Muslim Views, September 2022

Photo TOYER NAKIDIEN

Following the model in order to serve the cause of humankind

THE month of Rabi-ul-Awwal is a highlight on the calendar of Muslims across the globe. The celebration of the birth of Nabi Muhammad (SAW) is almost universally commemorated in Muslim societies, with the celebrations being prepared for many months in advance, and commemoration events continuing for months after Rabi-ul-Awwal. This shows the love for Nabi Muhammad (SAW) that exists in the hearts and minds of the followers of Islam. Nabi Muhammad (SAW) has left us with a legacy that helps us live good lives in the obedience of Allah SWT. When we look for ways in which to behave under good or bad circumstances,

rely on the teachings of the Holy Quran, the example of Nabi Muhammad (SAW), and the teachings of those respected ulama who have interpreted the Holy Quran so that we can draw benefit from it in our daily lives. The role model for us when we try to live good lives is Nabi Muhammad (SAW). Many Muslims have grown up learning, through the narrated words of his Companions, wives and scholars, that the personality of Nabi Muhammad (SAW) could be said to be the living example of the Quran. It is therefore necessary as Muslims for us to learn as much as we can about the Quran and the life of Nabi Muhammad (SAW). In this way, we can prepare ourselves and our families for being the best people we could hope to be. We know, as Muslims, that our lives need to be lived according to the requirements of the laws that

Allah SWT has provided for us. By following the rules of Islam, we are able to build our lives around the divine laws that Allah SWT requires of us if we are to achieve the reward of Jannah in the life after the life of this world. This is why we strive to follow the commands of Allah SWT at all times, and the reason that we turn to Allah SWT when we stray from the path that we know is the correct path for us. With our sincere intentions, we repent to Allah SWT, and strengthen ourselves so that we do not make the same mistakes again. One of the major lessons we learn from Nabi Muhammad’s (SAW) life is the requirement for us to be merciful and kind, as one of the writers in this edition points out. Everything we do must show that the roots of our faith are mercy, love and caring for others as much as we care about ourselves.

This year, our Moulood celebrations take place as various parts of the world are experiencing severe weather conditions. In recent months, we have seen parts of Europe devastated by extremely high temperatures, with rivers running dry for the first time in over three hundred years. India experienced temperatures that killed many people, as did the heatwaves in Britain and elsewhere. Human beings have to realise that we have one Earth, and we are responsible for it as part of our covenant with Allah SWT. This month also features strongly for Muslims and all those who struggle for justice. The commemorations of the deaths in detention of Steve Biko (September 12, 1977) and Imam Abdullah Haron (September 27, 1969) remind us that we must remain vigilant and work against oppression at all times.

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Who actually cares about the past?

YUNUS OMAR

ON a recent (mainly) Afrikaansmedium radio station, a respected author, historian, and social and political commentator, discussed new books that had been published recently on certain periods and features of South African history.

The discussion was varied and interesting, and included topics like culture, food and sport. One of the key aspects of the discussion provoked the following: why would young, Afrikaans-speaking ‘White’ South African males want to be taught about apartheid in schools and universities?

The thoughtful opinion of this commentator was that they would not be seriously interested in being confronted with this history. It is worth thinking about this.

One of the reasons this is worth thinking about is that South Africa, and indeed the world, is quite correctly caught up in arguments about land, dispossession, wealth, impoverishment, brutality, victims, perpetrators, rights, responsibilities and justice. These issues, it seems, just will not go away.

Many people, with much illgotten privilege that they stand to lose, are trying very hard to make these discussions go away. We are witnessing incredible scenes in the

USA in which states aligned to the Republican Party are banning classics such as Harper Lee’s To Kill a Mockingbird. This book powerfully chronicles the effects of a false accusation of rape against a young Black man in a rural town. Why would Republicans want such a book banned?

PEN America indicates that, between July 2021 and March 2022, a staggering 1 145 books have been banned in the USA. These bans cover books banned from libraries, from schools, and those books ‘under investigation’.

South Africans are no strangers to book bannings. The sordid history of apartheid includes the banning of books and their authors. We even had the incredible feature of life under apartheid where a person’s books could be banned even before they were published.

This may sound silly. It was far from silly. It had a definite purpose. One of the purposes of banning books is to prevent ideas from reaching the minds of people. The books that are banned are often those that challenge ideas of oppression and domination. Despots and oppressors know that ideas can change the ways in which people think, and, even more seriously, can change how people choose to act based on those new ideas.

If we return for a second to the opinion of the historian and author who suggested that young Afrikaner males (‘White’) would not be interested in learning about apartheid in its full ugliness, it is worth reflecting on his opinion as to why this might be the case.

He stated that there was nothing positive that these young male Afrikaners could take from such an educational offering. It offered them, in other words, nothing that could make them proud, or from which they could get anything worthwhile. They only stood to ‘lose’ from such a confrontation with the past.

So how do we get people to think about their privilege? How do we get people to seriously address the facts of the past that show us how colonists stole the lands and wealth of Africans, Indians, people in the Americas, and so on?

One of the ways is to begin to understand that this is not an easy task. We have just passed the death anniversary of Dr Neville Alexander, in August. Who? We have just passed the period in which the death anniversary of the murdered Steve Biko is commemorated. In a few days, we will be confronted with the death anniversary of the murdered Imam Abdullah Haron. What do we know about these men? What do we know of their lives? What do

we know of their deaths? What did they do? For whom? Why did their lives anger the Nationalist Party to the extent that they were variously banished to Robben Island (Dr Neville Alexander), tortured, and two (Steve Biko and Imam Haron) tortured and murdered by the agents of the apartheid state?

It is vulgar when the perpetrators of these crimes against humanity, and their apologists, urge us to ‘forgive and forget’. Here, I will resist talking about forgiveness, and just focus on forgetting.

How can one forget what one does not know about?

One of the many victories that all oppressive regimes can notch up is that the people they terrorised are too vulnerable to confront, again and again, the trauma of that past. It is often too overwhelming. This is a fact, and it must be thought about very, very seriously.

When young Afrikaner men want to escape thinking about how an apartheid past has given them privileges that afford them lives free of material needs and the anxieties of deprivation, it is one thing.

When the communities of those who have been tortured, terrorised and murdered no longer show an interest in knowing fully what happened, and why, we can never string together any coherent

responses and reasons for the return of our stolen lands, our stolen wealth, and demands for justice in the names of the three people named in this article, and the unnamed millions whose lives were shattered by the brutes who used all the force at their disposal to destroy the beliefs, legacies and memories of those they sought to erase from history.

If we don’t care about our pasts, we have abandoned those who suffered because they cared not only for themselves but for the generations of people they would never know, but whose lives and dignity they considered were worth fighting for.

Yunus Omar (PhD) lectures in the School of Education at the University of Cape Town. He writes in his personal capacity.

Imam Abdullah Haron, murdered in detention, on September 27, 1969

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Prophet Muhammad (SAW): mercy in action

MUFTI SAYED HAROON AL AZHARI

MANY speak of the Merciful Prophet Muhammad (SAW) and his universal mercy onto all worlds but, sadly, very few of us emulate his teachings in our practical lives. Shaikh Mukhtar Ad-Dusuqi (RA) said: ‘Become an upright representation of Islam because if someone wants to live the beautiful way of Islam, they look at you – the messenger – before looking at the Message.’

However, we’ve moved so far away from the Prophetic example of Mercy and chosen to use harshness instead, under the illusion of emulating Rasoolullah (SAW).

Nabi (SAW) gave us a beautiful reminder when he said: ‘What one can achieve through gentleness and kindness, they will never achieve through violence and audacity.’ For us to understand this, we take a glimpse into the life of the Nabi (SAW) and see his mercy in action.

Mercy when dealing with a person desecrating the sanctity of the masjid Once a man urinated in the Prophet’s Mosque. The Companions rebuked him but the Nabi (SAW) said: ‘Don’t interrupt him, leave him alone.’

Thereafter, he (SAW) called him

and educated him by saying: ‘These mosques are not the places meant for urine and filth but are only for the remembrance of Allah, prayer and the recitation of the Quran.’ Then he ordered a bucket of water to be poured over it. (Bukhari)

In our day and age, if a person does this, they will be harmed because we’ve moved so far away from the teachings of Nabi (SAW). Instead, he showed mercy to this man and educated him and the Companions on how to deal with such a situation without making it a big matter, and without crossing the boundaries.

Mercy upon the disbelieving combatants who injured him

Imam Al-Haakim and An-Nawawi said that when Nabi (SAW) was wounded at Uhud, he wiped the blood from his face, saying, ‘O My Lord, forgive my people for they do not know.’ (Muslim)

Here Nabi (SAW), instead of seeking retribution for them injuring him, made duah that Allah forgives them, and as Qadhi Ayadh says, he also ‘made an excuse for their behaviour, which is the pinnacle of mercy’.

Those who wished evil and cursed him

Some people said to the Prophet (SAW), ‘As-samu-alaikum.’ (i.e. death be upon you). So Aisha (RA)

responded: ‘Wa-alaikum as-aamu wal-la’nah’ (death and curse be upon you, too). Nabi (SAW) said: ‘Be calm, O Aisha! Allah loves gentleness and leniency in all matters.’

She said: ‘Haven’t you heard what they said?’

