Abibia Soofie Saheb
Badsha Peer Darbar Kenville
50 Soofie Saheb Drive,
Durban North
Durban, South Africa,
4065
Birth
Hazrath Hajee Shah Goolam
Mohamed Soofie Siddique Chisti Al-Qadiri Habibi RA was born in 1848 AC (1267) in
the town of Ibrahimpatan, Ratnagir, about 200km from Bombay in India. He was the
eldest son of Hazrath Ibrahim Siddiqui RA, a direct descendent of Hazrath Abu
Bakr Siddique RA, the first Caliph of Islam. His mother was Hazrath Rabia RA.
His younger brothers were Qadi Abdul Majid and Qadi Goolam Hasan. His sisters
were Khatoon, Amina and Bibi. He was brought up in a strict Islamic atmosphere
unlike many of the children of his time.
Journey to Mecca Tul Mukarramah
Arabia is a hot desert country
where the midday temperature can reach up to 50 degrees. In order to get relief
from the blazing sun and the burning sands, Hazrath Soofie Saheb (RA) after
every few hours of walking, would stop at an oasis to rest. He would untie his
mother, see to her requirements, prepare meals, and only after making sure that
his mother and wife were comfortable, he would sit down and rest. They spent the
nights under a tent. The journey, although arduous, was not dangerous because
there were other pilgrims travelling towards Mecca either on foot or on camels.
It took him three days to reach Mecca Shareef.
Stay in Mecca Tul Mukarramah
After arriving in the Holy City
of Mecca, Hazrath Soofie Saheb RA took his family to Sayed Alawi who was the
family Muallim (guide). A suitable humble place was located for himself and his
family. He made Tawaaf-e-Ziarat of the Kaaba and made the Sa-ee with his mother
on his back. He spent a few days in Mecca making ziarat of the important
historial places and mosques. He then left for the city of Medina, the famous
and revered city of the Holy Prophet SAW. He joined a caravan consisting of a
few camels with pilgrims. They used to camp at night. The journey took twelve
days.
Stay in Medina Tul Munawara
Medina, unlike Mecca is a city
that is lush and green with vegetation and date palms. It is calm, peaceful and
serene, much in keeping with the resting place of the Holy Prophet SAW. Even the
inhabitants go about their duties in a leisurely manner in contrast with the
hustle and bustle of Mecca, where the Holy Prophet SAW was born.
The first thing that Hazrath
Soofie Saheb RA did when he arrived in Medina Shareef was to take his mother on
his back and his wife to the Haram of the Holy Prophet SAW where they offered
their salutation and respects. During his stay in Medina, he made ziarat of all
the important historical places. Daily, after the Fajr and Ishraaq namaaz he
visited Jannatul Baqee, the famous cemetery in Medina where many of the
Prophet’s family, the Sahabas and other important personalities are buried.
May Allah’s peace be upon them. After his stay in Medina Munnawwara, he went
back to Mecca, where he performed Haj before returnung to India.
Back Home
By now there was a great change
in his personality and in his outlook. This was particularly due to his stay in
Medina. He was drawn away from the materialistic world towards spiritualism.
Mysticism and sufistic ideas were imbued in him. What he needed now more than
ever before, was a Pir(Spiritual Guide) who could place him on the path of
Sufism.
Trip to Baghdad Shareef
Baghdad is the capital of Iraq,
and is situated on the banks of the Tigris. It was once known for its learning
and culture, for its flourishing trade, its gardens and for its minarets and
domes. It is a place of pilgrims. It was built in 726 (66 AH) by Abu Jaffar
al-Mansur, the second caliph of the Abbasid Dynasty, and enlarged by King Haroun
al-Rashid during which era it reached the height of its prosperity. Baghdad is
dotted by many mazaars-those of Hazrath Junaid Baghdadi RA, Hazrath Mansur al
Hallaj RA, Hazrath Sheikh Abdul Qadir Jilani RA and Imam Abu Hanifa RA, to name
a few. The tomb of Zubeida, the queen of Haroon al-Rashid is also here.
After discussing the trip with
the members of his family, Hazrath Soofie Saheb RA left for Bombay. He set sail
again with Baghdad as his destination, in search of a Pir O Murshid (Spiritual
Master).
Stay in Baghdad Shareef
After arriving in Baghdad,
Hazrath Soofie Saheb RA went to the khanqah (monastery) of Hazrath Ghousal Azam
Sheikh Abdul Qadir Jilani RA to arrange accommodation and then visited his
Mazaar Shareef where he spent a few hours before going out in search of a Pir.
Here he met Hazrath Shah Goolam Mustupha Effendi al-Qadri RA who accepted
Hazrath Soofie Saheb RA as a mureed(disciple) in the Qadiri Silsila, one of the
orders into which the Sufis are classified, the other principal orders being
Chistia, Suhrawardia and Naqshabandia. These orders have no fundamental
differences except in matters of minor details. While in Baghdad he visited many
places such as Karbala, Najaf, Kufa, Damascus, Jerusalem and others.
Riazath and Mujahedas
Hazrath Soofie Saheb RA used to
sit in the Mazaar Shareef of Hazrath Ghousal Azam RA especially after Fijr
Namaaz. He had to recite certain wazifas (daily round of the holy recitals)
before performing Ishraq and Chast namaaz. After Tajahud (middle of the night)
namaaz he spent his time in reciting the Holy Quraan. These daily routines known
as Riazath and Mujahedas, were indulged in for the next six months.
It was Hazrath Shah Goolam
Mustupha Effendi RA who first called him Soofie. One day on the request of his
Pir he respectfully sat down by his Qadri Pir and was told to return to India in
order to meet his Chisti Pir, Hazrath Khwaja Habib Ali Shah RA in Hyderabad.
Meanwhile, both these Pirs, communicated with one another by means of spiritual
contact about the disciple, Hazrath Soofie Saheb RA.
