Imam Haron Legacy
‘Abdullah Haron was born on the 8th February 1924 in Newlands-Claremont, Cape He was the youngest in a family of five, and still an infant when his mother, Asa Martin, passed away. Since his father, Amarien, was not able to care for him, the latter’s childless sister, Maryam, reared him. She supported him to pursue his studies until the time he got married to Galiema Sadan on the 15th of March in 1950.
He schooled at Talfalah Primary School (est.1912) 2 years pursued ‘Islamic studies’ in Mecca; here he was tutored by he famous Shaykh ‘Abdurahman al-‘Alawi al-Maliki (d.1986). Upon his return he continued his studies under Shaykh ‘Abdullah Taha Gamieldien (d.1946) and Shaykh Ismail Ganief (d.1958. Shaykh Ismail Ganief was, however, the one who encouraged him to participate fully in community activities, particularly in the social welfare sector. He thus extended his services to the poor and the needy, and also began to teach.
He was officially appointed in 1955 as Imam of Al-Jamia Mosque in Stegman Road (Claremont). At Al-Jamia he created discussion groups, initiated adult – male and female – classes, innovated alternatives for the coon carnival, introduced brief talks about various issues pertaining to Islam after prayers during the month of fasting, allowed women to participate in the mosques’ executive activities etcetera. He, along with his close circle of friends such as Abu Bakr Fakier, Ismail Saban, Sait Galant, Sedick Galant, Karriem Sadan, Abu Bakr Hattas, Rashaad Saban, and others, established the progressive Claremont Muslim Youth Association in 1958; the CMYA went on to publish a monthly bulletin, the Islamic Mirror, in 1959. And during that same year the Imam, Mr Abdul Kays, Mr Gulzar Khan, Mr M Mukaddam, Mr Abdul-Rashied Sayyid and Mr Zubayr Sayyid decided to establish a monthly newspaper, the Muslim News (1960-1986). He was appointed its editor and used the opportunity to make the paper as representative as possible and covered cultural, religious, and political issues.
The values that the Imam stood for – that of sharing, building community, selflessness, social justice – have a unique opportunity to come to the fore in the present times.
Pravin Gordhan – 29 October 2008
During the early 1960s the Imam and the CMYA invited various prominent individuals of diverse backgrounds to address them on various topics; individuals such as Zac de Beer of the Progressive Party, Ray Alexander of the Food and Canning Union, and Mrs Eulalie Stott of the Black Sash addressed them on relevant aspects of their organizations. These exchanges helped them to formulate their own ideas about Islam and society, it prompted them to circulate the well-known Call of Islam anti-apartheid pamphlet in 1961. In addition to listening to the various viewpoints, they also maintained close contact with a number of activists such as Alex le Guma, Albie Sacks (CPSA members), Prof. Raymond “Bill” Hoffenberg (former Professor of Medicine at UCT), and Robert Sobukwe (PAC leader).
The Imam’s ideas were also communicated via the Friday sermons and public lectures during the late 1950s and 1960s. He critically commented upon the different, barbaric racial laws. When the famous 1960 PAC-led march got underway in Cape Town, the Imam delivered a significant Friday sermon emphasising the concept of human brotherhood in Islam, and the Muslims’ role during that time; he urged them to support the Africans who were worst within this racist system. The Imam, at this point in his life, had been in close contact with the Africans from Langa, Guguletu, and Nyanga. It is because of his respect for and his humane treatment of his fellow oppressed that they and their children affectionately called him mfundisi (priest).
Imam Haron was a towering figure in the struggle against apartheid and he paid the supreme sacrifice for his witness to social justice. Imam Haron died for the liberation of all the oppressed people of South Africa, and so it is most apposite that the Order of Luthuli be bestowed on him posthumously.
At this time of reverence we remember that one of the greatest contributions to our struggle that Imam Haron made was that of empowering the youth.
Imam Rashied Omar – 27 April 2014
At a meeting on the 7th May 1961 at the Cape Town drill hall, the Imam in an emotionally-charged speech described the Group Areas Acts as “inhuman, barbaric and un-Islamic” and added that “these laws were a complete negation on the fundamental principles of Islam… (they are) designed to cripple us educationally, politically and economically… We cannot accept (this type) of enslavement.” When the Sabotage Bill was tabled in parliament, he and many others reacted very emotionally to it. In this manner he pro-actively attacked the apartheid laws.
During the 1960s the Imam developed strong ties with individuals such as the exiled Barney Desai, a former member of the Coloured People’s Congress. It was through the latter’s links that the Imam gave his assistance to the PAC and helped the families of those that were killed or imprisoned. Although he was not a member as some may argue or wish to believe, he clearly supported the activities of the PAC as well as that of the African National Congress. By the mid-60s when the Group Areas Act was cruelly enforced, the Imam was amongst the 1,000s who were affected by it. He was fortunate to have a full-time job as a sales representative, and built a house opposite the City and Suburban Rugby Stadium.
In 1968 he undertook a journey to Mecca. On this journey he met the Saudi Arabian Minister of Education, Hasan ‘Abdullah ‘Ali Shaykh, to discuss matters of educational interest and he also had the opportunity of meeting King Faysal (d. 1972). After his brief stay in Riyadh he left for Cairo where he spent a few days reacquainting himself with PAC members. During this time he also addressed a conference of Muslim groups/organizations, which was attended by the PAC and ANC. Before reaching London where he was to meet up with Canon Collins and Barney Desai, he stopped over in Holland where he met the Director of the International University Exchange Fund, Lars Gunner Erickson.
Before he returned home, he was warned that the Security Branch was on his heels and that the situation was getting too dangerous for him; he was advised to emigrate.. As fate would have it, the Canadian Embassy seemed to have rejected his application. On the morning of the 28th May 1969 the Imam was summoned by the notorious Security Branch to come to Caledon Square; he was then accompanied by one of its brutal officers, Spyker van Wyk; this coincided with the 12th of Rabi’al-Awwal/28th of May, which was the day when the community was preparing to commemorate the birth of their Prophet Muhammad. He was detained under Section 6 of Act 83 of 1967, referred to as the Terrorism Act. The Imam was held incommunicado for four months (123 days) without having been given the opportunity to see his wife and children.
Imam Haron was a martyr who should not be forgotten. He must be remembered for his service to the community. He must be remembered for having sacrificed his life so that all of us can be free. His memory must be honoured, as must those of the many other martyrs, by our fulfillment of their dream.
Prof Adam Habib – 30 October 2015
Mrs Catherine Taylor of the United Party, after having met members of his congregation, raised the Imam’s detention under the 180 days Act on the 10th and 13th June 1969 in parliament. She received a reply from the Minister of Police, Mr Muller that ‘it was not in the public interest’ to know why the Imam was detained. Despite these efforts, the Security Branch tortured and eventually murdered him on the 27 September 1969; they averred that the Imam had ‘fallen down the stair-case!’ Subsequent to his tragic death, the family requested for an inquest where it was admitted that he was badly injured. As a consequence, the family sued the Minister of Police who eventually paid them an ex gratia payment of R5,000.00! Even though the Imam’s death did not have an immediate impact on the Muslim community that he represented, it was the student generation of 1976 that realised that the religio-political role the Imam played and thus used him as their symbol of liberation.
He was a leader whose memory continues to reside within the community he served. He was a Muslim, but he was also an African who served all sections of the South African community. He was a nationalist, but he was also a humanist who worked with people from all faiths and all countries to build the foundation of a common humanity.
Prof Adam Habib – 30 October 2015
Prepared by:
Drs. Muhammed Haron
Department of Theology & Religious Studies
University of Botswana
August 2005