Introduction

“Oh Lord, let not our hearts deviate - after You have guided us, and grant us

Your Mercy. Indeed, You are the Bestower” Ameen

The Cape Malay Community is rich in its Islamic

tradition and culture and has played a major role in

shaping the history and diversity of Cape Town. Over

the last three hundred years it has grown into a

community that is colourful, vibrant and spiritually

driven. An important part of the traditions that have

been passed down through the years is the continued

reading of the Ratibul Hadaad, Arwaag and the

Riwayas’. Children grew up with these readings in

their houses and it has formed a fundamental part of

the home Madrassah culture. It has also created an

atmosphere of togetherness and belonging for the Cape

Malay community

We learn through these practices of the Sheikhs that

it was in fact an attempt to lay the foundation of an

Islamic community cloaked in modesty and having a

clear unshakeable understanding of Divine Unity

(Tauheed). This was the objective behind their

uncompromising struggle against oppression and

discrimination. Their awakened hearts were driven by

their obedience and love for Allah and His Prophet

Muhammad (s.a.w.). They understood the inner

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meaning of Shariah, Tariqah and Haqiqah and

transformation by the remembrance (thikr) of Allah.

The various disciplines of thikr offered by the Sheikhs

offered a great deal of worldly insights and inner

strengths.

The new political climate of South Africa calls

towards understanding the nature and meaning of

cultural heritage. This has drawn our interest to

understand the efforts of our Fore-fathers and hence

the culture we have adopted.

We know that they have experienced in much the

same way the sufferings and persecutions of the

oppressors in their countries of birth. These awakened

souls, Aulia, were vigorous opponents of colonialism

and were subjected to its injustices and thus reached

the shores of Africa as political prisoners and slaves.

Their legacies held a powerful message of Truth and

the moral universal lesson to serve humanity.

Their efforts to develop strategies to part the

knowledge of the Qur’an to the people of the Cape

and later the establishment of the first Muslim

community in South Africa needs to be retold in a

manner that it can be used at every level of study.

This is not an attempt to call people to the worship of

saints or continue certain practices that have created

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much conflict. Its purpose is to understand the

impact that their actions had on the community at

large.

A great deal of these sheikhs’ history lay in the

archives of Indonesia, Malaysia, Yemen, Turkey and

Sri Lanka and are being translated by scholars in their

respective languages. Personalities like the late

Achmat David’s (May Allah bless him with Paradise-

Ameen) attempted to restore many of the untold

stories of the Cape Malay history from articles, legal

court documents and narrations from oral

transmission of families related to the Sheikhs. We

hope that our efforts will only be an ongoing surge to

tell the truth of the past and that it can be

appreciated and shared by our South African

community.

This attempt to add insight into the riwayas’ as

practiced by Sheikh Yusuf of Macassar will tell us the

depth of their understanding of Divine Unity and their

approach to educating and passing on the message of

Islam to others. This matter of Tauheed is undoubtedly

present in every learning area of Islamic study and

cannot be ignored, because it creates the foundation of

every Muslim’s life.

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History ofSheikh Yusuf of Macassar

1626-1699

The story of Sheikh Yusuf of Macassar is probably one of the

most important narratives in the history of the Muslims in

South Africa. The Sheikh, though not the first Muslim in the

Cape, is regarded as the founding father of the South African

Muslim community. He was brought to the Cape as a political

exile and arrived on the 2nd April 1694. Despite the Statutes of

India, which largely curtailed the freedom of Islamic worship,

and his settlement outside of the main centre of the Cape,

Sheikh Yusuf still managed to exert an influence on the local

Muslim community.

Sheikh Yusuf was not just a theologian; he was a statesman,

soldier, teacher, writer and Sufi Sheikh. Sheikh Yusuf was

totally committed to Islam and spent his entire life in

pursuance of Islamic justice. He was also a vigorous opponent

of colonialism.