Meeting
with his Chisti Pir
Without any questions, Hazrath Soofie Saheb RA left Baghdad
for India. After a journey of three weeks he arrived in Bombay. The first thing
he did was to inquire about a place called Hyderabad when he learnt that Hazrath
Khwaja Habib Ali Shah RA was in Majghown, a village not far from Bombay, where
he had a small Khanqah to cater for his mureeds in this part of the country and
from where he spread the silsila. When Hazrath Soofie Saheb RA arrived here he
found a Sama Khani in progress (recitation of devotional and mystic poetry).
However, he quietly slipped into the room which was full of devotees and Hazrath
Khwaja Habib Ali Shah RA recognised him and one glance from him put Hazrath
Soofie Saheb RA into a trance (Istighrag) or engrossment, a position which
lasted for two days after which Hazrath Khwaja Habib Ali Shah RA embraced him
and immediately accepted him into the Chistia Silsila.
Hazrath Khwaja Habib Ali Shah RA was very satisfied, when he
discovered that his young mureed was not interested in worldly gain. This is
what he had expected from his shining star and made dua for him to progress in
the path of Sufism.
Back
in Kalyan
After a few days Hazrath Soofie Saheb RA set off for Kalyan
to resume duties as a teacher in the madressa and as leader in the Musjid.
Hazrath Khwaja Habib Ali Shah RA loved his mureed, Hazrath
Soofie Saheb RA very much. As a result he used to visit his mureed quite
regularly in Kalyan. In return, Hazrath Soofie Saheb RA showed the greatest
respect for his Pir. On one such trip he kissed the feet of his Pir out of sheer
love and respect. However, a few members of the congregation (unable to
differentiate between worship of Allah and respect for mankind) caused a
dispute. When he found that the congregation was being divided, Hazrath Soofie
Saheb RA, not to offend anyone, resigned as Imam and teacher at this institution
in Kalyan and returned to his home in Ratnagir, after which he went to Hyderabad
to serve his Pir.
Khwaja
Habib Ali Shah RA Visits Mazaars
Meanwhile, an important incident took place in Delhi which
was to change not only the life of Hazrath Soofie Saheb RA but the life of the
Muslims in South Africa. Hazrath Khwaja Habib Ali RA used to visit the various
mazaars in the Indo-Pakistan sub-continent especially during the Urs Shareef
(Death Anniversary) celebrations. During one of his visits to the Urs Shareef
celebration of Hazrath Khwaja Naseeruddin Chirag RA (a Khalifa of Hazrath
Nizamuddin Awliya RA and a Sufi saint of the Golden Age of Sufism in India)
whose illustrious Mazaar is in Delhi, Hazrath Khwaja Habib Ali RA was seated
beside the Holy Grave of Hazrath Khwaja Naseeruddin RA. He was reading the Holy
Quraan and wazifas when suddenly he was in spiritual contact with Hazrath Khwaja
Naseeruddin RA who instructed him to send his brilliant mureed, Hazrath Soofie
Saheb RA to South Africa to propagate Islam and spread the Chistia Silsila.
In
Hyderabad
From Ratnagir, Hazrath Soofie Saheb RA left for Hyderabad
where he remained in the service of his Pir O Murshid and at the same time he
was given instructions in the path of Sufism. He also had various duties to
perform at the Khanqah Shareef of his Spiritual Master.
One day, Hazrath Khwaja Habib Ali Shah RA called Hazrath
Soofie Saheb RA to his presence and instructed him to proceed to South Africa
where he was to carry out his mission. Once again, without any questions,
Hazrath Soofie Saheb RA left the city of Hyderabad and went to Ratnagir to make
preparations to leave for South Africa.
Back
in Ratnagir
Hazrath Soofie Saheb RA spoke of his intended trip to South
Africa with the members of his family who were very supportive and his mother
readily gave him permission and blessing to leave the shores of India for South
Africa.
Arrival of Hazrath Soofie Saheb RA
in Durban South Africa
It was a
normal morning in the winter of 1895 when a ship S.S Hoosen, docked at the
Durban Harbour. On board was a person, simple in dress in a yellow garb and a
cloth hat. As he stood on the deck of the ship looking at the people on the
wharf to welcome their respective relatives and friends, little did the people
realise that he was to make such a great impact in their life-style, to make
them God-fearing and to bring about spiritual, mental and social upliftment, and
an enhancement in the quality of their lives. His was a name that, with the
Grace of Almighty Allah, will till Eternity, remain on the lips of the people, a
name that will remind future generations of his selfless sacrifice for the Deen
of Islam and for the general upliftment of the masses in South Africa.
Custom formalities being over, the passengers now
disembarked and on the wharfside, relatives embraced, hugged and met each other.
Some were helping the passengers with their heavy luggage, tin trunks and
suitcases along the gangway from the ship, others were stacking the luggage on
the horse wagon on the wharf, while some were being driven away by their
relatives and friends. Looking at the scene as he came down the gangway, this
humble son of Islam, with a walking stick in one hand and a small cloth-covered
bundle in the other (in it were his spare koortha, loongie, singlet, miswak,
towel, a Quraan, a tasbih and a book with various wazifas) carefully stepped on
to soil of Southern Africa with confidence knowing that the blessings of Allah
and his Pir are with him.
As he walked he greeted the people, some returned his
greetings while others just stared at him curiously. No one offered to give him
a lift into town or even ask him whether he had a place to stay. Hazrath Soofie
Saheb RA made his way to the Jumah Musjid which was then a very simple building
in Grey Street.
Hazrath’s Second Day in Durban
After Salatul fajr the next
morning, the incident of the previous night with the Muezzin, spread like
wildfire among the local Muslims. Out of curiosity Musallees gathered around
Hazrath and began to talk to him, among other things, about his village at home
in India. On learning that he was from Ratnagir, District Kokan, then one
Rooknoodeen and one Fazloodeen Jhetam who were from the same district, took a
greater interest in him. He explained his mission to them and that he was sent
by his Pir O Murshid, Hazrath Khwaja Habib Ali Shah RA of Hyderabad, India to
serve the Deen of Islam.
