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1
ISLAM IN MAURITIUS
BY
PAHARY SHEIK MOHAMMAD YASSER
2
CONTENTS
CHAPTERS PAGES
1. INTRODUCTION 3
2. LITERATURE REVIEW 4
3. FIRST MUSLIMS IN MAURITIUS 6
3.1 EARLY MUSLIMS 6
3.2 TIPU SULTAN 6
3.3 SEPOY CONVICTS 6
3.4 INDIAN IMMIGRANTS 7
3.5 MEHMAN AND SURTEE 7
4. INSTITUTIONS IN MAURITIUS 8
4.1 AL AQSA 8
4.2 JUMMAH MOSQUE 8
4.3 ROSE-HILL SUNNEE MOSQUE 8
4.4 WORLD ISLAMIC MISSION 9
4.5 WAQF 9
4.6 MUSLIM FAMILY COUNCIL 9
4.7 ISLAMIC WELFARE FOUNDATION 10
4.8 THE QUR‟AN HOUSE 10
4.9 MADAD-UL-ISLAM SOCIETY 10
4.10 ISLAMIC CULTURAL CENTRE 11
5. LITERARY BOOKS 12
6. RELIGIOUS FESTIVALS AND OBSERVANCES 14
6.1 IDUL FITR 14
6.2 IDUL ADHA 14
6.3 YAWMUN NABI (S.A.W) 14
6.4 „URS 15
6.5 YAWMUL „ASHURAH 15
6.6 OTHER RELIGIOUS OBSERVANCES 15
7. ISLAMIC EDUCATION 16
7.1 DARUL ULOUM 16
7.2 MADRASSAH 16
7.3 ISLAMIC CULTURAL COLLEGE 16
7.4 MADADUL ISLAM 17
7.5 MUSLIM GIRLS 17
7.6 DOHA 17
8. ISLAMIC FIRQAH 20
8.1 AHLUS SUNNAH WAL JAMA‟AH 20
8.2 SALAAFI / WAHHABI / TAWHEEDI / TABLIGHI JAMA‟AH 20
8.3 AHMADIYYAH / QADIANI 21
9. MUSLIM PERSONAL LAW 23
10. CONCLUSION 25
11. REFERENCES 25
3
Chapter 1
Introduction
Islam has been spread throughout the whole world through the blessings of the holy
Prophet (s.a.w) – (peace be upon him). No doubt Islam has been introduced in Mauritius by
Hazrat Khwaja Gharib Nawaz (r.a) – (may Allah be pleased with him). However, how it was
introduced and spread in Mauritius is what will be elaborated in this work. That was the main
purpose of this humble exposé.
It was possible through field work and documentary research. This research
methodology starts with a literature review on the topic followed by a review on the arrival of
Muslims in Mauritius. Chapter 4 will deal with the Islamic institutions as main bodies of
Mauritian Islam. The next chapter will enlighten us on the literary books available on the
market followed by an exposure of the different religious feasts in Mauritians‟ lives. Chapter
7 will deal with the institutions helping in the propagation of Islam. Chapter 8 will elaborate
on the different groups in Mauritius followed by the question of Muslim Personal Law.
Chapter 10 will encompass the whole topic of Islam in Mauritius.
We would like to thank all those who helped and collaborated in the framing up of this
humble work, especially our lecturer Professor Hossany for his support. Nevertheless, we
would like to point out the fact that it was very difficult for us to collect all related field data
for compilation, mainly due professional and personal commitments.
Key words:
Islam, Firqah, Idul Fitr, Idul Adha, Yawmun Nabi (s.a.w), „Urs, Yawmul „Ashurah, Mi‟raj,
Nisfush Sha‟baan, Lailatul Qadr, Jummah, Al Aqsa, Firqah.
4
Chapter 2
Literature Review
This section will deal with the sayings of writers who attempted a study of Islam in
Mauritius.
“The Muslim Community of Mauritius represents 17 % of the
total population of 1.2 million people. Since their arrival in
Mauritius the Muslims made lots of sacrifices to preserve their
faith and identity. They established mosques, charitable and
educational institutions and in 1941 managed to set up a Board of
Waqf Commissioners regulated by the Waqf Act 1941.This was
made necessary in order to protect the wealth and assets of the
Muslim community worth billion of Mauritian rupees.”