Sheikh Yusuf, also known as Abadin Tadia Tjoessoep, was born

in Goa in 1626 during the rule of Sultan ‘Ala al-Din, the second

Islamic ruler of Macassar, an Islamic theocratic state which

was established in 1603. His father Abdullah was related to

Sultan Ala al-Din; while his mother, Amienah was the daughter

Dapak Omara, who was a member of the family of the Kings of

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Goa. Sheikh Yusuf was thus a nobleman of high rank. In 1644,

at the age of 18 years, Sheikh Yusuf, went on the pilgrimage to

Mecca. It was during this pilgrimage that he decided to study

Islam. He stayed in Mecca for a long time, gaining proficiency

in the Arabic language and all aspects of Islamic Theology.

The Sheikh was a diligent student and soon he acquired the

respect of his Shafi’ite teacher. His teacher was so impressed

with him that he offered Sheikh Yusuf his daughter in

marriage. The girl was at first reluctant, as he was not an Arab,

but later conceded to her fathers’ wishes. Only one child, a

daughter was born from this marriage. Prior to his return to

Macassar, Sheikh Yusuf married a second wife at Jiddah. From

her name, Deanta Kara Sitaba, it would appear that she was a

Massarian. They accompanied him to South East Asia. By this

time the Sheikh had acquired a great reputation as a very

pious and learned man.

Sheikh Yusuf did not immediately return to his home in Goa,

Macassar. He visited the Bantam, a sultanate in western Java,

and was established as teacher at the Court of Sultan Ageng.

Here he married the daughter; some say the sister, of Sultan

Ageng.

At this court Sheikh Yusuf made a great impression on the

students with his zealous execution of his religious duties and

mystical teachings. He was by then already a follower of the

Khalwathia order of the Naqsbandiyah Tariqa. Sheikh Yusuf

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spent many years teaching the Sultan Ageng and his

household the various branches of Islamic learning and

through this activity played an important role in the spread of

Islam in Java.

It was while he was living in the Bantam that he met Tuan

Abdoel Bassier, the blind wali from Rappanin in the Celebes

(Sulawesi). A close friendship developed between these two

men. They lived together in the Bantam for a considerable

period of time, with Tuan Bassier greatly influencing the

spiritual development of Sheikh Yusuf. The Sheikh was

eventually requested by the King of Goa to return home and

serve his people, but instead he sent Tuan Bassier.

Sheikh Yusuf’s decision to stay in the Bantam was not taken

without consideration. When Ageng became the Sultan of the

Bantam, he immediately encouraged the pursuance of Islamic

education. The result was that the Bantam soon became an

important centre for Islamic Learning, attracting people from

outside the Bantam. This vibrant Islamic atmosphere created

in the Bantam was thus very attractive to Sheikh Yusuf.

As Islam prospered in the Malaysian Archipelago, the

resistance to the Dutch imperialistic designs became stronger.

This resistance is clearly evident in the history of the Bantam

during this period. It was under Sultan Ageng’s rule that the

Dutch trading monopoly was first broken in the Malaysian

Archipelago. This monopoly started with the establishment of

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the Dutch East India Company’s headquarters at Batavia in

1619. Hereafter the Dutch systematically set about eliminating

the Portuguese, and by the middle of the seventeenth century

dominated the Archipelago, turning hostile to those who

opposed them.

Only the Bantam remained steadfast against the Dutch, and

under Sultan Ageng the country’s trade started to flourish.

They were soon in a position to compete with the Dutch. This

started to break the Dutch trading monopoly in the region, as

the English, Danes and some Chinese colonies joined the

Bantamese in their trading operations.

In an attempt to maintain the Dutch domination of trade in the

Archipelago, the Dutch tried to change its attitude towards the

Bantam. This was to no avail. In 1656 Sultan Ageng became

openly hostile towards the Dutch. The Dutch then blockaded

the Bantam trade routes. This forced Sultan Ageng to conclude

a peace treaty with them in 1659. Thereafter the Bantam

trade improved again placing them in a position to compete

effectively with the Dutch at Batavia. The revival of the

Bantam trade encouraged the British, French and Danes to

establish factories in the Bantam. Throughout his reign, Sultan

Ageng remained an enemy of the Dutch.

