Muslim Views, January 2014

Vol. 28 No. 1

RABI-UL-AWWAL 1435 l JANUARY 2014

As one long walk ends, so our own journeys continue.

We reflect on Madiba’s legacy on pages 7, 8 and 9

The mass Moulood-un-Nabi organised by Mawlid SA last year brought together thousands to celebrate the birth of the beloved Prophet Muhammad (SAW). Among the guests were (from left) Maulana Ighsaan Hendricks, President of the Muslim Judicial Council, Deputy President Kgalema Motlante, the Premier of the Western Cape, Helen Zille, and the Mayor of Cape Town, Patricia de Lille. This year the mass Moulood-un-Nabi will be held on January 19 at the Green Point Track in Cape Town. See page 10.

Photo SHAFIQ MORTON

Photo SHAFIQ MORTON

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Muslim Views . January 2014

Al Azhar prof impressed by level of debate at World Council of Churches Assembly DRIS TAWFIQ, a professor at Al Azhar in Cairo, attended the assembly of the World Council of Churches, which took place recently in South Korea.

These are his impressions: THE Geneva-based World Council of Churches (WCC) was founded after the Second World War as a forum for Christians to try and bring the different branches of Christianity closer together after centuries of division.

Since that time, Anglicans, Lutherans, Orthodox and Evangelical Christians, all with their different histories, traditions and beliefs, have all worked for the day when there will just be one Christian Church.

Since then, every seven years, the WCC has held a global congress where participants of the member churches come together to discuss the faith they have in common.

So it was that in November 2013 around 4 000 Christians from all across the globe gathered in Busan, South Korea, for the tenth such assembly of the World Council of Churches.

The choice of venue was itself significant since Korea has been physically divided in two for the last sixty years.

Under the Assembly theme of ‘God of Life Lead Us to Justice and Peace’, the participants prayed together, talked together and even argued vigorously together for ten days of meetings and workshops.

Many of the World’s religious leaders attended. The Archbishop of Canterbury, for example, the

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spiritual leader of the world’s 80 million Anglicans, brought a message of greeting and urged the delegates to work passionately for greater unity for the sake of the world.

In all this, then, I was present at the gathering as the Muslim guest of the General Secretary of the World Council of Churches, the Rev Dr Olav Fykse-Tveit, a Lutheran Pastor from Norway.

We had first met in Edinburgh, Scotland, and had spoken from the same platform about our respective faiths. Since then, I had also visited the headquarters of the WCC to discuss with him the issue of Muslims and Christians in the Middle East.

So what was I doing there?

… in a world torn apart by religious violence, it is desperately important that people of faith can get on well together and work together for the poor in their midst

It took a little persuasion on facebook to convince some of my friends that I hadn’t ‘gone over to the other side’; in fact, far from it.

I was there as a Muslim. I was there to listen and to learn but, more importantly, to witness quietly to Islam.

Speaking on the same platform as the Archbishop of Canterbury, for example, I was able to tell one workshop group that although they believed Jesus to have died on the cross, the Quran tells me that he didn’t and although they believe Jesus is the Son of God the Quran tells me that he isn’t.

Having different beliefs, though, is no reason for us to fight one another.

People believe different things and, in a world torn apart by religious violence, it is desperately important that people of faith can get on well together and work

together for the poor in their midst. Respecting your neighbour’s right to believe something different to you in no way compromises your own belief.

Indeed, as people of faith, we should never be afraid of goodness, wherever it comes from, and in Busan I met many good people.

They remained good people, even though, as a Muslim, I believed that their beliefs were mistaken and their understanding of God was wrong.

Not all Christians, just like not all Muslims, believe in dialogue between faiths and the Assembly was not without controversy as there were some local Christians protesting outside the venue with placards and posters, claiming that the WCC has strayed from what they believe to be the teaching of Christ by talking to people

of other religions, and promoting modern interpretations of scripture.

This group, though, was a tiny distraction.

Throughout the week, I did hear talk of Christians being persecuted in the Middle East. These words were painful to me since I live in Egypt and know that this is not true.

At every opportunity, I tried to make clear that while some people are suffering terrible things in the Middle East, Islam is not the reason for this since Allah Almighty allows people to believe whatever they want, and Muslims are commanded to protect the Christians in their midst.

I found that while some were intent on spreading this message of persecution, many people were open to listen and to hear all sides of the story.

So what did I learn in South Korea? Was it worthwhile traveling halfway across the globe to listen for ten days to Christians debating with one another?

I would say that it was worthwhile, although ten days is a long time and it was heavy going.

Halfway through, I was missing home!

