Newsletter of the Claremont Main Road Mosque · Id-al-Adha Edition - November 2011/1432
Vol.1 No.2
Renewing families through Love Jihad Omar
The celebration of ‘Id al-Adha is undeniably a celebration, which pays homage to, and honours the institution of the family. The rituals of the hajj are re-enactments and tributes to the trials, travails and sacrifices of the family of Prophet Ibrahim, Sayyidatina Hajar and Prophet Ismail (peace be upon them all). But it is also a continuing testament to their remarkable resolve, aspirations, fortitude and most of all, their love. Every year, pilgrims from across the world gather in the sacred confines around Makkah to vividly recall the contours of their story through performative recreation of manasik/rites such as the sa’iy - hastening between two small hills of Safa and Marwa to commemorate Sayyidatina Hajar’s desperate search for water to offer her beloved son [2:158]. Thus the symbolic meaning of these rites of the hajj, including of course the udhiyah, the animal sacrifice, can only be understood through the life-histories of this family, which has united Muslims for centuries through their courage, perseverance and hope in times of great distress and trials which we cannot begin to fathom. Too often in contemporary times however, our families are the first casualties of any hurdles, obstacles and hardship we encounter. The abiding characteristic which we need to revive from our forebears and is woven through the story of their lives, is that of love. The Islamic view on love is a kaleidoscopic tapestry of adoring and irresistible affection, exalted reverence and devoted obedience. It encompasses relationships between spouses, parents and children, neighbours and friends, humans and creatures and of course our relationship with Allah. The challenge however for us, the inheritors of the legacy of Prophet Ibrahim and his family, is to imbibe the great spirit of love and affection and instil it into our daily lives in our interactions, dealings and relationships, most particularly with our families. Two key components of love that require further attention and nurturing are that of loving surrender or immersion, and patient love. Most importantly, these concepts should permeate the primary relationships we have, and manifest in our relationship with our Creator. It is the dichotomous and disjuncture in Muslim life in these two realms, the familial or social, and spiritual or religious, which is where remedies need to be introduced.
On a basic level, love is to give of oneself to another, allowing someone else’s well-being to influence and affect your own, both positively and negatively. The hurt of a child, husband or sister is felt and shared by their loved ones, as are their joys. It is a dispelling of the self and an act of surrendering selfish concerns to others, where we surrender our time and money in seeking the betterment of our family, this is the epitome of loving surrender. This quality also abounds in our relationship with Allah, all of our ‘ibadat are affirmations of our surrender and submission to our Lord, training us to subdue our ego and embrace the Majesty of Allah’s Grace.
“When a relationship is under strain, the parent, sibling or spouse who endures, supports and perseveres is the shining beacon of what it means to love another.”
But true love, as we all can attest to, is ironically only ultimately reflected and displayed when one experiences difficulty. When a relationship is under strain, the parent, sibling or spouse who endures, supports and perseveres is the shining beacon of what it means to love another. Thus, our approach to family life should be one, wherein we expect challenges, periods of difficulty and tribulations. These should not cripple, splinter and erode the family, but provide opportunities for the expression of greater love in the face of adversity, and this is precisely what Allah informs us about in the Qur’an [64:14-15]. The Qur’an lays down the appropriate Islamic response to perhaps the most difficult of family challenges; “if you forgive them, and forebear and overlook their indiscretions, and cover up and forgive them (their faults), then know that Allah is indeed Oft-Forgiving, Most Merciful.” [64:14] Despite the enmity of a spouse or child, the conscientious believer is called upon to rise to the highest values of humanity to be vigilant, forbearing and forgiving in their responsive behaviour. The Muslim family should be an environment where conflict, trials and tests are acknowledged as inevitable and in fact ordained
Editorial The response to our first issue has been overwhelmingly positive, Alhamdulillah. The number of contributions we have received has exceeded our expectations and necessitated the expansion of our publication to 12 pages. We welcome suggestions for improvement and ideas for features in future issues. One of the many challenges we face at CMRM, is effective communication with the broader CMRM community. Al-Mizan represents an opportunity for the CMRM community not only to be informed of masjid activities but also for the CMRM community to nurture its own voice. Through Al-Mizan we hope that contributors from the broader CMRM community will stimulate debate that reflects the ethos of the masjid and helps to shape the comprehensive vision of Islam that the masjid espouses. We wish to express our sincere gratitude to the printers for having printed the two ‘Id issues at no cost to Claremont Main Road Mosque. This does however mean that we will have to develop a funding model for our Mawlud (February 2012) and Mi’raj (May 2012) issues. We welcome suggestions in this regard. Submissions to the newsletter may be e-mailed to cmrm@iafrica.com or handed in at the masjid office.
by Allah, as the verses referenced above clearly state. But, as Prophet Ibrahim and his family demonstrate so powerfully in their story, it should provide the platform and serve as a place of refuge to exhibit love for our families and in so doing, love for Allah.
