DOCSLIB.ORG

Religion and Life Trajectories

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Religion and Life Trajectories Abdulkader Tayob Religion and LifeTrajectories: Islamists Against Self and Other* Abstract: Life trajectories capture the dynamic natureofreligious traditions and phenomena. They can complement and challengewhat we know about religions based on rituals, myths and beliefs.Lifetrajectories bring out the individual ex- periences of the latter,intheir embodiment over aperiod of time. This essayap- plies this insight to Islamists who joined and participated in religious activism in South Africa over several decades. It shows that Islamist journeys wereprone to be challenging, giventhat Islamists often rejected established religious leaders and were confronted by political and religious challenges. The journeys were marked by the adoption of adistinctivechoice made within the largerlanguage of Islam. Islam was framed as an ideology, worldview or cause which the indi- vidual felt compelled to adopt.But the life of an individual was often confronted by subtle and not toosubtle differences within this language. Islamists were forced to navigate adeep sectarianism, but the choice for Islamism was often not between good and evil, but between competingperceptions of good. Identity was akey feature of Islamist journeys,wherein what counted as the Other varied from group to group, and individual to individual. The journeys of manyIslam- ists led to both expectedand unexpecteddestinations. The essayconcludes with an interpretive framework for these journeys derivedfrom the history of exegesis of the Qur’an. It suggests that the journeys of Islamists are marked quite oftenby rebukeand admonishment (lawwāma),directed at self and others. Keywords: Islamism, political Islam,biography, life trajectories,psychologyof religion, religion in South Africa, African religions, method and theory In afascinating autobiography, Muntassar Zayyat shares some interesting per- sonal experiencesasamember of Islamic Communities (al-Jama’at Islamiyya) in Egypt,which plannedand carried out the assassination of Anwar al-Sadat in 1981. Immediatelyafter this fateful event,Zayyat tells us that he and his as- sociates anguished over what to do next.They wereconfronted by ateacher * This work is based on the research supported in part by the National Research Foundation of South Africa (Referencenumber (UID) ). The opinions,findings and conclusions or rec- ommendations expressed arethose of the author,and the NRF accepts no liability whatsoever in this regard. DOI 10.1515/9783110450934-009, © 2017 Abdulkader Tayob, Published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License. 156 Abdulkader Tayob who believed that the assassination was completelywrong and unjustified. Zayyat tells us that he and his associatestook avote and decided to suspend anyfurther activity.This was one of manymoments of doubt and bewilderment shared by Zayyat of his involvement in Islamism. Former British Islamist Ed Hu- sain alsowroteofhis journey that began as ayoungboy reciting songsofpraise for the Prophet Muhammad, followed by afive-year roller coaster ride among the recruiters and peddlers of Islamic radicalism in London. Abdal-Munʿim Abual- Futūḥ,who was acandidate for the Egyptian Presidencyagainst Morsi in 2011, wroteofhis earlylife in the samecommunities as Zayyat in the 1970s; he later joined the moderate Muslim Brothers,but resigned after the Egyptian up- rising.These and other recent autobiographies of Islamists provide aglimpse of the motivations,inspiration, challenges and sometimes frustrations of living alife of Islamic activism. Theselife trajectories deservegreater recognition and greater attention in the study of religious changeand dynamism. They de- servegreater attentioninwhat they tell us about the complex and changingphe- nomenon of Islamism. Studies on the life trajectories of Islamists of very different persuasions are not unknown. The most eminent leaders of Islamism, likeHasan al-Banna, Sayyid Qutb,Yusuf al-Qardawi, Osamah ben Laden and Ayman al-Zawahiri, have receivedextensive scholarlyattention (Musallam 1990;Akhavi 1997; Stern 2003;Gerges2006;Gräf, Skovgaard-Petersen 2009;Scheuer 2011). But most of this attention focuses on how they developed and adopted Islamist political and religious ideas, how much of athreat they represent