Imam Haron's Legacy by Imam A. Rashied Omar

Imam Haron’s Legacy

ʿĪd al-Fiṭr Khuṭbah Sunday, 20 September 2009

by Imam Dr. A. Rashied Omar

Published by Claremont Main Road Mosque 42 Main Road Claremont 7708 PO Box 44572 Claremont 7735 Telephone: +27 21 683 8384 Fax: +27 21 683 8388 Email: cmrm@iafrica.com

© Dr. Abdul Rashied Omar

2009

All rights reserved.

‫ ﺍﻟﺮﲪﻦ ﺍﻟﺮ ﺣﻴﻢ‬‫ﺑﺴﻢ ﺍ‬ In the Name of Allah, the Most Compassionate, the Dispenser of Grace

‫ﺍَﻟﻠّٰ ُﻪ ﺍَ ْﻛ َﺒ ْﺮ‬ Allah is Greater than

‫ﺍَﻟﻠّٰ ُﻪ ﺍَ ْﻛ َﺒ ْﺮ‬ Allah is Greater than

‫ﺍَﻟﻠّٰ ُﻪ ﺍَ ْﻛ َﺒ ْﺮ‬ Allah is Greater than

‫ﺍَﻟﻠّٰ ُﻪ ﺍَ ْﻛ َﺒ ُﺮ َﻭ ﻟِﻠ ِّٰﻪ ﺍﻟ َْﺤ ْﻤ ُﺪ‬ All Praise, Thanks and Gratitude belongs to Allah Alone

1

Ramaḍān Reflections We have gathered for this ʿĪd al-Fiṭr service to mark the successful conclusion of the blessed month of Ramaḍān. But ʿĪd al-Fiṭr is not only a time to bid farewell to Ramaḍān, it is also an occasion to celebrate our great spiritual accomplishments and to reflect upon the practical lessons learnt during the past month.

For our small but vibrant congregation it has been a particularly special Ramaḍān.

The hard work some of us put into improving our tarāwīḥ adhkār definitely paid off. Our nightly reflections on the meanings of these tarāwīḥ adhkār enabled us to recite them with our hearts attuned to its inner meanings – this made their recitation even more spiritually nourishing. For Allah, the Sublime, teaches us that: “It is in the remembrance of Allah (dhikr) that hearts find peace.” (13:31) We also worked hard at performing our tarāwīḥ prayers with the necessary humility and devotion (khushuʿ) and tranquillity (tumʿanīna). To perform ṣalāh in this manner demands great concentration and self-discipline but this is precisely the mode in which Allah, the Sublime, wants us to be in spiritual communion with him:

ِ ِ ‫ﻫ ْﻢ ِﻓﻰ‬ ُ ‫ﻦ‬ َ ‫َﻗ ْﺪ ﺃَﻓْﻠ‬ َ ْ‫ﻥ ۝ ﺍﻟ َّﺬﻳ‬ َ ‫َﺢ ﺍﻟ ْ ُﻤ ْﺆﻣﻨُ ْﻮ‬ ِ ِ ‫ﻥ۝‬ َ ‫ﻬﻢ ﺧٰ ﺸ ُﻌ ْﻮ‬ ْ ‫َﺻ َﻼﺗ‬ The Believers who perform their ṣalāh with humility and devotion (khushuʿ) will be successful.

(23:1–2)

2

Our role model, Prophet Muḥammad (may Allah’s everlasting peace and blessings be upon him), strove to execute this Qurʾānic injunction in his personal prayers and amongst his followers. He consequently laid great stress on performing ṣalāh with humility and devotion (khushuʿ). In a ḥadīth recorded in Al-Bukhārī and Muslim, the companion, Abu Hurayrah narrates that a man once entered the masjid while Allah’s Messenger (pbuh) was sitting in a corner of the masjid. After finishing his prayers the man went to the Messenger of Allah (pbuh) and greeted him. The Prophet (pbuh) returned his greeting and instructed him to go back and repeat his prayers. This was repeated three times after which the man said: “I do not know how to make ṣalāh better, so teach me, O Messenger of Allah.” The Prophet (pbuh) then taught him the correct manner of making ṣalāh and while describing the various ṣalāh postures he kept on emphasizing “and remain in that position until you have achieved tranquillity (tumʿanīna).”