40-42 Main Road, Claremont, 7708 • 021 683 8384 • www.cmrm.co.za
Chairperson’s Message Yusuf (Jowa) Abrahams Chairperson’s Message ism that we report to you It is with a sense of pride and positive optim on the activities of the Board. taken small steps in enDuring the past three months, the Board has and systems in place. suring that we have a smooth administration rnance and to report gove good to This is vital as we are committed regation on all activities. regularly to the members and broader cong drive have been two of the The communication and the membership cts are still ongoing. We proje both and d key objectives of the Boar ack from congregants in have had positive and constructive feedb thank all who have reWe . respect of our recent membership drive inly welcome your certa We so. do still sponded and those who will deliver an excellent service valuable input and criticism as we strive to with your input and feedin all aspects of our administration. It is only ntly doing. curre are we back that we can improve what AGM and there is regular The Board has had two meetings since the to have a General Meetose prop consultation amongst members. We Insha-Allah. , 2012 of h Marc in ing in January and an AGM be a challenge and a to nues The maintenance of the mosque conti completed and our been now have s priority. The ablution renovation ar contributions of memthanks to all for their assistance. The regul Friday collections ensure bers and some donors, coupled with the who attend prayers. We all to ce servi that we continue to provide a thinking of long term are we if ts effor g raisin will have to launch fund activities. sustainability of the mosque and its related overcrowding on Fridays One of the challenges that we face, is the mosque at 44 Main Road and on ‘big nights’. The property next to the mely well despite the extre off is still for sale. The ‘Id al-Fitr salah went e salah on the pavemad y man that fact problems of the weather. The capacity that we face. The ment, was a stark reminder of the lack of ene a small committee Board has mandated Imam Rashied to conv pray that something We rs. owne the to continue negotiations with ult with you before cons inly certa will We this. positive will come from any decisions are taken. and our thanks to Imam Our outreach programmes are still ongoing these initiatives as well as Rashied and Mariam Baderoon for leading the past two months, Over the dhikr sessions on Thursday evenings. at Gamieldeen and Achm Boeta s, elder we have lost two of our dear and all our loved ones Aunty Ayesha Van Rooyen. We pray that they h. be given a high place in Jannah Insha-Alla tic and very competent Our sincerest gratitude to our very enthusias bers for their many hours treasurer and secretary and all Board mem ent administration. effici an ve of sacrifice in ensuring that we achie with peace. May you filled be year your May ‘Id Mubarak to you all! h. enjoy good health and prosperity Insha-Alla
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At the end of September 2011 we have had member pledges from 70 individuals and families. The total of R80 833, represents an average of almost R9 000 member pledges per month. To meet our target of R15 000 a month, we need minimum member pledges of R100 per month from at least 60 new members
Imam’s Message Imam Dr. A. Rashied Omar Allah, the Sublime, proclaims in the Glorious Qur’an in Surah AlRa`ad, chapter 13, verse 28: “It is in dhikr (the remembrance of Allah) that hearts find peace and serenity.” One of the novel traditions that we have been nurturing at CMRM during the post Ramadan 2011 period has been the inspirational Thursday evening dhikr evenings. During the months of September and October 2011 we convened many memorable dhikr evenings, but the one that stands out for me was the hajj farewell we hosted, for Aunty Kayna and Aunty Washiela from Blikkiesdorp. It was a moving experience that touched the hearts of many of us and left some us sobbing with gratitude and joy for these two prospective pilgrims and guests of Allah. The positive response and support that we have had for the dhikr evenings has been a dream come true for me. I have for a long time been reminding our congregation that CMRM espouses a comprehensive vision of Islam (shumuliyyat al-Islam) that embraces the intellectualism of the mutakallimun (theologians), the juristic pragmatism of the fuqaha and usuliyyun (jurists) as well as spiritual inspiration of the ahl-al-tassuwwuf (the mystics). It is a dynamic and socially responsive vision of Islam that was forged in the crucible of the struggle for creating a more human and caring South African society. I have for a long time argued that the ihsani or spiritual dimension of CMRM’s comprehensive vision of Islam is the most neglected and needs to be recovered and rendered an essential part of the fabric of our masjid’s culture and ethos. In order to nurture this vital dimension of the CMRM’s vision of Islam, we have worked hard during the past three years at improving our tarawih dhikrs. Since Ramadan 2009 we posted large posters of the dhikrs on the masjid walls and instituted nightly post tarawih reflections on the meanings of these dhikrs. All of this helped our congregation to recite the dhikrs with the correct tajwid and with our hearts attuned to its inner meanings. During the past three years we have also convened an annual pre-ramadan dhikr evening to help our congregation spiritually prepare for the onset of the blessed month of Ramadan. In 2009 our dhikr programme was led by the `Ibad al-Rahman Dhikr Jama`at, in 2010 it was led by the dhikr jama`at of Boeta Sa`ad Galant, and in 2011 by the Naqshbandi Sufi Tariqa led by Shaykh Yusuf da Costa. The Thursday evening dhikrs built on the spiritual achievements of the Ramadan and has no doubt been a spiritually nurturing activity for our small but vibrant congregation. It is my sincere hope and prayer that we can sustain this new and much needed spiritual dimension of our masjid’s comprehensive vision of Islam into the foreseeable future. ‘Id Sa’id Wa Mubarak Baie Slamat vir Labarang
Preparation for Returning to Allah Imam Noor Salie
“O you who believe! Let not your property, or your children divert you from the remembrance of Allah. Whosoever does that, then they are the losers. So spend (in charity) of that with which We have provided for you, before death comes to one of you and he says: ‘My Lord! If only you would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakah - Obligatory charity) of my wealth, and be among the righteous.’ But Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do.” (Qur’an: Al-Munafiqun 63: 9-11)