to the world in general and the Western world in particular, and their socio-political impacts. Relatively few studies have been devoted to life trajectories thatinclude what Aishima and Salvatore have called the ‘trials and tribulations’ of religious activism in apost- colonial context (Aishima, Salvatore 2009,42).The complex journeys that consti- tute Islamism have not been carefullyand systematicallyexamined, even though they offer greater insight into this significant religious phenomenon. In this essay, Iexamine biographies and life trajectories as keydata for un- derstandingIslamism. Iamnot necessarilyinterested in the biographies as win- dows to the self, something that has become prominent in the studyofreligions recently. The studyofbiographies and journeys of individuals in the studyofre- ligions have almost exclusively focused on processes of individualization and self-actualization (Buitelaar,Zock 2013;Fuchs, Rüpke 2014). Such studies have added to what William James earlier and more recentlyPaulRicoeur and Charles Taylor have respectivelysaid about the journey and location of the self. James closelyexamined the conversion narrativesofevangelical Christians in the nine- teenth century,and turned attention to the different stages towardsindividual religious maturity.Hestressed the positive effects of sound religiosity – and Religion and LifeTrajectories: Islamists Against Self and Other 157 he wasinterested in showing these values in the livesand journeys of saints, mystics and converts. This teleologicaland normative framework has been adopted in the twentieth century by most psychologists of religion such as All- port,Capps,Fowler and Hutch (Fowler 1984;Hutch 1987; Capps1994). In adif- ferent scholarlytrajectory,PaulRicoeur and Charles Taylor have stressed the nar- rative framework within which the self is located. Ricoeur’swork on narrative identity has receivedwidespread support and application (Ricoeur 1980;Joy 1997; Crowly 2003). In this essay, Iwant to show that biographical trajectories are indispensable for what they tell us about Islamism, and about the dynamismofreligions and religious phenomena in themselves. In aspecial forumorganized in 2014 by Re- ligion and American Culture, AJournal of Interpretation,leading biographers of religious individuals wereinvited to share their thoughts on the value of biogra- phyfor the religious history of America. The contributions highlighted the sub- stantial place of biographyinthe studyofreligion. Most of the discussion fo- cused on the value of biographyfor bringing out the historical significance of these figures.Itdwelled on the long-standing debate on the value of movements and trends, against the experience of both extraordinary and ordinary individu- als in the flow of history.One of the participants in this forum, Matthew Avery Sutton, referredtoJill Lepore’sconcept of microhistory,which is located between biographyand history.While biographyfocuses on the unique life of an individ- ual, usually someone who made asignificant contribution to history,microhis- tory points to the significanceofalife in the light of the general religious,social or political history in question. Lepore says that microhistory places the life of an individual within ‘the cultureasawhole’ (Lepore2001, 141). Moreover,she saw the individual life as an ‘allegory’ of the whole, indicating the close connection between the specific life of the individual, and the largerculturalcanvass.The subjects of individual life trajectories are fascinating for the experience they share about themselves, and for their part in alargermovement and tradition in the culture. Thisattention to the experiences of an individual, taken allegori- cally, could be used more widelyinthe studyofreligion. Life trajectories could be added to the rituals, narratives, beliefs,performan- ces and artistic expressions that have become part of the stock data thatscholars of religions use to understand and explain the meaning and significance of re- ligions. They maycomplement or challengewhat we know about religious phe- nomena and developments basedonrituals, myths and beliefs.They deserve greater attention as data, as units of analysis,for the studyofbeliefs,rituals and narratives. Life trajectories and autobiographiescontributetoour deeper un- derstandingofreligions, and how they are livedbymen and women in