Newsletter of the Claremont Main Road Mosque · No.15
Ramadan 1436 • June 2015
Inspiring and Honouring Our Youth on June 16 Imam Dr. A. Rashied Omar June 16th 1976 represents a watershed in the history of the struggle against the racist and unjust system of apartheid, and left an indelible impact on the lives of those of us who experienced and lived this uprising. On that day, beginning in Soweto and spreading all over the length and breadth of South Africa, the youth of our country rose up against the unjust apartheid education system. In the ensuing struggle more than a thousand people were killed by the brutal apartheid police, many more were maimed and injured, and thousands of others fled the country or were detained. As a result of their courage and sacrifices the youth of our country breathed new life into the struggle for democracy and dignity for all South Africans irrespective of the pigmentation of their skin. With the dawn of a non-racial democratic South Africa it was only natural that June 16th became a special day, set apart for commemorating the heroic uprising of the students of our country in 1976. The 16th of June then is a day through and by which we pay a special tribute to our youth.
For those of my generation, 1976 not only shaped and awakened our political consciousness, but it was a baptism of fire into the world of Islamic activism.
In reflecting on the role of Muslims in the anti-apartheid struggle one discovers, not unsurprisingly, that this narrative of youth being in the forefront of the fight against racism and injustice resonates well. For those of my generation, 1976 not only shaped and awakened our political consciousness, but it was a baptism of fire into the world of Islamic activism. I vividly recall that during the late eighties a number of competing theories sought to account for the growing participation of Muslim youth in the anti-apartheid struggle. It is my
view that Muslim youth were radicalized by the same factors that had conscientized their non-Muslim peers, namely, the 1976 Soweto uprisings and the 1980 school boycotts and the rejection of the racist Tricameral parliament. By and large it was the Muslim youth who literally dragged their parents into the antiapartheid struggle in 1976 and afterwards. It was young Muslims who reminded their community that it is shirk /idolatry – i.e. denying the oneness and justice of Allah – to discriminate against people because of the colour of their skins. The freedoms and respect that Islam and Muslims are currently experiencing in post-apartheid South Africa are in large measure a direct consequence of the dynamic role of its youth since 1976. The Muslim community is therefore deeply indebted to and needs to display a deep sense of gratitude towards its youth who gave Islam a progressive image in South Africa. It is befitting and appropriate that South African Muslims join the rest of our compatriots in paying tribute our youth on June 16th. In so doing we acknowledge and recognize the valuable role which our
youth have played in the past and more importantly recognize the great potential which they have in shaping the future. But why, the cynic may ask, is a memory of the anti-apartheid struggle necessary at all? There are many compelling reasons that may be articulated. For one, the apartheid legacy of racism and economic injustices continues to bedevil life in democratic South Africa and the Muslim community is certainly not immune to these fatal diseases. Perhaps a more appropriate question to ask is what novel and creative ways can be found to make the commemoration of June 16th resonate with the needs and concerns of new generations of youth. In this regard Sayyidina `Ali ibn Abi Talib (may Allah be pleased with him) has some compelling advice for us: “Raise your children in a different way than you were raised, for they are born for a different age you are living in.” The critical question for us to reflect on is: What have we done to empower the new generations of youth to use our collective memories of the heroic anti-apartheid struggle to secure a better future for South Africa? One suggestion is for parents to encourage their children to become involved in leadership programmes for youth and to become social activists by joining solidarity campaigns involving social and environmental justice issues. Another is for parents to share relevant literature with our children and to instill in them the values of anti-racism. Solidarity and dialogue with ‘others’ can go a long way in avoiding our own prejudices from rubbing off on our children. Last, but not least, parents have a responsibility to inspire our youth to believe that our country’s democracy opens up so many opportunities for them, that we as parents never had, and that they should seize. Let us use June 16th as the starting point for a new consciousness and appreciation of the role of young people in securing the future of our community and our country.
