al-m zan Newsletter of the Claremont Main Road Masjid ° No. 23
Mawlud 1440 November 2018 °
The Qasida Burdah Bashir Sacranie
Mawla ya salli wa sallim daiman abada; Ala habibika Kharul Khalqui Kulli hi mi. O Lord, let salutations upon your servant rain; Your beloved, he, the best in creation’s whole domain
Nothing is more expressive of love than song – qasida. From the soul arousing chant of the Qur’an to the soft soothing melody of a lullaby that the mother sings to her baby, to the wailing of the grief stricken – all these are the expressions of the soul that combine word and melody and transcend both, and transport us to dimensions beyond the norm. Imam Busiri’s love for the Prophet informed his work and his life. He was known for his poetry and his love for and devotion to the Prophet. Late in his years, he was struck down by a stroke and was partially paralyzed. Whilst in his affliction he composed the Qasida and, according to his own account, recited it repeatedly and with tearful emotion. He fell asleep and dreamt that the Prophet came to him, soothed and comforted him and cast his cloak upon him as a gesture of approval. When he awoke he found his affliction was gone. He went into the city and met a dervish who asked him to recite the Qasida. No one had ever heard the Qasida Burdah that the Imam had just composed, but the dervish recited the unique verse of its chorus and said that he was present when the Imam had sung it and had witnessed the Prophet express his approval of it by casting his cloak over the Imam. And so news of the miraculous Qasida spread and it became one of the most important devotional songs and chants for Muslims over the world. The Burda is divided into 10 sections and comprises some 160 odd couplets and we can only touch upon these in this limited space. [The verses quoted below are loosely translated into English to provide a semblance of the original] The chorus or refrain in the Burdah is –
The Qasida begins tentatively with the Imam describing a state of secret yearning and longing. Despite the poet’s inclination to secrecy, the soul, stirred and vivified, bursts to give expression in the most beautiful way to the joyous grief, the longing and yearning, which meld and emerge like the cooing of the bird whose love call lingeringly resounds through the stillness of the valley. Amin tha dhakkari jyiranin bi dhi salami; Mazajta dam’an jaraamin muqlatin bidami. Ayahsabus sabbu annalhubba munkatimun; Maabaina munsajimin minhu wa mud. twarimi
“The Qasida Burdah provides us with a distilled form of dhikr and prayer; a means of calling upon the mercy of Allah in times of celebration as well as distress” Is it because Dhisalaam’s environs you recall; That blood stained tears down your cheeks you let fall? In vain it is your love you labour to conceal; That teary eyes and burning heart so plainly reveal. Before he discloses who it is he yearns and pleads his love for, the poet expresses remorse and contrition for his past behaviour. He considers himself unworthy of his Beloved’s attention for he has been remiss and has wronged himself and lost himself is ghaflat, or carefree self-indulgence. Then he comes to declare his love and the object of his heartfelt lament: Of the one who stood in pain all night, footsore, to plead; And in grateful obedience faced his Lord, I followed not the lead Muhammad, Sayyid, he is of the creations twain; The best amongst the Arabs all and the best of the remain The Burdah then goes on to eulogize the Prophet’s advent, his struggles, his miracles,
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the Qur’an, the Mi’raaj, and his personality: his beauty, majesty, dignity, modesty, humility, compassion, shining intelligence and wisdom and his absolute devotion to his Master, Allah (Azwajal). In his modest cup Busiri tries to drown the sea, and fairly succeeds to offer up a draft for us to drink, that gives us a taste and a sense of the magnitude and profundity of the subject, and glimpses of the beauty of the persona, life and example of Muhammad (PBUH). The cup is there left for us to drink from at will, and, strangely, each time you raise it to your lips it yields more. The Imam finally makes his plea: O generous, relenting one, none else is there to hear my plea; In this my hour of dire distress and mounting calamity; O Rasulallah, of loss for you there will be no whit; On Judgment Day when the Generous One in Judgment will sit; O Lord! Fulfill my hopes, let them not barren remain; Let not my life on Judgment Day be rendered worthless and vain; And upon Your Nabi let cloud loads of blessings freely pour; Blessings generous full in measure and infinitely more; Much with Abubakr and Umar pleased may You be; and with Ali and Uthman, together all the people of nobility; And ‘pon his progeny, companions and devotees withal; the assemblies of the pious, sage and generous all; And while breezes stir the leaves of the cypress and make them rustle; and camel drivers with exotic chants their camels hustle O Lord! For the sake of Mustafa, approve our humble praise; And forgive us O Forbearing One our wayward ways; Forgive the one who wrote or who recites this humble piece; Receive them O Generous One into safety and ease. The Qasida Burdah provides us with a distilled form of dhikr and prayer; a means of calling upon the mercy of Allah in times of celebration as well as distress. It is uplifting and heartening, and a source of solace and succour.
