Muslim Views, November 2022

All who are culpable must come forward THE IMAM HARON INQUEST

CASSIEM KHAN

FOR 123 days Imam Abdullah Haron was incarcerated, interrogated and tortured.

Testimony in the new inquest into the death in detention of Imam Haron points to the fact that the conduct of the security police was deliberate, and they were directly responsible for the dastardly act of the death in detention of the Imam. They were culpable.

But whose standard of conduct was also below that which would be reasonable in all the circumstances? What was the culpability of the broader Muslim community, his congregation, fellow religious leaders and Muslim organisations? Can this unreasonable behaviour be corrected, and can we learn from it?

Muslims in democratic South Africa do not miss an opportunity to state how they contributed to the demise of apartheid, and they did this with the blood of their martyrs, foremost amongst them was Imam Haron. How is it, then, that we are questioning the culpability of the Muslim community?

The security police did not act alone. Muslim informants supported them. These individuals were from the community Imam served. They attended his religious classes and sermons and even reported on his pilgrimage. His actions and movements were recorded and passed on to the security police. The security police confirmed that they had actively conducted surveillance of the Imam’s activities since 1961.

Anyone engaged in a struggle against a state knows that they must expect the state to monitor their activities. Imam knew this well, and he mentioned how cars would be parked on the road where he stayed or that he was followed. But it was this enemy within that was more effective. In a racialised South Africa it was easier to spot a white man in a car than a congregant who looked and prayed like you to be involved in surveilling you.

Who are these informants? Where are they? Is anyone still alive who will come forward and confess his support of and collaboration with the security police?

In the inquest into the death in detention of Dr Hoosen Haffejee, a jilted lover testified to the court that she made contact with the security police and informed them of the activities of Dr Haffejee. Her motivation was clear. She felt rejected by the martyred doctor.

But what was the motivation of the informants against Imam Haron? If an informant is alive and willing to come forward, they should speak to the family lawyer.

In practice, there is a big difference between an adversary and an enemy. But it requires a political consciousness and conscience to make that distinction.

Adversaries of Imam Haron and the Claremont Muslim Youth Association may have thought that the white man and his apartheid were good; that religion should be devoid of politics.

Some adversaries relied on a warped theological argument suggesting that Imam Haron should have migrated if he opposed the apartheid regime. Some were blatantly racist and disliked Imam’s association with black African compatriots.

The Imam was killed, and the arguments of the adversaries remain. But does this mean the adversaries actively collaborated with security police?

From his letters smuggled out of jail, he confirms that even his closest associates brought in for questioning could

not add anything of value to the security police.

What could the adversaries or the apathetic masses add to make them culpable?

The adversaries (perhaps inadvertently) turned Imam Haron into their enemy when they lacked compassion for his family during his detention, especially after his killing. They behaved in a manner that confirmed their enmity by their utterances, such as disparagingly speaking of him in death and questioning his religious education and competence. Backhand insults confirm his great character but question his political involvement.

These irresponsible, scandalous and defamatory comments have resulted in adversaries being lumped with paid informants as being culpable for the death in detention of Imam Haron. Adversaries certainly provided cover (inadvertently) for ‘spies and agents’ within the community through their comments. This cover extended into the 1970s and, particularly, the 1980s.

Because culpability was not discussed openly, the genuine and compassionate efforts of some were ignored under a blanket of suspicion of involvement in the arrest and killing of the Imam. Everyone was guilty by association. Attempts to correct below-standard conduct are ignored.

All Muslim organisations, and particularly the Muslim Judicial Council (MJC), should take this opportunity of the inquest to publicly state that the organisation’s conduct was below standard during the 123 days. The MJC should open up its records for May 28 to September 27, 1969 and share what they had done and said during that fateful 123 days when one of their members was tortured and beaten daily.

The security police at the time also questioned Shaikh Nazeem Mohamed, a former president of the MJC. He was threatened with arrest when he went to Caledon Square Police Station to demand the release of Imam Haron.

He always visited and enquired about the family of Imam Haron. Yet, his efforts are not recognised for his support of Imam Haron because his organisation did not do enough.

The current president, Shaikh CONTINUES ON PAGE 20

and re-surfaced for (from left) Fatiema Haron Masoet, Professor Muhammed Haron and Shamela Haron Shamis. The inquest has been adjourned until early next year when the parties will present their closing arguments. Photo ABDURAHMAN KHAN

The Imam Haron inquest is a major step forward towards justice

WHEN the Minister of Justice, Ronald Lamola, in May 2022 issued a central government request to the Judge President of the Western Cape Division of the High Court to formally open a new inquest into the death in detention of Imam Abdullah Haron, it signalled the continuation and start of a number of important processes. The inquest, which has been comprehensively covered on our website, recognises that the 1970 inquest by the apartheid government into Imam Haron’s death was an insult to his life, struggle and death. There are other dimensions of importance to think about but the fact of the new inquest means that a gross injustice, namely the death in detention of the Imam and the further injustice of the farcical ‘inquest findings’ of the

1970 apartheid inquest can be revisited and investigated. This is a victory in itself, as it means that the circumstances of the death of the Imam will no longer be available to us only through the legal words and judgements of the criminal apartheid government. The apartheid government itself, in a sense, is under investigation in this matter before the court. This is very important. Evidence will be heard, and findings will come from a court of a democratically elected government. While the performance of the democratic government leaves much to be desired, the inquest must be celebrated as a necessary break from the travesty of justice that occurred with Imam Haron’s death and the inquest that followed. This inquest offers

the hope that we can come closer, via the legal system, to the truth of what happened. The inquest process is a legal process, with evidence that will be presented, tested and evaluated. It can be a frustrating process. Accompanying the legal process is the human aspect. The Imam died on September 27, 1969, and was buried on September 29. The passing of more than fifty years is a long time. The Imam’s widow, Galiema (nee Sadan), now sadly departed, and her children, were left to deal with the trauma of a husband lost, and a father who could no longer be there for his daughters and son. This loss is a crime itself, as it robbed Imam’s beloved wife, and her children, of the love and companionship of someone they loved dearly. This must not be forgotten. How they coped,

and how they built their lives in the shadow of this great pain, must never be forgotten. This pain returned during this process. Feelings and memories surfaced and re-surfaced during the court sessions, and during the quiet hours. This is traumatic, and we owe the family continued support in every way we can. Those who supported the family during those dark days in the late 1960s will be rewarded. Those who abandoned the family will need to use this inquest to ask very disturbing questions about themselves. It is never too late to ask for forgiveness. For South Africa, and its many victims of apartheid, known and unknown, the new inquest into the death in detention of Imam Haron is a moment that says that the past is not forgotten, and the wheels of justice are turning.

Our editorial comment represents the composite viewpoint of the Editorial Team of Muslim Views, and is the institutional voice of the newspaper. Correspondence can be sent to editor@muslimviews.co.za

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Madina Institute students apply theory to community action

SALEEMAH JAFFER

OVER the past year Madina Institute first-year students were exposed to participatory action research methods, community needs assessments and peace education.