He never openly broke the peace, but wherever he could, he

supported the enemies of the Dutch. Sultan Ageng was aware

of the dangers of the Dutch trade monopoly for the

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sovereignty of the Bantam. He was, therefore, at all times

aware of the need to break the power of Batavia as a trading

base. The English and the Danes supported him in this.

Sultan Ageng had two sons and also a daughter who was

married to Sheikh Yusuf. In I674 the older son, Abdoel Kahaar

went on a pilgrimage to Mecca and on return adopted the

name Pangerang (or prince) Hadji. The younger one, Poerbaiji,

was married to the daughter of the Prime Minister of the

Bantam. He was encouraged by Sheikh Yusuf to use every

means to gain his father’s favour.

Abdoel Kahaar or Pangerang Hadji was not interested in

gaining his father’s favour. On his return from Mecca he

brought with him many ideas of which his father did not

approve. Not only did he urge the local people to adopt the

Arabian form of dress, but also brought with him an Imam

from Mosha to instruct him in the teachings of the Qur’an.

Later he imported another Imam from Trinate. These actions

were mainly aimed to break Sheikh Yusuf’s influence.

When this did not succeed, he started a rumour that Sheikh

Yusuf had an affair with Sultan Ageng’s wife, Crean Tiema of

Macassar. The Queen and the Sheikh were imprisoned, without

being charged. The Sheikh was later released. Sultan Ageng

though an excellent statesman had very little skill in handling

his domestic problems and Pangerang Hadji was quite aware

of this.

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Fearing the influence his younger brother might have on his

father, he manipulated the domestic problems for his own

personal end. In 1680 a revolution, probably engineered by

the Dutch, took place in the palace. Sultan Ageng was forced

to abdicate in favour of his son, Sultan Hadji. The Dutch now

had a controlling hand over the Preanger (West Java)

territories.

Sultan Ageng was forced to retire to his country estate at

Tirtayasa, and after consolidating himself with forces that

rallied to his assistance, he again besieged Sultan Hadji at the

fortress at Soeroeang. Sultan Hadji could not withstand this

onslaught and appealed to the Dutch for assistance. The Dutch

were most willing to assist because it provided them with the

opportunity to crush the Bantam power once and for all. Sultan

Ageng was attacked by the Dutch in his fortress at Tirtayasa.

After a siege of many months Sultan Ageng managed to

escape into the mountains with some of his followers.

Immediately after the escape in 1683 the castle at Tirtayasa

was blown up on his instructions.

Sultan Ageng fled into the mountains accompanied by his son

Poerbaija and the Sultan’s younger brother Kiedoel, family

members, some officers and soldiers. Sheikh Yusuf who was

the Imam of the household participated in all the battles and

was part of the group that fled with Sultan Ageng. Sheikh

Yusuf was by then 60 years old, but very healthy and strong.

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From the beginning of 1683 to December of that year they

lived the lives of fugitives. A price of a thousand rix-dollars was

placed on the heads of Sultan Ageng, Poerbaiji and Sheikh

Yusuf. It was felt by the Dutch that unless they were captured,

the war would never end. They were to be captured dead or

alive and any women captured, except those of Javanese birth,

were to be given as booty to their captors.

When they set out to the mountains, they were a party of

5000 of whom 1300 were soldiers. They hardly had any food. A

few weeks after the escape it was reported that they were

living on the fruit of the Lacquer trees, of which there were

many in the area. A number of them were also found dead

from starvation. They preferred to die rather than fall into the

hands of the Dutch. It was not long before Sultan Ageng was

captured. Sheikh Yusuf and Poerbaiji managed to escape, with

a large band of followers, deeper into the mountains. Many of

these soldiers drowned as they tried to cross a river for safety

from the Dutch. Others just died of starvation.

In April news was received that Sheikh Yusuf’s forces were

greatly reduced and that there was dissension in the ranks.