apartic- ular time. 158 Abdulkader Tayob This idea will be illustratedwith asample of trajectories and journeys that I have collected over the last few years of individuals who have been involved in Islamist activism in South Africa since the 1970s. Irecorded interviews, lasting from one to twohours, and sometimes repeated, to gather informationonlife trajectories thatincluded educational backgrounds and inspirations, career choices,moments of conversion and re-conversions, fatigue, frustration, new movements, new projects,and sometimes reflective thoughts on manyyears of engagement.After some hesitation, interviewees seemed eager to present their life of engagement as narratives. Being part of Islamism meant taking aposition different from the one givenatbirth. This included journeys in space and time, from the rural to the urban, from the East to the West and back
Load more

Recommended publications
  • Journal of Islamic Thought and Civilization
    Journal of Islamic Thought and Civilization (JITC) Volume 7, Issue 1, Spring 2017 ISSN: 2075-0943, eISSN: 2520-0313 Journal DOI: https://doi.org/10.32350/jitc Issue DOI: https://doi.org/10.32350/jitc.71 Homepage: https://www.umt.edu.pk/jitc/home.aspx Journal QR Code: Article: Current Trends of Muslim Academia in Indexing Partners Comparative Religions Author(s): Andleeb Gul Online Spring 2017 Published: Article DOI: https://doi.org/10.32350/jitc.71.04 Article QR Code: Gul, Andleeb. “Current trends of Muslim academia in To cite this comparative religions.” Journal of Islamic Thought article: and Civilization 7, no. 1 (2017): 53–70. Crossref This article is open access and is distributed under the Copyright terms of Creative Commons Attribution – Share Alike Information 4.0 International License A publication of the Department of Islamic Thought and Civilization School of Social Science and Humanities University of Management and Technology Lahore Current Trends of Muslim Academia in Comparative Religions Andleeb Gul Government College University, Lahore Abstract Throughout the history of the study of religion or religions, many scholars had emerged and contributed to this vocation. Many international scholars; be them from the east and west, Muslims or non-Muslims; recognize Muslim scholarship in Religionswissenschaft (Religious Studies). In sum, comparative study of religions is regarded as one of the great contributions of Muslim’s civilization to mankind’s intellectual progress. Nevertheless, when referring to the popular works of Muslim scholars in this discipline, most people will refer to only some treatises with negligence to the great bulk of Muslim Heritage in Religionswissenschaft.
    [Show full text]
  • Professor Farid Esack, Summer Noted Scholar 2018
    The University of British Columbia Department of Educational Studies Professor Farid Esack, Summer Noted Scholar 2018 EDST 565F/971 – Summer Term 2A (July 3-20) Monday to Friday from 10:30-1:00 p.m. at the Irving K. Barber Learning Centre, Room 264 A Contemporary Global Muslim Engagement with Theology and Social Transformation Engaged Theology is the attempt to make sense of religion and religious texts while being seriously engaged with questions of social transformation. This course is a somewhat unusual one; it is partly autobiographical and partly scholarly. I am aware that it may come across as rather presumptuous to use one’s own journey as the basis of a course. I would not normally do this but am taking advantage of my status as a Visiting Professor. After providing some of my personal and socio-political context, coming from a Muslim minority community in an overwhelmingly Protestant Apartheid South Africa, I will connect my own religious journey with the foundational texts of Islam, the Hadith and Sunnah (Muhammad’s paradigmatic precedent) in the quest for liberation on the one hand and simultaneously introduce the class to at least some of the major (OK, not all of them are major ) tendencies and developments in contemporary Islam. Conscious of the pitfalls of typologies, these streams will cover the following: • Traditional Islam (The Tablighi Jama’at, The `Ulama (religious scholars) and their formation and tensions between what has been described as folk and high Islam). • Islamist Islam (Also described as ‘political’ and ‘radical Islam’, the Muslim Brotherhood and the Jam’at-i-Islami and the Taliban.