The main aim was to help students apply Islamic concepts that they learnt to address challenges within the community. Students identified problems or challenges within their community and set out to try and address them.

At each point, they reflected on why they were doing the project and how they would conduct their intervention, seeking guidance and inspiration from the Quran and the authentic Prophetic Sunnah. Students stepped out of their comfort zones and found innovative ways to make an impact.

The loving and caring manner in which projects were executed made lasting impressions on the beneficiaries. Students approached their projects with the intention of following the example of the Prophet (SAW) in their manners and actions, and this was evident in how the communities they

worked with received them. After the projects were completed, eight student groups presented their community projects to an esteemed panel of academics and community leaders, highlighting the positive changes they made within the community. The projects included:

1. An upliftment programme for female students at the institute,

2. A tutoring programme for school learners at a masjid;

3. A masjid garden project;

4. A period poverty campaign;

5. A hijab awareness intervention;

6. A clean water education project;

7. A stationery drive, and

8. A school nutrition project.

The presentations were followed by a question-andanswer session where panellists engaged students about their projects.

The panel prompted student reflections on their personal growth, lessons learnt and allowed them to think about how to take their ideas forward.

This session also served as a platform for intergenerational dialogue, where the youth and

the panel benefited from the interaction.

The discussions included questions about sustainability, environmental impact, ethics, human rights, scaling projects, collaboration and impact.

Panellists were especially impressed with the alignment of the community projects with the Quran and authentic Sunnah. This dimension added a sense of purpose and direction and made the experience both spiritual and academic.

Knowledge that does not lead to action and change is merely information. Students and panellists alike were able to see this reality in the outcomes of the projects.

Experiential service learning is key in developing young Muslim South Africans and supporting their personal growth and development. It challenges students to think critically and creatively, developing the skills needed to create social change. It calls on them to see how they can practically and contextually apply the inspirational message of Islam.

One of the challenges Muslim youth face is that often their careers or interests are seen as

separate from their spiritual growth. Redirecting their purpose and intention to align with their faith allowed them to bring different parts of their lives together. While this skill was taught to the students in relation to their community projects, it is undoubtedly something that can be translated into other areas of their lives.

The founder of Madina Institute, Shaikh Muhammad Al Ninowy says: ‘Allah SWT loves those who serve each other and help each other without anticipating recognition. Be among those beloved to Him. Servitude is a gateway of Divine Closeness.’

Serving Allah’ss creation purely for His Sake and His Pleasure is something we can all aspire to. Service and community work are often not elevated to the rank it deserves. It is especially important to expose our youth to opportunities where they can serve and make a difference. Being an agent of change and a positive contributor to our society is part of our faith.

Shaikh Ninowy emphasizes three key areas for the purification of the heart: knowledge, dhikr (remembrance of Allah) and khidma (selfless service of the creation for the sake of the Creator). These projects bring together two areas, knowledge

and khidma, and when done with awareness and consciousness, become a means to remember Him.

Our youth can – and will – take up leadership roles of positive change in our communities if we give them the opportunity, the platform and the tools to get started. As the adults in the broader Muslim community we need to encourage our youth to take up leadership positions, and move from theoretical learning to practice. Khidma is a teacher, sharing lessons of humility, selfawareness, social responsibility and gratitude that can never be taught in books.

Developing and facilitating this module for the past two years has been a very rewarding experience and added to my own personal learning journey. Not only did students learn new skills and broaden their understanding and perspectives but our local communities benefited from the fruits of their projects, Alhamdulillah.

May Allah accept everyone’s hard work and efforts, and may it be a means of attaining His Pleasure.

Saleemah Jaffer is a community researcher and facilitator. She works in the youth programming department for Madina Institute and is a student of the Alawi Husayni Ninowy Zawiyah (Spiritual School).

WE MOS ALL FAMILY

Whether it’s supper, Sunday braais or New Years’ lunch, here’s to always being surrounded by family. And the family that’s not family-family but still family. Because, we mos all family!

A meaningful project -

RUSHNI ALLIE

HAJJ: The Timeless Journey is in proud association with Muslim Views and Radio 786 . As a stakeholder in the community, Radio 786 often finds itself involved in initiatives and outreach that beneficially impacts society. One such initiative is the legacy project of Al Marhoom, Shanaaz Parker, Hajj: The Timeless Journey.

Parker is no stranger to Radio 786 and its listeners. She was a regular on the airwaves of 100.4FM, best known for her culinary skills and innovative ideas around delectable cuisine, from traditional to nontraditional dishes.

But her creativity did not stop there, and we saw this through the birth of Hajj: The Timeless Journey. This initiative aims to sponsor eligible recipients’ Hajj journey by assisting with the cost of

making this obligatory act possible.

Radio 786 is a proud partner to Hajj: The Timeless Journey, an initiative we believe should be invested in and supported by the Muslim community wholeheartedly.

This initiative gives all of us the opportunity to be involved in charity with dignity, and help realise a deserving Muslim’s fard Hajj, a fundamental pillar of Islam.

Now more than ever, people need assistance when they make the intention to perform their Hajj. Many are still suffering the aftermath of the COVID-19 pandemic, losing their jobs and having to use their savings to keep their heads above water. Recent changes in the Hajj industry have also presented those less resourced, deserving candidates with huge challenges.

How can you assist by making a believer’s dream come true? Write

to us and nominate a person worthy of such a gift. The candidate must be faced with financial constraints preventing them from fulfilling the fifth pillar of Islam.

The nomination process is user friendly. Radio 786 has kindly designed an application form on their website www.radio786.co.za.

Click on the ‘Hajj: The Timeless Journey’ icon and follow the prompts; your motivation should be no more than 300 words; a nominee can be nominated more than once by different people; couples can also be nominated.

Nomination criteria: the nominee must be between 60 years and 65 years old; has never performed Hajj; 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

You may purchase Shanaaz Parker’s recipe books as all proceeds go towards this initiative, or make any cash donation into the banking account of Hajj: The Timeless Journey.

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 retails at R99 and is available from the following participating retailers: Chikro Food Market, Grassy Park and Parow;

Sawants Creations, Rylands; The Chicken Warehouse, Bellville; Busy Corner Meat Hyper, Athlone and Grassy Park; Goodhope Meat Hyper and The Butcher Shoppe Bellville, Capricorn and Sandbury. Together we can make a difference!

Prophet Muhammad (SAW) said: ‘Whoever helps ease someone in difficulty, Allah will make it easy for him in this world and the hereafter.’

For further information about the project, please follow them on Instagram: @ shanaazparkerlegacyproject and Facebook: Shanaaz Parker Legacy Project.

Rushni Allie is the brand manager at Radio 786.

SAHRC launches SHiNE project at Academia Library

OMAR SULEMAN

ON September 27 Al

Ihklaas Academia Library in Lansdowne was abuzz with visitors from schools, religious bodies and trade unions.

The library hosted students and teachers from Modderdam High School, in Bonteheuwel, Mathew Goniwe Secondary School, in Khayelitsha, The Leadership College, in Manenberg, and Darul Islam High School, in Surrey Estate.