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CHAIRPERSON’S MESSAGE Dr. Salih Solomon The Claremont Main Road Masjid, now in its one hundred and sixty fourth year since its establishment, and in its thirty second year under the leadership of Imam Dr Rashied Omar, finds itself at a critical inflection point. The masjid has solidified its presence within the Cape Muslim community, espousing critical traditionalism within the mission of upholding social justice and compassion. However, though being the sixth oldest masjid in South Africa and the second masjid to be built outside of the Bo-Kaap, it can sometimes feel that the vision of the masjid is crowded out by louder voices or a deep seated polity. Thus, the inflection point that the masjid finds itself at, is to a) communicate its vision and mission by building on this principally solid foundation, and b) to effectively communicate with the broader community through continuing to build relationships and encouraging the fostering of new relationships. It is the fortieth year since the first masjid Board was constituted in 1978, and as the new and youngest chairperson in this short history, it behoves me to reflect on the achievements to date. So much has been achieved to ensure transparent and participatory process. These include the adopting of a masjid constitution, establishing a system of democratic governance via a Board of Governors, and the shaping of five key dimensions of the masjid work (Youth Empowerment, Jihad Against Poverty, Gender Jusitice, Interfaith Solidarity, Environmental Justice.) We are also keen to add Elderly Care as a sixth dimension of our mission. However, all of this foundational work could be undermined, should we not undertake critical reflection / review of both the spirit and the activities that animate these dimensions. 2018/2019 will see the convening of a strategic planning meeting whose purpose will be to engage the congregation participants in shaping the direction over the next 5 years of masjid activities. Similarly, there will be a review of the constitution, now forty years old, and in need of review and refreshing to reflect the period we find ourselves in. The masjid has a rich and storied legacy as a socially responsive space. Under the leadership of Imam Gassan Solomon and Imam Rashied Omar, there have been critical interventions in the anti-apartheid struggle as well as in the postdemocratic era. These include difficult and challenging areas for conversation for both congregants and the community: gender-based violence, interfaith solidarity, violent extremism, intersectionality, sectarianism, homophobia. There are also more obvious and perhaps ‘simpler’ issues of: poverty, economic exclusion, social housing, gentrification and reclaiming the beauty of heritage and cultures within the community. The latter is particularly resonant, as CMRM as you know is geographically isolated, and it is vital that we build on the masjid as an historic centrepoint for the Claremont area. To this end, we will soon be launching a Claremont Heritage Project, whose purpose is to re-connect the historic community of Claremont with the present day itinerant community. This will involve collaborations with other historic institutions in Claremont, recognising that people were born, schooled, played sport and lived full lives in the area and that this is largely a missing narrative of a bustling CBD. We will soon be calling on you to contribute in different ways to what is an exciting and potentially restorative project. It is an immense honour for myself and the Board of Governors to co-lead the Claremont Main Road Masjid in this next phase in its history. As always, no vision or mission can be realised without people and a community mobilised in common purpose. We look forward to sharing this journey with you.
CMRM 2018 Board (l-r): Wasiela Agherdien (Treasurer); Minhaj Jeenah; Imam Shaheed Gamieldien; Dr. Salih Solomon (Chairperson); Imam Dr. Rashied Omar; Jaamia Galant (Secretary); Sydda Essop; Raashied Galant. Absent: Achmat Peters (Vice-Chairperson); Nazeem Moses; Dr. Sadick Saban
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Prayer, Charity and Good Works Maroot Reynolds
ِ ْ ال ْح َسانِ إِ َّل ِ ْ َه ْل َج َزا ُء ُال ْح َسان
“Is the reward for good [anything] but good” (Surah Al-Rahman: Q:55:60)
َاس ا ْع ُب ُدوا َربَّك ُُم الَّ ِذي َخلَ َقك ُْم َوالَّ ِذي َن ِمن َق ْبلِك ُْم لَ َعلَّك ُْم تَ َّتقُون ُ يَا أَيُّ َها ال َّن “O humankind, worship your Lord, who created you and those before you, that you may become righteous.” (Surah Al-Baqarah: Q:2:21)
We speak because we do not know; if we knew we would keep silent. We do not pray because we are good; we become good because we pray.
And just what is a good deed? Here is a non-exhaustive list … feeding the hungry; comforting the sick; clothing the cold; standing up for those who are oppressed and standing with them; teaching budding minds something worthwhile; washing the dishes for your wife, or mother; being kind to people who are having a bad day; there always seems to be someone around who is having a bad day; if you are having a good day I hope you can at least find enough people to smile to — having a good day is a responsibility; you cannot have a really good day and keep it to yourself.
There is so very much about Islam that I do not understand, yet I feel compelled to speak about some of the things I think I understand. This is the kind of speaking that tests my understanding; if I keep silent my understanding remains unshaped. Today I speak because I do not know. The three themes I want to address are prayer, charity and good works. Prayer is endorsed about 43 times. The imperative is to be constant, regular and steadfast in prayer. Salah can be seen as the most noticeable practice which distinguishes believers.