    [Show full text]
  • Racializing the Good Muslim: Muslim White Adjacency and Black Muslim Activism in South Africa
    religions Article Racializing the Good Muslim: Muslim White Adjacency and Black Muslim Activism in South Africa Rhea Rahman Department of Anthropology, Brooklyn College, City University of New York, Brooklyn, NY 11210, USA; [email protected] Abstract: Founded in Birmingham, England in 1984, Islamic Relief is today the world’s largest and most-recognized Western-based Islamically-inspired non-governmental organization. Framed by an analysis of processes of racialization, I argue that Islamic Relief operationalizes not a singular, but multiple Muslim humanitarianisms. I examine what I suggest are competing racial projects of distinct humanitarianisms with regards to HIV and AIDS, health, and wellness. I consider the racial implications of British state-based soft-power interventions that seek to de-radicalize Muslims towards appropriately ‘moderate’ perspectives on gender and sexuality. In South Africa, I argue that Black Muslim staff embrace grassroots efforts aimed towards addressing the material and social conditions of their community, with a focus on economic self-determination and self-sufficiency. I claim that the orientation of these Black Muslim grassroots initiatives denotes a humanitarianism of another kind that challenges the material and ethical implications of a humanitarianism framed within a logic of global white supremacy, and that is conditioned by racial capitalism. Keywords: Islamic humanitarianism; Islamophobia; anti-Blackness; white adjacency; HIV and AIDS Citation: Rahman, Rhea. 2021. Racializing the Good Muslim: Muslim White Adjacency and Black 1. Introduction Muslim Activism in South Africa. Founded in Birmingham, England in 1984 by Egyptian-born Dr. Hany El-Banna, Is- Religions 12: 58. https://doi.org/ lamic Relief is today the world’s largest and most-recognized Western-based Islamic NGO.
    [Show full text]
  • View the 2013 Annual Meeting PROGRAM BOOK
    KEY TEXTS IN ISLAMIC STUDIES The Qur’an and the West Kenneth Cragg 978-1-58901-086-4, hardcover, $34.95 Rights: North America Prayer Christian and Muslim Perspectives David Marshall and Lucinda Mosher, Editors Afterword by Rowan Williams 978-1-58901-677-4, paperback, $24.95 Humanity: Texts and Contexts Christian and Muslim Perspectives Michael Ipgrave and David Marshall, Editors Afterword by Archbishop Rowan Williams 978-1-58901-716-0, paperback, $24.95 Vying for Allah’s Vote Understanding Islamic Parties, Political Violence, and Extremism in Pakistan Haroon K. Ullah 978-1-62616-015-6, paperback, $26.95 South Asia in World Affairs series Rights: Not for sale in Bangladesh, Bhutan, India, the Maldives, Nepal, Pakistan, Sri Lanka, and Afghanistan Aspects of Islam Ron Geaves 978-1-58901-073-4, paperback, $26.95 Rights: US, its dependencies, Canada, and the Philippine Republic Key Words in Islam Ron Geaves Chosen as an Outstanding Title in 2007 by the American Association of School Libraries and the Public Library Association 978-1-58901-124-3, paperback, $9.95 Rights: North America only Discovering the Qur’an A Contemporary Approach to a Veiled Text Second Edition Neal Robinson 978-1-58901-024-6, paperback, $29.95 Rights: US and Canada AVAILABLE AS EBOOKS FROM SELECT EBOOK RETAILERS. FOLLOW US @GUPRESS Baltimore, Maryland i November 22–24 Acknowledgment Table of Contents The International Qur’anic Studies Association (IQSA) was formed in 2012 as a consultation with the Society of IQSA Events 2013 ........................................................ 3 Biblical Literature to establish an independent learned society for scholars of the Qur’an.
    [Show full text]
  • Miracles of the Qur'an and the Qur'an and Modern Science A
    CHAPTER III HARUN YAHYA AND ZAKIR NAIK’S BIOGRAPHY AND GENERAL DESCRIPTION IN EACH BOOKS : Miracles Of The Qur’an And The Qur’an And Modern Science A. Harun Yahya 1. Life Adnan Oktar, who writes under the pen-name Harun Yahya, was born in Ankara in 1956. He studied art at Istanbul‟s Mimar Sinan University, and philosophy at Istanbul University. Science 1080s, the author has published many books on political, faith-related and scientific issues. Harun Yahya1 is well-known as the author of important works disclosing the imposture of evolutionists, their invalid claims, and the dark liaisons between Darwinism and such bloody ideologies as fascism and communism.2 Greatly appreciated all around the world, these works have been instrumental in helping many to return their faith in Allah and in many others, to gain a deeper insight into their faith. Harun Yahya‟s books appeal to all kind of reader, regardless of their age, race or nationality, for the focus one objective: to broaden the reader‟s perspective by encouraging him or her to think about a number of critical issues such as the existence of Allah and his unity, and to live by the values He prescribed for them.3 1In 1991 he started working in the field of Da’wah, and founded the Islamic Research Foundation (IRF). Naik said in 2006, that he was inspired by Ahmed Deedat, an Islamic preacher, having met him in 1987. (Naik is sometimes referred to as "Deedat plus", a label given to him by Deedat himself). 2Harun Yahya, The Qur‟an Lead Way To Science, (Turkey: Global Publishing, 2004), 5.