The occasion was a joint Heritage Day event and the livestream launch of the Social Harmony National Effort (SHiNE) project by the South African Human Rights Commission (SAHRC).

The fact that Al Ikhlaas Academia Library was chosen is testimony to the fact that the library is a site for intellectual stimulation; where knowledge and technology intersect to create a social space that fosters creativity, learning and growth.

Based inside the Academia complex at Islamia College in Lansdowne, Cape Town, the facility is strategically located and easily accessible to surrounding schools, academic institutions and the general public, making it the library for all. This is in line with the SAHRC’s

mandate to promote respect for human rights and a culture of human rights in the Republic.

The Commission was established in terms of the Constitution of the Republic of South Africa as a state institution supporting constitutional democracy.

Section 184 (1) of the Constitution sets out the functions of the Commission as follows:

1. To promote respect for human rights and the culture of human rights;

2. To promote the protection, development and attainment of human rights; and

3. To monitor the observance of human rights in the Republic of South Africa.

After the July 2021 unrests in KwaZulu-Natal and Gauteng, the Commission felt compelled to reflect and develop strategies to be employed to create more solidarity between people of different classes and across racial lines, and tackle head on the issue of the concept of a nation united in diversity.

While the government has been running a social cohesion programme through the Department of Sport, Arts and Culture, this top-down approach has not proved to be significant in the shifting of people’s attitudes and the

country has arguably regressed in this respect and is more polarised now than during the Mandela era.

The SHiNE project is aimed at a bottom-up approach to enjoin all South Africans towards small but significant changes.

It is aimed at crafting a new culture among people from across the board who live in close proximity to one another, and to create an environment where social interaction is encouraged, solidarity is cultivated and human beings relate to each other with more respect and understanding.

In a statement, the SAHRC said the SHiNE project wanted to ‘commit every South African to reflecting on and acting in small but important ways to develop respect and harmony in our homes and among the diversities that exist in our midst.

‘We hope to begin by encouraging the important practice of greeting in society.

‘In 2023, the year of the SHiNE, we hope to encourage the people of South Africa to dialogue on a range of topics of national import. This is aimed at developing a culture of dialoguing through our differences, which we hope becomes the norm and push back on the culture of violence in our homes and in society broadly.’

In this regard, the SAHRC in the Western Cape, working in collaboration with the Academia Library, extended an invitation to learners from various schools to be part of the launch of the SHiNE project which was streamed live from Pretoria into all provinces.

It is envisaged that the participation of these learners will empower and capacitate them to be ambassadors of change at their schools and in their respective communities.

We, at Academia Library, see this event as an excellent opportunity for young people to have such a first-hand interaction with the South African Human Rights Commission.

Very often the Commission is seen only to have interaction with high profile matters of human rights abuse. As one of the learners mentioned that

human rights abuses come in many forms, including schoolyard bullying.

An official from the SAHRC explained to the learners that the role of the commission was also to monitor places like prisons, hospitals and even old age homes and orphanages to prevent any form of human rights abuses from occurring.

The Academia Library opens its doors to learning for everyone regardless religion, creed, culture or gender. Being a library for all we once more invite the public to come in and become a member, gain access to our computers for research or just come and read a book or engage with our staff for any recommendations.

For more information give the Academia Library a call today on 021 300 5572 or WhatsApp on 067 279 4387.

Students from local schools at the livestream launch of the South African Human Rights Commission’s SHiNE project at the Al Ikhlaas Academia Library on September 27. Photo SUPPLIED

Wheel to Heal: Cycling to make a difference

BASHEER MOOSAGIE

THE temperature on my Garmin device displays 31 degrees Celsius.

170,53 km cycled. I end my ride with a sigh of relief that I have completed the One Tonner - a 170km cycling event. To give some form of perspective, Mauritius has a coast line of 177km. I decided to take it easy because in a week from now I will attempt the Old Mutual Double Century. This is a km team race. Please pray for me.

On the face of it this seems like an enormous task. But, with structured training, regulated diet and disciplined sleep hygiene, completing an endurance event of this nature becomes doable. The key to a successful training regiment is being consistent.

By now, you probably realised that I am a committed cyclist. So, I decided to take on my first charity bicycle ride. Getting fitter while contributing to the life of someone who needs help gave me an instant surge of dopamine.

I found myself knee deep in an organisation that seeks to assist disadvantaged individuals with access to cutting edge technology that allows for early detection of cancer. Remarkable, because we now know that early detection of cancer may save a life from the dreaded claws of the disease.

Cycling for a purpose is more challenging, not to mention more time

consuming than I realised. It’s not all about cycling! There is administration; there are logistical considerations, then the training and coaching, and probably the most important facet, fundraising.

Ultimately, I am acutely aware that we will return, not remembering the hard work but the many great reasons for going: enduring friendships

Introducing Wheel to Heal

The mission: Cycle from Mossel Bay to Cape Town and raise a large sum of money. Sounds easy right? I mean a watered down mission in one sentence.

The task: Complete about 560 km with about a 6 000 metre elevation in one week, starting on December 4. This roughly adds up to a cycling

into three distinct categories: training, diet and rest.

Training

Training towards a multi-day event is starkly different from training for a single-day event. A multi-day event requires rest and optimal nutrition in order to facilitate recovery on a dayto-day basis.

Training progressed from riding (a mileage of) 60km to 150km per week. This includes a mid-week evening clinic focussed on improving cycling competencies, a flat 60-80 km ride at an easy pace (aka social or coffee ride) on a Saturday and a long ride on a Sunday which is more intense with a higher elevation.

Diet

Many of us struggle to get the body shape we desire, no matter how often we exercise. The reason for this is often not based on the training sessions but rather poor choices in the food that we eat.

One would think this is due to eating junk food. Instead, it relates to not gaining sufficient nutrients that the body requires when there is a structured training plan. Therefore, we focussed on making dietary tweaks that would aid basic nutrition. There was a strong emphasis on reducing sugar intake, reducing snacking and have time bound meals. A healthy diet promotes a faster recovery.

Rest

In my opinion, rest and recovery are more important than training and a healthy diet. In training we stress the body and this is where we damage our bodies. During our rest period the body focuses on recovery. It is during recovery where we strengthen our muscles and allow for improved adaptation.

This formed part of the foundation of preparation for the Mossel Bay to Cape Town Cycle. We are a group of 31 cyclists who intend to raise R2-million towards the charity. The aim of Wheel to Heal is to put our heels to the wheels to take screening and prevention of cancer to the underprivileged and also to create awareness about multiple sclerosis support programmes.

Please support this endeavour by donating into the Wheel to Heal account. The banking details are as follows: Albaraka Bank, Branch Code: 80000, Current Account No: 78600320395.

