Da'wahmovements and Sufitariqahs: Competing for spiritual spaces in contemporary south(ern) Africa

Selected Sufi texts of Shaykh Yusuf: Translations and commentaries

“…In fact, his mere presence had a socio-psychological effect upon the nascent Muslim community and it also encouraged other exiles and slaves from Southeast Asia and elsewhere to remain steadfast against Dutch and later British colonialism. The three translated manuscripts in this article reveal and share some of the shaykh's significant ideas concerning tasawwuf (Sufism); an institution that has developed over many centuries into vibrant spiritual movements/orders that have been prevalent among South Africa's minority Muslim community for generations (see Haron 2005). The Sufi literature that the shaykh had penned in Southeast Asia and whilst he was in exile in Ceylon has undoubtedly contributed directly and indirectly towards the theological and mystical thinking among the early Cape of Good Hope Muslims.…”

Gold for a Golden Age: Sacred Money and Islamic Freedom in a Global Sufi Order

“…For these and many other Latin American Muslim converts, Islam reclaims a glorious era that was lost in 1492 (Aidi 2005: 38). A similar story of redemption from colonial oppression and recovery of a glorious past is the main appeal behind the Murabitun movement's success in South Africa, where Abdal-Qadir currently lives (see Abdal-Qadir As-Sufi 2005;Haron 2005). In Cape Town, the movement has established the Dallas College to educate its members in the ways of the tariqa and to teach them about Islam as the true black religion.…”

Exploring Cultural Acculturation: Rituals and Spiritual Practices of Traditional Childbirth in Nanjung, Bandung Regency, West Java, Indonesia

“…Then there is the Sufistic movement in African countries, a study conducted by Muhammed Haron in which he sees the phenomenon of competition among tariqah groups to seize spiritual public space in Africa. This study focuses on studying the Sufistic da'wah movement of the Chistiyyah, Murabitun, Qadriyyah, Alawiyyah, and Naqshabandi groups (Haron, 2005). Contemporary sufic movements are seen by scientists and sociologists as often politicized and used for certain movements such as politics and da'wah which according to Munson this phenomenon is in line with the concept of polysemy (Arai, 2007;Dang, 2017;Degorge, 2000;GULAY, 2007;Josefsson et al, 2017;Laffan, 2011;Milani & Adrahtas, 2018;Rehman & Lund-Thomsen, 2014;Rytter, 2016;Rywkin, 1991;Salvatore, 2018).…”