al-m zan Newsletter of the Claremont Main Road Masjid ° No. 21
Mawlud 1439 November 2017 °
Gender-Based Violence & Toxic Masculinity Mujahid Osman
dignity in our society. This is the real structural gender-based violence.
Over the last few years there have been a number of well-documented gruesome cases of gender-based violence in our country. For a time, it has flared societal outrage, protest and collective introspection. We then live in a moment of hope. Hope for renewed moral courage in which we will tackle this epidemic. But nothing really does change in a country marked by unusually high levels of rape, femicide (killing of women and girl children) and gender-based violence. There are a number of factors which perpetuate gender-based violence and if we seriously want to tackle this epidemic, we need to, firstly, acknowledge the failure of our current models and start creating new ways of being human, in which our humanity is not dependent on the violation of the dignity of others. The media has often singled out murder and rape as the only or most prevalent form of gender-based violence. However, genderbased violence manifests in many ways. In this regard, other forms of gender-based violence are also direct consequences of our patriarchal society in which gender-based violence manifests in our homes, masajid, schools, work places and sports fields. Here, I am talking about the ‘silent’ or ‘structural’ violence that often happens in a home, when men verbally or emotionally abuse women through powers of control and manipulation. These are behaviours that are endemic of our patriarchal culture that inflicts violence on women by making us believe that men’s ‘needs’ and men’s ‘voices’ are more important than women’s rights, freedom, safety and
In our communities, many men are guilty of these forms of gender-based violence and this is much more prevalent as opposed to rape and murder. When we keep referring only to rape and murder, men think they are not guilty of gender-based violence. The dignity of women is impugned in such controlling or ‘abusive’ behaviours, and yet, we, as a male-dominated community, often tolerate it.
“We learnt how to be cold, unemotional and dominant. We can learn how to be warm, compassionate and caring. i.e. we can learn how to be different men.” One of the main contributing factors to the scourge of gender-based violence is what activists are calling “toxic masculinity.” What this understanding of toxic masculinity or ways of performing “manhood” or “being a man” displays is that to be a real man “is to be dominant, powerful, unemotional, rational, entitled to respect and sex-obsessed. But on top of that, this masculinity is always cast as the opposite of anything deemed feminine or queer” (Jameel 2017). While this limited understanding of manhood is harming to other people, it is also detrimental to men themselves (Jameel 2017). In this regard, “toxic masculinity casts a vision of a human who is not allowed to feel, must bear the brunt of all their problems alone, is unable to express emotion and must at all times conform to a very narrow ideal of what it is to be human. It’s very limiting – and this kind of existential repression can lead to serious mental health issues” (Jameel 2017). The thing about “toxic masculinity” is that
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it is a learnt behavior. We learnt how to be cold, unemotional and dominant. We can learn how to be warm, compassionate and caring. i.e. we can learn how to be different men. What this crisis has shown is a particular failure of our models to be human beings, more particularly, gendered human beings. The violence in this world is a product that we have created. In April 2013, A/Prof. Sa’diyya Shaikh made an astute point about this very same topic and said: “We cannot think of the problem as out there. We are not separate from the people and the things that take place in our society. The dehumanisation of human beings around us, is the dehumanisation of each of our own beings. Each of us is intimately connected with each other’s life around us in ways that are both subtle and evident.” She then goes on to indicate that while we might brand these men as monsters, evil and others, we also need to take note of the fact that these men were also created and are part of the society that we allowed to be fashioned (Shaikh 2013). While these men have decided to sink, to what the Qur’an (95:4) describes as the “lowest of the low” these human beings are part of our society. What this crisis shows is the failure of our current ways of being. Ways that are destructive. Greedy. Self-indulgent. Violent. Ways that mimic broader structural injustice of racism, classism, homophobia, capitalism, ableism, and environmental destruction. Gendered violence, is among other things a failure of our own moral capacities to imagine, demand and live with a vision of human flourishing which is premised on social justice (`adl), compassion (rahma) and human dignity (karama). Our current situation is both a time of crisis and a time of opportunity. [This is an edited version of a khutbah delivered at CMRM on Friday 4 August 2017]
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CHAIRPERSON’S MESSAGE Yusuf (Jowa) Abrahams As the 2017 year draws to a close, it is my pleasure to report on some of the highlights since our last Al-Mizan. The Board members in charge of general administration continue to do excellent work and we thank them for that. The fundraising group has done well and I am of the view that this is an area that we could possibly expand in future. Two important events, amongst many others, during this quarter were the Imam Haron tribute which coincided with the 10th Muharram celebration and the very successful tribute to rugby legends which had wide coverage in the local media and numerous responses from the broader community. Imam Rashied played a key role in spearheading these initiatives. I would like to take this opportunity to report back on one of the main activities that occupied our attention since CMRM’s AGM on the third Sunday of Ramadan corresponding to 11 June 2017. The 2017 AGM mandated a new Building Sub-Committee (BSC) to raise eight million rand to put in an offer to purchase the property adjacent to the masjid. It was agreed that if target is not reached, funds raised will be used to pursue extensions to the existing masjid property. In negotiations with the seller the BSC was given three months until the end of September 2017 to raise the R8 million to purchase the adjacent building. It was always going to be a steep goal, but our BSC did a sterling job in raising R843 00, just over one tenth of the purchase price, by the end of September. The building funds raised have been safely deposited in a separate masjid account to be used exclusively for building purposes. At a Special General Meeting convened on 18 October 2017, the BSC reported back to the congregation, and it was decided to forgo further attempts to pursue purchase of the adjacent building and rather to pursue extensions to the existing masjid property. In order to take this mandate forward a new BSC was constituted. We are grateful that the following members have kindly volunteered to serve on the new BSC: Ramzi Solomon, Fadly Isaacs, Jaamia Galant, and Afzal Khan. All of the donors have subsequently been informed about the new building plans and I am delighted to report they have all agreed that their contributions could be used to pursue the new mandate. I would like to sincerely thank the BSC and our generous donors for their contributions. May Allah bless you and your families for your generous contributions. I call upon the CMRM congregation and friends to provide the new BSC with their full support as they continue the masjid’s building fundraising activities in pursuit of our goal of extending our existing masjid space and upgrading the facilities. May Allah bless our efforts to the best of outcomes, insha-Allah.
