Islam Our Hope 1.0

official organ of the national muslim prison board sa

OUR HOPE Iss ue 1 A p

In this Issue

International map

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International Scholars were impressed by the Prison Board and requested that similar structures be set up in their countries.

AGM Report

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Get all the facts and figures on statistics as well as a look at the challenges we face.

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Our work

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Providing spiritual care and education to prisoners is a forgetten Sunn ah of Islam.

NMPB ON THE INTERNATIONAL MAP At the recent International Conference of Muslim Scholars held in Azaadville in January this year, the National Prison Board of South Africa was afforded an opportunity to make a presentation in front of a large group of senior Ulema from abroad. This presentation provided an overview of the history of the Muslim prison board, its aims and objectives, as well as areas of operation. Alhamdu-lillah, a number of overseas Scholars was impressed by the work rendered and requested that similar structures be set up in their respective countries. One such Aalim is the famous Hazrat Moulana Khalid Saifullah, the Ameer of Shar’ee Courts in Bihaar. He perceived the need for spiritual care work to be established in certain prisons in India where Muslims were incarcerated.

We have also received invitations from Botswana, Mozambique, and Malawi to initiate da’wah and spiritual care work inside prisons in those countries for Muslim detainees. The NMPB was also afforded a stall at the conference to showcase its work and projects. Leaflets in Arabic highlighting our structures, field work, and modus operandi in Correctional Centres were handed out to numerous foreign delegates.

Launch of NMPB Newsletter Through the Grace of Allah, the National Muslim Prison Board of South Africa last year successfully launched its website, www.nmpb.org. Today we are pleased to announce the release of the first edition of our quarterly newsletter, Islam– Our Hope. In keeping with its name, this newsletter will hopefully provide our incarcerated brothers and sisters a ray of hope stemming from the Infinite Mercy of Allah which He promises for those who follow His Deen. It is hoped that this publication will serve to inform the Muslim public about Islam inside the prisons, the structure and activities of the Muslim Prison Board, events on our calendare, and a lot more, Insha Allah. This quarterly journal shall also serve as a liaison between the Muslim Prison Board and our Muslim brothers inside the Prisons.

Besides the above, this newsletter will also provide valuable Deeni advice to readers from all walks of life, Insha Allah.

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questions from behind bars not give orders for Hazrat Husain (radhiyallahu anhu) to be killed. His murder was carried out by one of the generals of the army without specific instructions from above.

Q: What is the ruling of Eid Salaah in the prisons? (Brother from Kimberly Correctional Centre) Q; Someone who got his ta’leem from a Shia Ustaaz, can he be the Ameer of our group and can he lead the namaaz?

A: One who has learnt from a Shia has gone astray and is outside the fold of the Ahlus-Sunnah. This person’s aqeedah has also become corrupted. If this person adopted kufr beliefs from this Shiah teacher, such as the permissibility to insult Abubakr and Omar (May Allah be pleased with them), slandering our mother Ayesha (may Allah be pleased with her), adulteration of the Holy Quran, etc then that person has become a murtadd (apostate). Such a person cannot be Ameer of any group and shall not be allowed to lead the salaah.

Salaah behind such an individual is not valid. It is a major haraam to appoint such a person to any position of leadership.

Q: Please explain what really happened at Karbala? (Brother from Kimberly Correctional Centre) A: In brief, this is what transpired at Karbala: Before his demise Hazrat Mu’aawiyah (radhiyallahu anhu) had appointed his son Yazeed as the new leader of the Muslims in Syria. When Yazeed assumed the role of leadership, he instructed his governor in Madinah to contact Hazrat Husain (radhiyallahu anhu) and ask him to take the Bay’ah

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(Pledge of allegiance) in favour of Yazeed. This basically meant that Hazrat Husain (radhiyallahu anhu) had to accept Yazeed as the Khalifa. Hazrat Husain needed time to think about this. He was not prepared to take Bay’ah at the hands of someone who had no right to the Khilafah.

