The influence of Islam on Zulu Muslims in KwaZulu-Natal

Abstract

This article explores the influence of Islam among the Zulu Muslims in KwaZulu-Natal (KZN). Although several studies focus on the history and experiences of the Asian diaspora or Asian Muslim community, there is a considerable lack of literature on the influence of Islam on the Zulu Muslims’ personal experiences beyond the conversion narratives. This study seeks to examine the impact of Islam on the cultural and religious identities of individuals who have converted to Islam within the Zulu community. This research article used qualitative research with a phenomenological approach conducted in several areas in KZN. The data for this study were acquired from literature, interviews and observations conducted among the Zulu Muslims in KZN. The data analysis technique employed in this work utilises a comprehensive approach, wherein all the acquired data are considered significant, and no reduction is applied.Contribution: The non-Muslim Zulus in KZN tend to stigmatise Zulu Muslim converts, perceiving them as having abandoned their cultural heritage. The Zulu Muslims who converted to Islam developed their own unique interpretation of the religion by blending Islamic principles with Zulu cultural elements. This allowed them to establish a sense of identity that they believe to be both authentically Zulu and free from colonial influences, in contrast to the Christianised Zulu population.

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HTS Teologiese Studies/Theological Studies
ISSN: (Online) 2072-8050, (Print) 0259-9422
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Authors:
Simesihle E. Ngubane1
Maniraj Sukdaven1
Aliaons:
1Department of Religion
Studies, Faculty of Theology
and Religion, University of
Pretoria, Pretoria,
South Africa
Research Project Registraon:
Project Leader:
Maniraj Sukdaven
Project Number: 5212325
Descripon:
This research is part of the
project, ‘Studies in Religion
and Culture’, directed by Dr
Maniraj Sukdaven,
Department of Science of
Religion and Missiology,
Faculty of Theology and
Religion, University of
Pretoria.
Corresponding author:
Simesihle Ngubane,
u12352162@tuks.co.za
Dates:
Received: 26 Sept. 2023
Accepted: 26 Mar. 2024
Published: 04 June 2024
How to cite this arcle:
Ngubane, S.E. & Sukdaven,
M., 2024, ‘The inuence of
Islam on Zulu Muslims in
KwaZulu-Natal’, HTS
Teologiese Studies/
Theological Studies 80(1),
a9478. hps://doi.
org/10.4102/hts.v80i1.9478
Copyright:
© 2024. The Authors.
Licensee: AOSIS. This work
is licensed under the
Creave Commons
Aribuon License.
Introducon
This article discusses the efforts to redefine and reconstruct Zulu identity through a counter-
hegemonic approach that combines Zulu culture with Islamic beliefs. The focus is on the
development and expression of a Zulu Muslim identity that combines a traditional Zulu concept
of self with worldwide Zulu ideologies. The Zulu Muslims in South Africa are seeking a unified
approach within Muslim Zulu-ness to move away from the structured identity imposed by
colonialism and apartheid. The highlighted case is unique and has not been thoroughly researched.
For instance, during colonisation and apartheid, the practice of Islam was closely linked to the
continuous fight for identity and belonging. South African Muslim Zulu-ness is shaped by the
worldwide dissemination of opposing the West and anti-colonial worldviews within an Islamic
context, which are then applied to spatial and social structures. Hassan (2011) examines the
development of African Muslim identity in Black African townships, focussing on the intersection
of ethnicity, religion and social status. Additionally, he offers an informative analysis of African
Muslim groups in KwaZulu-Natal (KZN). Sitoto (2003) highlights the underrepresentation of
African Muslims in institutionalised Islam in KZN and the challenges they face in gaining both
religious and political recognition, often being perceived as a charity case. The Zulu converts’
persistent violations are motivated by a desire for their homeland, a process of emigration from
cultural norms and the unmet expectations of democratic South Africa. Gebauer (2019) correctly
states that:
The current academic discussions on the conversion to Islam in South Africa for overlooking the
self-determined and self-defined nature of Black Muslim indigeneity. It also points out a reluctance to
analyse and contextualise these dynamics in relation to ongoing colonial, racial, and spatial structures.