Worship of Allah, the Most High, is not confined only to prayer and meditation but embraces every thought, word and action; for whatever we think, say or do for the sake of Allah is an act of worship. While we are connected with this world our goal in life should be self-purification. We should seek the attainment of this goal through prayer and constant effort in reflecting the attributes of Allah in our general behaviour. High is the goal and tremendous the task; efforts made in this direction are always most rewarding. We should never despair despite our failures and weaknesses. Islam rescues humans from despair and tells them that they can, in spite of errors and mistakes, attain the purity of mind and conduct which is the highest goal. Real prosperity lies in self-purification, which should be the cherished goal of our lives: Verily he truly prospers who purifies himself, remembers the name of his Lord and offers prayers. (Qur’an, 87:15) The real object of human life according to the Holy Quran is, therefore, a true knowledge and worship of Almighty Allah and a total resignation to His Will, so that whatever is said or done is for His sake only. All the occupations of a wise person are for his self reform, all his cares for the benefit of the next world and all his endeavours for the good of the life to come. Life on this planet is the beginning of an eternal journey on which we live attached to a body of flesh and bone which is left behind to decay after we are separated from it and pass on to higher ethereal realms. Life is short and a time for preparation. No wasted moment can be retrieved. There is no season for death. It may overtake us at any time. So we must value whatever time we have. Our real inner self is immortal so our eyes should always be focused ahead and not riveted upon the things of this world. May Allah sharpen our perception of spiritual truths and enable us to fulfil successfully the purpose of life in this world of material environment A Reminder Death is a harsh and fearful reality faced by everyone who lives. No one has the power to avoid it, nor does anyone around the dying person have the ability to prevent it. Almighty Allah also reminds: “Everyone shall taste death. And only on the Day of Resurrection shall you be paid your full recompense. And whoever is destined away from the fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deception).” (Qur’an Al-Imran 3:185) Many humans live the life of this world, seeking the best that it has to offer, while ignoring what lies ahead of them upon death. Sometimes this is a result of weak faith, for such people live only for what is before their eyes. The adornments of this world are but temptations to distract you from the true purpose of life and the reminder that you will indeed be responsible for all you do in this life. Believing in death is part of belief in the unseen and is an essential part of faith. The uncertainty of what lies beyond is frightening. It may be that of all religions, Islam provides the most graphic details of what comes after death and lies beyond. Islam views death to be a natural threshold to the next stage of existence. As Allah (swt) says in the Qur’an: “Alif Laam Meem. This is the Book without doubt, in it is guidance sure, for those who fear Allah, those who believe in the Unseen, are steadfast in prayer, and spend out of what we have provided.” (Qur’an Al-Baqarah 2:1-3) And also: “Seek Allah’s help with patience and prayer. It is indeed hard, except for those who are humble. Who bear in mind that they will meet their Lord and that they are to return to Him.” (Qur’an Al-Baqarah 2:45-46) So the return of all is to Allah, and they will be raised up before Him, having no place of return except that and no destiny but this one. The only difference between people will be their deeds and intentions. But, with regard to their physical death, then it is one, death at the appointed time after the decreed span, and resurrection on the Day of Gathering of humankind when we will all face Allah. Then Forgiveness and Mercy, or His displeasure and punishment will be dealt out justly according to His will. Good Deeds Prior to Death: An Indication of a Good End Anas (ra) reported that the Prophet, peace be upon him, said: “When Allah intends good for a servant of His, He uses him for good.” They asked: “How does Allah use him?” The Prophet (saw) replied: “He enables him to do good deeds and makes it easy for him before his death and then causes him to die while he is in that state of goodness.” (Ahmad, Tirmidhi, Al-Hakim, and Ibn Hibban) Life is meant to be an arena whereby one struggles with good and evil. The Quran teaches that good and evil exist in the heart of every individual as well as in the society. The individual struggle is to act righteously in accordance with the Quran and the Prophetic example, and to shun one’s own evil and its impulses. The collective struggle is to work with others to make the world a more righteous place. In Arabic, this inward and outward struggle is called jihad. While it could mean military engagement for self-defense and preservation, it also signifies a person’s struggle with the lower tendencies of the soul, the gravitational pull of self-destructive forces that lead to alienation from Almighty Allah and a state of spiritual disequilibrium. Because humans inevitably fall short morally and succumb to these destructive tendencies from time to time, a means of re-establishing spiritual balance is given, called Taubah (repentance) or atonement. This is done by experiencing a genuine sense of remorse for one’s transgressions and a removal of the unhealthy effects of that state by turning to Almighty Allah and seeking divine grace through prayer, charity, and a sincere resolution not to return to the destructive patterns of the past.
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MASJID PROJECTS - OUTR CMRM Hosts Hajj Farewell for Blikkiesdorp Women On Thursday September 22, 2011, CMRM hosted a successful farewell for the first two people from Blikkiesdorp to go on hajj; Aunty Washiela Smith (nee Luddy) and Aunty Roukayna Brown. The evening started with a dhikr followed by a beautiful poem composed and read by Hajji Isma`il Patelia dedicated to Blikkiesdorp (see below). Imam Rashied then spoke about the rich hajj traditions that had developed over a period of 200 hundred years at the Cape. Aunty Washiela and Aunty Kayna were given an opportunity to say a few words. The two women thanked the CMRM jamat for honouring them in this way and said that they will not forget the kindness shown to them and promised to make du`a for the jamat on hajj. The two hajji’s were accompanied by close to 20 other members and children from the Blikkiesdorp jamat. The evening was concluded with a special du`a for a successful hajj for all pilgrims led by Imam Shaheed Gamieldien. We make du`a that Allah grants Aunty Washiela, Aunty Kayna and all hujjaj a safe journey, forgiveness of their trespasses and an accepted hajj, Insha-Allah.
DIE GELUIDE VAN DIE MAAG Ismail Patelia Blikkies Dorp - Waar die Harte in armoede klop. Sonder megevoel en ‘n droë traan, mag geen mens daar staan. In Blikkies Dorp is almal daar sonder om te vra. Opregte, b eskaafde mense. Ja ons eie mense . Bejaarde mans en vrouens en ons eie kinders. Eerbiedig - Trots en b ereid om hul le eie toestand te verb eter. ‘n Gemeenskap in die wildernis, b ewus van hul eie toestand. Tenspyte hul toestand, is daar nog altyd mense daar b uite wat ver staan. Hul le maak hul kasse oop. Hul le harte is altyd wawyd oop. Mede gevoel vir hul medemens. ‘n Plig in die lewe. Jul le daar b uite in die omgewing van warmte en vol heid - kom nader soos ‘n moeder en ‘n vader. Beoog self die nakend feite . Al les in ‘n land. Waar hongersnoot en el lendigheid jou verstand verbrand.
