife, friends and family. But to Abdullah this
was a test of his faith, to which he would hold firmly, believing that he would find new family amongst his Muslim brothers and
sisters. Sadly, this was not to be.
T
he embrace of his new Muslim brothers was not very forthcoming and
signs of encouragement were few. “The missionaries told me about
the unity of Islam and the brotherhood and that we are all equal but
they didn’t tell me I’d have to be Indian to have this,” explains Abdullah.
The ‘missionaries’, as Abdullah refers to them, promised him a place in the
Muslim community, but he found himself shunned many a time. “I hoped
that the Muslim brothers would help me with a job or something, as I was
promised before I became Muslim, but they always pushed me off and made
empty promises saying ‘inshallah’,” says Abdullah. However, those were the
polite rejections. “Sometimes I’d go into a Muslim owner’s shop and ask for
work and they’d start telling me about Apartheid and how I deserved to be
a hobo because I was white,” Abdullah said. “One guy even told me that
we “witous” had it good all the years and now was our turn to suffer,” he
adds.
Professing to be Muslim didn’t help his chances either. “The same guys
that saw me and ignored me at North Beach Jamaat Khana every jummah
would accuse me of ‘pulling a con’ when I would tell them that I’m Muslim.”
Abdullah’s story is merely another chapter in Islam’s history of Asian elitism
in South Africa, yet would come as somewhat of a surprise to a public more
familiar with the stigma of Asiatic prejudices towards blacks rather than
the discrimination endured by Islam’s Caucasian contingent. Many black
Muslims, however, would not be surprised at Abdullah’s story, having for
decades endured similar treatment at the hands of their Asian counterparts.
It is stories like these that also make it considerably more difficult for Islam
to shed its elitist Indian image amongst the masses. “Yes, I do admire the
spirit and unifying force of Islam and I wish that my people could have this
same spirit in the townships, but I don’t think it is truly possible for me as a
black to be Muslim”, says Gasa, a student at UKZN Durban, expressing his
view of Islam.
“They (Asians) don’t accept each other, how do you expect them to accept
us (blacks)?” says one Zanzibar national who identifies himself as “Brother
Dawood.” “They call each other “hedrus” and other offensive names and
won’t let their daughters marry a person who is not from the same place in
India,” he adds. “When there is so much friction with Indians themselves,
I don’t expect any special treatment.” A recent press statement released
by the Southern African Dawah Network in response to a case of Muslim
racism well-documented in the media noted, “Racism emanating from some
Muslims of Asian origin against other bearers of a darker pigmentation is
not only alive and kicking, but feasting on the very fibre of our society.”
“It (racism) is a big issue”, says Ali Mathonsi of the SADN. “Especially when
Islam is about brotherhood and we have black people accepting Islam
purely because of this brotherhood,” he adds.
Youth Leadership Adventure
By Shabnam Mohamed
T
he Youth Leadership
Adventure
is
a
groundbreaking
programme
that
was
initiated by the World
Assembly of Muslim Youth
in December 2004 and it
has been growing steadily
since. Leadership is a
popular programme aimed
at Muslim learners from grade nine to matric, with a comprehensive university
programme introduced this year. The ultimate objective of Leadership is to
empower its members in a holistic way, equipping them with the tools needed
to succeed as respected leaders and constructive members of society.
Leadership convenes on the first Friday of every month; this has now been
changed to every three weeks due to the intensive nature of the programme.
In the June and December holidays, one-week camps are held. For the
purpose of ensuring a healthy balance in the pursuit of knowledge, the
biannual one week programmes are split into discussion sessions in the
mornings and activities or excursions in the afternoon. Monthly programmes
generally target issues that are affecting the world and Muslim youth. These
programmes include topics such as self-development and enhancement;
conflict resolution; young Muslims and the Shariah; comparative religion;
leaders as coaches; and problem solving.
Leadership as a group strongly believes in outreach and social responsibility
work. Their major project last year was raising funds for a better building
for ‘Bamba Sandla’ an orphanage in Umlazi. They organised a fashion
show for ladies only at Kingsmead Stadium and sold t-shirts at this year’s Al
Ansaar trade fair, all to raise funds and provide hampers for the struggling
orphanage.
The first interactive session for this year was held on the topic of ‘Progressive
Muslims and the Media’. Attendees were encouraged to consider the function
2
ISSUE 5 MARCH 2007
of journalists and how media impacts on society and Muslim identity. For
many students, the huge power the media has over what people think was
realised for the first time. Through a simple mock ‘CNN interview’, students
were shown how simple it is for the media to be Islamophobic, sensational
and focused on a stereotyped image of Muslims being violent, oppressive,
intolerant and unjust. Students were advised to become media conscious
and active in order to make a significant difference to this problem both
within their communities and the world at large.
The concept of the ‘Progressive Muslim’ was discussed and debated with
great interest, leading to an articulate discussion about the role of the youth
in society and socio-political activism. Safiyya Patel said “We were told to
think for ourselves, have our own opinions and to engage with the media and
politics. If we feel something is wrong, we must not be afraid of voicing our
opinions. Because if we do not, then how will everyone know any different
about Muslims? The session was on the whole extremely informative, eye
opening and enjoyable and some of us are even considering journalism as
a career.”
Some of Leadership’s expectations for the year are to expand its horizons
and to take YLA to new heights. These ambitious and committed youth
plan on giving back to the community and on helping to empower others,
especially those less fortunate than themselves. Leadership aims to grow as
an energetic youth group and will produce leaders who are proudly South
African Muslims.
South Africa Focus
Muslim Schools
are among the Best in SA- New Stats
By Masood Boomgaard
T
he Association of Muslim Schools (AMS)
recently released their pupil performance
statistics for Matric 2006, which demonstrated
yet another phenomenal year for Muslim schools
and an improvement on the benchmark results of
2005. AMS, an umbrella body that comprises
12 Muslim schools across the country, was proud
to announce that 11 of these achieved 100%
pass rates in the Grade 12 Senior Certificate
Examination. Only As-Salaam Educational
Institute, which is a FET college, did not participate
in the Senior Certificate Examination. Of these
11 schools, four achieved the remarkable feat of
obtaining 100% exemptions, or matriculation with
endorsement passes, which allows for university
entrance for recipients.
Much of the AMS success was achieved in KZN,
with the Islamic Educational Centre, Siraatul Haq,
Port Shepstone Islamic School and Al Falaah
College among the elite few schools nationally
to achieve a 100% exemption rate. Another AMS
member, Orient Islamic School in Durban, followed
close behind with a 99.19% exemption rate and a
100% pass rate. “I reiterate that in the educational
landscape, Islamic schools are performing at a
very high standard,” said AMS’s KZN chairman,
Mr MS Karodia. However, the success of the AMS
group goes far beyond just high pass rates. The
organisation has demonstrated that its members
can produce the very highest quality passes. AlFalaah College, for instance, saw 58% of all
its matric candidates achieve ‘A’ aggregates,
or average above 80%
per subject. Along with
Crescent Muslim Girls
School, Al-Falaah has
shown an improvement
on an already impeccable
record.
Al- Falaah principal, Yusuf
Salot, was quick to point
out that his school had
increased its distinction
average of 1.8 per learner
to 2.4 in just a year, and
noted a 17% increase
in
overall
distinction
aggregates. 40% of his
pupils had achieved four distinctions or more.
