Finally, I am indebted to the following persons who contributed to this paper: interviewees, especially the late Ifajjah Khadijah, who was the wife of Shaykh lsma'Il, her son, Shahiem and the rest of the I:IanU (Edwards) family who spent many hours with me. AL-JUMU'AH WA AL-' [DAYN (GOLD AND SILVER IN THE SERMONS OF THE FRIDAY PRAYER AND THE . TWO'IDS) 178.
INTRODUCfION
The researcher examines the outstanding literary contribution made by Sheikh IsrnaIl and the influence he had on the Cape Muslims. THE ESTABLISHMENT AND CONSOLIDATION OF ISLAM IN THE CAPE FROM THE BEGINNING OF THE CENTURY. XVIII TO THE EARLY 20TH.
THE ESTABLISHMENT AND CONSOLIDATION OF ISLAM AT THE CAPE FROM THE EARLY 18 TH CENTURY TILL THE EARLY 20 TH
EARLY HISTORY
- FIRST MUSLIMS AT THE CAPE
- RELIGIOUS FREEDOM
The policy of the Cape authorities was to separate the Muslim exiles from the slave population. The political exile who played an important role in the establishment of the Muslim community at the Cape was Sheikh Yusuf of Makassar, who was exiled.
POLITICAL CONDITION OF MUSLIMS
- MUSLIM LEADERSHIP
- MUSLIM PARTICIPATION IN THE FIRST WORLD WAR
For the future of the colored child it was imperative that DrAbdurahman be defeated".32. The socio-economic conditions of Muslims during and after the war should be seen in the context of Shaykh lsma'll's formative years.
SOCIO-ECONOMIC SITUATION
- FIRST WORLD WAR'S IMPACT ON ECONOMY
- HIGH MORTALITY RATE AMONGST COLOURED PEOPLE
Not only did Muslims face the high cost of living during the war, but, in 1918, many Cape Town Muslims died as a result of the Spanish flu epidemic. The overcrowded, unsanitary conditions and poor housing of the oppressed contributed to the high death rate among black people.
RELIGIOUS CONDITION
MUSLIMS IN DISTRICT SIX
Several changes in the traditional Cape Muslim dress took place with the arrival in 1862 of the Turkish 'alim, (Muslim scholar) Abu Bakr Amjadi (Effendi). When he arrived in the Cape, Abu Bakr Amjadi (Effendi) advised against the use of the sun hat, known as the tuedang.
CAPE MALAY ASSOCIATION (CMA)
At a public meeting held at Fidelity Hall, Primrose Street, members of the Cape Malay Association passed a unanimous vote of no confidence in Garniet.” system.
THE KHILJ.FAH ISSUE
An article relating to the above question published in Die Burger, which was translated into English and published in Tile Moslem Outlook, suggested that Dr. Abdurahman opposed the decision of the South African KhalJfah Committee, which elected Mr. MA Gamieta and Sheikh Achmat (Ahmad). Politics came to the fore, instead of noise, for example, Mr. MA Gamiet at the first annual conference of the CMA put up a banner with the following message: 11 God bless the Nationalist Party, I08 the party that was.
CHIEF PRIEST ISSUE
Mr MA Gamiet went to the extreme when he approached the Minister of Home Affairs, Dr Malan, to appoint a high priest from the 'ulama: which is now under discussion. Muslims indeed adapted to the changing conditions of the world without diminishing their self-esteem or ISM.
POST MORTEMISSUE
34; Sheikh Achmat Behardien, the Muslim High Priest of the Union of South Africa leaving Balmoral Castle on Friday, March 12 via England and France for the World Muslim Conference to be held in Cairo, wishes to bid farewell to all greetings, his friends, the a'immah, the members of his congregation (congregation), the President and members of the KhalJfah Committee of South Africa in particular, and the Muslim public in general". Previously, in 1914, the Attorney General of The Cape gave an assurance to the Muslim examinations that they would not insist on postmortem when the cause of death was medically determinable without apost mortem. Or Abdurahman said in his speech at MASA, that he fully supported and agreed with the goals and objectives of the Association because it cared for the interests of Muslims, both spiritually and materially.
Further, he also looked after the welfare of the children so that they would grow up to be true Muslims. Muslims should, instead, strive for the brotherhood of all Muslims: true unity and the advancement of the moral, social and physical well-being of the whole community." of Muslims in the Cape in the early twentieth century.