Nabi (SAW) said: ‘I’ve responded (to them) ‘And upon you too!’ (Bukhari)

Those who portrayed to be Muslims

Even a person like Dhul Khawaisira, who outwardly was a Companion but accused Nabi (SAW) of being unjust was spared by the mercy of Nabi (SAW). Umar (RA) wanted to slay him but Nabi (SAW) said: ‘Leave him. I seek Allah’s protection that people say I killed my Companions.’

Rasoolullah then explained that these (outward) Companions will even outshine his real Companions in relation to their superficial fast and salaah to such an extent that the worship of the Sahaba will seem insignificant in comparison to theirs. (Bukhari and Muslim)

Those who abused him Beaten, dripping with blood, rejected and thrown out of Taif, Allah sent the angel of the mountains to crush those who abused Nabi (SAW). He (SAW) could have told the angel to destroy them but he did

not, he said: ‘I hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him.’ (Bukhari and Muslim)

Those who persecuted him

After years of persecution, when Nabi (SAW) conquested Makkah, instead of punishing the kufaar, Nabi (SAW) gave safety and security and announced universal forgiveness. He said: ‘This day, no reproach shall be on you. God will forgive you, He is the Most Merciful of the Merciful.’ (Quran 12:92). ‘You all can go away, you are exonerated!’ (Baihaqi)

Those who claimed to be Muslim but tried to

From the many murder plots against Nabi (SAW), the plot at Aqaba was the most significant. Ammar and Hudhayfah were protecting Nabi (SAW) and he told Hudhayfah: ‘Amongst my Companions there are twelve hypocrites, eight of whom will not enter Paradise until a camel enters into the eye of a needle.’

He also said: ‘I do not wish for people to talk and say that Muhammad laid his hand on his Companions, however

Rabi-Ul-Awwal

Mufti Sayed Haroon Al Azhari is head of the Cape Town Ulama Board and member of the Sunni Ulama Council (Cape). Photo SUPPLIED

Denied entry to the Promised Land

Rage consumed my heart as I questioned myself. Firstly, what could I have done better? Secondly, what had I said or done that was seen as wrong by the border control officer?

on the history of Palestine, their struggles, their daily life in terms of income and survival under the pressure of Israel’s Occupation Force (IOF), and the illegal settlers that terrorise them daily.

who had been denied entry as well. One was from Ukraine, the others from Slovakia, Georgia, Russia and Sweden.

responded with allegations of illegal entry.

ON August 26 , 2022 , I woke up in Cape Town, engulfed with anger and frustration, after I had been denied entry into Palestine via (48 area Israel) Ben Gurion Airport under the false pretext of illegal entry.

Or thirdly, was it because I am Muslim and South African, where the assumption is that we are heavily pro-Palestine supporters due to our understanding of the mental and emotional damage apartheid has on society?

With all these questions running through my mind, my main thought was: what can my government do with regard to the work that Israeli border control

With numerous people advising me on what should have happened at the border control and what I could do in future, I wanted to take a flight back and try to gain entry into Palestine

I finally managed to calm down and resolved that I would express myself through writing about this painful occasion.

The whole ordeal started when I was approached and asked if I would be willing to take a holiday trip to Palestine. The trip sought to give participants a packaged tour of the beautiful country of Palestine, educating us

In a heartbeat, I replied, ‘Yes!’ I was excited and waited for the set date of departure. On August 23, 2022, I managed to get myself to Cape Town International Airport.

I had told myself: ‘Abdur-Razak Johnstone, you are privileged to be granted an opportunity to fly to Palestine and tour the West Bank and the 48 Area.’

I was excited as this was my first international trip. We travelled via Ethiopia, and landed in Ben Gurion Airport at 3:48am.

I walked straight to the Foreign Passport counter, where I was immediately sent to the border control office. I was questioned about the reasons for my coming to the country and the duration of my stay, which was three months.

My response was that I was in the country to tour and explore the beauty of ‘Israel’. I knew that if I wanted entry into the country I couldn’t refer to it as Palestine.

After a few questions, I was sent to the immigration cubicle. When I got there, I noticed that my phone had been hacked. In the cubicle, I was met by four people

At this point, I was enraged as I felt that we were being treated like criminals. They kept us in the cubicle for hours on end, until we were escorted to a vehicle that drove us to Immigration House.

There we met more foreigners who had been denied entry to Palestine by border control officers. Among the foreigners were Sa’eed, a Palestinian American, and Mohammed Mahmoud, a Palestinian Jordanian who had been denied access since Friday.

Sa’eed shared his story on how he had been granted entry into Palestine for years but, for unknown reasons, was surprisingly denied that on the Friday past.

He had managed to contact his children who then contacted the US Embassy in Palestine.

The embassy then contacted the immigration office. For six days, they made sure that he was fed and taken care of.

On Sunday night, Mohammed Mahmoud was also stopped and denied entry into Palestine. Mahmoud questioned the reasons for his denial, to which they

Mahmoud then presented information proving that he is a Palestinian Jordanian businessman from Oman. They wouldn’t consider this information and he was escorted to the Immigration House.

The Immigration House, to my knowledge, had seven rooms. Sa’eed further informed me that there were two bigger rooms, one for males and one for females. Five rooms could hold up to three or four people while the bigger rooms can hold up to twelve people.

The Immigration House, being a two-minutes drive from Ben Gurion Airport, had detainees from Russia, Uzbekistan, Turkmenistan, Ukraine, Turkey, Tunisia, Bosnia, Georgia and Slovakia.

The women detainees I met at the airport were from Turkey, Philippines, Greece, Bolivia and Belarus. None of the detainees had been given reasons for their being denied entry.

At 11pm that night, I and two women, one from Turkey and the other from Philippines, were escorted back to Ben Gurion Airport, where we were put on a return flight to Cape Town

ABDUR-RAZAK JOHNSTONE recounts his harrowing experience having been denied entry by border control officers at Ben Gurion Airport.

Abdur-Razak Johnstone, who was denied entry on his first attempt, still hopes to visit Palestine.

Photo SUPPLIED

AMA One Child

‘THE best thing about South Africa was that nobody treated us as refugees,’ noted Hamzah Mahmoud, 14, a student at the Aman School of Excellence and a Syrian refugee. Imagine your children, as young as five, understanding that they are outcasts where they live, branded as refugees and treated with contempt; knowing that their refugee status excludes their parents from employment, and them from an education.

On August 1, 2022, ten children from Africa Muslims Agency’s Aman School of Excellence, in Lebanon, landed in South Africa, ready to tour the country with the aim of collecting sponsorships for their friends back home to attend the school opened by AMA in 2021.

The school provides world class education from kindergarten to elementary level, for 650 children previously unable to access education due to their status as refugees, combined with the dire economic situation in Lebanon.

Nothing could have prepared the AMA team, the children or the South African public for the deep impact this trip was to have.

Dream Tour touches hearts across South Africa

At every stop along the way, every school, every flight, every family fun day and every meal, the group was encompassed in love, sharing their stories with anyone and everyone, from pilots to teachers, and bringing tears and laughter to thousands of South Africans.

The group travelled from Cape Town to Gqeberha (PE) to Newcastle, then Gauteng and Durban. Each child shared their family story, as well as stories of their friends left behind. Some sang nasheeds and read qiraat, and all shared their dreams.

Yaman Helmi and Nidal Moustafa captured audiences wherever they sang and recited. Yaman dreams of becoming a professional nasheed artist, and Nidal wants to be a pilot to see the world beyond his refugee camp.

Ritaj and Lama want to be doctors, with the hope of helping the many sick people who cannot afford medical treatment in Lebanon. Ritaj’s story goes deeper – she was saved from near-death after swallowing rat poison at the age of three, and wants to be a paediatrician who can save other children some day.

Doha and Hamza’s family first fled Palestine and then had to flee Syria, making them double refugees who dream of returning to Palestine.

Each of the ten children have lived through trauma we cannot comprehend; their daily lives in the camp are a struggle for survival. But the One Child One Dream Tour was an opportunity to show the South African public the power of education.

Through one year of schooling, these children have transformed from painfully shy, deeply wounded individuals who struggled with social interaction, to bright young minds, filled with aspirations and hope.

A critical factor in the decision to begin the Aman School was the recognition that besides an education providing the chance for a better future from an economic standpoint, the psychological impact of education on children cannot be overemphasised.

In the words of Betancourt: ‘Schools can help migrant and refugee children deal with trauma through psychosocial support integrated with social and emotional learning interventions, helping to build selfconfidence, resilience and emotional regulation skills, and teaching children to create relationships based on trust with others.’

AMA’s team members based permanently in Lebanon all shared how they have witnessed

the miraculous transition in the confidence and disposition of the children attending the Aman School of Excellence.

The children of Aman and AMA thank all the sponsors, donors, volunteers and the general public who made this trip so meaningful for the children of Aman. As they left for home, the children asked the people of South Africa to continue donating generously to support Aman School so that every child gets their chance at fulfilling their dream. A sponsorship costs R16 000 per year and provides tuition, uniforms, bags and books.

In the words of AMA CEO, Hafidh Imraan Choonara: ‘When we

fulfil the dreams of each child, we are actually fulfilling the dreams of a family and building a legacy that will continue for generations to come. When the children of Aman graduate and can earn an income to support their family, this entire family is removed from dependence on aid.’