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40-42 Main Road, Claremont, 7708 • 021 683 8384 • www.cmrm.co.za Al-Mizan ramadan1436-2015B.indd 1
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Editorial
Imam’s Message Imam Rashied Omar During the past few years CMRM has been able to fill a huge leadership vacuum within the Muslim community and the broader South African society by providing a Muslim perspective on global and national issues through regular press statements and OpEd pieces. As a consequence of the increasing sensationalist media reporting of atrocities committed by Muslim extremist groups in the past year, CMRM has felt compelled to consistently condemn these acts of terror and to keep stating unequivocally that the sanctity of human life is a supreme value in Islam and nothing is worth the cost of a human life. CMRM issued press statements on the 8, 9 and 17 January 2015, condemning the Charlie Hebdo killings and the massacre of up to 2,000 defenceless citizens of Baga by Boko Haram in Nigeria. We have been criticised by some people for responding to these acts of terror as if the entire Muslim community has to take responsibility for extremist acts committed in the name of Islam. Why then have we persisted in issuing statements of condemnation? It is our view that as conscientious Muslims, who strive to uphold the key Islamic tenets of social justice and dignity for all, we should never tire from asserting that the heinous acts of murder and violence by Muslim extremist groups are dishonourable and betray any expression of faith in Islam. Their claim to act in the name of Islam is an aberration of our faith and we therefore unswervingly proclaim loudly and unequivocally “Not in Our Name.” This, however, does not preclude us from expressing our outrage equally if not more, at the
interventionist strategy of the US in the Middle East and the injustices it has wrought. For there is no ‘hierarchy of human life’ and there can never be any justification for the killing of innocent human beings. It is also an unfortunate reality that many ordinary citizens, fuelled by sensationalist media coverage of global events, regard the actions of Muslim extremist groups like Boko Haram, Islamic State (ISIS), and AlShabab as representative of Islam. We are aware that despite our consistent condemnation of Muslim extremist groups and their violent tactics, and our attempts at exposing their profane distortion of our religious symbols, they yield almost no change in the attitude of blameworthiness from those small but powerful groups who frame the public discourse. Islam and all Muslims continue to be deemed culpable in acts of violence by Muslim extremist groups. Until such time when the mainstream media takes it upon themselves to shift the dominant public discourse in a way that clearly differentiates between the vast majority of peace and justice loving Muslims from the Muslim extremist fringe groups, CMRM will continue to feel obliged to raise our voice in condemnation of any act by Muslim extremist groups that violates the sanctity and sacredness of human life. In order for CMRM to continue to fulfill this vital role with integrity and consensus I am proposing that we set up a small CMRM media committee that would be responsible for monitoring events and the media and to formulate draft statements released in the name of the CMRM Board. We welcome suggestions and support in this regard.
annual general meeting 28 June 2015 – 10am – 12pm sports science institute, newlands
In this issue of Al-Mizan we celebrate Youth Month with the lead article by Imam Rashied, in which he encourages us to find ways to empower our youth to become socially conscious citizens who embrace the spirit of anti-racism and who actively support social and environmental justice campaigns in our country. On page 12, Mazin Jeppie gives a youth perspective on the threat of ISIS. This is based on a talk Mazin delivered on Mi’raj evening at CMRM (16 May 2015), shortly after two teenage girls in Cape Town were apprehended on suspicions of planning to join ISIS. On page 10, we celebrate two youth who have led our young mu’adh-dhins-in-training group for the last three years. We hope they will inspire other youth in the jamat to join this ongoing training programme. In addition, on page 3, one of our young khatibs, Naasir Bassier, provides a sobering reflection on the transience of life. In this edition, we also give a preview on pages 4 & 5 of some of our Ramadan 2015 programmes. These include a youth i’tikaf programme focusing on Islam Beyond Violent Extremism, our Ramadan Sunday morning programme, our Jihad Against Poverty activities, and the Ramadan running club schedule. We have also included some highlights from our post-tarawih programme and give a short profile of Shaykh Omar Masoud, who will lead us in tarawih prayers for the fourth year in succession. On page 8 we have included Tips for a Greener Ramadan, which is also available separately as a Ramadan calendar. We hope these programmes and activities will be beneficial and supported by all. Once again, we are privileged to report on the many masjid activities we’ve had over the past few months. In addition to our Jihad Against Poverty programmes, we also report on our Environmental Justice and Gender Justice programmes as well as Adult Education Classes. On page 11 we once again feature a selection of guest speakers we’ve had at the masjid in the past few months. Their contributions have greatly enriched the way we engage socially and spiritually with the many challenges we face in our personal and communal lives. Finally, we are proud to include on page 9, a review of the new book, What is a Madrasa?, authored by a close friend of CMRM, Ebrahim Moosa. We hope this review by Aslam Fataar will encourage more people to read the book. As always, we welcome contributions to AlMizan as well as any suggestions for future improvements. We wish you all a blessed and spiritually uplifting Ramadan Karim, insh-Allah.
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Naasir Bassier
Reflecting on the Transience of Life
Ramadan is a good time for introspection and reflections on our life-journeys. In this Qur’anic reflection, I ponder on what preoccupies our time and energies in this worldly life and towards what end. It is my hope that this reflection may inspire all of us to lead meaningful lives geared towards a higher purpose.