The Musallees offered him
accommodation and to be their guest, but the Imam refused to let him go. After a
short consultation with both parties he decided to sleep at the house of the
Imam but eat at the homes of the Musallees. This made everyone happy.
Locating the Grave of Hazrath Badsha Peer RA
Grave of Hazrath Badsha Peer RA, Brook
Street, Durban. (Artist Impression)
The next morning after
breakfast at the Rooknoodeen home where others were also present, Hazrath
inquired about the grave of Hazrath Sheikh Ahmed RA. Unfortunately they could
not remember such a person. Next he made inquiries at the Jumah Musjid from the
Imam. After failing to get a definite answer he then asked to be taken to the
local Muslim cemetery in Brook Street. At the entrance he made Muraqaba
(meditation) until he was able to identify the actual grave.
He walked directly to the
grave. After removing the overgrown grass and weeds, the shawl that he had on
his shoulder was placed on the grave of Hazrath Badsha Peer RA. Hence the first
Gilaaf (cloth cover) was placed on it by Hazrath Soofie Saheb RA. He told the
people who were present at the graveside on this historic occasion that it was
this personality who had foretold his arrival, and that Hazrath Shaikh Ahmed RA
was the Badsha (King) of the Peers of his time. Hence he is well known today as
Hazrath Badsha Peer RA.
The people then remembered
that there was a person who wore torn and tattered clothes and was referred to
as a diwana because he had no family and he had no care for this world. He spent
most of his time seated either in the vicinity of the Juma Musjid or at the
Brook Street cemetery. He would often move from one place to another. He
frequently visited the small and remote villages and towns in northern Natal
where there were Indians, although travelling in those days was difficult.
They also remembered him saying that a man of “shariat”
has left the shores of India bound for South Africa and those who want
salvation in the hereafter should follow this leader when he arrived.
Search for First Site
A few indentured Indian
families whose contract to work on the canefields had expired, lived in this
area, called Riverside. They took up farming and supplied the Durban market with
greens, fruit and vegetables. Hazrath Soofie Saheb RA stepped down from the
horse drawn wagon, followed by his few companions. One piece of land captured
his attention, next to which were a few farmers busily engaged with their
chores. On the far side of the land were a few small humble wood and iron
dwellings. He then walked towards this area with the others. As they were
approaching the house a Hindu gentleman (Narainsamy) who was the owner, came
hurriedly towards them. He warned them not to come further because behind a
nearby rock there was a huge python that terrified the people who came there to
visit the temple. Hazrath Soofie Saheb RA very calmly walked towards the owner
while the others were naturally very scared of the situation. The driver of the
wagon made a hasty retreat to wait at the wagon. Hazrath Soofie Saheb RA was
greeted by the owner who immediately saw a saintly personality in front of him
and recognised him to be a very holy person.
The owner was astonished to
see that the party walked freely along the pathway without any harm being done
to them. Hazrath Soofie Saheb RA told the man of his intention to buy the land
from him and the reasons for the purchase. The owner agreed and told Hazrath
Soofie Saheb RA that the land was for sale but could not get a buyer because of
the presence of the python.
The Python makes an exit
Hazrath Soofie Saheb RA
negotiated with the owner to buy the piece of land where the present Musjid and
Mazaar stand. At the same time he walked towards the spot where the python lived
while the others, including the owner, watched from a safe distance. To
everyones amazement he spoke to the reptile by saying. “I have come here to
purchase this land and to plant the flag of Islam and of Hazrath Khwaja
Moinuddin Chisti RA.” Surprisingly the python emerged, stopped at the feet
of Hazrath Soofie Saheb RA for a few seconds as if making salutations, and
headed towards the lagoon area where it disappeared. It is reported that the
home of the python was near a well next to the present mosque.
Purchase of first site
The next day Hazrath Soofie
Saheb RA, was taken to the office of Mahatama Gandhi who was then practising as
a lawyer in Durban. The land at Riverside was legally and duly purchased and a
trust was created.
Copy of part of the Deed of Sale of the
site at Riverside
(Note the signature of Mahatma Gandhi)
The First Musjid
After purchasing the land at Riverside, Hazrath Soofie
Saheb RA personally drew the sketch and instructed the builder to begin with the
project. Hazrath himself laid the foundation of the House of Allah and work
began in earnest. While the Musjid work was in progress and with the assistance
of the same builder, he laid the foundation for his humble home. His family at
the time was still in India. The Musjid was constructed with bricks and the
house with wood and corrugated iron. The house remained in its original state
until 1968 when it was forcibly demolished under the then Group Areas Act when
Indians had to move out of Riverside area for White occupation. A khanqah was
also built for spiritual training and upliftment and a part of this khanqah was
also used as an orphanage.
Arrival of Family
It was approximately 18
months after starting the building project, which was now complete and in
operation, that he called his family to join him here in South Africa in 1897.
According to the record in
the Archives at Durban, the following family members joined him at the Khanqah
at Riverside.
His mother, Rabia Bi, his
wife, Bibi Zainab and his sons, Shah Mohamed Ebrahim Soofie, Shah Abdul Aziz
Soofie, Shah Abdul Kader Soofie, Shah Goolam Hafiz Soofie and his daughters. May
the blessings of Allah be upon them.
His mother, Rabia RA, who was
now very old and sickly, came to South Africa because she wanted to be with her
eldest son and her daughter-in-law, Zainab Bi RA. There was a very special bond
of love between these two women which had become even stronger during Haj. His
mother was a great source of inspiration to Hazrath Soofie Saheb RA and many are
the tales about his reverence for her. She passed away in 1913 (1332 AH) and
lies buried next to her eminent son in the Mazaar Shareef at Riverside -
together in life and together in death.
After the
members of his family joined him at the Darbar in Riverside his administrative
work was shared. His eldest son, Hazrath Shah Mohamed Ebrahim Soofie RA was able
to assist him at the Darbar so that he was able to expand his missionary work
around Durban district, eventually spreading to other parts of the country.