Not to be outdone, Crescent Girls College also
announced a 100% pass rate, with 27% of its
pupils achieving distinctions. Crescent’s top
performer for 2006 was Tasneem Mahomed
Hassim, who achieved seven distinctions including
an astonishing 96% in physical science. Among the
other top AMS performers were Nabila Mulla of
the Islamic Educational Centre in Ladysmith, who
placed 2nd in the Othukela district and Zakariya
Badat of Siraatul Haq in Escourt, who placed 5th
in the Othukela district. However, it was Mariam
Peer of the Orient Islamic School who stole the
show, finishing 2nd in KZN.
AMS learners have consistently been ranked in the
KZN top twenty over the past few years and show
signs of maintaining an even stronger presence
in years to come. According to an educator at
the Crescent Muslim Girls School, the success of
the school is largely accredited to “pupils working
hard throughout the year and through a dedicated
band of teachers.” It is a recipe for success that
seems to be shared by all in the AMS fraternity.
Commenting on the success story of 2006, AMS
chairman, MS Karodia, applauded educators
and learners for achieving what he described as
a ‘landmark accomplishment’ and for placing
Muslim schools at the top of the crop. “In the eyes
of the department of education, the AMS ranks
high in the list of best quality service providers,”
Karodia said.
Meer Calls for Social Forum
By Shabnam Mohamed
T
he Harold Wolpe
lecture
at
the
University
of
KwaZulu-Natal on the
23rd of February was
filled to capacity with
activists, academics and
Professor Fatima Meer
civil society, all of them
chanting a favourite track
of the Socialist movement “My mother was kitchen
girl, my father was a garden boy, that’s why I’m a
socialist, I’m a socialist, I’m a socialist!” All of this
and the familiar powerful freedom cry of “Amandla!
Awethu!” was in honour of struggle veteran
Professor Fatima Meer’s talk on democracy and
struggle in the new South Africa. She might have
entered the hall in a wheelchair, but the fiery Meer
had the impassioned audience inspired. Easily
one of the most politically active Muslims in South
Africa, Professor Dennis Brutus spoke of Fatima
Meer’s days as a student activist, her embracing
the Ghandian philosophies of passive resistance
and political conscience, her having written forty
books in her lifetime, her engagement with the
World Conference against Racism and Jubilee
South Africa, which is a project aimed at cancelling
debt owed by Africa, negotiating reparations for
the victims of apartheid and forgiveness.
Meer spoke of two communities that exist in South
Africa; the one consisting of the government
and capitalists, and the community outside
that privilege, “converted into vote banks and
consumers for power and profit for the benefit
of that first community.” She explained that
although South Africa had been liberated from
apartheid, it still had to struggle with a new form of
discrimination based on class. This discrimination
fed on the idea that poor people are not working
hard enough and it is a perception, according to
Meer, created by a media that is not in the hands
of the people, but rather subject to the demands
of the corporate world. The United Nations, the
World Trade Organisation, the International
Monetary Fund and the World Bank also came
under scrutiny, all of which Meer criticised for
being structured to exploit the human lives, dignity
and the mineral resources of Africa, Asia, Latin
America and the Middle East. “Now there is a new
form of domination called globalisation, it has
created an artificial division between the people
of the North and of the South, the South being
plundered and destroyed daily.”
Meer called on the audience to fight for justice and
human rights, stating “The usurpers of the world,
obsessed with science and technology, cannot
create a new world order devoid of spirituality and
soul.” A renowned contributor of ideas on progress
and development, Meer called for a South African
social forum; one that could unite in strength and
unity with international movements, adding that
this forum needs to have a conference as soon
as possible in light of the imminent threat of the
inequities of who is allowed to monopolise useful
nuclear power and for what purposes.
In a subsequent telephonic interview with Meer,
I asked if her identity as a Muslim has shaped
her passion for human rights and struggle. She
replied “Absolutely. The focal principle of Islam
is the injunction to accept the oneness of God.
Following on that is the acceptance of the unity
of humanity under the authority of that God who
makes human rights divine and not temporal.
So in a democracy, the concept of the equality
and dignity of all creation are not Greek as the
West would have us believe, but are found in
every scripture with God at their centre.” I then
asked Meer her opinion on the involvement of
Muslims in movements for political and social
change in South Africa. Meer explained that to be
Muslims, we have to be more actively engaged in
challenging injustice in our world and we have to
be committed to rectifying them, no matter who
they are being perpetuated against. “Freedom is
not presented on a platter; we have to struggle for
it with open arms and hearts.”
EDITORIAL
EDITORIAL
I
n this issue, we publish a thought-provoking article by Masood Boomgaard
on Muslims and racism. This could be a useful catalyst amongst South
African Muslims to engage in some critical navel-gazing on the issue of
race amongst Muslims in this country. While the concept of the ummah has
no place for other divisions like race, caste or class, the reality is that those
divisions do exist at a number of different levels. If we had to be honest with
ourselves we will have to acknowledge that racism is alive and well in our
community.
It exists in the way we treat our domestic worker; it exists in what we pay our
‘garden boy’. It exists in the condescending manner in which we interact with
our fellow African Muslim brothers and sisters. I remember once enquiring
from my neighbour why he was not frequenting a particular mosque and
he bluntly informed me that there were too many Blacks attending the
mosque.
At a more macro-level, this racism also permeates our organisations. Why
are there so few Black Muslims in senior leadership positions within our
respective organisations? Why is it that I am inundated with daily images
and messages of the suffering of the Palestinian people or Kashmir and not
a word about Darfur where an estimated 300,000 have been killed and
2,5 million are displaced; where whole villages have been razed and where
systematic rape is practised? Is it because the victims are Black, despite the
fact that they are also Muslim?
Open Forum
The criteria for approval
Muslims not aggressors
It is with extreme sadness that I write this email regarding the above
mentioned magazine [Islamic Focus]. When we attribute something to Islam
or attempt to associate something with Islam, the criteria for approval is
Shariah (Islamic Law). Unfortunately, people claim to be propagating Islam,
but are transgressing Shariah. What are we achieving, the pleasure or wrath
of Allah (SWT)?
Allow me to express my grave displeasure with your last editorial. It makes
it seem like we Muslims are the aggressors, that we occupy other peoples’
lands, that we behave in a unilateral way, invading other sovereign countries,
that we have Guantanamo Bays and CIA “black holes”. We do not. The war
on Islam is real.
I will highlight a few points,
1. Pictures of people, which we know as Moorat, and we know is totally
Haraam.
2. A picture of a woman with her Satr (that part of the body which is
compulsory for her to cover - her hair) exposed.
3. An article speaks of a Muslim settling down with his family to watch a
movie.
These few points were noted while perusing your publication; I could not
read any more. If you are willing to correct your publication, then please
consult with our learned scholars.
I plead with you, to propagate Deen, under the pleasure of Allah (SWT),
within the bounds of Shariah.
Thank you
Hashim Mahomed (via e-mail)
Ugandan
Army to
Deploy to
Somalia
U
gandan peacekeepers pledged
to join the African Union (AU)
peacekeeping force for Somalia
will be deployed solely in Mogadishu,
the country's capital. The 1,500-strong
force is scheduled to go to Mogadishu
before the end of February following
a vote by Uganda's parliament on the
13th of February to send troops to aid
the AU. The Ugandan force will secure
Mogadishu while the AU awaits troops
from other countries to deploy to
other Somali cities, Paddy Ankunda,
spokesman for the AU mission said on
Wednesday. Ethiopian forces helped the
transitional government defeat forces
allied to the Islamic Courts in a December
war, but the government remains weak
and unable to fully control the country.