The Dutch decided to attack Sheikh Yusuf. But this was not an

easy task. Sheikh Yusuf and his followers were greatly assisted

by the people living in this region. They fully realized what the

Dutch victory would mean, and thus provided Sheikh Yusuf

and his army everything they needed. This frustrated the

Dutch under the command of Captian Ruisch.

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The reports that Captian Ruisch received indicated that Sheikh

Yusuf was greatly respected by the local people. He was by

then already regarded as a saint. In September the Dutch

were still striving to get Sheikh Yusuf into a tight corner, but

he managed to elude them, burning down the huts on his way,

so that the Dutch enemy would be exposed to the severity of

the approaching rainy season.

Towards the end of September Sheikh Yusuf’s forces was

confronted in a major battle with the forces of Dutch

commander Lieut, Maurits van Happel. The battle was a fierce

one. Fifteen of the Sheikh’s men were killed. Sheikh Yusuf was

wounded but managed to escape. His wife, and the wife and

family of Kiedoel were captured. The Sheikh also lost many

muskets, goods and the rare jewels which they carried with

them. The Dutch lost 18 men, but appeared to have been

grateful for this success.

Sheikh Yusuf’s forces managed to escape to Cheribon, hoping

to embark from there to Macassar. A month later they were

unfortunately overtaken by Lieut. Eijgel and 200 of his family

and forces were captured. Sheikh Yusuf with a handful of men

again managed to escape. This time he was severely

wounded. Those who managed to escape now broke up into

small bands to make best their escape.

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Poerbaija was separated from the Sheikh. He was approached

by an escaped band of slaves and convicts, used by the Dutch

against the Bantamese. They were now willing to fight on his

side. He refused. He was by now tired of resistance and

realized that his cause was hopeless. In December 1683 he

surrendered to the Dutch.

Sheikh Yusuf, with the assistance of some princes of the

Preanger territories, was able to evade capture for some time

longer. His guides were captured and put to death. Sheikh

Yusuf and a few of his followers, now consisting of 24 men and

4 women, found refuge in a little village. Here they lived in

poverty, fearful that the locals would betray them.

To persuade Sheikh Yusuf to surrender, Lieut van Happel took

the Sheikh’s daughter to the village where he was suspected

of hiding. She was instructed to make contact with and beg

him to surrender on a promise of pardon. When she eventually

located her father, she told him of the sufferings the women

and children had to endure under the Dutch. This greatly

disturbed Sheikh Yusuf and he handed over his Kris(armour) to

Captain Ruijsch, the Dutch commander, as a symbol of his

surrender. Those who surrendered with him were 12 Imams

and four women.

While Sheikh Yusuf was valiantly resisting the Dutch, Sultan

Ageng was captured by his son, Sultan Hadji, who treated him

with severe cruelty. The Dutch, however, rescued him from his

son and imprisoned him at the Castle at Batavia. Here he was

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treated well, allowed to participate in official function and

afforded a position of royal rank. Sultan Ageng died in 1692.

On their surrender, Sheikh Yusuf and the twelve Imams who

were with him were transported to Batavia. They reached

Batavia in the middle of March where they were incarcerated

in the Castle.

Here the rest of his followers were restored to him. Thereafter

they were treated with leniency and great consideration. But

Sheikh Yusuf loved his freedom. Thus despite the leniency, he

was suspected of endeavouring to escape. By this time the

Sheikh was greatly revered in the Archipelago. The situation in

Macassar was also far from stable. It was felt that should the

Sheikh escape, he would immediately be able to start a revolt.

In September, 1684 it was decided to remove Sheikh Yusuf

and his followers, under good guard, from the Castle at

Batavia to the Castle at Colombo, Ceylon (Sri Lanka). This

would make it more difficult for him to escape. The Sheikh was

paid an allowance of 24 rix-dollars per month while detained at

the Castle of Colombo. His removal from the Archipelago did

not diminish Sheikh Yusuf‘s memory. He continued to exert an

influence in the Archipelago.

