Chapter 7 CONCLUSION
2.4 PRE-HAJJ RITES
2.4.3 GREETING THE KARAMATS
Cape Town is surrounded by a number of kardmats (lit. miracles performed by saints).
Cape Muslims use this term to refer to the founders of Islam in the Cape who preserved Islam under very difficult conditions. As mentioned earlier, Muslims practise Islam openly. Among the more popular kardmats are those of Shaykh Yusuf at Macassar, Shaykh Nur al-Mubin in Camps Bay, Shaykh vAbd al-Salam (Juan Guru)n0, in the Bo- Kaap and Sayed vAbd al-Malik buried in Vredehoek. Oral tradition has it that the entire area of the kardmats is blessed.111
The genesis of this belief is the following statement attributed to Tuan Guru:
"Be of good heart my children and serve your masters; for one day your liberty will be restored to you, and your descendents will live within a circle of kardmats safe from fire, famine, plague, earthquake and tidal wave."112
There are no records indicating that the hajjis visited the karamats during the 19th century. The first reference to this practice is to be found in Kobera Manuel's oral testimony that her father, Bakaar, visited the karamats before he went on hajj in 1903.
"Greeting the karamats"m has become an integral part of the Cape Muslims' pre-hajj tradition though it is not approved or practised by all intending pilgrims.
Shaykh Amien Fakier recalls that people visiting the karamats before undertaking the sacred journey to Mecca for hajj as early as the 1940's. This was usually the practice before the hajjis would greet their relatives, neighbours and friends. In the mid 20l
century only a few wealthy people possessed vehicles. For example in the suburb of Claremont, at the Cape, only two people possessed cars, both of them were building contractors. As a result, only the immediate relatives of the hajjis would accompany them to the karamats, where prayers were offered, blessings sought for the journey and the saint greeted. They would then enjoy the edibles, which they had brought with them.114
Imam Fuad Samaai who has been conducting hajj classes in Stellenbosch for the past 15 years, had this to say concerning the hajjis "greeting" the karamats before their departure to Mecca:
"Hajj has been more popular in Cape Town than anywhere else in South Africa.
It has been popular because of its build-up long before the hajjis' actual departure for this sacred journey, which creates this warmth and brotherhood amongst the Muslims. People who leave for hajj, without following this culture of greeting the karamats, their relatives and friends, they are missing out by encouraging and inspiring others to perform hajj. This culture is the culmination of the preparation for hajj. Though, some people brand this as an innovation - it
is amazing that 1000's of 1000 's of people have gone on hajj through this so- called innovation".
Photo: M H Ebrahim Imam Fuad Samaai
Imam Fareed Manie's view on greeting the karamats conforms to that of Imam Fuad Samaai, Imam Fareed Manie believes it is a tradition that was encouraged by the Prophet Muhammad (p.b.u.h.) to visit the graves of one's relatives and friends. He also asserted that the karamats that are buried at the Cape should be respected as they are the awliya"
Allah (friends of Allah) and that they are alive. They were also responsible for bringing forth the religion of Islam to the Cape.116 Imam Fareed Manie said: "We pray through their (karamats') barakah (blessing) that the Almighty protect and grant us a safe journey to Mecca - a prayer which Allah will not reject because of them".
Imam Fareed Manie, usually accompanies his students, their families and friends to visit the graves of the karamats three months before their departure for Mecca. He normally leaves early in the morning. There, he would offer a prayer on behalf of his students' deceased relatives and friends. A historical overview of the karamats is given to the students as well as the significance of greeting the karamats. Thereafter, family and friends of the potential hajjis are invited to have lunch with them at their respective homes. Here, discussions take place concerning the sacred journey.118
Oral tradition has it that several families used to hire buses and trucks in order to cart their families, neighbours and friends to visit the karamats. This was a colourful event, which required a lot of effort and preparation on the part of the prospective hajjis.
According to Professor Yusuf da Costa, visiting the karamats is a socio-religious gathering in the presence of shaykhs, probably initiated by the Sufi tradition. However, he finds it strange that the hajjis do not visit/greet the karamats when they return from Mecca. Although greeting the karamats is part of his hajj lessons, Professor da Costa believes that it should be a matter of choice.