MUSLIM MISSION SCHOOLS
This section examines the Muslim missionary schools, madaris and educational figures who contributed to the Islamic education of Muslims in the Cape in the early twentieth century. replaced "Holy Scripture" in the period of religious studies. According to the researcher, Or Abdurahman wanted to expand education and put it within the reach of Muslim children who would be future leaders. aided Muslim schools were established at the beginning of the 20th century with the help of the wider community. Mr. Achmat Gamieldien, who was appointed as the principal, was also active in the establishment and maintenance of the institute, to which he devoted his life.
As one of the pioneers of the Islamic mission schools in the Cape, he was respected and loved by the people, without distinction of creed or color. Circulars were sent to schools of color, instructing principals that: 11 The home language must in the future be the medium used in teaching during primary school.120 Dr. Van der Merwe, Chief Inspector of Education in the Cape, stated that many colored school students left school at a young age, and that proficiency in at least one of the official languages was essential, especially the first. Before we mention some personalities (Islamic scholars) who contributed to the spiritual upliftment of the Muslims, we will first start with the establishment of madaris at the Cape.
MADXRIS
PERSONALITIES
- KOOLSUM (KULTHUM) MOERAT (MAHADJI)
- SHAIKH ABU BAKR KASSIEM (QASIM) AND ABDURAHMAN (ABD AL- RA1:lMAN) KASSIEM GAMIELDIEN
- IMAM KIAMDIEN (QIYAM AL-DTN) DU TOIT
He returned to Cape Town in 1907 and was appointed ustsdh (teacher/professor) and imsm at the Indian College, Mowbray. In 1922 he left for Cairo with his children, Muhammad Il)san, Muhammad Shakir and Muhammad Hablb, for the sake of their Islamic education. When his children returned to the Cape, Muhammad Shakir and Muhammad IQsan eventually assumed the position of Shaykh Abdurahman.
With the splitting of the jamti'ati from the Breda Street Masjid, in 1897, he was appointed as the new Masjid, Ntiral-'uthmantyyah. In Cape Town Imsm Du Toit was held in high esteem by those who came in contact with him. He was a good sportsman and was a member of the South African Cricket team that toured England in 1883.
SHAYKH SA'ID NAJAAR (NAJJAR)
Shaykh Sa'id established madsrises in Cape Town, Salt River, Johannasburg and Durban where he taught Islamic studies, specifically l)if?a/-Qur'an (memorization of the Qur'an). Shaykh Sa'id lived in Durban for six years and many of the scholars he taught went on to study in Saudi Arabia. Disapproving of Wahhabi practice, Shaykh Sa'id returned to Cape Town where he settled on Wale Street.
Later, Shaykh Sa'id taught at the amadrasah in the Walmer Estate, bought earlier by Sa'id Shamiya, a friend of the Najaars. Interview with Ijajjah Saneya Sulaiman on 9 July 1998, Ijajj Gamat Amien Doutie (born 25 December 1917) on 12 September 1998.{/ajjAmien is a direct descendant of Tuan Tana Barn. Interview with Mrs. Amina Jappie on 13 August 1998. Mrs. Jappie was a student at Rahmanah when Achmat Gamieldien was the principal.
EARLY LIFE
- SHAYKH ISMA'IL'S BIRTH AND FAMILY BACKGROU ND
- STUDENT AT MADRASAH NDRAL-MUBTN
- SECULAR SCHOOL EDUCATION
- STU DIES IN MAKKAH
- MAI:IMDD SHALTDT
- SHAYKH ISMA'TL GRADUATES FROM AL-AZHAR
- SHAYKH ISMA'IL'S RETURN FROM EGYPT
- SHAYKH ISMA'TL'S INVOLVEMENT WITH THE J;AMI' MASJID
- BRIEF HISTORY OF THE J;AMI' MASJID
- ACTIVITIES AT THE JAMI' MASJID
- SHAYKH ISMA'IL'S ESTATE SEQUESTRATED
- CONTROVERSIES INVOLVING SHAYKH ISMAIL
- PERFORMANCE OF ~UHR $ALJH AFTER JUMU'AH
- LAYLAH AL-NI$F MIN SHA 'B}JV (THE NIGHT OF HALF OF SHA 'BAN)
- CLASSES IN THE BO-KAAP
- SHAYKH ISMA'IL, IMM! OF NUR AL -ISLM! MASJID
- SHAYKH ISMA'TL'S DEMISE
Wrestling was also part of the Edwards' sport to the extent that a professional wrestler was consulted to assist the Iamily." Shaykh'Abd al-Rahlmibn Muhammad al-lraqi was instrumental in the establishment and growth of the Sufitradilion in the Cape in 1880. Of the students who graduated from al-Azhar, many suffered academically due to the large number of students in the faculties.
