Exploring the Foundations of an Islamic Identity in a Global Context

193 Pages·2010·2.52 MB·English

Exploring the Foundations of an Islamic
Identity in a Global Context:
A Study of the Nature and Origins
of Cape Muslim Identity

A thesis submitted to the
Faculty of Humanities,
Development & Social Sciences,
in complete fulfillment of the
requirements of the degree of
Master of Arts

by
Abdul Taliep Baker
Student Number: 200302457

School of Religion and Theology
University of Kwazulu-Natal
Howard College Campus, Durban

Supervisor: Professor Suleman E. Dangor

© 2009
DECLARATION

The Registrar (Academic)

UNIVERSITY OF KWAZULU-NATAL (WESTVILLE CAMPUS)

Dear Sir

I, Abdul Taliep Baker (REG. NO. 200302457), hereby declare that the
dissertation entitled, Exploring the Origins of an Islamic Identity in a Global
Context: A Study of the Nature and Origins of Cape Muslim Identity, is the result
of my own investigation and research and that it has not been submitted in part
or in full for any other degree or to any other University.

18 February 2009
_____________________ __________________
(Signature) (Date)
Exploring the Foundations of an Islamic Identity in a Global Context… Table of Contents

-Table of Contents-
Abstract i
Acknowledgements ii
Table of Illustrations iii
Introduction 1
Chapter One: Theory of Identity 20
1.1. Introduction 20
1.2. Understanding Identity 20
1.2.1. Individual Identity vs. Social Identity 22
1.2..2. Minority Group Identity 24
1.2.3. Types of Identity 25
1.3. The Impact of Globalisation on Identity 29
1.3.1. Understanding Globalization 29
1.3.2. Globalization vs. Identity 31
1.4. Identity in Islam 32
1.4.1. Identity in the Qur’ān and Sunnah 32
1.4.2. Islamic Identity vs. National Identity – the Post-Ottoman Period 36
1.5. Conclusion 37
Chapter Two: The Nature of Cape Muslim Identity 38
2.1. Introduction 38
2.2. The Doctrinal Traditions of the Cape Muslims 43
2.2.1. `Aqīdah (Doctrinal) Teachings at the Cape – Tuan Guru (Master Teacher) 44
2.3. The Legal Traditions of the Cape Muslims 46
2.4. The Cultural-Linguistic Traditions of the Cape Muslims 51
Exploring the Foundations of an Islamic Identity in a Global Context… Table of Contents

2.4.1 Cultural-Religious Practices of the Cape Muslims 51
(a) The Mawlūd al-Nabi – Celebration of the Prophet’s Birthday 53
(b) The Rātib al-Haddaad/Gadat 62
(c) Rātib ar-Rifā`i /Ratiep 63
(d) The Hājah 66
(e) The Adhkār of Ramadān 69
(f) The Tammat Ceremony 72
(g) Big Nights (Groot Aande) 73
2.4.2. Linguistic Traditions of the Cape Muslims 77
2.5. The Spiritual (Sūfī ) Traditions of the Cape Muslims 80
2.6. Conclusion 83
Chapter Three: The Origins of Cape Muslim Identity 84
3.1. Introduction 84
3.2. Passage of Islam to the Cape via Southeast Asia 85
3.2.1. Sūfi Influences on Early Islam in Southeast Asia 88
3.2.2. The Shāfi`i Madh-hab in Southeast Asia 90
3.2.3. The Doctrinal Traditions of the Muslims in Southeast Asia 90
3.2.4. The Cultural Traditions of the Muslims in Southeast Asia 91
(a) Understanding the Concept of Slametan 91
(b) Nature of the Slametan 94
(c) Slametan and Malay Cultural-Religious Practices 97
(i) The `Aqīqah – The Name Giving Ceremony 97
(ii) The Circumcision Ceremony 97
(iii) The Marriage Ceremony 98
(iv) The Post-Death Ceremony 99
Exploring the Foundations of an Islamic Identity in a Global Context… Table of Contents