    [Show full text]
  • Islamic Liberation Theology in South Africa: Farid Esack’S Religio-Political Thought
    ISLAMIC LIBERATION THEOLOGY IN SOUTH AFRICA: FARID ESACK’S RELIGIO-POLITICAL THOUGHT Yusuf Enes Sezgin A thesis submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History. Chapel Hill 2020 Approved by: Cemil Aydin Susan Dabney Pennybacker Juliane Hammer ã2020 Yusuf Enes Sezgin ALL RIGHTS RESERVED ii ABSTRACT Yusuf Enes Sezgin: Islamic Liberation Theology in South Africa: Farid Esack’s Religio-Political Thought (Under the direction of Cemil Aydin) In this thesis, through analyzing the religiopolitical ideas of Farid Esack, I explore the local and global historical factors that made possible the emergence of Islamic liberation theology in South Africa. The study reveals how Esack defined and improved Islamic liberation theology in the South African context, how he converged with and diverged from the mainstream transnational Muslim political thought of the time, and how he engaged with Christian liberation theology. I argue that locating Islamic liberation theology within the debate on transnational Islamism of the 1970s onwards helps to explore the often-overlooked internal diversity of contemporary Muslim political thought. Moreover, it might provide important insights into the possible continuities between the emancipatory Muslim thought of the pre-1980s and Islamic liberation theology. iii ACKNOWLEDGEMENTS I am grateful to many wonderful people who have helped me to move forward on my academic journey and provided generous support along the way. I would like to thank my teachers at Boğaziçi University from whom I learned so much. I was very lucky to take two great courses from Zeynep Kadirbeyoğlu whose classrooms and mentorship profoundly improved my research skills and made possible to discover my interests at an early stage.
    [Show full text]
  • Dawah Training Manual
    Qwertyuiopasdfghjklzxcvbnmqwerty uiopasdfghjklzxcvbnmqwertyuiopasd fghjklzxcvbnmqwertyuiopasdfghjklzx cvbnmqwertyuiopasdfghjklzxcvbnmq wertyuiopasdfghjklzxcvbnmqwertyuiDialogue with a Non Muslim opasdfghjklzxcvbnmqwertyuiopasdfg hjklzxcvbnmqwertyuiopasdfghjklzxc vbnmqwertyuiopasdfghjklzxc vbnmq wertyuiopasdfghjklzxcvbnmuqwerty uiopasdfghjklzxcvbnmqwertyuiopasd fghjklzxcvbnmqwertyuiopasdfghjklzx cvbnmqwertuiopasdfghjklzxcvbnmq wertyuiopasdfghjklzxcvbnmqwertyui opasdfghjklzxcvbnmqwertyuiopasdfg hjklzxcvbnmrtyuiopasdfghjklzxcvbn mqwertyuiopasdfghjklzxcvbnmqwert yuiopasdfghjklzxcvbnmsdfghjklzxcvb nmqwertyuiopasdfghjklzxcvbnmqwe 1 rtyuiopasdfghjklzxcvbnmqwertyuiop asdfghjklzxcvbnmqwertyuiopasdfghj Contents What is Da’wah? .......................................................................................................................... 4 Do ‘I’ Need To Give Dawa ........................................................................................................... 4 What If I Don’t Invite And Hide The Truth? .................................................................................. 4 What will I get through Da’wah? .................................................................................................. 5 Why Is Da’wah Training necessary? ............................................................................................ 5 Methodology of the Prophets ....................................................................................................... 5 What Is The Role of The Da’ee? .................................................................................................