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UTREACH AND EDUCATION Reflections on the Course on Famous Women in Islam Leilah Omar
For the past eight weeks on Tuesday evenings at the masjid, a core group of about 15 women and occasionally a few men, attended a course on Famous Women in Islam. The course was based on a series of lectures collated on CD with accompanying notes, by Shaykh Dr. Umar Faruq Abd-Allah. The CD lectures which we listened to and discussed covered topics of Muslim Women Warriors, Women in Politics, Women Rulers, Women Benefactors, Women Hadith Scholars and many more. I would just like to mention a few of the women who sent chills down my spine while discovering and learning about their lives and contributions. Nusaybah bint Ka’ab, the first female to fight in defence of Islam, she saved the life of the Prophet Muhammad (saw) in the Battle of Uhud. She also fought in the Battles of Hunain and Yamama and participated in the Treaty of Hudaibiyah. Another woman warrior who intrigued me with her enthralling biography was Khawlah bint al-Azwar, who was also known as the “Black Knight”. She fought in the battle in Syria disguised as a man, to rescue her captive brother and was comparable to Khalid ibn Walid in the courage and strength she displayed in battle. Then there was the greatest Muhaditha, ‘A’ishah bint Abubakr, the wife of the Prophet (saw), the Mother of the Believers. The Prophet (saw) was reported to have said, “take half of your din from ‘A’ishah.” She reported over 2,000 ahadith, gave fatwas, and the likes of Umar and ‘Ali came to her for answers to difficult questions. The course also featured a guest lecture by Father Christopher Clohessey, who discussed Fatima, Daughter of the Prophet (saw). This was the topic of his PhD thesis in Islamic studies and he presented an absorbing account of Fatima’s life primarily from a Shi’ite perspective. For me it has really been fascinating, interesting and intriguing to learn about these unsung heroines of Islam. To think that Muslim women have been at the forefront of giving fatawa, being muhadithas, mujahidas, ruling states, armies and so much more, yet we seldom hear about them. I think, we as women have a huge responsibility to get out there and learn more about the women in Islam and introduce these famous women to the community so that the broader public, both women and men, can get to know and learn about the contributions these women have made to Islam.
Thursday Evening Dhikrs
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Masjid Campaign Campaigning for Improved Sanitation in Khayelitsha Imam Dr. A. Rashied Omar
Established in 2007, the Western Cape Religious Leaders Forum (WCRLF) seeks to take the unique legacy of interreligious solidarity forged during the anti-apartheid struggle forward into the post-apartheid era. The WCRLF brings together representatives of all the major faith communities in the Western Cape and seeks to bring their prophetic voice and moral authority to bear on South African public life. During the past two years I have represented Claremont Main Road Mosque on the executive committee of the WCRLF.
Since its formation four years ago, the WCRLF undertook to make a modest contribution to bridging the divides that plague Cape Town by highlighting extreme conditions of poverty within the city. We believe that poverty alleviation is not the sole responsibility of economists or public officials, but rather it is an integral part of what it means to be an engaged citizen and a conscientious believer. Moreover, from a theological perspective, we believe that poverty is not limited to a lack of food or drink. Poverty encompasses the lack of all basic human needs, such as clean water, nutrition, sanitation, health care, education, clothing and shelter. To this end, the WCRLF under the leadership of Anglican Archbishop Thabo Makgoba and in close collaboration with the Social Justice Coalition (SJC) has been active in campaigning for improved sanitation conditions for informal settlements in Khayelitsha. Serving on the sanitation working group has been one of my key portfolios on the WCRLF. As part of the campaign to improve sanitation conditions, the WCRLF has organized a number of “Walks of Witness” to the poorest
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of the poor living in Khayelitsha’s informal settlements. During these ‘prayerful solidarity visits’ we smelt the stench of raw sewerage and saw the infamous broken down toilets. Residents informed us that their lack of toilet facilities was not only a serious health hazard but was a significant factor in their security and safety concerns. We witnessed the appalling sanitary conditions under which our fellow citizens in Khayelitsha subsisted. We were all moved by our ‘walk of witness’ and vowed to challenge faith communities, civil society, the private sector and most of all local government to become more committed to the struggle for improving living conditions in informal settlements in the city of Cape Town.
“During these ‘prayerful solidarity visits’ we smelt the stench of raw sewerage and saw the infamous broken down toilets.”
As a result of our campaigns sanitation conditions gained national prominence during the May 2011 Municipal Elections. In the post election period the WCRLF has stepped up its campaign for improved sanitation conditions and was a key partner in the Sanitation Summit convened by the SJC on September 15, 2011. One of the main objectives of the sanitation summit was to provide an opportunity for NGOs, community representatives, activists, religious leaders, government representatives, technicians, academics, experts and other stakeholders to discuss joint plans to improve access to clean and safe sanitation facilities in Cape Town’s informal settlements.
The Sanitation Summit was opened by Cape Town Mayor Patricia de Lille followed by responses from community representatives including the Most Reverend Archbishop Thabo Makgoba and Cape Town Council opposition leader Tony Ehrenreich. The summit, which was attended by more than 100 participants, grappled with the stark reality that over 400 000 people in the City of Cape Town do not have access to basic sanitation facilities, and that in some communities more than 500 people may share one toilet. The summit was informed by SJC that the true sanitation backlog is likely far higher than this, given that many existing facilities do not meet national norms and standards due to a lack of routine maintenance and monitoring.