IMAM’S MESSAGE Imam A. Rashied Omar For some time now CMRM has been working sporadically and intermittently at reaching out in love and compassion to the elders within our congregation. We have for example celebrated the seventieth birthday of our chairperson Boeta Yusuf (Jowa) Abrahams in November 2012 and the eightieth birthday of Boeta Sulayman (Lyman) Abrahams in May 2012 by hosting special dhikrs in their honour. We have also celebrated the lives of a few elders in our congregation by featuring brief articles on their lives in a couple of the issues of our masjid newsletter Al-Mizan. The October 2015 issue of Al-Mizan, for example, featured an article celebrating the life of Aunty Janie Saban, who will be celebrating her 90th birthday in September 2018, insha-Allah. This issue of Al-Mizan celebrates the lives of Aunty Fatima Sadan (nee Ganief) who was 90 years old on the 20 November 2017 and Aunty Aliwiya (Ollie) Emeran who was 80 years old on the 7 October 2017. In addition to the above we have also reflected on the topic of Elderly Care in a couple of our CMRM khutbahs. In an edited version of Dr. Rafiq Khan’s khutbah on elderly care, which was published in the 2015 Mawlud edition of Al-Mizan, he reminded us that “a masjid congregation is not made up of brick and mortar but individuals. It is the quality of our relationships with one another that counts for more.” Rafiq Khan called on us to establish an elder friendly environment at the masjid. It is my considered view that the time has arrived for CMRM to pursue this goal of elderly care more purposefully and consciencously. In this regard I am proposing that CMRM seriously considers adding a sixth dimension, namely, Compassion for Elders, to its five existing programmatic areas, of Jihad Against Poverty, Interfaith Solidarity, Gender Justice, Youth Empowerment and Environmental Justice. The Compassion for Elders dimension of CMRM’s activities should aim to provide support for professional caregivers to assist and support families in caring for elders in our congregation who have become frail and are no longer able to care for themselves. CMRM should set up a special fundraising campaign to support this vital work. I call upon CMRM members and friends to come forward to support this proposal for a Compassion for Elders programme at CMRM both physically as well as financially. CMRM is currently doing excellent outreach work with its existing five programmatic areas, but as the saying goes, charity begins at home. Moreover, the Prophet Muhammad (pbuh) has exhorted his followers as follows: “He is not one of us who does not reach out in compassion and love to their elders” (Tirmidhi) We thank Allah, the Creator Death and Life, for the long and rich life of the many elders in our midst. We implore Allah, the Lord of Compassion and Mercy, to bestow His mercy and compassion upon our parents and elders as they cherished, nurtured and sustained us in childhood. We make du`a and supplicate that Allah, the Lord of Wisdom, assists CMRM to fashion an elderfriendly congregation and to guides us in our goal to nurture caregivers for the elderly, who are blessed with compassion, patience and loving-kindness.
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Imam Dr. A. Rashied Omar
Compassion: The Raison D’ Etre of Prophet Muhammad’s Message and Mission اك إِ َّل َر ْح َم ًة لِلْ َعالَ ِم َني َ َو َما أَ ْر َسلْ َن
We have not sent thee (O Muhammad) except as a source of mercy, compassion and tenderness to all of creation. (Qur’an: Surah al-Anbiya 21, verse107) In the above verse of the Glorious Qur’an, Allah, the Most High, describes the raison d’etre of Prophet Muhammad’s (pbuh) mission as rahmatan lil ‘alamin, a source of compassion and mercy to the world and everything that exists. Consonant with this perspective the Arabic word rahmah is undoubtedly the most important virtue in Islam. This is underscored by the fact that al-Rahman, or the Compassionate One, is the most pre-eminent attribute of God in Islam. One of the most well-known Qur’anic verses with which Muslims commence every action is bismillahir rahmanir rahim, translated as, “In the name of God, the Most Compassionate, and the Dispenser of Grace.” Compassion is so central to God’s existence that it embraces all that exists in the universe (Q40:7).
The early scholars of Islam understood the all-embracing nature of compassion in Islam clearly. They taught that compassion emanates from a healthy heart that is spiritually alive. Utter lack of compassion, on the other hand, reflects a heart that is spiritually dead. The implication is profound: compassion and spirituality do not cohabit hearts where hatred and the utter disregard for others reign. Classical Muslim scholars of prophetic traditions (hadith), such as Imam al-Nawawi (d.1278), further clarified that the compassion Muslims are commanded to show is not exclusively for themselves or the righteous among them. It extends to all human beings: Jews, Christians, people of faith or none, the righteous and the immoral.
Moreover, the Arabic word rahmah (which can be translated as compassion, mercy and tenderness) and its various derivatives occur more than 326 times in the Qur’an. According to Imam Raghib al-Isfahani in his famous lexicography, Mufradat alQur’an, the term rahma means “softening of the heart towards one who deserves our mercy and induces us to do good to him/her.” It is interesting to note that the womb of a mother is also called rahm. A mother is always very soft and gentle towards her children (raqiq); she showers love and affection on them.