(pp. 216–217)
This study will utilise literature and interviews regarding how Zulu Muslims have made sense of
their identity and of living among the adherents of the Zulu indigenous religion in KZN. In this
regard, there is also a need for a critical account of how Zulu converts have strived to make sense
of their identity as Muslims beyond the moment of conversion (Sitoto 2018:168). Although few
studies have examined the impact of Islam on the Asian diaspora or Asian Muslim community,
This article explores the influence of Islam among the Zulu Muslims in KwaZulu-Natal (KZN).
Although several studies focus on the history and experiences of the Asian diaspora or Asian
Muslim community, there is a considerable lack of literature on the influence of Islam on the
Zulu Muslims’ personal experiences beyond the conversion narratives. This study seeks to
examine the impact of Islam on the cultural and religious identities of individuals who have
converted to Islam within the Zulu community. This research article used qualitative research
with a phenomenological approach conducted in several areas in KZN. The data for this study
were acquired from literature, interviews and observations conducted among the Zulu
Muslims in KZN. The data analysis technique employed in this work utilises a comprehensive
approach, wherein all the acquired data are considered significant, and no reduction is applied.
Contribution: The non-Muslim Zulus in KZN tend to stigmatise Zulu Muslim converts,
perceiving them as having abandoned their cultural heritage. The Zulu Muslims who
converted to Islam developed their own unique interpretation of the religion by blending
Islamic principles with Zulu cultural elements. This allowed them to establish a sense of
identity that they believe to be both authentically Zulu and free from colonial influences, in
contrast to the Christianised Zulu population.
Keywords: Zulu Muslims; Zulu indigenous religion; Zulu-ness; Ubuntu; Islam; Arabisation;
Islamisation.
The inuence of Islam on Zulu Muslims
in KwaZulu-Natal
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little is known about how Zulu Muslims view the issue of
Zulu-ness and Muslim-ness.
A succinct overview of the impact
of Islam on Zulu Muslims in
KwaZulu-Natal
Zulu Muslim identy
The concept of identity has been subject to some challenges
(Gleason 1983; Yusuf & Dumbe 2023). According to Hall
(1990), the transparency of the notion of identity is a subject
of contention. Among the Zulu Muslims, the concept of
identity is characterised as an ongoing and internalised
process. The concept of cultural identity pertains to the
collective ideals that establish an individual’s authentic sense
of self (Hall 1990:223). According to Hall (1990) and Yusuf
and Dumbe (2023), cultural identity pertains to the collective
historical experiences and values that serve as a framework
for understanding and valuing the diverse cultural
backgrounds of others. According to Vignoles (2018:1), the
concept of identity can be understood as the way individuals
respond to the query, ‘Who are you?’
Moreover, Vignoles (2018:1) notes that academic scholars
who are interested in the concept of identity prioritise the
examination of both personal and social aspects, as well as
personal and social processes. Vignoles (2018) emphasises
that the concept of identity encompasses both personal and
societal dimensions, as well as content and processes.
Therefore, it is possible for the phenomenon to have an
impact on either the individual or the society, or perhaps
both simultaneously. This statement elucidates the notion
that each person or collective (be it an ethnic or cultural
group) possesses an identity or characteristic that is
anticipated to address the inquiry: ‘who are you’ (either in
terms of culture or ethnicity) (Yusuf & Appiah 2021; Yusuf
et al. 2023). Meanwhile, Sufi practices provide structured
rituals to reorganise the self and blend Zulu and Muslim
aspects of identity.
In the context of South Africa, no identity is fundamental
and shared by all citizens. Therefore, South Africans’
identities are primarily founded on their language and
ethnicity. Apartheid created a long-lasting detrimental
impact because of its racial segregation laws that led to
minimal communication and contact between Zulu and
Indian Muslims in KZN (Al-Tshatshu 2018; Goba 1995:191;
Khan 2017a). Identities within the Islamic faith continue to
be determined by language, region and gender. KwaZulu-
Natal’s Islamic identity continues to be influenced by
cultural and social spheres other than socioeconomic status,
language, religion, gender, region and class. The Whites, the
Zulu and the Indians were separated by substantial religious
and cultural differences. Muslim identity among the Zulu
converts produced intrinsically diverse expressions in
practice and belief that are distinct from those of the non-
Muslim Zulu. Even among Muslims in Durban, there are
distinct Muslim traditions such as Reformist, Tablighi and
Barelvi. It is therefore implausible to speak of a single
Muslim community, but proper to refer to Muslim
communities in the plural (Dangor 2003:203–220). Zulu
Muslims maintain unity as they discover their identity
within the community.