4
ISSUE 5 MARCH 2007
Ugandan President Yowerei Museveni
Ismail, Lenasia, South Africa
Critical Introspection
Thank you for a courageous editorial, it needed to be said. I also hope some
of our ulema take up the idea of engaging in some critical introspection.
Rashied, Woodstock, South Africa
GSPC
I was very unhappy with the article on the GSPC. While there is much wrong
with the GSPC, there is much also wrong with the Algerian government
which is hardly a manifestation of democracy.
Abdullah, Durban, South Africa
Africa Focus
Islamic Relief Worldwide
-South Africa
By Shabnam Mohamed
T
hreatened with death in late
August 2006, their shops looted
and houses ransacked, an entire
community of over 70 Somalis had
to flee from an informal settlement
in Cape Town where they had just
managed to ground themselves.
Proactive support by Islamic Relief
Worldwide-South Africa (IRW-SA)
included the relocation of 22 Somalis
to Saldanha Bay; the provision of
accommodation (including water
and electricity) to all the victims;
the distribution of mattresses and
blankets; and the arrangement of all
their food needs during the month of
Ramadaan.
Founded in the United Kingdom
in 1984, Islamic Relief Worldwide
(IRW) is an international relief and
development charity with branches in
35 countries. Dedicated to alleviating
the poverty and suffering of the
world's poorest people, IRW responds
to disasters and emergencies while
promoting sustainable economic
and social development by working
with local communities, regardless
of race, religion or gender. IRW is a
signatory to the Code of Conduct for
the International Red Cross and Red
Crescent Movements and NGOs in
disaster relief and has consultative
status with the Economic and Social
Council of the United Nations.
Intensive research undertaken by
IRW-SA includes studies around relief
and development issues and surveys
of the Muslim community in South
and Southern Africa
South Africa has the second-highest
number of HIV/AIDS infected people
(patients) in the world, AIDS being
one of the largest killers in South
Africa with about 900 people
dying daily from the disease.
Significant progress in South Africa’s
development is severely hampered by
the high prevalence of HIV and AIDS,
with 5.2 million people presently HIV
positive. IRW-SA provides access to
health in matters relating to voluntary
counselling and testing, awareness,
home based care, orphans support
and advocacy. Food and other relief
aid are being provided to a number
of families affected by the pandemic.
A partnership programme to provide
medical treatment to mothers and
children infected with HIV/AIDS will
be launched this year.
The most vulnerable segment of
society to be affected by HIV/AIDS is
Darfur: A Tale of
children and orphans. Due to poor
living conditions and misconceptions
around HIV/AIDS, many of them do
not receive support and care from
their own communities and society
at large. Official statistics report that
there are over 600 000 orphans in
South Africa as a direct result of the
HIV/AIDS pandemic, and more than
80 000 households where children
live without adult supervision. When
the next soccer World Cup is played
in South Africa in 2010, there will
be an estimated 2,3 million AIDS
orphans in South Africa and 15
million in Africa. Currently, just 126
South African orphan households
are sponsored through IRW’s
“Orphans Sponsorship and Welfare
Programme”, with an average of
five children per household. The
overall objective of this programme
is to provide food and shelter and to
prevent children from being abused
or dying from exposure and hunger.
Food aid is also distributed to the most
vulnerable families in South Africa,
these include unemployed persons;
informal settlement dwellers, female
headed households; child headed
households; refugee communities
and people affected by HIV/AIDS.
A special project of the United
Nations is the RIACSO advocacy
group - it includes many international
NGO's and UN relief agencies,
including Islamic Relief. The
group plans and projects effective
strategies for working together more
efficiently in responding to relief and
humanitarian needs in Southern
Africa. Having full cognisance of the
politics involved, the current conflict
in Somalia has, in reality, cost the lives
of 800 victims while an estimated
165,000 Somali refugees are living
in camps near the border of Kenya.
IRW has just launched an urgent
global appeal for 1.5 million Euros
to assist 90,000 people in southern
Somalia and 30,000 people in
Puntland. IRW field workers are
challenged by their limited resources
to assist grief-stricken people in
Galkayo, Kismayo and Mogadishu:
"There is a triple effect of drought,
flood and conflict which is severely
affecting the lives of the Somali
people. Thousands urgently require
food, clean water, utensils and health
services”. Islamic Relief will no doubt
rise to the challenge with the support
of governments, business and civil
society.
Broken Hope?
A
ddressing African leaders at the recent AU
Summit in Ethiopia, UN Secretary-General
Ban Ki-Moon stated that the story of Darfur
was “a tale of broken hope.” The Darfur conflict
began in 2003 when rebels took up arms to fight
the Khartoum regime after years of neglect and
maladministration. The Khartoum government
responded by arming Janjawid Arab militias to
contain the conflict. The militias instead launched
a campaign of rape and murder, targeting black
African communities in the South of Sudan in
what has been described as ethnic-cleansing
and genocide. The Khartoum government denies
any connection with the Janjawid, calling them
‘outlaws’ and has rejected the United Nation’s
offer for a UN peacekeeping force to enter Darfur
and complement the over-stretched 7 000-strong
AU peacekeeping force currently stationed in the
region. With Sudan being refused its promised
chairmanship of the AU this year and the Khartoum
government waiting with bated breath for the
impeding announcement on ICC indictments on
56 high-level officials, the situation in Sudan looks
bleaker with each passing day.
The region continues to be wracked by ethnic
violence, inter-communal tensions, rape, looting
and banditry with clashes increasing on a daily
basis. Experts estimate that as many as 2.5 million
people have already been driven from their
homes and 300 000 people have been killed in
four years of conflict in Darfur, with the fighting
spilling over into neighbouring Chad. Chad has
in turn seen over 120,000 internally displaced
people as a result of the unrest in Eastern Chad
with the Gereida camp in Darfur, which is home
to 130, 000 refugees, said to be the largest of its
kind anywhere on earth. Clashes in mid-February
saw the killing of between 70 and 100 tribesmen
over pasture. Rebel movements have left Darfur
increasingly lawless, leading to the direct
targeting of aid workers and acts of atrocities
being committed with impunity. As recently as the
20th of February, heavily armed Janjawid militia
were sighted in West Darfur, in blatant violation a
peace agreement between Khartoum and one of
the ‘rebel’ groups, SLM.
2.5 million people have been displaced
UN Secretary-General Ban Ki-Moon
The Darfur ‘Social Clubs”
Yet, as hopes remain broken in Darfur, what
Anne Bartlett calls the “genocide glitterati” are
having their heyday – the incessant meetings and
pontificating; the academics who have carved out
their niche in ‘analysing’ Darfur, the Darfur pundits;
the wine and cheese events, the celebrity breakfasts
and protest rallies where Darfurians get a paltry 2
minutes at the end to discuss the crisis affecting
their region. However beneficial advocacy may
be, it is useless without specific targets in mind
and, more importantly, without engaging the
people on the ground. The advocacy efforts
are made more redundant by being based on
substantively inaccurate explanations for the crisis
such as: longstanding “Arab/ African” tensions or
the dynamic of “insurgency/counter insurgency.”