Meanwhile, people from Kufa in Iraq began writing letters to Hazrat Husain (radhiyallahu anhu) inviting him to Kufa, making firm promises to elect him as the new Khalifa and to overthrow Yazeed. It is said, according to various narrations, that Hazrat Husain (radhiyallahu anhu) had receive more than 12,000 letters from the many thousands of so-called supporters in Kufa. It was, therefore, quite natural for him to accept the offer and travel to Kufa. When he reached a place called Karbala, which was just outside Kufa, he learnt that the people of Kufa had deserted him, and besides a few, the majority had betrayed him. They all forsook him out of fear for Yazeed’s army. These socalled Shia, who promised to die for Hazrat Husain (radhiyallahu anhu) turned out to be treacherous and hypocritical. Yazeed’s army clashed with Hazrat Husain (radhiyallahu anhu) and his small band of supporters, and there he was honoured with martyrdom. Hazrat Husain (radhiyallahu anhu) gave his life in defence of his principles and the haqq. It must be noted that Yazeed did

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A: There is no Eid salaah in prisons, because the conditions for Eid salaah are the same as Jumu’ah, and these conditions are not found inside the Correctional Centres. However, we advise inmates to come together on Eid day and engage in zhikr and kitaab reading. At the same time, the food and other eatables provided by the Muslim prison board can be partaken of.

Q: Is it permissible to go to the qabr of one’s non-Muslim parents and clean the grave and the surrounding area?

A: It is not permissible to visit the graves of parents who died as nonMuslims. Once they have died, the Muslim cannot make any dua for them at all. So a Muslim should not even bother about cleaning the graves, for this does not carry any reward and is of no benefit to anyone.

Q: Is it permissible for the Imam to read loud dua after the Faradh Salaah?

A: A loud dua after salaah is permissible, but the proper sunnah is to read the dua softly. We advise that Imams should always read soft dua, and now and then they may say the dua loudly.

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m a l s I f o h a n n u S n e t ot g r o F A Providing Spiritual Care and Education to Prisoners ISLAM AND SPIRITUAL WORK

The main function of the Muslim Prison Board is to provide spiritual care for incarcerated Muslims. This comprises two important aspects: Reformation of the soul and Islamic education. In the heading above we referred to this as ‘a forgotten sunnah of Islam’. Indeed, this is so and we shall prove it in the ensuing paragraphs.

Often people want to know what the function of the Muslim Prison Board is, and what purpose does it serve inside prisons. Such questions arise chiefly because prisoners are generally regarded as the scum of humanity and as criminals who deserve the punishment they get.

While the latter assumption might appear to be valid to a certain degree, Islam does not permit the demonization and contempt of any human being. It is a major sin in Islam to despise or to cast a gaze of contempt on even a criminal. A man who committed a crime has sinned, but even sinners can be pardoned by Allah and should be given a chance to redeem themselves.

Hazrat Mufti Taqi Uthmani sahib writes in his booklet titled Do not despise sinners: “On the other hand, the sinner is worthy of pity and compassion, for this distressed person is overtaken by a sickness. If a person is overtaken by a physical sickness, do you abhor the sickness or the person who is sick? Does the sick person become the target of your hatred? Obviously, the sick person is not deserving of your hatred. Yes, despise his illness, but concern yourself with removing that illness; therefore, make Dua for him. The sick person should not be the target of hatred. He should be pitied for the reason that this poor person is caught up in a difficulty.”

A criminal should be viewed in the same light. He needs even more help than a physically ill person, for the effect of his crime can continue even in the life after death, whereas the consequences of illness in this world terminate upon death.

As far as Muslims are concerned, the spiritual needs of a person stems from Ieman and Islam. Our entire Religion is based on spirituality. (See article on front page) When one commits crime, it is a sign of weak iemaan and diminished spirituality. People in jail have an opportunity to revive this diminished spirituality and rejuvenate their iemaan, provided they get the correct guidance.

The conditions in South Africa prisons are pathetic to say the least. Violence, drugs, gangs, homosexuality, etc are rife in our prisons. Some prisoners operate organised crime from within the four walls of the prison with aid from their associates outside. All this is symptomatic of incompetence and poor management within the Correctional Services. A Muslim prisoner who enters such an environment is totally vulnerable and susceptible to his surroundings. If our spiritual care workers do not get to him in time, he will be lost forever to crime. Instead of becoming rehabilitated, he becomes a hardened criminal, and upon release will pursue a life or more crime. Many first time criminals end up committing bigger crimes because of the evil influences inside the prison. It is precisely for this reason that prisoners need spiritual care work. It also shows that with good spiritual care work the Muslim Prison Board can help in reducing crime in the country by rehabilitating prisoners and thus ensuring that they will not revert to a life of crime upon release.

