Sabinet | The establishment and consolidation of Islam in South Africa : from the Dutch colonisation of the Cape to the present
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Suleman E. Dangor
Abstract HTML Metrics Related Content Abstract <b>Die vestiging en konsolidasie van Islam in Suid-Afrika : vanaf die tyd van die Nederlandse kolonisering tot die hede</b>
<br>Die Moslems van Suid-Afrika het &apos;n diverse oorsprong. Hulle verteenwoordig &apos;n potpourri van sosiale klasse wat wissel van slawe tot koningshuise. Aangesien die agtiende- en negentiende-eeuse slawe aan die Kaap en die kontrakarbeiders in Natal dieselfde huisvesting of leefareas gedeel het, het &apos;n sinkretistiese vorm van Islam ontwikkel. Die latere opkoms van geïnstitusionaliseerde Islam kan toegeskryf word aan die totstandkoming van die moskee en die &lt;i&gt;madrasah&lt;/i&gt; (Moslem skool). &apos;n Groot aantal gemeenskapsdiens organisasies het verder bygedra tot die vestiging van Islam. Slawe en vroeëre gevangenes, kontrakarbeiders en handelaars asook latere trekarbeiders het bygedra tot die Suid-Afrikaanse ekonomie. <br>Die aanvanklike teologiese debat aan die Kaap en die meer onlangse debatte in KwaZulu Natal en die voormalige Transvaal het plek gemaak vir die huidige diskoers oor die beginsel en die vorm van die staat se erkenning van die Moslem Familie Wet. Die deelname van indiwidue en groepe in die vryheidstryd het Moslem-verteenwoordiging op verskillende regeringsvlakke verseker. In hulle soeke na identiteit in die nuwe politieke bestel, bied dit &apos;n uitdaging aan Moslems om &apos;n eiesoortige, inheemse Islam te ontwikkel.
The Muslims of South Africa have diverse origins and were drawn from a medley of social classes, ranging from slaves to kings. Due to the fact that slaves at the Cape in the 17&lt;sup&gt;th&lt;/sup&gt; and 18&lt;sup&gt;th&lt;/sup&gt; centuries and the indentured labourers in Natal in the 19&lt;sup&gt;th&lt;/sup&gt; century shared the same residential quarters or areas, a syncretic form of Islam developed in both regions. The subsequent emergence of institutional Islam can be attributed to the establishment of the mosque and &lt;i&gt;madrasah&lt;/i&gt; (Islamic school). Islam was further consolidated through numerous community-based organizations. Slaves and ex-convicts, indentured workers and traders, as well as later migrant workers have all contributed to the South African economy. The early theological debate at the Cape and the more recent debates in Natal and the former Transvaal have given way to the current discourse surrounding the principle and form of recognition of Muslim Personal Law by the state. In a sense, Pagad symbolises the rejection of the new moral order. The participation of individuals and formations in the liberation struggle has ensured Muslim representation at various levels of government. In their search for identity in the new political dispensation, Muslims are challenged to evolve an indigenous Islam.