Building on this profound teaching of compassion a contemporary scholar, Shaykh `Umar Faruq Abdullah, likens the Islamic teaching on compassion to that of the karma law of universal reciprocity by which God shows compassion to the compassionate and withholds it from those who hold it back from others (Mercy: The Stamp of Creation, 2004). Such a karmic perspective of compassion and mercy in Islam is supported by the following prophetic tradition (hadith) narrated by the companion `Abdullah bin `Amr (may Allah be pleased with him):
In bearing witness to the Islamic message of rahmah the Prophet Muhammad (peace and blessings be upon him) spoke so much about compassion that his companions felt compelled to respond by saying: “but we are compassionate and merciful to our spouses and children.’’ The Prophet (pbuh) clarified what he meant by saying: “What I mean is rahmah in an absolute sense, towards each and everything – including the entire universe (animals, plants and the environment).”
“Ar-Rahimina yarhamuhuma ‘r-rahimuna: irhamu man fi’l ardi yarhamukum man fi ‘s-sama’i “People who display compassion to others will be shown compassion by the Most Compassionate. Be compassionate to those on earth, and He who is in heaven will be compassionate to you” (This prophetic tradition (hadith) is transmitted in the collection of Abu Dawud and al-Tirmidhi both of whom classified it as authentic (sahih)).
To further underscore this core teaching of Islam the Prophet (pbuh) once told an anecdote of a sinful man who was forgiven by God for showing compassion to a thirsty dog by providing him with water. When the Prophet Muhammad’s (pbuh) companions heard the story they were astonished at the radical nature of this teaching on compassion and so to make doubly sure that they had understood his message clearly they inquired: “O Messenger of God, will we be rewarded for being compassionate to animals?” He said: “Yes, there is a reward for showing goodness and compassion to every living creature.” (Bukhari)
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The critical challenge facing contemporary Muslims is how the central Islamic concept of rahmah (compassion, mercy and tenderness) which was the chief purpose of Islam and main reason for the Prophet Muhammad’s (pbuh) mission may be recovered and reinvigorated such that it once again becomes part of the fabric of contemporary Muslim culture.
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MASJID ACTIVITIES 2017 Wellness at CMRM On Sunday 21 May 2017, CMRM held its first Wellness Day organized by Dr. Salih Solomon. A host of doctors and medical students volunteered their services to do preramadan wellness screening. The screening included cholestrol tests, blood-sugar, blood pressure and body-mass measurements. The Wellness Day attracted about 40 participants. Guest speakers addressed us on Fasting and low/carb lifestyles, as well as Being Mindful in Ramadan, and included an exercise session at Crossfit Gym next to the masjid. The Wellness Day was followed up by post-tarawih gym sessions on Wednesday evenings at Crossfit Gym. There were 15-20 regular participants. The gym instructors also used the wellness whatsapp group to post regular exercise routines that we could do at home. In addition, the post-tarawih running and walking clubs, with 10-15 participants, also went running or walking three evenings a week, led by Suhair Solomon, Ridwan Wagiet and Salih Solomon.
CMRM Protests Against Gender-Based Violence Starting on Friday 4 August 2017 after jumu’ah, CMRM held silent vigils in the Main Road every Friday thereafter for the month of August, to protest against the persistent high levels of violence against women and girl children in South Africa. Many of the placards had the names of recent victims of violence such as Rene-Tracy Roman (13), Courtney Peters (3), Stacha Arendse (3) and Kaitlyn Wilson (5). Some of the other placards read: “Our rape crisis is more than state capture”; “Patriachy Must Fall” and “Enough is Enough”.
CMRM Annual High Tea Our sincere thanks to all those who supported CMRM’s second successful High Tea fundraiser at Alexander Sinton High School Hall on Sunday 13 August 2017. Close to 300 guests enjoyed an afternoon of serenades by MC, Achmat Galant and a quartet of singers, as well as a fashion show displaying the designs of Serenity Clothing. Guests were each given pocket hand sanitisers, and each host also received a special gift hand lotion. Representatives from Leeuwenkuil farm also joined as special guests for the afternoon. Needless to say, every table was filled with delectable eats and lots left for barakate. Our thanks to the meticulous planning of the event by treasurer, Wasiela Agherdien and her fundraising committee, as well as all those who helped to set up the hall and clean up afterwards. Once again, shukran especially to all those who hosted tables – without you the event could not have succeeded. We hope insha-allah, that this is an annual event that will be continued to be supported by all.
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MASJID ACTIVITIES 2017 Support for Rohingya Muslims On Friday 8 September 2017, CMRM performed the Qunut al-Nazila -a special collective emergency supplication – for the suffering people of Rohingya. This was after days of witnessing increased acts of ethnic cleansing and human rights abusers perpetrated by the Myanmar/Burmese army against Rohingya civilians. The Rohingya, who are mostly Muslim, are regarded as the most persecuted people on earth. After jumu’ah on Friday 8 September we also held a silent vigil in the Main Road to raise awareness of the genocide being perpretated against the Rohingya. On Wednesday13 September 2017 Imam Rashied and several CMRM congregants also joined the Rohingya protest march organised by the MJC in the city centre in support of the persecuted Rohingya people. CMRM was also honoured to form part of a small number of masajid in Cape Town who raised funds to support the Rohingya Refugee relief efforts led by advocate Soewyba Flowers. CMRM donated R10 000 collected at jumu’ah on Friday 29 September 2017. Soewyba has been doing personally funded relief work in Bangladesh for several years. Soewaybe delivered the pre-khutbah lecture at CMRM on Friday 10 November 2017 and reflected on the struggles of the Rohingya refugees in Bangladesh and the challenges facing those organising relief efforts for the Rohingya. We continue to pray for justice and humanitarian aid for the persecuted Rohingya people in Myanmar as well as those who fled to Bangladesh.