Prisons in South Africa are run by a state department called the Department of Correctional Services. The DCS itself realizes the need for spiritual care work among prisoners. In fact, in our last meeting with the former Minister of Correctional Services Mr Tom Moyane, it was made very clear that the only way to rehabilitate on offender is through constant spirituality and Godconsciousness. Incarceration itself is not the cure; instead TO PG 4 ......

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it serves as a deterrent, and in our case, as a period of detention during which the offender is given a chance to learn and reform. This is exactly the viewpoint of Islam.

All punishments meted out by Islamic courts are merely deterrents to stop would be criminals from doing the same thing. At the same time Islam has emphasized the need to reach out to prisoners during their period of incarceration. This is the sunnah that has been sadly neglected, and that the Muslim Prison Board strives to revive.

ISLAM AND EDUCATION

It must first be understood that Islam has place great emphasis on learning and educating others. This education refers to the Islamic way of life and to matters pertaining to the Shariah of Islam. There are numerous statements and comments of The Holy Prophet Muhammad (sallallahu alayhi wasallam) that extol and underscore the virtues of Islamic Education. We quote one very pertinent and significant tradition: Tabrani and others narrate that the Messenger of Allah said: “What stops people from educating, advising, and teaching their neighbours? And what prevents them from learning and taking advice from their neighbours? I swear

by God, they shall have to do this (i.e. learning from and teaching their neighbours) or else I shall soon implement punitive measures against them!” (Hayaatus Sahaaba, Kanzul-Ummal) There can be no sterner warning than this to underline the importance of educating people in matters of Religion. The Messenger of Allah would send Scholars out to the villages, settlements, and country side, for the purpose of educating the people who lived there.

Whenever a new Muslim would arrive in Madinah the Messenger of Allah would appoint a learned person to teach him Fiqh and Quran. This trend of educating people in Islam continued for centuries after the passing on of Allah’s Messenger.

EDUCATION AND WELFARE OF PRISONERS

The very first known case of ‘spiritual care work’ in our history is found in the story of the Prophet Yusuf (Joseph) as narrated in the Holy Quran. In Surah Yusuf (Chapter ) it

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is mentioned that when the Prophet Yusuf was imprisoned (for totally unjust reasons), he came into contact with two other inmates. These two prisoners initially wanted interpretations to their dreams, but Prophet Yusuf first preached the oneness of Allah to them. He mentioned the teachings of his forefathers, the Prophets who preceded him, which was chiefly the worship of one God, the evil of idol worship, and belief in the hereafter. He then proceeded to interpret their dreams. Since these prisoners were diol-worshippers, it was necessary for Yusuf (alayhis-salaam) to invite them the worship of One Allah.

This incident provides us with the basis of spiritual care work inside prisons.

In The Holy Quran we read about how the family of the Holy Prophet fed the destitute, the orphans, and the prisoners. Almighty Allah mentions this incident in the following verses: And they provide food, for the Love of Allah, to the destitute, the orphan, and the prisoner.

(Saying): We only feed you for the Pleasure of Allah; we neither want any compensation from you, nor any thanks” (The Quran: Chapter , verse ) The great Scholars Saeed bin Jubair and Ataa say that the prisoner referred to in this verse is the Muslim who was imprisoned for just reasons. Another Scholar, Qataadah states: ‘Allah has commanded kindness towards prisoners. And at that time (when this verse was revealed) their prisoners were the idol worshippers (whom were captured in battle). So your Muslim prisoner has a greater right to be cared for. (Qurtubi) Samurah bin Jundub (radhiyallahu anhu) narrates that The Messenger of Allah (sallallahu alayhi wasallam) said: The best charity of the tongue is a word of intercession through which a prisoner can be released, or the blood of an innocent can be spared, or kindness and benefit could accrue to your fellow human being and warding off difficulty” (Tabarani and Bayhaqi) Abu Moosa Ash’ari (radhiyallahu anhu) narrates that The Messenger of Allah (sallallahu alayhi wasallam) said: “Strive for the release of a prisoner, feed the hungry, and

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visit the sick”(Saheeh Al-Bukhari) The above quotations suffice to prove, inter alia, that caring for Muslim prisoners, feeding them, and fulfilling their basic lawful needs, are acts of kindness that Allah has commanded and that will be greatly rewarded.