I chaired the closing session of the Sanitation Summit and made a passionate plea to remove what I called the “political poison” from the sanitation debate. I believe that the Sanitation Summit was a significant event in the fight against poverty in the city of Cape Town since it for the very first time brought together all stakeholders at every level of civil society and local government to develop a shared action plan to improve sanitation conditions in Khayeltisha. One of the biggest challenges I have faced in my work on the WCRLF’s sanitation working group is how to get more CMRM congregants involved in supporting this vital part of the struggle against poverty in our city. One way I have sought to meet this challenge has been to conscientise people about the sanitation problems in Khayelitsha by speaking about it during khutbahs and by inviting CMRM members to join me on walks of witness and other events around the sanitation campaign. I would like to encourage members of the congregation who are interested in getting involved in this campaign to come and speak to me.
ign in Khayelitsha Twinning CMRM with Sayyidina Bilal Masjid
I see my involvement in the sanitation campaign of the WCRLF described in the previous article, as an extension of CMRM’s relationship with the Khayelitsha community. We have over the past year established a good relationship with the Sayyidina Bilal Masjid in Makhaza, Khayelitsha. The initiative which began in Ramadan 2010 with the exchange of Imams for jumu`ah khutbahs, has been followed up more robustly in Ramadan 2011. On three occasions, August 5 and 26, and September 30, 2011, I led the jumu`ah services in Khayelitsha and was accompanied on each occasion by a small coterie of CMRM members. CMRM has also twice hosted Imam Ismaeel Ngqoyiyana, the Imam at Bilal masjid, for khutbahs on Heritage Day 2010, and more recently on September 2, the first Friday after Ramadan 2011. At the last occasion Imam Ngqoyiyana was accompanied by a few members of his jama`at including women and children. In addition to the jumu`ah exchange programme CMRM members have also distributed a portion of their charity collections to the Bilal masjid community. The jumu’ah exchanges and post-jumu’ah lunches that we have hosted for Imam Ismaeel and his jamat encouraged social interactions between our respective jamat members, which is something that has long been overdue. It is my hope and prayer that the twinning between CMRM and Sayyidina Bilal Masjid will flourish and be around for many more years since it provides small, but significant, opportunities for breaking down the stubborn racial and class divisions that persist within the city of Cape Town.
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Book Review The Cambridge Companion to Classical Islamic Theology, Ed. Tim Winter (2008)
first part, Historical Perspectives consists of 5 chapters, and deals with a narrative around the formation of early theological doctrines and describes its concomitant polemics, culminating in an explanation for how Sunni orthodox belief ultimately came to be shaped. In the Early Creed, Khalid Blankinship skillfully delineates the theological stances of the early partisan groupings. Following on from the Qadarite ideas of free-will, the Mu’tazilites came to represent the first theological school to offer a rationalist-objectivist discourse around the tenets of faith. That is, human beings are responsible for their actions before a just God since good and evil are rational categories that can be perceived by reason, independent of revelation. This view of reason as an autonomous source of religious guidance was challenged by the Ash’arites. They argued that good and evil are defined solely by revealed sources, that is, “goodness” is what was defined as such by revelation and therefore advocated a theistic–subjectivist discourse. They felt it presumptuous to limit God to the bounds of ordinary logic. It was more befitting to maintain that everything was a function of God’s supreme will, which He does not need to justify or explain.
Reza Ismael The Cambridge Companion to Classical Islamic Theology (like other titles in the Cambridge Companion series) is a critical and scholarly collection of essays, contributed by a range of academic experts within the field of pre-modern Islamic theology. The editor, Tim Winter, clarifies in the introduction that by “Classical” is meant the period between the Qur’anic revelation and the beginnings of modernity in the eighteenthcentury.
Furthermore, in saying “Islamic” Theology the book makes a deliberate attempt to address the historically popular, but misguided critique that there is nothing purely indigenous about Islamic metaphysics. The book therefore aims to demonstrate that there was much that was creative and original in classical abstract Islamic intellectualism. Finally, in considering what exactly is intended to be studied as “Theology”, Tim Winter (ed) points out that in the book, “Theology” and “Kalam” are not coterminous, “Kalam” in fact being a subset of the broader discipline of Theology which encompasses Law and Jurisprudence, Ethics and Morality, Revelation and Prophecy, Creation, Cosmology and Worship. Islamic Falsafa, or Philosophy is likewise intimately connected.
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The book is divided into 2 major sections. The
“The dilemma is of course that if human acts are not the result of their freewill......... what meaning can be attached to notions of “reward” and “punishment” from God?”