The Zulu people of KZN frequently use their own culture as
a lens through which they view the world, and they also use
it to judge and view other worldviews. They do this to ensure
that their own worldview is accurate. The Zulu Muslims
view and evaluate the world around them, including what
they formerly thought of as being a part of their culture or
tradition. Believing, belonging, behaving and bonding (four
Bs) can be employed as four pillars that make up the Zulu
Muslim identity (Chidester 1997:228).
Belonging to a religious faith or sect is crucial for the Zulu
Muslim community. They establish a collective identity
beyond their social circles, seeking guidance from imams and
ulama. Understanding the Islamic perspective fosters kinship
and knowledge about fellow community members’ welfare.
Behaving to a set of values is an essential component of the
behavioural expectations for individuals who identify as
Muslims. This phenomenon is sometimes referred to as
religious devotion, encompassing a set of standards that
dictate both the prohibitions and permissions for adherents
of a specific religious tradition. Zulu Muslims who exhibit a
heightened level of religiosity frequently demonstrate a
stringent adherence to their religious obligations. Ngwane
(2005:16) asserts that Islam influenced his conduct because
of its fundamental belief in Allah, which is firmly grounded
and devoid of any uncertainties, hence constituting a religion
devoid of enigmatic elements. The decisions individuals
make are also influenced by religious values or teachings.
The judicial and legal systems in Muslim countries are
significantly influenced by religious teachings. The Islamic
State is governed by a legal system rooted in Islamic
principles and teachings. Hence, the Zulu Muslims actively
immerse themselves in the study and practice of the Quran
and Sunnah to embody the principles and teachings of
Islam.
Religious dedication not only serves to shape beliefs, foster a
sense of belonging and influence behaviour but also plays a
significant role in strengthening the social cohesion within
the Zulu Muslim community. The Zulu Muslim community
demonstrates cohesion through the observance of spiritual
practices and ceremonies. This encompasses many religious
practices such as religious ceremonies, acts of prayer,
undertaking pilgrimages and engaging in acts of worship.
The contacts among Zulu Muslims within the masjid and
their shared religious identity contribute to the strengthening
of their interpersonal connections. According to Saroglou
(2011) and Hoogendoorn, Rietveld and Van Stel (2016), the
aforementioned four Bs represent the social, cognitive,
affective and moral dimensions of religion.

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The utilisation of the term ‘religiosity’ by certain scholars in
the fields of politics and religion has emerged as a response
to the intricate nature of religious identity (Hoogendoorn
et al. 2016; Leege & Kellstedt 1993; Macaluso & Wanat
1979; Saroglou 2011). In their seminal work, Wanat and
Macaluso (1979) provided a concise definition of religiosity
as the degree to which an individual is emotionally
and psychologically connected to established religious
institutions. Wanat and Macaluso (1979) conducted a study
aiming to assess the amount of religiosity in individuals,
focussing specifically on the frequency of attendance at
places of worship as a predictor. According to Macaluso
and Wanat (1979:160), we can deduce that individuals
who consistently engage in prayer at the masjid may be
seen as having a greater degree of religiosity, whereas those
who rarely participate in masjid prayers, commonly known
as non-practising Muslims, tend to have a lower level
of religiosity. The assessment of religiosity takes into
consideration the accessibility of persons, as it is possible for
individuals with high levels of religiosity to engage in prayer
outside of the Masjid for various reasons. Moreover, several
individuals consistently participate in prayer gatherings at
the Masjid because of their significant contributions in
various roles, including imams and those responsible for
summoning the congregation to prayer. According to Leege
and Kellstedt (1993), the utilisation of Masjid attendance as
the sole metric for assessing religiosity may not provide a
comprehensive representation of the aforementioned four Bs.
However, the Zulu Muslim participants prioritise the
religious aspect as the fundamental basis of their commitment
to the will of Allah.
The utilisation of masjid attendance as a metric for assessing
religiosity may not be suitable, particularly in the context of
the post-coronavirus disease 2019 (COVID-19) period,
wherein individual’s devotion has been encouraged. One
potential indicator that could effectively gauge the degree of
religiosity within the Zulu Muslim community is their
adherence to the principle of abstaining from associating
Allah with any other deities, also referred to as shirk. The
Zulu Muslims may not prioritise their religious observance,
yet they possess a conscious recognition of their Zulu heritage
and their adoption of the Islamic faith. The Zulu Muslims
have adeptly navigated the challenge of reconciling certain
cultural traditions that are deemed incompatible with the
teachings of the Quran and Sunnah. Muslim individuals who
identify as Zulu Muslims are strongly encouraged and
obligated to adhere to the Quran and Sunnah as fundamental
principles to govern their religious practices. The Zulu
Muslims in KZN internalise the process of their conversion
and endeavour to reconcile their newly acquired religious
identity.