Furthermore, this noble sunnah or tradition was initiated by the noble and blessed family of the Holy Prophet Muhammad (sallallahu alayi wasallam). Making effort to secure the release of a prisoner on just and lawful grounds is also an act that the hadith commands.

Fulfilling this command is establishing a noble practice of Shariah.

PRACTICES OF OUR PIOUS PREDECESSORS

The incidents and statements that follow portray the development and establishment of spiritual care work through the history of Islam The fourth Caliph of Islam, his eminence Ali bin Abi Taalib (radhiyallahu anhu), used to conduct regular checks on the condition and well-being of prisoners during his reign of Caliphate. This would include offering spiritual advice to them.

Omar bin Abdul Azeez, who ruled during the end of the first century Hijri wrote to his governors to check on the well-being of prisoners and provide them with the necessary care, even if it be every Saturday only.

(Tabaqaat Ibn Sa’d) A man who belonged to a deviant sect was imprisoned during the rule of Omar bin Abdul Azeez.

The Caliph gave instructions that the man’s wife and children be housed nearby the place where he was imprisoned so that he could have regular and easy access to them. (Musannaf Abdur-Razzaaq) It was common in former times to allow immediate family members easy access to prisoners. The reasons for this were: to create remorse in the heart of the prisoner; to make him feel the pangs of separation from his family due to crime; so that the family may take heed from his predicament; to ensure that the prisoner remains on track for re-introduction into society.

Muslim rulers of the past allowed prisoners access to books, pens, etc. so that they could pursue some form of learning whilst in prison.

From the historical works of our Scholars we also learn that prisoners were encouraged to take up skills and

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professions during their stint inside, such as medicine, engineering, mathematics, astronomy, etc. For example, when Mu’tadhid Billah was imprisoned, the famour physician and scientist Thaabit bin Qurrah was granted permission to teach him science and astronomy inside the prison thrice a week.

CIRCLES OF EDUCATION AMONG PRISONERS

Islam not only envisaged the education of prisoners by outside tutors, it also established a system for prisoners themselves to teach one another. If any prisoner possessed a skill or a profession, he was required, as part of his sentence to pass on this to the others. This is actually the basis of community service that forms part of the sentence of some convicted criminals in this modern age. It is narrated that after the battle of Badr some of the captives were unable to pay their bail money for freedom, so the Messenger of Allah instructed them to teach the art of calligraphy to 10 Muslim children. This earned their freedom. Among the children who learnt the art of Arabic writing from those captives was Zaid bin Thaabit who later on became one of the Scribes of Revelation.

Today, too, we encourage prisoners inside the correctional centres to organise themselves into classes and learning circles wherein those who possess some knowledge may pass this on to others. This system has proven to be very beneficial and uplifting.

From the above quotations and references we can clearly see how much attention Islam gave to Muslims in captivity. And this was regardless of whether the person was imprisoned for a just reason or unjust. They also provide the basis for spiritual care work inside the prison.

THE iWs aORLD

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Annual General Facts and Figures Meeting | Report Last year in Port Elizabeth the National Muslim Prison Board successfully convened its 24th Annual General Meeting on Saturday 18 May at Kwantu Towers. The AGM, hosted by the Eastern Cape Muslim Prison Board, was attended by about 50 people including Ulema, professionals, members of the National Muslim Prison Board, as well as representatives from the public. Special guests were Judge Siraj Desai and the Chaplain for the DCS in the Eastern Cape, Rev Jita, who also took the podium for a 15 minutes address. Shaikh Shamil Panday, Imam of Musjid Taqwa opened proceedings with some valuable advice for the audience. An overseas guest was also in attendance, viz. Moulana Ayub Hansbhai, originally of India but currently residing in Ohia, USA, where he is engaged in a variety of Da’wah projects, alhamdu-lillah. Moulana Ayub sahib also addressed the meeting providing some useful suggestions to improve spiritual care work.