The story of Darfur is the political rather than
ethnic story of Sudan as a whole – national versus
regional power, entrenched privilege, pervasive
racism and marginalisation spurred on by external
geopolitical influences and alliances.
A concerted campaign to practically ‘give back’
to Darfur should be put in place, and the South
African Muslim community can play a role in this
regard. Let us not turn the crisis of Darfur into a
social club and, as Ms Bartlett rightly states, “let
us also not forget that the local people living
through this nightmare on the ground, are the real
experts of this crisis.”
World News
30 January 07: Iran
Iran plans to expand ties with Iraq.
FOCUS ON ISLAM - NEWS
31 January 07: UK
Eight people are arrested in Birmingham
after ‘significant’ anti-terror raids
involving police and MI5.
07 February 07: France
French Muslims sue Charlie Hebdo
magazine for reprinting cartoons
satirising the Prophet Muhammad.
20 February 07: United States
US plans for contingency air
strikes against Iran are revealed.
03 February 07: Israel
Israeli excavation near Al-Asqa
Mosque sparks Arab outrage.
12 February 07: United States
World Bank rules on water-sharing
dam between India and Pakistan.
15 February 07: Lebanon
Lebanon marks the second
anniversary of the assassination
of Rafiq al-Hariri.
15 February 07: Palestine
A Palestinian unity deal between
President Mahmoud Abbas and PM
Ismail Haniya gets under way.
15 February 07: Uganda
The Ugandan army is
to deploy to Somalia.
6
ISSUE 5 MARCH 2007
31 January 07: India
Muslim group Jamaat-e-Islami Hind plans
to change ‘militant’ perceptions of Islam.
02 February 07: Philippines
Suspected Muslim rebels storm a jail
in the southern Philippines, freeing
at least 47 inmates, officials say.
18 February 07: India
The ‘Friendship Express’
running between India
and Pakistan is bombed.
07 February 07: India
The India-Pakistan anti-terror panel is to hold
its first meeting in March in Islamabad.
04 February 07: Kashmir
Kashmir separatists call for truce.
07 February 07: Saudi Arabia
Palestinian leaders meet Saudi
Arabia's King Abdullah ahead
of crisis talks in Mecca to avert
civil war in Gaza. Hamas,
Fatah agree to work together.
07 February 07: Afghanistan
US-led coalition forces in Afghanistan
arrest two suspected Al-Qaeda militants.
International Focus
Islamic Focus Interview:
HE Mr Yahaya Abdul Jabar,
Malaysian High Commissioner
HE Mr Yahaya Abdul Jabar Malaysian High Commissioner
I
slamic Focus (IF): Malaysia is a Muslim country
which has a pluralistic society representing
different ethnic and religious groups. Could
you perhaps inform our readers how, despite
the diversity, Malaysia remains such a tolerant
society?
HE Mr Abdul Jabar : Malaysia has never taken
our diversity for granted. We are proud to say
that we have successfully managed our religious
and ethnic diversity with the delicate sensitivity it
requires. In matters of race relations, we have
managed to maintain harmony by an unwritten
code of mutual respect and accommodation. We
celebrate our diversity and consider it a source of
strength.
In the socio-economic development of the country,
we put in place policies to enable an equitable
distribution of the country’s wealth. The strategy
emphasises the reduction of economic disparities
among ethnic groups and the improvement of
the corporate equity ownership of the indigenous
community. However, the government is careful
in promoting distribution of wealth only in an
economy that is experiencing economic growth.
It’s not taking from one group and giving to the
other. It is new wealth that is slated for distribution,
hence avoiding depriving any particular ethnic/
religious group.
Power sharing among the major ethnic groups
has resulted in political stability and national
unity. We have institutionalised a system of
governing that upholds the principle of decision
making by consensus, and which ensures that the
representatives of the minority in the government
are never marginalised. This governing coalition
has brought sustained high economic growth
and political stability for the country ever since
Malaysia achieved its independence in 1957.
For your information, this year will be the 50th
anniversary of our independence.
IF: In your view what are the challenges confronting
Muslims today?
HE Mr Abdul Jabar: The major challenge
confronting Muslims today is without doubt
“Islamophobia”. The West must take a stand to
stop actions which contribute, directly or indirectly,
to the perpetuation of injustice, oppression or
8
ISSUE 5 MARCH 2007
aggression against Muslim countries. At the
same time the Muslim ummah needs to solve its
internal problems. Extremism must be renounced,
radicalism eradicated and all sectarian violence
must be put to a stop. Leaders must tap into
Islam’s true teachings and challenge directly the
extremist doctrines that have become unjustifiably
associated with Islam. The truth is that Islam
abhors extremism and condemns terrorism.
It would serve us well to discern the motivations of
terrorists in order to identify the root causes of their
actions. Are these rooted in political injustice, the
denial of human rights or could it perhaps be a
brutish life entrenched in pervasive poverty? Unless
the root causes are identified and addressed, new
recruits will take the place of leaders and groups
killed or destroyed. The West should ponder this
seriously.
A big threat to Muslim societies today is poverty
and illiteracy since a large part of the Muslim
world has been identified with backwardness,
ignorance and violence. In order to rid the Muslim
communities of poverty and underdevelopment, it
is quite clear that the more prosperous Muslim
countries would need to collectively help the
poorer ones. The developed countries of the world
must also do their part, but it is incumbent upon
Islam’s leading countries to take charge and lead
by example.
Capacity building should be our prime objective
and education must take priority. This is because
the acquisition of knowledge is key to elevating
the poor from poverty. Furthermore, science and
technology, research and development are also key
to uplifting countries and nation states to become
developed and modern entities. Education and
the power of knowledge is the greatest equaliser
among individuals in a society and the greatest
leveller, which can bridge the prosperity gap
among the nation states in this globalised world.
Political and socio-economic development must
be laid upon a strong foundation of integrity and
good governance. And if Muslim countries pursue
a balanced development that emphasised the
materialistic as well as the spiritual, insyallah, we
may once again approach the glory days of Islam
and prosper in peaceful coexistence with other
religions of the world.
IF: There seems to be a growing divide between
Islam and the West. In your view what is the best
way to bridge this divide?
HE Mr Abdul Jabar: As a result of “Islamophobia”,
the world is confronted with tension and conflict
between the Islamic world and the West, likely
to worsen further if we do not take corrective
measures. It is incumbent on the international
community to recognise the urgent need for action
to address this problem because the Christian
West and the Muslim worlds constitute more than
half the world’s population.
Confrontation can and must be avoided. There is
nothing incompatible between the two civilisations
that make conflict inevitable. On the contrary,
there is so much commonality in religion, values
and cultures of the Christian West and the Muslim
world. Why focus on the differences when we have
so much in common.
Inter-civilisation dialogues can take place at the
official level between governments as well as along
the “second-track” at the non-governmental level.
This is possible because the subject of discussion
concerns human relations between peoples of
different creeds and religions. The West must be
prepared to discard their prejudices against Islam
and be willing to engage in genuine dialogue.
Malaysia, for our part, has initiated efforts to adopt
fresh approaches in applying the teachings and
traditions of Islam. The objective is to inculcate
and strengthen good governance in the process of
nation building and to contribute towards greater
harmony between peoples and cultures.