Mazaar Shareef of Hazrath Badsha Peer ra
Meanwhile the name and fame
of Hazrath Badsha Peer RA (buried in Brook Street Cemetery) spread far and wide
and people began streaming in to seek spiritual benefits and blessings. In order
to attend to the needs and comforts of the community Hazrath Soofie Saheb RA had
to construct a wood and iron building over the Holy grave of Hazrath Badsha Peer
RA and personally attend to the people. However, the building of other Masaajid
(Mosques) and Khanqahs often kept him away from the Mazaar and he had to appoint
a full-time Mujawar (keeper) to attend to the people’s various requests and
needs.
The First Madressa
“Seek knowledge
from the cradle to the grave”
from the cradle to the grave”
After
the completion of the first Musjid, followed by the Khanqah cum Orphange and
residential house, Hazrath Soofie Saheb RA began madressa classes for the
children in the area, the orphans, the destitutes and even the adults in the
newly constructed Musjid. However in early 1903, Parsee Rustomjee, a prominent
member of the Parsee community donated a building which was used as a madressa,
as a token of appreciation to Hazrath Soofie Saheb RA. The education meted out
here made it one of the leading education centres in South Africa in a short
time. In fact it was undoubtedly the pioneering Darul Uloom in this southern
part of the continent. Hazrath Moulana Abdul Latief Qadi RA, the brother-in-law
of Hazrath Soofie Saheb RA was the most senior teacher here. He also trained and
supervised the other ustaads (teachers) at this institution as the roll
increased. It was due to his untiring personal efforts that saw many a brilliant
student emerge from this Centre, including the minor sons of Hazrath Soofie
Saheb RA namely, Hazrath Shah Abdul Kader Soofie RA, Hazrath Shah Goolam Hafiz
Soofie RA, Hazrath Shah Mohamed Habib Soofie RA and Hazrath Shah Goolam Fareed
Soofie RA.
The
students were grouped and placed in different classes according to their age,
aptitude and educational ability. There were classes for beginners (including
adults) learning to read the Quraan and the Urdu language. The senior classes
were taught the languages - Urdu, Arabic and Pharsee (Persian), General Deenyath
and Islamic History. Great emphasis was laid on the teaching of Urdu because it
was the belief of Hazrath Soofie Saheb RA that the most valuable and priceless
treasures of Islam were to be found in Urdu. Kitaabs in the various libraries of
the Indo - Pakistan sub continent.
Of the books and kitaabs that were used to impart religious
education, very little is known. It is unfortunate that after the demise of
Hazrath Soofie Saheb RA in 1911 many of the books and kitaabs were removed or
borrowed from the Khanqah and never returned, for either sentimental reason or
other reasons best known to the borrower. The same was repeated after the demise
of Hazrath Shah Abdul Aziz Soofie in 1947. One thing is certain that these
valuable books were from India and were in general use in the Darul Ulooms in
India at that time. Today these books would have served a very useful purpose to
identify the type of education imparted to the scholars.
It
is interesting to note that the immortal “Mathnawi” of Moulana
Jalaluddin Rumi RA, the greatest mystic poet the world has produced, was also
taught. The Mathnawi, comprising of 6 books containing 26660 couplets and which
took 10 years to complete, is a long narrative poem. It contains the roots of
religion and the discovery of the mysteries of nature and divine knowledge. It
has all the pantheistic beauty of the Psalms, the music of the hills, the
swaying of the forests, the colour and scent of roses, which are the Mirror of
the Beloved.
It
is reported there were times when Hazrath Shah Moulana Abdul Latief QadiRA, in
his melodious voice, taught the Mathnawi to the students in the Madressa,
Hazrath Soofie Saheb RA, sitting in the Musjid went into a state of wajd
(ecstacy).
Some
of the many outstanding students that attained their education at the Madressa
were .
1. Hazrath Moulana Abdul Kader, who received his
elementary education at the Madressa at Riverside. He proceeded overseas to
further his studies and returned to serve the community faithfully for many
years.
2. Imam Habibullah Khan, who performed many years of
yeoman service to keep the torch of Islam alive in the sprawling district of
Clairwood which in those days was a densely populated, impoverished residential
area.
3. Sayed Hameed, a brilliant teacher who is also
remembered for his excellent calligraphy in Urdu and Arabic.
4. Munshi Dawood Vanker, a colourful personality,
whose name was a household word, was a teacher and lecturer for many years.
May Allah be pleased with
all of them.
5. In recent times Moulana Abbas Khan received his
basic education at the Soofie Saheb Madressa before pursuing his studies in
Pakistan. He is now serving the community.
The First Orphanage
‘The best home is that in which an orphan is
brought up.’
Hazrath
Soofie Saheb RA put into practice this Hadith to the letter. He found that there
were children in Durban, many of them orphans, who were being neglected. It was
not unusual for him to go into town to collect the children who were begging for
food in the streets. He used to take them to their parents.
Some were
old, others were sickly and unable to work. He provided assistance to these
families. In most cases, with the permission of parents and relatives, the
orphans and destitute children were taken to the Orphanage at Riverside in order
to give the families an opportunity to rehabilitate themselves.
At the
Khanqah the very young ones were taken care of by his wife, Hazrath Zainab RA,
who was the motherly figure. They were immediately washed and changed into clean
clothes. The older children were given clean clothing after a wash and were
introduced to the other inmates under the personal guidance of Hazrath Soofie
Saheb RA. Orphanages were normally synonymous with strict military discipline,
child abuse and child labour. In most cases the behaviour problems were due to
the upbringing in the former environment - while some were over-pampered, others
were totally neglected. Both types of treatment breed problem children. So far
as the orphanage at Riverside was concerned, the Islamic atmosphere helped
tremendously to instil friendly relationships among inmates. A lot of love and
care emanated fron the Orphange under the supervision of Hazrath Soofie Saheb
RA, who was a strict disciplinarian so far as Shariat matters were concerned but
who at the same time was humane.
He was
ably assisted by his beloved wife in this respect.