This chapter thus not only introduces the reader to the early polemics, but also contextualizes later chapters by introducing one to the theological “role-players” so to say. In the remaining chapters of the first part, the writers show that orthodoxy ultimately came to be shaped by a general behavioral aversion which communities had in response to doctrines advocating any forms of dogmatic excess. They applied various forms of societal exclusion in order to quarantine those who were perceived as a threat to their settled beliefs. The second part of the book opens with a brilliant discourse by Nader El-Bizri on God’s Essence and Attributes. Herein he explores the settled orthodoxy’s reception and responses to the Mu’tazilite view that there was an ontological distinction between the essence
(dhat) and attributes (sifat) of God. Their thesis was in fact logically deducible from their axioms regarding God’s unity and uniqueness – for the attributes to be ontologically distinct and separate would imply that they were coeternal with God – which in turn compromises His unity and transcendence. In Steffen Stelzer’s chapter on Ethics, the classical epistemological questions as to what one should take as a reference point for moral action are explored. These questions of course defer back to the conflicting Ash’ariteMu’tazilite conceptions about the role of human reason in ethical discourse. If as the Ash’arites say, all ethical values are solely dependent upon determinations of God’s will expressed in the form of revelation, how do we escape scripture based myopia in a world of changing circumstance? Alternatively if, as the Mu’tazilites say, it is the case that human reason is autonomously able to deduce and construct ethical values, does this not then render scripture-based revelation and prophecy redundant? In Umar F. Abdulla’s chapter on Theological Dimensions of Islamic Law, the concept of human accountability (taklif) is explored. This again, hinges on the theological dialectics around human free will. The dilemma is of course that if human acts are not the result of their free-will, that is, all acts are predetermined and created by God - save for some linguistic contortions regarding how these acts are actually “acquired” (iktisab) what meaning can be attached to notions of “reward” and “punishment” from God? And what then could be the purpose of a Last Day of reckoning? On the whole, this work represents an invaluable resource for students, scholars and enthusiasts alike. It goes some way to address the incorrect, falsely-utopian assumption that there has always been a singular and “correct” orthodox theological corpus, defined at the prophetic moment, which has managed to remain as such in “capsular” form, and has successfully defended its positions against the harmful “threats” of rationality and philosophical accretions. Today, the conservative traditionalists’ downplay, and sometimes outright rejection of humanistic functions in theology and law, remains the root cause for the numerous epistemological crises, and the many failed revivalist attempts at restoring Islamic societies to their once proud positions of prominence as religious inheritors of monotheistic faith.
Masjid Publications Guest Speaker Profiles Imam Ismaeel Ngqoyiyana
cts on mar refle ashied O scribes it as a R m a e Im hutbah, ajj and d hts lead him In this K xperiences of h sig in is e H and nal ve. his perso ompassionate lo of the hajj rituals us c s of spire ose journey t the purp to enable and in ate bea th e d lu is n to conc mpassio worship g and co ll acts of draws indeed a er levels of lovin d consequently, h n ig r, Allah. ther a to ever h Sustaine s each o d rd n a a w r to to haviour our Crea loser to us ever c
Imam Ismaeel Ngqoyiyana has been the Imam at Sayyidina Bilal Masjid in Khayelitsha for 13 years. He studied at the Institute of Islamic Shariah Studies under Shaykh Toffar in Heideveld.
Na’eem Jeenah
This e p an ins ic tome by ider ’s Fahm iG a Main Road ccount of th amieldien Mosq e histo gives aged t ue a on ry o the un explore an nd its peop of Clarem e d expl o ique I l nt e . He ain th sl reflect e deve has mans toda amic view lopme and et y. Thi ackno nt o st ho w neers ledges the horoughly r s that CMR f contri that p esearc M but urs he Clarem ont M ued their i ions of all d work slamic conve ain Ro the pi ys a o the va the philos d Mosque. ideals throu Gamie ophy g rious h of the l c congr mosqu dien also egatio ampaigns n has and s e thro excell eng tru ug en demic t work wo aged in ove ggles that h uld st the r study t h e yea an for his a torica nd scrutiny d the rigou rs. This l texts rs a of this nd sets a b of acae type i n Sou nchmark th Afr ica.
Na’eem Jeenah is the coordinator of Masjidul Islam in Johannesburg, and the Executive Director of the Afro-Middle East Centre, a research institute and think tank focussing on the Middle East and Africa. He is also a past president of the Muslim Youth Movement of SA, and a former Chief Editor of Al-Qalam.
Shaykh Fadhlalla Haeri
Shaykh Fadhlalla Haeri is an Islamic Sufi master and teacher who has taught in the East and West and written numerous books over the past 30 years. He is the author of the popular series, “Keys to the Qur’an”, a set of five commentaries on the Qur’an written for the contemporary reader in our modern times.
Father Christopher Clohessey
CMRM Events
Father Clohessey is the parish priest at St. Bernard Catholic Church in Newlands, Cape Town. He did his PhD thesis in Islamic Studies, which is titled Fatima, Daughter of Muhammad.
er 24 Novemb
Mawlud
Dhikr
1st Muharram
Dhikr
General Meeting
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SATURDAY MORNING MADRASSA Message from the Principal Shafiek Abrahams leave of our Madrasa At the start of the final term we once again took held for them and their ony cerem and fast matriculants at a farewell break Arabic examinations final their g writin be soon will nts parents. These stude have done well in they far as part of their external matric examinations. So culants and matri other the all and , the oral examinations. We wish them . -Allah insha best, the all ts, smen asses students busy with final
Grade 1
with their final Very soon the Madrasa students will also be busy and to deliver their best. hard work to them of assessments. We implore all will be recognised, will The highlight for the year, where their hard work December 2011. 10 be at the presentation ceremony on Saturday, completing their Madrasa Finally, our third crop of teachers are now busy an initiative that aims to is teacher training and development course. This well as training to as ers, teach provide in-service training to our own The year long course ing. teach asa Madr in sted parents and others intere educational psychology, briefly comprises teaching Qur’anic reading skills, tafsir and Islamic basic age, langu teaching Arabic as a second additional must please contact year next e cours this join to studies. Anyone interested Nurjehan at the office. Places are limited.