Prime Minister Abdullah Ahmad Badawi has put
forth the concept of “Islam Hadhari”, which we
have defined as a comprehensive approach to
the development of mankind, society and country
based on the perspective of Islamic teachings and
Islamic civilisation. Let me stress that this is not a
new religion! Islam Hadhari is premised on ten
principles, namely;
· Faith and piety in the Almighty Allah;
· A just and trustworthy government;
· A free and independent people;
· A vigorous pursuit and mastery of knowledge;
· Balanced and comprehensive economic
development;
· A good quality of life for the people;
· The protection of the rights of minority groups
and women;
· Cultural and moral integrity;
· The safeguarding of natural resources and
the environment;
· Strong defence capabilities
We must promote critical dialogue between
the Muslim and non-Muslim world. While it is
necessary for Muslims to find common ground
with others, it is also incumbent upon us to engage
in discussions from within our own faith. As long
as we engage in discussions, within and without,
there is hope. The problem starts when we stop
talking to each other!
International Focus
Book Review
Kashmir
Separatists
Call for Truce
Title: Bridging the Divide: Peacebuilding in the Israeli-Palestinian Conflict
Editors: Edy Kaufman, Walid Salem and Juliette Verhoeven
Publisher: Lynne Rienner Publishers, Inc
Year: 2006
Place: Boulder, Colorado, USA
ISBN: 9781 588 263902
K
By Hussein Solomon
D
aily images enter our living rooms of
violence in Israel-Palestine. Too often, a
simplified view of this struggle is conveyed
that pits Israelis against Palestinians and, in this
simplified view of the conflict, the Israeli tank
in Gaza is pitted against the Palestinian suicide
bomber. As with most things, such a simplified
view is often erroneous: the empirical realities on
the ground are often more complex. Bridging the
Divide clearly demonstrates the errors of such a
simplistic view. It demonstrates how Israeli and
Palestinian civil society are labouring together to
bring about peace through non-violent means.
These joint Israeli-Palestinian non-governmental
organisations (NGOs) include the Alternative
Information Centre, Coalition of Women for a
Just Peace, Crossing Borders, The Economic
Cooperation Foundation, The Families Forum
– The Parents’ Circle, Friends of the Earth Middle
East, The Friendship Village, Israeli/Palestinian
Centre for Research and Information, IsraeliPalestinian Peace Coalition, MidEast Web for
Coexistence, Neve Shalom-Wahat al-Salam, One
Voice, Re’ut Sadaka, and Seeds of Peace Centre
for Coexistence.
Often their good work is hardly acknowledged by
the television camera or the pen of a journalist.
As Hanaa Siniora notes in the Foreword of the
book, “Those who spent their lives and careers
in mending relations are in a way the unknown
soldiers, unsung heroes whose good deeds are
rarely praised, and who in our conflict are often
accused of treason.” Yet, despite the polarisation
of attitudes, despite the ongoing violence, peace
activists on both sides of the divide labour on. The
reason is not hard to fathom. In the introductory
chapter the editors note that there is growing
consensus that the current political leaderships
in both Israel and Palestine are not able to bring
about a sustainable peace for their peoples.
Moreover, it is increasingly recognised that NGOs
and other civic associations provide opportunities
for building peace from the bottom up. Civil
society also fulfills crucial advocacy and lobbying
functions, striving to influence decision-makers in
terms of both current and future policies.
More specifically the book aims to: (a) provide
better insight regarding the role of NGOs in conflict
prevention and peace-building by documenting
and analysing what NGOs have done, including
a directory profiling such NGOs working in Israel
and Palestine; (b) promote bottom-up peace
processes with public participation; (c) identify
best practices and lessons; and (d) formulate
recommendations and strategies for future peacebuilding efforts.
One of the most illuminating chapters in this
volume is by Mohamed Abu-Nimer, who provides
a wonderful account of non-violent action in
Israel and Palestine. The chapter does not only
deal with the forms of non-violent action, but
also with its philosophical underpinnings. He
eloquently argues that the choice of non-violence
is predicated on the moral superiority of peaceful
over violent means; that whilst non-violent action
is non-aggressive physically, it is spiritually
assertive; and that it does not seek to humiliate
but to persuade the opponent through a new
understanding and awareness of moral shame.
In the final instance, Abu-Nimer notes that nonviolence seeks to avoid not only external physical
violence but also the internal violence of spirit.
Palestinians, the author notes have employed
non-violent activities in resisting the occupation,
including non-violent demonstrations, sit-ins on
the streets, joint prayers on the streets, periods of
silence in public, stopping all movements in the
streets, boycotting all Israeli products and joint
non-violent protest with Israeli peace forces on
both sides of checkpoints.
This is a remarkable book and deserves to be
read by the policy-maker, activist and scholar.
Palestinian Peace Deal Underway
P
alestinian PM Ismail Haniya has
resigned his post and has been asked
by President Mahmoud Abbas to form
a new national unity government. The move
came after the pair ironed out last-minute
problems to the power-sharing deal sealed
in Mecca. Factional fighting between Mr
Abbas's Fatah and Mr Haniya's Hamas
has claimed more than 90 Palestinian lives
between December and February. However,
doubts remain as to whether the US will
end its boycott of the government. A ban
on Western financial aid has crippled the
Palestinian Authority since Hamas, which has
refused to recognise Israel, won elections in
January last year.
Mirwaiz Umar Farooq, Chairperson of all
Parties Hurriyat (freedom) Conference
President Mahmood Abbas
Palistinian PM Ismail Haniya
ashmir's main separatist alliance has
urged separatists fighting Indian rule in the
Himalayan region to declare a temporary
ceasefire to help resolve a decades-old dispute
that has killed tens of thousands. Mirwaiz Umar
Farooq, Chairman of the All Parties Hurriyat
(Freedom) Conference, said: "Kashmir is a
complex issue which needs to be resolved in a
phased manner." He was speaking after a trip
to Pakistan where he met political leaders and
Kashmiri militants. "We feel the Kashmiri groups
should declare a time-bound ceasefire, then
India would be asked to do its part of the bargain
within that specific period ... say two months, six
months," he told a news conference.
Muslim Group Plans
to Change ‘Militant’
Perceptions of Islam
A
powerful Muslim group in India, home
to the world’s third-largest Islamic
population, has launched a campaign
to spread progressive values and break
stereotypes. Thousands of clerics and volunteers
of the Jamaat-e-Islami Hind, the biggest body of
Indian Muslims, are meeting fellow Muslims in
towns and villages with the message that a right
understanding of Islam would defeat perceptions
that Muslims are “fundamentalist” and “militant.”
None of India’s 140-million Muslims have been
found to be members of Osama bin Laden’s
Al-Qaeda, but dozens of Islamist militants have
been arrested or killed recently in connection
with separatist violence or terrorist attacks.
Indian Train Blast
Condemned
I
ndia and Pakistan have condemned a train
bombing that killed at least 66 people as
an act of terrorism aimed at disrupting their
peace process. Pakistan's President Pervez
Musharraf vowed the attack would stiffen their
resolve to reach a sustainable peace. The train,
running from Delhi to Lahore in Pakistan, was
hit by two blasts at about midnight on Sunday,
18th February, near Panipat, 80km from Delhi.
The ensuing fire swept through two carriages
of the "Friendship Express" or “Peace Train” that
had restored ties between the two estranged
countries. It is thought that three-quarters of the
750 people on the train were Pakistanis, as were
most of the dead.