We pray that Allah, the Dispenser of Grace, will accept our ritual prayers (ṣalawāt) and our fasting (ṣiyām), and other acts of worship, and reward us abundantly for these devotions aimed at achieving Allah’s pleasure and mercy.

A new tradition that we have established at the masjid, of listening to a full juz of the Qurʾān being recited after our tarāwīḥ prayers on Saturday evenings, worked wonderfully. Thanks in large measure to the dedication of our young ḥafiẓ Ihsan Bassier, who recited the tenth and seventeenth juz this year. I am sure that those of us who listened attentively to these Qurʾānic recitations experienced a great sense of peace, and will be graced with Allah’s mercy. As Allah, the Ever-Merciful, promises in sūrah al-Aʿrāf, chapter 7, verse 204:

3

ِ ‫َﻭﺇ ِ َﺫﺍ ُﻗ‬ ‫ﺎﺳــ َﺘ ِﻤ ُﻌ ْﻮﺍ ﻟ َــﻪ‬ ْ َ‫ﺁﻥ ﻓ‬ ُ ‫ــﺮ‬ ْ ‫ــﺮﺉَ ﺍﻟ ْ ُﻘ‬ ‫ﻮﻥ ۝‬ َ ‫َﻭﺃَﻧ ِْﺼ ُﺘ ْﻮﺍ ﻟ َ َﻌﻠَّﻜُ ْﻢ ﺗُ ْﺮ‬ َ ‫ﺣ ُﻤ‬ When the Qurʾān is recited, listen to it with attention, and hold your peace: so that you may receive and be graced by Allah’s Mercy.

Inshā-Allāh, next year we shall try and expand on this by including more of our talented students in this tradition of celebrating the Qurʾān.

Once again our post-Ramaḍān talks and Sunday morning seminars were intellectually stimulating. During these seminars we critically evaluated some of the key characteristics of the comprehensive vision of Islam (shumūliyyāt al-Islām) that the Claremont Main Road Masjid stands for and espouses.

Comprehensive Vision of Islam This comprehensive vision of Islam is a dynamic and socially responsive vision that was forged in the crucible of the struggle for creating a more human and caring South African society.

Our vision of Islam was locally inaugurated in 1955 with the appointment of Abdullah Haron as the Imam of our neighbouring mosque, the Al-Jami’ah Masjid in Stegmann Road.

I would like to take this unique opportunity of the ʿĪd al-Fiṭr khuṭbah to clarify and refine this dynamic vision of Islam, particularly since on Sunday, 27 September, we will be commemorating the fortieth anniversary of the martyrdom (shahāda) of Imam Abdullah Haron.

It is a vision of Islam (ruʾyat al-Islām) that was formulated by Imam Haron in collaboration with the Claremont Muslim Youth

4

Association (CMYA) and articulated in their newsletter The Islamic Mirror in the late fifties and throughout the sixties.

It is a vision of Islam that we at the Claremont Main Road Masjid revitalized in 1979 and that we have tried to continue to nurture and develop further over the past thirty years.

The Haron Legacy On 27 September 1969, the apartheid security forces claimed that Imam Abdullah Haron had died as a result of a fall from a flight of stairs at the Maitland police station. A subsequent autopsy report revealed 28 bruises on the Imam’s body, mostly on his legs. His stomach was empty and his seventh rib was broken. Imam Haron had been tortured to death after being held for 123 days in an apartheid police cell under the Terrorism Act of 1967.