The King of Goa, to whom Sheikh Yusuf was related, was

particularly interested to have him released. In 1690 a

delegation, representing the King of Goa, Macassar was sent

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to Batavia to plea for his release. This delegation argued that

young and old desired to see Sheikh Yusuf. He was regarded

by them as a very holy personage and that for religious

purposes; his guidance was needed in Goa. The Sheikh was

not to be part of any of their political structures. This request

of the King of Goa was refused. Fearing pressure from

Macassar for his release would continue, and that attempts

might be made to rescue him, it was considered safer to

transport him to an outpost at the Cape of Good Hope.

It was while he was incarcerated at Colombo in Sri Lanka

(Ceylon) that Sheikh Yusuf started to put his religious thoughts

to paper. Sulaiman Dangor identified 15 Arabic religious tracts

written By the Sheikh which are currently preserved in the

Archives in Leiden. The Sheikh did not only write in Arabic. He

wrote in Malayu, Buganese and Macassar.

In 1694 at the age of 68 Sheikh Yusuf was sent to the Cape in

the Voetboeg, arriving here on the 2nd April 1694. He was

accompanied by forty-nine followers. This company included

his two wives, Care Contoe and Care Pane, two servant girls,

Momina and Naima, 12 children, 12 Imams and several

friends. When this company arrived here, they were royally

received by the Governor, Simon van der Stel. The governor

himself was a native of Macassar from his mother’s side.

Like the earlier Orang Cayen, Sheikh Yusuf too was considered

a dangerous man who needed to be isolated from the local

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slave population at the Cape. He and his company were

housed on the farm, Zandvleit, the property of the Reverend

Kalden, near the mouth of the Eerste River. They were given a

monthly allowance of 12 rix-dollars and were to be moderately

maintained by the Cape authorities.

The first settlement of Muslims in South Africa was a vibrant

one. Despite its isolation, and contrary to the wishes of the

Calvinist authority, Sheikh Yusuf settlement at Zandvleit

became a sanctuary for fugitive slaves and Khoi-Khoi. It was

from here that Sheikh Yusuf spread the message of Islam and

the Qur’an was vigorously taught.

Many of the religious practices of the Cape Muslim community

could be traced back to this first settlement of Muslims. It was

from here that the Arwaagh, a formulation of thikrs, recited on

the departed soul, became part of the Cape tradition. To

Sheikh Yusuf could also be attributed such practices as the

celebration of Maulid-dan-Nabi, with its characteristic

recitation of the Ruwayats and celebration of Mi’raj with the

recitation of the Qiesatul Mi’raaj as its central theme.

He died on the 23rd May 1699 and was buried on the Hill

overlooking Macassar at Faure.

Upon his death the King of Goa requested that Sheiks family

and friends be returned to the Bantam. At last, in 1704, a

letter was received from Batavia and his followers were

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allowed to return to the Bantam. They left on two barges, the

Liefde and the Spiegel arriving in Batavia towards the end of

1704.

The teachings of Sheikh Yusuf established a sound Muslim

community at the Southern tip of Africa. The recitation of the

ruwayas does not only lean towards the understanding and

commemoration of the birth of the Prophet, but a feeling of

community together in the rememberance of Allah. His

insightful approach and understanding of Dien has continued

to this day and is still the medium of madrassah in many

Muslim homes.

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Commentary on Riwayats

‘This life is Allah’s Madrassah within which man is constantly

enrolled, in order to grow and learn. If man reflects on the

purpose of life, he will find unending lessons’

JُئLِدN Pَت Nْب NَءN َا LْمPَال Pِال L َا ِم PْسL Lِا ]ِتL ْب ]ِةL َالذَا Lَّي PَعNِل َال

The Sheikh begins by saying: “I begin in the name of Allah Himself…”

Commentary: ‘Allah in His Essence and

Attributes’

Allah the Exalted says in Surah al – Ikhlas: Say, “He is Allah,

Absolute Oneness, Allah, the Everlasting Sustainer of all. He

has not given birth and was not born, and no one is

comparable to Him.”

Allah is the ultimate Divine Light, which is ever present,

expressing Absolute Essence from which all attributes, names

and manifestations emanate. Allah’s Dominion encompasses

whatever is known and unknown and cannot be covered or

limited by creational thoughts, concepts, indications or

attempts.