After the comparison between our endeavours in this world and the rain on plants, Allah shows us the raw truth – what we should be channelling our efforts toward:
…In the life to come there is a terrible suffering, as well as God’s forgiveness and His good pleasure… (Q57:20) Know that the life of this world is but a play, a passing delight, a beautiful show, a cause of boasting among you and a quest for more riches and children… (Q57:20)
Interestingly, our Creator does not say here that our final destination is paradise (jannah) or hellfire (jahannam) – He contrasts a terrible suffering with His forgiveness and pleasure. Paradise is only a bonus and spin-off of Allah’s forgiveness and pleasure and hellfire is only a cage or medium which will house the terrible suffering. The Lord of Mercy mentions the two ultimate destinations, the everlasting states that we are all headed towards in this life – either eternal bliss in Allah’s pleasure or a state of terrible suffering! Finally, the Lord of
In the first part of this beautiful verse of Surah al Hadid, Allah, the Most High, names some of the major things that consume our time and we get caught up with in this world. These preoccupations act as blindfolds, causing us to channel our energies into play (think playstation, xbox in our childhood), recreational delights (think Soccer, Rugby), rivalry between one another (think who’s car is better?) and a quest for more riches and children (think the pursuit of a bigger house and family pride).
Wisdom concludes the verse (Q57:20) by reiterating the illusory nature of this worldly life:
The life of this world is no more than a deceiving pleasure (Q57:20) The verse in its entirety clearly shows us the difference between this life and the hereafter – its seeming beauty but genuine fragility, its seeming timelessness but very real transience. In the next verse (Q57:21), the Lord of Forgiveness, gives us extra motivation to race toward Him, to remove the blindfolds of this worldly life and to strive for the life hereafter:
After highlighting what these blindfolds are, the Lord of Mercy shows us where we are headed if we continue with these blindfolds on:
… It is like the rain that causes the plants to grow, and thus gives delight to the sowers. Then it withers, and you can see it turn yellow, and in the end it crumbles into dust… (Q57:20) This vivid picture is replicated all around us, a true miracle from our Lord. If we choose to keep these blindfolds on and hanker after this world, then our efforts will be like the rain - it will bring results, causing us delight and amusement, but only a temporary one. Allah describes the entire life of the plant in only a portion of this verse, lending potency to the transient nature of this life. The renowned fourteenth century commentator of the Qur’an, Ibn Kathir (d.1373) affirms this comparison:
Race each other in seeking to attain your Lord’s Forgiveness, and a paradise as vast as the heavens and the earth, prepared for those who believe in God and His messengers. Such is God’s bounty which He grants to whomever He pleases. God’s bounty is great indeed (Q57:21)
This is also the parable of humankind in this life; they are young and strong in the beginning. In this stage of life, they look youthful and handsome. Slowly, they begin growing older, their mannerism changes and their strength weakens. They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability. (Tafsir Ibn Kathir).
The word “sabiqu” meaning “to race” to Allah’s forgiveness implies that there is no time to delay, that all our energy and focus should be put into reaching that finish line no matter what. May all of us strive to lead purposeful lives geared towards this higher end goal. 3
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Ramadan 2015 programmes Profile
Post-Tarawih Programme DAYS AND DATES
Shaykh Omar Hasan Masoud
FOCUS/THEMES
16 & 17 June
Youth Day
20 & 21 June
Refugee Day
22 June
Jihad Against Poverty
23 June
Health & Ramadan
24 June
Environmental Justice
28 June
International Torture Day
29 June & 11 July
Islam Beyond Extremism
4 July
Interfaith Solidarity
5 July
Gender Justice
12 July
Elderly Care
30 June, 1 July, 6-10 July
Youth Speakers
Thursday Evenings
Spiritual Reflections on Qur’an
Friday Evenings
Khutbah Response
Omar Hasan Masoud was born in Zanzibar and grew up between Zanzibar and Dar es Salaam. He started Islamic studies in Zanzibar at Istiqamah college which is a branch of Istiqamah University of Oman. After that he came to South Africa to the Zakariyyah Institute in Johannesburg where he memorised the holy Qur’an in nine months. Then he started an ‘alim course at Zakariyyah Institute and in 2005 came to Cape Town. In 2006 he became imam at Vangate Mall until 2012. Currently running his own business dealing with supplying cosmetics. He is single. Hobbies: Enjoys gyming, body building and fitness. Also a martial arts fighter and loves any kind of comedy. Practices art of recitation maqamat, which he completed under tutelage of Shaykh Ismail Londt. Sports: Likes martial arts, rugby and soccer. Supports the All Blacks, Stormers, Barcelona and Kaizer Chiefs.