This is the goal we should all be working towards, Insha Allah –empowering families to become selfsufficient and regain their dignity.

Contact details: Hussain Choonara: +27 81 030 8241; www. africamuslimsagency.co.za follow AMA on Instagram (@africamuslimsagency), Facebook (@AfricaMuslimsAgency) and Twitter (AMASDirectAid).

HUSSAIN CHOONARA

A night of angelic sound in Cape Town, where the children of the Aman School in Lebanon shared their stories, recited and graduated from their first year at Aman.

Photo AMA MEDIA

A critical look at myths about Israel/Palestine

Firoz Osman, 2022, Shattering

Myths – 100 Distortions Identified, Media Review Network/Porcupine Press, Johannesburg

Shattering Zionist Myths goes into the detail of 100 propositions frequently evoked by Zionists and Israel supporters. Osman categorises these propositions into ‘myths’ and ‘questions’. There are 55 myths and 45 questions that are addressed in this book. In the former category we find some of the key propositions that form the heard response of Zionists to critical comments about Israel. The questions are posed by Osman in order to interrogate and clarify important statuses (e.g., ‘Are Jews the indigenous inhabitants of Palestine?’), events (e.g. ‘What was the intifada?’) and motives (e.g., ‘Why does Israel seek to cripple Iran?’).

The book’s value lies precisely in making explicit the detailed propositions that form the basis of past and contemporary anecdotes, where in everyday discussion as well as formal presentations many people opine about Israel/ Palestine. In doing so, they more often than not express views that are congruent and consistent with the bedrock of Zionist ideology.

The power of the book lies in its not taking any of these Zionist propositions at face value. It subjects each one to a critical analysis, in the course of which it refers to scholarly and news reportage sources. It critiques each one of these myths and questions, to demonstrate that, at best, they are questionable and, at worst, outright falsification of historical reality.

The book is significant within the context of the analytical framework I have adopted. The opening sentence of the ‘Reviews Section’ by Dr Mahmoud Al-Zahar (a co-founder of Hamas [the Islamic Resistance Movement]) captures the spirit and specific content of the book. He is quoted as saying that ‘decolonising the land starts by decolonising the mind’.

The book and its contents are effective examples of ideological struggle waged against a hegemonic view. Following Umberto Eco’s

magisterial work A Theory of Semiotics , we can regard all language as coded. For Zionists there is a universal, unchanging code, namely ‘Israel’ stands for ‘Jew’. Hence, resistance to Israel is equivalent to opposing Jews, therefore antisemitic. Shattering Zionist Myths posits a counter code, namely ‘true/false’ stands for ‘a scientific demonstration of the meaning of historical events’.

Eco refers to linguistic codes as instantiated in, i.e. ‘living in’, what he defined as a ‘linguistic field’. This book is part of a larger project, namely that of projecting an alternative linguistic field about events in historical Palestine over the past century. Indeed, it reaches back many centuries depending on which of the Zionist Myths it is critiquing. The contents of the book cover 100 Zionist myths/ questions which, taken together, make up the edifice and content of Zionist ideology. The book tackles each of these myths as a distortion of the true meaning of historical events. Hence its title, Shattering Zionist Myths

A key question is: Is Israel perpetrating incremental genocide? (Section 32 of the book). The charge of genocide is particularly controversial in mainstream media because the weaponisation of the holocaust could expose journalists and other writers to the charge of antisemitism were they to publish opinion pieces and news reports suggesting this. Osman applies the term genocide not only to the events1 in Gaza post-2006 but

also retrospectively, all the way back to the 1948 Nakba.

The question about genocide and Osman’s answer provides a basis for another set of questions and answers: Why don’t the Palestinians follow the non-violent example of the ANC in SA? (Section 69). And, do Palestinians have the right to resist? (Section 81). Given the genocidal violence referred to in Section 32, Osman’s answer is unequivocal, that United Nations General Assembly Resolution (UN GA R) 2649 gives people under colonial and alien domination the right to struggle for their self-determination by any means at their disposal, including armed struggle.

Osman’s and MRN’s principled stand on the right of Palestinians to bear arms in their liberation struggle is reflected in giving Hamas and Islamic Jihad publicity through book review comments. This reflects a consistency with MRN’s mission in that it is drawing on a range of scholars and public intellectuals of Muslim descent who have addressed social injustice not only as it manifests itself in historical Palestine but also in relation to the gaze from the West on the Arab cultural, political and religious world, under the banner of what the late Palestinian public intellectual Edward Said termed ‘orientalism’. For this reason alone it is a valuable and sobering corrective to outsider stereotypes about Islam and Muslims (which are often phantasies about the ‘savage other’).

A key reason for the struggle against Zionism is that it is a form of apartheid, a viewpoint which is actively opposed by Israel and Zionists.

The ‘shattering’ of the myth that Israel is not an apartheid state (Section Three) and the myth that all Palestinian citizens are equal citizens in Israel (Section Four) is important because this provides justification for the apartheid label which has been attached to the state of Israel. After 1966, there were about 20 laws that provided unequal rights and obligations based on nationality (defined by religion).

A small sample of some of the other key questions examined, is:

Is there archaeological evidence of Jewish/Israeli presence in Palestine?

Does Israel conflict with Western values?

A small sample of other key myths interrogated is:

The Arabs are to blame for the miserable Palestinian plight.

Arab armies attacked Israel and Israel had to defend itself.

Israel is self-sufficient

The book’s strength is its well-researched, in-depth, critical analysis of the details of significant events claimed by Zionists. It appears to reference almost all the claimed events and facts to credible sources, and interested readers are able to consult those

and make up their own minds. With a few exceptions, Osman also applies this standard to other cases that he refers to in the course of clarifying his critiques.

However, I came across one case where another ethnic cleansing event was referred to where this was not so. I also came across a claim about Israel’s largescale killing of Palestinians where no numbers were mentioned.

My point is that we need to treat all claims with the same amount of rigorous interrogation that we apply to Zionist claims.

In addition, there are other issues that I would have liked to see dealt with, namely, suicide bombing and an analysis of the coalitions of class interests that get reflected through Hamas policies.

International Airport.

We left Palestine without even receiving our passports, only to be received by South African border control officers who gave us the

reasons for being denied entry, and our passports.

My reason for my denial was, and I quote: ‘I wanted to enter Israel illegally in order to work.’ I got so angry by this false accusation that I asked the border control officer if I looked like a

refugee.

My hope now is that, maybe, someday, I’ll get funding and the opportunity to travel to Palestine again. Maybe then I’ll get an opportunity to wear Palestinian attire or even practise being humble in my responses to border

control questions. Maybe, just maybe, I’ll be allowed entry.

My heart, however, is still sore and bitter. I miss Palestine even though I only saw the airport.

Questions pound my mind as I wonder whether I will ever receive this opportunity again. Should I

rather have used the Jordan route or should I stand stronger next time and enter via Ben Gurion Airport?

But my stance remains: why should I sneak in as it is Palestinian land and only they can deny me entry.

1 Israel attacked Gazan civilian neighbourhoods seven times between 2006 and 2014: operations First Rain (early-2006), Summer Rains (September 2006), Autumn Clouds (November 2006), Cast Lead (2008), Returning Echo (2012), Pillar of Defence (November 2012) and Protective Edge (July/August 2014), resulting in the killing of 3 191 Gazan civilians, wounding of thousands more, and the destruction of tens of thousands homes and critical social and economic infrastructure.

Image PALESTINE SOLIDARITY CAMPAIGN

IN Shattering Zionist Myths – 100 Distortions Identified, Firoz Osman has produced a well-written critique of key elements (concepts) of Zionist ideology, writes reviewer PAUL HENDLER.

Advocate reflects on a ‘fulfilling life’ using law as an instrument of justice

In

THE first circle started when, in 1980, I had to apply for a ministerial permit to be admitted to UCT because, as a Xhosa-speaking person, apartheid laws designated that I was supposed to have gone to Fort Hare University.

After being conferred an honorary doctorate by UCT in 2002 ‘for using the law as an instrument of justice, in fighting the common struggles of the ordinary people’, another circle was completed, when the General Council of the Bar of South Africa honoured me with the singular distinction of being the third recipient of the prestigious Sir Sidney and Lady Felicia Kentridge Human Rights Award, for Service to Law in Southern Africa.

Previous recipients of this prestigious awards were Judge Ismail Mahomed, appointed by President Nelson Mandela to the Constitutional Court in 1994 and Chief Justice from 1998 until his death in 2000; and Judge Arthur Chaskalson, appointed as the first President of South Africa’s new Constitutional Court in 1994 and was Chief Justice of South Africa from November 2001 until his retirement in 2005. This completed a circle after we had been battling attempts by some land activists in South Africa, who were trying to copycat the ‘land grabs’ taking place in Zimbabwe.

We resisted this by pointing out that in South Africa we had a constitution which guaranteed restitution of land rights to people who had been dispossessed of their rights to land through racially discriminatory laws of the previous government. There was, therefore, no need to resort

to extra-judicial means to assert these rights to land in South Africa. The following year, 2003, another circle was completed when I became the first African City Manager of the City of Cape Town; the same council that would not countenance the presence of black people in the city.

I was born in Goodwood, a suburb of Cape Town, in 1949, but my family and countless black families, were forced out of these white suburbs. We went to live in Nyanga when I was five years old.