Allah says about Himself: “Allah - There is no God but Him, the

Ever-Living, the Self-Sustainer of [all] existence. Neither

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drowsiness overtakes Him nor sleep. To Him belong whatever

is in the heavens and in the earth. Who is it that can intercede

with Him except by His permission? He knows what is

[presently] before them and what will be after them, and they

encompass not a thing of His knowledge except for what He

wills. His Kursi extends over the heavens and earth, and their

preservation tires Him not. And He is the most High, the Most

Great”. 2:255

All creation strives towards Allah the Exalted and His

attributes- the All-Merciful, All-Generous, All-Powerful, Ever-

living, Beautiful One, the Perfect Light of Lights. Allah says:

“Allah’s are the most beautiful names, so invoke Him by them

and leave those who desecrate His names. They will be repaid

for what they do”. 7:180

Allah’s essence and original Light radiate and overflow into

all realms of creation. Anything that exists, appears, or lives,

has within it an aspect of this energy, and thus it is in Allah’s

kingdom. We as the Adamic tribe have within our innate

nature (fit rah) a yearning and love for all the primal streams

and shafts of lights, which have the beautiful and desirable

qualities of Allah. These Attributes are referred to in the

Qur’an as the Most Beautiful or Glorious Names of Allah. Most

of these Attributes are universally acknowledged as virtues or

high qualities.

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Allah says about the nature of creation: “The dye is Allah’s.

And who is better at dyeing than Allah? Him do we serve”.

2:138

The glass will take on the colour of the liquid which fills it, and

the lake will reflect the colour of the sky. If one adores

something, then one takes on its hue. This process begins

with outward imitation, but later the inward condition too will

reflect the attributes of the Source.

The human task is to relate and connect to the appropriate

quality or names of Allah and be engulfed and absorbed by its

glorious quality to realize its immediate present reality. Each

and every quality meets all of the other Attributes of Allah.

This great mystery can never be resolved. It will dissolve and

yield its truth, when we ourselves submit and die into its

truth.

The messenger of Allah has said in a prophetic tradition: “You

must not die without a good opinion of Allah, for truly a good

opinion of Allah is the price of entering the Garden”.

Allah’s eternal presence and manifestation through His

Glorious Attributes have been there from before creation and

will continue till after the end of all creation. Our responsibility

is to yield and submit to His signs through our needs,

shortcomings and other dependencies. He has created us such

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that we submit, read the signs, and follow with faith and

confidence in His Grace. All of His [Allah’s] names, signs, and

qualities are signposts along His path and we are led by Him

unto Him.

Nَو Pْيl JَصNِل lِمJ َوN َا ِل NْسJ rْوPِرL َعNِلNى َا PَمNْوPَصJْوPِفL َالُّن َال …

The Sheikh continues with: “Salutations upon the prophet

Muhammad …”

Commentary: ‘The Light of Muhammad (s.a.w.)’

Islam is the prophetic path, which enables the seeker to realize

the truth, submit to it, and thus live a noble life. It leads

towards the realization of the ever-present Creator and Lord of

the universe.

Thousands of prophets and messengers had emerged from

amongst numerous societies and cultures throughout the ages.

The focuses of all of these messages were the same, i.e. there

is one Creator and Sustainer of all the known and the

unknown, and He (Allah) has created in order to be known and

worshipped. Prophethood reflects the Divine Truth and all

other realities and the knowledge of the Creator, His attributes

and His will.

All prophets and messengers were endowed with miracles and

other inexplicable qualities and knowledge appropriate to their

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time and mission. The Prophet Muhammad’s miracle was the

vast unveiling of the Qur’an. Also, because of his constant

tuning and synchronicity with Allah’s divine will. Whatever he

said or did would have a miraculous light about it, and the

close companions often ascribed constant miracles. In truth

every instant in life contains miracle upon miracle, but we are

mostly veiled from that because of excessive attention to the

senses and physicality. There are millions of miraculous

interactions just in our human physiology, whilst we are

oblivious to it.

