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© 2020 Gulshan Khan
An expectant Bibi Aysha Valiallah clutches her belly while praying at the Zawiya Naqshbandi Centre in Baccleuch, South Africa. The centre is rooted in the teachings of Sufism which practices among many things the deep introspection and the embracing of the divine presence of God, the concept of oneness and spiritual connection between all of the living. Families attend prayers together and after the Dhikr, sit on the carpet and have tea together.
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© 2020 Gulshan Khan
Children fall asleep while women pray the first Taraweeh (late night) prayer of the Muslim holy month of fasting, Ramadan, at the Nizamiye Mosque. Johannesburg, South Africa. The mosque, built by the Turkish community was completed in 2012 and is an adaption of the 16th-century Ottoman Selimiye Mosque which is situated in Edirne, Turkey and it, including the school, museum and shopping complex situated in Midrand is a significant marking of the Turkish community's contribution to the South African landscape.
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© 2020 Gulshan Khan
A woman poses for pictures on the morning of the Eid Al-Fitr celebration which marks the end of the holy month of Ramadan at the Rasooli Centre, Pretoria, South Africa. The centre is described as a spiritual haven steeped in the practice of sufism and respect for all mankind, it's community is diverse, cutting across race, class and cultural divides.
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© 2020 Gulshan Khan
Dua'a (supplication) is made after a Quran recital led by Emine (L) and Huriye (R) with a group of women during the Muslim holy month of fasting, Ramadan, at the Nizamiye Mosque in Johannesburg. The mosque, built by the Turkish community in South Africa, was completed in 2012 and is an adaption of the 16th-century Ottoman Selimiye Mosque which is situated in Erdine, Turkey and it, including the school, museum and shopping complex situated in Midrand is a significant marking of the Turkish community's contribution to the South African landscape. The community also hosts mass iftars (breaking of the fast) every night, hamper and food distributions among other projects for the entire duration of Ramadan.
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© 2020 Gulshan Khan
Haroun and Ban Ebrahim greet each other after the Eid-Gah, the prayer on the morning of the Eid Al-Fitr celebration which marks the end of the holy month of Ramadan, at the Rasooli Masjid in Pretoria, South Africa
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© 2020 Gulshan Khan
Women pray salah and recite the Quran during the Muslim holy month of fasting, Ramadan, at the Nizamiye Turkish Mosque. Johannesburg, South Africa. The mosque, built by the Turkish community in South Africa, was completed in 2012 and is an adaption of the 16th-century Ottoman Selimiye Mosque which is situated in Edirne, Turkey and it, including the school, museum and shopping complex situated in Midrand is a significant marking of the Turkish community's contribution to the South African landscape.
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© 2020 Gulshan Khan
A man prays in the Heritage Mosque on the Durban Heritage Belt, Samora Michel Street, Durban South Africa. The 110-year-old building was originally a house of worship for United Congregational Church and while parts of the interior has been restored and most of it revamped in 2017, the Gothic Revival inspired exterior remains unchanged from when it was built in 1904. During the apartheid regime the Group Areas Act limited the number of places of worship that communities of colour could have and so the Grey and West street mosques were the only places for muslims to pray in the entire Durban CBD.
In the words of journalist Farook Khan who is pictured sitting in the background: "The most oppressed people lived in barracks stretching from the waterfront right across what became known as the Central Business District to Sydenham Hill. The minority were white, affluent and in total control of everything, especially their places of worship which excluded their brethren of the darker breed. Some of the privileged class did help build churches for the exclusive use of people of colour, but outside the city limits.
But when it came to Muslims and Hindus, no matter their burden or plight, they built their own places of worship. They lived and survived around spiritual places, which became rallying points to celebrate, grieve, protest, resist and unite against oppression." Surviving two attempted demolishings, today the mosque and adjacent hall has once again become a place of worship and community.
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© 2020 Gulshan Khan
A group of women come together to break their fast during the Muslim holy month of fasting, Ramadan, at the Nizamiye Mosque in Johannesburg. The mosque, built by the Turkish community in South Africa, was completed in 2012 and is an adaption of the 16th-century Ottoman Selimiye Mosque which is situated in Erdine, Turkey and it, including the school, museum and shopping complex situated in Midrand is a significant marking of the Turkish community's contribution to the South African landscape. The community also hosts mass iftars (breaking of the fast) every night, hamper and food distributions among other projects for the entire duration of Ramadan.
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© 2020 Gulshan Khan
An elderly woman sits in dhikr (the remembrance of Allah through meditation and prayer) at the Bosmont Mosque during the Muslim holy month of fasting, Ramadan. Johannesburg, South Africa. Dhikr is practiced in many different forms by muslims around the world some standing or whirling and some to the beating of drums and at the Bosmont Masjid it has the distinct melodious Cape Malay roots. After the forced removals in the sixties, the communities of Albertville, Vrededorp (Fietas) and other areas were made to settle in Bosmont and Eldorado Park. It is these communities who pooled their resources together and with the aid of the late Achmed Mia bought the site where today the Bosmont Masjid and Islamic centre stands.
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© 2020 Gulshan Khan
A boy is pictured through the Eid-al adha Prayer tent at the Annual Taking Islam To The People (TIP) Family Eid Salah in Durban South Africa. Family Eid prayers are still not very common in large parts of South Africa where it is believed that only men should attend.