(v) Khatam al-Qur’ān Ceremony 100
(vi) Mawlūd al-Nabi Ceremony 100
(vii) The `Īd Ceremony 101
(viii) Exorcism 102
(d) Ramadan Traditions in Malay-Java 102
(e) The Rifā`i Practices 105
3.3. The Passage of Islam to the Cape via East Africa 108
3.3.1. East African Influences 108
3.3.2. The Spread of Islam to East Africa – A Brief History 111
3.3.3. East African Islamic Traditions and the Cape Connection 112
(a) The Legal Traditions in East Africa 112
(i) The Shāfi`i Madh-hab 112
(b) Cultural-Religious Traditions in East Africa 113
(i) Mawlūd al-Nabi Celebration 113
(ii) The Rifā`i Practice 114
(iii) The Rātib al-Haddād 115
(c) Spiritual Traditions in East Africa 115
(i) The Qādiri and Shādhili Sūfi Orders 115
(ii) The `Alawi Sūfi Order 115
(iii) The Rifā`i Sūfi Order 116
3.4. Conclusion 116
Exploring the Foundations of an Islamic Identity in a Global Context… Table of Contents

Chapter Four: Global Islamic Influences on Cape Muslim Identity 118
4.1. Introduction 118
4.2. Sūfi Influences 121
4.3. Brelvi Influences 126
4.4. Tablīghi/Deobandi Influences 129
4.5. Wahhābi/Salafi Influences 137
4.6. The Influence of Modern Reformist Movements 141
4.7. The Influence of 'Progressive' Muslim Groups (with special reference to 143
Claremont Main Road Mosque)
4.8. Shī`ite Influences 145
4.9. Ahmadi Influences 152
Conclusion 155
Conclusion 157
Glossary of Terms 159
Bibliography 169
Exploring the Foundations of an Islamic Identity in a Global Context… Abstract

Abstract

Author: Abdul Taliep Baker
Title: Exploring the Foundations of an Islamic Identity in a Global Context:
A Study of the Nature and Origins of Cape Muslim Identity

_________________________________________________________________________

This thesis primarily deals with the nature and origins of Cape Muslim identity. The purpose
of this study is to (1) define the nature of Cape Muslim identity (2) explore the origins of Cape
Muslim identity (3) identify the factors impacting on Cape Muslim identity (4) and assess the
response of Cape Muslims to the challenges to their identity.
The hypothesis underlying this study is that Cape Muslim identity is unique and
distinguishes itself through adherence to certain rites and ceremonies, primarily derived from a
Malay/Indonesian type of Islam, as established by religious leaders who came from those
regions. This study explores this assumption and attempts to determine the extent of
Malay/Indonesian Islam on Cape Muslim rites and ceremonies.
The study also identifies the contemporary ideological and theological formations that
challenge Cape Muslim identity.

i
Exploring the Foundations of an Islamic Identity in a Global Context… Acknowledgements

Acknowledgements

Firstly, I would like to dedicate this research to my grandfather, the late Haji Yusuf Baker (may
Allah have mercy on his soul), and to all those who have played a meaningful role in my
educational development.

“Whoever cannot show gratitude towards people, cannot show gratitude towards God”
(Hadīth)
I would like to start by thanking Allah, the Almighty, for granting me the strength and
guidance to complete this somewhat challenging task.
I would like to thank my wife, Amina, and children, Hasan, Husayn and Muhammad Noor, as
well as my parents, the late Rushdien (may Allah have mercy on his soul) and Nafeesa, for their
unconditional love, sacrifice and support, and for always believing in me.
I would like to thank Professor Yusuf Da Costa for giving me the initial inspiration,
encouragement and assistance to pursue my studies further.
I would like to thank my supervisor, Professor Suleman E. Dangor, for his patience,
professional guidance, and assistance in preparing the final copy for examination and
graduation.
I would like to thank Brothers Yusuf Feltman, Nagib Martin, and Sulayman Wentzel for
proofreading and commenting on some of the main chapters, and all those who have
sacrificed their time for interviews and filling in questionnaires.
Finally, I would like to thank the National Research Foundation (NRF) for granting me a
scholarship that has made this research possible.