The way of Muhammad is the perfection of the prophetic way

that began with the rise of consciousness in the Adamic

model. The revealed Qur’an talks about all the prophets and

messengers as having brought to their communities the one

and only message of abandonment into Allah, living a virtues

life in this physical existence before moving on to another

phase of being [Life after Death].

Prophet Muhammad (s.a.w.) is the culminating pinnacle of all

the prophets and Messengers. He embodies the completion of

the collective prophetic consciousness that has come to

mankind during the years of the final evolution and

awakening of the higher consciousness within the human

being. His message confirms all that went before and points

out where distortion, misunderstanding and aberration have

occurred. Thus his message supersedes all those previous to

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it in a way that leaves no space for any doubt or

misunderstanding, except for those who actively seek it and

wish to create confusion for themselves and others.

The Muhammadi model of existence is based on the truth that

human life is born of a fusion between the spirit (Ruh), which is

from beyond time and space (for it is from the Divine

Command), resulting in the individual soul. This event comes

about in order to complete the journey of the soul from its

Creator via creation back to the Creator. It is part of the

process of the final awakening to the one and only Reality in

existence.

The Prophetic model shows us that this awakening occurs

when the heart [Qalb] is purified and emptied of all idols like

the Ka’bah, for it is the ultimate sanctuary. If there are false

gods in it then there is no room for Allah. Only through purity

of heart is that spontaneous awareness and intuition

heightened and with that human being becomes the

interfacing locus between the seen and the unseen.

“O Prophet, indeed We have sent you as a witness and a

bringer of good tidings and a Warner, And one who invites to

Allah, by His permission, and an illuminating lamp, And give

good tidings to the believers that they will have from Allah

great bounty.” [Surah al-Ahzab: 45-4}

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JِةN Pِل Nَّي LِدL ل PَمNْوPل ]ذLي َال NِاَنN َال PِنL َك Lِلِدlْي َوPِر} ل Jُر Jْس } NْوPٍم Lَّي ِدL ْب Pَو]َاْز JِاَءNَه ,

The Sheikh says in the Fourth Riwaya: “So it was

revealed, this night of his birth (Muhammad), what the

true religion would be”

Commentary: ‘The complete pathway to Allah’

The true purpose of life is to adore, glorify and worship Allah.

Yet how can we be consistent in our commitment, love and

submission to Allah, unless we experience the Divine presence

at all time?

When we look around we see people in search of peace and

happiness and trying to find in others assurance that their

future holds good fortunes and prosperity. Some believe that

they are bound to a destination of punishment drifting life into

a gloom of nothingness. This idea makes many feel trapped

‘here’ on earth in debt and despair and consequently clinging

on desperately to their prizes and possessions. They are

distant from the fountain of divine knowledge, prayer and the

idea of contentment and acceptance.

Human beings are conditioned to be healthy and well, seek

and enjoy good food, comfort and ease, seek a clear and

healthy mind and know what is needed and not be kept in

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ignorance. To have good relationships, give and receive love,

be secure emotionally and materially, be content with the

moment and be balanced between the opposites of action and

rest.

The Qur’an makes a decisive call to mankind to turn to Him

and His beloved Prophet Muhammad (s.a.w.) and be favoured

with divine knowledge that would guide every thought and

behaviour at every station of existence to success and

prosperity. Prophet Muhammad (s.a.w.) has said that the life

‘here’ on earth is a tilting ground for the life to come and

Jaladin Rumi a great sufi poet has said that the individual life is

the seed which is buried ‘here’ to blossom forth in the new

world with a new climate and environment.

Who can then be so foolish or blind to the undeniable

indication in nature- in the alteration of day and night, in the

sciences of life and death and in the intimacy of the marvelous

phenomena within the environment and in the makeup of man

that all these signs bring us an awakening to the idea and

realization of One Absolute Omnipotent Existence?

Allah says in a sacred prophetic tradition [Hadith Qudsi], ‘I was

a hidden treasure and I loved to be known, therefore I created

so that I might be known’.