    [Show full text]
  • Jesus, the Sw, and Christian-Muslim Relations in Nigeria
    Conflicting Christologies in a Context of Conflicts: Jesus, the sw, and Christian-Muslim Relations in Nigeria Dissertation zur Erlangung des akademischen Grades Doctor rerum religionum (Dr. rer. rel.) der Theologischen Fakultät der Universität Rostock vorgelegt von Nguvugher, Chentu Dauda, geb. am 10.10.1970 in Gwakshesh, Mangun (Nigeria) aus Mangun Rostock, 21.04.2010 Supervisor Prof. Dr. Klaus Hock Chair: History of Religions-Religion and Society Faculty of Theology, University of Rostock, Germany Examiners Dr. Sigvard von Sicard Honorary Senior Research Fellow Department of Theology and Religion University of Birmingham, UK Prof. Dr. Frieder Ludwig Seminarleiter Missionsseminar Hermannsburg/ University of Goettingen, Germany Date of Examination (Viva) 21.04.2010 urn:nbn:de:gbv:28-diss2010-0082-2 Selbständigkeitserklärung Ich erkläre, dass ich die eingereichte Dissertation selbständig und ohne fremde Hilfe verfasst, andere als die von mir angegebenen Quellen und Hilfsmittel nicht benutzt und die den benutzten Werken wörtlich oder inhaltlich entnommenen Stellen als solche kenntlich gemacht habe. Statement of Primary Authorship I hereby declare that I have written the submitted thesis independently and without help from others, that I have not used other sources and resources than those indicated by me, and that I have properly marked those passages which were taken either literally or in regard to content from the sources used. ii CURRICULUM VITAE CHENTU DAUDA NGUVUGHER Married, four children 10.10.1970 Born in Gwakshesh, Mangun, Plateau
    [Show full text]
  • A Critical Appraisal of Zakir Naik's Islamic Evangelism
    e-ISSN 2289-6023 International Journal of Islamic Thought ISSN 2232-1314 Vol. 15: (June) 2019 9 2018 201 A Critical Appraisal of Zakir Naik’s Islamic Evangelism August January 6 10 MAZIAH MUSTAPHA* & MOHD ABBAS ABDUL RAZAK1 Received: Received: ABSTRACT 1 Accepted: Though Islam is a religion against compulsion in inviting others into its fold, but it allows to a certain degree for Muslim scholars to engage in any form of peaceful, ethical and intellectual debate/discourse with people of other faith. Ever since this message was communicated through the Qur’an, there appeared in the Muslim world many intellectuals who engaged people of other faith in discussing issues related to God and spirituality. While the Muslim world still celebrates the contribution of past renowned Muslim scholars in the area of comparative religion, this small-scale research is designed to investigate the approaches, contributions and controversies that surround Naik who is a contemporary Muslim scholar of comparative religion. Even though many recognize his intellectual competency in discussing other religions, but there are people around the globe who find his public lecture provocative, cynical and disparaging towards other religions. Through this qualitative study the researchers intend to conduct a critical appraisal on Naik’s religious propagation. Besides that, the researchers will also analyze some of the criticisms hurled at him. The critical analysis of the research will objectively discuss Naik’s method of preaching, personality, style of public lecture, etc. The textual-analysis method will be employed to interpret the pertinent data of this research that come in the form of Naik’s public lectures and written documents.
    [Show full text]
  • The Multiple Nature of the Islamic Da'wa
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Helsingin yliopiston digitaalinen arkisto Egdunas Racius THE MULTIPLE NATURE OF THE ISLAMIC DA‘WA ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, Unioninkatu 34, on the 23rd of October, 2004 at 10 o'clock ISBN 952-10-0489-4 (printed) ISBN 952-10-0490-8 (pdf) ISSN 1458-5359 Valopaino Oy Helsinki 2004 CONTENTS Introduction ....................................................................................................... 5 Previous research on da‘wa .......................................................................... 12 The location of the present study .................................................................. 18 Part I Islamic da‘wa: the term and its sources ............................................................ 29 1. The da‘wa in the Quran and Sunna .................................................................. 31 Scope of da‘wa meanings ............................................................................. 34 Da‘wa as invitation to Islam ......................................................................... 37 Conclusion .................................................................................................... 47 2. Da‘wa versus jihad ........................................................................................... 49 Jihad in the Quran and Hadith collections ...................................................