Saudi Arabia, 2009
A.T. Baker
ii
-Table of Illustrations-
1. Tuan Guru’s Title from his manuscript Ma`rifat al-Islām wal-Imān 50
2. An excerpt from a handwritten Mawlūd Sūrat (book) of the late 19th Century, 55
belonging to the Adams’ Family, from Athlone
3. An excerpt from a handwritten Mawlūd Sūrat (book) of the early 20th 55
Century, belonging to Imam `Arafie Manuel from Simonstown
4. An excerpt of the Mawlid Sharaf al-Anām text from the Riwāyat Sūrat of Imam 57
`Arafie Manuel of Simontstown
5. An excerpt of the Barzanji Mawlid text from Riwāyat Sūrat of Imam Abdul 59
Aziz of Mitchells Plain in Cape Town
6. An excerpt of one of the Arabic-Afrikaans texts of the Rātib al-Haddād 63
translated by Shaykh Abd Allāh Tāhā Gamieldien – early 20th century
7. A picture of an early Cape Ratiep Jamā`ah found in I.D. Du Plessis’ book, The 66
Cape Malays, written in 1944
8. An excerpt of the Tarhīm from Riwāyat Sūrat belonging to Imam `Arafie 71
Manuel of Simonstown
9. Table - Early Cape S(cid:1)ūfi Masters and their Tarīqah Affiliations 82

iii
Exploring the Foundations of an Islamic Identity in a Global Context… Introduction

Introduction

ا(cid:3)(cid:4)(cid:5) يرو(cid:3)(cid:9)(cid:10)ا م(cid:12)(cid:13)(cid:10)ا (cid:3)(cid:14)(cid:15) (cid:16)(cid:17)(cid:18)(cid:19) (cid:18)(cid:20)(cid:21)(cid:22)(cid:23) م(cid:22)(cid:4)(cid:24)(cid:25)(cid:10)ا (cid:26)(cid:5)ا م(cid:22)(cid:4)(cid:24)(cid:25)(cid:10)ا (cid:27)ا (cid:3)(cid:14)(cid:15) م(cid:18)(cid:23)إ

ة(cid:3)#$(cid:15) ي%(cid:31)ﺵ'او (cid:18)(cid:14)ه(cid:30)(cid:23) (cid:16)(cid:31) (cid:18)!(cid:10)ا

The Oppressed Imam `Abd Allāh, son of the Oppressed, Our Master, Qādi `Abd al-Salām,
from the country of Tidore, a follower of the Shāfi‘i Madh-hab, and an `Ash`ari in terms of
`Aqīdah (doctrine) - (Guru, 1786: 600)
This is how Tuan Guru identifies himself in his book, Ma`rifat al-Islām wa al-Īmān, after
completing it in 1786. This book not only formed the basis of Islamic education at the Cape
but it was also the basis for Cape Muslim identity. Even though Shaykh Yūsuf is regarded as
the father of Islam at the Cape, it is Tuan Guru, who came almost a century later, who
established the foundations for a Cape Muslim identity. This is derived from his statement
above, which also forms the basis and has inspired largely, this study. What is clear from the
statement is that Tuan Guru openly declares his identity; firstly starting with his lineage, the
son of Qādi `Abd al-Salām; secondly, he mentions his country of origin, Tidore – Java -
Indonesia; thirdly, he identifies himself as a follower of the Shāfi‘i Madh-hab (Legal Tradition);
and finally, he identifies himself as a follower of the Ash`ari `Aqīdah (Doctrinal Tradition). It is
quite evident, that even as an ‘oppressed’ political exile to the Cape, Tuan Guru was very
proud of both his ethnic and religious identity. This is besides the fact that (1) he was an
ardent scholar of tasawwuf, or Sufism, as can be seen in his writings (2) he encouraged the
Muslim community (mostly slaves) of his time to adhere to the cultural traditions of their fore-
fathers, as can be seen in his participation in one of the first recorded cultural-religious events,
observed by Thunberg in 1772. (Thunberg, C.P. 1986: 48-49) In addition to this, he
established the first mosque, the first madrasah, and to him is attributed one of the first Qur’āns,
written by his own hand. Tuan Guru’s teachings have undoubtedly had a long lasting impact
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