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Allah is more than what can be thought of or imagined, but

once He touches our conscience, we feel the Quranic

assurance: “And when My servants ask you, [O Muhammad],

concerning Me- indeed I am near.” [Q: 2:186]

Realization and acceptance in the Majesty and Sovereignty of

Allah lays the foundation and basis of true morality. Once the

mapping of the Self [nafs], heart [Qalb] and soul (ruh) is read,

then a self-imposed discipline will come about.’ This desire is

the ultimate root of moral and ethical character. Faith [Iman] in

Allah makes all of mankind equal and with divine knowledge

one is rewarded with leadership, rank, insight, and wisdom and

is joined with a greater responsibility towards Allah and

creation.

This means that one understands Islam through the divine

knowledge of Allah and is amplified through the example of the

prophets and those of authority.

The meaning Islam

Islam is the art of submission to the Divine Power [Allah],

which is in control of all existence. Islam is the

acknowledgment of self-submission and surrender, after which

comes the learning of how to interact with the world of change

and uncertainty. The Din of Islam envelops a total pattern of

transaction with oneself, Creation and the Creator. To follow,

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submit and comply with the truth is the only appropriate way

to act in His [Allah’s] presence and within His creation.

The meaning of Shar’iah

Shar’iah is the divinely revealed system of laws consisting of

basic tenets and their various branches of knowledge. Shariah

and reasoning need each other like the soul needs the body. It

encompasses the pathways of the heart and the internal state

of the believer in order that the remedy for the self (nafs) is

completed and that both the sensory and subtler veils may be

removed.

Allah sent the Qur’an to Prophet Muhammad ( s . a . w . )

that consists of the knowledge of everything created with its

hidden mysteries and wisdoms. The knowledge of Allah is the

gateway to attaining higher consciousness of Him.

“Verily! In the creation of the heavens and the earth, and in

the alternation of the night and day, and ships, which sail

through the sea with that which, is useful to mankind, and the

rain which, Allah sends down from the sky and makes the earth

alive there with after it’s death, and living creature of all kinds,

of winds and clouds which are held between the sky and the

earth, are indeed signs for people of understanding.” Surah

Baqarah 164

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Allah is the reason of everything that we experience in this

world and what we have learnt of the unseen. He therefore

holds the knowledge to the treasures of all the worlds. It is

therefore only true to say that we are dependent on Allah and

should at all time express our gratitude. “Say: Praise be to

Allah!” But most of them know not.” Surah Luqman:26

.

Allah says: “O people! Worship your guardian Lord, who

created you and those before you, that you may become

righteous, who has made the earth your couch, and the

heavens your canopy, and sent down rain from the heavens,

and brought forth therewith fruits for your sustenance, then set

not up rivals with Allah, when you know the truth.” Surah

Baqarah:22

The entire living and non-living world constituting this universe

should be seen as a manifestation of Allah’s attributes and

therefore He [Allah] cannot be ignored. The purpose of

creation is to be exposed to the Divine Essence [Allah], which

is indescribable yet ever-present beyond reason and intellect.

The prophetic revelations describe mankind’s life on earth as a

process of growth and increase in knowledge and awareness,

in order to prepare him/her for the next phase of experience,

which is the state following the death of the senses. “O you

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who believe! Answer [the call of] Allah and His Apostle when

He calls you to that, which brings you life; and know that Allah

intervenes between man and his heart, and that to Him you,

shall be gathered. [Surah al-Anfal: 24]

Success and therefore fulfillment, of all life’s experiences is to

be guided by reason and inspired by faith and subtler

knowledge. Despite experiencing the undesirable, if we have

faith and if we have exercised reason fully then faith will

enable us to see the benefit of whatever situation we are in,

even that of ill health or a reversal in fortune.

The Merciful has sent the flower of His creation [Muhammad]

as a bringer of good news and a Warner, a guide with inner

sight. If you wish to obtain the gift of happiness, then make

him the guide of your every thought and move.’

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