Along with the sponsors, Africa Muslims Agency, partnering Wheel to Heal are the Mariam Parker Foundation, Pink Drive, the Shireen Parker Foundation and Multiple Sclerosis South Africa. https://muslimviews. co.za/2022/09/28/wheel-to-healaddresses-benefit-for-the-poorestliving-with-cancer/

charity ride from Mossel Bay to Cape Town. Back (from left): Abdul Latief Parker, Adnaan Manuel, Anil Lalla (Secretary), Siddiqui Paleker, Jason James, Abbas Harris, Muazzam Kumandan, Niyaaz Mowzer, Faizel Hunter, Rashaad Harding, Mogamad Gielmie Titus, Hassan Mia Jaffer, Ebrahim Parker, Haroun Daya, Waqaar Zalgaonkir, Ashleigh Dietrich and Abdool Raouf Bux (Vice-Chairman). Seated (from left): Asief Ayub, Basheer Moosagie, Elias Parker (Chairman and Convenor of Wheel To Heal), Sadiq Mohamed, Azharuddin Parkar and Zanulabiedien Mowzer. Front (from left): Hassen Parker, Zainul-Abideen Sahib, Ikhlaas Sirhotte and Ahmed Sulaiman. Absent: Banele Fuzani, Irfaan Brey, Rafique Parker, Nur Mowzer, Sulaiman Heylen and Reza Kootbodien. Photo IMAN BROWN

HAVING a will is beneficial but it’s equally important that it is valid. The Wills Act requires a valid will to be as follows: legally drafted by persons 16 years or older; be in writing (audio and video statements are not valid); the testator must be mentally capable of appreciating the nature and effect of making a will; be witnessed by two competent witnesses (14 years or older and non-beneficiaries of the will); both testator and witnesses must initial every page of the will and sign the last page in each other’s presence.

If the will’s validity is contested, courts will adjudicate on its validity. The court can declare a will to be upheld or revoked and order the Master of the

The importance of having a valid will

High Court (‘the Master’) to either accept or reject a will.

However, the flexibility provided by the Act doesn’t absolve the testator from formalities prescribed in the Act. Any will must comply with formalities in order to avoid unnecessary litigation.

The importance of a will’s validity and nominating appropriate estate executors cannot be over-emphasised because the administration process is time-consuming and fraught with several unforeseen intricacies, even for a ‘simple’ estate.

Administration of estates of R250 000 or greater or insolvent, requires the appointment of an executor. However, for estates of R250 000 or less, section 18(3) of the Administration of Estates Act requires a Master’s representative to be appointed instead of an executor.

An executor testamentary is nominated via a will, while an executor dative is nominated by heirs if no will is provided. Nominated executors

will only be allowed to perform their functions once the Master formally appoints them and issues Letters of Executorship; until then, the estate is frozen.

The estate is either administered in terms of the will, or Intestate Succession rules. Six months from appointment date, the executor must lodge a full Liquidation and Distribution Account (L&D) with the Master, detailing the estate’s administration, including its assets and liabilities.

Before lodging, the executor must advertise for creditors in the Government Gazette and local newspaper circulated within the area where the deceased lived, giving them 30 days to lodge any claims. Thereafter, the executor drafts an L&D Account to be examined by the Master.

Upon the Master’s satisfaction and approval, the executor will again advertise the account (‘section 35 Notice’), in the Government Gazette

and local newspaper, informing interested parties of the account’s inspection for a period of 21 days, at the Master’s office and the magistrate’s in whose jurisdiction the deceased resided.

Interested parties can peruse the account to confirm that their interests are protected. If not, they can lodge an objection within those 21 days with the Master, who will in turn address it with the executor.

During the inspection period, if no objections are lodged, the magistrate will issue a certificate of confirmation to the Master, who will subsequently permit the executor to distribute the estate as indicated in the account.

Distribution has to occur within two months, and proof thereof lodged with the Master confirming that distribution is complete.

Furthermore, the executor still has to contend with Sars and ensure that all taxes are paid. The deceased person’s Income Tax number and other applicable tax numbers must be coded as a deceased estate with Sars.

Once coded, all outstanding tax returns (namely, Income Tax, VAT,

PAYE, SDL, UIF and estate duty) should be submitted up to the date of death. Sars will perform an audit for all taxes pre- and post-death.

Once tax liabilities are paid in full, the Deceased Estate Compliance (DEC) letter is issued for all tax types and submitted to the Master’s Office so that the executor can be discharged by the Master from his duties.

In conclusion, the executor’s task is not simple and it is a duty that should be entrusted to persons with relevant expertise and high levels of integrity. Therefore, nominate the right man for the right job.

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, outlines the requirements and importance of having a valid will.

Book aims to fill a critical gap in Cape Muslim history

PROFESSOR ASLAM FATAAR

SHAIKH Yusuf of Makassar is unarguably one of the most revered and prominent figures in the history of Islam in South Africa.

Long before he stepped onto the shores of the Cape in 1694 he was considered a resistance leader and a major obstacle to the colonial aspirations of the Dutch in Southeast Asia. Despite the brief time span of five years that he was exiled to the Cape before his death and burial at the landmark Faure Kramat in Macassar, he continued to inspire and lead the local and international Muslim community in their spiritual and communal identity.

In this scholarly work the author, Najma Moosa, a senior professor of law in the Department of Private Law at the University of the Western Cape, attempts to dispel the centuries-old colonially perpetuated myth and stigma around the children of Shaikh Yusuf’s biological daughter and the Rajah of Tambora who became murtad (an apostate) by converting to Christianity at the Cape; an allegation that was to taint the history and legacy of the eminent Shaikh Yusuf of Makassar.

Although it is a scholarly work based on primary and secondary sources, with a comprehensive and detailed overview of historical facts, evidence and assumptions at the author’s disposal, the book is ultimately written with the general reader within the Cape community in mind.

It is a riveting story of the trials and tribulations of our forefathers and mothers in the face of adversity, uprooted from kin and homeland, and thriving despite adversity and oppression. It is through the courage of these giants such as Shaikh Yusuf alMakassari and his descendants that we thrive as a Muslim community at the tip of Africa.

Just before his passing, Moulana Taha Karaan congratulated Professor Moosa on her scholarly publication by saying that ‘on behalf of Islam, Muslims at the Cape, our much-maligned history, and our august forebears: shukran, thank you, and may Allah accept this yeoman service, and bless the long overdue eradication of this taint.’

All in all, this is a meticulously researched book. The account is plausible. I applaud the author for her solid attempt at filling a lacuna in Cape Muslim historiography. Baing slamat to the author on an excellent achievement!

Distinguished Professor Aslam Fataar, a rated NRF scholar attached to Stellenbosch University will be the guest speaker at the book launch.

Moosa, N. (2021). The Mystery of the Apostasy of Shaykh Yusuf of Makassar’s Alleged Grandchildren: The Children of the Rajah of Tambora. Shaikh Shahid Esau: KamPress, Cape Town. Published May 2021.

The book is written as a sadaqah jaariyah (continuous charity) for the benefit of the community. The money from book sales will go to deserving young students who want to do further research on South African Muslim heritage and need bursaries to do so.

The book is already published and available at a special reduced pre-launch price of R100. The price is affordable so that it can be accessible to everyone and not just specialists.

The book launch will take place on Sunday November 20, 2022 from 3pm to 5pm at the Islamia College Auditorium in Imam Haron Road, Lansdowne.