First of all, I was very humbled to have been invited in the first place and I was impressed by the way the Assembly was organised.

For months beforehand, the organisers were sending me emails with information about what was to come.

The logistics of holding such a large gathering over such a long period were enormous but it was all done very efficiently and well,

and I was made to feel very welcome and that my contribution was valued.

Secondly, I was deeply impressed by the way the participants were concerned about justice.

As a Muslim, there were areas of injustice in the world which I thought were not addressed by the Assembly but there was nonetheless a real thirst for improving people’s lives across the globe, either because of poverty, exploitation or disease.

I reflected that at Muslim gatherings we are not always seen to be concerned about the poor.

There was also a very impressive concern for the earth itself and the way we treat the earth.

Again, I wondered if, as Muslims, this is not always one of the themes closest to our hearts, even though we clearly believe that Allah created the earth and everything in it.

I was certainly impressed by the respect the delegates showed one another. This is clearly an area where we, as Muslims, can learn.

Many of the traditions represented at the Assembly were so different from one another that they almost seemed like different religions yet, people were prepared to listen to other opinions and ideas with respect.

I do wish that as Muslims we could listen to other Muslims with the same respect, without condemning them or damning them to hell. So, even though, as Christians and a Muslim at this Assembly, we started from very different backgrounds, there was much to learn.

An ambassador for Islam

Palestinian mourners joined solidarity activists from South Africa to light candles in memory of Nelson Mandela during a vigil in Gaza City on December 8, 2013.

Catholic, Orthodox and Protestant congregations in Palestine also dedicated their church services on Sunday December 8 to the South African leader and antiapartheid icon who publicly supported, defended and backed the Palestinian struggle to end Israel’s illegal occupation and Apartheid policies.

Photo BDS SOUTH AFRICA Muslim Views

Insha Allah, the Christian delegates learned a little from me as I talked to them about prayer in Islam and freedom in Islam.

The delegates prayed together each morning and then spent time in Bible Study. Of course, I didn’t attend either of these daily events.

Instead, when it was time for salaah I would find a quiet corner and pray. While not making a big song and dance about this, I could nonetheless be seen praying as a Muslim.

There are some who would witness to Islam differently, and I respect their opinions. For me, being in South Korea was about being an ambassador for Islam – and ambassadors don’t shout but do their job in a very quiet way.

As I was getting on the plane to fly back to Egypt, one woman minister who had been at the Assembly came up and spoke to me. ‘Thank you,’ she said, ‘for being yourself. I enjoyed your contributions this week more than anything else.’

None of us will ever know the effect our efforts have in telling others about Islam.

Some, certainly, will accept Islam and become Muslim.

Countless more, though, will come to see Islam in a different light to the one portrayed on TV and in the newspapers by our good manners and the respect with which we listen to others.

It is possible to tell others that what they believe is wrong but we don’t have to do that by shouting or by aggressive language. In the process we, too, might learn something.

Our world would be a lot better if only we could listen to one another.

The Prophet (SAW) is a model for all THE tributes to Mandela soon after his death last month were accompanied by lavish praise for a great political leader of our time. However, more sober reflections have focused on the contested, and even controversial, nature of his legacy.

For South African Muslims, at the time of Moulood, this is a useful context in which to consider the greatest human legacy, cherished by a global community of faith, established in tradition for over fourteen centuries and worthy of nothing less than Divine validation.

The legacy of Prophet Muhammad (SAW) is a phenomenon of ‘mercy for all the worlds’ in a present, thisworldly, material sense, as well as in the spiritual, eternal sense. In these respects alone, it supersedes every other human legacy.

The context described above of celebrating the Moulood of the Prophet Muhammad (SAW) at this time for Muslims in South Africa is significant. Mandela’s death has evoked an effusion of analyses of his personality, values and his model of leadership.

While much of his legacy is idealised, such as his humanity and capacity for forgiveness, he has also been justly criticised for lapses such as his compromise with the advocates for neo-liberalism.

The critical approach to Mandela’s legacy is part of a vital process for the future of South Africa.

It is noteworthy though that this is radically different from the way Muslims frame the legacy of Nabi Muhammad (SAW). Prophethood is divinely ordained and is not subject to human scrutiny. The legacy of Nabi Muhammad (SAW) transcends this world because it offers a model for success in this world and in the hereafter.

It is only in the interpretation of the model that we may differ. Much of the diversity of opinion in the legacy of Islam may be attributed to different interpretations of the life of the Prophet (SAW). However, it is in the application of the model that we, as South Africans, at this time in our country, can find ways and means to bring grace and virtue to a troubled society.