In 2004, another circle was completed when I was invited by the City University of New YorkQueen’s College School of Law to receive a second honorary Doctor of Laws degree. I was privileged to be honoured on the same occasion as Sister Helen Prejean, author of Eye Witness Account of the Death Penalty That Sparked a National Debate.

her sterling work in bringing attention to injustices of the death penalty in the United States and for comforting its victims.

In the same year, yet another circle was completed when, through Professor Nomfundo Luswazi, I was nominated and recommended to the Council of the University of Transkei (now Walter Sisulu University) to receive an honorary Doctor of Laws degree for promoting and protecting human rights in Southern Africa. As a city manager, I had started an initiative in terms of which the OR Tambo District Municipality in the Eastern Cape would work with City of Cape Town officials towards lifting the skills level of

the rural municipalities to enable them to run the municipality effectively and efficiently, to be able to build infrastructure projects, create jobs that would return people to the land and mitigate rampant migration to the faraway cities and towns from hamlets and farms.

There was a period of not just a hiatus but turmoil after the 2006 local government elections and a change of guard between the ANC and the Democratic Alliance. As a consequence, my contract was not renewed, court battles ensued, I lost my property and my vehicles were repossessed, and I was forced to go for voluntary surrender of my assets to avoid a hostile sequestration.

This was the most difficult period in my life, when I struggled to have access to water and electricity, at times even food on

In 2012, I was nominated to be a gender commissioner; a position to which I was appointed on this Chapter 9 institution by the president, until I reached 70 years, in 2019.

Earlier, in 2004, I was a recipient with Advocate George Bizos of the Duma Nokwe Human Rights and Democracy Award. My citation stated: ‘He has been widely acknowledged for a lifetime of extra-ordinary achievements in promoting and using law as instrument of justice.’ Another circle was, indeed, completed. Advocate Duma Nokwe became the first African advocate to qualify in South Africa. However, the Group Areas Act prevented him from occupying chambers at His Majesty’s Building, in Eloff Street, where other practising barristers in Johannesburg had rooms. This prevented him from

used Section 175 (2) of the Constitution to appoint me as an Acting Judge on the Land Claims Court. The provision gives the relevant Minister of Justice ‘responsible for the administration of justice to appoint acting judges, after consulting the senior judge of the court on which the acting judge will serve’. I served between 2014 and 2019 upon my retirement from the Public Service.

Whereas I had chosen a long time ago not to join the bench on a full-time basis, in 2021 I was nominated by the Restoration Foundation to be a candidate for the position of Chief Justice but upon deep reflection I declined on the basis of advanced age for the rigours of the position and having regard to my state of health.

So illustrious and very fulfilling have been the years of my life, that I could not wish I had followed any different course in life. Even in going through the rough patches, I came out on the other side a better person by far, always on a higher pedestal

Twenty years

Charity is hidden but still worthy of divine accolade

HUMANITARIAN organisations will often encourage their donors to attend their outreach programmes to see how things are being done. It’s a way of proving that they are doing the job properly, and offers a unique perspective to the donor.

Whether one travels across continents to see the digging of a well, or follows a local distribution of food hampers, the occasion is always instructive – if not emotionally uplifting. This is because we inevitably leave such events having been humbled by the experience.

The humility that we feel boils down to an overwhelming feeling of shukr, or gratitude; a gratitude that Allah has been kind to us; that He has bestowed upon us things such as shelter and food; and that we have not been sorely tested with qada’ and qadar – fate and predestiny – like those we have just visited.

The point is that we feel humbled because we have been shown the true value of our rizq – our sustenance –through what others don’t have. We feel gratitude more specifically

because we quickly realise that our Creator could take everything away from us in the mere blink of an eye. Our gratitude soon extends to the fact that we have not suffered a tsunami, a flood, a drought, a famine, a mass family bereavement or a tectonic-shifting earthquake; that we have not been struck down by warfare, socio-economic collapse or oppressive leadership, like some of our neighbouring countries.

Indeed, we are given a profound life-lesson that the Creator is the Generous, the Preserver and the Powerful – that He pulls the strings of the universe.

We are taught through all of this that the distribution of charity, where the right hand should not know the left, has nothing to do with the self or the ego but everything to do with the heart –the seat of taqwa and imaan (God awareness and faith).

If serving others is done for the satisfaction of the ego then it is not charity but simply selfaggrandisement, say the scholars.

Caring and giving has to be unconditional. Therefore, it must have no strings attached. But, humanitarian activism is not easy.

It is facing the frailty of the human condition with all its energy-sapping

demands.

‘It’s never about your name or your fame. You must drown your ego in the sea of mercy,’ said a shaikh to an aid worker, ‘drown your nafs and feel happy, especially when you get a kick up the backside.’

The importance of caring for others less fortunate than us is given context by the Quran, which has ordered zakah – the purification of wealth – as a pillar of faith. By doing this, our Creator has codified communal generosity, and stripped out its conditionality and pride.

Zakah is executed not only with empathy for those who will benefit from it but with an awareness of Allah in the presence of Allah. It is done in a state of ihsaan, perfect sincerity. This is one reason why it cleanses our wealth.

Hence, it is important to note that Surat ul-Hajj (one of the chapters that mentions zakah) concludes with a mention of zakah. True believers, say that in its last two verses, they must kneel and prostrate to their Lord. They must do this, for Muslims have been gifted the faith of Abraham.

The verse continues that Muslims have also been granted viceregency, which is explained as the Prophet having witness over us, so that we

can have witness over mankind. In other words, the Muslim must strive for rectitude in the shadow of Muhammad (SAW).

The verses conclude: ‘Therefore, say your prayers regularly and pay the zakah and hold fast to your Lord…’

Zakah is mentioned 32 times in the Quran but here it is explicitly linked to faith in action. And what’s more, if the believer obeys these injunctions he will find in Allah, an ‘excellent Master and an excellent Helper’.

the Believers, immediately reinforces the previous message by saying in its opening lines that those who are humble in their prayer, and those who pay the zakah, will ultimately be the heirs of Paradise.

And while zakah and charity are executed without fanfare and without a need for public recognition, they get the ultimate accolade in the eyes of Allah, as verse 94 in the Chapter of the Prophets declares: ‘He, who does good works while he is a believer, shall not see his efforts disregarded,

of

Western Cape. The South African National Zakah Fund and the I Deserve It NPO staff members recently spent time with the elderly residents and provided much needed essentials to the Beit-ul-Aman, Home of Peace for the Aged. Sixty residents received winter necessities and care packs. The facility provides personal care, compassion and support during their hour of need.

Photo SANZAF COMMUNICATIONS

Where is it that our children go to learn, and why?

YUNUS OMAR

ONE of the most enduring victories won by apartheid’s criminals is the reality that the majority of people in South Africa still live in areas that were designated for their ‘races’ during the apartheid era.

Despite the fact that apartheid has been defeated, the geographical realities of apartheid’s planners live on. They are cheering in their graves.

There are many reasons for this reality in which the areas in which we live are still largely the same places we were forced to live in during apartheid. This argument, though, does not tell the full story, as there are some who have moved away from the ghettoes and townships.

These people, by and large, are those who had been able to move into the middle classes, and at the moment that apartheid ended, were able to move into those areas, which had previously been denied to people who were not classified ‘White’.

The number of people who were able to do this remains small, even though it appears to have happened for many. (This perception may be because of our limited social circles, and the fact that we may know very little about the actual goings-on in the country outside of our own limited circles.)

For the majority of people then,

it is the lack of disposable income (what remains of wages and income once debts have been paid, and, for the lucky minority, savings have been banked) and investments that make it impossible for them to take advantage of the now discarded Group Areas Act, which made people live in areas designated for defined ‘races’.

They simply do not have the money to buy themselves out of these ghettoes and townships, and cannot leverage the finances from banks because the banks require collateral –assets that can be taken as a guarantee that the loan will be paid back.

For the overwhelming majority of Black people (‘Black African’, ‘Coloured’ and ‘Indian’), colonialism and apartheid have robbed them of their land, and of the chance to build generational wealth, as lucrative jobs were simply ‘reserved for Whites’ (as the popular District 6 The Musical lyricised so poignantly).

Given the above, it would be logical to assume that because the majority of people ‘of a certain race’ still live in apartheid’s racially defined areas, the children in these areas would attend schools in these areas. We know this is not the case. Again, however, this is not the case for everybody.

As we have argued in previous articles, the perception remains that the education that was once reserved for ‘White’ children is the desired

education for all children in postapartheid South Africa.

The flight of ‘Indian’, ‘Coloured’ and a minority of ‘Black African’ children from the township schools to the former ‘White’ schools in the leafy suburbs is well known, and much has been written about this.

It is very important to note, though, that these children are largely drawn from households that have a fair amount of wealth. Their parents and guardians are able to afford the massive fees at these schools, and pay for the extras that are inevitably required (sports clothing and equipment, money for extramural outings etc.).

A small minority of children who are poor, and are not ‘White’, make it to these desired schools by being offered bursaries. But they are a minority.

The majority of students in the ‘Black-African’, ‘Coloured’ and ‘Indian’ areas still attend schools in those areas. Their parents and guardians are simply unable to afford the exorbitant school fees that public schools are allowed to ‘charge’ parents in order to make up the shortfall of the state’s subsidies to public schools. This is a hugely controversial matter, and it will form the basis of future contributions.