The algorithm to do something good need not be rigid or limiting. I regard all the deeds in the list I have given as a form of worship; every good deed is for the sake of Allah. I want to single out one more good deed to add to the list I mentioned — I hold this as a favourite Islamic teaching — clear a path of some obstacle. Sahih Muslim Book 1, Hadith 56.
Charity is spending in the way of God or giving Zakah or Sadaqah; it is an injunction imposed on believers about 67 times in the Qur’an. It is always out of what God has given us. God has given us everything — I delude myself when I think I deserve blessings or that I have earned the favours I enjoy.
Make life easy for other people. Make life better for other people. Trick question: What has God sent down? One word answers only please.
Number three — good works. To do good and to help others is encouraged about 113 times.
The answer is in the Qur’an. Surah An-Nahl, the sixteenth chapter, verse 30 reads: “When those who fear God are asked, ‘What has your Lord sent down?’ Their reply is, ‘Goodness!’ The reward of those who do good works in this world is good, but the abode of the Hereafter is even better.”
As good as meliorism is and as compelling as humanism might sound they are not enough for salvation. Often the phrase “and believes” is added to the command to do good. Our ultimate reward is not for doing good — Insha’Allah it will be for doing good and believing. Goodness on its own has benefit. “Which of God’s favours will we deny? Is there any Reward for Good - other than Good?” Hal Jazah ul Ihsani illal Ihsaan. (Chapter 55 verse 60).
We know the Nabi, (saw), increased charitable deeds during Ramadan. Is it any wonder? The reading of the Qur’an should lead to living out what a person reads, what they believe. So, yes, keep on thinking up those grand helping schemes. Be creative. Allow a storm in your brain. Share your thinking. The people you speak to may just turn around and say “Let’s do it.”
Doing good is its own reward. Social Science supports the idea that doing good in the world is good for us . Nearly half a century ago Philip Slater wrote “It has taken us a long time to realise that seeking to surpass others might be pathological, and trying to enjoy and cooperate with others healthy, rather than the other way around.” Indeed, it took the West nearly 14 centuries to realise what Islam taught all along.
I conclude with a last verse from the Qur’an: “Worship your Lord, who created you and those before you, so that you may become righteous.” Chapter 2, Verse 21. Worship so that you may become righteous — not worship because you are righteous.
If we combine the last two themes, because charity is a way of doing good, I conclude that the expectation to do good is the thrust of the Qur’an — if you like its hidden message. Hidden in full view of course. After combining charity and good works the ratio of prayer to good works becomes about one-to-four; for every time I pray I should do four good deeds. Twenty good deeds a day. Imagine.
We do not pray because we are good. We become good because we pray. [This is an excerpt of a pre-khutbah delivered on 7 September 2018 at CMRM]
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Tribute to Non-Racial Cricket Legends On Sunday 23 September 2018 CMRM hosted a dhikr and tribute event to honour Non-Racial Cricket Legends. These were great sportsmen who played what we called non-racial cricket in the 50s, 60s, 70s and 80s at a time when the country was in the grip of an oppressive Apartheid regime. Recently deceased non-racial cricket legends who were honoured included Al-Marhum Saait Majiet (July) (WP, Primroses); Sulaiman ‘Dik Abed (January) (WP, Enfield); Ivan Dagnin (May) (WP, Silver Crowns, Wynberg); and Michael Doman (July) (WP, Victoria). In addition to these deceased players, we also honoured living cricket legends and administrators from the non-racial era, including: Yusuf “Ta Yu” Jacobs (United); Cecil Lategan (Hands on Hearts); Abdurrahman “Lefty” Adams (EP, WP, Primroses); Mornay “Kulu” Maclons (WP, Somerset West, Maitland-Parow); Rushdi Magiet (WP, Primroses); Ederoos “Boeta” Behardien (Vinyards, United); Prof Brian O’Connell (WP, Good Hopes, Walmers). They were all presented with a commemorative plaque from CMRM for their contribution to non-racialism in sport. The keynote address was delivered by renowned cricket historian Dr. Andre Odendaal, and eulogies for deceased players were read by sports journalist and historian Mogamat Allie. Shafeka Majiet Waggie gave a moving tribute to her father Al-Marhum Saait Majiet and acknowledged all those who played cricket with him during the 60s, 70s, 80s and 90s. Prof Brian O’Connell also gave a short talk paying tribute to those that inspired him during his cricket playing days. CMRM published a Tribute Booklet for all the deceased and living cricket legends honoured at the event. There was also a photographic display in the CMRM Atrium of winning cricket teams from the 50s and 60s representing Green Roses, Vinyards, Primroses and Western Province. Many of the players in these teams hailed from Claremont and were forcibly removed from the area during Apartheid. The event honoured and gave thanks to the many great sportsmen, women and administrators, playing non-racial sport, who created an oasis of joy and hope for the oppressed in this country, during some of the most repressive periods of our country’s history. ** Sadly, Boeta Yusuf “Ta Yu” Jacobs passed away shortly after this event honouring him on 1 November 2018. May Allah have mercy on him, forgive him and grant him an abode in Jannah Insha-Allah.