Visiting US Students On Monday 7 August, for the second successive year CMRM hosted a group of 15 students from Boston College in the US. Their visit was part of an undergraduate course which focuses on religion, racism and social justice. Imam Rashied gave a talk on the history of Islam in the Cape and Mujahid Osman and Ihsaan Bassier spoke about youth empowerment activities at CMRM and shared reflections on the FeesMustFall movement. They were followed by a presentation from Jiale Hu. Jiale is a Chinese student from the University of Notre Dame, who was doing an internship under the supervision of Imam Rashied Omar at the Institute for the Healing of Memories (IHM). Jiale spoke on her research project examining CMRM’s programme, “From Charity to Solidarity”, in Dunoon which is a partnership with IHM. On Monday 9 October 2017, for the third time, CMRM hosted a group of 32 US students who are part of the International Honours Program (IHP) - Health and Community. IHP is a US traveling based program that takes US university students to four different countries (United States, Vietnam, South Africa and Argentina) in a semester to participate in comparative based learning. The program emphasizes a multidisciplinary analysis of health, religion, politics, race, gender, sexuality and class. Imam Rashied and secretary, Jaamia Galant, led discussions on the history of Islam in SA, inter and intra-faith dialogue, Jihad Against Poverty, Youth Empowerment and Environmental Justice programmes at CMRM. After zuhr, the group travelled to the Signal Hill Karamat, where Imam Rashied discussed the history, symbolism and role of karamats in the Muslim community. For most of these students this was their first visit to a masjid and they relished the opportunity.
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jihad against poverty Restitution Workshops in Dunoon For the past three years, in partnership with the Institute for the Healing of Memories (IHM), CMRM has facilitated empowerment workshops for community leaders in Dunoon, held at the Naqshbandi Muhammadi Masjid in Dunoon. This year, workshops on ‘Restitution’ were held on Saturday 17 June 2017 and Saturday 5 August 2017. Father Michael Lapsley and Rev Deon Snyman from the IHM, were guest speakers at the workshops. Rev Snyman asserted that “Reconciliation is not about saying sorry, but it’s about doing sorry by recognizing our wrongdoings”. He also proposed that “we need to prepare for restitution by learning about others’ pains and culture”. The workshops were attended by up to 25 participants, most of whom are chairpersons of Dunoon Street and Area Committees. Each of the workshops were followed up with the distribution of food parcels and blankets to about 300 residents, co-ordinated by the street and area committee leaders. We also received donations of sweet treats and gifts that were distributed to children. We thank all CMRM congregants who continute to generously support our Jihad Against Poverty efforts in Dunoon and elsewhere.
Solidarity Day at Leeuwenkuil On Sunday 27 August 2017, CMRM shared a day of Fun & Solidarity at Leeuwenkuil with five farming communities from neighbouring farms in the Agter Paarl region. The workers on these farms all belong to CSAAWU. Union organisers joined us on the day and addressed the workers on the importance of building solidarity through the union. The day’s activities included arts and crafts activities like making paper butterflies and gift boxes using toilet rolls, and also some colouring in activities. Thereafter, the adults enjoyed some competitive tug of war, or tou-trek as they prefer to call it. Leeuwenkuil workers and the CMRM team competed against workers from the other farms. After sharing lunch, we distributed food parcels, bread and hygiene care packs to the adults. A special thanks to Tahir and Shuaib Omar who shared their birthdays with the children of Leeuwenkuil and gave out party packs to all the children. Our sincere thanks to all of the generous donors and CMRM congregants and their families who joined us on the day. Our solidarity visits to Leeuwenkuil are a modest contribution that we make to our Jihad Against Poverty mission. We bring some immediate relief to a community that lives in abject poverty, and our expression of solidarity through our time and interactions with them, gives them some hope of a more just future for their children.
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YOUTH ACTIVITIES CMRM Children’s Programmes In Ramadan 2017, CMRM initiated children’s programmes geared at encouraging the masjid space to be a child friendly space. It was an attempt to generate more hype for children around Ramadan, so that they too could look forward to this month and appreciate the sacred and special time that it symbolizes in our lives. It was also an attempt to attract more young parents to participate in masjid programmes that can include their young children. On the first night of tarawih, all the children were invited to sit in the front rows after tarawih, while Jihad Omar read them a beautiful story about a little boy experiencing his first Ramadan. On Sunday 21 May 2017 about 40 children with their guardians enjoyed making Ramadan arts and crafts that included Ramadan placemats, moon and star mobiles, zakat al-Fitr jars and a Ramadan Bunting. Some of the arts and cratfs were displayed in the masjid for the month of Ramadan. On Friday 9 and Saturday 10 June, we were privileged and honoured to have renowned SA author and poet, Omarrudin ‘Don’ Matera as part of the children’s programmes. He read and told them animated stories that kept the children and adults spellbound. We hope insha-allah to convene more children’s programmes throughout the year.