The enduring blessing of a Muslim is that the legacy of Nabi Muhammad (SAW) remains a comprehensive source of guidance and inspiration. Whether it relates to the conflicts of a global political order or to the deeply personal conflicts of the individual, the Holy Prophet (SAW) sets a universal standard from which we can draw.

The young South African democracy is replete with the kind of conflicts, challenges and opportunities that Muslims should best approach with wisdom from the seerah of the Prophet (SAW).

Racism, human rights violations and poverty are endemic social issues in South Africa for which the Prophetic model has provided timeless solutions.

Sectarianism, parochialism and extremism are familiar ills to Muslims, and there are equally relevant solutions for these in the Prophetic model for all of humanity.

The practice of social courtesies, respect for elders and a gendersensitive implementation of democratic values are common ways that Muslims can implement daily in a diverse democratic society. The way of the Prophet (SAW) is not simply a model for Muslims. It is a model for humanity.

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@mviews.co.za

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Muslim Views . January 2014

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Moulood, Mawlid or Meelad The term ‘Moulood’ has acquired established usage in Muslim Views over many years. However, Moulood, Mawlid and Meelad are all acceptable terms according to Arabic language experts.

The term ‘moulood’ is commonly used in South Africa, particularly by local Muslim communities in the Western Cape, which is why it has gained local currency. Mawlid has greater currency internationally, especially in Muslim countries like Egypt and the Sudan where the word ‘mawsim’ is also used.

All three terms are nouns derived from the verb ‘walada’, the literal meaning of which is the past tense form of the verb referring to giving birth. The nounal forms can be construed as terms referring to the act of giving birth and the place and time of giving birth.

Therefore, the birth of the Prophet Muhammad (SAW) in the Sak al Layl area of Makkah, in the month of Rabi-ul-Awwal, is understood and universally accepted throughout the Muslim world.

In Islamic culture, therefore, since at least the twelfth century (AH), it signifies the celebration of the birth of the Prophet Muhammad (SAW). However, the use of the term can be extended to that of a generic for the birthday celebration of saints.

The expanded form of the term, Moulood-un-Nabi, is a typical qualification that underscores the pre-eminence of the Prophet Muhammad (SAW).

Our preference for ‘moulood’ is thus not simply for technical reasons but also because it recognises local usage.

Muslim Views endorses the celebration of Moulood as the great historic event as well as the social virtues of diverse local communities coming together for the love of the Holy Prophet (SAW).

In this edition of Muslim Views Larger battle looms following small victory for Runners for Palestine - Page 4 Long walk to freedom comes to an end - Page 7 Why Muslims should remember Mandela - Page 8 Reclaiming Mandela - Page 8 Mass Mawlid in Cape Town - Page 10 A historical overview of Moulood celebrations - Page 11 Yes, Muhammad (SAW) is still alive - Page 13 Moulood message from the Anglican Archbishop - Page 16 A NEW SERIES by Shaikh Ismail Londt Spirituality: a Quranic and Sunnah perspective - Page 17 Muslim sectarianism in South Africa - Page 18 Stories from the Hijaz - The Battle of the Trench: Betrayal - Page 22 Hajj Stories - Renewed hope - Page 24 Obituaries: Yasmena Johnstone, Sharifa Ahmed Choglay, Zainab Asvat, Yacoob Mullah - Page 25 Obituary: Yacoob Mullah - Page 26 Provisional Tax: Interest and Penalties - Page 29 The second wife syndrome: Conclusion - Page 37 Art’s for All: Memoir 6 - Pen and Paint - Page 39 Sports-Talk: Losses and Lessons - Page 40 This newspaper carries Allah’s names, the names of the Prophets and sacred verses of the Holy Qur’an.

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . January 2014

Larger battle looms following small victory for runners for Palestine MAHMOOD SANGLAY

THE South African Human Rights Commission (SAHRC) has found that Western Province Athletics (WPA) had, in March this year, unfairly disqualified two athletes for carrying the Palestinian flag while participating in marathons.

Rogeema Kenny was disqualified from the Constantia Village 15km Marathon that took place on March 9, 2013, and Uwais Razack was disqualified from the Two Oceans Half Marathon that took place on March 30, 2013.

The SAHRC finding followed a complaint lodged by Runners for the Freedom of Palestine (RFP) on May 29 which sought to have the disqualifications reversed and the assurance that they have the freedom to participate in WPA events bearing the Palestinian flag without fear of discrimination by race officials.

The RFP is a movement founded in March 2012 by Safoudien Bester who is a member of Itheko Sport Athletic Club.

Kenny is also a member of Itheko but Razack does not belong to any club. Both Kenny and Razack are members of RFP. While Bester developed an interest in running because of his interest in the cause of RFP, Safoudien and Kenny are avid runners.