    [Show full text]
  • How to Tell Others About Islam |
    www.islamic-invitation.com How to Tell Others About Islam By Yahiya Emerick Copyright © 1994 by Y. J. Emerick All Rights reserved. No part of this book may be reproduced or transmitted in any form, or by any means, electronic or mechanical, including photocopying and recording, or by any information storage retrieval system, without permis- sion in writing from the publisher. Published and distributed by: Noorart Inc. Tel: (888) 442-5687 Fax: (888) 442-5688 e-mail: [email protected] http://www.noorart.com First Edition: 1994 Second Edition: 1995 Third Edition: 1996 Fourth Revised Edition: 2004 Library of Congress Card Number 96-076847 Printed in Lebanon tl}C o/V 11*1,. £* f tA &ouvcc fj- f/4/l l/tlet-CVT. Contents Preface I Introduction II Part I Preliminaries 1. The Importance of Da' wah 2 2. Necessary Ingredients for Da'wah 4 3. Preparations 11 4. Available Mediums 14 Part II Da'wah in Action 5. Da'wah in the Home 26 6. Da'wah to Muslims 30 7. Da'wah to Jews 36 8. Da'wah to Christians 46 9. Da'wah on Campus 86 10. Da'wah in Popular Culture 90 11. Da'wah at Work 96 Part III Other Beneficiaries of Da'wah 12. Hispanic-Americans 102 13. Asian-Americans 108 14. Native- Americans 115 15. The African-American 124 16. The Caucasian 132 17. Teenagers 144 18. The Elderly 152 19. The Poor. 156 20. The Handicapped 158 21. Da'wah in Prison 160 22. Da'wah in the Military 164 Part IV Practical Assistance 23 Advice on Da'wah in North America 167 24.
    [Show full text]
  • History Project
    HISTORY PROJECT BADSHA PEER A LOCAL MUSLIM SAINT L. CHETTY A NAME: L. CHETTY. Reg. No: 17334. LOCAL HISTORY PROJECT TUTOR: Mr. Morrell. -r TOPIC. Badsha Peer, A Local Muslim Saint. TABLE OF CONTENTS. Explanatory Nates ................................................... 1 Introductory Remarks.............................................. 2 Muslim Pioneers in South Africa............................... 2 Sufism, Tawakkal and Miracles................................. 4 Huzrath Badsha Peer (R.A.)...................................... 7 Urs Shariff.............................................................. 10 Reaction To Sufism: i) Interview with A. Deedat, ii) Interview with R. Rehman............................ 11 Concluding Remarks............................................... 12 (1) EXPLANATORY NOTES. This essay contains a biography of Huzrath Sheikh Ahmed Badsha Peer (R.A.). (R.A. the equivalent of May his soul rest in peace). The articles on Sufism Tuwakkal, Miracles are included to ensure a clearer understand­ ing of the life of Badsha Peer (R.A.). It should be understood that the majority of the dates be regarded as approximate. Also included is an orthodox view of Sufism and Badsha Peer (R.A.). Mozoo;'(Tomb) d Harrat Sheik Badsha Peer (RA) Founded b~ Soofie Saheb in '8~5. (2) INTRODUCTORY REMARKS. Huzrath Sheikh Ahmed Badsha Peer (R.A.) whose Mazaar is situated in the Brook Street Cemetry in Central Durban, is a household name not only in Natal, but throughout the length and breadth of the Republic. However, although his name and fame has been spread, and although a number of articles have been written on this great Sufi Saint no book has yet been published on him. Thousands of people of all races, colour, creed and religious constitution attend the Shrine of Badsha Peer (R.A.), some for spiritual guidance, some for worldly gain and still others for curiosity sake.
    [Show full text]