CMRM Youth Empowerment Camp On the weekend of 6-8 October 2017, CMRM convened its fifth annual youth camp. The 2017 CMRM youth camp took place at the Cape Town Environmental Education Trust (CTEET) campsite at Zeekoevlei and was attended by 16 high school students, 6 youth facilitators led by Yumnah Richards and 3 educators/chaperones. The 2017 youth camp theme was “Forging an Islamic Identity in Contemporary South Africa”. The sessions gave participants some modest guidelines on how to create and maintain one’s unique identity. The weekend also included a screening and discussion of the movie, “Imam and I” which tells the story of the life and killing of Imam Abdullah Haron. On Saturday, CTEET conducted a workshop on “Peer pressure and Leadership” and facilitators from the Institute for the Healing of Memories led participants in an interactive session on “Being a Responsible South African Citizen”. In their feedback session participants identified three key themes of active citizenship, social justice, and anti-discrimination that emerged from group discussions. Participants then enjoyed a fun afternoon of dragon boat racing on the Zeekoevlei which became one of the highlights of the weekend. The 2017 CMRM youth camp concluded with an inspirational lecture by Shaykh Sa`dullah Khan titled, “Keeping the Faith”, on Sunday at CMRM. This session was also attended by a few parents of the campers. Throughout the camp, youth were encouraged to respect the environment, save water and ultimately become a responsible South African citizen. Although the camp group was smaller this year, this allowed for more intimate and deeper conversations.
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Reflection on H Shariefa Wydeman My time in the holy lands was full of emotional moments. My heart was filled with love and gratitude towards my Creator for affording me the privilege to perform the hajj, towards my parents for all their sacrifices they had made for me and towards my husband and children for all their support. Our first stop was Madinah al-Munawwarah, the city of lights. Madinah is stooped in history and there are many significant places of visitation. I would strongly advise anyone intending to visit Madinah, to educate yourself on the history of Islam. Once you know the history of a place, your visiting experience will be so much more meaningful. Standing on the battle fields of Badr and Uhud was an opportunity to pay homage to all the martyrs who gave their lives fighting in defence of Islam. On approaching the Ka`bah for the first time, I was excited and nervous. The Ka`bah was so much bigger, so much more magnificent than I had ever imagined it to be. The Ka`bah drew me like a magnet. All through my life I have seen pictures of it, turned to it in prayer five times a day, and when I finally stood in front of the Ka’bah a sense of calm and peace enveloped me as I watched the sea of humanity flowing around it. As we began our Tawaf around the Ka`aba, it felt like everything and everyone had faded into oblivion. I was transported to the time when Ibrahim (as), Isma’il (as), the Noble Prophet (saw) and his Sahabah had stood right there. At times it did not feel to me like I was walking but rather floating. When I became aware of my surroundings again, I found myself in the midst of multitudes of pilgrims performing this ritual alongside me. We were from different countries, different cultures, different languages, but all united by one thing, al-Islam. We all had only one objective; worshipping the Almighty Allah! There was a powerful display of unity in the performance of the congregational prayer. I have taught the story of Hajar, Prophet Ibrahim (as) and Prophet Isma’il (as) many times to my madrasah learners, but it was whilst performing my Sa’i that I started truly identifying with Hajar as a woman and mother. As I walked in her footsteps between Al-Safa and Al-Marwa I felt her desperation as she ran between these hills, her love for her child, her fear that nothing should happen to him, and the lengths she was prepared to go to see to the needs of her child. I thought of Hajar’s life and the lessons for us as women. For me Hajar’s sacrifices are more than just motherly instinct, it is not only an acceptance of her situation but a willingness and strength to take on the challenges of her situation. A pillar of Islam will not be complete without following this woman. SubhanAllah. As I put on my ihram for hajj on the 8th day of dhul Hijjah my emotions ran high. It was a sobering thought to know that your ihram was akin to your kaffan, that whilst I was putting on my own ihram today, someone else would be dressing me in my kaffan one day. I entered into ihram with the chanting of the talbiyyah, the most profound surrender to the invitation and call from Allah, and my response, Labbayk Alluhumma Labbayk “here I come to you my Lord, responding to your invitation”. I left for Mina full of emotions. When I entered our tent on Mina I looked at the tiny mattresses
thrown side by side on the floor, and I thought of how we would all be laying in our tiny qabrs (graves) side by side one day. Arriving on Arafat on the 9th of Dhul Hijja, I was unsure of how I would handle the heat and the strenuous time ahead. As the waqt of wuquf approached we left our tents and stood on the Plains of Arafat, at the foot of Jabal Rahmah, the mountain of mercy, where Adam and Hawwa (peace be upon them) met after being expelled from Jannah, the very place they begged for mercy from Allah. Hajj is Arafat. This was IT! Arafat to me signified the plain where reckoning will take place. Millions of hujjaj standing on Arafat with the sun shining above begging for mercy from our Lord, fearful of the sins we had committed. I thought of the Day of Qiyamah and how similar it would be, except that Qiyamah would be so much more frightening and horrifying. It was on Arafat that I began to fully know and experience Allah’s Boundless Generosity, and His Limitless Grace. For me the day of Arafat was doubly special. The Almighty had gifted me with the one in a million gift to celebrate the start of my birthday at sunset on Arafat. It was symbolic to me that the start of my birthday would be at the end of the day I was reborn. We had arrived on Arafat in our clean, white ihram but carrying a tarnished heart, but when we left Arafat, we left in dirty clothes, dusty, dishevelled yet carrying a clean heart, scented with the purity of Allah’s forgiveness. Our farewell Tawaf, Tawaful Wida`, was carried out amidst a sea of tears. All around me everyone was greeting the Ka`aba one last time. Sadness etched on our faces. Hajj is an experience like no other, and no two people’s journey would be alike. To my mothers and fathers, sisters and brothers who have not yet been on hajj, make your niyyah to go. We all take tomorrow for granted because we believe tomorrow will always be there. Well, tomorrow may be there, but we may not, so rush to obey the commands of your Lord so that He may be pleased with you. The most beautiful journey of your life awaits you. [This is an edited version of a pre-khutbah talk at CMRM on Friday 20 October 2017]
Shariefa and husband Rushdi Wydeman
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n Hajj
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Yumnaa Firfirey but also because I knew He was there! I knew that Allah was there because how else would all of these events unfold in the way that they did and prepare me so painfully, yet also intimately and beautifully for this journey.