The SAHRC finding eventually led to a settlement agreement seven months later at a conciliation meeting on October 22, 2013. At this meeting, the disqualifications were reversed and apologies were tendered to Kenny and Razack.

In addition, the Two Oceans Marathon (TOM) apologised to

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without fear of discrimination by race officials has not been answered.

Neither the finding of the SAHRC nor the agreement between the parties addresses the matter of discrimination. On the contrary, WPA denies any unfair discrimination while conceding in its submission to the SAHRC that there has been ‘inconsistent application’ of the regulations.

Sport, politics and the law

Rogeema Kenny, left, and her sister Fadeelah are pictured running after participating in the Quds Day march in Cape Town, Photo SUPPLIED on August 2, 2013. The sisters often train and run races together bearing the flag of Palestine.

Razack for ‘inconvenience and hurt’ caused by the statement of a race official.

In their individual responses to the SAHRC, both WPA and TOM have clarified their positions in respect of the RPF complaint.

The position of TOM is fairly simple in that it refers the application of the regulations of the marathon to WPA as the provincial athletics management board.

The latter, in turn, abides by the regulations of the International Association of Athletics Federations (IAAF).

TOM has further conceded, in response to another part of the RFP complaint, that it has failed to abide by IAAF regulations by permitting a political party, the Democratic Alliance, to manage an official water point on the marathon route.

The IAAF regulation stipulates: ‘Both political (i.e. the promotion of any political parties, associations, movements, ideas or any other political cause) and religious advertising are prohibited in respect of competitions.’

However, the board of TOM agreed to ‘enforce the prohibition

on political advertising at all future races’.

Unresolved issues The finding of the SAHRC and the settlement agreement appear to have ended in a victory for RFP after a brief controversy over the Palestinian flag at sporting events.

However, the controversy is not yet over and there are some contentious issues that remain unresolved.

An example is that the RFP’s application to the SAHRC for the freedom to participate in WPA events bearing the Palestinian flag

The RFP complaint raises a conflict between the right to freedom of expression and association under the South African constitution and the ‘Regulations Governing Advertising and Promotional Displays’ at sporting events held under the auspices of the bodies affiliated to the IAAF. Consequently, the key bodies in the conflict, RFP and WPA, are seeking to position themselves strategically in order to advance their interests.

The RFP victory is a small one in that it offers a freedom of expression that is limited to the conditions stipulated in the IAAF regulation. The SAHRC finding recognises and is consistent with the IAAF regulation.

It is noteworthy that the RFP also, in its complaint, explicitly recognises this IAAF regulation and does not seek the right to make political statements in breach of its provisions. It simply argues that carrying the Palestinian flag, which is the national symbol of a state recognised by South Africa, does not constitute making a political statement.

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It further argues that the IAAF regulation had been applied selectively and inconsistently and that the disqualifications had therefore been unfair.

This is very different from arguing that RFP seeks the right to support the Palestinian struggle for liberation from Israeli occupation or that it seeks the right to support Palestinian resistance to Israeli aggression.

RFP is careful to moderate its association with the flag of Palestine in a way that it remains compliant with the provisions of the IAAF regulation.

The imposition of this very narrow definition of the right to freedom of association with the Palestinian flag is vigorously endorsed by WPA. In its response to the RFP complaint submitted to the SAHRC, WPA notes the disqualified runners’ association with RFP. WPA specifically recorded the breach of IAAF regulations in which the Palestinian flag with the slogan ‘Free Palestine’ was carried at the Reconciliation Day Race in Gugulethu, on December 16, 2012.

The flag and the motive Given this context, WPA race officials viewed the actions of the runners bearing the Palestinian flags as ‘an extension’ of the RFP campaign and ‘an attempt to make a political statement by other means’.

It appears that WPA officials deem it appropriate to attribute motive to the runners in order to determine compliance with the IAAF regulation.

It is furthermore significant that WPA has explicitly reserved

Muslim Views

Uwais Razack is pictured finishing the Two Oceans half marathon on March 30, 2013. He was disqualified in this race for carrying an unmarked flag of Palestine. The disqualification was lifted following a decision by the Human Rights Commission, which found that the disqualification was unfair.

Photo SUPPLIED

its right to address what it terms the ‘legal standing’ of RFP. In essence, WPA reserves its right to argue in future that RFP engages in political activism and that its members who bear the Palestinian flag, even if the flags are unmarked, are engaging in a political campaign in any given WPA event.

On this basis, WPA may seek a basis for disqualification of RFP members bearing the Palestinian flag.