To RSVP for the book launch WhatsApp Kelly Staines on: 0793497848.

To pre-order copies WhatsApp Lieyaket Mohamed on: 0791207994

To purchase copies WhatsApp Shaikh Shahid Esau on: 0827045378

Najma Moosa is Senior Professor of Law in the Department of Private Law, University of the Western Cape, and an Advocate of the High Court of South Africa.

Photo UWC

AMA launches campaign to supply water to 200 villages in Africa

NADDA OSMAN

AMA first set foot in Africa over 35 years ago. Operating in Somalia, Mozambique, Uganda, among other countries; the situation at the time was dire.

Although the situation has improved slightly since then, decades on, our teams on the ground still witness tragedies as a result of the dirty and contaminated water people drink on a daily basis.

In Zomba, Malawi, our team observed women trek up a steep hill towards the only nearby water source. The buckets they fill and lift above their heads to carry back to their village contain murky water to be used for their own consumption, cooking, cleaning and crops.

The statistics are shocking. In Malawi, around four million people lack access to safe water. The situation is equally bad in Mozambique, with over half of the country living without water, according to WaterAid.

Contaminated water has a devastating impact on these communities. The spread of disease and illnesses, such as cholera, diarrhea and dysentery, are rife with people

losing their lives as a result.

‘Seeing people consume dirty, contaminated water, makes you realise how blessed we are to be able to have a choice and have access to hot or cold water,’ says Hussain Choonara, AMA’s regional director.

‘Water has always been a key project for AMA since its inception because the best of charity is to give water. We’ve seen first hand in Africa thousands of people across Africa, wake up, and the first thing they do is go and search for water,’ he added.

In Malawi, over 1 600 children under the age of five die every year from diarrhea, caused by dirty water and poor toilet facilities.

The lack of access to safe and clean water also has a detrimental social impact on people. Often, young children are forced to leave their homes in search of water, meaning that they miss out on schooling. This not only stops their development and allowing them to learn and build new skills but also exposes them to danger.

Many of these dangers are preventable, particularly when it comes to hygiene and sanitation. In Malawi, around 14 million people live without a proper toilet, worsening

an already difficult situation.

This is why AMA is bolstering its efforts to make a significant change on the ground. We’ve seen the positive knock-on effect just one well or borehole can make for a community.

Once a well or borehole is built, families are able to grow crops, which in turn has a positive impact on livestock, and allows for the provision of food. Over time, this lessens the rates of malnourishment and food insecurity.

In Malawi, our teams built water wells to the background sound of celebrations and singing from locals expressing their elation and gratitude at such a life-changing moment.

‘When you see the opening of a borehole or well, you see pure joy,’ says Choonara. ‘Imagine for 50 or 60 years, some people wake up and every day they go off in search of water, then one day they have access to a water well at their doorstep. That’s a huge difference – allowing people to farm, cook and clean, and give time to their children,’ he explained.

‘In these villages, life revolves around the water well,’ he added. ‘Water not only quenches people’s thirst,’ Choonara says, ‘for people

over 200 villages around Africa with clean water. The wells or boreholes we build become the centre of the community, allowing people to take control of their lives and empowering them.

Whenever a borehole or well is opened in the many villages AMA operates in, the entire community gathers to make a prayer for the donor. According to AMA staff on the ground, this is one of the most

touching moments of the entire process, and shows the extent of the positive impact such an act of giving

We don’t just collect donations. We follow up and ensure that all the boreholes and wells that are built are done so in an ethical and sustainable manner, ensuring that we consult locals on the ground and empower the community.

Contact details: Hussain Choonara: +27 81 030 8241; www.africamuslimsagency.co.za

Follow AMA on Instagram (@africamuslimsagency), Facebook (@AfricaMuslimsAgency), Twitter (AMASDirectAid)

The charity of being a neighbour over the festive season

SHAFIQ MORTON

LONELINESS is not the same as being alone, which is an active choice of an individual not to socialise or to be with somebody else. Loneliness is a melancholic state or lingering sadness because one has no close friends, a supportive family or a soul mate.

Some sources cite loneliness as an adverse emotional response to isolation, and can lead to clinical depression, a feeling of worthlessness and chronic anxiety.

The point is that we are all social beings, and our psychic happiness centres around socialisation and human intimacy.

For people who are alone, not out of choice – and lonely by circumstance – holidays and traditional family times, such as Eid or Christmas, can be a daunting, emotional challenge.

Some people might have been forgotten or neglected by their families, some might have been affected by the loss of bereavement, and some might have fallen on hard times. Indeed, there are several possible scenarios that can determine and define loneliness.

But whatever the case, loneliness is an unseen, often unappreciated state of mind that afflicts us. Those who are

lonely often do not complain out of a fear of burdening others, which makes it all that more difficult to recognise.

As it is a human condition, loneliness knows no borders. This is one of the reasons why I believe that the Prophet (SAW) used to tell his Companions repeatedly to take care of their neighbours.

Even the Quran talks about neighbourliness: ‘…And be good to the needy, and the neighbour who is your relative and to the neighbour who is not your relative…’ (4:36)

It is not appreciated enough that the Prophet (SAW) saw society through a holistic lens, through his trust of being a mercy to all, and never through any notion of exclusivity.

Islam puts a deep emphasis on our unconditional, individual duty to help all people. In fact, the Prophet once said, ‘Angel Jibril advised me so much to take care of the neighbour that I thought that Allah would make him an heir.’

The neighbour holds a special status in Islam. Islam encourages us to treat our neighbours in a gentle, tolerant fashion – especially those of other faiths. The point is that it should make no difference at all whether our neighbours are Muslim or nonMuslim.

Aishah, the Mother of the Believers,

reported that she had once asked the Prophet, ‘O Messenger of Allah! I have two neighbours. To whom shall I send my gifts?’

He said, ‘To the one whose gate is nearer to you,’ without making any specifications.

This whole ethos is encompassed by the famous verse in Surah ul-Hujarat,

facing the hostile Quraish or long delays in receiving revelation, would experience a sense of loneliness.

To this effect, Surah al-Duha says to the Prophet (SAW) after some dark moments, ‘By the glorious morning light, and by the night when it darkens, your Lord has not forsaken you, nor is he displeased with you…’

compassion than the joy of a mother who has found her lost child.

Of course, while the Quran promises better things, we as viceregents of Allah have an obligation to fulfil those promises to others as a social charity; to relieve them of their negative sentiments and the trials of loneliness, and to give them hope,

Pictured, from left to right, are Carol Precious, YMCA, Sister Devine English, Heideveld Day Hospital, Dee Jacobs, Reach for Recovery, and Yasmina Francke, CEO, Sanzaf, at the Sanzaf Cancer Awareness Programme for Women, focussing on early detection in the prevention and treatment of breast cancer. The programme was organised by Sanzaf with involvement by Reach for Recovery, Natural Health Ladies Workshop (NHLW), Young Men’s Christian Association (YMCA), Rylands Library, Silvertown Clinic, Heideveld Day Hospital, Dr Mariam Navsa and the City of Cape Town. Photo SANZAF COMMUNICATIONS

How the Awqaf SA ecosystem ensures accountability to donors

ZEINOUL ABEDIEN CAJEE

AWQAF SA has been in existence and trusted since its inception, twenty-two years ago. It is an organisation that is grounded in the shariah and has the immense responsibility (amanah) of donor funds. That responsibility extends to ensuring that all stakeholders within the Awqaf SA ecosystem are generally satisfied with the workings, activities, reporting, management, governance, legalities and various other issues. Trust must be maintained forever.