For now, though, the take-away from this short article is to emphasise a reality that many wealthier

communities want to wish away: they are able to buy their children out of schools that are considered ‘not good enough’ for their children. This has nothing to do with intelligence, hard work, skill, talent or anything else. It is simply about those who have the money, and those who don’t.

Quite simply, in order to understand South Africa’s massive educational challenges, this short article has tried to show that access to wealth has enabled a significant

some children access to a better educational experience, or to be resigned to attending the still badly under-resourced, bleak structures that pass as schools in our townships.

Any discussion about educational justice for all of South Africa’s children must start with the uncomfortable question as to whether it is ‘justice’ for parents to have to ‘buy’ an education for their children. Were the doors of learning not supposed to have been opened to all?

It seems that the doors are indeed open, but only to those who can pay.

The reality for the majority of children in post-apartheid South Africa is that they need their parents to ‘buy’ them access to a better educational experience, instead of it being their birthright. Photo PIXABAY

The Prophet’s

ZEINOUL ABEDIEN CAJEE

RABI-UL-AWWAL is a month of celebration and remembrance of our leader, teacher, mentor and master, Muhammad (SAW). He struggled in Makkah for 13 years before the hijrah to Yathrib, as it was then called, with his Companion, Abu Bakr As Siddique (RA).

During the years of persecution in Makkah, he (SAW) led, taught and struggled to establish Islam as a complete code of life and as a code of transformation, giving purpose to existence with the call of Touheed: There is only one Sovereign to be worshipped and obeyed. All other gods are false.

When he got to Yathrib, now called Madinah Munawarrah –the City of Light – Prophet Muhammad (SAW) created institutions to establish Islam as a way of life. He also established the institution of waqf.

In a well-known hadith, the Prophet (SAW) advised Umar Ibn Khattab (RA) upon a request by the latter as to what he should do with a prized piece

encouragement of waqf

of land. His request came after listening to the revelation in Surah Aale Imraan: ‘None of you will achieve righteousness unless you give of what you love/cherish …’

The Prophet advised Umar ibn al Khattab that he could retain the property and give sadaqah from its proceeds. Umar distributed the sadaqah among poor people, kindred, slaves, those in Allah’s path, wayfarers, the vulnerable, and retained the property as a waqf or sadaqah jaariya, with the express condition that it not be sold, gifted or inherited.

This was the beginning of a social development/ commercial waqf to provide a sustainable source of income to support the various categories mentioned in the hadith. This was also visionary as the waqf, by its very nature provides benefit on a regenerative basis for the long term.

It is reported by Ibn Qudama that all the Companions (RA) of the Prophet (SAW) who had wealth gave their wealth as waqf. ‘My Companions are like

the stars; whichever of them you follow, you will be rightly guided,’ said the Prophet (SAW). This is a clear indication that we should follow the example of the noble Sahaaba.

The Prophet (SAW) inherited seven orchards from Rabbi Mukhayriq, who fought alongside him (SAW) at the Battle of Uhud and was martyred there. The Prophet (SAW) gifted the orchards as waqf. The Prophet (SAW) also inherited orchards through his conquests. For example, the wealth of Khaibar, Fidak and villages around Madinah.

Ibn Shubbah went to great lengths in discussing the wealth of Khaibar and how the Holy Prophet (SAW) shared it with his Companions. Ibn Ishaaq reported that wealth from the suburbs of Al-Shaqq and Al-Nutaat was designated for the Muslims at large.

One fifth of Al-Kutaiba was earmarked for the path of Allah as well as for the Prophet’s kindred, orphans and indigent; a food source for the Holy Prophet’s wives and for those

who traversed peacefully among the residents of Fidak. Al-Kutaiba was left as awqaaf by the Messenger (SAW).

Ibn Shubbah reported that the Jews of Fidak sent the following message to the Prophet (SAW) when he conquered Khaibar: Guarantee us security and it is yours. He sent Maheesa bin Hiraam to them who captured this place on his behalf. Therefore, it became exclusively his.

The inhabitants of the fortresses of Al-Wateeh and Al-Sulaalim, in Khaibar, made a peace treaty with the Prophet (SAW), which was exclusively for him. Al-Kutaiba paid a 20 per cent levy (called khums) to the Prophet (SAW).

Al-Hujailee mentions in his treatise on the Awqaf of the Prophet (SAW) (translated by Prof Yusuf Dadoo and commissioned and published by Awqaf SA) that apart from many orchards that the Prophet (SAW) inherited and which were all gifted as waqf, he also gifted his weapons, armour and animals, amongst other possessions as

waqf or sadaqah jaariyah.

The Prophet (SAW) dedicated his awqaf for various purposes, including for disaster relief, travellers, his family, his wives, the poor and needy, the muhajirun/migrants, jihad and more.

While we celebrate the birth of the Noble Messenger, let us also follow his example. Let us revive the waqf system –everyone and everywhere.

Support Awqaf SA. Make your waqf today. Visit www. awqafsa.org.za for further information.

Zeinoul Abedien Cajee [CA (SA) MEd] is the founding CEO of Awqaf SA.

Public invited to comment on steps to declare Imam Abdol Rakiep’s burial place a heritage site

MOULANA SHUAIB

THE public is invited to participate in a process to declare the burial site of Imam Hajji Abdol Rakiep a Provincial Heritage Site in terms of the National Heritage Resources Act.

Imam Abdol Rakiep, born in 1850, is the son of Imam Abdol Abderouf, the son of the revered Tuan Guru. He was a student of the Shaikh-ul-Islam Abu Bakr Effendi and the scholars of the Hijz.

Like his illustrious grandfather, Imam Abdol Rakiep, served his community with distinction and led the jamaah of the Nurul Islam Mosque, in Buitengracht Street, Bo-Kaap, as imam for a number of years.

He was instrumental in obtaining a cemetery for the

Muslims, he secured safe passage and facilitated Hajj for the community and, as a founder member, led the first janaazah salaah at the Mowbray Cemetery.

Imam Abdol Rakiep was a custodian of Tuan Guru’s heritage and preserved the heirlooms and literary works of his grandfather, which are now ably preserved through his descendants today.

This proposed declaration is a follow up of the National Heritage Declaration of Tuan Guru Burial site, the Awwal Mosque and the Nurul Islam Mosque.

It is an inextricable link, continuous and unbroken, of Muslim presence in the Cape. This declaration will acknowledge their existence and contribution to the

Muslim community.

This Heritage Month we need to make clear that our current generation is part of the Africa nurtured for generations in this land. We have contributed to the development of the land and shaped the unique identity of the Muslim community in Cape Town. What we enjoy today was the result of our forebears and it is our duty to acknowledge their contribution to the country.

Our history began with the spiritual luminaries of the past but it never stopped. This proclamation will show how the barakah continued, and each generation has a role to play and pass it on from one generation to another. This will show that we have a role to play in

preserving our own history.

We learn that today we must build the capacity and infrastructure for the future generation of historians and heritage activists, just like Imam Abdol Rakiep who preserved many of the heirlooms of Tuan Guru and had produced conscientious descendants who fulfilled the role of historians and heritage activists.

This proclamation is a tribute to the noble efforts of Imam Abdol Rakiep.

Any person wishing to make a submission to declare the burial site of Imam Abdol Rakiep a Provincial Heritage Site in terms of Section 27 of the National Heritage Resources Act must do so in writing, via email, to: shuaibappleby@gmail.com or quahnita@vidamemoria.co.za

Comments must be submitted by October 28, 2022.

Should you require any further information kindly contact: shuaibappleby@gmail.com

Descendants of Imam Abdol Abdul Rakiep posting up a notice inviting the public to participate in the process to declare their ancestor’s burial site, at the Tana Baru Cemetery, a Provincial Heritage Site.

Photo SUPPLIED

unto mankind’ -

FATIMA ALLIE

IT is always heart-warming and refreshing when we see members of another community take an interest in our cultural traditions. This brings to mind the story of rampies sny that has been captured in a children’s book called Fatima by Klavs Skovsholm.

This Danish author has partnered with the SBA (Stigting vir die Bemagtiging deur Afrikaans) on various projects and he wanted to write a story about Bo-Kaap. He did some research and was mesmerised when he came across the tradition of rampies sny which takes place during Rabi-ul-Awwal, the birthday month of our Prophet Muhammad (SAW).

This is a story of a young girl from Bo-Kaap who was born with a limp and who loved this tradition. Rampies sny is the cutting of lemon and orange tree leaves which is infused with aromatic oils and placed in colourful pouches and handed out as ‘potpouri’ at Moulood celebrations throughout the Western Cape.

It is the month of Rabiul-Awwal, the third month on the Islamic calendar, and it is the birthday of our Prophet Muhammad (SAW). All over the Western Cape we will have

Moulood jamaahs coming together to celebrate the best of Allah’s creations, the best example to all of humanity, Prophet Muhammad (SAW).

It is during this period when we consciously improve our behaviour to emulate the life and deeds of the best of creation, Prophet Muhammad (SAW), who was sent as a ‘Mercy unto mankind’.

Random acts of kindness, compassion towards the needy, love for the orphan, concern over the well-being of the frail and destitute, caring for the widowed and divorcees, keeping family ties, serving our community unconditionally – these are traits that we need to instil within ourselves and then pass onto our children.