International Focus
Cricketing legend Yousuf Youhana,
now known as Mohamed Yousuf
A Superstar’s Journey to Islam
By Masood Boomgaard
Cricketing legend Yousuf Youhana, now known as Mohammed Yousuf took some time off
his recent tour to South Africa with the Pakistan cricket team to tell his story to Muslims
at a Durban mosque
I
n the cricketing world the name
Yousuf Youhana is among the
great names associated with the
modern game. A prolific run scorer,
the anchor of the Pakistan line-up
with a temperament of steel and a
batting technique second to none,
Youhana, following his debut in 1998,
dominated the world’s best bowling
attacks across four continents,
amassing a staggering 6500 runs in
Test cricket at an average of 56.00,
a phenomenal feat surpassed by an
elite few. However the year 2006
would have a most profound impact
on his life. Youhana, at the time
the only Christian member of the
Pakistan team, announced to the
world that he had found Islam.
Mohammed Yousuf, as he is now
known, had undergone the journey
of his life and it was this story that
the 33 year old maestro shared
with the riveted audience of 1800
worshippers at Masjide-Hilal in Durban earlier
this month. It was the
evening before he scored
a memorable century in an
equally memorable victory
over the much fancied South Africans
that Mohammed Yousuf spoke about
how Islam had changed his life. With
local Imam Moulana Khatani at
his side to translate his words from
Urdu, Yousuf recounted how he
initially thought of accepting Islam
after he dreamt of an old friend
asking him if he had converted to
Islam yet. He was astounded when
the very next day; the same friend
asked him the question in the same
manner as his dream. He took this
to be a sign. After undertaking three
days of service with the missionary
movement, the Tabligh Jamaat,
Yousuf made his final decision to
accept Islam, a decision that did
not go down well with his parents.
Commenting on his experience with
the Jamaat, Yousuf described those
three days as the most profound of
his life. “When I was in touch with
Missionaries, these people who are
fulfilling Allah's will and the Sunnah
of the Prophet (PBUH), I knew that
this is the work of Prophets, the work
they are doing. I converted after
seeing them.”
When asked in an interview whether
he encountered any difficulties
converting, he said, “It is not a
difficult task for a non-Muslim to
enter the fold of Islam but to make
a Muslim a Muslim, now that is a
difficult task.” Yousuf was, of course,
commenting on the guiding role
he is now believed to play within
the Pakistan team, encouraging his
team-mates to adhere to an Islamic
way of life such as the establishment
of regular prayers. Insiders have
indicated that Yousuf’s conversion
has had a very positive impact on a
Pakistan team largely believed, in the
past, to be made up of non-practicing
Muslims. Mohammed Yousuf, his
team-mates, opponents and fans are
also unanimous that his cricket has
reached greater levels since his life
changing conversion. In 2006, the
year he embraced Islam, he broke
four batting world records held by
former masters of the game. In one
calendar year he broke the great Viv
Richards’ 30 year old record of most
test runs in a single year, averaging
99.30, scored nine centuries and
broke Donald Bradman’s record of six
consecutive centuries. Commenting
on his success in 2006, Yousuf said
that converting to Islam had made
him more focused and disciplined,
attributes that were obviously
extended to his game. He now holds
one of the top ten batting averages
of all time.
Alluding to his opponents’ take
on his new spiritual and physical
transformation as a Muslim, Yousuf
recalls that the West Indies team even
jokingly asked him to remove his
beard before their match in Antigua
late last year as they also believed
that he had started performing better
after he had adopted the practice
of keeping a beard, as traditionally
done by some Muslims. Yousuf, who
is known for his celebratory sujdahs
on the pitch after scoring centuries,
encouraged Muslims to be proud
of and assert their identities and to
extend spirituality to all areas of their
lives.
Stranger than Fiction
The Case of the Iraqi Messianic Cult
whose sole goal is to accelerate
the coming of the Mahdi, the Shiite
messiah who disappeared hundreds
of years ago. They sought to achieve
this by bringing total chaos to the
Muslim world - the pre-condition
necessary for the return of the Mahdi
who will, in turn, usher in an era of
complete peace and justice before
the end of time.
Grand Ayatollah Ali al-Sistani
ut of the confusion that
reigns in Iraq, inexplicable
acts and incidences are
bound to occur. However, none
have been more bizarre than the
recent case of the Muslim messianic
cult Soldiers of Heaven, who in
February attempted not only to seize
the Shiite holy city of Najaf, but also
to assassinate Grand Ayatollah Ali
al-Sistani.
O
With this distorted rationale and
goal in mind, on the holy day of
Ashura the Soldiers of Heaven,
under the charismatic leadership of
a young Shiite, Dia Abdul-Zahra, set
up camp a few miles north of Najaf.
Their extraordinary plan was to enter
the holy city in the garb of pilgrims,
declare that the Mahdi had returned,
assassinate Ayatollah Sistani and
other clerics and attack the Imam Ali
Shrine at the heart of the city.
The case of the Soldiers of Heaven
reads like a plot from a highly
creative, if not slightly deranged,
novelist. The Soldiers of Heaven are
a mix of Sunni and Shiite Muslims
Instead, the plot was thwarted in a
fierce battle between the heavily
armed Soldiers of Heaven and
Iraqi authorities. The Iraqi police
and troops were dispatched to the
10 ISSUE 5 MARCH 2007
group’s encampment with US air
support after a tip-off. Some 263
cult members, including the group’s
leader, were killed. Among the 120
captured and detained were Sunnis,
Shia, foreign fighters and other
Iraqis.
As audacious as the plot was, had
the Soldiers of Heaven succeeded
in their plans the effect on the
security situation would have been
catastrophic. The assassination of AlSistani would have plunged Iraq and
possibly the rest of the region into a
bloodbath. Al-Sistani pushed for early
elections after the US-led invasion
that toppled Saddam Hussein in
2003 and urged his Shiite supporters
to vote en masse. During the years
of attacks by Sunni Arabs, Al-Sistani
persisted in urging his followers to
avoid bloodshed. Large groups of
Shia across the Middle East follow
him in religious affairs – his death at
the hands of insurgents would be of
enormous symbolic value, sparking
violent attacks and reprisals.
More significantly, the case of the
messianic cult reveals the complexity
of sectarian violence in Iraq. Iraqi
officials have claimed that the cult
had links with the militant jihadists
of Al-Qaeda, although this seems
unlikely. Others say that the group
was working with former Baathists,
revealing how the former ruler,
Saddam Hussein, had tried to use
a Mahdist faction as a weapon
against traditional leaders in Najaf,
whom he saw as a threat. Whatever
the truth surrounding the cult may
be, the fact remains that the Shiite
community in Iraq is beleaguered
with factions and divisions. Yet
observers of unfolding events in Iraq
often make simplistic, black and
white distinctions between Sunni and
Shia. The Soldiers of Heaven, who
displayed underestimated military
strength, have shown that allegiances
in Iraq run along multiple areas of
convergence - there is going to be
nothing simple about returning Iraq
to a state of peace and stability.
