Khatme Khwajegaan on Wednesday nights. Qur'an Khatam on Thursday nights. Madressa hours: Mondays to Thursdays (4pm - 6.45pm).
All Praises belong to Almighty Allah Rabbul Ala'meen, Creator and Sustainer of the Universe and unfathomable Lord of Mercy, Muhabbat, and Grace.
May we all delve to join the everlasting praises His Malaa'eeka and the Blessed ones are constantly celebrating, and may His eternal and most effulgent blessings shower upon His Beloved Nabee Muhammad Ibn Abdullah Rahmatul Liel Ala'meen Sallallahoo Alayhi Wasallam and upon all of Allah's Ambiya Alayhim Salaam be the Peace and Blessings of the Creator and Sustainer of the heavens and the earth.
The pages of early Islamic history of South Africa is illuminated by the Divine Light of Al Islam that has enabled the Muslim Ummah of this newly liberated country to celebrate 350 years of its Islamic heritage. Free at last from the tentacles of the satanic system of Apartheid. Yes! Free at last from the brutality, the oppression and repression of the inhuman and hated Pass Laws, free at last from burying our heroes and our freedom fighters in silence.
Free from the infamous Group Areas Act, the dreaded 90 and 120 day detentions without trial, free from being incarcerated in one of the dungeons of Robben Island; free from the feared banging on the door in the middle of a moonless night by the Special Branch. Free from the disappearance and mysterious deaths of our political leaders and martyrs while in detention. Free at last from the tyranny of the great trials and tribulations of being black and living under the most ruthless and tyrannical laws of the devil himself.....the evil apartheid system. Yes! we are free at last from the merciless and murderous clutches of a system that deprived many millions of Almighty God's innocent children.
Today the Muslims of South Africa can live as free people in the true sense of the word and they must become fully aware what Islam demands of them and the role they have to play in a newly liberated South Africa. What are we to do for the realization of the ideal that Islam sets forth before us? Yes, whither is the way? What ought we to do? We know that the Path that we have chosen for ourselves is not strewn with flowers. It is rather a way that calls for sweat, dedication, unity, understanding and commitment. It demands sacrifices, self-immolation, tribulations and a readiness to exert ourselves to the utmost for the establishing of the Din of Haqq, the Din of the Absolute Truth. There is nothing strange in this, for similar is the case with every Divine duty. Sacrifices are inevitable when one is involved in reviving and establishing the religio-political ethos of Islam. There is no short cut to success.
Today we are free at last from bondage of blatant racism and every Muslim knows that to separate religion from politics is to deprive Divine Law of its most important sphere of jurisdiction. It is no wonder that the colonial and neo-colonial powers and their agents - the greatest enemies of Almighty Allah's sovereignty over human society and of the independence and dignity of nations - have always tried to separate religion from politics, because they know that the only power that can fight their encroachment is the spiritual zeal of the oppressed peoples when it manifests itself as a political force demanding justice, freedom, independence, human dignity and equality.
Before freedom came to our most beautiful country - being black meant that collectively, we all were systematically brutalized under the satanic rule and behaviour of the white leaders and architects of apartheid. All that mattered to them was power, position, wealth and domination. It was the law of the jungle that they ultimately considered supreme. These upholders of apartheid killed two birds with one stone. On the one hand, they tried to stop the spiritual zeal of the masses from political expression and participation in politics and, by depoliticizing them, from taking their destiny into their own hands.
On the other, they kept themselves scot-free, free of any kind of moral or legal obligation or responsibility. However, as Muslims, we should know that in Islam, religion does not need to be politicized: politics is already part and parcel of its eternal teaching and it will remain so despite the efforts of the colonial and imperialist agents to depoliticize Islam and the Muslim Ummah. Why then, may I humbly ask, should we who profess to be true and dedicated Muslims not strive in the Path of Almighty Allah Rabbul Ala'meen and be ready to suffer for the lofty and most glorious cause before us - for honour, for glory and for social justice - when the great sacrifices already experienced by us because of apartheid, blatant racism, opprobrium, obloquy, poverty, weakness and disintegration are no less severe than the sacrifices called for by Islam.
Let none dare ever say that the revival of Islam - the Din of Haqq, is an impossible and hopeless undertaking or that such an attempt would be an exercise in futility. Surely, what once was possible in the past surely must still be possible in the present, for mankind has temperamentally not undergone any change ever since. The world of humanity had sunk then, as now, to a very low level and was as much taken up with sensual pleasures as it at present seems to be. This is indeed a most distressing and frightening picture of today's world but do not despair for there is one redeeming factor. O Ummatul Muslimeen, that redeeming factor is Islam. Yes, Islam freed mankind from the tyranny of animal appetites over fourteen hundred years ago and Islam is the only hope for freeing mankind from the tentacles of lust, ego and wickedness. Islam allows man to be free and to direct all its faculties to soar up to a higher spiritual plane and goodness in life.
Indeed, Islam has been so gravely misunderstood and misrepresented throughout the world that many people think of it as an enemy to any sort of stability, peace and progress; they mistrust it, they fear it and regard it as a dire threat without as a rule knowing anything about it other than what the popular media convey, which almost invariably reflects grave inaccuracies, Fithnah, distortions, misinformation and deliberate errors. Virtually without exception these misrepresent not only the details of the Islamic system and the motivations and characters of sincere Muslims, but also the fundamental concepts and teachings of the religion. The world is suddenly filled with non-Muslim "experts" on Islam who consider themselves far more knowledgeable about it than the Muslims who are living it day by day.
Islam and all its followers throughout South Africa and the rest of the world surely deserve to be represented accurately and to be understood correctly by anyone who desires to be well informed and to be made aware. This is our duty as Muslims; to present the beauty, the brotherhood and the Muhabbat that Islam offers to each and to every human being on this planet. Islam is our only means to regain honour, leadership and social justice, the question is whether we Muslims in South Africa are prepared to lead the way to the realization of Islamic ideology in a world hostile to it and in the presence of deranged dictators and despots who rule throughout Muslim countries and who fight against it more furiously than its enemies from abroad? Are we Muslims in South Africa prepared to lead the caravan of Taqwa and Tawhid or will we choose to be camp dwellers?
It is our foremost Islamic duty to present Islam to all the people of South Africa with the Divine proof that Islam is indeed the only future hope of humanity, and its victorious emergence out of the present ideological warfare is the only guarantee of mankind's salvation. But important as the triumph of Islam is for the future of mankind, its realization is also not a mere illusion. Such a triumph of Islam would mean the abolition of the menacing shadows of an approaching worldwide conflagration; it would mean a happy home and a happy, peaceful world. Islam is a manifesto of human liberation. It frees man from worship of others; sovereignty belongs truly to the Most Glorious and Exalted Creator. Its first summons, "Say: There is no god but Allah, and prosper", propounds Tauhid as the necessary means to that end.
It was Islam that helped the early Muslims of South Africa 350 years ago and Islam remains the only force that can help the present generation. Our stand and position today as Muslims is not the least different from that taken up the early Muslims. It is heartening to note that despite all hurdles and ruthless opposition, Islam continues to spread day by day. On balance, the revival of Islam seems inevitable. Islam is destined to play as glorious a role as it played in the first days of its advent. It promises peace, brotherhood and justice to the world of today which is wholly taken up with ego, wealth and material pleasures and gain, and as a result thereof stricken with conflicts and disruptions.
Islam strikes a balance between matter and spirit, and is thus the only hope for humanity to get out of the present mess. As such the world is bound sooner or later to realise the absolute truth of Islam and adopt its principles even if it does not formally embrace it as its religion. As for us, the Muslims of South Africa - the workers of Islam, we admit that we are fully alive to the fact that the path before us is not a bed of roses. We will have to offer sacrifices - great and many sacrifices, in order to convince the people of South Africa and the world at large of the intrinsic goodness and Truth of Islam. But let us ever bear in mind that the only way towards that end is but that of self-immolation:
"Allah will certainly aid those who aid
His (cause) - for verily Allah is Full of Strength, Exalted in Might, Able to enforce His Will."
Let me conclude by saying that the glorious history of Islam has proved beyond all doubt that the divine teachings of this great religion have been successful in producing equilibrium between the different strata of human society. The religion of Nabee Muhammad Ibn Abdullah - Rahmatul Liel Ala'meen - Sallallahoo Alayhi Wasallam has been successful in abolishing the privileged classes and exploiting agencies in human society and if the heart of a suffering humanity can have any sustaining hope of emancipation it is by turning to the heavenly revealed scriptures contained in the Most Glorious and Holy Qur'an.
A great responsibility rests on this generation of Muslims. The manner in which they discharge this responsibility will decide whether we are truly a Millah, a community of dedicated men and women inspired by the moral principles of the Divine Message which our Beloved Nabee - Rahmatul Liel Ala'meen Sallallahoo Alayhi Wasallam has laid before us, or just a chaotic mass of people, a rabble without faith, without aim and without a future. My most beloved brothers and sisters in Islam, it is for you and for me, for all of us to decide which of the two ways we shall choose: the way of faith, courage and discipline - the way which leads to the establishment of a truly Islamic society - or the road to despondency, chaos and unforgettable shame.
Man is gradually coming to the realization that freedom and justice cannot be built on any foundations except that of spirituality. The future age could be an era of freedom and justice based on spirituality. Does Islam have any message except this? The thirst of human beings for freedom and justice based on spirituality places a heavy responsibility on the shoulders of the entire Muslim Ummah. Our important duty is to achieve, through a proper method on the basis of the basic criteria of Islam, a healthy order consonant with the needs of time and place. As Muslims, we must strive in this path with the motive of achieving the Pleasure of Almighty Allah Subhanahu Wata'ala and His acceptance. No doubt Almighty Allah Rabbul Ala'meen will guide and assist us for this is what He promised us in verse 69 of Surah Al-Ankabut:
"And those who strive in Our Cause - We will certainly guide
them To Our Paths, for Verily Allah is with those who do Right."
In that case, not only the Muslims but the entire population of South Africa will feel that Islam has bestowed upon them honour, pride, and dignity and they will wholeheartedly come to see the beauty and the Muhabbat of the Din of Haqq and, as a result, the Blessings and Baraka'h of Almighty Allah Subhanahu Wata'ala and the support of the people will be the backing of our efforts and dedication. With this backing, we can Insha'Allah help build our economy, polity and culture by relying on the will of all the peoples of South Africa in the way of Almighty Allah's good pleasure.
And Almighty Allah is the All-Knowing.
And Peace be upon those who follow the Guidance.
The Truth is from Almighty Allah; the errors are all mine
and I stand to be corrected.
Baarak Allaahu Feekum wa-sal-Allaahu wa-Sallam 'alaa
Nabiyyinaa Muhammad Sallallahoo Alayhi Wasallam.
Imam Abdul Hamid
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At a time when the Muslim Ummah of South Africa are welcoming their 350th year of the Islamic era, when they are unfolding their religious, intellectual, cultural, economic and political potentialities and are rejecting the materially orientated agnostic civilization and calling the world of Islam, once again, to the unadulterated and pristine pure Islam (Al-Auda Ilal Islam), when the history, welfare and the current affairs of the Muslim minorities of the world became one of the primary concerns of the resurgent and renascent world of Islam, this presentation is to acknowledge the momentous contribution to the history of the Muslim minorities in South Africa during the past 350 years.
Alhumdoelillah! Freedom has finally come to our country - South Africa. Let us therefore, as Muslims, ponder upon the great sacrifices, the Fithnah and the blatant racism and the untold hardships and the brutal oppression and suppression that the early pioneers of Islam had to endure over three hundred and fifty years ago for the establishment of the Glorious Din of Almighty Allah Rabbul Ala'meen in South Africa. It is due to their love for Almighty Allah Subhanahu Wata'ala and their unselfish sacrifices that we today, who profess to be followers of Al-Islam continue to enjoy the fruits of their undying love and dedication for the Din of Haqq, the Din of Truth.
The social history of Islam presented through the study of the Masaajid during the thirteenth century of Islam (Nineteenth century A.D.) and how the Masaajid played the capital role in the consolidation of Islam and served as the first rallying point for the dissemination of Islam in South Africa. This brief presentation revives the blessed memories of the founders of Islamic culture and civilization in this country.
Muslim history was at the lowest point and it was transformed into a resurgent era when the Muslims surmounted their early difficulties and were emancipated from slavery to independence, from poverty to abundance of economic strength and from meagre resources to enormous reserves of bounties of life and how they, through Divine Blessings, got everything from nothing and how, too, they became capable of expressing their explicit involvement in the contemporary resurgence of religion and culture.
Islam, reached the Cape of Good Hope virtually at the beginning of the white settlement when Jan van Riebeeck arrived here on April 6th, 1652. He brought a few servants along, although it is not certain whether there were also Muslims servants in the group. Historically it is certain that the Muslims reached the Cape around 1654 when the Dutch East India Company decided to use it as a penal settlement for political prisoners. Thus the slaves, political exiles and convicts were brought to the Cape from India, especially Bengal, Coromandel and the Malabar Cost, and from Indonesia, especially the Celebes and Java and later Macassar to the Cape and over 50% of the slaves came from India.
The Indian slaves formed the embryo of the Cape Muslim Community. They were reinforced by the slaves from Ceylon (present day Sri Lanka), Indonesia, and Arabia. Islam was, therefore, transplanted from India and Indonesia. But the latter hardly played the leading role in the establishment and development of Islam at the Cape. The first recorded arrival of the Muslims who were known as the Mardyckers (the word implies freedom), is registered as 1652; they were brought from Amboyna in the southern Mollucca Islands for the protection of the colony and for serving as a labour force.
According to the Placaat (1642) which governed the Cape as a part of the Indian Empire, the Muslims were prohibited to practice Islam in public or preach Islam among the heathens or Christians or convert them to Islam. The attitude of the Dutch towards Islam and the Muslims needs to be examined. The Dutch, after the establishment of Batavia and the conquests of the Moluccas, Macassar, Bantam and the Mataram became a powerful force in the Indonesian Archipelago.
This alarmed the Indonesian rulers who immediately sought to strengthen their ties with the Muslim rulers of India and Saudi Arabia through Achin, the strong Muslim Sultanate which had successfully resisted the Dutch in Malaya. The struggle then took the form of a Jihad which led to the rapid spread of Islam in the Archipelago from the seventeenth to the nineteenth century as the island people became more eager to resist the growing Dutch Empire. The strongest resistance, however, came from those areas where Islam was well established.
These strong Muslim Sultanates were either left alone or conquered in lengthy and costly wars. The conquered Muslim leaders were also the most eager to revolt against the Dutch and their vassals. Many of them were banished to the Cape. The Dutch in view of this Indonesian experience were weary of the spread of Islam in their territorial possessions and legislated to control the Muslims. This is borne out by a set of laws called the Statutes of India which, as mentioned earlier, came to govern the Cape as part of the Indian Empire. The Calvinistic attitude of the Dutch becomes apparent in these statutes as the following clause indicates:
"That within the Town of Batavia no other religion should be exercised, instructed or propagated in private or public, than the reformed Protestant Church - as doctrined in the public churches of the United Provinces and that should any other congregation.....be held or kept, either Christian, heathen or Moor (Islam) all the property of such (keeper) should be forfeited and he be put in Irons, or banished out of (the) Country or punished corporally or with death, according to the circumstances of the case."
The restrictions on the religious practices of the Mardyckers, the Statutes of India, and the policy of isolating political exiles of rank from the local people severely affected the development of Islam and it was claimed that the slaves would hardly have had the courage to remain Muslim had other co-religionist not come to them from abroad. The great influx of easterners commenced in 1667. In that year according to historian Theal, the Eastern Batavian Empire became the chief source for the procurement of slaves for the Cape colonists. The year 1667 also saw the arrival of the first political exiles banished to the Cape. A tomb for these political exiles was erected on "Islam Hill" in Constantia and on a plaque at this tomb the following transcription appears:
"On January 24th, 1667, the ship Polsbroek left Batavia and arrived here on May 13th following with three political prisoners in chains. Malays of the West Coast of Sumatra, who were banished to the Cape until further orders to the understanding that they would eventually be released. They were rulers "Orang Cayen", men of wealth and influence. Great care had to be taken that they were not left at large as they were likely to do injury to the Company. Two were sent to the Company's forest and one to Robben Island."