The ecosystem is simply the various stakeholders that are involved with the organisation in whichever way. At times these are interdependent stakeholders and at times they are independent. Maintaining sound relations, ensuring compliance with country laws, shariah and donor mandates, amongst others, are critical in ensuring the longevity and endurance of the organisation. Interdependence is key.

So what does the Awqaf SA ecosystem entail? The accompanying graphic illustrates the point where stakeholders have a direct interest in the goings-on in the organisation.

The stakeholders may be internal or external but they all have to be in harmony for the successful working of the organisation.

Volunteers: They serve in various capacities: from Mutawallees, Patron Trustees, Executive Management, Committee Members,

Project Coordinators to helping hands.

Patron Trustees: These are non-executive trustees who also serve together with the Council of Mutawallees.

Donors: Donors are the lifeblood of the organisation.

Staff: Staff members are essential to ensure that the day-to-day operations and wheels of the organisation keep moving. They are accountable to the Executive Management, who in turn are accountable to the Board, who in turn are accountable to the donors and other stakeholders in the ecosystem.

Beneficiaries: The core purpose of a waqf is to provide a benefit to beneficiaries either from a special designated waqf or from general discretionary waqfs.

Mutawallees: They act as guardians and custodians of the organisation and its assets to ensure that the waqf funds are adequately protected and that the organisation is beyond reproach. They develop strategy in conjunction with Executive Management and other relevant stakeholders and ensure best practices in corporate governance.

Partners: Awqaf SA has built relationships with both local and global organisations based on the Quranic principles to cooperate with one another in good deeds and righteousness.

Founders: the founders of a waqf and the founders of Awqaf SA as an institution are important in that they have set forth the vision and mission of the organisation. In shariah terms, founders’ wishes are sacred and have to be executed accordingly without deviation.

Community: Since the organisation is based within the community, it is essential that community interests are protected and that community needs are seen to as far as is possible.

Service Providers: Relationships with service providers are also important in that they provide the necessary services that Awqaf SA requires. For example, borehole suppliers, professional services, graphic designers, and other outsourced service providers must be treated fairly and justly.

Shariah and legal ddvisors: Awqaf SA has a panel of competent Shariah and legal advisors that readily assist and consult on any issue. Advisors are both local and global.

Auditors: Finally, Awqaf SA’s external auditors need to ensure that the annual financial statements and reports are stated fairly in accordance with generally accepted accounting principles. Waqf accounting has certain peculiarities and these are guided by international standards unique to waqf

institutions.

The above stakeholders are an integral and essential part of the Awqaf SA ecosystem. In this article we focused mainly on the direct and internal stakeholders.

Other stakeholders include the South African Revenue Services (SARS), the Master of the High Court and others. As the organisation grows it would need to adapt to new environments, particularly the technology environment, to ensure that all systems work efficiently and effectively.

Awqaf SA is a learning organisation and has set its sights on adapting and learning for constant improvement. Visit www.awqafsa.org.za for further information or contact us at info@awqafsa.org.za or call us on 079 507 1196.

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

This graphic illustrates the point where stakeholders have a direct interest in the goings-on in the organisation.

Erefaan Abrahams, acknowledged this to the family of Imam Haron, and his presence at this inquest is noted. But the few with him and the efforts of Shaikh Nazeem will not be remembered if the organisation does not take a position.

The editorial board of Muslim News, at that time, preferred remaining silent during Imam Haron’s incarceration and chose to distance themselves from the Imam following his death in detention.

James Matthews and Abdul

Quayum Sayed defied the Board and not only published in favour of the Imam after his death; they changed the newspaper’s approach from news of the Muslim community to directly challenging the apartheid state. For this they were harassed and detained and faced the wrath of the security police.

The corrective action of Matthews and Sayed must be acknowledged, recognised and emulated to address the culpability of sectors within the Muslim community in the death of Imam Haron.

Cassiem Khan is the former director of the Imam Haron Foundation. He writes in his personal capacity.

Retired cop concedes Imam was tortured

JOHANNES Burger is the last surviving police officer that interacted with Imam Abdullah Haron while the Imam was detained by the apartheid security police in 1969

Burger was responsible for the key of the cell at Maitland Police Station and his job was to let the Imam out for a walk every morning.

Giving testimony at the new inquest into the death in detention of Imam Haron, he said he spoke to the Imam on the day before he died.

Despite him apologising to the Haron family, his testimony was extremely evasive. He did, however, concede: ‘Hierdie man was gemartel’ (‘This man was tortured’) but said that it was only obvious to him many

years later in 2020 when he was shown the autopsy report.

The advocate for the Haron family, Howard Varney, argued that given the evidence before the court it is obvious that the Imam was continuously tortured throughout his detention and his physical resistance progressively weakened until he died. According to him, if the police (including Burger) neglected to provide the Imam with medical attention it amounts to culpable homicide. However, if they deliberately and consciously prevented the Imam from obtaining medical attention it amounts to murder. The evidence currently at the disposal of the court points in the direction of the latter.

Pakistan: an acute survival crisis

EBRAUHIM ALLIE

THE past few months have been overwhelming for millions in Pakistan. The worst climate disaster in the history of Pakistan has affected the lives of more than 33 million people across 116 districts.

Families have laid to rest their loved ones, with the floods taking the lives of more than 1 700 people, including 646 children, and injuring at least 12 000 people. Over 2,2 million homes were damaged or destroyed, forcing at least seven million people into displacement, having no shelter, safety and security.

Vital infrastructure, such as public health facilities, water systems and schools have been devastated or washed away. The situation in Pakistan is critical, with more than nine million people in dire need of urgent humanitarian assistance.

The aftermath of the flash floods has exacerbated the country’s financial crisis, with millions of businesses and livelihoods devastated by the floods. Over 4,4 million acres of crops and orchards are currently underwater, with Balochistan,

Punjab and Sindh being the worst affected.

This devastation to the harvest season has caused a massive shortage of staple foods, such as rice, flour, vegetables and fruit in the markets. A spike in food prices adds a significant burden on families struggling to survive this disaster.

As the floodwaters are receding, it is evident that the crisis has become an acute survival crisis. People are frail, hungry and fighting a battle against severe acute malnutrition, diarrhoea, malaria, dengue fever, typhoid, acute respiratory infections and painful skin conditions; the situation on the ground is intense.

Islamic Relief has been responding to the needs of millions of people suffering from the worst climate disaster in the history of Pakistan. Living in miserable conditions, with nothing to eat after losing their livelihoods and homes, people are much in need.