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Tribute to Saait Magiet (17 May 1952 - 17 July 2018) and involvement in the game started to develop and I got to understand and appreciate my mother’s love for the game. Consequently through the conversations about cricket in my family I came to understand the impact of missing out on the playing field as Unity came at least 10 years too late for my Dad.
Shafeka Waggie When I was a young girl I never took much interest in cricket or rugby as it meant long days spent on sports fields and subsequently many hours away from my Dad. Not quite my idea of fun at that time. My Mom Shoerayda or Raydie as she was affectionately known, was however the complete opposite. She loved sport as much as my Dad and was his biggest supporter. Her behind the scenes role cannot be emphasised enough and she was a key enabler to him scaling the heights that he did over the course of his career. I guess the adage that ‘’Behind every successful man is a successful woman’’ holds true in this case and we pay homage to her for the sacrifices she inevitably made in support of a sportsman who provided untold entertainment to so many. Women were undoubtedly the unsung heroes of that era. I, on the other hand vowed to not marry a sportsman, instead thinking that I would find a guy in a suit. Little did I know that I would find my guy in a suit except that he would be just as sports crazy like my family, and then he was from the archrivals, namely United Cricket Club. Needless to say that when the inevitable derbies were played and United won, I wouldn’t see or hear from my family for a week! That said the rivalries remained on the field of play with my Dad sharing strong friendships off the field with opposition players. In fact my Dad, to the surprise of many, sanctioned my brother Rashaad’s move to United back in 2003. Rashaad went on to captain United in the infamous derbies and ensured that we never again experienced silent moments when United won. My husband went on to become President of United CC. It was here that my interest
At the age of 39, after years of service on both the rugby and cricket fields, his body was starting to show signs of wear and tear. Yet despite this he still gave the unified establishment a taste of what could have been. Who will forget his exploits in the World Masters Tournament in India in 1992 where he got to play against his international peers like the great West Indians such as Viv Richards and Joel Garner. That he was part of a unified SA team which included the likes of Jimmy Cook, Vince van der Bijl, Lee Irvine and Clive Rice was perhaps a small victory in that these guys were exposed to the talent produced by the other side. From what I have heard, Saait Magiet more than held his own in this tournament. So whilst one appreciates the reverence with which he is spoken about, one cannot help but be saddened by the fact that despite his stature in the game, no place could be found for him in the system post retirement. His accumulated knowledge could have benefited the game in one way or another, be it at club, provincial or national level. Furthermore, many players of this era suffered residual injuries as a result of the many knocks during their careers and many had no or little access to medical support. Our sports heroes were no ordinary human beings. They were exceptional people who as public figures wore many hats. They not only provided entertainment to their communities but were also politicians responsible for influencing communities in their plight against the brutal system of Apartheid. They did this through their actions and decisions on and off the field. Their principled stands saw them turning down lucrative offers to betray their beliefs even when the temptation to improve their families’ lot were compelling reasons to accept. It was their ability to contend with all these challenges and still excel that made them such outstanding sportsmen. It was these Herculean efforts and sacrifices that
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paved the way for the modern sportsmen and women to enjoy the opportunities that democracy has to offer today. Prof Andre Odendaal and Journalist Mogamat Allie have done amazing work to scribe our cricket history. Their work should be supplemented by doing more to bring to life the contribution of our people. It should be spoken about at our events, it should be institutionalised at clubs, it should be spoken about at the dinner tables, it should be written about regularly in our daily media channels. Importantly our Sports Federations should accelerate the advancement of structures that will assist our heroes in times of need whatever that may be. Since the news of my dad’s passing I have received many calls, messages and visits from people all of whom expressed the impact he had on them. This brings me to American poet and writer Maya Angelou who famously wrote that ‘’People may forget what you said, they may forget what you did, but they will never forget how you made them feel’’. I am sure this quote applies to countless greats who too have passed on, as well as those who are still with us. I therefore hope that my Fathers passing could serve as a catalyst for change in the way that we celebrate our past so that memories are not only shared at funerals. May Allah have mercy on you DAD and MOM, forgive your shortcomings and reward you for your good deeds. May the Almighty grant you a high place in paradise Inshaa Allah. We shall miss you, and we will never forget you. [This is an edited version of address at CMRM to Honour Non-Racial Cricket Legends on 23 September 2018]
jihad against poverty Leeuwenkuil On Sunday 24 June 2018, CMRM enjoyed another solidarity visit to Leeuwenkuil farm. Due to the wet and muddy conditions, activities were limited to children’s games on the grassy field behind the farmworkers’ dwellings. Games included sack races, egg and spoon races and dodgeball. After lunch, we distributed food parcels, blankets, toiletry care packs and party packs to over 200 farmworker families and children. On Thursday 9 August 2018 (Women’s Day), CMRM arranged for 11 Leeuwenkuil boys and girls to participate in Escola Academy’s Soccer clinic at Vista Nova High School in Pinelands. Thanks to Director and Head Coach of Escola, Omar Davids, who extended the invitation. The boys and girls went through training drills and played five-a-side matches in different age groups, under the watchful eye of expert soccer coaches. On 25 November 2018, we have invited 30 farmworkers to enjoy a musical show at Artscape, thanks to tickets from Director, Rafiek Mammon.