Issues in Islam
Shi’ism - Its Origin and
its Growth: Part 1
By Syed Aftab Haider
“Shia” in Arabic Language
The word “Shia” is derived from the
root word “Sha’a” and then Tashaieyu;
Shia’sm/Shi-’ite from “Shayya’ah,”
which literally means to follow or help or
support. Based upon the above words,
“Shia” has been interpreted in Arabic
dictionaries as “Group, Followers,
Supporters, Friends, Sect, Party”….etc
“Shia” in the Holy Quran
In the Holy Quran the word Shia has
been used four times in total, three times
meaning ‘followers’ and once meaning
‘group’. “And verily among his (Nuh)
followers (Shia) was Abraham.” Similarly
the word Shayya’ah (plural of Shia) is
used in five different places to mean
sects or groups.
“Shia” in the Prophetic Sunnah
According to numerous reports recorded
by several narrators, Prophet Muhammad
(sawa) used the term “Shia” while
referring to close friends of his cousin/
son-in-law Ali on various occasions.
Numerous recognised Sunni scholars
Mahmood Mamdani’s Good
Muslim, Bad Muslim.
have in their commentaries recorded that
following the descent of the 7th verse
of Chapter 98 (Bayyana), the Prophet
(sawa) declared: "I swear by the one who
controls my life that this man (Ali) and
his Shi'a shall secure deliverance on the
day of resurrection." It is also reported
on the authority of various Sahaba that
the Prophet (sawa) said: “Ali and His
Shia will be the Successful.” or “Oh Ali,
You and your Shia will be in Paradise.”
1.
Party of Quraish
2.
Party of Ansar
3.
Party of Ali
Bukhari narrated from Ibn 'Abbas that
Umar said: “And no doubt after the death
of the prophet we were informed that the
Ansar disagreed with us and gathered in
the shed of Bani Sa’da. Ali and Zubair
and whoever was with them, opposed
us, while the emigrants gathered with
Abu Bakr.”
“Shia” in History
Hafiz Abu Hatim Razi (died in 322ah),
in his Az-Zainat, which he compiled to
clarify the meanings of certain words
and phrases current among scholars,
says that the first new word that came
into general acceptance in Islam in the
days of the Prophet was “Shia.” The word
“Shia”, literally meaning “follower” was
applied to four prominent companions:
Abu Dharr Ghifari, Salman Farsi, Miqdad
bin Aswad Kindi, and Ammar Yasir.
As is clear from the above references,
the word “Shia” is not a new or strange
term but emanates from the early days of
Islamic History. Its widespread use in the
Holy Quran and then by Prophet, while
referring to a group of people among
his companions, initiated a term that
represented a particular approach or
trend in the parameters of the broader
ummah. This trend only became more
evident after the demise of the Prophet
(sawa) when the first major disagreement
over his succession appeared among the
ummah. Noticeably, there were three
parties among Muslims with different
tendencies.
Ibn Khaldoon wrote in his book of
history: “A group from the Sahaba were
following Ali and they believed that Ali
is more entitled to lead the ummah than
any one else after the Prophet.” Dr Subhi
al-Salih, Mohammad Ali Kurd and many
other Sunni scholars confirmed that the
Shia existed from the time of the Prophet
(sawa) and only became vocal after his
demise.
Hameedullah Khan states: "Shiat Ali
means specifically that party which, after
the death of the Prophet Muhammed
(pbuh) attached itself to Hazrat Ali...
considering him the successor of the
Prophet (pbuh) both in temporal and
religious matters."
In light of the above, the accuracy of
the theories, by a Jewish revert to Islam
named Abullah ibn Saba, that connect
the birth of the Shia to the era of the
Third Caliph, or to the conflict between
Ali and Muawiah in Siffen, or with the
uprising of Kharijaites against Ali etc,
needs to be questioned.
Indeed, some of the historical events
mentioned above have played a major
role in the shaping of the Shia community,
but they cannot be attributed to its origin
and cause.
This discussion to be continued in the
next issue of Islamic Focus.
Progressive Islam: Part 1
By Lubna Nadvi
I
slam has become
a highly contested
ideological space,
particularly over the
past decade. Much
of this contestation
revolves
around
political developments
in the international
relations arena, where
increased
militancy
has begun to characterise the nature of political
engagement and expression by Muslims, both within the
house of Islam as well as in response to external factors
such as military invasions and occupations that Muslim
societies have been subjected to by predominantly
Western state actors, viz America and Britain.
The nature of the militancy expressed by Muslim nonstate actors, often referred to as insurgents, jihadists,
extremists or Islamic terrorists by western governments
(and conversely in some parts of the Muslim world
as freedom fighters), has become a cause of global
concern. The origins of the militant character of the
engagement has its roots in the complex relationship
developed between the Muslim world (primarily the
Middle East) and the Western world, best described
by Mahmood Mamdani in his seminal work, Good
Muslim, Bad Muslim.
Such militancy has become the subject of heated
debate amongst Muslims living in secularised western
societies, many of whom feel that the political violence
articulated by Muslim militants does not represent their
views or indeed their world view on what constitutes
Islam and how one should live the faith. While many
such Muslims are vehemently opposed to the invasions
and occupations that incite the expression of militancy
amongst Muslims, they believe that violence is not
necessarily the answer, and have opted to adopt a
more politically modified version of Islam, generally
referred to as Progressive Islam.
Progressive Islam can refer to a variety of
understandings of the Islamic faith. These include
contesting the orthodox and conservative theological
interpretations that many followers have sought to
adopt, believing that “their” version is the true and
correct understanding of Islam. Some of the practices
that these orthodox understandings claim as Islamic,
such as stoning and beheadings, have led to an
uproar within human rights groupings, both within and
external to Muslim civil society, which argue that such
practices are “unacceptable” in a modern day context.
Progressive Islam seeks to offer a more humane and
benevolent understanding of the faith. Secondly,
progressive Islam can also refer to an alternative set
of strategic approaches to tackling contemporary
challenges affecting the Muslim community, where
dialogue with other communities is seen as crucial to
resolving conflict. And thirdly, it can also refer to an
understanding of Islam, where differing interpretations
of the religion can co-exist side by side with each other,
as long as each interpretation respects the other and
allows for a pluralistic understanding that is tolerant
and makes room for differing views.
History and Origins of Progressive Islam
can be drawn between the writings of Al-Afghani,
Ahmed Khan, Shariati and Irfani is indicative of the
notion that progressive Islamic ideas were being framed
as a broad political school of thought and an ideology
rather than simply being part of a religion with doctrinal
and theological teachings. Shariati is well known for his
writings on social justice and Al-Afghani popularised
the idea of Muslim unity against British imperialism as
well as Pan-Islamism, both of which could be argued
as revolutionary concepts of the time. This effectively
makes their writing inherently political, rather than
primarily theological; shaped by the imperialist milieu
in which they lived and conceptualised their ideas.
The contemporary proponents and scholars of
progressive Islam such as Farid Esack, Ebrahim Moosa,
Amina Wadud, Farish Noor and Omid Safi amongst
others, also write in response to the realities of the
contemporary era. This era, though, is one defined by
greater contestation within Islam,
as opposed to the period which
followed the immediate aftermath
of the end of World War 2 and
the establishment of Cold War
politics.
