The Encounter between Modernity and the Ja'aliyin Muslim Families of Khartoum :Implications for Christiantiy Witness

Abstract

Family is regarded as a cornerstone of a healthy and balanced Muslim society. This study explored the encounter between modernity and Ja'aliyin Muslim families in Khartoum - Sudan. Participant observation was used to collect data. The study was motivated by Voll's thesis: The growing significance of the modern and contemporary Islamic world to the global community requires that we understand the broad continuities, commonalities, new elements and local particulars of Muslim experience. Voll's findings informed the three-pronged approach: 1) impact of non- Muslim factors, 2) particularity oflocal factors, and 3) Islamic root faith. These elements, interacting with each other, form what it means to be a "Muslim" today. The investigation utilized Voll's Islamic models of how change is experienced: 1) Conservatism, 2) Adaptationism, 3) Fundamentalist and 4) Individualism. This study revealed the following: Firstly, Ja'aliyin Muslims believe that family is the basic institution in society, and harmonious gender relations are a prerequisite in the establishment of peaceful societies. They contend that family in the West lacks foundation, is weak and may not be followed as an example. For them, family preserves religious tradition and contributes to the development of religious law. Together with Christians and humanists, they affirm that family is essential to the welfare of society. Secondly, Ja'aliyin Muslims believe that rules ofIslamic family life regarding inheritance, the rights of orphans, the mixing of the sexes, and the extended family network are calculated to foster the integrity of the family in every way. Third, they believe that the Islamic way of family life is largely misunderstood, arguing that some values of the Islamic family code are close to Christian values. They assert that the Hijab, attitudes to polygamy and divorce can be understood as alternative ways of reaching a secure interdependence and a caring community of love. Fourth, they believe an objective of marriage is psychological, emotional and spiritual companionship between husband and wife. But, Islamic law has specified irretrievable marital breakdown as ground for divorce wherever attempts at reconciliation fail. Polygamy is defended by pointing to "concealed polygamy" in Western society. Fifth, they claim a stronger position in the world today because they possess stable systems of domestic relationships such as the West is trying to do without. Sixth, The Ja'aliyin, mostly Sunni Muslims, rely on the example of Prophet Muhammad for their faith and family practices. From observation, most contemporary Ja'aliyin families in Khartoum are largely adaptationist in tone. They are willing to integrate Islamic values and ideals with Western technology. Modern ideas are ,., borrowed and integrated to Islamic faith to form expressions that are contemporary in flavor, Ja'aliyin in culture, and Islamic in their root faith. Traces of fundamentalism (not exactly Voll's categorization) and individualism are evidenced among them. The findings of this inquiry raised several implications for Christian mission among Muslim Ja'aliyin families based in Khartoum. Appropriate recommendations and suggestions for further study have been stated in the concluding chapter of this research.