(Muslims in Mauritius, Abstract, Najmul Hussein Rassool)
The Muslim missionaries and reformers found the largest
support primarily among the educated middle class in the towns,
who propagated the purity of Islam. Thus, it is no wonder that
the tendency toward Islamic orthodoxy and Sunnification of
Islam seems to have affected local religious practices too. A good
example for that is the gradual disappearance of the Muharram
(`Ashuraa) festival in Port Louis.
(Islam in Africa, Vol 2 No. 3, July 2007)
"References on the Muslims were then – and still are – scarce
and the sources are restricted. However, I was privileged to
benefit from the vast knowledge and experience of the late
5
GMDA, who not only provided me with his own encyclopaedic
knowledge of the history of the Muslims in Mauritius of which
he himself was, as a prominent political leader of the Muslims
for many years, front rank player but also at my disposal his
fabulous personal library to do my research. Atchia, who was at
the time at the dusk of his life, showed tremendous interest in
the book. However, he would not live to see its publication. He
passed away a few months earlier.”
(History of the Muslims in Mauritius, Preface, by Emrith Moomtaz)
6
Chapter 3
First Muslims In Mauritius
This section will deal with the different steps where and when Muslims came to settle
in Mauritius.
3.1 Early Muslims
According to historians, Muslims‟ presence in Mauritius dated back since 1722. They
were artisans, seaman and merchants from India. In 1724, a certain Ally Khan petitioned
Governor de Nyon (1722-25) for the freedom of his wife from slavery. During the period
1768-89, there is the mention of only 12 Muslims of Indian origin who were born on the
island. In 1758, a group of Indian merchants established in the colony and were engaged in
thriving business. The oldest family on record is the Gassy Sobedar. Its presence was in 1791.
In the same French colony, families like Dina, Goumany and Sakir were present in Mauritius.
3.2 Tipu Sultan
In India, after the death of Prince Hyder Ali in 1782, his son, Tipu Sultan took over to
drive away the British force. He then sought the help of the French. He sent Prince Cassim
Ally Khan and Mohammed Ibrahim to ile de France to discuss with Governor Malartic. The
outcome we already know. They proved to be treacherous persons. What is important here is
that during their stay, they took part in ceremony known as Ashurah and Ghoon, coinciding
with their visit.
3.3 Sepoy Convicts
In order to develop the island, Farquhar asked and obtained the help of Indian
convicts, who were mostly Sepoys found guilty of military and political offences. In 1815, a
first batch arrived with many of them being Muslims. Many of them were banished to
Mauritius eternally. Those who became old and disabled were exempted from labour. There
was a small building at GRNW – Grand River North West – which was converted to a
mosque and was attended mainly by the old Sepoys. They were quiet and well behaved.
7
3.4 Indian Immigrants
When in February 1835 Slavery was abolished in Mauritius, there was a refusal to
work on the part of the emancipated slaves. Indian brought his help by sending In Indian
immigrants. Among them there were respectable Muslims. They came as indentured labourers
to work in the cane fields. In 1851 they were admitted to their rights and privileges. They
were always humble but didn‟t want and like to be crushed.
3.5 Mehman and Surtee
The Mehman were the immigrants from Cutch and they were the first to settle in the
colony. A few years later, another group, the Surtee coming from Surat settled as different
places like Port-Louis, Beau Bassin, Rose Hill, Flac and Poudre d‟Or. They were merchants
settling firms and being dealers in foodstuffs and textiles. They also showed interest in their
religion. They actively promoted religion among their fellows Indians. They helped build
mosque and Madrasah.
8
Chapter 4
Institutions In Mauritius
This chapter will enlighten us on how Islamic Institutions can help the Muslim
community.
4.1 Al Aqsa Mosque
It is the first mosque which was built in the year 1805. However, it was violently
destroyed by a hurricane in 1818. It was repaired very quickly and among its many
benefactors was the Sobedar family. In fact, for many years, it was a customary for the Imams
of the Mosque to come from the Sobedar family. Hajee Sobedar, who later traced the mihrab
(prayer niche) of the Jummah Mosque at the time of its construction in 1851, was a prominent
member of the Muslim community of Camp des Lascars. On his death, which occured on
April 29, 1881, he was buried in the compounds of the Camp des Lascars Mosque, which is
today officially known as the Al-Aqsha Mosque. It has undergone considerable changes over
the years to meet the needs of a growing congregation. It is no longer the small lime-washed
structure it was during the days of French rule. It has been expanded and renovated regularly
over the years to satisfy the growing demands of an ever-growing congregation that continues
to plod its way daily to its old beloved roof for worship and meditation. However, the site the
Mosque occupied is the same.