Rafudeen (2002) suggests that Muslims in South Africa are in
a transitional phase regarding their identity, torn between
their historical constraints from colonialism and apartheid,
and their quest for a place in the South African post-apartheid
era. This suggestion to establish a genuine Zulu Muslim
identity by incorporating indigenous culture and languages
into Islamic schools seems unlikely to succeed because of the
ongoing conflicts between established Islamic groups and
new converts in KZN. The converts create a connection
between the Zulu self before White domination and the
vision for a future Zulu and Muslim era. The Zulu Muslims
of KZN exhibit dual awareness of both their ethnic (Zulu)
and religious (Muslim) identity. The Zulu approach to
religious and ethnic identity aligns with Dannin’s (2002)
observation of a:
Dual awareness of religious and ethnic identity. Did Malcolm X
see himself as a Muslim representing a religiously diverse
African-American community? Or an African American who
deeply identified with the Muslim community? This inquiry
pertains to individuals facing the dilemma of belonging to both
African and Muslim diasporas. (p. 264)
The predicament of simultaneously identifying with both the
Zulu and Muslim communities has resulted in Zulu Muslims
forming a distinct sub-group within the larger population,
Ngubane (2023):
[Although] the Zulu Muslim participants were not unanimous
concerning the duality of identity between Zulu-ness and
Muslimness. After an intensive study on Zulu-ness and
Muslimness, it becomes more evident that these identities are
not fixed binaries. The attempt to distinguish between the
Zulu-ness and Muslimness identities seems to be a terrain that is
elusive and complex to obtain a neat answer or understanding.
Furthermore, most of the Zulu Muslim participants did not
see a necessity to divorce their Zulu identity because of the
Islamic identity. The Zulu Muslims in KZN understand that the
concept of identity is very fluid and ambiguous, which makes it
difficult to fully comprehend. This is the reason why some
Muslims prefer to be identified as strictly Muslims while
others feel like there is no need to harmonise the Zulu Muslim
identity or to see any dichotomy between being Zulu and
Muslim. (p.166)
The Zulu convert’s understanding of
Islam
The Zulu Muslims possess an intricate and multifaceted
understanding of Islam. Individuals, revivalist movements
and institutions have had a significant impact on the Islamic
expressions of the Zulu Muslims. The proliferation of Zulu
Muslims in KZN has been substantially influenced by Islamic
literature in the English language, the lectures of foreign
Muslim scholars, and the writings of contemporary Muslim
scholars and writers. Graduates from institutions located in
Muslim-majority nations contribute significantly to the
perception of Zulu Muslims. The Zulu Muslims as a minority
group in KZN continue to seek guidance, inspiration and
directives from other local Muslims or Muslims from abroad.
To prevent the corruption of Islam, the Zulu Muslim converts
are taught how to distinguish between what is halal (permitted
or lawful) and what is haram (forbidden or unlawful) in the
Islamic religion.
Furthermore, the Zulu converts undergo training with the
understanding that Islam serves as a mechanism through

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which they can cultivate a Zulu sense of identity, foster
solidarity and establish a sense of equality with Muslims
across the globe. According to Eickelman (1978:45), it is
accurate to assert that the religious principles delineated in
the scriptures hold greater significance than the commonly
perceived ceremonial directives or rules. The principles
pertaining to religious rituals and scriptures (Quran) play a
significant role in the life of Muslims and are widely
recognised as integral components of their cultural identity.
The primacy of textual command over religious rites is
emphasised because of the scripture’s role as the principal
guidance for Muslim conduct and way of life. However, it
should be noted that religious rituals hold significant
importance as they serve as crucial expressions of the
teachings derived from the Quran and Sunnah. Moreover, it
is imperative that these rituals consistently align with the
message conveyed within the sacred writings (Bangstad
2004:40–41).