Our teams are assisting and have distributed tents, food baskets, drinking water, tarpaulin sheets, hygiene kits, multipurpose cash grants, newborn baby

kits and kitchen sets to around 600 000 vulnerable people and families.

Your support enabled us to provide food packs, kitchen sets, hygiene kits and tents to 112 380 individuals in Noshki and Quetta, Balochistan. We have reached out to 287 730 individuals with food packs, household kits and tarpaulin sheets in Malir-Karachi, Thatta, Dadu and Mirpur Khas, Sindh.

Deprived of safe and clean drinking water, Islamic Relief, in collaboration with Unicef, has distributed over one million litres of clean drinking water since the flooding started, and will distribute 40 000 litres of water daily in the flood-affected areas of KP and Sindh provinces.

We are also providing makeshift latrines and washing stations for the health and hygiene of the communities as the risk of infection by diseases increases.

Islamic relief has shifted into the recovery and rehabilitation phase, in which we continue to support people in restoring their lives and helping them get back to self-reliance.

The rehabilitation of

indigenous irrigation water harvesting structures through cash-for-work, food-for-work, and food-for-assets interventions in flood-affected areas is underway. Capacity building of farmers on resilient agriculture and good livestock management practices will also be the steps towards a resilient lifestyle for the affected.

We will employ different strategies to improve the overall quality of life for those who have suffered from the flood.

We thank our donors,

partners, supporters, volunteers, staff and our teams on the ground for their unwavering support towards the holistic improvement of the flood-affected people in Pakistan. We encourage you to continue providing support as we undertake a scale-up of response activities in the future.

We ask Allah to facilitate ease and restore the dignity of the millions of people who have lost everything in the floods. We ask Allah to grant us steadfastness to continue to be in the service of those in need, ameen.

Your donations ensure that families in Pakistan are supported. Photo ISLAMIC RELIEF WORLDWIDE

The impact of Muslim Hands livelihood schemes

AISHA ADAM

ALHAMDULILLAH, through the generosity of donors, Muslim Hands has been assisting widows through livelihood schemes in various countries around the world, including Mali, Niger, Pakistan and Sri Lanka.

vocational training schemes include gifting sewing machines, donating Hope Shops, gifting livestock, donating farming tools and seeds to farmers, and much more.

Gifting sewing machines Through this programme,

vocational training on how to design and sew clothes. Once they have completed the Muslim Hands funded course, they are gifted sewing machines so that they can apply the skills acquired through the vocational training.

Alhamdulillah, the majority of widows who have attended the

Mali and Niger have successfully managed to open their own sewing businesses where they sew clothes and sell them within their communities. The project has enabled widows to earn a livelihood with dignity and support their children.

Hope Shop schemes

In developing countries, women and young girls suffer from the drastic effects of poverty due to having no breadwinner in the family. Widows living in povertystricken communities struggle to source employment due to a lack of education or specialised skills.

Many times, they wish to start a business and sell local goods to their communities but, unfortunately, do not have the capital to do so.

Thanks to the Hope Shops programme, Muslim Hands has been assisting widows in poor communities around the world by providing them with a shop and local produce as starting capital.

The shops are constructed from iron and other materials, and are placed in markets where trade is taking place. Alhamdulillah, the Hope Shops enable widows to earn a livelihood for themselves

and support their families.

Donate poultry and livestock

Thanks to the generosity of the donors, Muslim Hands has donated poultry, such as chickens, as well as goats, sheep and cows in villages where the need is high. These animals help families and give produce such as eggs, wool and milk, which can be sold to local communities.

The Prophet (SAW) said, ‘The one who looks after a widow or a poor person is like a mujahidin (warrior) who fights for Allah’s cause or like him who performs prayers all the night and fasts all day.’ (Bukhari)

Alhamdulillah, Muslim Hands has been running livelihood projects for many years, and has assisted poor and needy families around the world.

Through the sustainable livelihood schemes, families are able to earn a stable income and support their families, enabling them to get out of the vicious cycle of poverty. You too can donate towards the livelihood schemes and support the poor and needy. Visit muslimhands.org.za to make a donation or call our office on 021 633 6413 today.

The Muslim Hands Hope Shop scheme enabled Roqaya to earn a livelihood with dignity.

Photo SUPPLIED

Islamic finance: counting the cost

EBRAHIM TOOTLA

THE price of essential items is consistently increasing, from the price of fuel, your favourite coffee or the cost of bread. This increase is attributed to inflation, the increase of cost versus the decreasing value of money. A loaf of bread is more expensive but the size of the loaf remains the same. This phenomenon has brought about a great deal of pressure and stress on households.

The problem is that our incomes are mostly fixed, with annual increases (hopefully), while the cost of our basic needs, such as electricity, food and fuel increase monthly or sometimes even weekly. We are often left with two options: increasing our income or decreasing our expenses.

Increasing our income to manage our expenses is challenging, requiring us to exert ourselves even further in a second or third job. Islamic finance techniques provide us with some guidelines in preparing our spending plans.

For instance, most of our consumption can be categorised in one of three levels: necessities (daruriyat), needs (hajiyat) or luxuries (tahsiniyat). This approach is different to the conventional distinction of needs

and wants.

By adopting a tiered approach to our consumption practices, with necessities placed at the base, followed by needs then topped with luxuries, the more difficult economic times become somewhat easier to navigate.

Daruriyat are identified as the necessities required for survival, the lack of which may lead to harm or loss of life. Items like shelter, food and clothing are included in this category but none of which are extravagant. For example, a house with one room is sufficient for shelter; basic food for nourishment and basic clothing (even if old) would provide cover.

Hajiyat are classified as needs that are not essential for survival but facilitate a certain level of ease. These include marriage, means of transportation and trade. Lack of these items would not constitute a life-or-death situation but their presence does facilitate ease. For example, owning a car makes life easier but it is not a necessity as one could use public transport.

Tahsiniyat are classified as embellishments or luxuries that enable us to lead a more comfortable and lavish lifestyle. These may include a large house, luxury car or branded clothing.

Even though they are not

essential, they add value to our lifestyles if attained through halaal (permissible) means. Owning a cheap car would be regarded as hajiyat and owning a luxury car would be regarded as tahsiniyat as it is an embellishment.

Islam teaches us to live within our means, and advises us to plan our spending in accordance with the above teachings. Most households have a fixed income and it is therefore imperative that a good understanding of expenses is achieved.

Budgeting is important in managing expenses and can be implemented by compiling a list of monthly expenses and splitting them into the abovementioned categories.

It is essential that, especially during challenging economic times, we avoid spending more money than we earn. A consistent comparison of our income and our expenses will allow us to keep tabs on our finances and even save to enhance our financial security.

The first thing to assess will be the tahsiniyat (embellishments). Within these, the key item to evaluate would be any unsecured financing products, like credit cards and overdrafts that are usually used to fund consumption. These products enable us to live

beyond our means, therefore, going against the teachings of Islamic finance, which promote asset backed financing for items that may provide sustained value.