4.2 Jummah Mosque
In 1852, Haji Joonus Allarakia, Casseem Hemeem, Jornmb Satardeenah, Elias Hadjee
Hamode, Hajee Abdoollah Essack, Hajee Ab doorahim Allanah, Ismael Ibrahim and Omar
Yacoob purchased two properties situated in Queen Street, Port Louis. On one of the
properties the foundation of the future Jummah Mosque was thus laid. Ismael Jeewa led the
prayers. The following year, that is, 1853, a beautiful Mosque of a limited size was built and
solemnly consecrated.
4.3 Rose Hill Sunni Mosque
By 1863, due to the increase number of Muslims, there was the need of a mosque.
Ismail Jeewa bought on behalf of the Muslim community a plot of land on Remono Street and
9
a mosque was built. Expansions were needed and possible in the years 1893, 1912 and 1915.
At the turn of the twentieth century, Rose Hill was like a centre for religious debates. These
debates were known as Religious Repartees. This attracted big crowds. These debates served
as a healthy exercise as they helped bring people of different faiths and beliefs together
socially and helped foster tolerance and understanding among the communities in Mauritius.
4.4 World Islamic Mission
The World Islamic Mission was formed in 1972 by Sunni Dignitaries from countries
worldwide in Makkah Mukarramah. The World Islamic Mission has grown to serve muslims
across Europe, the United States of America, North America, Africa and Asia. The World
Islamic Mission is a leading Islamic-Socio-Benevolent Organisation. The Head Quarters of
World Islamic Mission is in Bradford, England. The President and Chief Patron is His
Eminence Mawlana Shah Ahmad Noorani Siddiqui al Qadiri al Madani. World Islamic
Mission (Mauritius) was established in February 1975.
4.5 Waqf
A Waqf is a permanent donation of property made by Muslims in the name of Allah,
to the community for charitable and religious purposes in keeping with the teachings of Islam.
The number of properties in Waqf in Mauritius has always been extensive. In 1938, the
government acceded to the request of the Muslims and introduced legislation in council
defining the rules and functions of a Board of Waqf Commissioners. On April 25 1941, the
Waqf act became law. In 1959, when the government decided to grant a subsidy to all
religions that were until then not subsidized in Mauritius, the Board of Waqf Commissioners
was chosen as agency through which the subsidy will be distributed to the mosques.
4.6 Muslim Family Council
In 1990, Sir Aneerood Jugnauth, the then prime Minister, proposed new amendments
to the civil status acts that gave legal status to the Nikah and provided to the creation of the
Muslim Family Council (MFC), which would be empowered “to keep a register of all
marriages celebrated in accordance with Muslim rights” and at the same time “to make rules
governing marriages celebrated in accordance with Muslim rights and the dissolution of such
marriages.” The MFC which is an official government social agency for the Muslims, besides
conducting marriages, is also empowered to provide counselling and guidance services to
Muslim families.
10
4.7 Islamic welfare Foundation
The Islamic Welfare Foundation (IWF) was founded in 1969 by a group of
enterprising Muslims intellectuals who became concerned with the sense of disarray that
seemed to grip the Muslim community. Accordingly, the IWF was created with the following
objectives: to give assistance, financial or otherwise, to relieve distress; to give advice and
counselling in social and other welfare matters; to encourage learning; to award scholarships,
make donations, grants, and loans; to promote Islamic education; and to publish and / or
encourage the publication of books, periodicals and magazines etc which will be of benefit to
Muslims.
4.8 The Qur’an House
The Qur‟an House is a socio-cultural complex run by the Islamic circle, a religious
organisation founded by Prof. Mohammed Hussein Malik in 1959. The Islamic circle is the
oldest Islamic movement in Mauritius. Its activities span religion, education and culture –
particularly aimed at improving the Islamic standard of Muslims life in Mauritius and at
preserving their Islamic identity as a community. It also disseminates information on the
teachings of Islam across the island and endeavours to foster better understanding and
cooperation between Muslims and Mauritians of other faiths. It comprises a mosque – the
Sayyidah Khadijah Mosque – which is a first in Mauritius, comprising facilities to Muslim
women to offer daily prayers. It has a public Islamic Library.