Reports by regional Boards were read out, detailing their activities and functions within the Correctional Centres. Special reports were rendered by our Muslim Chaplain, Moulana Azeem Khatieb, as well as the secretary general Moulana Shabeer Asmal. The following were some of the interesting statistics that surfaced in the meeting: • South Africa has the highest prison population in Africa: 164,00 • 71 % of offenders are serving time for aggressive/violent crimes • 40 % of inmates are between the ages of 18-25 (in total 53,000) • 3 % of the prison population consists of women (2,430) • 10,000 prisoners are lifers, i.e. serving life imprisonment • At the time of writing there were 46,000 detainees awaiting trial • The growing number of youth in prisons was most alarming • Muslims numbered about 7,000 in South Africa, including a large number of foreign Muslims • Ulama were urged to use the Jumma platforms to address the issue of crime in various communities Challenges that faced the Muslim Prison Board were: a) The provision of Halaal food: In a prison environment it becomes an exceedingly difficult task to ensure 100 percent halaal supervision. In spite of the challenges, the Muslim Prison Board has made considerable in-roads in certain areas. The struggle continues, Insha Allah. In this regard, we pay special to our halaal co-ordinator, brother Mehmood Muhammad, whose tireless efforts and long-standing expertise have ensured that many Muslim offenders are provided with halaal food. b) Implementing a proper educational system for Muslim offenders. The Ta’leem Department of the Muslim Prison Board, headed up by Moulana Suhayl Wadi, has devised a good madresa course for prisoners. This is two year course upon the completion of which prisoners are issued certificates. c) Establishing a follow-up structure to aid and facilitate the integration of released prisoners into society, thereby ensuring that these parolees do not go back into the world of crime.

The Next AGM of the National Muslim Prison Board is scheduled for 10 May 2014 in Lenasia, Johannesburg, Insha Allah.

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HISTORY OF THE NATIONAL MUSLIM PRISON BOARD SOUTH AFRICA

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O UR H O P E

The Muslim Prison Board is the official organization recognized by the DCS, representing all Muslim Offenders in the Correctional Centres. The Muslim Prison Board believes that spiritual guidance is the cornerstone of rehabilitation, transformation, and re-integration, and that Muslim inmates should remain at all times beneficiaries of spiritual and religious knowledge through the visits of the respective Muslim Spiritual Care Workers.

One of the primary objectives of the Muslim Prison Board for prison welfare is to regularly visit Muslim Inmates incarcerated in prison and uplift them spiritually by educating them in the fundamentals of Islam and exposing them to Islamic practices.

We hope to provide an Islamic alternative to reduce and minimize crime in South Africa.

Visiting of offenders in prisons has been on-going since the late 70’s through the efforts of the late Dr Achmat Davids and the late chairman, Imam Abdurahman Bassier. In fact, the South African Muslim Prison Board owes its very existence to Imam Bassier (RA). Imam Abdurahman Bassier was born 19th January in Port Elizabeth. His father was Imam Abdul-Bassier, Imam and religious leader at the Boorhanul Mosque in Bo-Kaap. In 1978 he started doing prison missionary work at Robben Island and Pollsmoor prisons. Given the tense political situation at that time, as well as the prevailing antipathy towards prisoners, progress was painstaking and slow. By 1980 with the assistance of Achmat Davids, he established the Muslim Board for Prison Welfare and State Institutions, under the auspices of the MJC, Hospital Welfare Society, Muslim Assembly and Paarl Jamaah. He served as its chairman from 1982 until he fell ill in 2002. He soon realized that Muslims need to have a unified body in its negotiations with State authorities, so he began the long road of setting up a national body.

In 1988 the National Muslim Prison Board was established with Imam serving as its co-ordinator until 2002. One of the Board’s main achievements has been the appointment of the first Muslim Chaplain, in 1998 viz Moulana Muhammed Azeem Khateeb (hafizhahullah), who still holds this office to this day, alhamdu-lillah.

Our Roots

Imam suffered a stroke in February 2002 at the age of 79 years. Thereafter his activities were severely curtailed. On Saturday morning, 24th July 2004, he passed away peacefully in the company of his lifetime partner and wife Mareldia. He was buried the following day in the grave of his father, Abdul, at the Mowbray cemetery. (Allah grant him forgiveness and high stages in Jannah, aameen) The Muslim Prison Board will always pay tribute to the honourable legacy of Imam Bassier and will remain indebted to the Imam. It is a legacy and experience gained from a great person. Imam was a source of inspiration and encouragement for many of the current members of the Board. His total dedication, commitment, high standards and selfless service are attributes that many aspire to.