Generally, if the item you purchase on credit cannot outlive the term of the debt then it should not be purchased. For example, purchasing a meal with a credit card that will be paid off over three months is less effective than purchasing a car on credit over five years.

This is due to the meal being consumed instantly, whereas the car will continue to serve its purpose even after it has been paid off. Once the financing-based products are identified, start by reducing and paying off the most expensive debt first.

A mobile phone facilitates ease but does not have to be the latest model; the same applies to a vehicle. This is especially true if these items are financed. To live within our means may mean downsizing or downgrading to reduce our monthly expenses, and prolonging the use of these items may drastically reduce our monthly instalments, thereby reducing our expenses.

After completing a proper evaluation of one’s income versus expenses, and if the expenses are still exceeding the income, the hajiyat (needs) should be assessed and reduced, where possible. An

example would be switching from take-outs to home cooked meals.

There is no need to go down to a barebones approach but the expenses that are resulting in an imbalance should be evaluated and then reduced where necessary.

Islam teaches us introspection (muhasabah), which can be implemented in all aspects of our lives, including the process in which we manage our funds and households. By properly examining the process, we become cognisant (of the reality) of our financial state, especially our income and expenses.

Once we are able to properly assess our budgets on a monthly basis, we should then assess our weekly budgets, and as inflation decreases and the cost of goods and services are reduced, we will have more room for hajiyat and tahsiniyat.

Self-discipline and selfaccountability are key in maintaining a healthy household budget. With growing awareness, we will be able to easily establish our position to indulge in goods and services that are not a necessity. This will ultimately result in a less stressful lifestyle and more room to breathe within this ever-changing economy.

Ebrahim

Tootla, CA (SA) CIPA, is Head of Finance and Treasury of Standard Bank Shariah on behalf of iConsult.

Ipsa hosts inaugural Masters graduation ceremony

NONTOBEKO AISHA MKHWANAZI

‘IT was Abdullah ibn Masud who said to his companions: “You are living in an age where questions are few but scholars of jurisprudence are many. While those who recite and memorise the Quran are few, those who observe and preserve it in their minds are many. An era where prayers are prolonged and sermons are brief. Where preference is given for inward purification and righteous actions over whims and desires. ”

‘This eloquent statement is in sharp contrast to the stagnation of Muslim scholarship today,’ declared International Peace College of South Africa (Ipsa) chairperson, Hafidh Advocate Abubakr Mahomed.

He expressed this during Ipsa’s postgraduate graduation ceremony which was held earlier this month at the Islamia College Auditorium in Lansdowne, Cape Town.

The well-attended event was also graced by the presence of the diplomatic corps, members of the Muslim Judicial Council and the former South African ambassador to Qatar, Faisel Moosa.

Established in 2005 as a result of a merger between Islamic College Southern Africa (Icosa) and Darul Arqam Islamic Institute, Advocate Mohamed said the objective of Ipsa was to encourage a mental transition that moves away from imitation and mediocrity to excellence, creativity and authenticity to restore the vigour and brilliance of the shariah. This is to ensure that the shariah becomes a living jurisprudence that enters

the minds and hearts of scholars and lay people around the world.

In order to produce scholars, intellectuals, and leaders who combine the qualities of faith, good character and knowledge in their learning, teaching and research, Ipsa offers courses that are accredited by the Department of Education and Training such as Higher Certificate in Islamic Studies, Bachelors of Arts (BA) in Islamic Studies, BA Honours Degree in Islamic Studies and Masters in Applied Islamic Thought.

He further said this was a historic day because the first batch of Masters in Applied Islamic Thought students were being conferred with their qualifications and it marked a stepping stone towards Ipsa’s reaching an even higher academic status.

Director in the Department of Higher Education and Training’s Register of Private Higher Education Institutions, Dr Shaheeda Essack, who was the keynote speaker, congratulated both the Honours and Masters graduates.

‘Islamic scholarship has been there for centuries throughout the world but in South Africa, particularly in the private higher education sector, it is not a developed field. So, this event is a milestone. Thus acknowledgement and appreciation should be given to the individuals, communities and sponsors who have made this a reality,’ said Dr Essack.

She also reiterated that in a world that is dominated by division, hatred, bigotry, capitalism and all its forms of oppression, merciless abuse of power and education that does not empower individuals to

Education

Muslim Hands understands that education is about empowering people for the future. Building schools and supporting vocational training projects that teach people the skills they need for a better future is all a part of our ongoing work. With your support we can help a child complete their education, giving them the opportunity to attend university or find employment.

THE KEY TO A BRIGHTER FUTURE

engage critically, Islamic scholars have an important role to play in advancing knowledge in fields such as science, art, mathematics, medicine, humanities, social welfare and many more as it was done during the Islamic golden age.

Ipsa Chief Executive Officer, Dr Dawood Terblance, said as an institution they were proud of the graduates and hoped they would inspire change in their communities.

The graduates who were conferred with their Honours Degree are Noorunisah Abbas (cum laude), Aisha Adjiet, Gadija Cassiem (cum laude), Ameena Jeewa, Sarah Ebrahim Parkar, Ibtesaam Samodien, Shaikh Imraan Achmat, Hafidh Mogammad Tuahaa Adjiet, Imam

Lubwama, Dr Yusha Salie, Faizel Sayed and, posthumously, Shaikh Nazeem Taliep. The latter’s degree was accepted by his son, Mu’mien Taliep.

Masters in Applied Islamic Thought graduates are Shaikha Zuleigha Abderoef (cum laude), Shaikha Saabirah Shabudien, Shaikh Riad Fataar, Shaikh Moegamad Waahieb Jabaar, Shaikh Abdul Ghafoor Kamaldien and Shaikh Nabiel Majiet.

Hafidh Lubwama, who is from Uganda, said he was grateful to not only his fellow classmates, lecturers and sponsors but to Muslims in the Cape.

‘I arrived at Ipsa in 2017 and my academic journey would not have been fruitful if it wasn’t for everyone showing me support and love. It is hard to study far from

share the knowledge I obtained at Ipsa with my fellow Muslims in Uganda. Today, my entire village applauds Ipsa because it did not only make me a better person but it brought me closer to Allah.

‘My certificate is not just for me but it is for Uganda because I was fortunate to be at Ipsa and therefore it is my duty to go back and not only share knowledge but inspire and strive for development in my country.’

Hafidh Lubwama wishes to pursue a Masters degree in his academic journey.

During the event, Ipsa conferred the Prestigious Lifetime Achievement Award to community activist, author and Ipsa Board member, Ismail Kalla, as an appreciation to his lifelong dedication to education,

Ernest Road, Rylands, 7764, Cape Town mail@muslimhands.org.za

Masters in Applied Islamic Thought graduates during Ipsa graduation ceremony on November 4, 2022. From left: Shaikha Saabirah Shabudien, Shaikh Nabiel Majiet, Shaikh Riad Fataar, Shaikh Abdul Ghafoor Kamaldien, Shaikh Moegamad Waahieb Jabaar and Shaikha Zuleigha Abderoef (cum laude).

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