Sunday Morning Programme SUNDAYS : 11.00 am – ZUHR
PROGRAMME
VENUE
21 June
Book Launch: Shaikh, S (2015) – Sufi Narratives of Intimacy: Ibn ‘Arabi, Gender, and Sexuality
CMRM
28 June
CMRM AGM 2015
Sports Science Institute, Newlands
5 July
Hajj Seminar: The Spiritual and Social Dimensions of Hajj (Imam Rashied Omar & Shaykh Sa’dullah Khan)
CMRM
Lecture: Zakat al-Fitr (Imam Rashied Omar)
12 July
Daroel Ielm Institute, Salt River
Youth `Itikaf Tuesday 7 July after Tarawih until Friday 10 July after Tarawih Day
Theme
Guest Speaker
Wednesday
Islam, Conflict and Peace-building
Associate Professor Sa`diyya Shaikh
Thursday
Youth and Extremism
Professor Aslam Fataar and Father Michael Lapsley
Friday
Islam Beyond Tolerance
Shaykh Sa`dullah Khan
Please bring your own sleeping bag, pillow, toiletries, stationery and a set of clothing for each day. For more information contact Mujahid Osman on 0722609544 or mosman.94@gmail.com 4
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Ramadan 2015 programmes ramadan JUMU’AH speakers 19 June 2015 CMRM
26 June 2015 CMRM
26 June 2015 DUNOON
3 July 2015 CMRM
10 July 2015 CMRM
10 July 2015 Taronga Road
17 July 2015 CMRM
Naasir Bassier
Sa’diyya Shaik
Imam Shaheed Gamildien
Imam Rashied Omar
Sh Sa’adullah Khan
Imam Rashied Omar
Khadeeja Bassier
Ramadan Running Club
The Ramadan running club started up in 2012, and is now in its fourth year, led by Dr Salih Solomon. The number of runners participating has grown over the years and gathers beginner, intermediate and advanced level runners in a post-tarawih running programme. The programme structure this year will be as follows: Club runs on Tuesday/Thursday/Saturday Beginner group: Group leader Ridwan Wagiet Distance +/- 7km Pace +/- 10min/km Intermediate group: Group leader Suhair Solomon Distance +/- 8km Pace +/- 7min/km Advanced group: Group leaders Salih Solomon, Shuaib Manjra, Shamil Jeppie Distance 9 – 12km Pace 5 – 6min/km Runners across all levels are encouraged to join the groups! Please note: weather on the evening will determine whether we go out on club runs but runners should come prepared with winter gear, and as a necessary safety precaution should also wear a headlamp & reflective gear.
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Masjid Activities 2015 Beitul Aman Home On 16 February CMRM arranged for Beitul Aman Home for Aged residents to visit the Salt River Foot clinic. The old folk were spoilt with the foot treatments, wonderful company and enjoyed some refreshments. Two nurses from the home came along and looked after them while they waited their turn. This latest initiative is part of our ongoing Care for the Elderly programme, which includes monthly Sunday lunches for Beitul Aman residents, co-ordinated by Shariefa Wydeman and Wasiela Agherdien.
Ongoing Blikkiesdorp Support CMRM’s monthly cooking / food distribution programme is ongoing in Blikkiesdorp. We cook approximately 300 meals and distribute to the destitute one Sunday per month. This programme is co-ordinated by CMRM’s Shariefa Wydeman in collaboration with Aunty Washiela Smith from Blikkiesdorp. In addition to the feeding programme, CMRM has also for the past three months supported the start up of a madrasa in Blikkiesdorp. This programme has unfortunately not been sustainable and other options are being explored.
Vigil Against Gender-Based Violence For the third year in succession CMRM held a silent vigil in February, to commemorate the brutal murder of Anene Booyesen in Bredasdorp in February 2013, and to re-commit ourselves to end the struggle against gender based violence. Before the vigil, Bashir Sacranie delivered the pre-khutbah lecture, in which he reminded us that gentleness, kindness and consideration towards women is a particular mark of the noble character of the Prophet (pbuh). Bashir argued that ‘ultimately, domestic and gender violence are symptoms of the dysfunctionality of society as a whole’. In a statement released by CMRM accompanying the vigil, we reiterated that gender based violence requires much more than our outrage and condemnation. It requires solidarity and authentic social reform. Furthermore, as a faith community we need to engage critically with our various approaches to gender relations, the ways that we foster acceptable norms for men and women, the gender values we implicitly promote through our concrete communal actions and ritual forms, as well as be vigilant towards potential sexual predators within our communities.
Support to Firefighters In response to the devastating fires which ravaged the mountains of the Southern Suburbs in March 2015, CMRM supported the efforts of the firefighters and volunteers by contributing towards the cost of one pot of food made by Nakhlistan. Mariam Baderoon and Imam Shaheed assisted with the distribution of food and water to firefighters at the Lakeside Fire station.