Allah, the Sublime, teaches us in the Glorious Qurʾān, in sūrah al-Baqarah, chapter 2, verse 154:

ِ ِ ِ ‫ﻰ َﺳ ِﺒ ْﻴ‬ ‫ﻞ ﺍﻟﻠ ِّٰﻪ‬ ْ ‫َﻭ َﻻ ﺗَ ُﻘ ْﻮﻟ ُْﻮﺍ ﻟ َﻤ‬ ْ ‫ﻦ ﻳُّ ْﻘ َﺘ ُﻞ ﻓ‬ ْ َ‫ﺎﺀ َّﻭﻟ ٰﻜِﻦ َّﻻ ﺗ‬ ‫ﻥ۝‬ ٌ ‫ﺃ َ ْﻣ َﻮ‬ ْ َ ‫ﺍﺕ ﺑَ ْﻞ ﺃ‬ َ ‫ﺸ ُﻌ ُﺮ ْﻭ‬ ٌ ‫ﺣ َﻴ‬ ‫ﻁ‬

Do not say that those who are killed in Allah’s cause are dead, they are alive, though you do not realize it.

Imam Haron was a towering figure in the struggle against apartheid and he paid the supreme sacrifice for his witness to justice.

More than thirty thousand mourners coming from all sectors of Cape Town’s diverse population turned his funeral into a ritualized form of defiance against the apartheid regime. We should cherish

5

the wise words of tribute delivered by the late Victor Wessels at Imam Haron’s janāzah: “Imam Haron’s mission was the mission of the people, but he died not only for the Muslims. He died for his cause – the cause of the oppressed people, and for that he will be remembered.”

There are of course many different ways in which Imam Haron’s life and legacy has been and continues to be remembered by different groups and organizations in South Africa. And so like every other great historical figure, there will be many different Imam Haron’s being commemorated this year.

Since 1979 we at the Claremont Main Road Masjid have strived to continue to build on the great legacy of Imam Haron.

But how have we succeeded or faltered in this mission? I would like to reflect on this question in this ʿĪd al-Fiṭr khuṭbah.

The legacy and heritage that Imam Haron has bequeathed to us is rich and socially relevant. His life can be summarized as that of a Muslim leader, who was passionately concerned with improving human relations across racial, cultural and religious lines.

One of Imam Haron’s favourite Qurʾānic verses from which he derived his inspiration for his social commitment was sūrah al-Ḥujurāt, chapter 49, verse 13:

ِ ُ َّ‫ﻬﺎ ﺍﻟﻨ‬ ‫ﻦ َﺫﻛَ ٍﺮ‬ َ ُّ‫ﻳٰٓــﺎ َ ﻳ‬ ْ ‫ﺎﺱ ﺇﻧ َّــﺎ ﺧَ ﻠَ ْﻘﻨٰﻜُ ْﻢ ِّﻣ‬ ‫ــﻢ ُﺷــ ُﻌ ْﻮﺑًﺎ َّﻭ َﻗ َﺒﺎﺋِ َﻞ‬ َ ‫َّﻭ ﺃُﻧْﺜٰــﯽ َﻭ‬ ْ ُ‫ﺟ َﻌﻠْﻨٰﻜ‬ ِ ‫ﻟِ َﺘﻌﺎﺭﻓُــﻮﺍ ﺇِﻥ ﺃ َﻛْﺮﻣﻜُــﻢ ِﻋﻨْــ َﺪ ﺍﻟﻠ‬ ‫ّٰــﻪ‬ ْ َ َ ْ َ َ َّ ‫ﻁ‬

6

ِ ِ ُ‫ﺃَﺗْ ٰﻘﻜ‬ ‫ــﺮ۝‬ َّ ‫ــﻢ ﺇ‬ ٌ ‫ــﻢﺧَ ِﺒ ْﻴ‬ ٌ ‫ﻥﺍﻟﻠّٰــ َﻪ َﻋﻠ ْﻴ‬ ْ ‫ﻁ‬

O Humankind! We created you from a single (pair) of a male and female, and made you into nations and tribes, that you may know each other (not despise each other). The most honourable of you with Allah is the best in conduct.