The
parents of these children also received assistance from the Khanqah. Groceries,
meat, vegetables and cash were delivered to the homes of those who were unable
to call at the Centre for some reason or the other. The horse-drawn wagan was
the only means of transportation at the Darbar. Assistance was given to other
people also.
Dinner at
the Khanqah was an orderly and disciplined affair whether it was breakfast,
lunch or supper. The homely atmosphere that prevailed was remarkable. Hazrath
Soofie Saheb RA himself sat with the orphans, destitutes and other inmates and
his sons at the Darbar all sitting side by side at the dastarkhan (table cloth).
If there were visitors at the Khanqah at that time, they were also asked to join
in. He personally made sure that all partook and enjoyed their meals. When all
had finished, then only he used to eat.
When
Mother Nature is at rest, in the stillness of the night and when all the members
of his family are fast asleep, Hazrath Soofie Saheb RA, with a lantern in his
hand would go on his routine nightly rounds to make sure that everyone was
comfortable and asleep.
He used to
carefully awake those with weak bladders, take them by their hands, walk them to
the toilets, wash them personally and take them back to their beds and tuck them
to sleep. If anyone needed an extra blanket, provisions were made. If any
beddings were messed he would personally clean the child and change the
bedclothes. At that part of the night he used to wash the soiled clothes. On
numerous occasions, on his routine check he would attend to orphans and other
inmates if he found them awake due to fever or other ailments. He personally saw
to each one and attended to them in a fatherly manner. Some were given medicine
while others were given hot tea and bread. He would stay awake with them, if he
had to. Alhamdo-lillah, Hazrath Soofie Saheb RA carried out his duties and
obligations towards the orphans and destitutes as was the Sunnah of our Holy
Prophet SAW and the teachings of the Holy Quraan.
His aim in
bringing the children from the streets to the Orphange was primarily to give
them a shelter over their heads, feed them, and most important, to educate them.
He wanted to lift their morale and make them self-sufficient so that when they
left the institution they would be an asset to the community, a source of help
to their parents and family members.
The
education at the Orphanage was entrusted to the brother-in-law of Hazrath Soofie
Saheb RA, namely, Hazrath Moulana Shah Abdul Latief Qadi RA who later became one
of the six Khulafas of Hazrath Soofie Saheb RA and was placed in charge of the
Soofie Saheb Darbar at Athlone, Cape town.
Many
children from the Orphange and Madressa at Riverside grew up to become Imams,
Munshis, Muezzins, community leaders and were posted to various small villages
and remote areas around Durban.
As a
result there was a sudden surge in the country to provide their children with
Islamic-education. This indirectly led not only to the upliftment of Islam but
also to the spread of Islam. All this was entirely due to the teachings and
tireless efforts of Hazrath Soofie Saheb RA who was also responsible for
promoting Urdu as a language, used in many homes as an official language. It
was, and still is, regarded as the “khazana”
(treasure) of Islam.
These
and many more have left their alma mater and have served, while some are still
serving the community
Demise of Hazrath Soofie Saheb RA
In early
1911 Hazrath Soofie Saheb RA made a trip to India which proved to be his last.
He returned in April the same year. Two days before his demise he had a high
fever and he lay on the floor holding the feet of his mother, as was his custom,
reminding her that Paradise lies at the feet of the mother.
On
Thursday, 29 June 1911 (2 Rajab 1329), at about noon, he performed wudu and
asked to be taken to the door leading out of the house. He was weak and had to
be assisted by his second son, Hazrath Shah Abdul Aziz Soofie RA, and one of his
mureeds, Hassan Miajee. While standing at the door, he looked towards the
Khanqah in a northerly direction and said, “May
Almighty Allah, through the Wasila of our Beloved Nabie SAW, accept the humble
effort of ours and may He safeguard the Khanqahs” He was brought back to
his room where he spoke to his mother and informed her that he was about to meet
his Creator, His Beloved Prophet SAW and his Pirane Azam. He then lay on the
floor facing the Qibla, and as the Muezzin was calling the faithful to Zohar
Prayers, this humble son of Islam breathed his last. He was 63 years of age.
“To Allah we belong and unto Him is our return.”
– (Holy
Quraan)
His
Mureed, Hassan Miajee, who was requested by him a few days earlier to perform
the Ghusal (and the Janaza Namaaz) carried out the wishes accordingly. His
funeral took place the next day in accordance with the wishes of the people to
enable them to attend. In the presence of thousands of people of all races and
religions, he was buried in the present Mazaar Shareef, overlooking the Indian
Ocean where the thunder of the breaking waves on the shore can be clearly heard.
The Group Areas Act
In early 1960’s the
government of the country began implementing the separate development programme
for its various population groups. Areas were set aside for particular race
groups, the prime areas, especially in and around the cities, being reserved for
the ‘white’ population group. Between 1960 and 1985, it is estimated that
3,5 million “non-whites” were removed against their will to confirm to
apartheid regulations. A few “whites” were moved for their betterment.
Riverside, a suburb near the
mouth of the Umgeni River was one such area that was affected. Indians, mostly
freed after serving indentureship on the canefields, chose to live here. Many of
them were gardeners supplying the local market. They were forced to sell their
homes and properties for a pittance in compensation to the so called Department
of Community Development which was in charge of implementing the Group Areas Act
and which provided employment for thousands of “whites”. Many of them moved
to Chatsworth that was built especially for those who were affected by the Group
Act. The homes were small and made of hollow bricks and it also heralded the end
of the joint family system with its many advantages. There were other families,
who were able to afford their own homes, and they chose other areas that were
set aside for the Indians. The authorities gave the Darbar at Riverside just two
days after the last Urs Shareef of Hazrath Khwaja Moinudeen Chisti RA and
Hazrath Soofie Saheb RA, held on 12/13 October 1968, to vacate part of the
institution at Riverside. In other words, by Tuesday, 15 October 1968, the
orphans, destitutes and members of the family had to vacate. Appeals to the
authorities for extension of time were ignorad.
The Urs Shareef was
celebrated as usual on the weekend of 12/13 October 1968. On Monday, over 100
degs ( pots in which food was prepared) had to be washed and returned to the
hirers. Over 2000 chairs, 100 trestles, 1000 big and 1000 small sheens (plates).