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Masjid Activities 2015 Revitalising the CMRM Tradition of Mawlud al-Nabi Celebrations On Saturday evening 3 January 2015, CMRM hosted its annual Mawlud al-Nabi celebrations in style. This was the second year in succession that we have tried to revitalise the CMRM tradition of Mawlud al-Nabi Celebrations. The masjid was beautifully decorated with flowers and lights and the Ottomons Dhikr Jamat once again inspired us with their tuneful rendition of the adhkar and traditional Barzanji Mawlid poetry. The Barzanji Riwayats were recited by three CMRM members, Khadeeja Bassier, Nazeem Manual and Mariam Baderoon. A special feature of the evening was the unveiling of a portrait of the masjid which was painted by Farah Jawitz, a final year medical student and member of the CMRM youth group. The evening concluded with the jam-packed gathering, including many visitors from abroad, enjoying some delicious refreshments. CMRM thanks all of those who generously contributed to making the Mawlud celebrations a success.
Organic Gardening Workshop CMRM’s Environmental Justice project, Muslims for Eco-Justice, facilitated an “Organic Gardening” workshop at Masjidul Ghamees in Mitchells Plain on 21 February 2015. The topics covered at the workshop included soil preparation and building a trench bed, planting and pest control. On 14 March, Mariam Baderoon, Rameez Flowers and Nooraan Cader assisted their youth with digging their first trenches and launched their very own organic garden.
Support to Dunoon Fire Victims On Sunday 11 January 2015, CMRM with the assistance of Imam Nurul Iman and the jamat of the Dunoon Masjid, distributed blankets, food hampers and shared a hot meal with 63 families whose homes burnt down in Dunoon in early January. A total of 63 food hampers and 126 blankets were distributed to one representative from each of the families - and lunch was served to more than 250 people. We thank the counselor of Dunoon, Christopher Matobela, and Imam Nurul Iman for compiling recipient names and for co-ordinating the distribution. We also express our thanks to Islamic Relief South Africa (IRSA) for their generous donations of blankets. Our thanks to members of our congregation who responded so munificently to our appeal for donations, and to those who came along to assist - especially our ViceChairman Boeta Achmat Peters.
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madrasa news
Our Future Looks Bright The Saturday Morning Madrasah has one of the most solid foundation phases in madrasah history in the Cape. The madrasah developed the learning method over a lengthy period of twenty years which was worth every second. The evidence of this is in the Qur’an Readers developed by Aunt Moena Galant, Fahmi Gamieldien and Fajwa Abrahams, using the un-authored Yassarnul Qur’an which was written in
India. This development has its own history which we will expand on in later editions. This development has effectively simplified teaching methods, especially in the foundation phase of madrasah education where Grade One students use Reader One of Eight. It certainly has had and still has an impact on the future of our madrasah as well as other Madaris who have adopted the new methods.
Our future is in the hands of our foundation phase students who will naturally and definitely replace us in all facets of life and hopefully in Madrasah Education. Already the Saturday Madrasah has two former students currently teaching at the institution and some students are in the “Muathin in Training” programme at the mosque. This is indicative of our bright future.
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book review
What is a Madrasa? by Ebrahim Moosa 2015. University of North Carolina Press, Chapel Hill, USA. Published in the British Commonwealth by Edinburgh University Press.
Reviewed by Aslam Fataar (Professor and Vice Dean – Research, Faculty of Education, Stellenbosch University) Ebrahim Moosa provides a fascinating and thoughtful account of the madrasa – traditional Islamic educational institutions or seminaries in a recently published book with a disarmingly simple title, What is a Madrasa? The book accomplishes the task of speaking to two audiences: one is the West that views madrasas as the progenitors of hate and terror; the other the inhabitants of the South Asia’s madrasa-world, where the largest concentration of seminaries of Islamic higher learning are found today. This is not an easy task. Cape Town-born, Moosa is a scholar of religion, theologian and former journalist. His book is based on a deep loyalty to the madrasa tradition since he spent six years at several Indian madrasas during the mid 1970s. The book is a critical insider’s account of the knowledge traditions of madrasa education.