4.9 Madad-ul-Islam Society
Commonly known as Madad, it is one of the oldest charitable organisations in
Mauritius. It was founded on January 22, 1902. Its main goals were to provide benevolent
services to its members and to promote cultural, religious and social growth of the Muslims at
large through the establishment of schools and colleges; the offering of scholarships to
deserving Muslim students to pursue higher education; and the creation of an Islamic library
for Muslims and non-Muslims to help them learn about Islam and Islamic culture and
civilisation. In 1960, it was merged with the Nasratoule Islam Society, which was founded in
1898, having the same goals.
11
4.10 Islamic Cultural Centre
The Islamic Cultural Centre (ICC) was created in August 1987 to satisfy a long-felt
need of the Muslim community in the country. The Islamic Cultural Centre Trust Fund Act
was proclaimed on 15th December, 1989 and subsequently amended in 1991, 2000 and 2001
to reinforce its membership and activities. The objects of the Fund shall be:- to preserve and
promote Islamic Art and Culture; to promote study of Arabic and Urdu; to collect, publish and
disseminate valuable information pertaining to Islamic Art and Culture through the
establishment of educational and welfare institutions affiliated to the Islamic Cultural Centre;
to organise lectures, seminars, workshops, exhibitions and any other activities which will lead
to a better understanding of Islamic Art and Culture; to create facilities for documentation and
research on Islamic Art and Culture; to provide training in relevant fields of study; to
establish useful links with organizations engaged in similar activities locally and
internationally; to deal with matters relating to the organising, facilitating, monitoring and
supervision of Islamic pilgrimage to the holy places.
12
Chapter 5
Literary Books
Coming up with the literary work, the following paragraphs will enlighten us.
Since the introduction of Islam in Mauritius, many dignities from many different
countries with a variety of horizons visited our island and left their contribution for the
betterment of our community. Among them we have those of Arabic language () and Urdu
Language (Mawlana Abdul Aleem Siddiqi (r.a)) who came for serving Muslims. We have a
variety of books left to the community. For example, “A Shavian and a Theologian”, “The
forgotten path of knowledge”, “Divine Harmony”, “The quest for true happinesss”, “The
Universal religion” are the different books written by Mawlana Abdul Aleem Siddiqi (r.a). the
following is a list of Arabic, Urdu, English, French, Creole books on the Market:
Arabic Books
Tafsir Abdullah Ibn Abbas
Tafsir Ibn Kathir
Tafsir Jalalain
Tafsir Qurtubi
Tafsir Rouhoul Ma‟niy
Tafsir Rouhoul Bayan
Swahih Sitta
Riyadus Swalihin
Qisaasul Ambiyaa
All the above books of Tafsir exist in Urdu. But when it comes to English and French
Language, only Tafsir Abdullah Ibn Abbas, Ibn Kathir, Jalalain, Swahih Sitta, Riyadus
Swalihin, Qisaasul Ambiyaa exist. There are many more books in Arabic but they are not on
the market for the public.
We also have many local writers, authors like Luckhoo, Imam Joholee, Sabir
Chowtee, Parwez Kureeman, Karamtally, Mawlana Shameem Azhari, Mawlana Fayaz Naimi,
Hafiz Qaari Mansoor Lalasaib, Mawlana Haaroun among others. All of them are contributing
in a way or another for the religion of Islam. Among them, a very known person in the name
13
of Hafiz Qari Mansoor Lalasaib was ranked fifth among those doing Da‟wah in the African
continent. Among his contribution, the following can be noted:
Mi‟rajul Mustapha (s.a.w) – 1995
Injustice au nom de l‟Islam – 1999
Noorul Islam – 1998
Yawmun Nabi (s.a.w) – 2001
Darsul Hadith – 2000
Tafsir Al Qur‟anul Kareem – 2005
La question de bid‟ah – 1995
Hayatul Ambiyaa – 2008
Uloumul Qur‟an – 1992
Baharish Shari‟ah – 2008
The following are different books by different authors:
Guide to Muslim Personal Law – Dr Hashim Mahdi
Hijra – Dr Hashim Mahdi
Gardons notre conscience en etat d‟eveil – Dr Hashim Mahdi
Muhammad (s.a.w), the beloved Prophet of God – Dr Mawlana Syed Aleem Ashraf
Jilani
Miladun Nabi (s.a.w) – Dr Mawlana Syed Aleem Ashraf Jilani
Tasawwuf – Dr Mawlana Syed Aleem Ashraf Jilani
Tahaarat – Mawlana Fawaz Ahmad Naimi
Namaz – Mawlana Fawaz Ahmad Naimi
In addition to the great variety of books that we have in Mauritius, there are
translations of many other books originally in Arabic and Urdu.