Dunoon
Blikkiesdorp, Beitul Aman & Khayelitsha
From 13 July – 31 August 2018, CMRM Imams led five jumu’ah services at the Muhammadi Naqshbandi Masjid in Dunoon during the absence of the resident Imam. The month long khutbah series was a useful follow up to CMRM’s successful Ramadan workshop in Dunoon on land expropriation as well as `Id al-Fitr food distributions in Dunoon on the 9 June 2018. After jumu`ah on Friday 31 August 2018, CMRM distributed white linen bed sheets, pillow cases, and towels to women congregants kindly donated by the Solly and Zohra Noor Foundation. On Sunday 23 September 2018, eight (8) women representing the Naqshabandi Muhammadi Masjid in Dunoon were invited guests at the Saturday Morning Madrasa Graduation ceremony which took place at the Oaklands High School hall. CMRM intends to enrol some of these women in the 2019 Saturday Morning Madrasa teacher training programme at the Muhammadiyya School in Wynberg.
CMRM adminisatrator, Shariefa Wydeman, has continued to co-ordinate CMRM sponsored monthly lunches at Beitul Aman as well as in Blikkiesdorp. Due to the privacy of residents and their families, we prefer not to publish photos of Beitul Aman residents. In June 2018, CMRM also donated blankets and other materials to victims of a fire in Blikkiesdorp. And in October 2018, we also donated blankets and more than R5000 to fire victims in Khayelitsha.
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MASJID ACTIVITIES CMRM Annual High Tea & Claremont Heritage Project Our sincere thanks to all those who supported CMRM’s third successful High Tea fundraiser at Alexander Sinton High School Hall on Sunday 12 August 2018. More than 300 guests enjoyed an afternoon of entertainment, with savouries, sweet treats and gourmet coffee. The social occasion was also used to gather support for the CMRM Claremont Heritage Project which we hope to launch more fully next year insha-Allah. Each guest received a Claremont Heritage laminated placemat that featured a collage of photographs from old Claremont. In addition, each table was also given old Claremont street names where former residents used to live. These evoked bittersweet memories for those forcibly removed from these areas in the 1960s. Two former Claremont residents, Mr. Cecil Lategan, from St. Saviour’s Church congregation, and Aunty Towa Ganief, from the Stegman Road congregation, shared some experiences of living in Claremont before the forced removals. Invited guests from Manenberg and Blikkiesdorp as well as Mr. Ebrahim Rhoda and his wife from the Strand Heritage Project, also joined us for the afternoon.
Manenberg For the past three years CMRM Board member, Boeta Achmat Peters has co-ordinated CMRM’s support to a soup kitchen in Manenberg. At the beginning of 2018, CMRM donated a 100litre pot to the soup kitchen, We regularly deliver fresh vegetables and fruit donated by the Saabri Ashrafi Relief Fund. This year we have also regularly been distributing meat and crabsticks kindly donated by Fairview Meat Market. The soup kitchen feeds up to 1000 people at a time. In August 2018, CMRM also contributed to a Muharram lunch for Manenberg elders organized by the soup kitchen, and CMRM Board members attended the event.
Vigil Against Gender-Based Violence CMRM held a silent vigil against gender-based violence in Main Road Claremont every Friday after jumu’ah for the month of August 2018. Congregants displayed various placards reading ‘The Rape Culture of Our Society Destroys Lives’, ‘Stop Domestic Violence’, ‘Enough is Enough’ as well as names of individual victims of gender based violence. Placards were also displayed inside the masjid during the jumu’ah service.