A small act can make a big difference On Saturday, September 17th, the CMRM Saturday Morning Madrasa Grade One class visited the Emasithandane Children’s Home in Nyanga. The children were accompanied by their educator, Maryam Omar, as well as volunteer parents. Along with delivering toiletry care packs and party packs, the visit also provided the opportunity for interaction between our children and the orphans. It was heart warming to see the look of delight on everyone’s faces when our Grade One’s entertained Emasi children with the action song “Brightly Shining Silver Star”. The visit was a modest attempt at reinforcing the lesson of social engagement and caring for others. It forms part of the Madrassa’s Islamic Studies programme which promotes teaching the values of respect, compassion, empathy and responsibility. We can best teach children these values through creating concrete opportunities for their involvement and in this way we build awareness and a good foundation of compassion and social responsibility. Through planning more of these kinds of activities we hope to further promote their development as caring children who participate as active members of their community and world.
Madrassa Calender
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Grade
1
12 November 2011
-Re-registration of current learners -Teacher training educational psychology examination
26 November 2011
-External hifz examination
3 December 2011
-Closing date for new applications (2012)
10 December 2011
-Presentation ceremony
21 January 2012
-Madrassa commences
Tributes | Aunty A and Boeta Achmat AYESHA (Aunty A) VAN ROOYEN 27 Sept 1921- 30 Sept 2011
Aunty A was born as Irene Abrahams in Retreat on September 27, 1921. She was the youngest of eight siblings. She completed her primary school education at Thomas Wildschutt and completed Standard eight at Wesley Training College. After school, she became a seamstress at a local factory and had a great passion for sewing. She married her college sweetheart, Peter Van Rooyen on the 11 April 1942 at the age of 23. He was a school teacher and she was the proud owner of ‘Mrs Van’s Café’ in Retreat. She built up this café from scratch and it was well known in the Retreat area.
In 1964, after staying with a Muslim family, she admired the principles, customs and traditions of Islamic family life. She decided to do her own research about Islam, which eventually led to her conscious decision to embrace Islam at the age of 43. Although her husband, Peter, was not yet ready to embrace Islam, he supported her decision to become Muslim. She chose the Muslim name Ayesha. Three years later, at the age of 46, she had her only son. Her husband supported her in raising the boy as a Muslim and they chose the name Rhedewaan, meaning the gatekeeper to paradise.
In 1982, when Rhedewaan was only 14 years old, his father Peter died of cancer, and left Aunty Ayesha bereft. This was a trying time for her raising her young son alone,
BOETA ACHMAT GAMEELDIEN 5 July 1929 – 1 October 2011
Achmat Gameeldien, the eldest son of M. Noor and Zubeida, grew up in their house on the corner of Memel and Bishop Lea Roads, Claremont. His father was at one stage the secretary of Talfalah Muslim primary school and the muadh-dhin (bilal) at Claremont Main Road Masjid during the time of Imam Abderoef (d.1964). This earned the family the endearing nickname of ‘bilalie’. Boeta Achmat attended St. Saviours primary school up to standard four. Thereafter he went to Livingstone High School and completed standard five. Initially Boeta Achmat attended afternoon madrasah classes by Imam Abderoef and later attended classes by the doyen of huffaz in Cape Town, Shaykh Salih Abadi in Wynberg. After leaving school he went to the madrasah in Dorp Street and did full-time Qur`anic and Arabic studies under Shaykh Muhammad Isaacs. He also learnt other practical and pastoral duties like that of funeral rites. This training allowed him to volunteer to briefly serve as temporary Imam at the Claremont Main Road Masjid in 1978. Boeta Achmat left the madrasah at age 17 to work as a carpenter. His peers describe him as being meticulous and masterful at his trade. In 1954 Boeta Achmat married Aunty Bahiya. They had three daughters and one son. He was a devoted husband and after his wife died
and she drew strength from her faith in Islam. In 1986 she joined the Islamic classes run by Imam Rashied Omar at the Daroel Ielm in Salt River. Inspired by Imam Rashied, who had just become Imam at Claremont Main Road Masjid, Aunty A became one of the loyal congregants at CMRM until her death. After attending extensive hajj classes, she decided that she was spiritually ready to undertake the sacred journey of hajj at the age of 71. Aunty A will be fondly remembered for her dedication to the progressive ideals of CMRM, such as her support for accommodating women and men on the same floor of the masjid and exemplifying the life-long learner. For example, after encouragement from Imam Rashied to all congregants to learn to speak an African language, Aunty A took up the challenge and learnt Xhosa fluently. So fluently that she was able to teach others, giving Xhosa classes at the Retreat library until a year before her death.
On September 27, 2011 Aunty A reached the milestone of 90 years old, which was celebrated with a dhikr at the masjid in her honour. She passed away three days later. The jamat at CMRM will miss her warmth and her ready smile, and we pray that Allah may have mercy on her soul and grant her jannatul firdous, Insh-Allah.
in March 1987, he never re-married. His grandchildren are the fourth generation Gameeldien’s currently attending CMRM. Boeta Achmat was also an admirer of Imam Abdullah Haron and joined a group of Imam Haron’s students under the leadership of Dr. Abubaker Fakier who established the postAbderouf era at the Claremont Main Road Masjid. When the roof of the masjid blew off in 1984 Boeta Achmat was one of the first congregants to organize the repairs. Similarly, when the renovations to the masjid was undertaken in 1992, Boeta Achmat applied his trade in bringing the project to completion. Boeta Achmat was always a loyal member of CMRM and at one point briefly served as assistant secretary of the Board. In the past few years, as the oldest CMRM Imam, Boeta Achmat was given the honour of reading the fasting niyyah every night during Ramadan. He will be fondly remembered by all at CMRM as the ‘old man’ who used to diligently recite the niyyah, in Arabic and English, every evening after tarawih prayers. A quiet man, he always had a smile on his face and a kind word to say to young and old. The jamat at CMRM will miss him dearly, and pray that Allah the Most High, grants him a high place in paradise, Insha-Allah.
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feature which serves to accentuate this deeply personal and cathartic journey.