1000 bowls, cups, jugs, etc had to be washed, packed and returned. Because there
were no marquees, two large structures (one for gents and the other for ladies)
made of bamboo poles and covered with tarpaulin had to be dismantled. On the one
hand the cleaning up operation was in progress and on the other hand the
belongings of the orphans, destitutes and members of the Soofie Family from the
Darbar at Riverside were gathered together to be relocated to the Darbar at
Kenville.
It is extremely difficult to
imagine the chaos that prevailed at the Darbar especially on those two days
following the Urs Shareef. Besides the time factor there was also the sentiment
factor. On Tuesday, 15 October 1968 at 9a.m. the so called officials from the
department called at the Darbar to see if the “moving out” process was in
progress. By late afternoon most of the belongings had been removed with heavy
hearts. After Asr Salaat, Fateha was read at the Mazaar Shareef of Hazrath
Soofie Saheb RA by the then Sajjada Nasheen, Hazrath Shah Goolam Mohamed Soofie
Sani RA, members of the Soofie family, the inmates and close friends.
Words cannot describe aptly
the emotions and thoughts that were running through the minds and hearts of all
those present when the buildings were mercilessly destroyed by the bulldozers,
which resembled huge dragons; it seemed as if the Day of Qiyamat was at hand.
Seventy three years of history and rich heritage, sweat and toil, dreams and
visions, were left in tatters overnight. But the inspiring memories of this
great vibrant centre which gave light not only to the Muslims, will always be
treasured and nothing would obliterate it.
The Buland Darwaza
(Entrance), the original wood and iron house of Hazrath Soofie Saheb RA, the
kitchen and dinning hall of the orphans, the orphanage, the madressa and
dispensary and the residential home were all demolished. The Musjid, Mazaar and
Cemeteries survived and continued to serve the community, who in spite of living
elsewhere, were still drawn here like moths to a burning lamp. The Darbar
continued through the years with the various activities and buildings were later
added, renovated and extended in order to restore the Khanqah to its former
glory and splendour.
Reconstruction and Development Programme of the Chisti,
Qaderi, Habibi, Soofie Silsila
1. Riverside
1970
- Musjid roof and ceiling completely replaced with new wiring for electricity.
1972
- Musjid gets a facelift - new windows, doors, carpets, burglar guards,
painting. Mazaar Shareef gets new carpets, burglar guards, gates.
1980
- Musjid extended for first time since 1895. New concrete slab, carpets, light
fittings, ablution facilities. Jamatkhana for ladies.
1985
- Mazaar Shareef completely renovated. Concrete dome, slab, new windows, doors,
light fittings, carpets, architectural features added.
1986
- Musjid re-extended, new carpets, window.
1992
- Ashurkhana, Archives, Museum and Library built.
1994
- Madressa hall and residential home built.
1995
- Extension of car park.
1998
- Musjid re-extended (another floor added).
2. Kenville
The
Darbar at Riverside moved to Kenville and on the Soofie Saheb Trust land which
was vacant at the time, a new Musjid, Madressa, Orphanage and a residential home
were built with the help of the community in 1968. Thus Hazrath Shah Goolam
Mohamed Soofie Sani RA was able to continue with the mission of his grandfather.
Although functions were held at Riverside, it was Kenville that had become the
hub of activity of the Soofie Saheb-Badsha Peer Darbar. The process of Ba’it
(entering spiritual order) continued and other activities were also pursued.
1982
- Nursery Islamic School built. Also serves as a pre- school.
1993
- Renovations and extension to the Musjid and building of a new Hall.
3. Mazaar Shareef - Hazrath Badsha Peer RA
Regular
renovations and painting were carried out especially before the Annual Urs
Celebrations. The Mazaar Shareef was completely renovated in 1978 when it was
partly destroyed by vandalism. Plans for a major renovation, alteration and
addition to the existing Mazaar Shareef has been passed by the City Council.
Work to commence soon Insha-Allah by the Soofie Saheb-Badsha Peer Darbar of
Riverside/ Kenville.
Renovations to Soofie Saheb Mazaar
The
original Mazaar was a simple octagonal building on a podium with a green painted
steel roof. Apparently due to earthworks on the neighbouring school grounds,
part of the Mazaar developed cracks and hence repair work was vital. The new
design is modelled on the old octagonal plan but it was felt that the building
should be appropriately capped by an imposing dome which apart from its symbolic
value dominates the view from the parking lot, up the grand stairs and on the
podium. The internal structural arrangement is such that the spatial feeling is
dynamic and expansive; a feeling of grandeur and stateliness.
The
decorative aspects were carried out very capably by the brothers (Hazrath Shah
Mohamed Saeid and Hazrath Shah Abdul Aziz), with community help. The decorations
are in harmony with the building and are traditional. Historical artefacts like
the wagon and the KASTHI (the concrete pot) on the podium have been preserved.
Hazrath Soofie Saheb was an important link in the history and development of the
Islamic community of South Africa; the erection of this Mazaar serves as a
reminder of his link to the community for all times.
-Gafoor
Moideen, Architect-
The Structural Engineer’s Report
Structural
Engineering:
Clive
Wilson assisted the architect by advising on, designing and supervising the
construction of the structual engineering elements of the project, including the
new concrete dome, roof, beams, columns and foundations.
The
Dome:
The dome is a thin (25mm to 75mm thick) fluted shell,
created in a form of reinforced concrete known as ferrocement. It was
constructed in eight segments, which were precast on the ground, before being
assembled, and then lifted onto the roof by means of a large crane. The main
part of the dome, which weighs about 25 tons, is 6,7 meters high and 6,6 in
diameter. This was a novel and challenging design, as previous examples of this
form of construction are not known of.
The
Roof:
The
roof was also constructed in reinforced concrete, and also presented a
challenge, because of the desired large clear span (8,8m), the octagonal shape,
and the major opening in the middle under the stone. It was intended to create a
vault over the tombs in the main chamber of the shrine, without intrusive
columns. This was achieved by inclining the roof panels up towards the centre,
by designing inner and outer ring beams. The roof thereby functions as a shell,
rather than as a convential slab.