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Kids Zone
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Muhammad (((pbuh) as a Child Yameen Jeebhay (9 years old)
One starry night in the city of Makkah a very special child was born. It was the 12th of Rabi al Awwal, 1448 years ago, in the year of the Elephant, when the king of Yemen failed to destroy the Kaabah. The skies had lit up from the east to the west and even the little desert rabbits were curiously peeking their pointy ears and tiny heads out of their burrows. Something extraordinary was happening, someone very special was coming. The child’s grandfather, the grand chief of Arabia and his mother both dreamt that the name should be Muhammad, which means “the praised one.” When asked about the unusual name, he said that his grandson “would be praised by the whole world”. Baby Muhammad’s father, Abdullah, had passed away. He would have been very proud of his beautiful little child. His eyes were as starry as the desert night, and his shiny curly hair were like rolling waves on a dark sea. He had rosy red cheeks and a handsome round face. It looked like the full moon on a clear desert night. It was the custom in those days for the women of the city to send their young children into the desert villages where the air was fresh, the food healthy and where the Arabic language was spoken very beautifully among the village people. The children would grow up healthy and strong while they were there. Once a year the desert women would come to Makkah and collect the young children. But, beautiful baby Muhammad’s mother, Aminah, was a poor widow and no one wanted to take her orphan child. The desert women were afraid that there would be no one to pay them for looking after the little child. At last, a poor woman named Halimah decided to take him. She was a kind,
generous, woman who already had a son of her own about the same age as Muhammad. “They can grow up together as friends”, she thought “and play and go on desert adventures”. As she travelled home she wondered how she would feed the children, because back home the sheep and goats were thin and all the crops had dried up. She hoped that Allah would bless her for taking the orphan child.
called Madinah. It was a beautiful oasis. After a very long, hot, bumpy camel ride, young Muhammad had an exciting holiday in Madinah with his uncles, playing with his cousins, learning how to swim and fly a kite. Too soon the holiday ended and on their way back home, young Muhammad’s mother sadly fell ill and passed away. Barakah took him back to Makkah to his grandfather with whom he lived for the next two years.
When she returned to her desert village and little house, a wonderful sight met her eyes. The sheep and camels were fat and strong, the small patch of grass around her tiny house looked like a green grassy meadow, and the date palms were heavy with juicy dates. This was a miracle and Halimah knew that there was something very special about Aminah’s beautiful child. From that day the little house, in the little village, in the desert, was the happiest and brightest in the whole wide world, and in it two little boys grew up healthy and strong.
Abdul Muttalib was the leader of the Quraysh and the guardian of the Kaabah. He provided all the pilgrims visiting the Kaabah with food and zam-zam water. Abdul Muttalib loved Muhammed and often had him by his side. He enjoyed sitting near the Kaabah every day and allowed young Muhammad to sit on his cushion. He often took Muhammad to meetings with other grown-ups and sometimes would even ask him for his opinion. When asked why he did this, his grandfather answered “ a great future is in store for my son”.
“This was a miracle and Halimah knew that there was something very special about Aminah’s beautiful child” One day, Muhammad’s brother came running to Halimah saying that two men clothed in white had taken him, laid him down, opened his breast and stirred his heart with their hands. Later on in life Muhammad remembered that these were two angels sent by Allah to purify his heart and prepare him for becoming a prophet. Happy moments, happy days and happy months had passed by, and after 4 years the time had come for Halimah to return Muhammad to his mother. The handsome little boy had grown up to be a loving and gentle child, with the best of manners and the purest heart. Aminah was overjoyed when she saw how much he had grown. When Halimah reported the story of the two men to Aminah, she assured her not to worry and said “great things are in store for my little son”. Aminah hugged and kissed Muhammad and from that day they were always together. Muhammad stayed happily with his mother in Makkah for another few years, loved by his uncles and cousins with whom he played. When he was six he travelled by caravan with his mother and their kind helper Barakah to Yathrib, which is now
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Muhammad was only 8 years old when his grandfather passed away. He was very sad and went to live with his uncle, Abu Talib, who was very fond of him, and cared for him as he did his own sons. Throughout his lifetime, Abu Talib remained Muhammad’s greatest helper and supporter. Muhammad quietly grew up under the care of his uncle. Living and working as a shepherd helped him to appreciate nature and to question why Allah has created us. Abu Talib taught him archery and because of his very good eyesight he became an excellent archer. As a young man, gentle, kind, Muhammad made sure that all pilgrims and traders who came to Makkah were treated fairly and justly. As we can see, our Muhammad was indeed a very special child. [This is an edited version of a talk delivered at CMRM on Mawlud, 19 November 2018.]
GUEST SPEAKERS Shaeera Kalla 08 June 2018 Topic: Reflection on Youth Day
Shakirah Dramat 29 June 2018 Topic: Gentrification in
MASJID ACTIVITIES History of the Ottomon Empire During Sept and October 2018, Dr. Shamil Jeppie , Professor in the History Department at UCT, convened a five week course on the History of the Ottoman Empire. This is the third Islamic History course that CMRM has convened. The inspiring course introduced us to the emergence of the Ottomans at the end of the 13th century and their definitive beginning as an ‘empire’ with the overthrow of Byzantine Constantinople and the establishment of Istanbul in 1453. The course discussed the main trends, policies and practices of the ruling Ottoman household and its impact on Islamic and global history. We also reflected on how the history of the Ottoman Empire resonates with modern day Turkey.
the Bo-Kaap
Fatima Khan 03 August 2018 Topic: Reflection on Hajj Journey
Hana Toefy 10 August 2018 Topic: Reflection on Women’s Day
Madrassa Hifz Class Zubeida Jaffer 17 August 2018 Topic: Reflection on Hajj Journey
Muallimah Mansura Africa 24 August 2018 Topic: Living the Qur’an
Dr. Andre Odendaal
On two Saturdays, 30 June and 7 July 2018, Ustadh Muhammad Groenewald convened special classes for his hifz students during the mid-year vacation at the Claremont Main Road Masjid. The students are memorizing parts of the Qur’an as part of their Islamic studies curriculum at the Saturday Morning Madrasa which meets at the Muhammadiyya Primary School in Wynberg. The special classes were convened during the midyear vacation to allow the students to catch up on some much needed Qur’an hifz revision.