While Moosa remains a friendly critic of the madrasa he also acknowledges the madrasa’s struggles to adequately share its vision with the world In many Muslim communities, the Sunday school equivalent of teaching centers are also called ‘madrasas’ where young children receive elementary Islamic education. Moosa’s focus is on the madrasas of the South Asian subcontinent, the region of the world where he received his advanced Islamic education and where many Muslim theologians are trained. A growing network of similar seminaries, linked to multiple South Asian madrasa franchises also flourishes in South Africa. Moosa provides an account of the challenges that the modern madrasa faces, as it struggles to productively engage the contemporary world. The author documents his own madrasa experiences which orientates the reader into the constitutive dynamics of daily life and practices in the madrasa. The book’s personal texture kept me interested throughout, while also tuning me into a wide range of Islamic texts, theological debates, transnational politics and a host of role players connected to varieties of madrasa franchises. The author weaves the text with seamless and accessible writing; he covers aspects of theology, law, history and legal philosophy, helping the reader to understand the complex intellectual tradition of the madrasa. While Moosa remains a friendly critic of the madrasa he also acknowledges the madrasa’s struggles to adequately share its vision with the world and the failure
of these institutions to effect meaningful intellectual and social transformation of Muslim societies. The absence of a robust and dynamic orthodoxy has in his view allowed actors of militant political Islam to fill the gaps. Yet, for Moosa madrasas can offer something of enormous value. If properly harnessed, he explains, madrasas as repositories of Islamdom’s classical humanistic learning can seed the possibilities for intellectual sophistication and provide meaningful and humane solutions to the modern world. He convincingly explains that a refurbished madrasa tradition can challenge the shallow discourses of fundamentalism and revivalism that too often passes as Islam today. The book ends with two letters: one addresses policy-makers in the West, especially the US, with an eye to dispel the myths that surround the madrasa in the post 9/11 era and how to kick-start a conversation with Muslim orthodoxy. The second is addressed to his teachers and engages them to think about how to reboot the intellectual tradition that madrasas once robustly produced. In the West madrasas are popularly, yet erroneously viewed, as places where al-Qaeda and Islamic State (IS) terrorists are trained and from where a shocking reign of terror is unleashed. Only a handful of madrasas are linked to militancy in Pakistan and perhaps a few elsewhere, he concedes. But that is no reason to stigmatize a valuable institution of Islamdom. Moosa counters by explaining how madrasas have over the centuries mobilised texts, curricula, teaching methodologies, and performative traditions to transfer bodies of religious knowledge to mostly young men. Madrasas for females have recently emerged on the subcontinent and various parts of the world, including South Africa. Respect for the teacher, appropriate bodily posture while imbibing texts, and the organisation of time and space are all key elements of this tradition’s practices in transferring knowledge. Madrasa knowledge and processes of learning are meant to cultivate moral discipline and belief in God. The goal of madrasa learning, explains Moosa, is to recognise God and to become morally upright and exemplary human beings. He explains how the origins of madrasa education was informed by an attempt to establish dynamic conversation between religious texts and the changing worlds in which Muslims found themselves in the twilight years of the Mughal empire in India in the late 17th and the 18th century. The madrasa curriculum was codified out of an attempt to provide a type of
religious education that could engage the complex cosmopolitan world Muslims inhabited at the time. Moosa does pose a challenge to madrasas. He argues that the preponderance with an austere type of scripturalism or literalism has stultified the contemporary madrasa’s creative spirit. Texts in madrasas worldwide are uncritically imbibed. There is very little role for figuring out how to apply them to the contemporary world even though he points out some insiders have attempted some reform. Moosa calls on madrasa leaders to conduct an open and honest conversation around intellectual connections between religious texts and other knowledge traditions. This is an invitation for the madrasa to engage in a kind of pluralisation of the madrasa’s knowledge tradition where there is space for scholars and theologians to engage knowledge derived from other traditions. If equipped with the right intellectual tools Moosa is hopeful that madrasatrained theologians could effectively address the challenges contemporary Muslim communities and societies face.
He convincingly explains that a refurbished madrasa tradition can challenge the shallow discourses of fundamentalism and revivalism that too often passes as Islam today Moosa’s fidelity to the madrasa tradition makes him an authentic voice to speak with authority about challenges facing the modern madrasa. The madrasa leadership would do well to take up some of his challenges and provocations in their search for religious relevance and constructive dialogue with multiple knowledge traditions and a globalizing world and its challenges. As a critical insider/outsider, now teaching in the ‘Western’ academy at the University of Notre Dame as a Professor of Islamic Studies, his book also provides the terms for critical conversation with power brokers in the West who view Islam through a one-dimensional security prism. Dispelling the multiple myths about madrasas, Moosa’s book is a plea for a more complex conversation about the precarious place of Muslims in global context.
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In Celebration of Mu’adhdhins Imran Adams
Name: Imran Family: Parents Kassiem & Ayesha (nee Saban); Sister: Aman Age: 13 years old
Favourite food: Braai chops Best book you have read: Middle School (book series) Best film: Big hero 6
School: Turfhall Primary School Grade: 7 Favourite school subject: Technology Best teacher and why? I have many best teachers, but I think one of the best teachers I have had is Mrs Naidoo, our school principle. She is very organized and has so many ideas on how to improve our school. Madrasa: Dar-u-Baiy Hifz teacher: Sheikh Yusuf Wasserfall How many surahs have you memorized?: 35 Favourite surah and why: My favourite surah is Surah Al-Ghashiya because it was my late grandfather, Ganief Adams’, favourite surah and he use to recite it every time he made ‘Isha.