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© 2020 Gulshan Khan
Praying at the Habibia Soofie Saheb Masjid or popularly known as the Riverside Mosque. Ethekwini, Durban, South Africa. The octagonal mausoleum is the burial place of Hazrath Soofie Saheb as well as his mother and was a place which he designed himself. The soofie saint came to South Africa in 1895 and was responsible for the building of at least eleven other mosques in the country.
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© 2020 Gulshan Khan
People walk outside the heritage site, Riverside Soofie Masjid and Mausoleum during the holy month of Ramadan. The Mosque which lies on the Northern banks of the Umgeni River in Durban was built in 1895 is one of 11 built by Hazrath Soofie Saheb who came to South Africa from India. An orphanage, clinic, a madressah, a home for the elderly living quarters and a drug rehabilitation centre was built around the masjid to serve the community but this was destroyed during the Apartheid Regimes Group Areas Act to make way for white only residents in 1968. Today the masjid is a hive of activity where people meet to pray and visit the grave of Hazrat Soofie who is credited for establishing the oldest communities of sufism in South Africa.
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© 2020 Gulshan Khan
Muhammad Ata (47) (L) and Cassim (17) from Diepkloof, Soweto talk to each other at an iftaar meal at the Naqshabandi Centre. The centre is rooted in the teachings of Sufism which practices among many things the deep introspection and the embracing of the divine presence of God, the concept of oneness and spiritual connection between all of the living.
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© 2020 Gulshan Khan
Pall bearers carry the casket of Anti-apartheid stalwart Ahmed Kathrada who was imprisoned with Nelson Mandela at his funeral on March 29, 2017 in Johannesburg, South Africa.
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© 2020 Gulshan Khan
Khalila (R) and Raheema (L) look at the camera while their mother and a friend pray the Asr prayer at the Zawiya Tijani. Pretoria, South Africa. Tariqa Tijani, a line of Sufism traced back to Sheikh Ahmed Tijani in Algeria and Morocco now has followers all over the world. While some Tijani came to South Africa from Mauritanian and Ghana, 95% of the Tijani community in South Africa follow the line of Sheikh Hassan who came south africa in 2002 and united all the communities. The community in Tshwane meet regularly for the daily prayers as well as dhikr.
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© 2020 Gulshan Khan
Muslim women attend the Eid-Gah, the prayer on the morning of the Eid Al-Fitr celebration which marks the end of the holy month of Ramadan at the Rasooli Masjid in Pretoria, South Africa. The centre is described as a spiritual haven steeped in the practice of sufism and respect for all mankind, it's community is diverse, cutting across race, class and cultural divides.
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© 2020 Gulshan Khan
Men perform the second part of the midday prayer out of congregation at the Itirileng mosque in Pretoria during the holy month of fasting, Ramadan.
The masjid, built by a community based non-profit organisation called Neighbourly Needs runs many projects in the community, including building low cost housing, education programs for children and adults and sustainable development feeding schemes and caters for a large migrant community most of whom are from Malawi.
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© 2020 Gulshan Khan
A girl rides the carousel at the Sultan Bahu Fete. Johannesburg, South Africa. The Sultan Bahu Centre is renowned for its ethos of "Healing a Heart" and is a well established muslim community-based NPO which began over 40 years ago and now has offices in all of SA's major cities. The centre runs many projects including a home for vulnerable children, a drug rehabilitation centre, as well as specialised medical care that reverses cataract blindness and provides access to dialysis among others.
Public Story
The things we carry with us
Credits:
gulshan khan
Date of Work:
06/01/16 - Ongoing
Updated: 05/27/19
- Faith is something that we carry with us, even when we cannot carry anything else -
This ongoing personal project is the beginning of a documentation of South African muslims, a community which I am a part of. It is a journey to present the viewpoint of a people, especially the women, whose experiences and presences are not always visible, by portraying the prayer, the seeking, and the hope, which is profound and shared by all. Stemming from a community that has experienced apartheid and the legacy of colonialism, there is limited visual documentation of those who were not part of the dominant race, culture or narrative, and so we did not see ourselves in the histories we were taught. With this project, I hope to create something that generations to come can look upon as a source of history and memory.
Islam was brought to Southern Africa on a slave ship bound for the seaside city of Cape Town, the first Qu’ran being ‘carried’ and written entirely from memory.
While allowed, the religion was practiced with difficulty as muslims suffered from the oppressions of colonialism, slavery, white minority rule and the apartheid regime. Since then, and with recent global geo-politics, forced and voluntary migrations, it has flourished with every Muslim person who came to South Africa, on journeys of heartache or fear, sometimes excitement; holding onto prayers.
There is something to be said about this intangible phenomenon and the threads which bind us together.
Faith is one of these threads that reach from the depths of the soul to the frontiers of the physical, the individual to the communal. Faith lengthens and transcends borders and is a force which keeps people together, (re)creates and shapes communities as they attempt to re-establish home in a new place.
It has many influences and diverse ways of cultural practice and accents. The practices are often a replication of origins or an amalgamation of a home left behind and a new land that sometimes dictates an adjusted way of observance and worship.
South Africa is a developing country and it has become a haven or a last hope for those who have chosen to leave or who have lost their homes; for many, prayer and observance, together and in solitude, becomes the embodiment of connectedness, rootedness and reminiscence.