One of the interviewees, Shaykh Rachid (Sikhosana) stated
that he believes Zulu people originated from Islam and that
their religion was Islam. Thus, Zulu Muslim youth and
children are instructed in the doctrines and lessons of Islam
to develop their leadership skills for future pursuits. Muslim
families prioritise the transmission of knowledge to their
children, while also emphasising the need of loving their
creator and demonstrating care for his creation. The Zulu
Muslim children receive instruction in a language that is
comprehensible to them and undergo training to become
proficient in the recitation of the Quran and to memorise
its verses. Moreover, Islam possesses a well-organised
framework that enables it to accommodate individuals from
diverse backgrounds, including the Zulu Muslim youth who
are also given due attention. Upon the conversion of a Zulu
individual to Islam, the requirements and concerns of Zulu
Muslim youth do not exhibit significant disparities when
compared to other ethnic Muslim youth cohorts, as they are
all attended to by spiritual leaders. Zulu Muslim individuals,
irrespective of their age, are instructed to believe that a pious
follower of Islam endeavours to obtain the approval of Allah
by means of their every action. Zulu Muslim teens and
children are instructed to prioritise their devotion to Allah
above seeking acceptance from others, emphasising a
disregard for external approval that goes against the
teachings of the Quran and Sunnah.
Islam and Zulu indigenous
worldview
Zulu Muslims in KZN are instructed to prioritise the
teachings of the Quran as the supreme authority over Zulu
cultural customs and beliefs. Therefore, the Zulu Muslim
community does not exhibit the phenomenon of syncretism
observed among the Ghanaian Gonja people, as described by
Yusuf (2021:18). Specifically, the Zulu Muslims do not use
Islamic artefacts such as the Ghanaian Gonja, who use
decorated artefacts with Arabic script in their herbal and
concoction shrines (Yusuf 2021:18). Among the Ghanaian
Gonja people, chiefs commonly make use of the services of
both shrine priests and Muslim imams (religious leaders),
who are expected to perform their respective traditional
rituals and Muslim prayers. The absence of this phenomenon
appears to be evident within the Zulu Muslim community as
they actively endeavour to uphold the principles and
teachings outlined in the Quran.
According to the interviews conducted with Zulu
Muslim imams from various regions in KZN, including
Pietermaritzburg, Harding, Umzinto and the South Coast,
they believe that the slow propulsion of individuals away
from their traditions should be facilitated by education and
persuasion rather than coercion. The cultural practices,
including lobola and similar customs, necessitate careful
oversight among the Zulu Muslim household. This
phenomenon is expected to have relevance, namely within
the Muslim community, where a notable inclination towards
syncretism between Zulu cultural practices and the Islamic
faith can be observed. Muslim religious officials acknowledge
that the Zulu community’s perception of marriage may not
be inclined towards reverence unless it encompasses the
customary practice of lobola, which entails discussions
between two families. According to Kaarsholm (2011:117), it
is customary within Zulu Muslim households for lobola to be
subject to negotiation, with the onus being on Zulu Muslim
parents to ensure that a fair and appropriate price is agreed
upon. Again, affirming both Zulu culture and Islam has been
a dominant discourse among Zulu Muslims, but they are
more than willing to denounce Zulu beliefs and practices that
are not permitted in Islam. The Zulu Muslims are also willing
to Islamise and reinterpret their previous beliefs and practices
that they embraced before taking a shahadah and becoming
Muslims. The Zulu Muslims have always employed Islamic
teachings to filter the Zulu beliefs and practices to fit the
standard narrative of Islam (Haron 2018:1–3).
Adam Mncanywa, cited in Kaarsholm (2011:118), advocated
for the assimilation of Islam within the Zulu community,
emphasising the necessity for the religion to establish a
connection with the indigenous Zulu culture. It is imperative
that the Zulu Muslim community assumes the responsibility
of disseminating the teachings and principles of Islam within
their own community. Adam Mncanywa (interviewed by
Kaarsholm at the Islamic community centre, 23 August 2006)
argues that a comprehensive understanding of Zulu cultural
traditions and Islam necessitates thorough investigation and
a comparative analysis. Adam held a considerable amount of
admiration for the Shembe church because of their successful
integration of Christianity within the context of Zulu
traditional beliefs. This integration was achieved through
interpreting biblical texts through the cultural and religious
framework of the Zulu community. Adam argues that Islam
should adopt a similar stance to that of the Shembe church in
terms of demonstrating respect towards the Zulu traditional
world. According to Kaarsholm (2011:118), Mncanywa
implies that the Shembe church did not embrace a Western
kind of Christianity that aimed to eradicate African cultural
practices. However, the interpretation of the Quran in a

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manner like that suggested by Mncanywa is seen as
unfeasible because of the influence of the processes of
Arabisation and Islamisation.