South African academic Farid Esack
argues that the term “progressive
Islam” was first popularised by
Suroosh Irfani in his Revolutionary
Islam in Iran – Popular Liberation or
Religious Dictatorship? in 1983. He
points out, “Prior to that, the term had
a few sporadic appearances in some
In summary, the following quote
articles where it was really employed
perhaps
best
articulates
a
as a synonym for modernist or liberal
contemporary understanding of
Islam.” Esack also draws comparisons
Progressive Islam, as formulated
between the work of Irfani and Ali
on an online discussion list, the
Shariati, who influenced the former
Network of Progressive Muslims
and earlier Islamic scholars such
(NPM): “Progressive Islam is that
as Sayyid Ahmed Khan (1817-98)
understanding of Islam and its
and Sayyid Jamal al-Din Al-Afghani
sources that comes from and is
(1838-97), who were in many ways
shaped within a commitment to
South African Academic Farid Esack
the “quintessential representatives”
transform society from an unjust
of early expressions of liberal and
one where people are mere objects
progressive Islam. However Irfani was, according to of exploitation by governments, socio-economic
him, the first to use the concept in the way that was institutions and unequal relations. The new society will
used in leftist ideological circles.
be a just one where people are the subjects of history,
the shapers of their own destiny, in the full awareness
From this perspective, Progressive Islam can be that all of humankind is in a state of returning to God
considered as having a clearly defined body of thought, and that the universe was created as a sign of God’s
but nevertheless remaining a fairly recent evolution presence.”
within the corpus of Islamic writing and scholarship,
having had its early roots determined from around the The next instalment will focus on the internal political
mid to late 19th century and its contemporary linkages and theological contestations within Islam, in an attempt
more clearly established within the context of a post to unpack the key debates that progressive Islam seeks
World War period. The fact that some commonalities to engage with, in relation to these contestations.
Issues in Islam
Islamic Influences
on European Legal Philosophy: Part 1
By Prof NMI Goolam
T
here is little doubt that the
foundations
of
modern
Western civilisation, and with
it the foundations of European legal
philosophy, are to be found in the
Middle Ages. Most important in
this regard is the great intellectual
activity of Islamic Spain in the 11th
and 12th centuries and its impact on
medieval Western Europe. Indeed,
the civilisation of the Arab world
from the 8th to the 12th centuries has
been described as one of the cultural
marvels of history. The same period
was the darkest and most slothful in
European history.
At the dawn of the 21st century it
is necessary, particularly in South
African academic circles, to engage
in a renewal of thought outside the
European/Western tradition and to
reappraise the contribution of
Islamic legal philosophical thought
to European legal philosophy. In
order to understand the impact of
Islamic legal thought on European
legal thought, it is necessary to
trace the history and development of
Islamic philosophy and to examine
the transmission of knowledge from
the Islamic world to Europe.
The history and development of
Islamic philosophy
Al-Kindi, who lived in the 9th century
of the Christian era (CE), is regarded
as the first Muslim philosopher of
note. Although he was a prolific
writer on scientific and mathematical
issues, his main interest lay in his
exposition of Aristotle’s theory of the
intellect. His treatise On the Intellect
contains a general classification
of the different categories of the
intellect.
In the 10th century, Al-Farabi wrote
numerous commentaries on Aristotle
and on Plato’s The Republic and The
Laws. He also composed a treatise
on the intellect, which was later
translated into Latin as De Intellectu
et Intellecto. After him the Persian Ibn
Sina (he lived from 980-1037 CE)
wrote his greatest work, known as
the Kitab al-Shifa (Book of Healing).
This was translated into Latin under
the title of Liber Sufficientiae and
exercised an important influence on
Christian philosophers in the 13th
century. The Latin translation of his
main medical treatise, Al-Qanun
(The Canon of Medicine), was a
standard reference in Europe as late
as the 17th century. The thoughts of
Al-Ghazali, who lived from 10581111 CE, also had a great impact
on Western thinkers, in particular
Rene Descartes (this aspect will be
discussed in more detail in part three
of this series of articles).
As regards the great intellectual
activity of Islamic Spain, the two
earliest figures of note were Ibn
Bajja and Ibn Tufayl. However,
undoubtedly the most famous of
them was Ibn Rushd (Averroes). He
expounded and rediscovered, as
it were, Aristotle’s works. In all, he
composed 38 commentaries on
Aristotle, 15 of which were translated
into Latin in the 13th century.
The transmission of knowledge
from the Islamic world to Europe
In order to obtain an idea of the extent
of the transmission of knowledge
from the Islamic world to Europe, it
is necessary to examine the work of
translating from Arabic into Latin that
took place in centres of learning such
as Toledo in Spain. While Toledo was
the main seat of translators, there
were also translators in Barcelona,
Narbonne and Toulouse. The Italian,
Gerard of Cremona, lived in Toledo
and translated as
many as 71 treatises
from Arabic into
Latin. Indeed, the
entire corpus of
Aristotelian works
were translated from
Arabic into Latin, as
were the works of
Al-Kindi, Al-Farabi,
Ibn Sina and AlGhazali.
Al-Farabi
Toledo was under
Muslim rule from
712 to 1085 CE
and Arabic was
still spoken there
as late as the 12th
century. Translation
into Latin of the
works of the Muslim philosophers
took place over more than a century.
Raymund, the Archbishop of Toledo
from 1130 to 1150, desired to
make Islamic philosophy available
for Christian use and thus set up a
college for translators. Dominico
Gundisalvi translated Al-Farabi’s
On the Intellect while Gerard of
Cremona translated Al-Kindi’s On
the Intellect. In 1217 Michael Scot
visited Toledo and translated, inter
alia, Ibn Rushd’s commentaries on
Aristotle’s De Caelo et de Mundo, as
well as the first part of the De Anima.
In 1240 and 1256 respectively,
Hermannus Alemannus completed
his translations of Ibn Rushd’s
commentaries on the Nicomachean
Ethics and Poetics in Toledo. By the
middle of the 13th century almost
all of Ibn Rushd’s works had been
translated into Latin.
In the context of this transmission of
knowledge from the Islamic world to
Europe, a few words on the Islamic
libraries of the period will place
matters in proper perspective. There
were libraries in Baghdad, Cordova
and Damascus containing tens of
thousands of volumes. In 1171
Baghdad’s public library contained
150 000 volumes while its Bayt-ul
Hikmah (House of Learning) was
said to have over 700 000 volumes.
The most famous of Islam’s medieval
libraries, the Bayt-ul Hikmah in
Cordova, contained between 400
000 and 500 000 volumes while
its catalogue alone comprised 44
volumes.
Ibn Rushd, the leading figure in
the period of the great intellectual
activity of Islamic Spain, was in
fact revealed twice to European
12 ISSUE 5 MARCH 2007
philosophy. The first time was during
the era of translation from Arabic
to Latin in the 13th century. By the
14th century he had become the
commentator par excellence. This led
to a demand, in the 16th century, for
a complete translation of his works.
By that time, however, it was hard to
find copies of the original texts of his
commentaries. Over and above this,
there were at the time very few people
in Europe capable of translating the
Arabic texts. Recourse was thus
made to the 13th century Hebrew
translations of the Arabic texts. All
but two of his commentaries were
translated into Hebrew. It is through
Latin translations of these Hebrew
texts that Ibn Rushd was revealed to
European philosophy for the second
time.
This topic will be discussed in three
parts, of which this is the first. The
second part of this series will look
at the impact of Ibn Rushd on the
thinking of Thomas Aquinas.
Hafiz Nazeem Goolam is at the
School of Law, University of South
Africa.
Ibn Rushd