My reflections on my hajj experience will be a slightly left field approach. I am about to look not at my experiences during the five days, but rather the impact that it had on my life and my psyche, starting with the moment that my husband and I first registered our names on the SAHUC website in April 2013. My spiritual refining (unbeknown to me) started almost immediately after that. In April 2013 I also finally decided to start the planning of my ethical design label, Bodhisattva.
While I endured the discomfort of so many of my layers being peeled off, I also received the pleasure of so many veils being lifted. And when the waqt of wuquf came in and I performed the salaah of Zuhr and ‘Asr, I felt like I was prostrating at the foot of Allah’s Throne, opening my heart of all of my feelings, without saying or thinking a word. I was in awe of Allah’s magnificence in ensuring that when I reached the pinnacle of hajj I would be able to engage in that sacred waqt with all of me. And it is in that waqt, that I realised the gravity of where I was standing: I was standing on Arafat, at a moment in time somewhere halfway between the next time I will be on Arafat, which will be Yawmul Qiyamah, and the last time I was there (which is when as a soul I stood amongst all of our souls to declare that Allah is indeed our Lord). I was caught in between those two monumental moments in time. Ironically, it was at that time that the dimension of time momentarily disappeared. In that flash, I realised just how small my life was, and how infinitesimal my actions are.
Life and income became more uncertain and stress levels increased. I recall many instances where there was so much going on in my mind and life when I desperately needed calm and found myself driving to work, chanting Bismillah hirrahmanirrahim for guidance in all that I had to do in the day ahead. Looking back now, I realise that while I believed I was starting a business to prove that it was possible to be profitable while also economically, socially and environmentally impactful, Allah knew that this was just an illusion. His plan was entirely different: His plan, in my humble and incomplete understanding of it, in retrospect, seems to have been to make me increasingly conscious of Him and slowly loosen my grip on the material world in which I operated and thrived in for so long.
I now move forward in my life beyond hajj. I had an expectation of a post-hajj guidance to my life’s purpose and what I am destined to do, but I now humbly realise that my journey might be a continuation into the unknown, with more questions rather than answers, free perhaps of the trappings of a grand strategy, vision - an illusion of the future. As with the beautiful processes leading up to my hajj that only came into sharper focus now as I look back, maybe my purpose and role will only emerge in the future in hindsight. As a strategist, as someone who locates actions within the bigger picture, that is torture, but maybe it is just the remaining layers being peeled away.
I worked and prayed; worked and prayed; and when I performed the Tawaf and the Sa’i, I knew exactly the difference between running to and fro to do your best, and surrendering to the realisation that all our noble, intended efforts can only be activated by Allah’s will and His supreme control. I realise now, looking back, that the moment I placed my name on that list was an invitation for Allah to start His work on me. Through the processes over these four years I also learnt trust. I faced so many crises and obstacles in my business venture. In hindsight, I started to realise that the crises being placed in my path forced me to choose different paths, often more successful ones. This process unearthed in me an ability to embrace crises because with them seemed to come Divine Wisdom. The trust and knowledge that had grown in me of Allah’s hand in crises, helped me to accept with absolute conviction that whatever Allah had in store for me was in my best interest. That gave me the courage to step forward onto a path of which I had no knowledge, nor where it was going or what it was going to take to get there. And then, a few months later, Allah gifted me with my invitation to Hajj.
[This is an edited version of Yumnaa’s reflections. For full version please see the masjid facebook page: www.facebook.com/ ClaremontMainRoadMosque]
The months leading up to hajj were equally nerve wracking as more layers were peeled away. My last precious grips on my illusionary material world were pried off. While I used the time without work as a gift in which I could read, research and reflect on my impending hajj, during that time my “failure” at securing work was a period of complete disorientation: Who was I? What was I? What did Allah want for me or from me? And then the dreaded question: Was I a failure? I had chosen to take the road less travelled, but was it a bad idea? Did I just completely lose the plot? Little did I know that being taken into the trough of this void, in which I was forced to look deeply inside of myself, was the perfect preparation for a real conversation with my Lord on the Day of Arafat. Not only because I had so many questions to ask, and I did,
Yumnaa and husband Rashid Toefy 9
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GUEST SPEAKERS Archbishop Thabo Makgoba 11 June 2017 (AGM) Topic: The Role of Faith Communities in Civil Society
Fasiha Hassan 16 June 2017 Topic: Youth Day 2017
Sizwe Mpofu Walsh 8 Sept 2017 Topic: Democracy & Delusion
Sydda Essop 22 Sept 2017 Topic: The Heritage of the Karoo
MASJID ACTIVITIES Dhikr for Ashura and Commemorating Imam Abdullah Haron On Sunday 1 October 2017, CMRM celebrated the Day of Ashura and commemorated the martyrdom of Al-Shahid Imam Abdullah Haron. Imam Rashied started proceedings with a moving tribute to the inspiring leadership and social activism of AlShahid Imam Abdullah Haron. Thereafter, the daughter of Imam Haron, Fatima HaronMasoet, accepted a very special gift from one of the stalwarts of CMRM, Boeta Sulayman Abrahams. The gift was a qurban knife that Imam Haron used for qurbans. This knife was first given to Imam Ebrahim (Sep) Davids of Stegman Road Masjid and later given to Boeta Layman. Boeta Layman has been a sheep broker and performing qurbans and aqeeqahs, for more than 50 years. Since Boeta Layman was now officially retired from ‘sheep duty’, he handed this special knife over to Fatima as an heirloom in memory of her father, AlShahid Imam Haron. The Al-Ameen dhikr jamat, led by Boeta Faried Galant, then led us in a melodius dhikr. Before Maghrib, Shaykh Sa’dullah Khan concluded the programme with a thought provoking talk on the ‘Lasting Legacy of Ashura’. The afternoon programme was also broadcast live on Radio 786.