Zulu Muslims repeatedly assert that Islam is a comprehensive
or perfected religion that rightfully resists assimilation into
any cultural framework (Fanon 1962; Mazrui 1975; Memmi
1967). The Imams in uMzimkhulu and South Coast believe
that Zulu Muslims ought not to allow their Islamic practices
to be heavily influenced by Zulu beliefs and practices. They
suggest that Islam should carefully select which Zulu cultural
customs can be incorporated within the Islamic framework
of monotheism.
The Zulu convert views of Zulu
indigenous religion
The perspectives of Zulu converts are shaped by various
factors, including the Quran, Sunnah, measurement (Qiyas)
and Ijima (consensus on a specific point of the Islamic law).
The Zulu converts to Islam, including individuals such as
Adam Mncanywa and Dawood Ngwane, actively engage in
dawah initiatives with a firm conviction in imparting
knowledge about African culture, fostering respect and
instilling moral values. According to Ngwane (2003), the
message of Islam will only become known to individuals
when their curiosity prompts them to inquire about it.
Ngwane (2003:48) asserts that the integration of the Islamic
faith with Zulu heritage is not only a viable religious option,
but it also presents a more favourable outlook for the
preservation of Zulu cultural traditions. One of the key tenets
of Islam is the concise affirmation of the oneness and
indivisibility of God, emphasising that God is not composed
of any components or associates. Zulu converts maintain the
belief that Islam centres around the concept of surrendering
oneself to Allah, and hence argue that adherents of Islam
should always prioritise their commitment to the faith over
traditional Zulu perspectives. Hence, it is anticipated that the
Zulu individual who has adopted Islam will wholeheartedly
surrender to Allah and renounce any aspects of Zulu culture
that conflict with Islamic principles.
However, it appears that Zulu Muslims in KZN have
discovered a method to include Zulu songs in their religious
services or gatherings for significant events such as weddings.
While observing a Friday prayer meeting, it was apparent
that several mosques situated in the outskirts of Durban have
included Zulu songs into their religious rituals, shown by the
inclusion of the hymn ‘igama lika-Allah malibongwe’, which
translates to ‘the name of Allah be praised/thanked’. It is
noteworthy that this song bears a striking resemblance to
another widely recognised Zulu song known as ‘igama lika-
Jesu malibongwe’, which translates to ‘the name of Jesus be
praised/thanked’. The adaptation of Zulu hymns or songs
within the Zulu Muslim community serves as evidence that
they do not completely disregard their pre-existing
knowledge, but rather evaluate and interpret their previous
knowledge and experiences within the context of Islamic
teachings.
Sifiso Zungu (known as Abdul) from the Mosque in Highflats
(Kwagqwataza) explained that Islamic religious analogies,
such as the concept of the oneness of God (Tawhid) and other
examples, introduce a fresh perspective on Zulu rituals. He
posited that the red mud applied by an Izangoma (diviner)
on the skin is perceived as resembling Islamic purification
rituals performed before prayer when water is unavailable.
Similarly, the Umqhele, a black headband worn by Zulu
married men, which was prohibited by Mariannhill
missionaries, is viewed as an Islamic artefact because of its
form and symbolic significance. The revival of a pre-colonial
Zulu identity in the modern world by integrating it with an
Islamic identity was influenced by the comparative works of
the Islamic Propagation Centre International (IPCI). The
writings connected the Islamic perspective of Allah with the
Zulu belief in a single creator God, proposing that the Zulu
belief in the concept of God may have originated from Islamic
influences (Deedat 1981). Again, it is clear that there is no
ambiguity among Zulu Muslims regarding the fact that the
Quran and Sunnah serve as a means of filtering Zulu beliefs
and practices that they can adopt.
Zulu Muslims, including the interviewee Shaykh Duma,
strongly assert that Allah did not intend for the revelation of
Islam to Muhammad to be a subject of theoretical discussions
or mere utterances by individuals seeking personal gain
without understanding their importance. The religion of
Islam was divinely revealed by Allah with the purpose of
exerting control over the lives of individuals, families and
society at large. Its primary objective is to function as a
guiding beacon, leading people away from darkness and
towards enlightenment. According to Surah 5:15–16 of the
Quran, it is said that a luminous and unambiguous scripture
has been bestowed upon humanity by Allah.