Shaykh Ebrahim Abrahams's view on visiting the karamats is as follows:
11 Visiting the karamats have (sic) been the culture of the Cape Muslims for many years, which were (sic) probably initiated by those people who undertook this sacred journey in the 191 century or perhaps even earlier - we need to recognise as well as honour these learned Islamic scholars, who were the pioneers at the Cape. To offer a prayer for the karamats is good for them.
Mohammed Hanief Allie, on the other hand, believes that one does not have to visit the karamats personally - prayers can be made every day for one's relatives, friends as well as for the karamats.12 Some Cape Muslims who now reside in Johannesburg, Kimberley, Durban and Port Elizabeth, would first come to Cape Town to greet their relatives, friends and even the karamats before embarking on this sacred journey - to them, it is an
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unique tradition. A few individuals who had no association with Cape Muslim culture, have been impressed with features of this culture. Yusuf Patel, who was born and reared in Pretoria, found the pre-hajj culture of the Cape Muslims (so) delightful that he has
decided to settle in Cape Town. While staying in the Cape, he attended the hajj classes, greeted his family, friends as well as the karamats before he departed for hajj.
In order that Muslims of South Africa should recognise the services to Islam rendered by by Sheikh Yusuf and his companions, Hajji Sullaiman Shah Mahomed decided to erect a worthy monument to their memory. This monument of solid granite, and costing about 600 pounds, is inscribed on each of its four facets, and the largest inscription stone required 16 oxen to drag it up the hill where the shrine is situated. On one stone appears a reproduction of the sailing vessel, the Voetboeg, which brought Sheikh Yusuf to the Cape. The other tablet records that Sheikh Yusuf came from Ceylon to the Cape on board the Voetboeg in 1694. There is an inscription in Arabic of the Qur'an.
"In memory of Sheikh Yusuf, martyr and hero of Bantam, 1626 to 1699 - this minaret was erected by Hajj Sullaiman Shah Mahomed in the reign of King George V, May, 1925".125
Another tablet records the unveiling of the monument by Sir Frederic de Waal, the Administrator of the Cape Province at the time, who performed the unveiling of the monument and the laying of the foundation stone of the tomb and mosque. Among those
present on the occasion were Hajji Sullaiman Mahomed (who spent 3 000 pounds on this project), members of his family, Shaykh Ahmed Behardien, A. Gamiet, the President of the Cape Malay Association, Imam Kiyam al-Din du Toit, Sayed Hashim and vUmar
NAlwT of Mecca, who were visiting Cape Town at the time. Sir Frederic de Waal praised Sheikh Yusuf and held that he was a man of great intelligence, who had enormous influence and that the Dutch government feared him. He concluded his speech by saying that: "Sheikh Yusufwas a noble and holy man that accounted for his great influence - he lived a life of a saint, respected wherever he went",
Hajji Mogamat Mathews who went on hajj in 1949 claimed that his father insisted that he should greet the karamats. He recalls that the final stop was at Macassar at the tomb of Shaykh Yusuf. Thereafter, lunch was served to all those who accompanied him to the karamats. Today, he strongly objects to the extravagance that accompanies this tradition.
He feels that it is unnecessary money spent on serving lunches and dinners to guests who are prosperous. He further argued:
"There is no need to be lavish today! The money spent can rather be contributed towards a better (course) cause or saved towards a family member who are (sic) unable to undertake this journey due to lack of resources".127
Shaykh Yusuf Booley128 who resides in Grassy Park, Cape Town, agrees with this. He asserts:
"Many hajjis, their family members and friends go to the karamats as if they are on a picnic - the picnic is not complete until they have spent the rest of the day after greeting the karamats, at the hajjis' residence having a celebration. I am certainly not in favour of this so-called culture. Hajj is a fundamental pillar of Islam that is conditional to the spiritual progress achieved by the individual
through constant and perpetual remembrance of Allah even before the performance of hajj.