This description in terms of the records of the Cape Archives appears to be correct. It illustrates, however, the beginning of the policy of isolating influential political exiles from the slave population. This ruthless policy persisted throughout Dutch East India Company rule of the Cape of Good Hope. The Orang Cayen or political exiles, therefore, hardly had any influence on the establishment and spread of Islam at the Cape. This becomes clearer from 1681 onwards when the Cape became an official place of confinement of Muslim political exiles, among whom were princes of Ternate. These Ternate princes had taken up arms against the Dutch East India Company and were treated as prisoners of war, with them were some Macassarians. They were also housed in the stables of the Castle of Good Hope.
Probably the best known of the Orang Cayen is Sheikh Yusuf of Macassar. The real name of the Sheikh is Abidin Tadia Tjoessoep. He was born in Macassar in 1626 and was of noble birth, being on his mother's side a nephew of King Bisei of Goa. He undertook a Pilgrimage to Makkah in 1644 and upon his return married the daughter of the Sultan Ageng of Bantam in whose household he became an Imaam. A revolution, headed by Pangerang Hadji, Sultan Ageng's son, broke out in Bantam in 1680. This revolution was probably engineered by the Dutch. Sultan Ageng was deposed and retired to his country estate. Nevertheless, by 1683 he had rallied enough support and besieged Pangerang Hadji in his fortress at Soeroesoeang and forced him to appeal to the Dutch at Batavia for assistance.
The Dutch welcomed this opportunity to crush the Bantam power once and for all. Sultan Ageng was defeated but managed to escape with a party of 5,000 of which 1,300 were armed. Among them was Tjoessoep - Sheikh Yusuf of Macassar and the two sons of the Sultan, Poerbaija and Kiedoel. This force continued their resistance against the Dutch for quite some time. Many of them died from starvation rather than surrender to the Dutch, and it was not long before Sultan Ageng himself was captured. Tjoessoep and Poerbaija again escaped and continued their resistance. In September 1683, after a fierce battle, in which Tjoessoep was wounded, he again managed to escape and fled to Cheribon intending to embark from there for Macassar. They were overtaken by Lieutenant Eijgel and completely routed. Tjoessoep, again wounded, escaped and sought refuge in a little native village.
He lived there in complete destitution, fearing that he would be betrayed. His group was by then reduced to twenty-four, mainly priests, and four women. He was eventually persuaded in 1684 to surrender on a promise of pardon. The Dutch never fulfilled their promise and he was incarcerated in the Castle at Batavia. At Batavia the Dutch suspected that he would attempt to escape and in September 1684 he was transferred under guard to the Castle in Colombo, Ceylon (Sri Lanka). While he was detained in Ceylon requests from the King of Goa were received for his release, on the grounds that his holy presence and religious guidance were needed. Tjoessoep, by then was regarded as a "Kramat" - saint - for his noble resistance against the Dutch.
The request from the King of Goa was refused, and the Dutch fearing that attempts would be made to rescue him, transferred Tjoessoep to the Cape of Good Hope in 1694. When he arrived at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van der Stel. His Indonesian background necessitated that he and his forty-nine followers be settled away from Cape Town. They were housed on the farm Sandvlei, near the mouth of the Eerste River, in the general area now called Macassar. He received a small allowance and the Cape authorities were responsible for the maintenance and support of his party.
The settlement at Sandvlei soon became a sanctuary for fugitive slaves. It was here that the very first cohesive Muslim Community in South Africa was established. Another important political exile who came to the Cape was the Rajah of Tambora. [Abdul Basi Sultania]. Tambora was originally part of the Majaphit Kingdom of Java but had fallen under the control of the Maccassarian Sultanates. With the defeat of Goa it came under Dutch control. Abdul Basi Sultania arrived in the Cape in 1697, sentenced as a convict in chains for rebelling against King Dompo and having the Queen murdered. At the Cape he was housed in the stable of the Castle.
But Tjoessoep [Sheikh Yusuf] intervened on his behalf and he was subsequently housed at Vergelegen in the District of Stellenbosch. While there, he wrote the Qur'an from memory as a gift to Governor Simon van der Stel. This Qur'an, the first hand written in South Africa, probably never left Vergelegen. The Rajah's influence in the establishment and the spread of Islam at the Cape, like the other Orang Cayen, was thus limited. The policy of isolating the influential political exiles though primarily designed as a measure of safety for the colonialists, effectively prevented them from establishing Islam or influencing its spread at the Cape of Good Hope.
The credit therefore for the establishment of Islam here at the tip of Africa and throughout the length and breath of South Africa belongs to the slaves. The great leap that inspired these Mujahids' to advance was their deep love for Islam. The deep abyss of hatred directed towards them by their colonial masters lifted it to lofty heights of moral refinement witnessed during those very early difficult days of our Islamic history. It was made possible only after many years of dedication, struggle and preparation and a thorough moral orientation of those great heroes who exemplified and embodied this great miracle in their persons as well as their whole conduct of life.
1699 - The Death of Sheikh Yusuf:
The life of the Muslim community which was established at the settlement at Sandvlei was of short duration, for shortly after the death of Tjoessoep on May 23rd 1699, almost the entire community was shipped to Indonesia on the barges De Liefde and De Spiegel. Only two of his followers and his daughter remained behind. As far as Sheikh Yusuf's widows, children, friends and servants were concerned, only those below the age of five/six were permitted to go back.
One of Sheikh Yusuf's daughters, Zytia Sara Marouff, who had married the King of Tambora at the Cape, remained behind, and two of the Sheik's followers requested the Cape authorities for permission to stay at the Cape. The tomb of Sheik Yusuf is situated at Zandvleit, Faure, in the Cape. Tjoessoep is referred to as the founder of Islam in South Africa. He was certainly not the first Muslim in the Cape, for when he arrived there were already Muslim political exiles and dispersed Muslim slave communities. His influence was limited to those people around his Sandvlei settlement.
To be continued - Insha'Allah
Was Salamualaykum Warahmatullahi Wabarakatuhu.
Abdul Hamid Lachporia
(1) "The Mosques of Bo-Kaap"
A social history of Islam at the Cape 1980
by Achmat Davids
Director of Social Services
Muslim Assembly (Cape).
(2) "History of Muslims in South Africa"
A Chronology 1993.
by Ebrahim Mahomed Mahida
In the Name of Almighty Allah Most Gracious Most Merciful
1861: Purchase of land for a Masjid in Paarl
Muslims came to Paarl [60 kilometers from Cape Town] over two centuries ago.
They established a small community at Ou Tuin, the area surrounding the two
Masaajid, stretching from the Western Banks of the Berg River to the foot of the
Paarl Mountain. A piece of land originally purchased by Jakoef du Toit in 1861 was
resold to "The Church Wardens, Malay Church, Paarl" for 25 pounds sterling [plus
minus R200.00], in whose favour of the two erven was passed on November 8th,
The Muslim community began to consolidate after the emancipation of the slaves.
The Breda Street Masjid was the first to be built in Paarl in 1888. Shortly thereafter,
the Nurul Islam Masjid was also built in the centre of the town. For almost a
century these two Masaajid provided the nucleus round which the activities of the
Muslims of Paarl revolved. At present these two Masaajid lie in a somewhat
abandoned state owing to the effect of the notorious and satanic Group Areas Act of
the 1960's which caused great grief and was the main cause of scattering the entire
Muslim community to the outlying areas of Paarl.
In 1917 a single rectangular hall was built on the second erf as a Madrasah. In 1923
the building was renovated and used as a Government-Aided Mission School. A
full-time Arabic teacher was employed whose salary was paid by the Cape
Provincial Administration. His sponsorship by the Administration was terminated
in 1931. Part-time Khalifas' were then employed at the school whose salaries were
paid for by the community.
The school was closed after the satanic Group Areas Act was passed. No
consideration whatsoever was given by the architects of the evil Apartheid system
for the provision of Islamic Education in these newly created Group Areas. Instead,
Christian National Education, with a bias towards "Coloured" schools was
propagated and continued until this system of Satan suffered its bitter end after
freedom came to our most beautiful country.
In 1926 an imposing Minaret, widely regarded as an architectural masterpiece, and
extensive renovations to the main hall of the Masjid were completed. A second
Masjid was built in Waterkant Street by a separate Jama'at. In 1980 work began on
the establishment of the Mahdul Islamic Institute. The first phase of the project was
completed a year later at a cost of R300,000.00 [Three hundred thousand Rands].
The institute included a Masjid, Madrasah, classrooms, kindergarten as well as
facilities for the use of community activities. In 1982 the Paarl Muslim Jammah
opened the doors of its premises to pupils seeking after-school Madrasah education
with one full-time and three part-time instructors.
1862 Abubakr Effendi: his arrival and stay in Cape Town
Abubakr Effendi was the founder of the Hanafi School in this country. The effect of
his teaching and influence on the culture of the Muslim community at the Cape was
tremendous: the wearing of the Fez [toppie, Kifiyah, Koefiya] by men and the Hijab
- covering of the head by Muslim women. The coming of Abubakr Effendi to Cape
Town was preceded by two factors: firstly, the continual conflict in the Masaajids
with regard to succession of the Imaams' [e.g. the Palm Street Masjid in 1860] and
secondly, the request by Hadjie Medein for a spiritual guide.
The Cape Parliamentarian, P.E. de Roubaix, approached the British Government for
assistance who in turn requested the Uthmani [Turkish] Ambassador in London for
a religious instructor to be sent to Cape Town. Thus in 1862 Abubakr Effendi [then
27 years old] was sent to the Cape and his stay there was financed by the Uthmani
Abubakr Effendi was born in Khashnaw, Shehrizpur [Kurdistan], Turkey, around
1835. He was of an aristocratic Quraysh family of Makkah settled in Kurdistan. His
Islamic education began at a Madrasah in Shehrizpur, continued in Islambol [Turk:
City of Islam; contemporary Istanbul] and completed in Baghdad.
The Muslim community at the Cape were unaware of Abubakr Effendi until two
days after his arrival in the Mother City. A reception committee consisting of all the
Imaams and Muslim dignitaries, went to meet him. Abubakr was well schooled in
Islamic Law and had a thorough working knowledge of all four schools of
jurisprudence. In practice he adhered to the staunchly Hanafi Madh'hub. This was
to bring him in conflict with certain exclusive Shafi'i Muslims of the Cape.
Immediately upon his arrival, he set up a school for higher Islamic theology in Wale
Street, Cape Town.
The introduction of the Hanafi Madh'hub and its rulings made him a controversial
person. For example, his evidence on the dispute regarding the succession of
Imaams at the Palm Tree Masjid  was given from a Hanafi point of view;
again his evidence as chief witness in the Court with regard to Abdol Rakiep,
Imaam of Nurul Islam Masjid,  who had performed the Jumu'ah Salah whilst
disregarding the Shafi'i rule regarding the presence of 40 worshippers, was again
given from a Hanafi aspect. In 1869 he encountered his first dispute with the
Muslim community when he ruled that crayfish and Snoek were both Haraam.
Despite all this, many young Muslims studied under Abubakr Effendi, including
two grandsons of Tuan Guru. He had a flare for languages and within a very short
time learnt the Afrikaans language. He was concerned about the lack of Islamic
literature in the vernacular [Afrikaans]. His book, Bayanuddin [The Explanation of
Religion] was completed in 1869 in Arabic-Afrikaans. This work is a treatise on
Islam based on the Hanafi school of jurisprudence. Hand-written pages of the book
were circulated in the Cape from around 1869.
In 1877 it was printed by the Turkish Ministry of Education in Islambol
[Constantinople, later: Istanbul], capital of the Ottoman Empire and consisted of 354
pages. Thus it became the second publication in Arabic-Afrikaans in the country
and was presented as a gift from the Ottoman Government to the Cape Mslim
community. It is also claimed to be the third publication in the Afrikaans language.
Abubakr Effendi died on the 29th of June 1880 at the very young age of 45 and was
buried in Tana Baru. He left behind a wife and six children, two of whom played a
prominent role in the community. Achmat [Ahmed] Ata'ullah, the elder son, settled
in Kimberley, where he established the Ottoman School for religious Studies in
1884. He vigorously supported Abdol Burns in the cemetery dispute during 1885 -
In 1894 he contested for a seat in the Cape Parliament but the white racists South
African parliamentarians were determined in keeping him out. Abubakr Effendi's
second son Hisham N'imatullah ran a Muslim School in Port Elizabeth for a number
of years. It was also under Abubakr Effendi's influence that the first Muslim School
for Girls was established in Cape Town.
1866 Disputes over succession and/or
Appointment of Imaams.
Over the years the Cape Muslim 'clerical' order developed with the Imaams
wielding appreciable power. The status of the Imaams, together with economic
security and in many cases prosperity was due to the generous monetary donations
and gifts by the congregation. Between 1866 and 1900, over twenty cases pertaining
to Masaajids in the Cape peninsula were heard in the Supreme Court with regard to
the positions of the Imaams and their succession. Practically every Masjid at the
Cape in the 19th century faced this problem.
1869 Arrival of Muslims from Gujarat and Kathiawar
Since 1869, Muslims from the Indian States of Gujarat and Kathiawar arrived in
South Africa and were referred to as "Passenger" Indians by the authority. These
immigrants paid their own travel expenses, and came with the specific purpose of
trading and commerce. They served as wholesalers and retailers in urban towns,
backward rural towns, coal mining areas and also in several developed white
centres in Natal and the Transvaal. They called themselves "Arabs", probably
because they wished to be identified as Muslims.
These "Arab" traders from Western India possessed sufficient resources to establish
themselves as traders in staple imported from India, such as rice, ghee, dhall,
[lentils] tamarinds, dried fish, etc. Within two decades, they captured a large share
of the local trade in the rural areas of Natal and the Transvaal. This displayed the
White displeased the White racist traders and so in the 1890's - legislation was
passed placing further restrictions and growth on the Indian traders as a whole.
1870 Establishment of the Jumah Masjid in Johannesburg.
The Jumah Masjid or the Kerk Street Masjid was originally a marquee-tent erected
in Kerk Street, Stand Number 1424, Johannesburg in 1870. It was the very first Masjid of
the Golden City. The Masjid was built in 1888 and renovated and enlarged in 1918 due to
the increase in Musallis [worshippers]. In 1990 the Juma Masjid could accommodate
about 230 worshippers.
The Masjid was declared a national monument by the National Monument Council
"because of its historical, aesthetic and cultural value". After much negotiation, the
Council in 1991 granted permission for the rebuilding of the Masjid. The Juma Masjid
can now accommodate 1,200 Musallis. The land for the Juma Masjid was purchased by
Juma Masgied Society [registered under the Company's Act 1909 (Act No. 31 of 1909)] on
May 16th, 1913; two of the Society's office-bearers being A.A. Karodia and Goolam
1870 Arrival of Aboobakr Amod [Jhavery].
A notable Muslim philanthropist, Aboobakr Amod [Jhavery], [b.1850] from
Porbander, India, arrived in South Africa [probably via Delgoa Bay, now Maputo]
from Mauritius in 1870 where he traded for a short while before establishing himself
as the first "Arab" trader in Natal. He had settled for a short while in Lydenburg, a
small town in Eastern Transvaal where his relatives resided. In 1871, he moved to
Natal and settled in the Verulam-Tongaat area on the North Coast of Natal - dealing
in new and second-hand goods. As the first Muslim merchant to arrive in Natal, he
purchased a site for a Masjid in Verulam.
Today, the "Verulam Mohammedan Mosque" stands on this site in the centre of the
town. The transfer Deeds of the Masjid show that the land was donated by
Aboobakr Amod [Jhavery].
Aboobakr Amod eventually moved to Durban where he purchased a property for
business in Durban Central, on the corners of West Street and Plowright Lane in
1875. He had owned a business house in Calcutta, an agency in Bombay, a company
in Durban with branches in the Transvaal. Amod, with Abdullah Karim Haji Adam
and Joosub Abdul Carim set up the firm Dada Abdullah and Company at 427 West
Street [ street numbers have since changed]. By 1890 they had 15 branches in Natal
and the Transvaal and two steamers commuting between Bombay and Durban.
To be continued - Insha'Allah
Was Salamualaykum Warahmatullahi Wabarakatuhu.
Abdul Hamid Lachporia
(1) "The Mosques of Bo-Kaap"
A social history of Islam at the Cape 1980
by Achmat Davids
Director of Social Services
Muslim Assembly (Cape).