Movie Review: Imam and I
Directed by: Khalid Shamis (2011)
Editorial Team
This documentary is a deeply personal journey that the director, Khalid Shamis, undertakes to obtain some insight into the life and times of his grandfather, Imam Abdullah Haron. Khalid was born in London long after Imam Haron died, but he grew up with the mystical shadow of his martyred grandfather always present. His mother, Shamila Haron, the eldest child of Imam Haron, was too pained by the traumatic circumstances of her father’s death, to tell him much about the Imam’s life. After the tragedy of the London bombings and questioning his faith and heritage, Khalid Shamis embarks on a journey to Cape Town to discover who Imam Abdullah Haron was. He interviews members of his own family and close friends of the Imam and visits places the Imam lived and worked at. The result is an outstanding and moving tribute to his grandfather - documenting both the struggles and sacrifices the Imam and his family endured, as well as providing a glimpse of the Imam’s charisma and the personal impact he had on people. Shamis has managed to seamlessly marry a number of different media to convey his message. He has incorporated still photographs, archival footage, video, sound recordings, Hollywood film clips, animation and his own narration. Having seen some of the photographs in a previous presentation it was amazing to see how he makes these still photographs come alive in the documentary. The use of animation is novel and impressive, although Shamis commented that this was largely a cost saving measure given the cost of reconstruction and his lack of funding. Through effective and tight editing the documentary maintains a flow and pace that keeps the viewer’s interest and attention. The use of Imam Haron’s voice is poignant and establishes a personal connection between the protagonist of the film and the viewer. Shamis’s own voice as the narrator is another
“...he grew up with the mystical shadow of his martyred grandfather always present.” The documentary will bring back fond as well as painful memories for those who were close to Imam Haron. The pain will come not only from the memories of his suffering at the hands of the apartheid regime, but also from being reminded of the disinterest of his plight, displayed by his fellow `ulama in the Muslim Judicial Council (MJC) at the time. There are, however, certainly many who will recall fond memories of the Imam and for them, there will undoubtedly be many more stories of his life that have not been told in this documentary. The documentary does well to portray Imam Haron as an inspirational and courageous leader, who showed compassion to those in need and was vocal in his condemnation of the injustices of the apartheid state. However, the very personal nature of this documentary renders it difficult for someone who has no association with the Imam or his family, to assess the true legacy of Imam Haron and to consider how his legacy is being honoured and taken forward in South Africa today. The documentary does not go far enough in providing the viewer with an understanding of what the vision of Islam was that Imam Haron propagated. For example, the lack of support shown by the MJC to Imam Haron and his family during his incarceration is ascribed mainly to their fears of the political repercussions to them. But the Islam that Imam Haron practiced and preached was not the ‘mainstream’ Islam that the MJC at that time promoted either, despite Imam Haron’s affiliation to the `ulama body. It could thus be argued that the cowardice of the MJC to show any form of solidarity with Imam Haron had as much to do with their political fears as with their hesitancy to embrace Imam Haron’s vision of Islam. This was an Islam that was not confined to narrow ritualistic practices but encompassed all aspects of human life. It was an Islam that was inclusive and forward looking in its empowerment of the youth, and more than anything else, an Islam of justice and compassion. The documentary provides only glimpses of this progressive vision of Islam through sound bites of some lectures delivered by the Imam, from recollections of the social welfare work he did in impoverished areas of Cape Town and in his relationships with the youth at the Al-Jaamia Masjid in Stegman Road, Claremont. As far as living up to this vision of Islam, the congregation of Claremont
Main Road Masjid can feel proud about being part of an institution like CMRM, where it is clear that the inspiration of Imam Haron’s leadership has greatly influenced the ethos of the masjid and the practice of Islam that it espouses. Finally, in his quest to get to know his grandfather, Khalid Shamis foregrounds the Imam’s personality and interpersonal relationships as well as the leadership and political activism that led to his martyrdom. However, the deep spirituality of the Imam that also characterised his life is only alluded to with reference to his practice of fasting every Monday and Thursday. There is for example no mention of the Imam’s love of dhikr, and his fondness of spending hours at the karamats in dhikr and contemplation and inspiring others to join him. This is a dimension of the Imam’s life that formed part of his comprehensive vision of Islam and there can be no doubt that during his period of incarceration it is this dimension of his faith that he drew strength and courage from. It is not surprising therefore, that for many people who knew and loved the Imam, the earth tremor that occurred on the night of his death, will remain their most poignant memory of the Imam and for them a dramatic acknowledgement of the death of a deeply spiritual being.
Masjid Activities
• On Sunday 25th August 2011, the last Sunday of Ramadan, more than 50 CMRM jamat members assisted in distributing over 400 fitra parcels and 50 blankets to families in Blikkiesdorp. • On 6 September, Imam Rashied Omar participated in a Walk of Witness in Nyanga and Gugulethu to protest the growing phenomenon of so-called “corrective rapes,” hate crimes and the brutal killings of individuals because of their sexual orientation. • On Friday 7 October CMRM released a press statement in support of issuing a visa to the Dalai Lama. • From October 2-5, Imam Rashied was the main guest speaker at the 7th Human Resources Development Programme for da’wah workers held in Durban. • Thursday evening dhikr programmes will take place once a month only on the following dates: • 24 November, Welcoming Back Hujjaj • 15 December, Praying for Road Safety • 12 January, 100 days Aunty A & Boeta Achmat • Next Issue of Al-Mizan :
‘Id Sa’id Wa Mubarak’ Kullu ‘Am Wa Antum Bikhayr Ma’as-Salamah Was-Sihhah May your entire year be filled with Goodness, Peace and Health
3 February 2012
Mawlud an-Nabi