Umm Zakiyya 27 October 2017 Topic: Muslims in the US
Shaykh Luqman Rakiep 3 Nov 2017 Topic: The Legacy of Tuan Guru
Soewayba Flowers 10 Nov 2017 Topic: Relief Efforts for Rohingya Refugees
Abdullahi Ali Hassan 17 Nov 2017 Topic: The Aftermath of Mogadishu Bombing
CMRM Honours Rugby Legends On Sunday 6 August 2017, CMRM convened a dhikr in honour of five legendry rugby legends who passed away during the months of June and July 2017, namely, Yusuf ‘Joe’ Allie – 13 June, Salie “Kapoewa” Dollie – 24 June, Achmat ‘Bighead’ Isaacs – 25 June, Salie ‘Lippe’ Fredericks, a former SARU captain – 6 July. CMRM also remembered Welile James “Bomza” Nkohla, a former KWARU captain who died on 23 July 2017. CMRM published a tributary booklet in remembrance and celebration of these great rugby legends. In addition to paying tribute to these deceased players, CMRM also acknowledged and payed tribute to rugby legends from the same era who are still alive today, namely, Yusuf (Jowa) Abrahams, Riyaadh Najaar, Themba Ludwaba, Thelo Wakefield and Francious “Kabalie” Davids. Each of these players were presented with a CMRM award trophy. The aim of the event was to pay tribute to and celebrate their lives and sporting achievements and to show gratitude for the sacrifices they made to uphold the principles of non-racial sport and for the many years of sporting pleasure they provided to spectators.
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IN CELEBRATION OF... Fatima Sadan (nee Ganief) [90 years old] One of the oldest congregants of CMRM, Aunty Fatima Sadan (nee Ganief) celebrated her 90h birthday on 20 November 2017. She was born in Wynberg on 20 November 1927 and continues to live there with her brother Yusuf (Jowie) Ganief (retired principal of Vista High School). She became part of the CMRM congregation when she married alMarhum Boeta Cassiem Sadan (aka Dannie/Tabounie) in 1984, after the passing of his first wife Aunty Rugaya. Cassiem Sadan was a close acquaintance and brother-in-law of al-Shahid Imam Abdullah Haron. He was a founding member of the Claremont Muslim Youth Association in the late fifties and also served as CMRM secretary, and chairman in the 1980s. During this time, Aunty Fatima participated in all CMRM activities with Boeta Cassiem. Boeta Cassiem died at age 73 on 28 August 2003. Aunty Fatima is no longer able to attend the masjid because of her frail condition, but has been blessed with a lucid memory and fondly recalls that the best times of her life was when she was married to Boeta Cassiem (1984-2003), and was able to attend the masjid and various CMRM events. CMRM wishes Aunty Fatima good health in the twilight of her life and calls on its congregants to visit her at the following address. It is best to call before you visit: 69 Batts Road, Wynberg, Tel: 021-761-5294
Aliwiya (Ollie) Emeran (80 years old) On Saturday 7 October 2017, Hajja Aliwiya (Ollie) Emeran was blessed to reach the age of 80 years old. Aunty Ollie, as she is fondly known, is the maternal aunt of Leila, Imam Rashied’s wife, and has been a member of CMRM for the past five years.
Aunty Ollie with Imam Rashied and Leila
Aunty Ollie was born at number 1 Dover Street in District Six on 7 October 1937. She was the seventh child born to Mogamat Tape Emeran and Zainab Emeran (nee Dramat) also known as Aunty Janap Lingie. She attended the Rahmaniyeh Primary School in District Six until standard 5. During her youth Aunty Ollie loved to participate in sports. She played netball for her school and table tennis for Schotcheskloof table tennis club. She also loved to watch rugby and cricket. Her favorite team was Caledonian Roses and Western Province Rugby Union.