The lifestyle of a devout Zulu Muslim entails adhering to and
exemplifying the principles of Islam, thereby presenting a
compelling and aesthetically pleasing representation of the
faith. Through their actions and interactions, these individuals
have the potential to bolster the faith of others. Upon arriving
at Mazibuko’s home in Edendale after Friday prayer, he
offered me an apple. Before our meal, he recited an Islamic
prayer in Arabic for blessings (Bismillah). This demonstrates
that Mazibuko, a Zulu Muslim, not only embraces Zulu
songs but also incorporates Arabic prayers and greetings as
an integral part of their identity. The Arabic language, being
the language of their prophet, holds great significance for
them. Within the Zulu Muslim community, the life of
Muhammad is revered as a model for how people should live
and exemplify the concept of ubuntu within an Islamic
framework.
Zulu Muslim embodiment of
Ubuntu
The inquiry of the extent to which the Islamic code of ethics
has bolstered the Zulu cultural code of ethics is a topic of
interest. Zulu Muslim participants hold the belief that Islam

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has indeed contributed to the enhancement of the Zulu
cultural code of ethics. The Zulu Muslim participants argue
that the Islamic code of ethics is deemed flawless because of
its divine origin rather than being a product of human
creation. However, it is worth noting that the Zulu Muslim
participants make a concerted effort to incorporate their
traditional cultural values into their practice of the Islamic
faith, drawing guidance from the Quran and Sunnah as
Sunni Muslims. During our interviews, the notion of
ubuntu was introduced and subsequently, a Zulu Imam
asserted that Islam exemplified the authentic embodiment
of ubuntu.
According to Zulu Muslim converts, using the ubuntu
philosophy has the potential to facilitate the dissemination
of Islam within the Zulu population, as it aligns with the
ideas and practices supported in the Quran and the Sunnah.
Based on the Zulu Muslim participants the Islamic faith that
lacks ubuntu characteristics, becomes outmoded, but the
Islamic faith, when infused with ubuntu values, becomes the
ultimate ambition for individuals who are devoted to Allah.
In a nutshell, several Zulu Muslim participants expressed
the view that the presence of maulanas is crucial in
emphasising that adherence to Islam does not require Zulu
individuals to completely abandon their cultural code of
ethics. Except for strict Quranic compliance, Zulu Muslims
exhibit a sense of satisfaction with their dual identity as both
Zulu and Muslim.
Conclusion
This article provided insight into why Zulu Muslims
view converting and/or reverting to Islam to reclaim their
cultural identity that was diminished by apartheid
and colonialism. The Zulu Muslims, previously devoted
to their Zulu indigenous religion, now strictly follow
the fundamentals of the Islamic faith, showing strong
dedication to the teachings of the Quran and Sunnah, and
avoiding any deviation from its fundamental beliefs. Zulu
Muslims view the Islamic religion as a means of returning
to their genuine identity and embracing their local cultural
roots and traditions. They also demonstrate an improvement
in the process of restructuring the Zulu identity as both
Zulu and Muslim. The Quranic language Arabic is highly
respected as a sacred language among Zulu Muslims, who
incorporate it into their religious and linguistic practices
such as prayer, greetings, instruction and sometimes daily
conversations. The impact of Islam on Zulu Muslims in
KZN is apparent in their behaviour, as many have regained
their identity by returning to their Islamic cultural roots
and traditions.
Acknowledgements
Compeng interests
The authors declare that they have no financial or personal
relationship(s) that may have inappropriately influenced
them in writing this article.
Authors’ contribuons
In the preparation of the article, S.E.N. undertook the initial
drafting, followed by a comprehensive review conducted
by M.S.
Ethical consideraons
This article followed all ethical standards for research without
direct contact with human or animal subjects.
Funding informaon
The authors received no financial support for the research,
authorship, and/or publication of this article.
Data availability
The data that support the findings of this study are not
openly available but are available from the corresponding
author, S.E.N., upon reasonable request.
Disclaimer
The views and opinions expressed in this article are those of
the authors and do not necessarily reflect the official policy or
position of any affiliated agency of the authors, and the
publisher.
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