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An Islamic Theology of Compassion in Relation to Liberation Theology: a Critical Assessment of Positive Muslims' Approach to HIV and AIDS

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An Islamic Theology of Compassion in Relation to Liberation Theology: a Critical Assessment of Positive Muslims' Approach to HIV and AIDS COPYRIGHT AND CITATION CONSIDERATIONS FOR THIS THESIS/ DISSERTATION o Attribution — You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use. o NonCommercial — You may not use the material for commercial purposes. o ShareAlike — If you remix, transform, or build upon the material, you must distribute your contributions under the same license as the original. How to cite this thesis Surname, Initial(s). (2012). Title of the thesis or dissertation (Doctoral Thesis / Master’s Dissertation). Johannesburg: University of Johannesburg. Available from: http://hdl.handle.net/102000/0002 (Accessed: 22 August 2017). 1 An Islamic Theology of Compassion in Relation to Liberation Theology: A Critical Assessment of Positive Muslims’ Approach to HIV and AIDS A Dissertation Submitted to the Department of Religious Studies Faculty of Humanities University of Johannesburg by Masnoenah Kamalie 201284341 In Fulfilment of the Requirements for the Degree of Masters in Semitic Languages and Cultures 31 October 2019 Johannesburg, South Africa Supervisor: Professor Farid Esack 3 ABSTRACT Positive Muslims, a faith-based NGO focused on the care and advocacy of HIV and AIDS within the South African Muslim community was first established in Cape Town in the year 2000 during the height of a period referred to as state-sponsored AIDS denialism. The trajectory of the establishment, its response and approach to HIV & AIDS support in the South African Muslim community with its underlying Islamic theology impulses, and its subsequent closure o in 2011 - is the main focus of this research thesis. Locating the emergence of Positive Muslims as a particularized faith-inspired, socially motivated response to a global pandemic within a context of hyper-misinformation, uncertainty, state- sponsored denialism, I explore how contemporary Muslims draw from, interpret and develop their own understandings and nuanced praxis of liberatory theologies, as one response to the HIV & AIDS pandemic within the South African context. Contextualizing the emergence of Positive Muslims and their Theology of Compassion as an adjectivized responsive theology anchored in Liberation Theology specifically and Muslim responses to HIV & AIDS generally, this thesis maps out some of the prevailing attitudes, anxieties and responses within the broader global landscape of HIV & AIDS research. 4 ACKNOWLEDGEMENTS Writing this thesis commenced as an arduous endeavour. Derailed by many of life’s uncontrollable and unexpected knocks, twists and turns, challenges in health and other spheres I believed it to be an endeavour I would not have the strength and stamina to achieve. Thus, no matter how stressful life was, reflecting back and feeling extremely blessed in having reached this day, I must admit that writing this thesis has been interesting and very rewarding. This elation could not have been achieved without the support of a number of people who have contributed to the final result in many different ways. To commence with, I express my sincere gratitude to my creator, Allah, the beneficent, the merciful and compassionate, to have bestowed upon me courage, inspiration, eagerness, and strength, but most importantly a number of people without whose support I would never have been able to traverse this journey. Thus, after Allah, I express my sincere and deepest gratitude to my supervisor, Prof Farid Esack, Professor in the Religion Studies Department at the University of Johannesburg, for his unstinting faith in me, for believing in my scholarly potential, for the extent of his supervisory and human support, and for supporting it in moments where many others would have given up. I thank him, his invaluable guidance, constant encouragement, affectionate attitude, understanding, patience and healthy criticism added considerably to my scholarly experience, but more importantly my growth as a human being. Without his constant inspiration, it would have not been possible to complete this study. I owe my special thanks to my friends, Mariam Baderoon, Waseema Abduraouf, Fayruz Patton, Igsaan Frieslaar, who rendered emotional and physical support, sending me resources, and listening attentively, as if it were interesting, as I talked through with them the grappling of my thesis. An indebted thanks to my dear friend and mentor from who I learn every day, Nafisa Patel, for her resolute faith in my ability to do this, and for her support in serving as a sounding board and proof-reader throughout this academic journey. I am deeply indebted to my fellow students at UJ, particularly Alexander Marwaan Abbasi and Aber Kawas for enormous editorial assistance. My gratitude also goes to my former workspace and colleagues at the International Peace College South Africa, in particular Dr Abdul Kariem Toffar, Dr Moegammad Hoosain Ebrahim (d. 2018) and Shaykh M. Ighsaan Taliep. A special thank you to all involved in Positive Muslims for the engagements and participation in this study. Most importantly, I thank my family for dealing with the late nights, skipping family events, forgetting about some scheduled excursions, not cooking that led to some unhealthy eating habits I must seriously reconsider. My husband, Sedick Kamalie, for his patience and loving care with me at all times, may your reward be great in this life and in the Hereafter. To my children, Muzzammil, Saajiedah, Thaufier, and Abdul Ghaalied, who are my entire world, I thank Allah and them for just being the amazing children that I have been blessed to bring into this world, may they always be in Allah’s care and protection. 