14
Chapter 6
Religious Festivals and Observances
What will follow is an analysis of the different religious festivals and observances in
Mauritius. It is worth to note that this work is not meant to elaborate on the meaning and
significance of these festivals and religious observances, but to show when they were
introduced in Mauritius.
6.1 Idul Fitr
In Mauritius, since 1961, it was a public holiday. However, since 1985 its celebration
has gained national dimension. The government has allocated a plot of land located in the
scenic slopes of Valee Pitot, in Port Louis, to the Sunni Razvi Society International for the
creation of an Idga‟ah to enable Muslims to perform the Id Namaz in the open air as
recommended by the holy Prophet (s.a.w). The society launched its souvenir magazine on that
especial day. It was Mawlana Mohammad Ibrahim Khustar was presided the ceremony.
6.2 Idul Adha
In the 1920‟s and 1930‟s, it was customary with the wealthy merchants and traders of
Port Louis to host on Id day a dinner on the grounds of the Arabian Docks and at the Taher
Bagh. They would invite Muslims from across the island and treat them to a meal. Unlike Idul
Fitr, which is a public holiday, Idul Adha is not. However, it is a religious event where
Muslims are allowed to take the day off if they choose.
6.3 Yawmun Nabi (s.a.w)
The first time it was celebrated in Mauritius by the Sunni Surtee Madrassa, in
Corderie street Port Louis, was on July 28, 1931. However, the first time it was celebrated on
a large scale and in the open was on the 3rd
May of 1939 by Hazrat Mawlana Abdul Aleem
Siddiqi Al Madani Al Qadiri (r.a). In 1932, it was recognised as a public holiday. However, in
1961, it was proclaimed as a national holiday along with Idul Fitr and Idul Adha. But in 1982,
Idul Adha and Yawmun Nabi (s.a.w) were dropped from the list of public holidays in
Mauritius.
15
6.4 ‘Urs
There had been many scholars and Mawlana who had visited the island. The oldest
one may be Hazrat Syed Peer Jamal Shah bin Murtaza Shaq (r.a) (in 1848). He died on the
12th
August, 1858 at the age of 45. He was buried behind the Jummah Mosque, the specific
place where he used to retreat himself for additional prayers and remembrance of Allah. After
his death, people from all walks of life and faiths visit his shrine. There is no question of
praying to them but to benefit for the blessings of the place. His „Urs was then conducted.
6.5 Yawmul ‘Ashurah
The 10th
day of the month of Muharram is known as Yawmul „Ashurah. This is
according to Islamic concepts. But when it comes to a celebration known as Ghoon, Tazi‟a or
Yamseh, this is not in accordance with the religion of Islam. It does not exist and acceptable.
It was first present and celebrated in the year 1765 and it was the first public religious
celebration by Muslims. At first it met with strong opposition from the Christians. In 1798, it
was celebrated with great uncommon pomp and glitter when the two envoys from Tipu Sultan
reached the island. Now, it is disappearing due to acquisition of knowledge.
6.6 Other Religious Observances
There are other religious observances like Mi‟raj (the night journey of the holy
Prophet (s.a.w)) in the month of Rajab, the Nisfush Sha‟baan (the night of salvation) in the
month of Sha‟baan and the Lailatul Qadr (the night of power) in the month of Ramadhan. All
of them were observed as from the first year of existence of Muslims on the island. All these
are important to the Muslims for their salvation and spiritual progress in this world, in the
grave and in the Hereafter.
16
Chapter 7
Islamic Education
In this chapter, we will elaborate on the different Islamic institutions in Mauritius
involved in the spreading of Islam.