(2) "History of Muslims in South Africa"
A Chronology 1993.
by Ebrahim Mahomed Mahida
"The enemies of Faith would fain put out Allah's Light, but Allah's Light
will shine more glorious than ever. Wealth is for use and on trust for mankind:
Hoard not, nor misuse it. Fight a Straight Fight in the Cause of Right:
Go forth bravely to strive and struggle and prove yourselves worthy of Almighty Allah."
[Synopsis of Surah Al-Tawbah Verses 30-42]
Almighty Allah Subhanahu Wata'ala appointed the Ummah of His Beloved Nabee Sallallahoo Alayhi Wasallam as the torchbearers of humanity and to testify to the Absolute Truth because the success of humanity depends upon the Muslim nation leading mankind onto the Straight Path.....The Path of Seerathal Mustaqeem. The world today is in chaos and we have reached the stage in the history of our nation that was predicted by our Beloved Nabee Sallallahoo Alayhi Wasallam when he said: [I quote from Abu Daud and Baihaqi].
"Soon there will be nations who will pounce upon
you just like an animal would pounce on his prey."
Alas it is indeed so very sad to note that we were warned of what would happen to us when the forces of evil would pave and prepare the way for the inevitable coming of the accursed Dajjal. We have known about it for the past fourteen hundred years but we have continued to wander through life in a deep slumber, confused, totally disunited, ignorant and chasing after name and fame and amassing the treasures of the Doonya. We continue to witness the approaching disaster almost on a daily basis. The rape, the plunder, the brutality, the subjugation, and genocide against the Muslims in Palestine, Iraq, Afghanistan, Kashmir, Algeria, Syria, Libya, Egypt, the Caucasus, Bosnia, Chechnya, Kosova, Somalia and the Philippines.
The annihilation of the Muslim nation continues with little assistance from the international community to bring this madness to an end. Everyday, the ungodly signs of approaching doom seems evident with greater frequency just like the scattering of the beads from a snapped Tasbee. Very plainly speaking - Islam and the Muslim Ummah are under siege. When will we, who have been raised for the benefit of mankind, awake from our deep slumber and start analyzing the situation from an Islamic perspective? How long will we continue to wait before we chalk out a correct line of action to follow in order to fulfill our divine duty for the salvation of mankind?
Is it not true that we have not awakened as yet from our very deep slumber? The Muslim nation is passing through a time of unprecedented stress and gravity, a time that calls for the utmost moral and physical effort on the part of every individual Muslim. It is precisely because of our lack of spiritual integrity that we have fallen so low and unless we regain it quickly we will remain lost in the wilderness of confusion. I am addressing my concerned brothers and sisters in Islam who realize the desperate crisis confronting the entire Muslim nation.
I am talking and addressing all those who are concerned and dedicated to the Divine Truth of our Glorious Din. The Truth that Islam has to offer to the world and to a confused humanity. I am talking to those Muslims who have the courage to face the facts as they are and who, in short, desire not only to serve the Din of Al-Islam but to live it totally and completely for the Pleasure of none other than Almighty Allah Tabaraka Wata'ala. Our Beloved Nabee Sallallahoo Alayhi Wasallam said that the rightful believers would face extreme trials and tribulations. Since the birth of Nabee Adam Alayhis Salaam to the Day of Reckoning, there will be no greater danger to fear than the tribulations of Dajjal. This will be the most difficult period in the life of the Muslim nation till Kiyamah. [Sahih al-Bukhari]. Yes, it appears that we have now entered that phase.
At a time like this, it is imperative that we begin to take stock of our lives as Muslims and show that our faith in Almighty Allah Azza Wajjal is strong enough to withstand the pressure of these hard and difficult times. We cannot go on like this at this crucial juncture in the history of our nation when the entire Muslim world is in the throes of a crisis that may jeopardize Islam's validity as a way of life for a long time to come. In the words of the late Muhammad Asad: "Let us be honest with ourselves and admit that we have strayed far away, indeed, from the ideology provided by the Glorious Qur'an and Sunnah. Ours is an old, old story of the rich man's son who has squandered his splendid patrimony and now wallows in the gutter."
The appearance of Dajjal will be possible, only when Shaytaan has consolidated his hold on the world, to the uttermost extent. That means that satanic concepts and systems will dominate all other systems, cultures and individuals. Every opposing system will be overwhelmed and destroyed. The system of Dajjal will come into effect and will annihilate all opposing systems, all opposing cultures and finally, all opposing nations. No individual will be allowed to lead a life according to divine values and beliefs. All opposing systems will be outlawed and they will be declared terrorist. All opposing cultures will meet the same fate. These then are the real dangers that threatens humanity.
The struggle between the Muslim Ummah and the forces of Dajjal is a contest between two sets of opposing world-views. The mission of the forces of Dajjal is to bring the mission of Shaytaan to a successful conclusion so that Dajjal himself can make his appearance. On the other hand the followers of Nabee Muhammad Al-Mustapha Sallallahoo Alayhi Wasallam must fulfill their roles of vicegerents to gain the Pleasure of Almighty Allah and to lead humanity out of darkness and onto the Royal Highway leading to the Path of Seerathal Mustaqeem.
This tug-of-war between the Will of Almighty Allah Subhanahu Wata'ala and the forces of Dajjal, is in fact a war between truth and falsehood. Thus the very same threats and dangers envisaged, as would be prevailing on the eve of the advent of Dajjal, have become a reality. It has been foretold that the satanic system would have been established as a precursor prior to the advent of Dajjal. This system will now proceed to eliminate all other opposing systems. Anyone opposing the system will be branded an outlaw and declared a terrorist. You are either with us or against us! Our Beloved Nabee Sallallahoo Alayhi Wasallam is reported to have said and I quote the Hadith from Sahih Muslim.
"The time will come when a dismal form of evil will overtake the Muslims.
None will be able to withstand the onslaught. Evil will grow to the extend
when a believer who is a true Muh'min in the morning will become a kafir by
nightfall. Such a person will sell his or her Imaan for small worldly gain."
Most certainly, under such circumstances, whoever is a true and committed Muh'min who lives only for the Pleasure of Almighty Allah Jallah Wa'ala would be asking for death because occupying oneself in Ibadah would be equal in status to Hijrah for the purpose of joining our Beloved Nabee - Rahmathul Liel Ala'meen. Sallallahoo Alayhi Wasallam who in a Hadith related by Muslim said:
"In the face of certain death and destruction, the
worship of Almighty Allah Subhanahu Wata'ala
is like migration towards me."
The system of Dajjal possesses the most sophisticated technology and capabilities to observe everything that is happening in any part of the world. Any state declared to be "terrorist" would face the same fate as Iraq, Palestine, Afghanistan, Kashmir, Bosnia, Kosova, Somalia, Syria, the Philippines, Egypt, Libya, Chechnya and the Caucasus regions. There can be no mistake but the day is coming when a Muh'min, who engages himself or herself on any tenet of Islam will suffer the consequences and declared a terrorist. Yes, every act of Ibadah whether one follows the injunctions of Salaat, Zakat, Fasting or Hajj will be declared acts of terrorism. It has already commenced with the wearing of Hijab so need I say more?
Islam is a message of Truth that is in constant need for messengers to deliver it to the world. Yes, the Heavenly revealed Book of Almighty Allah is there, the guidance of our Beloved Nabee Sallallahoo Alayhi Wasallam is there, the testimony of history is there, but where are the Muslims? Where are the messengers? Where are the Mujahids of Allah? They do not exist. What exists in the world today is "de-Islamized" and "de-politicized" Muslim leaders throughout Muslim states who have the audacity to call themselves Muslims because the brand of Islam that they practice is a vague shadow of the Islam described in the magnificent words of the Most Glorious Qur'an.
We Muslims of today must practice an Islam with the true spirit of a vicegerent, an Islam with a divine message to humanity, an Islam with a divine mission, an Islam with ambition, an Islam with the identity of a true Muh'min. Unless we can achieve all this, I can assure you that Islam will never revolutionize the world, as it once did. Muslims who are true to the Din of Almighty Rabbul Ala'meen; Muslims in thought and in action, Muslims in theory and in practice, Muslims in private and in public, Muslims in spirit and in intellect, Muslims who will protect and safeguard the honour of Islam and the Muslim nation, Muslims who are more than willing to care and share and above everything else, Muslims who are prepared to face and confront the Fithnah and the intense hatred towards Islam by the followers of Dajjal.
The road to produce such Muslims is long and hard. The very first step would be to raise a generation of Muslims who will take pride in their great faith. A generation of dedicated Muslims whose identity is purely Islamic. A generation of Muslims for whom Islam comes first and every thing else - i.e. national, ethnicity, racial, linguistic identity, geographic etc. - comes a distant second- a generation that totally believes in what the great Khalifah Hazrat Omar Radhiallahu Ta'ala Anhu once said:
"It is only because of Islam that we gained 'Izzah'
(honour, dignity, and pride), and if we seek 'Izzah'
outside of Islam, Almighty Allah will humiliate us."
Alhumdoelillah! Yes, we are Muslims, and we are the Ummah of the greatest man who walked upon this earth. If being a dedicated Muslim is a sin in the eyes of its avowed enemies then we will gladly plead guilty to that, and we praise Almighty Allah Jallah Wa'ala for blessing us with such a divine gift for which we are extremely grateful for. Our nation must act in accordance with the Most Holy and Glorious Qur'an in order to combat the hazards of this great evil that all the Ambiya Alayhim Salaam have warned and cautioned their respective Ummah's about. If we reflect and study the conduct of the followers of Dajjal, we note that which arouses their intense hatred is the threat to their ungodly system of murder, injustice, domination and subjugation.
Islam does not and can never recognize such interests as violate the criteria of justice and human dignity. Islam seeks to abolish them. It is this kind of human being which is the greatest threat to the avowed enemies of mankind, whose domination depends on enslaving others and depriving them of their God-given dignity as human beings. A study of the Most Noble and Glorious Qur'an and Hadith reveals that Almighty Allah Rabbul Ala'meen desire every Muh'min to be steadfast in pursuing the duties connected with his or her position and status among his or her fellow humans, for in this is the deliverance of humanity.
Another fact reveals that our Beloved Nabee Sallallahoo Alayhi Wasallam has given us comprehensive and specific instructions for upholding Truth and justice and combating the onslaught of Dajjal and his forces of evil. The greatest aspirations of mankind today is towards the establishment of a peaceful, humane and just international order. The immediate order of the day in the face of all the hatred, the Fithnah, the trials and the challenges facing the Muslim Ummah is that we live, act and behave like a united Ummah, an Ummah raised for the benefit of mankind, a caring, sharing and loving Ummah and an Ummah in the true sense of the word. It is our Islamic duty to take a strong public stand and save the Doonya from sinking further into the quicksand of certain destruction.
Today Islam is the only force on the world stage that can challenge and oppose the efforts of the arrogant agents of Dajjal. It is the divine duty of the Muslim Ummah to prevent putting humanity in chains and to bring about a new "world disorder" based on the satanic system of universal slavery and subjugation. These enemies of humanity have set themselves up against Almighty Allah Rabbul Ala'meen and His Beloved Rahmathul Liel Ala'meen and have been warned by the Most Exalted and Glorious Creator and Sustainer of the inevitable punishment awaiting them in the Aghirah [verse 13 of Surah Al-Anfal].
"And whoever sets himself against Allah
and His Prophet shall be sternly punished."
And Almighty Allah knows best.
Baarak Allaahu Feekum wa-sal-Allaahu wa-Sallam 'alaa
Nabiyyinaa Muhammad Sallallahoo Alayhi Wasallam.
Alhumdoelillah! We have successfully reached the middle of the wonderful month of Rajab; the Mubarak month to think, the month to act, the month to ponder and to reflect. The Most Glorious Qur'an regards the heart of a human being as an instrument of understanding. In fact, the greater part of the Qur'anic message is addressed to the human heart - a message which is audible to the ears of the heart alone, and is inscrutable to the other receptive faculties.
Accordingly, it attaches great importance to the care, protection, and development of this instrument. Throughout the Holy Qur'an, we constantly come across such notions as purification of the self, kindness, forgiveness, purity, and the enlightenment and purification of the heart as we learn from verses 9 & 10 of Surah Al Shams (The Sun):
"Truly he succeeds that purifies it, And he fails that corrupts it."
The month of Rajab is our golden opportunity to ponder and reflect upon life so that we may Insha'Allah come to the understanding that our earthly life is a very short transitory stage. We must constantly remind ourselves that we are travelers just passing through this world of delirium and that we should be concerned only with the things that would be beneficial to us in the Aghirah. Our Beloved Nabee Sallallahoo Alayhi Wasallam points out that if a Muh'min endeavours to seek reality and Truth with an open and impartial mind, his heart can never deceive him in this regard; it will always guide him towards the Path of Seerathal Mustaqeem. And about the salvation and enlightening of the heart, Almighty Allah Subhanahu Wata'ala's promise is made very clear to us in verse 29 of Surah Al-Anfal:
"O you who believe! If you fear Allah, He will grant
you a Criterion to judge between right and wrong."
As long as a Muh'min is in search of Truth and Reality, and treads the Path of Truth, whatever he encounters in this course is nothing but truth. This is, of course, a very delicate point which is often misunderstood. When someone falls into misguidance and loses his path, it is because he was following a certain direction which was not determined by sincere search of truth. Answering someone who had asked the Nabee Sallallahoo Alayhi Wasallam, "What is virtue?", he replied, "If you really want to know what virtue is, then understand that when your heart is serene and your conscience is at rest, whatever has caused them to be such, is virtue. But when you are attracted towards something, and that does not bring peace and serenity to your heart, then you should know that it is vice and sin." Almighty Allah Subhanahu Wata'ala declares in verse 69 of Surah Al-Ankabut:
"And those who strive in Our (Cause) - We will certainly guide
them to Our Paths: For verily Allah is with those who do right."
When our Beloved Nabee Sallallahoo Alayhi Wasallam was asked about the meaning of Imaan [faith], he said: "When one performs an ugly deed, and is overwhelmed with the feeling of reproach and displeasure, and when one performs virtuous deeds and feels happy and joyous, it means that he is endowed with Imaan." Contrarily, the Most Noble and Holy Qur'an time and again reminds us that indecencies infect and darken the human soul, and deprive the human heart of sublime inclinations and virtuous tendencies. At one place the Holy Qur'an, speaking on behalf of the believers informs us in verse 8 of Surah Al-Imran:
"Our Lord! Let not our hearts deviate
now after Thou has guided us."
During the month of Rajab let us feel and experience the delight of our nearness to Almighty Allah in our hearts where the whole world will appear small and insignificant. Let us strive with all power to liberate ourselves from the glitter, the glamour, the allurements and bondages of this material world. We all came from Almighty Allah, and there is doubt that we shall all return to Him. It is clear that the very meaning of faith makes Islam penetrate deeply and constructively into every aspect of life. Islam warns us against superficial concepts and rituals, against lifeless formalities and non-effective beliefs. That is why the Holy Qur'an gives ample importance to the idea of exaltation, edification, and purity of the soul of society. In verse 2 of Surah Al-Ma'ida we are reminded:
"...And help one another in righteousness and piety,
but help ye not one another in sin and rancour:
Fear Allah: for Allah is strict in punishment."
Beloved Ummah of Nabee Muhammad Sallallahoo Alayhi Wasallam! The religion of Al-Islam
(lit. submission) has its name because it stands for absolute submission and resignation towards Almighty Allah's Command and Will - something which has been a characteristic of all the Ambiya Alayhim Salaam from Nabee Adam Alayhis Salaam to our Beloved Nabee Sallallahoo Alayhi Wasallam. The Call for submission to Divine Will has underlain all prophetic missions, although it has received its most articulate and pronounced form in the Truth brought by Almighty Allah's Beloved Nabee - Rahmathul Liel Ala'meen Sallallahoo Alayhi Wasallam. In verse 177 of Surah Al-Baqara Almighty Allah Subhanahu Wata'ala explains the full meaning of righteousness:
"It is not righteousness that you turn your faces (in prayer) towards
East or West; but it is righteousness to believe in Allah and the Last
Day, and the Angels and the Book of Allah, and the Messengers; to
spend your wealth-in spite of your love for it - for your kin, for orphans,
for the needy, for the wayfarer, for those who ask, and for the ransom of
slaves, to be steadfast in prayer and practice regular charity; to fulfill
the contracts which you have made; and to be firm and patient, in
pain and adversity, and throughout all periods of panic. Such are the
people of Truth, the Allah-minded."
