By Abdulkader I. Tayob

ISBN-10: 0813016517

ISBN-13: 9780813016511

ISBN-10: 0813023432

ISBN-13: 9780813023434

Previously, researchers on Islam in Africa have paid little awareness to the continent’s southern tip. within the first English-language examine of the topic, Abdulkader Tayob examines the Islamic associations of South Africa, tracing their improvement during the last 2 hundred years, from the 1st ecu colony within the seventeenth century via British colonialism and apartheid. past the associations, Tayob additionally examines the sermons of South Africa’s Imams as expressions of the country’s Islamic religion. He argues that the sermons functionality either as symbols of the be aware of God and as venues for contextual interpretations of the Qu’ran. the weird personality of South Africa, he continues, has not just formed the country’s Islamic associations yet has additionally helped to outline its Muslim identification. For outsiders to both Islam or South Africa, Tayob translates the symbols of Islam, the overly politicized dimensions of South African Islamic existence, and the sacred areas inside every one group. Writing as an "insider" to the religion, he additionally finds a wealthy historical past of Muslim associations formerly inaccessible to non-Moslems.

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When successfully claimed, it has almost no competitor; once opened, it is difficult to close; and, if it cannot be contained and focused at the appropriate moment, its power disperses. Jews and Christians had 48 7 Formation and Orientation (c. 500–634) 7 Riddah The riddah wars, or wars of apostasy, were a series of politicoreligious uprisings in various parts of Arabia in about 632 CE during the caliphate of Abu Bakr. In spite of the traditional resistance of the Bedouins to any restraining central authority, by 631 Muhammad was able to exact from the majority of their tribes at least nominal adherence to Islam, payment of the zakat, a tax levied on Muslims to support the poor, and acceptance of Medinan envoys.

Yet despite continuous internal dissension, virtually no Muslim raised the possibility of there being more than one legitimate leader. Furthermore, the impulse toward solidarity, inherited from Muhammad and Abu Bakr, may have actually been encouraged by persisting minority status. While Muslims were a minority, they naturally formed a conception of Islamic dominance as territorial rather than religious, and of unconverted non-Muslim communities as secondary members. In one important respect the Islamic faith differed from all other major religious traditions: the formative period of the faith coincided with its political domination of a rich complex of old cultures.

In the next two years one of his most significant legacies became apparent: the willingness and ability of his closest supporters to sustain the ideal and the reality 47 7 Islamic History 7 of one Muslim community under one leader, even in the face of significant opposition. When Muhammad died, two vital sources of his authority ended—ongoing revelation and his unique ability to exemplify his messages on a daily basis. A leader capable of keeping revelation alive might have had the best chance of inheriting his movement, but no Muslim claimed messengership, nor had Muhammad unequivocally designated any other type of successor.

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Islam in South Africa: Mosques, Imams, and Sermons (Religion in Africa) by Abdulkader I. Tayob

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