This is what our dearly departed Shanaaz Parker imparted to her children. In 2006, Shanaaz Parker, with partners Ramadaan Kareem, Muslim Views and various other sponsors and donors, successfully selected 10 hujjaaj from all over South Africa, to realise their dream to perform their fard Hajj through the sales of her Indulge recipe book.

Before Shanaaz Parker returned to Allah, in December 2020, her last wish was the continuation of Hajj: The Timeless Journey. This is to be realised through the sales of

the recipe books, Fusion, Indulge, Innovativ’ and the eight books of the Indulge Recipe Collection. This falls under the banner of ‘The Shanaaz Parker Legacy Projects’. Her daughter Rehana Parker Sayed is now leading this project to send deserving hujjaaj on their fard Hajj in 2023.

Thus far, we have raised R251 000. It is the niyyah of our panel that the selected hujjaaj will receive an all-expenses paid Hajj in 2023, including air tickets, airport taxes, accommodation, food and spending money.

We make duah that the cost of the Hajj packages will decrease in 2023 so that more of the selected hujjaaj can perform their fard Hajj. We call on businesses who would like to become part of this project to contact Rehana Parker Sayed via email hajjthetimelessjourney@ gmail.com

We encourage you to continue to nominate as all nominations are being screened and saved. Muslim Views and Radio 786 are proud partners to this project.

Radio 786 has kindly designed an application form on their website www.radio786.co.za

The nomination process is user friendly. Click on the ‘Hajj: The Timeless Journey’ icon and follow the prompts. Your motivation should be no more than 300 words.

A nominee may be nominated more than once by different people; couples can also be nominated.

Nomination criteria: nominees must be between 60 and 65 years of age; has not performed Hajj before; has made niyyah to perform Hajj; has applied for Hajj accreditation through SAHUC; has the COVID-19 vaccine; is financially not able to afford the cost of the Hajj.

Email nominations to hajjthetimelessjourney@gmail.com

As part of Phase 2, the community is now able to purchase Flavor’s, Shanaaz Parker’s fourth book, and receive a free Indulge Recipe Collection Book and conversion chart.

This will retail at R99 and is available from the following participating retailers: Chikro Food Market, Grassy Park; Chikro Food Market, Parow; Sawants Creations, Rylands; The Chicken Warehouse, Bellville; Busy Corner

Meat Hyper, Athlone; Busy Corner Butchery, Grassy Park; Goodhope Meat Hyper; The Butcher Shoppe – Bellville; The Butcher Shoppe –Capricorn; The Butcher Shoppe – Sandbury.

It is through the Mercy of Allah and the example of our Prophet (SAW) that Hajj: The Timeless Journey, the legacy of Shanaaz Parker is able to prosper. Prophet Muhammad (SAW) was sent as a ‘Mercy to mankind’ to all of mankind. Let’s truly understand this.

Follow us on Instagram: @ shanaazparkerlegacyproject and Facebook: Shanaaz Parker Legacy Project

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The worst disaster in the history of Pakistan

THE monsoon season continues to wreak havoc across Pakistan, causing unimaginable devastation. The intensity of the flash floods has flooded over a third of the country, affecting at least 33 million people across 116 districts.

This makes it the worst natural disaster in Pakistan’s history. The floods have taken the lives of more than 1 300 people, including 458 children, and have injured at least 12 000 people. It is anticipated that these numbers are likely to rise in the coming days.

Over 1,2 million homes have been damaged or destroyed, causing at least 1,6 million people across Pakistan to be displaced. The situation in Pakistan is critical. With over six million people desperately needing humanitarian assistance, conditions are intense.

Many parts of Pakistan are unreachable as rescuers struggle to evacuate thousands of stranded people from affected areas. Balochistan and Sindh provinces are the hardest hit districts in Pakistan. The homes

and livelihoods that people have built over generations have been destroyed.

The aftermath of the flash floods has exacerbated the country’s financial crisis, with millions of people having lost their businesses and sources of livelihood. Twelve million acres of crops are currently under water, ruining the harvest season and causing a massive shortage of staple foods, such as rice, flour, vegetables and fruits in the markets.

Food prices have spiked, subsequently adding a significant burden on families who are already struggling to survive this disaster.

Can we imagine the dilemma that millions of people in Pakistan are facing? Their despondency in the face of the worst flooding in the country’s history is unexplainable. The pain and suffering of losing a family member, a mother or father, a child, a brother or sister, is already intense.

But with the added loss of family homes, livestock, businesses and livelihoods, an intense situation has reached crisis level. The sheer intensity

of the situation is difficult to comprehend, and humanitarian assistance is desperately needed.

What is Islamic Relief doing? Islamic Relief is responding to the flood disaster in Pakistan. Our presence in Pakistan since 1992 has allowed us to swiftly respond to this calamity as it began unfolding on August 3, 2022.

We pride ourselves on being the first to respond to the situation, having reached out to flood-affected families and communities in Dera Ismail Khan and District Tank, KPK, within the first 72 hours. Despite heavy rains, our teams are carrying out emergency responses to assist the communities.

We are working together with national and provincial stakeholders, National Disaster Management Authority (NDMA), Provincial Disaster Management Authority (PDMA) and District Disaster Management Authority (DDMA).

We are scaling up our response further as the need has intensified, and will continue to deliver vital emergency aid to those affected in Pakistan, Insha Allah.

What can we do to help the people of Pakistan?

We are firstly encouraged to keep the people of Pakistan in our duahs. The situation can only be improved through the will and power of Allah SWT. Our response, simultaneously with the help of Allah SWT, can make a difference in the lives of those suffering from the devastation of the floods.

It is our duty to assist and support our brothers and sisters facing such extreme difficulties in Pakistan. Families and communities are suffering from their inability to access essentials, such as food, water and medical supplies, and are unable to sustain themselves.

Islamic Relief is striving to provide them with the essentials for their survival, and we need your help. Your donations make a difference. Your donations help save lives.

With your help, we can provide vital emergency assistance, such as food, water, medical aid and shelter items to those who have lost their livelihoods.

We have launched a Pakistan Floods appeal for affected

communities in Pakistan. So far, we have received funding and commitments of approximately GBP 6,3 million (approx. R125million) from generous supporters and Islamic Relief partners. This has helped to alleviate the situation to some extent but the volume of devastation requires us to do more.

Through your generous donations, we will continue to provide emergency relief to the people of Pakistan during their time of need, ameen.

Please, donate now.

Millions in Pakistan have to move through water to reach safer regions.

Photo ISLAMIC RELIEF WORLDWIDE

SADN’s community projects’ impact recognised

THE Southern Africa Dawah Network (SADN), established in 1994 to assist the underprivileged communities in South Africa, has made great strides in the past 28 years in fulfilling its objectives.

Focusing on education, dawah and community development, SADN has established centres in Wyebank, Amaoti and Umthulume, in KwaZulu-Natal, Botshabelo, in Free State, and Casteel, in Mpumalanga. It has also expanded its projects beyond the borders, working with

As part of its ongoing programme towards skills empowerment, spiritual development and teaching methodologies, the organisation held a two-day Islamic teachers’ workshop, from September 3 to 4, at the MA Motala Islamic Centre, in Wyebank.

Approximately 40 participants attended, with participants from Durban, Estcourt, the South Coast of KZN, Free State and Mpumalanga. This was the second workshop for the year run by the SADN.

a workshop on teaching methodology followed by a skills empowerment programme, presented by Advocate Mohamed Vahed. Spiritual development programmes were interspersed over the two days.

The workshops aim to sharpen the teaching and dawah skills of the SADN teachers thereby improving the level of Islamic education at its various centres.

Judging by the high level of engagement by the participants, the knowledge and skills that were imparted addressed the critical needs of the dawah workers.

to the MA Motala Centre for creating a conducive environment for the participants and making the workshop a success.

As an indication of the recognition of the SADN’s work and the MA Motala Centre’s facilitation of those programmes, the Iqraa Trust SA supported the extension of the dining hall at the Centre.

Mahmoud Youssef Baker, the chairperson of Iqraa Trust (SA),

This extended area will now be able to house the MA Motala Centre’s boarding students, orphans and community members during meal times.

The Southern Africa Dawah Network would like to thank the Iqraa Trust SA and the Muslim community for their generous contributions in making this project possible.

Report by Abubakar Mseleku and Yasmin Mohamed, Southern African

To support the work of the organisation visit its website: www.sadn.co.za or call

The Islamic teachers’ workshop, conducted by the Southern Africa Dawah Network (SADN) in session at the MA Motala Islamic Centre in Wyebank.

Photo MOULANA SHUKRAN NDLOVU

The official opening of the extended dining hall at the MA Motala Islamic Centre, in Wyebank, took place on September 6. Present were (from left): Councillor Sikhanyiso Hlongwa, Mahmoud Youssef Baker of Iqraa Trust (SA), Yousuff Mohammedy (SADN), Akbar Khan (As-Salaam Educational Institute), Abdelrahman Shat (Islamic Relief) and Farouk Shaik (SADN). Photo MOULANA SHUKRAN NDLOVU

Help give hope in Pakistan

MHSA COMMS

HEAVY rains and flash floods have taken the lives of 1 000 people in Pakistan, and the death toll is rising. Over 220 000 homes have been destroyed by the floods and nearly half a million more are badly damaged.