As if to emphasize again a warning against deadening formalism, we are given a most beautiful description of the righteous and God-fearing individual. He should obey salutary regulations, but he should fix his gaze on the love of Almighty Allah and the love of his fellow-men. We are given four heads: (1) our faith should be true and sincere; (2) we must be prepared to show it in deeds of charity to our fellow-men; (3) we must be good citizens, supporting social organizations; and (4) our own individual soul must be firm and unshaken in all circumstances. They are connected, and yet can be viewed separately.
Faith is not merely a matter of words. We must realise the presence and goodness of Almighty Allah Tabaraqa Wata'ala. When we do so, the scales fall from our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were here today. We also see Almighty Allah's working in His world and in us: His Angels, His Messengers and His Message are no longer remote from us but come within our experience. Practical deeds of charity are of value when they proceed from love and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation: our kith and kin: orphans (including any persons who are without support or help).
People who are in need but who never ask (it is our duty to find them out, and they come before those who ask); the stranger, who is entitled to laws of hospitality; the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them): and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included. Charity and piety in individual cases do not complete our duties. In prayer and charity we must also look to our organised effort. There are certain signs associated with the state of certainty against which anyone can measure himself or herself to determine one's own degree of conviction.
These signs are: (1) Reliance on Almighty Allah Subhanahu Wata'ala in all our affairs, and having mind only for His good pleasure. To put it succinctly, it should be one's firm belief that there is no power or might (in the world) except that (it is derived) from Almighty Allah Subhanahu Wata'ala Who is the Creator and Sustainer of the heavens and the earth. (2) Humility before Almighty Allah Rabbul Ala'meen, both inwardly and outwardly, at all times and under all circumstances, and obedience to His Commands to the smallest detail. (3) Possession of extraordinary powers through being close to Almighty Allah - a condition that comes about after one has realized one's insignificance and weakness before His Glory, His Greatness and His Majesty.
The month of Rajab is our golden opportunity to cure us of our immersion in the material world with all its glitter and glamour and our forgetfulness in regard to Almighty Allah Subhanahu Wata'ala. In order to cure ourselves of these symptoms, we must ponder and reflect upon the creation of the heavens and the earth and the myriads of Almighty Allah's creatures. In so doing, that will Insha'Allah awaken within us the appreciation of the Glory and Power of our Glorious Maker and Creator. The deeper our Ibadah, our meditation and our contemplation on the beauty of the universe and the mystery of its creation, the greater our faith in the existence and unity of Almighty Allah Rabbul Ala'meen shall become. Verse 191 of Surah Al-Imran:
"Men who celebrate the Praises of Allah, standing, sitting,
And lying down on their sides, and contemplate the (wonders)
of creation in the heavens and the earth, (with the thought)
"Our Lord! not for naught hast Thou created (all) this! Glory
to Thee! Give us Salvation from the Penalty of the Fire."
It is the thought of Salvation that connects all these glories with man. Otherwise man would be a miserable, contemptible creature in these beauties and wonders of Nature. With his high destiny of salvation he can be lifted even higher than these glories! The Fire of Jahannum is a symbol of penalty. We pray for Almighty Allah's salvation from that penalty.
“Allahummah Bariek Lana fie Rajab wa Sha’baan wabaliegna Ramadan”
“O Allah! Make the month of Rajab and Sha’baan blessed for us, and keep us alive to welcome the Holy month of Ramadan so that we may benefit from all its merits and blessings.”
The Wisdom and Plan of Allah are beyond all Praise:
And Mercy and Truth proceed from Him, and there
is no other - none - besides Him. And Allah knows best.
By Imam Abdul Hamid
All praise is due to Allah -Subhanahu Wa Ta'ala-, and our choicest blessings and Salutations upon the Master of all creation, Sayyidina Muhammad Rasullulah -Sallalahu Alayhi Wa Sallam-, his Purified Household and companions – may Allah have mercy on all of them -.
The Habibia Soofie Masjid and family would like to bid a sore and sombre farewell to Hazrath Hajee Shah Mohamed Saied Soofie Siddiqi, the head custodian of the Habibia Soofie Saheb Badsha Peer Darbaar in Durban and the Sahibe Sajjada (Head) of the Chishti Nizami Habibi Soofie Order of South Africa, who passed away whilst on Umrah, in the holy land of Makkatul Mukarramah.
Hazrath Hajee Shah Mohamed Saied Soofie was the second eldest son of Hazrath Shah Goolam Muhammad Soofie Sani (may the mercy of Allah -Subhanahu Wa Ta'ala- be upon them), and was honoured with the head custodianship of the Mazaar of Hazrath Soofie Saheb - Rahmatullahi Alayhi - and Hazrath Sheikh Ahmed Badsha Peer - Rahmatullahi Alayhi - after the demise of his father in 1978. Hazrath played a very instrumental role and was often the supervisor to the renovations of various Soofie Masaajid such as Soofie Masjid Riverside, Soofie Masjid Kenville, the Soofie Masjid in Cape Town as well as the Mazaar of Hazrath Soofie Saheb, Hazrath Sheikh Ahmed Badsha Peer and Hazrath Moulana Abdul Latief Qadi (may the mercy of Allah - Subhanahu Wa Ta'ala - be upon them). Hazrath Saied was also the most senior member of the Soofie family.
It is at this time we remember the Hadith of the beloved Prophet - Sallalahu Alayhi Wa Sallam - "A person who passes away while performing the Hajj or Umrah will not be questioned (in the qabr) nor will any reckoning be taken from him (on the day of Qiyamah). He will be told: “Enter Jannah in peace with those who have attained salvation” (Bayhaqi). It was the wish of Hazrath to pass away in the holy lands of Makkatul Mukarammah or Madinatul Munawarrah and by the grace of Almighty Allah - Subhanahu Wa Ta'ala - and through his infinite mercy, the wish was accepted and Hazrath passed away in the precincts of the Holy Haram of Makkah in the hour of Thuhr Salaah on Sunday, 7th Rabi-ul-Akhir 1437. Hazrath was honoured to have his Janaaza Salaah in front of the Ka’aba in the Haram of Makkah with over a million people reading for him. Hazrath was then buried in the cemetery of the Haram, which is located a few kilometers away from Jannatul Mu'ala.
Hazrath Shah Mohamed Saied Soofie will be remembered for his humble, kind and modest ways. He was a person who occupied himself with the remembrance of Allah -Subhanahu Wa Ta'ala -. His nights were spent in voluntarily and Tahajjud prayers, whilst the day was spent attending functions, visiting the sick and ensuring the needs of the community was fulfilled. He would ensure that he always honoured the invite of his Muslim brother, whether they be rich or poor. Hazrath has left a great legacy and history will judge his unselfish contribution to the Muslim community in Durban and all over South Africa.
When the news of Hazrath's passing reached South Africa, thousands of Mureedeen, devotees and followers gathered in Riverside and other Masaajid across the country, whilst others took to social media expressing their deepest sympathy and condolences, in respect to this great Sufi master. What more can be said about a man who lived his life in the service of Allah and Islam, illuminated his days and nights with Athkaar and Durood, and in reward, he was granted an Illuminated end.
We pray to Allah - Subhanahu Wa Ta'ala - to grant him a high abode in Jannah-Tul-Firdaus, to make his grave a Garden from the Gardens of Paradise, to widen his grave and to fill it with Light upon Light Insha Allah. May Allah - Subhanahu Wa Ta'ala - honour him with the company of the beloved Prophet Muhammad - Sallalahu Alayhi Wa Sallam -, the Awliyaa and the Saliheen and may he be raised on the day Qiyaamah with all the great personalities amongst whom he lays buried in Makkatul Mukarramah.
Moulana Goolam Qutbuddien Kagee
Habibia Soofie Masjid- Cape Town
A true Muslim believes that Almighty Allah Subhanahu Wata'ala's creation is meaningful and that life has a sublime purpose beyond the physical needs and material activities of man.
The purpose of life is to worship Almighty Allah Tabaraqa Wata'ala. To worship Almighty Allah is to know Him, to love Him; to obey His Commandments; to enforce His Law in every aspect of life; to serve His Cause by doing the Right and shunning evil. To worship Allah is to "live" life and not to run away from it. In brief, to worship Him is to imbue ourselves with His Supreme Attributes. Almighty Allah Subhanahu Wata'ala declares in verse 155 of Surah Al Baqara:
"Be sure We shall test you with something of fear and hunger,
some loss in goods or lives or the fruits (of your toil),
but give Glad tidings to those who persevere with patience."
Almighty Allah Subhanahu Wata'ala informs us that He is with those people who believe and seek His help with patient perseverance and prayer. The Mercy of Almighty Allah gives us hope and peace, courage and confidence. It enables us to remedy our griefs and sorrows, to overcome our difficulties and obtain success and happiness. In short, the Mercy of Almighty Allah is active everywhere all the time in every aspect of our lives. His Blessings and Mercy descend upon those who are are the ones who are rightly guided. And in verse 156 Almighty Allah Most Merciful informs us about the great and wonderful Blessings that are available to those who say:
"Those who say, when afflicted with calamity:
"To Allah we belong, and to Him is our return."
The phenomenon of life counts as the most precious of gifts and its loss is extremely grievous and terrifying, none can doubt that just as surely as man embarks on his life involuntarily to spend a few brief moments in this guesthouse we call our world, we must ultimately confront the painful and frowning face of death when the scroll of our life is rolled up and our return is back to our Most Glorious Creator and Sustainer. Growing up during our young days, we were always taught to recite "Inna Lillahi wa inna ilayhi Raji'un" when someone had passed away. However, in later years we learned that this verse is not recited just when a person has suffered any kind of loss, be it the death of someone or any living creature, injury to ones body, loss of wealth or property; deterioration of health, but also for all our daily blessings etc.
Beloved People of Imaan! We say "Inna Lillahi wa inna ilayhi Raji'un" as often as possible because we acknowledge that everything that we have been blessed with in life truly belongs to Almighty Allah and that our ultimate return is back to Him. Almighty Allah Subhanahu Wata'ala is the One Who gives and He is the One Who takes and will always continue to test humanity. Hence, a Muslim submits completely to Almighty Allah and is grateful for whatever he or she has been blessed with. On the other hand, we must forever persevere with patience by reminding ourselves that sooner or later, we too will have to undertake that final journey. Hazrat Abu Musa al-Ashari R.A. reported that our Beloved Nabee Sallallahoo Alayhi Wasallam said: [from Tirmidhi, Musnad Ahmad and ibn Habban]:
"When the son of the servant of Allah dies, Allah says to
the Mala'eeka: 'Have you taken the life of the son of My
servant?' they reply: "Yes". Then Allah asks: "What did
My servant say? They reply: "He has Praised You O
Allah by saying: "Inna Lillahi wa inna Ilayhi Raji'un."
In explaining verse 153 of Surah Al Baqara, we are asked to restrain ourselves from complaining about hidden anguish. Saying "Inna Lillahi wa inna Ilayhi Raji'un" produces many excellent results, among which is the soul's training and discipline. If a Muh'min bears patiently with misfortunes and calamities and seriously endures the hardships entailed by Ibadah for the Pleasure of Almighty Allah Subhanahu Wata'ala, his or her soul gradually becomes accustomed to these things. The Righteous are patient in constant devotion: Almighty Allah's Way is open to all: whosoever has the Will may attain to the Perfect Goal as promised by Almighty Allah Most Merciful in verse 12 of Surah Al-Insan (Man), or Al Dahr (The Time):
"And because they were Patient and constant, He will
reward them with a Garden and (garments) of silk."
An essential element in fulfilling our Ubudiyyah to Almighty Allah Subhanahu Wata'ala, our Beloved Nabee Sallallahoo Alayhi Wasallam said: "Sabr is a source of Light" and "whosoever practices Sabr is forever under the gaze of Almighty Allah Rabbul Ala'meen". Animals know nothing more than their basic needs and instincts and all they can do is react. Humans on the other hand have been endowed with reason which balances instinct. The Din of Al-Islam is the completeness of our maturity and our humanity. The steadfastness of the religious call over the call passion - if Din overcomes the Nafs, this is Sabr.
Saying "Inna Lillahi wa inna Illayhi Raji'un" whenever we experience grief or suffer a loss proves beyond any shadow of a doubt that Sabr is indeed an UPHILL BATTLE when we're going downhill and losing energy. On the other hand, when we're going uphill, we're gaining potential energy. In short, by reminding ourselves of the great blessing available to us whenever we say: "Inna Lillahi wa inna Illayhi Raji'un", we are gaining "potential spiritual energy". Again, we are reminded in verse 153 of Surah Al Baqara:
"O you who Believe!"
Seek help with patient Perseverance and Prayer;
For Allah is with those who patiently persevere."
On such occasions Sabr (patience) comes in as a handy remedy prescribed by Almighty Allah Subhanahu Wata'ala, to act as an anti-toxin to the poisons of mishaps. The ordeal is not so afflicting as the sense of it. But when one is accustomed to bear things with Sabr and surrenders oneself to the Will of Almighty Allah Rabbul Ala'meen, a great deal of the adverse effect of tribulation vanishes away for Almighty Allah declares:
"O you who believe! Seek help in steadfastness
and prayer. Lo! Allah is with the steadfast."
When one mediates over the significance of the above verses that for such unhappy occasions, Almighty Rabbul Ala'meen has prescribed Sabr (patience) as the most handy weapon to ward off evil effects of the mishaps etc; it acts as a neutralizing agent to the reactions of adverse circumstances. The affliction is not so gruelling as the sense of it. But when one cultivates the habit of (Sabr) perseverance and steadfastly bears things resigning to the Will of Almighty Allah Subhanahu Wata'ala, his or her psychological set up of mind undergoes a dramatic change.
"Inna Lillahi wa inna Illayhi Raji'un" teaches us to resign and surrender ourselves totally and completely to the Will of our Glorious Creator and Sustainer. When a Muh'min is convinced that his or her ultimate return is back to Almighty Allah Subhanahu Wata'ala and that He is always with the steadfast, it gives him or her great consolation and comfort. Thus, "Inna Lillahi wa inna Illayhi Raji'un" is the elixir of all ills and an anti-toxin of all our losses, mishaps, sorrows, hardships, and failures etc.
"Inna Lillahi wa inna Illayhi Raji'un" is the key to the gates of felicity and the main means of deliverance from the mortal perils. It makes a human being bear calamities with ease and face difficulties with composure. It strengthens the will and the power of resolution. It brings independence to the dominion of the soul. One of the great results and precious fruits of our freedom and emancipation from servitude to our carnal self is patience in calamities and misfortunes. In other words, it means restraining ourselves from complaining and produces many excellent results, among which is the soul’s training and discipline.
Our Ibadah should be in an attitude of acknowledgement even in the midst of our sorrows. "Inna Lillahi wa inna Ilayhi Raji'un" is a wonderful method we can use to bring healing and deliverance to our souls and bodies! Many people who experience a death in the family are depressed; one of the quickest ways to receive deliverance from depression is to thank and praise Almighty Allah for that will Insha'Allah bring liberation and healing and relief from despondence and oppression. There are times when we all feel like we are in the "pits" when that horrible sensation of apathy and depression comes over us. "Inna Lillahi wa inna Illayhi Raji'un" can and will bring us up out of that pit.
When our tongues are moist with "Inna Lillahi wa inna Ilayhi Raji'un", we have this constant connection with Almighty Allah, even as we go about our daily routines. When things are going well, or when things are hard, we have this lifeline to Almighty Allah, this constant stream of praise going up, and blessings coming down. Our spirits are lighter, our hearts happier. We are grateful for everything we have, because we remember that every single little blessing – good health, happiness, fresh air, the beating of our hearts and the breath in our lungs – comes from Almighty Allah. "Inna Lillahi wa inna Ilayhi Raji'un" is a guide to excellent character, and a light that keeps us on the path to Jannah.
O Almighty Allah! Make us of those who have Sabr, and grant us Your Mercy and Forgiveness. O Allah! You are the Exalted Creator and Sustainer of the heavens and the earth! O Ya Rabbul Ala'meen, cure our sick, remove our infirmity, have mercy upon all our departed, grant us healthy bodies and engage them in Your service. O Allah! expand our understanding of Sabr, guide our affairs in this world and protect our children. Grant us the benefits of good deeds in this world, the reward of good deeds in the Aghirah, [Hereafter] and save us from the punishment of Jahannum. "Inna Lillahi wa inna Ilayhi Raji'un".