5 Table of Contents INTRODUCTION 1. Background and Context to the Study 8 2. Mapping Global Perspectives on HIV & AIDS 10 3. HIV & AIDS in the Muslim World and the South African Muslim Context 12 4. Research Rationale 19 5. Research Questions 20 6. Research Methodology 22 7. Data Collection Procedures, Techniques and Instruments 23 8. Data Analysis 24 9. Ethical Considerations 24 10. Research Structure 25 CHAPTER ONE: HIV & AIDS, Islam and Muslims 1.1 Introduction 28 1.2 The World Responds to the HIV pandemic 28 1.3 Religion, Illness & HIV 31 1.4 Islam and Illness 34 1.5 Muslim Responses to the Pandemic 37 CHAPTER TWO: Muslims Confronting Theological Challenges and the Explicit Naming of Responsive Theologies 2.1 Introduction 43 2.2 Locating Theology in Islam/ for Muslims: Islamic Traditional Account on the Development of Theology 43 2.3 Modern Views on the Development of Islamic Theology 50 2.4 The Naming of Different Theologies 59 CHAPTER THREE: The Formation, Objectives and Location of Positive Muslims (PM) 3.0 Introduction 61 3.1 Theology of Reconstruction 63 3.2 Theology of Citizenship: Fiqh al-Muwatanah/ Fiqh al-Aqaliyat/ Fiqh al-Wāqi’iyyah 65 3.3 Islamic Feminism 68 3.4 Liberation Theology 71 6 CHAPTER FOUR: The Organization of Positive Muslims – Between a Theology of Compassion and Liberation 4.1 Introduction 76 4.2 The Establishment of Positive Muslims 77 4.3 The Objectives of Positive Muslims and the Motivation of its Leadership Figures 80 4.4 Composition and Location 85 4.5 Positive Muslims’ Community and Audience 89 4.6 Structure and Decision-Making 100 CHAPTER FIVE: The Theology of Compassion as an Example of Adjectivised Engaged Theology Anchored in Liberation Theology 5.1 Introduction 102 5.2 Adjectivized Responsive Theologies: Theology of Compassion 102 5.3 Comparative Analysis of Theology of Compassion and Liberation Theology Themes 105 5.4 Islamic Liberation Theology Incognito? Liberation Theology Undercover 108 CONCLUSION BIBLIOGRAPHY APPENDIX 1 and 2 7 ACRONYMS AND ABBREVIATIONS AH: After Hijra (Islamic Calendar) AIDS: Acquired Immunodeficiency Syndrome ANC: African National Congress ARV: Antiretroviral ASHURA: Majlis al-Ashura al-Islami CDC: Centres for Disease Control CELAM: Consejo Episcopal Latino-Americano CMV: Cytomegalovirus CRDA: Christian Relief and Development Association HIV: Human Immunodeficiency Virus ICSA: The Islamic Council of South Africa IMA: Islamic Medical Association LBTQI: Lesbian, Gay, Bisexual, Transgender, Queer, & Intersex MAC: Muslim Action Campaign MAC: Muslim Assembly Cape MJC: Muslim Judicial Council MMC’s: Muslim-majority countries MYM: Muslim Youth Movement NGO: Non-Governmental Organization NOVIB: Netherlands Organization for International Development PCP: Pneumocystis Carinii Pneumonia PhD: Doctor of Philosophy PLWHA: People Living with HIV AIDS PM: Positive Muslims SANZAF: South African National Zakah Fund TAC: Treatment Action Campaign UDF: United Democratic Front UNAIDS: The Joint United Nations Programme on HIV and AIDS UNDP: United Nations Development Programme UNICEF: United Nations International Children's Emergency Fund WARC: World Alliance of Reformed Churches WHO: World Health Organization 8 INTRODUCTION 0.1 Background and Context to the Study The Human Immunodeficiency Virus (HIV) is a global pandemic that continues to be a major public health concern worldwide. According to UNAIDS Fact Sheet (2019) in 2018, an estimated 32.7 million - 44.0 million people, including 1.8 million children, were living with HIV. Since the start of the pandemic an estimated 58 million – 98.1 million people have become infected and 23 million - 43.8 million have died of AIDS1 - related illnesses. In 2018 alone 1.1 million people died of AIDS - related illnesses. Although latest medical research studies have provided much more clarity on the spread and treatment of the virus itself, which has significantly impacted upon how the pandemic is currently understood, approached and accepted in different social contexts, during the early 2000s there was much less clarity. The initial years of the HIV2 pandemic were considered to be an especially challenging and uncertain period for understanding the causes and dealing with the broader social effects of this debilitating condition. Particularly in its earlier years, HIV was only understood to be viral, deadly, and highly contagious via unknown means. These variables led to considerable panic on the part of professionals and laypeople alike.
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