The destruction has left over 33 million people displaced. With the majority of the country being submerged, families are in urgent need of food, clean water and medical care.

How have the Pakistan floods affected the local population?

The Pakistani government has declared the flooding a national disaster. Hundreds of thousands of homes have been swept away, leaving desperate families living in tents on the sides of the roads. Victims have lost all their personal belongings and have little or no money to buy food or water. And those who do, no longer have the facilities to cook food.

Children are contracting water-borne illnesses due to

water contamination, and many are battling to survive. Millions of lives and livelihoods have been severely damaged, causing a humanitarian catastrophe that will continue to affect the population for years to come.

The Prophet (SAW) said, ‘Whoever helps his brother in his time of need, Allah will be there in his time of need.’ (Muslim)

How is Muslim Hands responding to the Pakistan floods?

Our teams are currently providing cooked meals with water to families, as well as distributing emergency food packs and relief packs. The packs include food, kitchen utensils, tents and hygiene kits to address the immediate needs of the victims.

We have also set up medical camps to provide healthcare and medicine to those who have been injured.

Our teams are in the worsthit areas, including Baluchistan, Sindh and South Punjab, responding to the crisis.

In the longer-term, when

the floods dry out, we will be rebuilding houses to rehome victims and help families rebuild their lives. The houses will be built with cemented platform bases and iron roofs to reduce the risk of damage in the future.

How you can help the Pakistan flood victims

By donating to our Pakistan Floods Emergency Appeal, you will be helping us respond to the immediate and longer-term needs of the flood victims.

You can help us provide emergency food, clean water and medical care to victims to help save and protect lives. You can also help us build family homes to help rebuild lives in Pakistan.

Your donations towards the Pakistan Floods Emergency Appeal will help families affected by the flash floods in Pakistan, ensuring they have the means to survive and eventually rebuild their lives.

Visit muslimhands.org.za or call us on 021 633 6413 to donate your zakaah and sadaqah, and help Pakistani families in need.

Muslim Hands volunteers providing cooked meals to families affected by the flooding in Pakistan.

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A Muslim Hands staff member providing an emergency food pack to a flood victim in Pakistan.

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Bridging the human capital deficit in Islamic finance

SHAIKH ZIYAAT

ISLAMIC finance in South Africa has been evolving steadily over recent years in the establishment and development of its institutions, products and events but very seldom have we seen the development of human capital in this space that addresses the glaring gap in the market – shariah-based skills and tools that will enable wider Islamic finance market knowledge and awareness.

On Saturday, September 3, 2022, Al-Himayah, in conjunction with The Old Mutual Black Distributors Trust and iConsult Africa, launched a first-ofits-kind training course in Cape Town – the Certified Shari’ah Advisor and Auditor (CSAA) training programme.

The training programme aims to empower 15 South African financial planners by familiarising them with roles and functions in Islamic financial institutions, and preparing them for certification against the global Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI) standards.

The programme will equip attendees with an understanding of the guidelines which ensure shariah compliance in accordance with shariah scholars’ rulings, and mastery of the technical aspects used to determine shariah compliance.

The 15 individuals will gain advanced knowledge, bring expertise to the broader South African shariah market and service the needs of the conscious investor.

The collaboration of these efforts was cemented earlier this year at the Cape Town International Islamic Finance Conference, where both Al-Himayah and iConsult Africa confirmed their commitment to enable the further reach of Islamic finance knowledge and awareness to the South African public.

Al-Himayah then further engaged a key stakeholder in the form of the Old Mutual Black Distribution Trust (OMBDT) to support this initiative as it is also aligned with the trust’s mandate – to utilise its income (including assets or proceeds as the trust may from time to time receive or realise) to promote the establishment, development and sustainability of financial services providers and representatives (defined below) who are black companies or black people, by providing such financial or other support as the trustees may deem appropriate, as envisaged in the revised trust deed.

The collaboration bears testament to what can be achieved in a short period with maximum return when vested parties come together serving common goals – preservation of knowledge and wealth in this instance, which are of the foremost higher objectives of the shariah.

OMBDT is keen to assist deserving and qualifying businesses and individuals, and is proud of its achievements to date. Proposals and initiatives are underway to rejuvenate and reposition the trust to ensure that it stays a meaningful and influential part of the development of the insurance industry – in this instance making provision for the development of Islamic insurance (takaful) through the education of its principles in the training programme.

The Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI), based in Bahrain, is a standard setting body for the Islamic finance industry and its shariah board(s) consists of prominent shariah scholars who are experts in the field of Islamic economics and finance.

These scholars, after much deliberation, have come up with numerous shariah standards on the most pertinent and pressing shariah issues facing the Islamic finance industry. There are a number of standards which have been published by AAOIFI, and these are being constantly revised. Furthermore, new standards are always in the pipeline.

The shariah standards issued by AAOIFI are meant to act as a recommended guide for Islamic financial institutions; hence, they are essential reading for all stakeholders. In fact, in some countries, the AAOIFI shariah standards are now binding on

Islamic financial institutions.

The Old Mutual Black Distribution Trust (OMBDT) is an entity setup from the 2005 Old Mutual ten-year BroadBased Black Economic Empowerment transaction (‘BEE Transaction’) designed to empower and benefit Old Mutual’s South African empowerment partners, staff and communities.

This was achieved with the allocation of Old Mutual plc shares to the value of 13 per cent of the equity value of Old Mutual’s South African operations at the time, being issued to

Shaikh Ziyaat Isaacs [MSc Islamic finance (INCEIF)] is a certified shariah advisor and auditor (AAOIFI). He is the founder and managing director of iConsult Africa and a qualified Islamic finance expert. He is also the Head of Finance for the ARP Group and a lecturer in Islamic Banking and Finance at the International Peace College South Africa (IPSA), in Cape Town.

iConsult Africa is a bespoke Islamic finance and business advisory firm focused on alternative financial solutions based on Islamic principles. Their primary focus is to explore financial solutions with broader

Madina

Dr Ziyaad Mahomed conducted the inaugural session of the CSAA training programme. Photo SUPPLIED

2022 Tax Filing Season: what you should know about auto-assessment by Sars

from the taxpayer since receiving the autoassessment, they will not be able to file a tax return to object unless exceptional circumstances justify a delayed request for an extension.

provisional taxpayers that have not been auto-assessed have no legal obligation to file their requisite returns this Filing Season.

The expectation is for them to file their returns by October 24 as previously done. Administrative penalties are still applicable for the late filing of a tax return. Previously, penalties only kicked in when two or more tax returns were outstanding.

AS the adage goes, ‘the only constant in regulatory compliance is change’.

Regulatory compliance is an evergrowing and evolving paradigm that must be navigated. It is not always the case where constant changes in regulation threatens to hamper growth and innovation.

Leaders are using automation to transform their operations and processes in an agile manner, and Sars is no exception to this. For the 2022 Tax Filing Season, Sars has conceptualised the ‘auto-assessment’ initiative, which is meant to ensure that individual taxpayers comply with their legal obligations.

Sars’ auto-assessment simply refers to an automatic assessment issued by Sars to certain taxpayers. A large contingent of non-provisional taxpayers (over three

million individuals), typically in formal employment, receiving a salary and with deductions such as retirement annuity and medical aid contributions have been autoassessed by Sars since July 1, 2022.

Sars has access to various sources of data, allowing them to track economic activity and verify the accuracy of tax declarations. Sars has been able to ensure that most individual taxpayers are compliant with their legal obligations through technology, the use of data, artificial intelligence and algorithms.

In this instance, Sars relied upon third party data from employers, financial institutions, pension fund administrators as well as medical aid schemes to prepopulate the tax declaration on behalf of this group of non-provisional taxpayers without their input, and issuing them with an autoassessment.

The auto-assessments commenced from July 1. Sars communicated directly via SMS and/or email to inform relevant

taxpayers of such auto-assessment.

Following the auto-assessment, any refund due to taxpayers would be payable directly within 72 hours into taxpayers’ bank accounts, while any money owed to Sars has to be paid over to Sars by the stipulated date.

It is therefore advisable to confirm the correctness of banking details, especially if a refund is expected.

Furthermore, taxpayers are able to verify the completeness as well as accuracy of the auto-assessments through either the Sars MobiApp or eFiling, and should there be any incongruities in the information, there is a 40-business day window period available to taxpayers to declare such information to the attention of Sars by submitting a tax return to Sars.

However, if the 40-business days are insufficient, a request for an extension can be submitted on e-filing with substantiating grounds for such an extension. Should 61 working days pass without any action

The submission of a return by a taxpayer is indicative of the taxpayer’s disagreement with Sars’ auto-assessment. This submission will, however, trigger a verification process, upon which additional supporting documents may be requested by Sars.

Sars will then process the submitted return and subsequently issue a revised assessment. For any further discontentment, the taxpayer can initiate an objection through Sars’ regular objections process.

However, if you are satisfied with the assessment after verifying the content on e-filing, you are not required to ‘submit’ the assessment. The auto-assessment will become your final assessment after 40 business days.

The introduction of auto-assessments, among other enhancements support Sars’ strategic objective of providing a modern unquestionable revenue service with integrity.