Fighting Crime through

S P IR IT U A LIT Y

Verily, he who comes to His Lord as a criminal—for him shall be Hell-fire; he shall neither die therein nor live (in comfort). And he who comes to His Lord as a Believer who had performed righteous deeds then for them shall be Lofty Stages (in the hereafter) – Surah Taha, verses 74,75

In this verse of the Holy Quran, Almighty Allah has compared two types of people who are totally opposite to each other: The Believer and the criminal. And for each one there is a different reward. This Divine Comparison makes it abundantly clear that crime is the opposite of belief. Iemaan or Belief cannot tolerate crime just as fire cannot tolerate water. Therefore, in the life of a Mu’min (i.e. a Believer of Islam) there is just no place for crime. In Islam crime has a much wider and far-reaching interpretation. What the non-Muslim or Western society would consider as part of the routine of life, Islam would regard as a major crime. For instance, having girl-friends, drinking wine at parties, gambling at a casino, are acts that Islam will severely condemn, whereas they constitute the norm in a Western society.

Islam believes that the opposition to crime is rooted in deep spirituality. This spirituality, called roohaniyyat in Islam, begins with believing Allah to be One and Only, and expressing belief in the Messengership of The Holy Prophet Muhammad (sallallahu alayhi wasallam). From there onwards this spirituality is strengthened through acts of taqwa or piety, and is further cemented through following the sunnah lifestyle of Our Master (upon whom be salutations and peace). When a Believer is imbued with the quality of Taqwa, then acts of sin and transgression are lessened and he begins to do more good than bad. One method of achieving such spirituality and taqwa that will keep us away from crime is the great act of Salaah. The Holy Quran states: “Verily Salaah prevents one from shameless and evil acts. And the Remembrance of Allah (at all times) is most greater And Allah knows whatever you do (be it actions, statements, or thoughts)” (Surah 29 Al-Ankaboot, verse 45) The above is the Statement of Almighty Allah, and Allah can never ever be wrong. It is our conviction, beyond all shadow of doubt, that one who offers his salaah will be saved from sin and evil. But this means performing the salaah regularly and in the correct manner. If a person, in spite of making salaah, is not prevented from sin, then it means that his salaah is not being offered in the correct manner. It has been proven that one who reads salaah with full concentration and presence of mind, observing the proper etiquette and mannerisms of salaah, and maintaining fear for Allah, will come out of that salaah with stronger level of ieman and taqwa, and will equipped to combat the temptation of sin. Let us at least give this Quranic formula a try; in any case, what do we have to lose?

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d by ices provide v r e s e h t f o Some

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Appointing spiritual care workers nationwide through the various regional bodies. These workers counsel Muslim inmates and impart Islamic knowledge to them.

Special Ramadaan arrangements are made with the authorities of the Correctional Services to allow Iss ue 1 Ap r 20 14 inmates a special room to facilitate Sehri, Iftaar, Taraweeh, and other Ibaadaat.

Musallaas (prayer mats), topis (prayer hats), tasbeehs and Islamic Literature are distributed free to Muslim inmates Material aid and after-care services to families of inmates Special Eid programs including distribution of food Facilitation of Halaal meals in prisons Sehri and Iftaar provided to inmates in Ramadaan Educational programs (Madresa classes) conducted on a regular basis Bursaries arranged for potential candidates studying through correspondence Arranging Salaah facilities at prisons Rehabilitation of and facilitating integration of inmates into society after they are released Liaising with relevant authorities to formulate policy and rights of Muslim inmates

BUDGET & FUNDING Most members of the National Muslim Prison Board render their services voluntarily to the cause. However, in certain cases, spiritual care workers have to be paid for their time and effort in going into the Prisons to minister Deen to inmates. At times travel costs are involved. For this and other disbursements funds are always needed. We, therefore, earnestly appeal to the Muslim public to become involved in da’wah support by donating to this worthy cause. Donations of Lillah, Zakaat, and Sadaqa are accepted. Contributions could be made via the following methods:

1) Cheques made out to National Muslim Prison Board 2) Direct transfer via EFT to: (SA) and posted to: Secretary General, P.O Box 37748, a) Al Baraka Bank- A/C National Muslim Prison Board; Account No:78600081594 – Fordsburg. Branch No: Overport. 4067 80000 Please fax deposit slip to 031-208 0146 or 041 457 1326. b) Absa Bank – A/C National Muslim Prison Board Receipts available on request. Anyone wishing to enquire about Account No: 4073412216; Branch Code: 632005 the financial statements of the Board is welcome to contact the Ref: 786 000 81594 Treasurer Mr. Abubakr Minty on 018 467 8047

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