7.1 Darul Ulum
Literally, darul uloum means the house of knowledge. In Mauritius we don‟t have
many of these spiritual schools and institutions. Few of them are Darul Uloum Aleemiah,
Darul Uloum Majlis Raza and Ahmad Raza Khan Academy.
The Darul Uloum Aleemiah was founded by Hazrat Mawlana Abdul Aleem Siddiqi al
Madani al Qadiri (r.a). It was later on that the college Aleemiah was built. It has two wings,
one for the boys and one for the girls. There is no intermingling in between them. The darul
uloum was the initial project. The Darul Uloum Majlis Raza was founded by Mawlana
Jeawoody and Qari Mansoor whereas the Darul Uloum Ahmad Raza Khan Academy was
founded by Hafiz Qari Mansoor. It was and still meant for the training of young Muslims to
become teachers of Islam as Hafiz, Mawlana, Imam and Mufti.
7.2 Madrassah
Also known as Maqtab, it is the place where Muslim children learn the basic
principles of Islam. This includes the reading of the holy Qur‟an, the five pillars of Islam, the
rights of human beings, in summary the religion of Islam. In Mauritius, it is a common thing
to see that the Madrassah is attached to the Mosque and it started right there. Classes are
either conducted early in the morning or in the afternoon. It is a free service and done out of
the benevolence of people. However, there is an urgent need to educate and upgrade these
teachers of Madrassah as often it is noticed that they don‟t possess any relevant certificate and
training practice and experience.
7.3 Islamic Cultural College
At the outset, this institution was a boarding school for boys. It was the first of its kind
in Mauritius. It was converted to a college situated at Curepipe on May 9, 1949. At first there
were only 35 students. Now it‟s approximately 2500 taking into account of its two other
17
departments at Belle Rose and Cite la Cure. In 1954, it was transferred to Port Louis. The idea
of propounding the study of Urdu, Islamic Studies and Arabic was taken up by proposing a
common curriculum as other colleges.
7.4 Madadul Islam
This college was founded in the year 1965 through the initial idea of the Madadul
Islam Society. After a modest beginning, it weathered successfully thanks to its members and
the public in general. The idea behind its creation is to offer to Muslim girls an opportunity to
learn Islam in an Islamic environment. It thus emerged as a viable and creditable institution
for girls in Mauritius.
7.5 Muslim Girls College
Previously, it was a primary school and when it was handed over to the government in
1962, the college was built. It opened its doors in 1964. It is a two-storied building in Port
Louis. It was a donation from a certain M.I. Kathrada. Here also, the basic aim of its creation
was to procure an Islamic environment for Muslim girls. It was open to all those interested. It
contributes significantly not only to Muslims but to all Mauritian girls.
7.6 Doha
This is a new institution founded in 2003 at Eau Coulee, Curepipe. It was and still is
financed by the government of Qatar. It has its own pre-primary, primary, secondary and
tertiary departments. It emphasises a lot on the Islamic and Arabic language knowledge. It
also gives formation to those interested in the Da‟wah field – to spread Islam. The population
of all the above mentioned departments reaches the 1200 students, comprising both boys and
girls.
The following pages will present three tables which will give you an example of the
level and progress of the languages of Arabic and Urdu, and Islamic Studies in colleges. It
will be seen that there is an increase in the number of students opting for the three subjects. It
is important here to note that data for the year 2007 was unavailable.
18
School Certificate and Higher School Certificate for Arabic (1999 – 2008)
S.C H.S.C
Year No. Of Pupils % Pass Year No. Of Pupils % Pass
1999 89 70.8 1999 7 57.2
2000 83 83.1 2000 7 71.4
2001 108 75 2001 8 37.5
2002 107 84.1 2002 10 50
2003 124 89.5 2003 18 61.1
2004 138 84.1 2004 16 62.5
2005 119 83.8 2005 12 85.7
2006 149 90.3 2006 18 81.8
2007 - - 2007 - -
2008 207 91.3 2008 36 91.7
School Certificate and Higher School Certificate for Islamic Studies (1999 – 2008)
S.C H.S.C
Year No. Of Pupils % Pass Year No. Of Pupils % Pass
1999 466 87.1 1999 76 90.8
2000 469 87.6 2000 69 91.3
2001 487 85.6 2001 73 93.2
2002 506 83.5 2002 92 93.5
2003 526 82.7 2003 89 87.6
2004 632 83.1 2004 109 88.1
2005 593 80 2005 104 88.9
2006 653 85.2 2006 139 86.9
2007 - - 2007 - -
2008 703 85.2 2008 206 78.2
19
School Certificate and Higher School Certificate for Urdu (1999 – 2008)
S.C H.S.C
Year No. Of Pupils % Pass Year No. Of Pupils % Pass
1999 248 88.7 1999 40 97.5
2000 282 94.3 2000 35 100
2001 284 97.6 2001 45 100
2002 298 96.2 2002 54 100
2003 308 96.1 2003 72 100
2004 305 97.4 2004 76 98.7
2005 332 98.2 2005 81 98.8
2006 364 96.3 2006 105 97.2
2007 - - 2007 - -
2008 417 95.2 2008 114 96.5
From the three above tables, it can be deduced that the population of students opting
for Arabic and Urdu Languages and Islamic Studies are increasing day by day. This can be
explained due to certain reasons as follow:
1. It is a request from their parents for their sons / daughters to opt for these subjects.
2. There is a sudden interest of people for the religion of Islam.
3. These three subjects are thought to be easy and scoring subjects.
4. These subjects come, in many cases, to fill in the combination of proposed subjects for
S.C and H.S.C.
However, it is the duty and responsibility of the parents to encourage and motivate their
children to opt for these three subjects. But this is not the case. Most Muslim parents are not
aware of their importance and they often consider these subjects as third grade subjects.
Personally, these parents are deprived of Islamic knowledge.
20
Chapter 8
Islamic Firqah
This chapter will deal with the different religious and Islamic groups prevailing in
Mauritius.
8.1 Ahlus Sunnah Wal Jama’ah
This Islamic party was founded right from the start and coming of Muslims on the
Island. This is so due to the fact that all parties known in Mauritius were not yet created
before the year 1722 where there was the first sign of Muslims. The Sunni creed emphasises
mainly on the two books that the holy Prophet (s.a.w) left, that is the holy Qur‟an and the
Hadith. Explanation and elaboration of these two books are obtained in the various Tafsir of
Ashab and Ulama. Moreover, there are other religious concepts like Wasilah or Tawassul,
Tasawwuf, Isaaluth Thawab and the celebration of Yawmun Nabi (s.a.w), „Urs and Mawlood.
Its principles are revived by Hazrat Mawlana Ahmad Raza Khan (r.a) who is considered as
the reformer and reviver of Deen during his time.
8.2 Salafi / Wahhabi / Tawheedi / Tablighi Jama’ah
These four above listed groups appeared on the land of Mauritius in between the year
1965 and 1970. They were brought here thanks to Ulama of Saudi Arabia and South Africa.
Their main doctrine is the worship of Allah alone (which is an undisputable fact). They
practically reject all concepts from any other countries except from Saudi Arabia (not to say
they reject all Indian and Pakistani concepts and accept only Arab concept).
The Salafi, taken the name after the Salaf – those during the golden age – profess to
follow the holy Qur‟an and the Sunnah and the pious ones. But what is interesting to note is
that they are not open to discussion and dialogue.
The Wahhabi, originated from their leader Muhammad Abdul Wahhab Najdi,
propound the deep study of the Qur‟an. Much emphasis is laid on its principles. However, its
leader was of the view that all Muslims must accept his views and anyone rejecting and
opposing him and his ideologies must be killed. He put his words into practice when he was
still alive. Thanks God, the Wahhabi here in Mauritius are not of that same ideologies.
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The Tawheedi, following one of their main leaders, have as leader Ahmad Ibn
Taymiyyah. This group was revived by Muhammad Abdul Wahhab Najdi, having practically
the same doctrines as the Wahhabi.
The Tablighi having Mawlana Muhammad Ilyas as its founder is well present in
Mauritius. Their main point of concentration is the holy Qur‟an. Their activities can be
divided into the following: 3 days a month in a mosque, 2 times visiting the Muslims of the
locality, 40 days a year in a mosque and 4 months in a lifetime in a mosque. It was revived by
Zakariyya Kandahlawi.