Allah is All-Knowing, All-Aware.

This verse from the Qurʾān enjoins human beings to celebrate gender, cultural, and national diversity through recognition and affirmation (taʿāruf) of each other, through intimate knowledge, and not mere toleration. Through this verse the Qurʾān teaches that differences among humankind are not incidental and negative but rather that human diversity represents a God-willed, basic factor of human existence. The Qurʾānic concept of taʿāruf is an alternative vision to that of racism, xenophobia or bigotry and represents one of the basic core teachings of Islam. This is how Imam Haron understood his mission and it became the heart of his work and struggle.

Imam Haron’s life and legacy hold a multitude of instructive lessons for us, but I have chosen rather to focus on four significant dimensions of his life: namely that of empowering Muslim youth, interfaith solidarity, breaking down racial barriers and spiritual fortitude.

I wish to highlight these dimensions of the Imam’s life, not only because I believe they can serve as a role model to us of how to live Islam, but also because of what we can learn from the leadership he showed.

Reflecting on Imam Haron’s legacy allows us to ponder how we too can live our lives in the service of others, without prejudice

7

and judgment, and how, as a congregation, we can take forward the vision of Islam that Imam espoused and worked so hard to nurture.

Empowering Muslim Youth One of the greatest contributions that Imam Haron made was that of empowering the Muslim youth.

His motto was that in order to change a society, one must start with the youth. He thus developed a symbiotic relationship with the youth, teaching them a more dynamic and socially responsive understanding of Islam, and he in turn learnt from their nonracialist, anti-apartheid political perspectives.

Imam Haron galvanized the youth not only in Claremont but across Cape Town and was the patron of Claremont Muslim Youth Association as well the District Six Muslim Youth Movement.

In 1956, one year after his appointment as Imam, he introduced the novel idea of encouraging young students in his congregation to deliver short post-tarāwīḥ lectures.

During the past Ramaḍān we once again witnessed the great value of this tradition, when a number of our youth presented thought provoking and inspiring post-tarāwīḥ talks.

Not only is this tradition a wonderful way of providing our youth with an opportunity of feeling like a valued part of our congregation but it provides them with a useful opportunity to hone important skills such as research on Islam and public speaking.

Whilst we have done well in this area there is still a lot of room for improvement. For one, the range of student speakers we have had needs to be expanded to include many more youth from different backgrounds and schools.

We have a valuable resource at our disposal, the Saturday Morning Madrasa, from which to draw on and to expand our pool of youth speakers. We should think of creative ways to encourage

8

and support more of our students to take up the challenge to do post-tarāwīḥ presentations.

These could include for example, organising essay or speech competitions at the Madrasa. Selected students could be assisted by their teachers to improve their content and presentation styles and invited to make post-tarāwīḥ presentations.

Here I am reminded of a story I once heard from a Sudanese teacher, Dr. Malik Babiker Badri. During the era of the second kalīfah of Islam, ʿUmar ibn al-Khaṭṭāb, a man once asked the him a difficult question to which he was unable to respond. When the man left, ʿUmar’s young son, who had been present during the inquiry, sheepishly informed his father that he knew the answer.

Sayyidina ʿUmar was very impressed by the erudition of his son, and advised him that the young can learn from the old just as much as the elders can be taught by the young. A profound lesson indeed!

A lesson, which was at the core of Imam Haron’s Islamic vision.

He was keen to learn from the youth of his time. He and all those who have sought to emulate his example have been witnesses to the profound manner in which young people can open up our eyes to the signs of the times. For they truly live at the cutting edge of the real and rapidly changing world.

We should thus also think of other ways of involving and incorporating our youth in the Masjid’s programmes and activities besides giving talks. To this end, I believe it is long overdue that we encourage and support the re-establishment of the Claremont Muslim Youth Association (CMYA).