21 September 2018 Topic: History of Non-Racial Cricket in Claremont
Dr. Wahbie Long 05 October 2018 Topic: Mental Health: A Primer for Muslims
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Tribute to Maulana Ihsaan Hendricks إِنَّا لِلّ ِه َوإِنَّـا إِلَ ْي ِه َراجِ ع ُون
[16 September 1964 – 10 August 2018]
served in many capacities in a range of local, national and international bodies, most tellingly as the President of the Muslim Judicial Council from 2006 until 2016 and the founder of Al-Quds Foundation.
Editorial Team Maulana Ihsaan Hendricks was born on the 16 September 1964 in the picturesque Boland town of Worcester, to parents Muhammad Salih and Ruwayda Hendricks both of whom reverted to Islam. Maulana revered his parents who through great sacrifice and commitment encouraged and nurtured his passion for knowledge playing an instrumental role in his formative development and his consequent pursuit of further Islamic studies. In 1979, Maulana Ihsaan took the first step into what would become a hallmark of his career, life and indeed his legacy - a thirst for and fervour in support of education - by training as an ‘alim at Darul Uloom Newcastle in Kwa-Zulu Natal. He would continue his studies at the famed and illustrious Darul Uloom Nadwatul Ulama in Lucknow, India as well as at the International Islamic University in Malaysia where he completed post-graduate studies in 1995.
“Maulana was assiduous, hardworking and most of all connected to his community.” Throughout this period, Maulana Ihsaan served communities in the outlying towns of Wellington, Paarl and his hometown Worcester, even serving as Imam in Potchefstroom for a period. Maulana cherished these experiences which he acknowledged shaped his strong sense of valuing family, neighbourliness, education and the importance of engaging with fellow citizens. Maulana was a strong believer in the strength of community organisations and
Maulana Ihsaan was a dynamic and courageous son of the soil, whose dedication and tireless passion for his community was only eclipsed by his immense humility and faith as a human being. He embodied what it meant to be a leader by serving and establishing a litany of organisations and initiatives ranging from early childhood development to international scholarly commissions, Maulana was assiduous, hardworking and most of all connected to his community.
“He was a champion of the poor and downtrodden, supporting many humanitarian relief efforts at home and abroad.” Maulana Ihsaan was a good friend of the Claremont Main Road Masjid. He delivered the keynote address at the CMRM Annual General Meeting (AGM), on Sunday 19 June 2016, at the Sports Science Institute. During his address he called for a Fiqh of citizenship (fiqh al-muwatana) that should emphasise the Muslim community’s peaceful co- existence with other faith groups in the country as well as the responsibility of individuals to make a positive contribution to the challenges we face in our country. Maulana also spoke of his tenure leading the MJC and hoped that his greatest legacy to the ulama body remain the overhaul and professionalisation of its organisational structure and the strengthening of its administrative capacity which he undertook. He also delivered the Layla al-Mi`raj lecture at CMRM on 24 April 2017, where he spoke passionately about the unjust occupation of Palestine. He was keen on following this up by offering a full course on the history of Masjid al-Aqsa and the struggles of the Palestinians, at CMRM, but due to his deteriorating health he was unable to do so. Maulana Ihsaan was also a keen supporter of CMRM’s youth empowerment
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programme and contributed financially towards our youth camps. Maulana Ihsaan Hendricks was an eloquent and courageous South African Muslim voice for Palestinian and global justice. He was a champion of the poor and downtrodden, supporting many humanitarian relief efforts at home and abroad. His was a life of “scholaractivism” in the true sense, marrying a broadminded and authentic scholarly approach to Islam with the fervour and compassion of an activist. Maulana Ihsaan was the embodiment of a scholar fearlessly witnessing to justice. We pray his family and loved ones will continue to find strength in their beautiful memories, his immense leadership and scholarly contributions. We pray that Allah, the Most Compassionate, pardon him, have mercy on him and grant him a high status in Al-Jannah, insha-allah.
Mawlana Ihsaan at CMRM AGM
Maulana Ihsaan at Al-Quds Foundation
Maulana Ihsaan with Ismail Hania of Hamas
To Hajj or not Hajj? Muslims need to talk about Saudi Arabia from the money Muslims across the world have, in many cases, saved up for their entire lives. Knowing that the hardearned money buttresses a war-mongering authoritarian state contradicts the values of Islam.