8.3 Ahmadiyyah / Qadiani
Personally and based on Ulama‟s Fatwa, the Ahmadiyyah and the Qadiani are not
considered as Muslims. For more information, see below:
Fatwa of Muslim Scholars and Organizations Regarding the Qadiani (Ahmadiyya)
Cult. The 1974 Declaration of Muslim World League: Qadianism or Ahmadiyyat:
It is a subversive movement against Islam and the Muslim world, which falsely
and deceitfully claims to be an Islamic sect; who under the guise of Islam and for
the sake of mundane interests contrives and plans to damage the very foundations
of Islam. Its eminent deviations from the basic Islamic principles are as follows: 1.
Its founder claimed that he was a Prophet. 2. They deliberately distort the
meanings of the verses of the Holy Quran. 3. They declared that Jihad has been
abolished.
Fatwa of permanent board of Inquiry and Fatwa (Saudi Arabia): In the gathering of
the Muslim Scholars (Rabita A‟ailm-e-Islami) in the year 1394 A.H. (1974), a
written statement was drafted to explain the true principles of this group, how and
when they started, and so on. Very briefly, this group has declare that Mirza
Ghulam Ahmad, an Indian, is a prophet who has received revelations from Allah
and that no one will be correct in his Islam, unless he believes in him (Mirza). He
(Mirza) was born in the 13th century, but Allah (SWT) has told us in his Book
(Qur‟an) that prophet Muhammad (s.a.w) is the last of Prophets; all Muslim
scholars have given an unanimous ruling that whoever makes the claim that after
him (s.a.w) there can appear a new prophet is a Kafir (non-Muslim), because he
will be lying about Allah‟s Book and about the Hadith of the holy Prophet (s.a.w)
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which states that he(s.a.w) is the very last of the Prophets. In addition, this would
be contrary to the consensus of the Muslim Ummah.
Member Member Vice Chairman Chairman
Abdullah bin Ghaud Abdullah bin Ghedian Abdulrezagh Afifi Abdulaziz bin Abdullah
bin Baz
Fatwa of Islamic Fiqh Academy, Egypt: ... Based on the above-mentioned facts, we
can say that Qadyaniyyah is a deviant group that has nothing to do with Islam.
Muslims are to be aware of them especially after they have been branded as Kafir by
all scholars.
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Chapter 9
Muslim Personal Law
What will follow here is a brief analysis of the situation of the Muslim Personal Law
(MPL) in Mauritius.
Since long, the Muslims of Mauritius wanted to incorporate the Shari‟ah in the
Mauritian Law, at least applied to them. But the government was too slow to move on their
request. In 1932, a delegation of the Mauritius Council of Government left for England to
discuss with the Secretary of State for the Colonies, the Rt. Hon. Cunliffe-Lister. Hon.
Goolam Muhammad Dawoojee Atchia accompanied the delegation. But nothing happened. In
1965, at the all-Party Constitution Conference held in London, Hon. Abdool Razack
Muhammad raised the issue and it was decided that something should be done to introduce
the Muslim Personal Law in Mauritius. In 1976, the then government decided to move on the
question of MPL. It was on June 16, 1981 that the religious marriage known as Nikah was
acknowledged as a legal and recognised marriage. In 1990, Sir Aneerood Jugnauth, the then
prime Minister, proposed new amendments to the civil status acts that gave legal status to the
Nikah and provided to the creation of the Muslim Family Council (MFC). But till this day,
there is nothing concrete on the MPL.
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Chapter 10
Conclusion
Islam has been spread throughout the whole world thanks to the holy Prophet (s.a.w)
and his Ashab. Their endeavour was primordial in this task. Islam landed to Mauritius with
the coming of Indian people. And Islam landed in India through Hazrat Khwaja Gharib
Nawaz (r.a). However, all those who came to Mauritius wanted to bring their contribution to
the Deen of Islam. What is the most important fact is that we, Muslims are still able to profess
our religious creeds and beliefs and put them into practice at any time of the day and night.
Islam in Mauritius is a gift from God; one through the variety of books on the market
and secondly through the visits of many religious personalities from around the whole world.
Both the theoretical and the practical parts of Islam are beautifully adhered in Mauritius.
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Chapter 11
References
1. Emrith M, 1994. History of the Muslims in Mauritius. Editions Le Printemps, Vacoas
2. http://www.islamfortoday.com/mauritius.htm
3. http://en.wikipedia.org/wiki/Islam_in_Mauritius
4. http://www.barbodhan.org/main_stuf/muslimsfrommauritius/muslims_in_mauritius.ht
m
5. http://www.e-prism.org