The
Foundations:
The new columns around the periphery of the new roof were
constructed on reinforced concrete bases cast in pits dug under the old brick
walls, while the walls were propped. Reinforced concrete piles were installed to
depths of 5m under two of the new bases on the east side, above the existing
steep bank, to prevent settlement and cracking, as had previously been
experienced in this part of the old building.
The
Builders:
The
project benefitted by the services of two expert and experienced builders - Mr
N. Madasen who constructed the dome, and Mr S. Abdool who cast the new
foundations, columns and roof.
Clive
Wilson-
Consulting
Engineer, Bachelor of Science in Engineering (Natal), Master of Science in
Engineering (California), Registered Professional Engineer.
Mr
Niel Juel Madasen, Ferrocement Dome Constructor
Our
dome constructor, Mr Niel Juel Madasen born in 1920 comes from Gilleleje in
Denmark, a small village some 60km from Copenhagen. He lived 20 years of his
life in this village. His interest in travelling brought him to this part of the
world. He arrived in South Africa in 1949 and settled in Kimberly. He worked in
the cement factory at the Union Lime Co. The following year he settled in
Durban. He became a contractor and specialised in the ferrocement type of work.
According to Mr Madasen, the ferrocement type of dome he constructed was the
most important and interesting project he tackled in his life. Undoubtedly Mr
Madasen left something for posterity to see and appreciate.
A.S.
Rajab, Interior Decorator
Hazrath
Soofie Saheb (R.A.), as he is widely known in this country, is in the order of
the great Soofie saints whose names are revered throughout the Muslim world.
Outstanding for his many achievements, Hazrath Soofie Saheb’s (R.A.) major
contribution lies in the fact that he worked unceasingly to spread the word of
Islam in every conceivable way from the day he set foot on the soil of this
sub-continent. Posterity will record his tremendous achievements, both as a
saint and as a devout individual whose entire life was spent on the uplifment of
the thousands of people of all races who came into contact with him.
To
perpetuate the memory of Hazrath Soofie Saheb (R.A.), it was decided by the
Soofie family to erect a new mausoleum, a monument worthy of this great saint
who lies buried in the hallowed grounds of Riverside. Having decided on the
octagonal design of the main structure, I was commissioned by the Sajaada
Nasheen to design the intricate features to be found in the inner sanctum and on
the facade of the mausoleum in keeping with traditional Islamic concepts. A task
of this nature would not only put to good use my special study of Islamic
architecture, I also felt honoured that I would be of some service to the Soofie
family with whom I had built up a close relationship over the past two decades.
In
order to achieve the desired results, I sought inspiration from the great
masters of architecture whose monumental works span almost nine centuries-from
Samara in the seventh century to Isfahan,Samarkand and culminating with the
reign of the Mughal emperors whose splendid structures dominate the skyline of
India. Every civilization is characterised by the beauty and splendour of its
architectural forms but there can be few episodes in the history of architecture
more fascinating or graceful than the designs influenced by Islamic concepts.
Working in close co-operation with Hazrath Shah Mohamed Saeid Soofie, who has a
latent flair for architecture, I began the task of designing the inner sanctum
of the mausoleum with the detailed drawings, outlining every intricate detail
and, upon approval, entrusting the work to skilled craftsmen who would be able
to correctly interpret and execute the designs to our satisfaction.
The
main structural features were then designed and they form the facade of pillars,
arches and the detailed frescoes running all along the lower and upper levels in
harmony with the central dome which dominates this mausoleum. Complimentary
colours were then selected to complete the inner sanctum as well as for the
shrine as a whole in keeping with and enhancing the entire structure.
It
is my fervent hope that I have been able to competently fulfil the task with
which I was entrusted and that this mausoleum will remain for always as a
tribute to the great saint who inspired it. I pray also that the pilgrims who
visit this shrine will find added solace and peace of mind amid the beautiful
surroundings created out of love and respect for this revered saint who has done
so much for the cause of Islam.
The Archives, Museum, Ashurkhana and Library
This building was officially
opened on 2 Rajab 1413 (26 December 1992). The design is architecturally based
on the old Yateemkhana in the Darbar at Riverside. It was constructed through
the kind generosity of the Osman Dada Family of Osman Spice Works of Durban.
The Museum contains, among
others, the following.
1. The pillow, bedding and blanket of Hazrath Soofie
Saheb RA.
2. His leather sandals.
3. Yellow hat, given to him by his Sheikh.
4. Bamboo pen.
5. Ink container.
6. Tasbih.
7. Medicine bag.
8. Ink well.
9. Staff given to Hazrath Moulana Abdul Latief Qadi RA
by Hazrath Soofie Saheb RA when conferring Khilafat.
10. Sword presented to him by the Sultan of Zanzibar, Sayed Hamid
in early 1900.
11. Candle - presented to him by the then Imam of Musjid-e-Nabawi
when he went for Haj.
12. Scale used to measure medicine in the Dawakhana.(Dispensary)
13. Grinding stone.
14. Watch.
15. Water pitcher used during his travels.
16. Tookhdaan - spitoon.
17. Wagon of Hazrath Soofie Saheb RA which was bought by him in
1895 from Berger Brothers, (cnr of Umgeni & Harvey Roads).It was used as a
means of transport for building the Soofie Mosques in the Durban area and the
Mazaar Shareef of Hazrath Badsha Peer RA.
Hand Written Kitaabs here
are:
1. Holy Quraan written by great ancestor of Hazrath
Soofie Saheb RA in 1102 AH (1690).
2. Sharhe Minaj, in Persian, written by Soofie
Saheb’s ancestor in 1104 AH (1692).
3. Sura Yasin written by his ancestor in 1151 AH
(1718).
4. Masnawi in Persian, by one of his ancestors in
899AH (1493).