This does not imply that non-

However, Sars will now levy administrative penalties on a broader spectrum than before, on taxpayers who have at least one income tax return outstanding. Take note that this new oneyear rule takes full effect from December 1, 2022.

Please note that the above is for information purposes only and does not constitute tax/ financial advice. As everyone’s personal circumstances vary, we recommend they seek advice on the matter. While every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein.

For any queries or further information, please contact: Hassen Kajie (Entrepreneurial Business Services Director, Cape Town) Mobile: (+27) 82 333 3389; Email: hassen@nexia-sabt.co.za

Yousuf Hassen (Entrepreneurial Business Services Director, Centurion) Mobile: (+27) 82 333 3376; Email: yhassen@nexia-sabt.co.za

TINASHE CHIPATISO, a tax and corporate consultant at Nexia SAB&T, explains some of the aspects regarding Sars’ auto-assessment.

Discussions with

Revisiting the Rushdie affair

all those involved in its publication who were aware of its contents are sentenced to death.’

Death threats against Rushdie and a $6-million bounty on his head compelled him to seek protection by an armed guard under the British government’s protection programme.

ethnic past by Rushdie.

South African censors banned Rushdie’s The Satanic Verses for being ‘blasphemous and offensive to the religious convictions or feelings of inhabitants of the republic’.

Iranian embassies will again begin to issue visas and to dismantle barriers to resuming wider bilateral relations.

ON August Rushdie, the author of the book The Satanic Verses, was attacked as he prepared to give a lecture at the Chautauqua Institution, an arts and education centre in New York state.

Hadi Matar was born in the United States to Lebanese parents who emigrated from Yaroun in southern Lebanon. He is said to have been influenced by Shia extremism and is a supporter of Iran’s Islamic Revolutionary Guard Corps (IRGC).

What motivated Matar to attack Rushdie is not entirely clear at this stage. However, I thought it opportune to revisit the Rushdie saga since it could have a bearing on the recent incident.

Salman Rushdie’s fourth novel, The Satanic Verses, published by

Viking Penguin in the UK in 1988, led to protests against the book by Muslims who accused Rushdie of blasphemy and unbelief.

There were massive protests worldwide during which several people died, copies of the book were burnt during rallies, individuals associated with publishing the book were attacked and Liberty’s department store, which had a Penguin bookshop inside, and the Penguin store in York, were firebombed.

Ayatollah Khomeini, Iran’s spiritual leader, issued the following fatwah in 1989, a year after the publication of the book:

’I inform all zealous Muslims of the world that the author of the book entitled The Satanic Verses –which has been compiled, printed and published in opposition to Islam, the Prophet and the Quran – and

Rushdie came out of hiding after nine years but, in February 2016, the amount of the bounty was increased. Book store chains, including Barnes and Noble, stopped selling the book, which was soon banned in Iran, Pakistan, Malaysia, Indonesia, Kenya, Tanzania, Bangladesh, Singapore, Thailand, Sri Lanka, Thailand, India and South Africa.

Rushdie was invited to be the leading speaker at the book week organised by the Weekly Mail and the Congress of South African Writers (Cosaw) in 1988, in Cape Town.

The invitation led to threats by some Muslims against Rushdie; a demand by the South African Muslim Judicial Council (Cape) that the government ban the book; a call by the MJC on Muslims to boycott the book week; death threats against members of the NIC and TIC if they decided to participate in the book fair; decision by Fatima Meer to withdraw from the event because of Rushdie’s denigration of Third World institutions and attack on his

These reactions prompted the organisers of the book week to disinvite Rushdie. The International Committee for the Defense of Salman Rushdie issued the following statement:

‘We, the undersigned, insofar as we defend the right to freedom of opinion and expression as embodied in the Universal Declaration of Human Rights, declare that we also are involved in the publication.

‘We are involved whether we approve the contents of the book or not. Nonetheless, we appreciate the distress the book has aroused and deeply regret the loss of life associated with the ensuing conflict.’

Iran broke off diplomatic relations with the UK. In 1998, Mohammad Khatami, the former president of Iran, committed himself neither to support or hinder assassination attempts against Rushdie in an attempt to restore relations with the UK but in 2005 he reaffirmed Khomeini’s fatwah.

Following the agreement on the future of Iran’s nuclear programme and the recent lifting of some international sanctions on Iran, it was announced that the UK and

Whether the assault on Rushdie will have any bearing on this relationship remains to be seen. Since Rushdie now lives in the United States, the relationship between the US and Iran could come under the spotlight.

Salman Rushdie’s defence was that although he comes from a Muslim family background, he was raised in an atmosphere of secular humanism. He claimed that the book was a satire on Islam, ‘a serious attempt to write about religion and revelation from the point of view of a secular person’. Rushdie supported the right of Charlie Hebdo to publish caricatures of the Prophet Muhammad (SAW).

However, except for a few mainly writers who supported him, his arguments did not convince Muslims, who accused him of depicting Islam as a ‘deceitful, ignorant, and sexually deviant religion’, insulting the Prophet and his family, and distorting historical facts.

The attack on Rushdie has already invited international condemnation and I have no doubt that it will increase support for him on the one hand and hostility towards Iran on the other, based on the assumption that Matar was directly influenced by Iranians.

Death threats against Rushdie and a $6-million bounty on his head compelled him to seek protection by an armed guard under the British government’s protection programme, writes EMERITUS PROFESSOR SULEMAN DANGOR.

Presenting Arabic calligraphy with a South African identity

MAHMUDAH

THE Arabic calligrapher serves in the preservation of the Noble Quran in written form. On pondering on the words being written, there are many insights into the miraculous nature of the Quran that can be shared.

On his 2006 visit to Cape Town, Ustad Mustoufa Amri, from Cairo, explained that in the 40th ayah (verse) of Surah Yaasin (Chapter 36), Allah SWT tells us how He SWT has placed the sun and the moon in their own orbits.

The Arabic letters making up the words, ‘kulun fi falakin’ [each (just) swims along in (its own) orbit], are kaf, lam, fa, ya, fa, lam, and again kaf. We see in this the cyclic arrangement of these letters, that ya is the centre around which the letters kaf lam and fa orbit.

Also, in Surah Bani Isra-il

(Chapter 17) ayah 15, along with other instances in the Noble Quran, Allah Almighty cautions us: ‘No bearer of burdens can bear the burden of another.’

When you write the Arabic translation of this you realise that the Arabic word for burden is made up completely of ‘free-standing’ letters, and none of them are supporting, nor are they being supported by another. (Muslim Views, ‘The Eye of the Soul’ Nov/Dec 2006, MBJ)

Arabic Calligraphers South Africa (Acsa) is a group of people committed to the disciplined practice of Arabic calligraphy. Members of Acsa who are learning Arabic calligraphy follow the tradition of writing with a reed or bamboo pen (qalam) under the guidance of a teacher.

The development of Arabic calligraphy is directly linked to Islam and the Noble Quran. Many scripts follow invisible geometry. Negative

spaces are observed, and the qalam glides across the page with careful precision.

The founder of Acsa, Faheem Rhoda Jackson, is originally a student of Arabic calligraphy under the late Ustad Dr Sulaiman Nordien. He is presently under the tutorship of Ustad Shahryanshah Sirajuddin, from Istanbul, from whom he recently attained ijaazah (certification to teach) in the Ruq’ah script. He is also being trained in the Naskh script by Ustad Haji Noor Deen Mi Guang Jiang from China.

Ustad Faheem is developing an Arabic script called Junoobi (Southern). It is initially based on the writing of the early Muslims in the Cape.

In order to facilitate ease for the reader of a newly compiled mushaf (Quran), the writing is carefully examined by a knowledgeable person under the guidance of the ulama (Muslim religious leaders). Marginal, punctuation and surah heading markings are inserted.

These signal a sajdah (prostration) requirement, the beginning of a juz (chapter), the end of an ayah (verse), or the end of five or 10 ayaat. Marking out correct and appropriate marginal annotations, division markings and page borders also

becomes beneficial to the reader.

All of these markings become opportunities for an artist (illuminator) to decorate in the most harmonious way. Geometry becomes the basis of these embellishments, with some room for individual artistry.

In order to develop a South African (Junoobi) style of Islamic manuscript illumination patterns, I base the motifs on some of our natural flora and geography. The patterns are ‘infused’ with Islamic line design which is based on hadith where Beloved Prophet Muhammad (SAW) used line drawings in combination with explanations while teaching (Reported in the Musnad of Imaam Ahmad 2663).

While Acsa members love and closely follow the

traditional methods of teaching and learning Islamic Arabic calligraphy and manuscript illumination, we seek to offer a Junoobi (South African) identity within these disciplines.

The third International Congress on Islamic Civilisation in Southern Africa from September 16 to 18, 2022, presented an ideal opportunity to showcase individual journeys of ACSA members, and also to introduce the developing style of Junoobi calligraphy and illumination. We herewith put on record our appreciation to Awqaf SA for granting us dedicated exhibition space during the congress.

Mahmudah Begum Jaffer is a member of Arabic Calligraphers South Africa and the author of the children’s book, ‘Doorways to Islamic Art’.

Naskh calligraphy by Faheem Rhoda Jackson

‘Sami’Allahu liman hamidah” – Junoobi calligraphy by Faheem Rhoda Jackson, designed for the Aljamiah Masjid in Claremont, Cape Town