Who is your role model and why: I have many role models so I can name a few. I look up to my mommy because she is always busy helping our household and always sees to me and my sister before her, I look up to my daddy because of the way he can encourage me to better myself, I look up to Lionel Messi because he is a fair sportsman, I look up to Nelson Mandela because he showed us that it does not matter who you are, you can always make a difference and I also look up to the Nabi Muhammad (SAW) because he is a good example to muslims and non muslims.
Favourite sport to watch / play: Soccer Favourite sportsperson: Lionel Messi Favourite passtime/hobby: Playing video Games
M. Nur Baderoon
Name: Muhammad Nur Family: Parents Muneeb and Mariam (nee Ismail) Age: 11 years old School: Fairview Primary School Grade: 5A Favourite school subject: Arts and Culture / Maths. I love Arts and Culture because I get to act, sing and dance and it’s lots of fun. I also enjoy Mathematics because I feel smart when I find answers quickly. Madrasa: My mom teaches me Hifz teacher: Shaykh Shafiq Roberts How many surahs have you memorized?: 37 and nearly finished with the first juz. Surah Baqarah is VERY long! Favourite surah and why: Surah al-Rahman. This surah tells us about nature like the stars, trees and bees. I like listening to Shaykh Mahir al-Muaqali recite it. It is also my granny’s favourite surah.
What is your biggest dream for yourself in the future? I hope to one day be an electrical engineer and change the world. I also hope to continue the mu’adh-dhin programme at the mosque when I am older.
Favourite sport to watch / play: I like watching rugby and I like playing soccer. Favourite sportsperson: Lionel Messi Favourite passtime/hobby: Playing guitar and sometimes reading Favourite food: Butter chicken and roti Favourite music/musical artist: Pop Music / Ariana Grande Best book you have read: Doctor Proctor’s Fart Powder by Jo Nesbo Best film: The Amazing Spiderman II Who is your role model and why: Nizaam Carr because he is a good rugby player and he is very friendly. He is the first Muslim Springbok player and someone that inspires me. What is your biggest dream for yourself in the future? I would like to do well at school until grade 12 and then study to become a guitarist or maybe even an astronomer or doctor.
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masjid affairs
2015 Guest Speakers Rafiq Khan Peadatrician, Gatesville Medical Centre 16 Jan & 10 April Topics: Emulating Muhammad, the Prophet of Allah (pbuh); Muslim Response to Charlie Hebdo Killings
Islam Beyond Violent Extremism In May and June 2015, between 60 and 80 students participated in a 7 week course on Islam Beyond Violent Extremism. The course was offered at the Daroel Ielm Institute in Salt River and facilitated by Imam Rashied Omar. Participants were given Course Readers with nine articles covering topics such as Islamic Ethics of War and Peace, Muslim Extremism and Islamic Theology of Peace. The course also included guest lectures by Dr. Andrea Brigaglia (on Boko Haram) and Shaykh Ighsaan Taliep (on Challenges of Muslim Extremism in SA).
Shuaib Manjra Medical Doctor, specializing in Sports Medicine 27 Feb & 24 April Topics: Humour and Levity at the time of the Prophet (pbuh); Reflecting on Twenty Years of Democracy
Jihad Omar PGCE Student, UCT 13 March Topic: Glory to Allah: A Sense of Awe and Wonder
Awad Abdul Fatah Palestinian Representative in Israeli Knesset
Course readers
CMRM Convenes Successful Lunar Workshop On Sunday 7 June 2015, CMRM convened its third lunar calendar workshop at the South African Astronomical Observatory. Dr. Nicola Loaring, resident astromer at the observatory, presented predicted times, based on calculations, of the new crescent moon for the start and end of Ramadan, as well as the start of the month of hajj. Imam Rashied spelt out the purpose of these workshops, which are to educate the CMRM congregation as well as their family and friends about the shar’i validity of adopting astronomical calculations for starting and ending the Ramadan fast.
17 April Topic: The Role of Palestinians in Israeli Politics
Mustafa Ali, Director, Arigatou Foundation, Nairobi Kenya 22 May
Participants engaged in practical exercises illustrating the phases of the moon.