Beloved People of Imaan! What can we do to make Almighty Allah's Light shine forth through the darkness around us? We must first let it shine in our true selves. With the Light in the niche of our inmost hearts we can walk with steps firm and sure: We can humbly visit the comfortless and guide their steps. Not we but the Light will guide. But oh! the great joy of being found worthy to bear the torch and say to our beloved brethren: "Inna Lillahi Wa inna Ilayhi Raji'un" - I too was in Darkness, Comfortless, and behold, I have found Comfort, Sabr, and Contentment in the Grace Divine - Allaho Akbar!
Ameen. Thumma Ameen Ya Rabbul Ala'meen
And Almighty Allah knows best.
Imam Abdul Hamid
The Importance of the first 10 Days of Zil Hijjah
Sayedina Baba Fareed Ganje Shaker R.A. has stated that Allah S.W.T. will forgive one who reads Surah Walfajr for the first day of Zil Hijjah. It is a very big reward for one who recites this Surah for the entire month.
On the first day after Fajr namaaz read a 100 times,
"La Ilaaha Illalaahu Wahdahu La Shareekalu, Lahul Mulku, Wa La Hul Hamdu, Wa Huwa A’la Kuli Shayin Qadeer."
On the second day after Fajr Namaaz read 100 times,
"Ashadu An La Ilaaha Illalahu Wahdahu La Shareekalu, Ahadan Samadan Lam Yatakhiz Saahibataw Wa La Walada."
On the third day after Fajr Namaaz read 100 times,
"Ashadu An La Ilaaha Illalahu Wahdahu La Shareeka lahu Ahadan, Samadam, Lam Yalid, Wa Lam Yoolad, Wa Lam Yakul Lahu Kufoowan Ahadd."
On the forth day after Fajr Namaaz read 100 times,
"Ashadu An La Ilaaha Illalahu Wahdahu La Shareekalahu Lahul Mulku, Wa Lahul Hamdu, Yuhyi, Wa Yumeetu, Wa Huwa Hayyun La Yamootu Abadan, Zul Jalaali Wal Ikraami Bi Ya Dihil Khairu, Wa Huwa A’la Kuli Shayin Qadeer."
On the fifth day after Fajr Namaaz read 100 times,
"SubhaanaMan LamYazal Rabban Raheeman."
On the sixth day after Fajr Salaah read what one reads on the first day and continue this way for the whole month. Ten thousand good deeds will be written on one's naame a'maal and one will gain the sawaab of reading the Taurath (the book revealed unto Musa A.S.) 10 000 times and also 10 000 sins of one will be forgiven. Sayedina Shaikul Mashaikh Baba Fareedudeen R.A. states that if a person reads on the first Jummah of Zil Hijjah 6 rakaats of Salaah with 3 salaams and in every rakaath after Surah Fateha reads 15 times Surah Ikhlaas and after the salaam reads 10 times
One will receive great rewards. Any person keeping fast on the 8th of Zil Hijjah will receive the sawaab of 12 000 years of Ibaadath. A sawaab of 24 000 years will be awarded to the person who keeps fast on the 9th of Zil Hijjah93 and any person, who on the day of Eid, does not eat or drink before the Eid salaat will gain the sawaab of 6000 years of Ibaadath. One may also read 2 rakaats of Salaah on the night of Arafaat, the rewards in doing so are the sawaab of a 1000 Hajj. In every rakaat after Surah Fateha read 100 times Ayatul Kursi. Also on the night of Arafat, it is recommended that one should recite 100 rakaats of Salaah, in each rakaat after Surah Fateha recite three times Surah Ikhlaas. After completion of this Salaah recite the following Dua,
"Subhanal ladhi Fis Samaa-I Arshuhu, Subhanal ladhi Fil Ardi Qudratuhu, Subhanal ladhi Fil bahri sabeelahu, Subhanal ladhi fin naari Sultaanuhu, subhanal ladhi fil jannati rahmatuhu, subhanal ladhi fil hawaa-I ruhuhu, subhanal ladhi fil qabri qadaa-uhu, subhanal ladhi rafa’s samaai, subhanal ladhi wa-da-al arda, subhanal ladhi la malja wa la manja minhu illa ilaihi."
"Glory is to The One Who was always there and will always remain; Glory is to The One Whose Throne is in the heavens and Whose Power is on earth; Glory is to The One Whose path is in the ocean; Glory is to The One Whose authority is in the fire; Glory is to The One Whose mercy is in paradise; Glory is to The One Whose breath is in the wind; Glory is to The One Whose decree is in the grave; Glory is to The One Who raised the sky and Glory is to The One Who placed the earth; Glory is to The One from Whom there is no shelter or concealment, but to turn unto Him."
In another narration it is mentioned that on the night of Arafat, one can also read two rakaats, in each rakaat recite 100 times Surah Ikhlaas after Surah Fateha. The reward for its performance is very great. On the day of Arafah, one should recite in the early part of the morning, two rakaats of Salaah. In each rakaat, read Surah Fateha with Bismillah at the beginning and Aameen at the end. After Surah Fateha recite Surah Al Kaafiroon with Bismillah three times, thereafter recite Surah Ikhlaas with Bismillah three times. After the performance of this Salaah, ask ones needs of Allah Ta-ala, Allah will accept one’s Dua and grant ones needs. Also on the day of Arafat one should recite two rakaats of Salaah, in each rakaat after Surah Fateha, recite three times Surah Ikhlaas, after salaam recite one hundred times Surah Ikhlaas, and complete it with the following Tahleelaat, by reciting these Tahleelaat, Hell-fire will become Haraam for the reciter.
"La ilaha illalahu a’dadal layaali wad duhooru, La ilaha illalahu a’dada amwaajil buhoor, La ilaha illalahu a’dadar Riyaahi fil barri wal bahri, La ilaha illalahu a’dada fil baraari was suhoori, La ilaha illalahu minal yaumi ila yaumi yunfakhu fis soori, La ilaha illalahu a’dadash shauki was Shajari, La ilaha illalahu a’dadash shi’ri wal madri, La ilaha illalahu a’dadal Khawaatiri waz zunooni, La ilaha illalahu a’dada lamhil uyooni, La ilaha illalahu Khairum Mima Yajma-oon, La ilaha illalahu fil laili idha A’s-a’s was subhi idha tanafas, wa salalawhu a’la khairi khalqihi muhammadiw wa a’lihi ajma’een, a’dada ma ahaata bihi Ilmuhu, wa jaza bihi qalmuhu, wa nafadhat feehi, mashiyatuhu wa salama tasleeman katheera."
"There is none worthy of worship but Allah, as much as the nights and moments; There is none worthy of worship but Allah, as much as the waves of the oceans; There is none worthy of worship but Allah, as much as the winds in the land and sea; There is none worthy of worship but Allah, as much as what the jungles and deserts contain. There is none worthy of worship but Allah, from today until the day when the trumpet is blown; There is none worthy of worship but Allah, as much as thorns and trees; There is none worthy of worship but Allah, as much as hair and clay; There is none worthy of worship but Allah, as much as thoughts and suspicions; There is none worthy of worship but Allah, as much as the blinking of eyes; There is none worthy of worship but Allah, better than what they gather for; There is none worthy of worship but Allah, during the night as it departs and the dawn as it brightens. May Allah send salutations upon the best of His creation, Sayyidunaa Muhammad SAW and all his family, as much as His knowledge encompasses and His Pen records, and His Will decrees and may He send abundant blessings upon them."
Any person choosing to read a 1000 times Surah Ikhlaas on the day of Arafaat will receive anything he desires of Allah Ta-ala.It is also recommended that on the Day of Arafat as the time of sunset approaches, one should recite the following Thana of Allah one hundred times."
"Bismillahi ma sha Allahu la haula wa la quwata illah billah, bismillah ma sha Allahu la yasooqul khaira illalaahu, bismillahi ma sha Allahu la
yakhshifus soo-a illalaahu, bismillahi ma sha Allahu kulu ni’matin minallaah, bismillahi ma sha Allahul khairu kullahu biyadil laahi, bismillahi ma sha Allahi la yasrifus soo-a illalaahu, bismillahi ma sha Allahu mulkan min ni’matin fa minallah."
"In the Name of Allah just as Allah willed, there is no power nor mightexcept from Allah; In the name of Allah just as Allah willed, none can manifest good except Allah; In the name of Allah just as Allah willed, none can remove evil except Allah; In the name of Allah just as Allah willed, every blessing is from Allah; In the Name of Allah just as Allah willed, all good is in the Hand of Allah; In the name of Allah just as Allah willed, none can protect against evil except Allah; In the name of Allah just as Allah willed, every single blessing is from Allah."
On the night of Eid-ul-Adha one can read 4 rakaats of Salaah. After every rakaat read Surah Fateha once and Surah Ikhlaas a 100 times; after salaam read Kalima Tamjeed one hundred times and after this read the second kalima, the reward for doing so is immense.
"Glory is to Allah and all praise. I bear witness that there is none worthy of worship but Allah, without a partner, He is One God, and we do not worship other than Him, sincerely in our religion for Him, even if the disbelievers hate that."
On the night of Eidul Adha, one should also recite two rakaats of Salaah, after the recitation of Surah Fateha, recite Ayatul Kursi once, and Surah Ikhlaas five times, the reward is equivalent to one performing Hajj. After the Eid Salaah and sermon (Khutbah) on the day of Eid, one should read four rakaats. In the first rakaat after Surah Fateha recite Surah Subuhisma, in the second rakaat Surah Was Shams, in the third rakaat Surah Waduha, and in the last rakaat Surah Alam Nashrah. It is also narrated on the day of Eid, after the eid Salaah and sermon, if one intends to perform Qurbani, then before the act of slaughtering one needs to perform two rakaats of
nafil Salaah, in each rakaat after Surah Fateha one must recite three times Surah Kauthar, therafter read the following Dua,
"Bismillahi Allahu Akbar, Allahuma Hadha Fidaaee, Lahmuha bi lahmihi, wa damuha bi dami, wa jilduha bi jildi, wa azmuha bi-azmi, inna salaati wa nusuki wa mahyaya wa mamaati lillahi rabil a’alameen, la shareekalahu wa bidhalika umirtu wa ana awalul muslimeen, Allahuma taqabal minni kama taqabalta min khaleelika Ibrahima Alaihis salaatu was salaam."
In the Name of Allah, Allah is the Greatest. O’ Allah! This is my sacrifice; its flesh is for my flesh, its blood is for my blood, its bones are for my bones. Verily, my prayer, my sacrifice, my life and my death are for Allah, The Lord of the worlds; He has no partner, and by this I have been commanded, and I am the first of those who have submitted. O’ Allah! Accept this from me just as You accepted from Your close friend, Nabi Ibraheem A.S.
On the last day of Zil Hijjah keep fast and after Salaatul Esha read 2 rakaats of Salaah, in every rakaat after Surah Fateha read 100 ayats, meaning read from Surah Subihisma to Surah Wadduha. Allah will forgive your entire sins. After this read this dua below 7 times,
"Allahuma Ma A’miltu Min A’malin Fi Hadthi His Sanati, Mimma Nahay Tani A’nhu, Wa Lam Tardahu, Wa Naseetuhu Wa Lam Tansahu, Wa
Hamalta A’nni Ba’da U’qoobatee, Wa Da-Autanee ilat Taubati Ijraami Ilayka, Allahuma Fa Inni Astaghfirukka Minha Ya Ghaffooru Fagh Fir
Lee, Wa Ma A’miltu Min A’malin Tardeehi, Wa Wa-A’tani Alaihis Thawaabu Fa Ta Qabaluhu Minni, Wa La Taqta-oo’ Rajaa-I Ya Azeemar Rajaa-i."
"O’ Allah! Whatever I have done of an action that You have prohibited me from doing and You were not pleased with it, and I forgot it but You did not forget it, and You have overlooked it after Your power to punish me, and You called me to repentance after I transgressed against You. O’ Allah! Verily, I seek Your forgiveness from it, O’ Oft-Forgiving, so forgive me; and what I have done of an action that You are pleased with and have promised me reward for it, do accept it from me, and do not cut off my hopes, O’ Great One of hopes."
In 1905 Albert Einstein wrote three groundbreaking papers in science, including one on his famous theory of relativity.
This theory initiated a scientific revolution that challenged atheistic trends in science and provided Western humanity, in particular, with a newer and humbler way of looking at the universe. In South Africa, the Anglo-Boer war had just come to an end but the colonization or repression of non-Europeans was a shared characteristic of both British and Afrikaner. Non-Europeans still suffered the yoke of oppression, even if the degree of brutality varied. But brutality it still was.
Maulana Shah Abdul Latif (R.A) also instituted a revolution in 1905 - a spiritual revolution. It was a revolution that was directed at hearts- in particular, the hearts of those who were suffering the arrogance and abusive policies of the colonialists. From the colonialist perspective, non-Europeans were inherently inferior and were made to feel non-people. Their religions, languages, ways of living, manners and genetic pool were viewed as backward.
And indeed many non-Europeans felt powerless and suffered inferiority complexes. For Muslims at the Cape, it was left to revered Muslim personalities such as Shaykh Yusuf (R.A.), Tuan Guru (R.A) and Maulana Abdul Latif (R.A), amongst others, who shattered the illusion of European superiority and restituted their humanity and dignity. They had realized in themselves, and taught to others, that true power was in the Hands of Allah and that superiority or inferiority, one's worth or worthlessness, was solely to be judged in terms of one's knowledge of, and obedience to, Allah. Nothing else- be it race, status, wealth or worldly power- mattered.
To this end Maulana Abdul Latif (R.A.), following the lead of Soofie Saheb (R.A.), instituted various spiritual practices at Habibia that were to become a characteristic feature of the mosque. These practices included the commemoration of Moulood un-Nabi, various Urs Shariefs and Ashura as well programmes on "big nights".
Moulood- un-Nabi (The Salutations and Peace of Allah be upon him)
Like all Sufi masters, Soofie Saheb (R.A) and Maulana Abdul Latief (R.A) were acutely aware that the vibrant love of the Holy Prophet, the Salutations and Peace of Allah be upon him, was the cornerstone of spiritual reawakening. This love had to express itself in scrupulous adherence to the Sunnah and in being conscious of the Nabi's, Allah’s Peace and Blessings be upon him, exalted rank with Allah- a rank by which Allah has made him a continuing source of spiritual nourishment for the Ummah. Indeed, the Holy Prophet, the Salutations and Peace of Allah be upon him, is the fountainhead of all Islamic spirituality, being the sole avenue by which closeness to Allah is obtained.
In the Holy Quran Allah commands the Holy Prophet to say: "Say: If you love Allah, follow me- Allah will love you and forgive you your sins”[3:31].
The purpose of the annual celebration of Moulood at Habibia- like at almost countless other places in the Islamic world- was nothing else but to awaken and maintain this love of the Prophet and his noble Sunnah and thus become closer to Allah. The customs, recitations and languages in which this celebration is held differ from place to place, but this uniformity of purpose stays the same.
The Habibia Moulood is initiated by the recital of the Khatmul Quran and a dhikr. Naats, which are melodic and deeply stirring Urdu poems that honour the Holy Prophet are always a popular part of the Moulood. Arabic, English and Xhosa renditions of such poetry are also on the increase, probably as a result of the changing ethnic character of South African Muslim communities. The famous Barzanji Sharief, an Arabic ode describing the birth of the Holy Prophet - and which was written by Sayyid Jafar Barzanji of Iraq- is also recited. Lectures by the ulamah on the occasion of Moulood strive to inform and educate the audience on the significance of the celebration. The sending of salaam upon the Holy Prophet, the Salutations and Peace of Allah be upon, conclude the proceedings. After the proceedings, one and all are invited to partake of the food which is served- food imbued with the "barakah" [blessings] of the occasion. It is interesting to note, though, that Habibia's Moulood is a mixture of both Indo-Pak and Cape Muslim traditions. This can be seen in the combination of different types of salawaat and "lagooes" (tunes). Habibia has also adapted the unique Cape Muslim practice of "Rampies-Sny" (the cutting of leaves by women while they honour the Holy Prophet), and it has become a very important part of the Habibia Moulood. Such accommodation and adaptation to local practices was in fact a crucial part of the legacy of Shah Abdul Latif (R.A.), who actively sought to build a Muslim brotherhood and sisterhood at the Cape based purely on love for Islam and the good, wherever it was to be found.