During Imam Haron’s time, the youth of the day grappled with reconciling their anti-apartheid political convictions with their Islamic world view. Importantly, they sought guidance and inspiration from Islamic texts in their struggle for social justice.

Today, our youth grapple with many more broader social is-

9

sues that come into conflict with their Islamic world views. This cannot be easy for them, and so the reviving of the CMYA should be embraced as opening up a space for our youth to discuss these issues, to open a dialogue between older and younger generations, and to come up with appropriate responses from which we can all learn and grow.

I believe our Masjid is blessed with a talented group of youth leaders who are ready to take up this challenge.

Encouraging Children I would like to highlight another small but significant activity that adorned the life of Imam Haron, which has sadly been neglected.

Imam Haron loved children and at every occasion he sought to acknowledge and engage their curiosity and energy.

Some of you may recall that on ʿĪd day, after the khuṭbah, all the children, boys as well as girls, were invited to come and sit in the front rows of the Stegmann Road Masjid, where Imam Haron would then hand over to some of them the microphone to recite the ʿĪd takbīr. This brief programme with the children would conclude with the adults giving them sweets and gifts.

This wonderful tradition speaks to Imam Haron’s love for children and the encouragement he instilled in them of being an important part of a masjid community. In this Imam Haron had re-invigorated a prophetic sunnah, for this is exactly the manner in which the Prophet Muḥammad (pbuh) welcomed and affirmed everyone in his community, especially children, on the joyous day of ʿĪd.

Claremont Main Road Masjid has always been a child friendly space, but I would like to call upon members of the congregation to put forward a plan of action that can make the experience of coming to the Masjid even more meaningful for children.

10

Interfaith Solidarity Another significant dimension of the life and legacy of Al-Shahīd Imam Abdullah Haron that I would like to highlight, is that of interfaith solidarity.

This dimension of his life has been largely underplayed by historians who have written about him.

Among the many activities Imam Haron had been engaged in, was looking after the financial needs of families of anti-apartheid activists who had been incarcerated or driven into exile. The funds for his relief work had obtained largely from the Defence and Aid League, which in turn was strongly supported by Christian Churches internationally.

The fact that these international Christian Churches trusted a Muslim Imam to channel relief funds to families of anti-apartheid activists speaks volumes about the strong interfaith connections that Imam Haron had forged.

It is also well known that Imam Haron worked closely with many non-Muslim individuals and organizations, including Reverend Dan Wessel’s, a Bishop of the Moravian Church, Professor Simon’s of the Congress of Democrats, Frank Grammar of the Teacher’s League, Mrs Eulalie Stott of the Black Sash, and Professor Hoffenberg of the Defence and Aid. He also invited many non-Muslim speakers to address his congregation at the Al-Jami’ah Masjid, and he in turn shared their platforms.

Imam Haron not only supported the move of the Primroses Rugby Club to join the largely non-Muslim City and Suburban Rugby Union, but also served as the Union’s patron for many years. Small wonder then that his janāzah took place at the City Park Stadium.

But even more significantly, an interfaith service, paying tribute to his contribution to the anti-apartheid struggle was held in

11

the crypt of St. Paul’s Cathedral in central London.

Barney Desai and Cardiff Marney’s book, The Killing of the Imam, notes that on the day of the funeral, Canon Collins announced, in the Guardian (London), plans to hold a memorial service at St Paul’s Cathedral on Monday, 6 October 1969. Canon Collins declared: “He is a martyr, a victim of the appalling racial system of South Africa.

He was also doing work for the victims of persecution.” In response to Canon Collin’s invitation, hundreds gathered in the crypt of St Paul’s Cathedral to pay homage to Al-Shahīd Imam Abdullah Haron.

It was the first time in the history of the Cathedral that a service had been held there to commemorate a Muslim. It was also the first time ever that a Muslim had recited verses from the Qurʾān in that great Christian Cathedral. Never before had any other Muslim been given such an interfaith honour.