5. A kitaab on Fiqh written in Arabic by Qadi
Abdurahman in 1251 AH (1835).
6. Dalail Khairath written in Arabic by Qadi Mohamed
Ibrahim Ibn Qadi Nur Mohamed and presented to Hazrath Soofie Saheb RA. This
Manuscript was written in the Holy City of Mecca in 1235 AH (1819) and published
in Bombay in 1289 AH (1872).
7. Dalail Khairath in Arabic of Hazrath Moulana Abdul
Latief Qadi RA, presented to him by his Ustad, Hazrath Moulana Hafiz Nur Mohamed
Pani Patti RA in 1300AH (1882).
8. Kitaab in Urdu written by Hazrath Shah Imam Abdul
Latief Habibi of Soofie Darbar, Cape Town especially on the request of his
brother-in-law, Hazrath Shah Goolam Mohamed Soofie Sani RA. in the early
1950’s. It contains Salawat, Poems on various Aulias which were used as
standard work at the Darbar, Riverside.
The following are some of the
Relics that were used at the Khanqah, Riverside
1. Antique lamp- used in the Musjid.
2. Flower vase belonging to the Moghul era.
3. Oil painting of Mazaar Shareef by R. Lucas in 1911.
4. Paan Dabba-container for betel nut and betel leaf.
5. Brick, bolts and nails retrieved during renovation
work of Mazaar Shareef at Riverside in 1985.
6. A Quraan stand which was used in the Musjid at
Riverside at the time of Hazrath Soofie Saheb RA.
The following amongst others,
are on display in the Museum
1. Photocopy of the Passport of Hazrath Soofie
Saheb RA.
2. Certificate of domicile issued to him.
3. Names of his Khulafas.
4. Names of his Sajjada Nasheens.
5. His Geneaology.
6. Newspaper clippings on the demolition of part
of the Darbar at Riverside by the Group Areas Act and also the rebuilding of the
Darbar.
7. Brief history of Hazrath Sheikh Ahmed Badsha Peer
RA.
8. Photocopy of the birth certificate of Hazrath
Shah Goolam Mohamed Soofie Sani RA. Besides the above that have been mentioned,
there is a wealth of information in the Museum and the Archives.
THE SUNNAH OF FEEDING
In keeping with the Sunnah of
the Holy Prophet SAW, cooking meals and feeding the public is an integral part
of the activities at the Soofie Darbars in Riverside and Kenville throughout its
long and rich history.
The following are some of the
cooks, among others, that participated in the preparation of meals for the
various functions:-
Hajee Naboo, Hajee Mohamed
Cook, Hajee Mullah (Mullahs Cafe), Hajee Ahmed and son Mohamed Cassim Beemath
(Manjra’s Cafe), Hajee Mohamed, Essay Janay ( Mandhi Bhai), Ebrahim Bhai,
Habib Bhai (Habib Painter), Hajee Sulaiman Manjra (Manjra’s Caterers), Mohamed
Bhai, Shaik Hoosen, Badsha Bhai, Mohamed Yusuf, Kader Hoosen, Hassan Aziz.
During the days when sheens
were the order of the day, in the absence of paper plates, the following names
are associated with the washing :-
Ahmed Mayet, Mohamed Atcha,
Ismail Kader Hidat, Abdool Sattar, Farouk Roop.
Too many personnel, too
numerous to mention, were and are associated with the catering and the
distribution of the langar (niaz food) over the years. Their services are
greatly appreciated.
CONCLUSION
The Holy Quraan states that
Allah has sent His Prophets to every tribe and nation on this earth from the
time Man was first created, in order to teach among other things, the oneness of
Allah. It also states that Hazrath Mohamed SAW is the final Prophet. As the Seal
of the Prophets there will be no more prophets after him and no more birth of
new religions. However, reformers, warners and mujaddids will be sent from time
to time to remind the people that they are going astray from the Straight Path,
the Path that was shown to them by all the Prophets of Allah.
Such a pesonality was Hazrath
Soofie Saheb RA who was sent to South Africa by Divine Providence. He did not
make an appearance in this part of the world merely by accident, he was sent by
Allah on a special mission - to spread and strengthen Islam. And how successful
he was in his objectives. He showed not by words, but by example what service to
Islam and mankind is.
His love for his spirited
leader, Hazrath Habib Ali Shah RA was so immense that he named all the Khanqahs
that he founded, “Habibia”. His spiritual leader had so much love for him
that today all these Khanqahs are known by the name “Soofie.”
Even after a hundred years he
is held in high esteem and his name is mentioned with great reverence and
dignity. Whether it be in Durban or Lesotho or Cape Town, throughout the length
and breadth of South Africa his spirit lingers on, bringing rays of sunshine and
hope in people’s lives. If he were a politician, a monument would have been
erected in the form of a statue which would have disintegrated in the dust of
time. But Hazrath Soofie Saheb RA would remain alive forever in the hearts of
people, even by those who have not physically seen him, till the day of Qiyamah.
His mosques stand as a monument to him
What makes Hazrath Soofie
Saheb RA such a unique personality? He was a Sufi, a Wali of the Qadiria and
Chistia Order, and carried out the instructions of his Sheikh to the letter. He
made tremendous sacrifices in order to serve Allah by serving Mankind from the
cradle to the grave, by rendering assistance in almost every aspect of Man’s
life in body and soul. He placed great emphasis on salaat, the twelve Musajids
that he built are living proof of this. Even today people visit his Mazaar
Shareef to receive spiritual blessings and guidance from him thus confirming
that the benevolence of a Beloved of Allah is infinite. He has left behind a
fountain of spiritual legacy from which future generations may quench their
thirst, a concept which is aptly expressed by Hazrath Moulana Jalauddin Rumi RA
in his immortal Mathnavi:-
“When a lamp has derived
its light from a candle,
every one that sees the
lamp certainly sees the candle.
Either behold the light of
Allah
From the lamps of the
saints,
or behold His light from
the candle
of those who have gone
before.”
May Allah shower His choicest
blessings upon him. Ameen.
Thanks for sharing information
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