An Urs commemorates the anniversary of a waliullah [Friend of Allah]'s passing away. This passing away is in reality the waliullah's passing on to the presence of the Almighty- the very Allah to whom their lives were devoted. It is thus a joyous occasion for now the lover and the Beloved are reunited. In fact, the word "Urs" literally means wedding, which signifies this union. Sometimes the word "wisaal" or "arrival" is also employed for this commemoration of the saint's passing away, indicating the lover's "arrival" at the Beloved.
The Urs of five saints are particularly celebrated by Habibia, namely, Sayyidina Shaykh Abdulqadir Jilani (R.A), Khwaja Muinnuddin Chisti (R.A), Khwaja Habib Ali Shah Chisti (R.A), Soofie Saheb (R.A) and Maulana Abdul Latief (R.A).
Sayyidina Shaykh Abdulqadir Jilani (R.A.), the great saint of Baghdad, is of course the most famous saint of the Islamic world- his fame extending across the length and breadth of the Middle East, Africa and Asia. In the Indo-Pak region, where the Qadiri tariqah is also very strong, he is popularly known as Ghaus ul Azam [The Great Help] and it is generally acknowledged that he is the greatest saint in Islam after the Companions. It is due to this exceptional honour and esteem in which he is held that his Urs is even commemorated by those whose affiliation is not necessarily with the Qadiri order- such as Habibiyah.
Habibiyah's affiliation is, in fact, to the Chisti order and it is for this reason they celebrate with special emotion the Urs of Khawaja Muinnudin Chisti (R.A), the main inspiration of the Habibia complex, who is the much beloved and revered founder of the Chisti order in India - the largest tariqah in that region. Khwaja Muinniddin Chisti is popularly known as Khwaja Gharib un Nawaz (Patron of the poor). His teachings emphasised humility, love of all human beings and God, and constant service to humanity. In fact, when Khaja Gharib un Nawaz took his leave for the next world, there was the following inscription written in Arabic on his forehead: “This is the beloved of Allah and he died in the love of Allah.” These are the teachings that all Chisti masters have been careful to inculcate- teachings thoroughly reflected in the lives of Khwaja Habib Ali Shah (R.A.), and his South African khalifas, Soofie Saheb (R.A.) and Maulana Abdul Latief (R.A.).
The Urs programme is very much patterned along the Moulood one. However, in the Urs one normally finds in addition to the standard dhikr, other forms of dhikr specifically associated with these great Sufi masters. Thus at the Urs of Sayyidina Shaykh Abdul Qadir Jilani (R.A) the "Ghwaryin Sharif" is normally recited, while at the Urs of Khwaja Muinnudin Chisti it is the "Khatme Khwajagaan". One also finds that in addition to the naats, "manqabats"- or poetry that praises the saints- is also recited at the occasion of Urs.
In reality, the Urs commemorations are extensions of Moulood. These great personalities drank at the fountain of Prophetic spirituality by inculcating the true spirit of the Sunnah. They are lights emanating from that Light of Madinah that have spread to all parts of the Muslim world. It is natural for people to have a special affinity to the major saint of their particular tariqah, or to saints from their own regions or from the lands of their forefathers- saints who taught them Islam in the language and culture they know best. Thus many Central Asians are attached to Sayyidina Shaykh Bahauddin Naqshband (R.A), many Egyptians to Sidi Ahmad Badawi (R.A), many Cape Muslims to Shaykh Yusuf of Macassaar and so on. But in reality this is an attachment to the Holy Prophet, the Salutations and Peace of Allah be upon him, through whose Sunnah we are connected to Allah.
The Shariah basis for these practices
In usul ul fiqh [Islamic Jurisprudence] there is a principle that "The origin of all things is permissibility unless otherwise directed by the Shariah.” So while the celebration of Moulood and Urs in the form that we know today may not have been present in Prophetic period, it is nevertheless permitted because there is nothing in these practices that contravene the dictates of the Shariah. So at the very least it is permitted in terms of this principle- a principle established by the Quran and hadith.
But one can easily argue that it is more than just permitted. It is clear from ahadith that the Holy Prophet, the Salutations and Peace of Allah be upon him, honoured his own birthday by describing the miracles that occurred at the time of his birth. He also honoured the Companions- all Friends of Allah of the highest order- who gave their life in the service of Allah. In this sense the commemoration of Moulood and Urs, in fact, constitutes part of the Sunnah.
Furthermore, if we break down the constituent parts of Moulood and Urs their essence is nothing more than dhikr (Remembrance of Allah), Salawaat (Salutations upon the Holy Prophet) and nasiha (religious advice by the 'ulama spurring people to hold on to the Sharia). There can, of course, be no objection to these three activities which constitute the core essence of Moulood and Urs- indeed, engagement in such activities are highly recommended for the individual.
The key here is not to get sidetracked by sticky theological issues which do not constitute the core of the commemorations. Unfortunately, at times both supporters and detractors of these practices have been sidetracked by these issues. The core of the commemorations, as described above, is clearly non-problematic - and, indeed, recommended- from the Shariah perspective.
It is also important to understand that Shariah rulings are applied with wisdom, and are deeply sensitive to the contexts and temperaments of people to whom it is being applied. A ruling passed in one context may not necessarily be applied in the same manner in another context. Scholars such as Shaykh Yusuf, Tuan Guru and Soofie Saheb, being men of the Sharia and men of wisdom, were well aware of their constituencies and did not simply apply their teachings blindly, insensitive to the temperaments, customs and difficulties of the people who reverentially looked up to them. Their aim was to bring people to the Shariah but in a manner that did not alienate them from Islam. Thus Soofie Saheb (R.A.) permitted a fairly elaborate commemoration of Ashura- the martyrdom of Imam Husain (R.A)- as his constituency at that time felt an emotional need for this type of commemoration. At the same time Soofie Saheb predicted that the need for commemorating Ashura in such a form would in future dissipate as the needs of the community changed- a fact which is now evident. Thus there is now a far less elaborate commemoration of Ashura at Habibia than there was in the past. Something similar may be said with regard to the "big nights" when Habibia is famously packed to capacity. These nights (Laylatul Miraj, Laylatul Nisfi Sha'ban (or Rua) and Laylatul Qadr) are indeed holy and filled with barakah from the Shariah perspective. While strictly speaking it is not necessary to gather in a group to celebrate them, such gatherings better promote the required respect for the night, reinvigorate the love of dhikr and the need to follow the Shariah, and builds a spirit of community- all of which are elements required by the Shariah.
We have said that Moulood and Urs are unquestionably permitted, and indeed recommended. But one may go a step further: given that unlike the Sahaba and pious predecessors we do not live the Prophetic example every breathing moment, we are indeed more in need of such activities in order to reawaken in us the love of Allah and His Prophet, and to continually remind us of what our life's aim should be. In other words, such practices appear to be required for the social well-being of the Muslim community, especially in the period of degeneration. It appears that this is why our very wise forbears insisted on maintaining these traditions.
The future of these practices
Personalities like Maulana Abdul Latif (R.A) restored the humanity and dignity of physically and psychologically oppressed Muslims at the Cape by providing them with a living connection to the Holy Prophet SAW via practices such as Moulood and Urs. Religion was made to feel alive, and so was the reality of Allah's ultimate control of events and closeness to the true believer- and that true worth was not judged by what one achieved in this world but by one's conduct for the next. Knowing and feeling such truths demolished the aura of supposed European invincibility.
These practices then were transforming and not simply static or cultural. They created a spiritual revolution within the individual. They were not simply practiced for the sake of being practiced.
However, it is unfortunately true that in many parts of the Muslim world where these practices were carried out, they have tended to become static or cultural. After the initial revolution of a founder, a "comfort-zone" is established and they become ritualized. More significantly, the urbanisation of Muslim societies creates a sense of dislocation, as people become cut off from their original communities, and direct, frequent contact with the spirit of these practices is often lost.
Due to the continued presence of learning and genuine piety of its Imams, Habibia's practices have been prevented from becoming merely cultural. But the continued urbanization and social stratification is inevitable and affects all institutions, no matter how firm their basis. People do lose contact with the spirit of the practices. At Habibia it is clear that the practices are not as well attended as in the past.
What can Habibia and other affected institutions do about this? In one sense: nothing. Society is rapidly changing. People who before may have attended these practices for the sake of identity and belonging may now feel they have the economic means to find that identity and belonging somewhere else. It is a sign of the times and inevitable that people are not going to hold on to these practices as before.
But this obviously does not mean that one sits back and accept matters as a fait accompli. Our forbears took into account the temperaments and modes of living of their constituency and made sure that their practices adapted to that. We similarly have to take into account the temperaments and manners of the current generation and make sure that the present performance of spiritual practices adjust accordingly.
For instance, we clearly live in the "Information Age" where the emphasis is on access to data and the need for that data to be made available. This "Age" is not superior to other "Ages"- for example, the rural age which emphasised the rhythms of the seasons and contemplation. But, for better or worse, the "Information Age" is the reality of our times. What this would translate into in terms of spiritual practices is that the chief emphasis in such commemorations would now be on the lecture component of the programme - that is, communicating the reasons for the commemoration, the reasons for the various things done, the values and lessons it imparts, the history of those commemorated, dealing with the public's questions etc. This is, of course, done to a certain extent but needs to be far more pronounced and interactive.
Another important institution to look at in this regard- if these practices are to achieve what they originally intended- is that of bay'ah (becoming a disciple of an authorized and qualified spiritual guide.) True bay'ah brings about a spiritual revolution within the individual and allows such a disciple to partake in the reality of such practices. In the absence of bay'ah at the place where the practices are held, the very least is to ensure that there are constant, sustained knowledge activities available there, in terms of teaching and learning the Shariah, so that such practices are viewed in their true perspective.
06 Hazrat Khwaja Habib Ali Shah RA
07 Urs of Imam Muhammad Baaqir RA
09 DAY OF HAJJ; Hazrath Imam Muslim Bin Aqeel RA
11 Martyrdom of Hazrath Sayyidunaa Uthmaan Ibn `Affaan RA
26 Martyrdom of Hazrath Sayyidunaa Umar Farooq Ibn Khattaab RA
In the Name of Allah, the Most Beneficent, the Most Merciful.
One of the many positives of Islam is that Allah Almighty did not leave the "Ummah" without any religious guidance after the demise of Nabi Muhammad (SAW). Other than the generations, which came after him, there were also individuals who could be classified as revivers of our religion. Some of their names are very well known, such as Imam Ghazzali and Shaykh 'Abd Al-Qadir Al-Jilani (RA), who, amongst others, played major roles in the revival of Islam and in the establishment of Islam in areas where the religion was not known. Without these revivers Islam would have found it very difficult to continue to be the vibrant religion that we have come to know.
Of course, there are geographical areas in which things have gone badly wrong for our religion, but matters would have been much worse if Allah Almighty did not send revivers at regular historical periods to preach and spread Islam. Perhaps one of the most famous revivers in Islam was Shaykh 'Abd Al-Qadir Al-Jilani (RA), who established the Qadiri Tariqa Order. His teachings, especially his arrangements of "Athkar" have come down in our history right up to today. All over the world the Qadiri Tariqa flourishes and is one of the most important vehicles in Islam for the remembrance of Allah Almighty. There are very few countries where the remembrance of Allah Almighty has not been introduced to people through this order, and the order has produced a large number of spiritual luminaries who have continued the work started by Shaykh 'Abd Al-Qadir Al-Jilani (RA). The arrangement of "Athkar" and its use by large number of Muslims throughout the world have kept the remembrance of Allah alive in the hearts of the people. If for no other reason, this order has played a significant role in the continued revival of our religion through "Athkar".
The present work, which is a translation of a very well-known Qadiri Thikr, 'the Noble Gyarwee', is a further step in giving the disciples of this order a better understanding of what they recite. Although the words carry with it its own spiritual power and bring about spiritual changes in the hearts of the disciples, this translation stands to enhance these changes and should bring about considerable spiritual progress to those who are on the path.
Shaykh Professor Yusuf Da Costa,
Naqshbandi Muhammadi Order of South Africa
The point of departure for Habibia's future vision is to continue with the Islamic foundation, principles and practice as laid down by the Quran and Sunnah as practiced in the tradition of the founding fathers of the Habibia Soofie Masjid, namely, Hazrat Soofie Saheb RA and Hazrat Moulana Abdul Latief Qadi RA.
Habibia has been and will strive to make its programmes Islamic and educational more socially relevant and inclusive of the needs of the community. Habibia would continue the social programmes for the poor and orphans as developed by the founding fathers of the Khanqah and enhance these programmes through greater community support and participation.
To engage and attract the youth through providing the complex as the epicentre for more inclusive youth programmes of an Islamic and educational nature.
To enhance the existing Islamic educational facilities. This would include classes for the youth and evening adult classes. This programme would be further enhanced through the development of an Islamic library and relaunching of the Habibia Bookshop.
To make the Habibia centre as a self sustaining complex through greater community involvement, participation and contributions.
The future vision of Habibia can only be successful through consistent and increasing community participation and through spiritually and socially relevant programmes.
When Hazrath Soofie Saheb travelled to Cape Town in early 1905 in search of land to build a khanqah, he stayed at the residence of Abdul Ganie Parker in Cross Street, which was later known as District Six. One Friday morning, Hazrath Soofie Saheb requested from his host, who was from Kokan, India, to arrange for a horse and cart so that they could look around for suitable land. After a while, the horse stopped in Rylands, what was then known as Doornhoogte, at the spot where the present institution stands. He got off the cart, accompanied by Abdul Ganie and a few other muslim brothers who had accompanied them on this historical ride. He walked for a while around and then decided to purchase the land.
He stayed for about seven months in Cape Town while the necessary documents were being prepared by his attorneys for the transfer in Trust of the properties concerned. In Cape Town a small wood and iron house was built on this land where the local people came to meet him when news of his arrival spread. He won the hearts of many, including the leading sheikhs, imams and huffaaz, because of his spiritual outlook, character, and his dedication to serve Islam and the ummah. People visited him daily during his short stay. Many entered the fold of the Chistia Silsila. Meanwhile, his brother-in-law, Moulana Abdul-Latief Qadi, who lies in the mazaar next to the mosque, was in charge of the khanqah in Durban during his absence.
After laying the foundation of the present Masjid and completing the madrassa, which was used as a jamatkhana, he returned to Durban. He then instructed Moulana Abdul-Latief Qadi to proceed to Cape Town and take charge of the khanqah that was being built there. He at once set off for Cape Town. He carried on with Hazrath Soofie Saheb’s mission with extreme dedication. He went about his duties following the tariqa of the Mashaikhe Chist. People were being accepted and enrolled as mureeds (disciples) in the Chisti Silsila. They were also given training in Tasawwuf. Thus, the khanqah was fulfilling the needs of the community under his leadership.
Hazrath Soofie Saheb made a trip to Cape Town in 1906 and was very satisfied to find the khanqah complete and functioning well. There was a masjid, madressa, yateemkhana, musafirkhana and cemetery. The Urs shareef of Hazrath Sayed Abdul-Qadir Jilani, Hazrath Khwaja Moinuddeeen Chisti and Hazrath Khwaja Habib Ali Shah were held annually. Ashura in Muharram and all the auspicious nights in the Islamic calendar were observed. After the demise of Hazrath Soofie Saheb on 29 June 1911, and after paying his respects at his mazaar shareef in Durban, Hazrath Moulana Abdul-Latief returned to Cape Town a very broken-hearted man.
On 18 Jamaadul Aakhir 1335 (17 April 1916), at the time of Thuhr Azaan, he passed away. Imam Husain Jakoet of Habibia Soofie Masjid, who was one of his mureeds, gave the ghusl and performed the Janaaza Salaah, as was requested by Moulana.
He was buried in the Darbaar where his mazaar now stands. After his demise, Hazrath Shah Mohammed Yusuf Habibi took over. He went out inviting people to take part in the various activities. Orphans were well cared for. The madrassa was functioning well. He passed away in 1356 AH (5 August 1937). He was buried near the mazaar of Moulana Abdul-Latief.
After his demise, Hazrath Shah Imam Abdul-Karriem Qadi Siddiqui was given the control and the administration of the darbaar. He was 24 at the time. He was assisted by family members and certain members of the congregation. With the help of the community, he brought changes at the darbaar. In the 1940’s he enclosed the verandah of the original Masjid. He undertook the present extension at the rear of the Masjid in 1964. The madrassa was rebuilt with brick. A shelter was built between the madrassa and the mosque for feeding purposes during functions at the darbaar. In 1986, the present foundation was laid by him and other family members as well as members of the congregation.