In August 1971, two years after Imam Haron’s martyrdom, an Anglican priest, the Reverend Bernard Wrankmore held a 67 day long fast at the Signal Hill Kramat in protest at Imam Haron’s death.

On the fortieth day of his fast, Reverend Wrankmore organized an interfaith prayer service to call for an end to the vicious system of apartheid. Here was a non-Muslim person of faith, prepared to make this sacrifice in order to bring to the attention of the apartheid regime, and the international community, the injustice perpetrated against Imam Haron. For the next decade the Cape Times used to run an annual editorial commemorating the martyrdom of Imam Abdullah Haron. No other Muslim religious leader has ever been given such an esteemed honour.

Interfaith solidarity illustrated by these events and activities, is but a small part of the great legacy of Imam Abdullah Haron. We need to find creative and innovative ways of celebrating the life of Imam Abdullah Haron that continue this legacy of interfaith solidarity. One small suggestion is to organize an interfaith com-

12

memorative event similar to the one which took place at St. Paul’s cathedral in London 40 years ago, where we could invite all of our fellow compatriots to celebrate his legacy. Imam Haron’s life and legacy should not only be celebrated by Muslims but by the entire community of Cape Town and the rest of South Africa.

Interfaith bridge building has been vigorously pursued and deepened by us here at the Claremont Main Road Masjid, and we should continue in this vein, to witness not only to the fact that Muslims can co-exist and cooperate in harmony with other communities of faith, but also to bear witness to Islam, providing a positive example in a world too often inundated with negative images of Muslims.

Breaking Down Racial Barriers Imam Haron’s foresight in working towards breaking down apartheid’s racial barriers continues to elude us. This appreciation of Imam Haron’s legacy is nowhere better illustrated than in his work in the townships. He was one of the first Muslim leaders to frequent townships such as Langa, Nyanga and Gugulethu, not so much in an attempt to convert, but to break down racial barriers and to show solidarity for the suffering of his fellow compatriots that apartheid had condemned them to.

Imam Haron often used to quote from the famous last sermon (khuṭbah al-widʿā) of the Prophet Muḥammad (pbuh):

‫ﻓَﻠ َْﻴ َﺲ ﺍ َْﺑ َﻴ ِﺪ َﻋ َﻼ ﺍ َْﺳ َﻮ ِﺩ ﻓَ ْﺪ ٍﻝ‬ There is no superiority of a person with white pigmentation of skin over a person with black pigmentation of skin.

13

This is a vital part of Imam Haron’s legacy that we at the Masjid have unfortunately not vigorously continued. This omission is palpable especially since the city of Cape Town is one of the most racially divided in South Africa. We need to do much more to heal and transform these racial divides. Imam Haron’s life of service to others should serve as a source of inspiration in getting us out of the self-centred lives some of us are unwittingly slipping into in post-apartheid South Africa.

One suggestion is that this Masjid twins with one of the growing masājid in our townships in order to share and jointly plan a number of collaborative initiatives. For example, we could arrange exchange programmes and joint educational, social and fundraising activities. Perhaps we could start by inviting an Imam from the townships to deliver a khuṭbah in Claremont and we could reciprocate by attending a jumuʿah service in the township or get involved in a township community project. This is but one small suggestion. I am sure there are many other great suggestions in this regard that you may have, and I invite you to volunteer to initiate and provide the leadership for such a vital programme.

Spiritual Fortitude This Ramaḍān we have reached great spiritual heights in our devotion and virtue by fasting, being vigilant in completing our acts of ʿibādah, gentle in our speech and dignified in our actions and conduct, and with our hearts full of love and affection for Allah and each other. Let us try to continue in this manner and resolve to build and increase our spiritual fortitude.