Azad Essa Some two million Muslims will begin the Hajj in Saudi Arabia next week. Over five days, pilgrims from far corners of the globe will complete rituals that were once performed by Prophet Muhammad more than 1400 years ago. For those who make the trip, completing it would mean satisfying one of the key obligations as a Muslim. But journeying to Saudi Arabia for the Hajj is becoming an ambivalent prospect for some Muslims. Saudi’s crimes in Yemen in particular, where a bombing campaign since 2015 has killed 10 000 people, injured 40 000 others and left the poorest Arab country in tatters has forced some Muslims to debate among themselves if it’s time to boycott the kingdom and the Hajj. While the kingdom’s reputation as a misogynistic, racist, obnoxious, sectarian, and archaic state has never been in doubt, it has arguably never been this ugly. Under the recent leadership of Mohammed Bin Salman, the crown prince (known as MBS), the kingdom’s desperation to keep the Middle East as a cesspool of authoritarianism and its larger ambition to reign supreme over the so-called Muslim world has also never been so vivid.
“God’s home has been hijacked,” the argument goes. “Together with Israel and Myanmar, the bastards need to be isolated. How can we continue to go there and perform pilgrimage with blinkers?” To which the second group argues that it is because the Holy Land has been overrun by godless brutes that we ought to complete our duty. “It’s a test. Going into the devil’s den to pray and conduct the pilgrimage is our personal jihad,” goes the retort. I was a firm proponent of a boycott but as I continue to bear witness to the sheer pleasure and efforts made by so many to make the journey, I’ve come to accept that asking people to turn away from a life goal and a religious duty is unfair. Who am I to tell someone not to go?
“It’s unimaginable to accept The Hajj in its modern ruse as an apolitical ritual of personal enrichment.” MBS’s Saudi Arabia is only the latest incarnation of a regime that has done everything in its power to destroy the spirit of the Holy Land.
For those Muslims who insist on keeping politics and religion separate, the Hajj goes on without needing much validation.
First, there is the crass commodification of Mecca that has replaced pilgrims with consumers. Then, there is the heinous destruction of historical sites by the Salafist extremists who seem certain that the veneration of historical sites are more intoxicating than power, oil and money. The further “Instagramification” of the pilgrimage has lent an exhibitionist zeal.
For others who acknowledge the Hajj or their duty as Muslims as being more than a project of self-enrichment, the idea that the Holy Land is under Saudi stewardship burns. Not everyone is in agreement. And there are generally two sides to the debate.
There is also the racist behaviour exhibited towards those on the lesser rungs of racialised hierarchies in the Muslim world. The behaviour goes beyond the Hajj; just take a look at the experience of workers in the region.
The first is led by those who say that for as long as the kingdom continues to behave with impunity - a law upon itself - they would rather go to hell than step into the kingdom. The Hajj is an expensive feat - from air tickets to visas and hotel accommodations, the kingdom benefits
I, like many others, am ruffled by the move to turn so much of the Holy Land into a shopping mall where earthly desires must compete with heavenly dreams. Many of us, be it Muslim or not, also feel shortchanged by the destruction of Islam’s earliest historical sites in Mecca and the
surrounding areas. The annoyances are ultimately preferences; they aren’t a matter of life or death. All of which changes drastically when it comes to the flattening of lives and property in Yemen. Yemen is home to the world’s worst humanitarian crisis, with three-quarters of the population (22million people) in dire need of aid and protection. Recently, the Saudi-led alliance blew up a bus carrying schoolchildren in Yemen. The children were found, under charred rubble; body parts were spread across the bomb site. At least 40 children were killed. On the same day, close family members flew to Saudi Arabia to embark on the Hajj; on a trip of a lifetime. How to be excited for their personal journey in the face of such evil? How to accept personal reflection and growth as anything other than luxurious pastimes in the lap of injustice? I am not sure, except to say that it has placed my rage in a quandary. For me, being Muslim has always meant living in a constant state of rebellion against injustice. To be counted as a voice against tyranny. It’s unimaginable to accept The Hajj in its modern ruse as an apolitical ritual of personal enrichment. By definition, the Hajj is a political act; men and women travelling from far corners of the Earth to one place, dressed in the simplest of cloth, without accessories, without an identity other than collective humanity and the will to submit. Mecca fell during the first pilgrimage in Islam. Why the silence? Why is it business and pilgrimage as usual? Where is the rage, against a machine that is obviously manipulative and wrong? We know that Saudi’s deep pockets keep Western reason at bay. What is our excuse? If we are to accept that boycotting the Hajj is not tenable, surely we need to imagine other ways in which the pilgrimage can be used to challenge this wicked regime? The status quo is not tenable. I’ve got some ideas. Let’s talk. * This article was published by Independant Media on 15 August 2018. Author’s permission was given to re-publish. * Azad Essa is a journalist based in New York City. He is also the author of Zuma’s Bastard (Two Dogs Books)