Imam Abdul-Latief Purkar (Imam Baboo), and his younger brother, Goolam Ahmed assisted Imam Abdul-Karriem in the affairs of the darbaar. From the early 1940’s he was charge of performing nikah, janaza namaaz and other religious needs of the community. He assisted in the various major renovations and extension.
When Imam Abdul-Karriem passed away in 1986, Imam Baboo was given control and administration of the darbaar. In 1990, Haji Umar Abrahams of Surrey Estate took over the alterations. He asked his brother to help him. Imam Baboo served the darbaar until he passed away in 2004. Moulana Goolam Qutboodin Qadi, the eldest son of Imam Abdul-Karriem Qadi, is presently serving the darbaar. Haji Ganief Adams and Muhammad Saeid Soofie from Durban came to design the dome. All the minarets were built by Husayn Kaffaar after Haji Umar had made the templates. By 1995, the major extensions and renovations were complete.
Salam Alaikum, Why must we follow the Hadith and Sunnah? Is not the Qur'an enough? I have heard that the Hadith were not even preserved and most of them are "made-up."
Wa Alaykum As-Salam,
The Blessed Qur'an commands us in numerous Verses to "Obey the Prophet", "Take what he gives you", "Avoid what he forbids you", "He is the best example for you"....all in addition to the original order of "Obey Allah".
Allah Almighty would not have ordered us to obey the Prophet (SAW) if the teachings of the Prophet (SAW) were not to be preserved and known?!
The first Muslims, the Sahabah, took the above Divine Commandments seriously and therefore obeyed the Prophet (SAW) in everything and noted all his teachings and counsels (which then became known as "al-Sunnah")
Then it was these same Sahabah who passed down both the Qur'an and the Sunnah to future generations, as the sources of ISLAM.
By claiming now to follow "Only the Qur'an", one is basically saying:
- "I disobey those Verses of the Qur'an which order me to obey the Prophet (SAW) and take him as an example" (how can I if nothing of his teachings is preserved anyways)
- "I will take from the Prophet (SAW), the Qur'an only, but I will not take anything else from him"
- "I will trust the Sahabah to deliver the Qur'an to me but I don't trust them to deliver the Sunnah!!!"
Needless to say, such an attitude does not make any sense. By rejecting the Sunnah, one must necessarily reject the Qur'an as well, as they both come to us from the same sources: The Prophet (SAW) and the Sahabah.
Therefore, by rejecting the Sunnah, we are destroying the foundations of Islam itself.
Furthermore, the Prophetic Sunnah is there to explain the Qur'an, as the Qur'an itself states (check for example the initial
Verses of Surah al-Jumu'ah). Allah Almighty states that He has sent us the Book and its Teacher.
So are we going to say to Allah: We accept the Book but we don't accept the Teacher?!
Indeed, without the Sunnah, many injunctions of the Qur'an would be impossible to fulfill. For example, the Qur'an orders us to pray, but nowhere does it explain how the Prayer is done. This is only learned from the Sunnah.
Without the Sunnah, we will also not be able to know the various backgrounds (asbab al-nuzul) of the various Surahs of the Qur'an, as well as their merits, number of verses....etc.
In short, the Qur'an cannot be practiced without the Sunnah.
Of course, I understand that many fabrications crept into the large corpus of the Sunnah. However, our great scholars have worked hard to weed these out and set methodologies for us also to weed them out.
It is very easy to know which of the Sunnah is very authentic, which is semi-authentic, which is questionable, and what is fabrication.
We should not throw the baby out with the bathwater.
The Sunnah is full of great Prophetic Treasures. I will advise people to study it before they judge it. A good start would be the 40 Hadith of Imam al-Nawawi, and the Riyadh al-Salihin by him as well.
It would be shame for us Muslims to claim that the Ummah preserved the Word of God, the Qur'an, but did not preserve anything from the Words of his Final Prophet (SAW)!!!
It would also be lie!
Allah Azza Wa Jalla says: [And do not speak of that which you have no knowledge. Verily, all your hearing, your sight and your heart, you will be responsible for all of that.]
We have persevere to attain the pleasure of Allah Azza Wa Jalla by always doing and speaking that which He is pleased with. He will account us for everything on the Day of Reckoning; and therefore, we should hold ourselves accountable before we are held accountable.
Al Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was Salaamu 'alaa Ashrafil Anbiyaa'e wal Mursaleen
Wa Ba'd: Alal Muslimeena Jamia'h! Some people hope for wealth as if there is nothing else worth hoping or living for.
There are even some people who deprive themselves of knowledge and sleep because their primary goal is to acquire more wealth. Such individuals deprive themselves of the truth for they imagine wealth to be a goal and not a means. Wealth is like a bridge that rescues us from destruction. How wrong are those who spend their entire lives strengthening the bridge itself while ignoring its purpose. Did our Beloved Nabee Sallallahoo Alayhi Wasallam not remind us when he said:
"The greatest Fitnah of my Ummah will be their wealth."
People of Imaan! As true Muslims, we must never ever give ourselves up for the love of wealth, instead we should give up wealth for our sake. There are many people who spend their entire lives searching for more wealth and by the time they find it they need another lifetime to spend it.....but alas, that day that they long for shall never come! In one of the most explicit verses in this regard the Most Holy and Noble Qur'an in verse 24 of Surah Al-Tawbah, a Muslim is advised to understand his or her priorities, or suffer the consequences:
"Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight, are more beloved to you that Allah and His Messenger, and striving in His Cause, then wait until Allah executes His Decision (torment). And Allah guides not the people who are rebellious (disobedient to Allah)."
Ayyuhal Muslimoon! There are many wealthy people who abandon the borders of humanity and decency as a result of their intense inclination towards acquiring wealth to the point that they add to their oppression the act of depriving the needy of their rights. Such oppressors have certainly lost the human light in them. Generosity is a factor of human integrity. It is a manifestation of the originality of human feelings and a sign of stable thinking. Generosity is also the best trait among all authentic characteristics. It is evident that generosity can only be praiseworthy, if nearness to Almighty Allah Subhanahu Wata'ala is sought. Bragging, boasting, seeking name and fame should not play a role in generosity. Almighty Allah informs us in Surah al-Taghabun verse 15:
"Your wealth and your children are only a trial (Fithnah).
And Allah - With Him is a great reward (Paradise),"
Ummatal Islam! Some people appear to be very rich but are actually very poor. They possess all the wealth in the world but cannot even spend it on themselves. Their wealth becomes like a chain of gold tied around their necks from which they gain nothing save pain and torture. Here money becomes an affliction and wealth a disaster. In this life our existence is surrounded by certain necessities which hold a tight grip on us from the day that we are born. Some of these necessities such as food, clothing, and shelter are basic and preservation of life's system depends on them. And in verse 28 of Surah al-Anfal we are informed:
"And know that your possessions and your children are but a trial
(Fithnah) and that surely with Allah is a mighty reward."
Ya Ibad Allah! According to natural motives and the sense of need, man seeks wealth and struggles with all his might against all problems and difficulties which may stand in his way to make more money; for to most people wealth - and owning more and more is the great beauty of life. It is natural for the condition of men to vary in this field. For instance, if a man is surrounded by poverty and weakness, he starts to seek sustenance by all means possible trying to eradicate the poverty which surrounded him. If a man has acquired wealth, he becomes inflicted with conceit and arrogance as if there was a direct relationship between wealth and the latter traits.
Shaba bal Islam! Finally, if a man acquires wealth and security for himself, he becomes intoxicated with conceit and arrogance and evil inspirations endlessly battle his mind. Wealth, while one of the greatest blessings that mankind has been given, is at the same time one of the greatest trials and temptations. Hence, every material possession is only a test and a trial. To make this test even more difficult, the value of wealth is raised high above most other worldly goods. Almost every person has a strong craving for wealth. Almighty Allah informs us in verse 14 of Surah Al-Imran:
"Beautified for men is the love of things they covet; women, children, much of gold and silver
(wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present
world's life; but Allah has the excellent return (Paradise) with Him."
Countless verses throughout the Most Glorious Qur'an censure those who hoard wealth in denial of Almighty Allah's rights as we learn from verses 1 to 3 in Surah al-Humazah:
"Woe to every slanderer and backbiter. Who has gathered wealth and counted it. He presumes that his money will make him immortal."
And in verse 77 of Surah Mariam Almighty Allah makes things crystal clear:
"Have you seen him who disbelieved in Our Verses and (yet) says: 'I shall certainly be given wealth and children."
Beloved Ummah of Rahmatul Liel Ala'meen Sallallahoo Alayhi Wasallam! Almighty Allah Subhanahu Wata'ala threatens such people with the warning that is made clear to us in verse 178 of Surah Al-Imran:
"And let not those who disbelieve ever think that (because) We extend their time (of enjoyment) it is better for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment."
By these sacred verses, we come to understand that an unrighteous life of wealth and worldly enjoyments is not a blessing, but rather a curse (balah). In truth, man is tested both in wealth and in poverty for Almighty Allah informs us with words of wisdom in verses 15 to 20 in Surah al-Fajr;
"As for man, when his Lord tries him by giving him honour and gifts, then he says (puffed up): My Lord has honoured me. But when He tries him, by straightening his means of life, he says: My Lord has humiliated me!. Nay! But you treat not the orphans with kindness or generosity! And urge not on the feeding of the poor! And devour inheritance - all with greed! And you love wealth with a great love!"
Three things destroy, and three things save. As for the three things that destroy, they are: greediness that is obeyed, and desires that are followed, and a person becoming self-conceited (and proud) with himself. As for the three things that save, they are: the fear of Almighty Allah in secret and in public, and moderation in poverty and richness, and fairness in anger and pleasure."
Ih'watal Imaan! Extreme love for this world cannot exist in a heart devoted to Allah. The Nabee Sallallahoo Alayhi Wasallam said: "The Day of Judgement has come close, and mankind will only increase their desire for this world, and they will only go farther and farther away from Almighty Allah Subhanahu Waya'ala. There is a direct relationship between a love of this world and loss of devotion to Almighty Allah; the more a person loves this world, the less he or she loves Allah, and vice-versa.
Ayyatuhal Muslimeen! Therefore, one's love for money will harm him or her in this world, and in the Hereafter as well. On the Day of Judgement, every single person will be questioned about the money that he or she has earned. In fact, this questioning will take place as soon as one is resurrected from the Qabir. Our Beloved Nabee Sallallahoo Alayhi Wasallam stated: "The two feet of the son of Adam will not move on the Day of Judgement in front of Almighty Allah until he or she is asked about five things: about one's life, and how it was spent? About our youth, and what we consumed in it? About our money and how it was earned? How was our wealth spent? And how much did he we act upon that which we knew. Out of the five above questions, two deals directly with money. It is for all of these reasons that the Nabee Sallallahoo Alayhi Wasallam used to pray:
"O Allah! I seek Your refuge from the evils of the Fithnah of wealth, and the evils of the Fithnah of poverty."
Ya Ummatal Tawhid! Both poverty and wealth are Fitnahs - ways by which Almighty Allah Subhanahu Wata'ala tests us.A person cannot remain upon two divergent paths, or retain a tight grip on two items moving in opposite directions. Given that the path to fulfillment of illicit worldly desires and the path to the pleasure of Almighty Allah travel in different directions, excessive love of wealth risks compromising obedience to Allah, and the blessings to be gained from seeking His pleasure. This section can be summarized in the hadith of our Beloved Nabee Sallallahoo Alayhi Wasallam in which he said: "The plentiful (i.e. the wealthy) will be the lowest on the Day of Judgement, except he who distributed his money unselfishly which was earned from pure Halal means."
Ya Bani Adam! The vast wealth of the rich does not deceive the poor. Wealth is like salt water - the more you drink the thirstier you become. Wealth is not everything in man's life, nor does his real happiness lie in collecting money. Many people today make the mistake of believing that money is the be all and end all of life. They waste the primes of their life seeking wealth while depriving themselves of everything else. We struggle to acquire grand palaces, fancy cars, the latest fashions, etc. thinking that they are the way to earthly happiness while in fact they only bring disappointment and deprivation to us. Hazrat Ali R.A. said: "A greedy person is a captor of humiliation, whose captivity does not cease."
And Almighty Allah knows best.
Imam Abdul Hamid
01 ISLAMIC NEW YEAR; Sheikh Hazrath Shihaabuddeen Suhrawardi RA, Iraq
01 Urs of Sheikh Abul Hassan Ali Bukhaari RA, Baghdaad, Iraq
02 Urs of Hazrath Khwaja Ma'roof Karkhi RA, Baghdaad, Iraq
05 Urs of Hazrath Baba Fariduddin Ganje Shakar RA, Pakistan
07 Sheikh Hazrath Fuzail Bin Ayaz RA
10 YAUMUL ASHURA; Martydom of Sayyidunaa Hazrath Imam Husain RA,
18 Hazrath Imam Zainul Aabdin, Al-Madinah Al-Munawwarah
20 Sayyidunaa Hazrath Bilal Habashi RA, Damascus, Syria
07 Khwaja Muhammad Sulaymaan Tonsawee RA
13 Sheikh Imam Abu `Abdur Rahmaan An-Nasaa’ee RA
18 Urs of Hazrath Imam Al-Hujweri Data Ganj Baksh RA, Lahore, Pakistan
23 Hazrath Imam Baqir RA
27 Imam Salahuddeen Al-Ayyoobi RA, Damascus, Syria
28 Sayyidunaa Imam Hasan Ibn `Ali RA, Al-Madinah Al-Munawwarah
02 Urs of Hazrath Khwaja Baha'udden Suhrawardi RA
06 Urs of Sayed Sheikh Ahmad Badsha Peer RA, Durban, South Africa
12 MILAADUN NABI SAW
13 Urs of Hazrath Alaa`uddeen Ali Ahmed Saabir Kalyari RA, Kalyar, India
14 Urs of Hazrath Khwaja Qutboodien Bakhtiyar Kaki RA, Delhi, India
07 Urs of Hazrath Sheikh Imam Maalik Ibn Anas RA, Al-Madinah Al-Munawwarah
09 Sheikh Hazrath Imam Ahmad Bin Hanbal RA
11 Giyarwee Shareef: Urs of Sheikh Hazrath Imam Abdul Qaadir Al-Jilani RA,
12 Sheikh Hazrath Mo`inuddeen Ibn `Arabi RA, Damascus, Syria
14 Imam Hazrath Sheikh Hujjatul Islam Muhammad Al-Ghazzaali RA, Baghdaad, Iraq
19 Urs of Hazrath Khwaja Nizaamuddeen Auliyaa, Delhi, India
24 Hazrath Qasim Bin Muhammad bin Abu Bakr Siddiq RA
26 Hazrath Sultan Ibrahim bin Adham RA
29 Urs of Sayyidunaa Hazrath Khalid bin Waleed RA, Syria
05 Urs of Hazrath Moulana Jalaaludeen Rumi RA, Turkey
18 Hazrath Moulana Abdul Latief Qadi Siddiqi RA, Cape Town, South Africa
22 Sayyidunaa Hazrath Abu Bakr As-Siddeeq RA, Al-Madinah Al-Munawwarah
26 Sayyidah Asmaa Bint Sayyidunaa Abu Bakr As-Siddeeq RA,
02 Hazrath Qutbu Africa Soofie Saheb RA, Hazrath Shah Abdul Aziz Soofie RA,
Durban, South Africa
04 Sheikh Hazrath Imam Muhammad Ibn Idrees Ash-Shafi`ee RA, Cairo, Egypt
05 Hazrath Khwaja Hasan Basri RA
06 Hazrath Sultanul Hind Khwaja Gharib Nawaaz Mu`inuddeen Chisti RA
11 Hazrath Shah Goolam Fareed Soofie RA, Durban, South Africa
13 Al-Imam Al-Hafidh Muhammad Ibn `Isa At-Tirmithi RA
22 Sayyidunaa Hazrath Imam Ja`far As-Saadiq RA
27 LAYLATUL MI`RAAJ; Hazrath Imam Junaid Al-Baghdadi RA
02 Sheikh Hazrath Imam Abu Hanifah RA
15 LAYLATUL BARAAT; Hazrath Bayazeed Bustami RA
18 Hazrath Syed Shareef Ahmed RA
20 Hazrath Sultan Shamsuddeen RA
24 Hazrath Haji Shah Yusuf Habibi RA
02 Noble Martyrs RA of Badr
03 Sayyidah Faatimah Az-Zahra Bint Rasoolullah SAW, Al-Madinah Al-Munawwarah
09 Hazrath Bu-Ali Qalandar RA
17 Sayyidah `Aa-ishah As-Siddeeqah RA, Wife of Rasoolullah SAW,
18 Hazrath Khwaja Naseeruddeen Chiragh RA, Delhi, India
21 Sayyidunaa Hazrath `Ali Ibn Abu Talib RA
27 LAYLATUL QADR
01 `EIDUL FITR; Hazrat Imam Muhammad Bin Ismail Bukhari RA
01 Hazrath Imam Sharfuddin Buseeri RA
01 Hazrat Imam Fakhruddin Razi RA
06 Urs of Hazrat Khwaja Uthmaan Harooni
07 Hazrath Sayyidunaa Owais Qarni RA
15 Hazrath Sayyidunaa Hamza RA
20 Sayyidah Ruqayyah RA
22 Sayyidunaa Imam Ja`far As-Saadiq RA
24 Hazrath Imam Hussain Bin Mansur Hallaj RA
06 Hazrat Khwaja Habib Ali Shah RA
07 Urs of Imam Muhammad Baaqir RA
09 Hazrath Imam Muslim Bin Aqeel RA
09 DAY OF HAJJ
11 Martyrdom of Hazrath Sayyidunaa Uthmaan Ibn `Affaan RA
26 Martyrdom of Hazrath Sayyidunaa Umar Farooq Ibn Khattaab RA
Before the Fardh of Fajr Salaah, read two rakaats Sunnat, reading Surah Inshirah in the first Rakaat and Surah Feel in the second rakaat.