Aunty Ollie trained as a dressmaker at a German dressmaker and designer expert in Sea Point. She subsequently worked for over 46 years at various clothing industries including, Madewell, Bibette and Florida clothing factories until her retirement in 1996. Aunty Ollie started as a learner machinist at Madewell overcoat factory in Salt River at the age of 15 in 1952, and went on to learn to operate all of the factory machines and was subsequently appointed as a clothing workers supervisor. Aunty Ollie is also a staunch member of the Boorhaanol Islam masjid in Longmarket Street, Bokaap. During the eighties and nineties she used to be the official collector for the Boorhaanol masjid members who resided in the Athlone region. She fondly remembers how the late Imam Abdurrahman Bassier used to encourage her by saying; “Ollie, even if people give you a few rands accept it as a goodly sadaqa, give them a receipt and Allah will bless you. “ Aunty Ollie was also a key member of the Al-Fadila Ladies Mawlud Jamat led by al-Marhum Hajji Maryam Bassier (nee Dramat) and currently led by her grandaughter, Maryam and daughter Shaykha. She also remembers how the annual Shawwal dhikr originated. According to Aunty Ollie the Shawwal dhikr is done in honour of the beloved wife of the Prophet (pbuh), Sayyidatina Khadija. Aunty Ollie also played a prominent role in the catering at the annual Mawlud. Aunty Ollie was blessed to perform her hajj twice, first in 1968 and then again in 2000. She has also been blessed to perform an`umrah trip in 1997. Aunty Ollie’s wish is that the Emeran family will stay together as a family and grow closer to each other in the years to come for love of Allah and our Nabi Muhammad (pbuh), who advises us as follow:“The best of you are those who are the best to their families, I am of the best to my family.” CMRM wishes Aunty Ollie a happy 80th birthday and we make du`a that Allah grants her good health and many more years, insha-Allah.
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The Struggle Against Hunger, Malnutrition and Poverty
Cassiem Khan Eradicating hunger and malnutrition is one of the great challenges of our time. Around the world, 1.2 billion people are living in extreme poverty. They are challenged and threatened by a lack of food, shelter, water, and sanitation. They endure hazardous working conditions and live in degraded and insecure living environments. I bring you the story of two people who provide us with a glimpse of what hunger and poverty mean to them. The first story is that of Farida Bibi who lives in a village near Barisal in the Bay of Bengal. Listen to her relationship with food. “In the morning, we eat little rice diluted with water. At midday, we are given bread by people in whose fields we work. In the evening we eat rice and vegetables. In the lean season, we eat only roti’s with chili and salt to give it some taste.”
“Hunger moves inside you like a living thing. At first, it makes you restless, but then you grow tired. You don’t waste energy by moving about. Sleep is your only escape.” “You dream of food all the time. You fear the mornings because you will wake up hungry and hear the children crying. I have picked up sugarcane that other people have eaten and thrown away to give them something to chew. We have cooked leaves from the trees and roots from the earth. We have chewed rags. When you have no land and no money to buy food in the market, you do not go near it: it is torture to see what you cannot have.” “Hunger moves inside you like a living thing. At first, it makes you restless, but then you grow tired. You don’t waste energy
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by moving about. Sleep is your only escape. You lose interest in the world, hunger eats your flesh. To feed your children is your only concern. You work for neighbors in exchange for a little rice or vegetables. You become small. You lose appetite. Then, the thought of food stops being a dream. It frightens you. You wonder how you managed to eat. You lose your relationship to food, you lose all relationship with your own body.” “I have sent my daughter to the town to live as a maidservant. She is ten. I do not have to find food for her. When she comes home she brings something from the table of her employers. This is a feast day”. Let me also tell you of little Elton from Valhalla Park whom I spotted a few weeks ago. He stood next to a dirt bin waiting hopefully on his father to find something to eat for them in the bin. His father told me that they had not eaten for two days. After responding to his immediate need and praying to Allah I said to myself that Elton and his father both looked rather small in their build. 25% of South African children are nutritionally stunted. We know that stunting leads to poor educational, economic and social outcomes that last throughout life. Stunting contributes to the enormous social problems in our country. What future is there for Elton? Elton and his father are not alone. The recent Poverty Trends Report published by StatsSA tells us that 55% of our compatriots are experiencing hunger on a daily basis. In the community of Ocean View, 69% of the people are food insecure. Food security is tested by checking if the food is adequate (enough) if there is access to the food (can they get it), can it be utilized (can it be cooked) and is the supply of the food stable (is it always available). Elton and Farida Bibi are not hungry because they are lazy as some would suggest. The food first movement has challenged 12 myths that are promoted as to why there is hunger. The myths include that there is simply not enough food, or nature is to blame or that the free market and free trade is the solution. These have all been refuted. Free Trade as the solution for ending hunger has made people more food insecure, and the unethical practices of Multinational
Corporations (MNCs) have made people more sick from the food they eat and has squeezed independent producers out of the food chain into urban slums. The food chain globally is owned and controlled largely by 10 Multinational Corporations who are the architects of the Free Trade argument. These MNC’s are found across the proverbial farm to fork continuum. What do these MNC’s want? They want to maximise their profits and to minimise or avoid paying tax altogether. They want to privatize profit and socialize loss. A study by the School of Public Health and the Centre for Excellence in Food Security at UWC have shown in great detail how the South African food chain is now controlled by big food companies.
“Let us share how we Live simply so that others may simply Live.” How do we curtail the revolving doors used by MNC’s and the control they have? What alternatives do we present as part of our Jihad Against Poverty and our spirit of solidarity? Consider some of the following things you could do with your hands. Save the seed from that vegetable you prepare to eat and build up your own seed bank. Every day you plant a seed you are resisting the MNC’s. Make your own compost. Your compost heap is a space of resistance making you less dependent on harmful fertilizers sold in shops. Grow your own food even one tomato or one bunch of coriander at a time. Support small-scale food producers that are particularly targeted by MNCs. Become aware consumers and give meaning to key aspects of food sovereignty as taught by the peasant’s movement, Via Campesina. Let us uphold and practice more conscientiously what we know and let us share our food conscious practices and our best practice to avoid wastage. Let us share how we Live simply so that others may simply Live. [This is an edited version of a khutbah delivered at CMRM on Friday 13 October 2017]
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