Topic: Youth & Extremism in East Africa: The Case of Al-Shabbab Minhaj Jeenah Islamic Relief SA 12 June Topic: Youth & Extremism: The Threat of ISIS 11
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ISIS The Islamic State of Iraq and the Levant (ISIS), is a military organization controlling vast territories in Iraq and Syria. It claims to have affiliates that exercise control over parts of Libya and northern Nigeria. It’s origins lie in the Jama’at al-Tawhid wal-Jihad and it pledged allegiance to al-Qaeda in 2004. After the US invasion of Iraq in 2003 and the havoc the occupation created the organization joined forces with other insurgency groups to form the Mujahideen Shura Council. However, ISIS itself appears to have been formed only in 2006. The ideology of ISIS is an extreme interpretation of Islam that encourages violence against anybody who disagrees with its views. ISIS has established itself as a Caliphate with Abu Bakr al-Baghdadi as its leader. In theory, as the Caliph, he claims to be the political successor to the Prophet (pbuh) himself and the ISIS Caliphate claims all religious, political and military authority over the Muslim world. ISIS also believes that the arrival of the Mahdi is imminent; the Mahdi being the prophesized redeemer of Islam. In the early stages of its formation, ISIS gained notoriety after driving Iraqi government forces out of some of the larger cities in Iraq and conducting attacks against both government and rival rebel forces in the Syrian Civil War since 2011. Since then, ISIS has been responsible for countless acts of human rights abuses, ethnic cleansing, and terrorism on a large scale throughout the Middle East. These acts of sheer violence are used to create widespread fear of the organization via its seemingly well-organized propaganda and media wings. Videos of beheadings, indiscriminate killings, and the deliberate destruction of ancient cultural heritage sites are some of ISIS’s dubious achievements. But curiously, these so-called “achievements” have also been used by them in their propaganda endeavors. ISIS has reached African shores. The leader of the Nigerian extremist group, Boko Haram, has pledged allegiance to ISIS. In an online statement, Al-Baghdadi referred to Boko Haram’s allegiance as making progress in “Wilayat Gharb Ifriqiya” [The West African Province (of the Islamic State)]. ISIS is also reportedly active in South Africa. With the use of clever online propaganda and social media techniques it is trying to lure youth to
A Youth Response Mazin Jeppie
join its ranks. In April 2015, a teenager from Kenwyn, was stopped from attempting to join ISIS. State Security officials found evidence revealing interactions between her and ISIS operatives.
With the use of clever online propaganda and social media techniques [ISIS] is trying to lure youth to join its ranks. In January 2015, a Twitter and Tumblr page was set up by a man going by the name of “Abu Hurayra Al-Ifriqi (The African)”. Abu Hurayra is a South African teenager from Johannesburg who left the country at the beginning of the year to fight for ISIS. His online accounts were created for the sole purpose of providing South Africans with information on how to join ISIS. This information includes advice on booking flights, how to gain Internet access in Syria (which he has stated as being “cheaper than Vodacom”!), and even where to get dental care! Recently, the young Abu Hurayra sent a picture of his South African passport ripped to pieces to the Daily Maverick stating he did it “in the name of the president,” (al-Baghdadi). Whether these messages are being fed out by the ISIS media team, or be it Abu Hurayra’s own doings, online propaganda like this is
something that our youth should be wary of and watch out for. Hundreds of teenagers around the world have been brainwashed into joining ISIS through its 45,000 social media accounts. Its high tech media centre, “Al-Hayat,” has created the high quality videos of beheadings that we are familiar with. This media centre runs the organizations social media and online presence and even publish a glossy magazine called “Dabiq”. So what can our youth do to avoid being targeted by ISIS? For a start, we should all remember that the merciless killing of Christians and innocent people, the mistreatment of women and the destruction of cultural heritages sites do not comply with the principles and ethics of Islam. As Muslims, we should be tolerant of other religions and faiths. Reportedly, the Prophet (pbuh) himself fought with monks to protect a Christian monastery at Mount Sinai, Egypt. For ISIS to ignore the fact that other religions should be tolerated is arrogant and in fact un-Islamic. The youth should also become more wary of how they use social media and the Internet. I’m not saying throw your phone away and stop using the web completely, because as a teenager of the 21st century I know that would be difficult. Be very careful about what we say and who we interact with online. Apart from awareness about the traps of the World Wide Web, we need to always come back to what the basic principles of our Deen are: we have to respect human life and to resort to war and violence is a rare exception and done only under strict guidelines; the lives of men and women, of Muslims and nonMuslims are valued equally; we are bound to care for the environment and other peoples’ property even in war; and finally we have to reflect about the impact of our actions in the present and the future. In my readings about ISIS and similar groups they all seem to be in blatant infringement of these basic principles of our Deen. Our youth have far better things to live for, such as getting involved in social movements to improve conditions for all in this country, rather than running off to distant lands to get involved in complicated conflicts. The author is a Grade 12 pupil at Sacs High. This essay is based on a talk on Laylatul Mi’raj at the CMRM, May 16, 2015.
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