The Holy Prophet S.A.W has stated that the performance of this Sunnah is greater in reward than the entire world. The same Sunnah is also a cure for different sicknesses, especially piles, boils, abscess, provided it is perfformed regulary. It is reported that if one reads Surah Kafiroon in the first rakaat and Surah Ikhlaas in the second rakaat, one would noy see any form of unlawful thing's in one house. Note that our Nabi S.A.W performed only these two rakaats of Sunnah before Fajr, not even Nafl or Salaat Tahiyatul Musjid or even Tahiyatul Wudhu. No Nafl was read even after Fard of Fajr until sunrise.
Read 7 times Surah Fateha, Surah Naas, Surah Falaq, Surah Ikhlaas, SurahKafiroon, Ayatul Kursi and Kalim Tamjeed. Thereafter read the followind Durood Shareef once,
"Allahuma Salle A’la Muhammadin A’bdika Wa Nabiyyika Wa Habeebika Wa Rasoolikan Nabiyyil Ummiyyi Wa A’la Aalihi Wa Aalihi Wa Ashaabihi Wa Ba Rik Wa Sallim."
Thereafter recite 7 times:
"A’dada Maa A’limal Lawhu, Zinatta Ma A’limal Lawhu, Mil-A Ma Alimal Lawhu, Tabarr Ra’tu Min Haulee Wa Quwwatti, Wa Al Ja’atu Ila Haulil Laahi Wa Quwattihi Fi Jami-ee Umooree."
"By Allah’s infinite knowledge, by Allah’s weight of knowledge, by the quantity of Allah’s Knowledge, I release myself from my power and my strength, and I turn to Allah’s power and Allah’s strength in all my affairs."
Thereafter recite 7 times:
"Allahumagh Firlee Wa Li Waalidayya Wa Lima Tawaalada War Humhumaa Kama Rabbayaani Sagheera, Wagh Firil Lawhumma Li Jamee-il Mu’mineena Wal Mu’minaat, Wal Muslimeena Wal Muslimaat, Al Ahyaa-I Minhum Wal Amwaati, Bi Rahmatika Ya Arhamar Rahwhimeen."
"‘O Allah, forgive me and my parents, and all parents, and have mercy on them just like they had mercy whilst raising me when I was small, O’ Allah and forgive All the Believing Men and All the Believing Woman, and the Muslim Men and the Muslim Woman, those whom are alive, and also those whom have passed on, (Forgive them) by Your Mercy, O’ Most Merciful of those who have Mercy."
Thereafter recite 7 times:
"Allahuma Rab Bif A'la Bi Wa Bi A'jilan Wa Aajilan Fid Deeni Wad Dunya Wal Aakhirati, Ma Anta Lahu Ahlun, Wa La Taf A'l Bina Ya Moulana, Ma Nahnu Lahu Ahlun, Innaka Ghafoorun, Haleemun, Jawaadun, Kareemun, Malikun, Barrun, Rabbun, Raoofur Raheem".
“O Allah, Do with me and do with them, immediately or later, for our Deen and Dunya that which you are worthy of, Our Master don’t do to us that which we are deserving of, Indeed You are Oft Forgiving, Most Compassionate, Most Generous, Most Honourable, The Sovereign, Kind, Lord, Most Gracious in Mercy."
Thereafter recite 6 times:
"Allahumah Dini Bi Raf-a’tika Yaa Naafioo, wa Ya Raafioo, Tawafani Muslimau Wa Alhiqni Bis Saaliheen."
"O’ Allah, Guide me by Your Elevated Status, O’ You the Benefactor, O You the Elevated, take my life as a Muslim, and place me with those who are righteous."
Thereafter recite 6 times:
"Allahuma Ahyeeni Muhiban Laka, Wa Amitnee Muhiban Laka, Wa Ahshurni Tahta Aqdaam Ki laabi Ahbaa ika."
“O’ Allah, Awaken me with love for you, and put me to rest with love for you, and give rise to me whilst I take my shelter under the feet of those whom you love.”
Recite 3 times:
"SubhanAllahil A’liyid Dayaan, SubhanAllahil Hannaanil Mannaani, SubhaanAllahish Shadeedil Arkaani, SubhanAllahil Musabah fi kuli
Makanin, Subhaana Man la Yashguluhu Sha’nan a’n Sha’nin, Subhanah man Yadh-habu Bil Lail Wa Ya’ti bin Nahar."
“Praised is He, the Elevated, The Judge, Praised is He the Affectionate, The Benefactor, Praised is He Who is relentless in His Support, Praised is He who’s Tasbeeh is done everywhere, praised is He who is not distracted from one happening because of another happening, Praise is He who alternates and brings the day after the night.”
Read 100 times:
"La-Ila Ha Illalaahu La Shareekala hu, La Hul Mulku, Wa La Hul Hamdu, Wa Huwa Ala Kuli Shay In Qadeer."
“There is no God except Allah, He is One, He has no partner, to Him is the Control of Everything, and for him is all praise, and He has control over everything.”
And thereafter Read 41 times:
“Ya Hayu, Ya Qayoom, Ya La Ilaha Ila Anta."
“O’ The All Living, O’ The All Powerful, O’ You, Who there is no other God except You."
This Namaaz is read immediately after sunrise. One can read 4 rakaats of this salaah, with two salaams. 1.In the first Rakaat, after reading Surah Fateha read Ayatul Kursi till Khalidoon. In the second Rakaat, after Surah Fateha, recite Amanar Rasoolu till the end of the Surah .This Salaah can be read as two rakaats only, or four rakaats. In the Hadith of the Prophet SAW it has been mentioned that one can read either two or four rakaats.
Namaaz-e-Istiaaza (Seeking God's Protection)
Two Rakaats are read, in the first Rakaat after Surah Fateha, read Surah Falaq, and in the second Rakaat after Surah Fateha read Surah Naas, after making salaam read Durood Shareef and the following Dua,
"Allahuma Inni A’oozubika Bismikal A’zam wa Kalimaatikat Taammah min Shariss Saamah Wal Haammah, Wa A’oozubika Bismikal A’zam Wa Kalimaatikat Taammah Min Sharri Ibaadika wa Sharri A’Zaabika, Wa A’oozubika Bismikal A’zam Wa Kalimaatikat Taammah Min Sharish Shaytaw Nir Rajeem, Wa A’oozubika Bismika Wa Kalimaatikat Taammah Min Sharri Ma Yajri Bihil Laylu Wan Nahaaru, Inna Rabiyal Lawhul Lazi La Ila Illa Huwa, A’layhi Tawakaltu Wa Huwa Rabul Arshil Azeem."
“O’ Allah, Indeed I seek protection in You, by Your greatest name36, and by Your complete word from the evil of Saamah and Haamah, And I seek protection in You, by Your greatest name and by your complete word, from the evil of Your Servants, and the evil of Your Punishment, And I seek protection in You by Your greatest name and Your complete word from Shaytaan, the cursed one, and I seek protection in You, by Your name and Your complete word, from that which happens during the day and night, Indeed, my Lord is Allah, who besides Him there is no other worthy of worship, I have placed my trust on Him, and He is the Lord of the great Throne.”
Read four Rakaats of the Sunnat Salaah, after Surah Fateha read Surah Kafiroon. In the second Rakaat after Surah Fateha read Surah Nasar, Surah Lahab and then Surah Ikhlaas in the third and fourth rakaat respectively. After the four Fardh of Zohar, read 2 Rakaats of Sunnah, reading Ayatul Kursi in the first and second rakaats.
Read four Rakaats of Sunnah before the Fardh namaaz. In the first Rakaat, after Surah Fateha read Surah Zilzalah, in the second Surah Wal Aadiyaat, in the third Surah Al Qaariya, and in the fourth read Surah Al Haakumut Takathur. Another way of performing this four rakaats is; after reciting Surah Fateha in the first Rakaat recite Surah Al Asar four times, in the second rakaat three times, and in the third and fourth, recite it twice and once respectively. If the time for Asar Salaah is short, then instead of performing four Rakaats, one can perform two rakaats, reciting five times Surah Al Asar in the first and the second Rakaat respectively. Sayedina Umar R.A., the second Caliph of Islam reports that the Messenger of Allah SAW said, "The Mercy of Allah descends on anyone who performs the Sunnah before the Fard of Asar." After performing the Fardh Namaaz, one can read Surah An Naba 5 times.The reciter will be captivated and absorbed in the Love of Allah Ta-Ala. After this recitation read Surah Wan Naaziyaat once, the reward for this recitation is that if the reciter passed away, after one namaaz Allah Ta Ala will pick him up towards the sky. His body will assume the shape of His soul. It is also recommended to recite Surah Inna Fatahna once, and also Musaba'ath-e-Ashrah before sunset.
After the three rakaats Fardh of Mughrib, read two rakaats of Sunnah, reading in the first rakaat, after Surah Fateha, Surah Kafiroon and in the 1 second Rakaat after Surah Fateha Surah Ikhlaas. i After the Sunnah, perform two Rakaats voluntary | prayers as a Hadya or Gift to the Master Piece 1 of all creation,The Messenger of Allah SAW. i for this Namaaz in the first Rakaat after Surah i Fateha, read Surah Wadduha, and in the second ¡ read Surah Alam Nashrah.
After reciting the two Sunnah, and two voluntary prayers as a gift for the Messenger of Allah S.A.W, perform six Rakaats, of Namaaz-e-Awaabeen. In every Rakaat read three times Surah Ikhlaas.After completing this Namaaz, go into sajda and read 3 times Hazrath Soofia R.A states that whoever read this namaaz regularly and sincerely, he will be forgiven.
After this Namaaz read 2 Rakaats Namaaz-e-Hifzul Imaan. In the first Rakaat after Surah Fateha read 7 times Surah Ikhlaas and Surah Falaq. In the second Rakaat, after Surah Fateha read 7 times Surah Ikhlaas and Surah Naas.
Read two rakaats of this Namaaz, reading in the first and the second Rakaats after Surah Fateha, five times Surah Kafiroon in each Rakaat.
Read two Rakaats. In the first Rakaat after Surah Fateha, recite Surah Burooj, and in the second , Rakaat recite Surah Tariq. Thereafter recite the' following dua after Salaam.
"Allahuma Inni Astaudi-uka Imaani Wa Deeni Fah Fizhumma."
“O’ Allah, Indeed I hand over my Imaan and my Deen to You, So Protect both of them for me.”
Sayedina Saeed Ibn Mansoor R.A states that the, Messenger of Allah SAW said, "Whomsoever reads the four rakaats of Sunnah before Esha Namaaz, is like one who reads Tahajud at nIght,i and whomsoever reads the four Rakaats of Sunnah after Esha Namaaz, is like one who recited these four rakaats on Lailatul Qadr.After the Fardh of Esha Salaah, read two Rakaats Sunnah, in the first Rakaat, recite Ayatul Kursi till Khalidoon, (Surah Baqarah, verses 255-257) and in the second rakaat also after Surah Fateha recite,Aamanar Rasul to Kaafiroon (Surah Baqarah,Verses 285 and 286). After these two Sunnah'Also perform two Rakaats of Namaaz called Saa'dathud Daarain (Eternal Success in both the worlds). In this namaaz, in each Rakaat after Surah Fateha read Surah Ikhlaas ten times. After completing Salaam, recite
"Ya Wahaabu" 70 times.
In the first Rakaat read Surah Qadr after the recitation of Surah Fateha. In the second and third rakaat also after Surah Fateha read Surah Kaafiroon and Surah Ikhlaas respectively. After the completion of salaam, read 4 times, Subhaanallahil Malikul Qudoos softly and then one time "Suboohun Qudoosun Rabboona Wa Rabul Malaa'AloikatiWar Rooh", time loudly.Then sit and read 2 rakaats of Nafil Namaaz. In the first Rakaat after Surah Fateha, read Surah Zilzala and in the second Rakaat after Surah Fateha read Surah Kaffirroon. One who reads these two Nafil Namaaz will get the reward of Tahajud Namaaz. Hazrath Khwaja Nasirudeen RA always read this namaaz followed by 300 times the first Kalima', after completing his recitation he always presented the sawaab of it to the Ahle Shijra. Immediately after this, he used to recite 301 I "Ya Allahu" It is also recommended that after Esha Namaaz one should read Surah Mulk.
This Salaah can be read upto a maximum of 12 rakaats. The procedure for performing Tahajud is as follows. In the first rakaat after Surah Fateha read Ayatul Kursi till Khalidoon accompanied with 3 times Surah Ikhlaas.
In the second rakaat, read Amanar Rasool till the end accompanied by 3 times Surah Ikhlaas. This is the first way one can recite all the twelve rakaats.
The second way is to recite 12 times Surah Ikhlaas in the first rakaat, and in every rakaat thereafter to reduce the Surah Ikhlaas by one. Until the last rakaat when there will be only one Surah Ikhlaas recited.
The third way is to recite 5 times Surah Ikhlaas after Surah Fateha, and after the Surah Ikhlaas, recite one Ruku of Surah Yusuf. Surah Yusuf has twelve ruku’s, and in the 12 rakaats the entire Surah Yusuf will be recited completely. According to various Ahadith and narrations, this Salaah is the best of all the Nafil and Voluntary Salaah. After the completion of this
Salaah, read 100 times Surah Alam Nashrah, 100 times, Ya Hayyu Ya Qayyoom and thereafter read 100 times the following Dua:
"Lillahi Mulkus Samawaati Wal Ardi Wa ma Feehinna, wa Huwa A’la Kulli Shayin Qadeer, Astaghfirullah Rabbi min kulli Dhanbin wa Khatee-atin wa Atubu ilaih, Wa As-aluhut taubah."
Thereafter recite 100 times 'Astaghfirulla' Some Mashaaikh have stated one should stay awake in the first part of the night until midnight, and then sleep till Fajr Namaaz so that the daily routine (Of Ibadah) may not be affected by the lack of sleep. Some have slept in the first half of the night and stayed awake for the remaining half so that they could perform their Ibadaath.
Hazrath Sheikh Saifudeen Kharzi R.A use to stay awake in the third part of the night, and he should then perform his Esha Salaah in Jamaat and stay awake till fajr Namaaz. Hazrath Khwaja Qutbuddin Bakhtiyaar Kaki R.A had continued this practise. Some of the pious people have remained with the wudhu they have made for Esha Namaaz till Fajr Namaaz. Sayedina Imam Abu Hanifa R.A, Sayidena Saeed Ibn Museeb R.A, Hazrath Khwaja Fuzail Bin Ayadh R.A. Our illustrious leader Hazrath Khwaja Sulaiman Tawsawi R.A and Hazrath Khwaja Muhammed Ali Shah R.A all took a rest, sleep or siesta between Esha and Tahajud Salaaah.