Ebrahim, MH1997 Shaykl:lsmail Hanief (Edumrds) of the Cape -/lis contribution and influence unpublished BA honors thesis. University of South Africa, pp. He was aware of the negative reaction that would occur if he had to end this practice altogether." And in his reading of the Qur'an his love for the Qur'an was clearly evident".79.
He was probably reciting Our's while standing in the middle of the road when this accident occurred. According to reports, Shaykh Isma'Il's coat got stuck in the handle of the car and he was dragged for quite a distance. .
Shaykh lsma'Il's estate was sequestered before his marriage to Ijajjah Khadijah.ljajjaJz Khadijah died on March 2, 1999. I also interviewed Abdurahman Isaacs on May 7, 1997. 1958 at the. According to Sulaiman da Costa, Shaykh lsma'll who did not perform jumu'ah at the Nur al-Islsm Masjid in Buitengracht Street, Upper Cape, had the opportunity to perform jumu'ah at the Al-Azhar Masjid, Aspeling Street, District Six, and at theMuhammadiya Masjid, Tennysen Street, Salt River.
This was the researcher's last interview with Ijajjah Khadija Hanif, when she died on March 2, 1999. See picture of last interview. He is a former principal of Oaklands High, and currently serves on themasjid committee of the Nural-Islsm Masjid and a trustee of the British Mizan of Afghanistan Society. According to Shaykh Sadullah Khan, Jjiifi?Nurbhai is considered one of the best neighborhoods in South Africa today.
CHAPTERS
SHAYKH ISMAIL'S INFLUENCE
- SHAYKH ISMA'IL'S INFLUENCE ON MUIJAMMAD CASSIEM (QASIM) (MENTOR OF MUSLIM YOUTH MOVEMENT OF DISTRICT
- SHAYKH ISMAIL'S INFLUENCE ON IMAM ISMAIL JOHNSTONE AS AN ARABIC TEACHER
- SHAYKH ISMA'TL'S IMPACT ON IMAM ABDULLAH HARON AS A LEADER
In 1966, he led the tablJgh movement and became very active in spreading dIn.8. Although Muhammad Cassiem was not active in politics, he nevertheless guided MYM members by quoting Quranic or hadith texts relevant to a political context. Despite his deep philosophical thought and spirituality, he could align himself with MYM members by sharing their thinking and identification. ID.
Today members of (Kap) MYM (now defunct) still cherish the experience or connection they had with Muhammad Cassiem." Imsm Johnstone followed the sunnah (tradition) of Prophet Muhamrnad (s.a.w.s.) to the best of his ability. Focusing on the youth who was already close to him, he made significant changes in the way the affairs of the masjid were conducted.
DIVERSE ISLAMIC LITERARY WORKS
- MUQADD/MAH FT TAR/KH AL-TAWIflD (AN INTRODUCTION TO THE HISTORY OF [TAWIflD] ONENESS OF GOD)
- HIDAYAH AL-TXLIBIN FI FIQH AL-DIN (GUIDANCE FOR THOSE WHO SEEK TO UNDERSTAND THE RELIGIOUS INJUNCTIONS)
- AL- 'ASJAD WA AL-LUJAYN FT AL-KHUTBAH AL-JUMU'AH WA AL- ' TDAYN (GOLD AND SILVER IN THE SERMONS OF THE FRIDAY
- BUGHYAH AL-MUSHTAQ FT AL-NIKAH WA AL- TALAQ (THE ASPIRATION OF ONE WHO DESIRES MARRIAGE OR DIVORCE)
In all likelihood, Al-Mukaddimah al-Ija dramiyyat: was one of the books that the Shaykh had studied in the early stages of his studies. 34; Ash'aris regarding the uncreated nature of the Qur'an in opposition to the Mu'tazilites. The book also discusses the views of the Mu'tazilites, Hasan al-Basrl and Wasil Ibn Ata.
In the muqaddimah (preface), Shaykh lsrnall discusses the subject, which deals with the pillars of Islam, (except for !)ajj). The first part of this book ends with $alah on page 133 and continues on page two of the second part. This book consists of 52 pages with riwayat of the life of Prophet Muhammad (saws).