The life of Imam Haron here once again provides us with a great example in this regard. It is a little known fact that Imam Haron undertook to fast every Monday and Thursday. He was not

14

only emulating a great Prophetic sunnah but also fulfilling an oath (nadhr) that he had made to his teacher, Shaykh ʿAbdurrahman ʿAlawi, in Makkah, after his completion of a two year study program in 1940. He was only 16 years old at the time that he made his vow of fasting, and many of those who were close to him can attest to the fact that he faithfully tried to honour this commitment until his death at the age of 45. Without a doubt fasting developed an inner-spiritual fortitude that nourished Imam and made him resilient during his gruelling and torturous time in jail.

Now that we have reached the end of Ramaḍān, let us emulate this sunnah of the Prophet (pbuh) and the practice of Imam Haron, and try our best to take with us some of the blessings of the past month of Ramaḍān, and adopt a small part of it by fasting occasionally and nurturing the inner-spiritual strength that such ʿibādah brings.

We can start for example, by doing the sunnah fasting during the six days of Shawwāl, or by resolving to fast thrice a month.

Abū Ayyūb Al-Ansāri (may Allah be pleased with him) related that the Prophet Muḥammad (pbuh) exhorted us as follows:

ِ ِ ‫ﻦ‬ َ ‫ــﻦ َﺻ‬ ْ ‫ــﻢ ﺍَ ْﺗ َﺒ َﻌ ُﻪ ﺳــ ًﺘﺎ ﻣ‬ َ ‫ــﺎﻡ َﺭ َﻣ َﻀ‬ ْ ‫َﻣ‬ َ ُ‫ﺎﻥ ﺛ‬ ‫ﺎﻡ ﺍﻟ َﺪ ْﻫ َﺮ‬ َ ‫َﺷ َﻮ َﺍﻝ ﻓَ َﻜﺎَ ﻧَ َﻤﺎ َﺻ‬ Whosoever fasts during the month of Ramaḍān and then follows it up with six days of fasting of Shawwāl will be rewarded as if he or she had fasted the entire year.

(Narrated by the Group, except Al-Bukhārī and Al-Nasāʾī)

15

According to the Shāfiʿī and Ḥanafī schools of Islamic jurisprudence it is preferred that these days be fasted consecutively, i.e. the six days immediately following the celebration of ʿĪd al-Fiṭr.

According to Imam Aḥmad ibn Ḥanbal however one may choose to fast on any six days of the blessed month of Shawwāl, as neither practice is preferred over the other.

Fasting, as we can all personally testify to, is one of the best forms of worship and spiritual disciplines which purifies the individual, and nourishes our souls and draws us closer to our Creator.

Voluntary fasting has an even greater effect since it is undertaken by the free will of the believer.

Let us take forward the great levels of sincerity (ikhlās), tranquillity (sakīnah), humility and devotion (khushuʿ), and selfdiscipline and inner rejuvenation (tazkiyya al-nafs) fostered during the past month, and work to sustain and nourish these beautiful characteristics through the coming year.

In conclusion, I call upon each and every one of us to reflect upon the abundant lessons to be found in the life of Imam Haron and to work and assist us in making this Masjid one of the leading Islamic centres in South Africa and the world, in the mould that Imam Haron envisioned for us.

On this blessed day of ʿĪd al-Fiṭr, which coincides with the fortieth anniversary of the martyrdom of Imam Abdullah Haron, let us remember his family and also pay tribute to all other spouses, children, and parents who have lost a loved one because he or she gave their lives in the service of others and thus in the cause of Allah.

Let us today and every day celebrate all people who spend their lives helping to make the world a better place for all.

And most of all let us pray that Allah, the Most Compassionate, Most Merciful helps us all to emulate their noble examples.

16

I greet you all: ʿĪd saʿīd wa mubārak Kullu ʿām wa antum bikhayr maʾassalāmah waṣ-ṣiḥḥah May your entire year be filled with Goodness, Peace and Health Baie Slamat vir Labarang.

Part of the large crowd that gathered at City Park Stadium for Imam Haron’s janāzah prayers. This photograph appeared in a special Muslim News supplement on Friday, 3 October 1969.

17