It appears that the IAAF and WPA are of the view that raising a national flag at a sporting event does not constitute making a political statement.

WPA has not clarified if bearers of the Palestinian flag (with no markings) are expected to demonstrate intent not to make political

statements.

Nor is it clear what criteria WPA would apply in order to ensure that anyone participating in a WPA event with a plain Palestinian flag does so without ‘an attempt to make a political statement’.

Despite several attempts to solicit answers from WPA, the organisation did not respond to questions from Muslim Views, and added that it had referred the questions to the SAHRC. This is despite the fact that the SAHRC had already declined to respond to questions from Muslim Views about the implications of their finding.

In a statement to Muslim Views the SAHRC said that such issues are beyond its mandate and jurisdiction.

Defending a right Kenny told Muslim Views that she had found herself standing alone in her struggle to defend the right of any runner to run with the flag of Palestine.

She argued from the beginning that attempts to prevent this constitute unfair discrimination.

However, she accepts that there should be no political slogans on the flag.

Kenny expressed concern that the matter had not been addressed and resolved within the running fraternity and that it had to be referred to the SAHRC. She believes that issues such as unfair disqualification should be addressed by processes and procedures in the sport.

She also expressed concern that her request for support from

her club, Itheko, was ‘less than desirable’ and that it was labelled as ‘against the spirit of nation building’.

Kenny was disappointed with Itheko’s decision that if she continued to participate bearing the flag in official races with club colours, they would have ‘no option but to support the decision of their controlling body, Western Province Athletics’.

Farouk Meyer, acting Chairperson of Itheko, told Muslim Views that he had notified WPA that they had erred when he discovered that Kenny was holding a flag without any slogans.

Meyer defended his position by saying that he knew of Kenny’s breach in the Gugulethu race but was not aware, until some time later, that the flag in the Constantia Village race had no slogans.

When asked if RFP deems running with the Palestinian flag as a political statement, Bester told Muslim Views that a Zionist who believes that Palestine does not exist may view the raising of the Palestinian flag as a campaign to bring about a Palestinian state.

‘As for me, I believe Palestine is a state and that it will conquer this Zionist occupation.

‘I, however, also regard the Israeli flag as a political statement as it represents an illegal entity that was built on the ruins of the indigenous Palestinian people.’

Bester says if WPA race officials regard themselves as neutral in this conflict then they should treat the Palestinian flag as any other national flag.

When asked if he would accept that a supporter of Israel has an equal right to run with the Israeli flag at a WPA event, and if he would compete against this runner, Bester said, ‘I do recognise his right, and I recognise my responsibility to beat him.’

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Long Walk to Freedom comes to an end…

SHAIKH SA’DULLAH KHAN

ON Thursday December 5, 2013, South Africans came to the grim realisation that Nelson Rolihlahla Mandela was no more; that one who was an undeniable presence in the life of our nation had passed on; that someone whose very name was synonymous with South Africa had departed.

It was a South Africa now without Mandela, faced with the challenge of turning the absence of his towering personality into the presence of his noble example.

Profound sense of loss The fact that we all have to face the inevitable reality of death does not diminish the profound sense of loss we feel at his passing. He, more than anyone, came to embody our sense of common nationhood.

In the liberation movement, the name Mandela evokes memories of a protester, political activist, among the greatest sons of the soil of Africa, symbol of the struggle, liberation hero, the world’s most famous prisoner who became president, internationally inspirational, universally admired.

Even today, the sound of the word ‘Mandela’ induces a feeling of solidarity, conjures an image of dedication, arouses a sense of African revolutionary pride, prompts a desire to want to do something for others.

Thus, a nation mourns, a continent bids proud farewell, and the world salutes Madiba.

His legacy

The air is charged with emotion. People are crying, laughing, chanting, shouting and toyi-toying as the vehicle transporting Nelson Mandela slowly makes its way from Victor Verster Prison through the cheering crowds that lined the route to welcome him on the day of his release - February 11, 1990 - after 27 years in prison.

Photographer Shafiq Morton recalls the moment: ‘There was such joy, such optimism and so much warmth towards Madiba. When I think back now, almost 24 years later, it’s the raw emotion of that amazing moment which always gets to me.’

Photo SHAFIQ MORTON

While the legend may have moved on, Mandela’s spirit remains with us; his legacy does not end with his passing but forever will live in our hearts, minds and soul. We take solace from the fact that his was a life lived in the service of his fellow beings.

His concern for the welfare of children, his desire to unite people through sport, his focus on environmental awareness, and his general concern for the totality of the human condition were all championing the primary essence of our humanity.

Mandela was a man of courage and integrity, a genuinely good human being, someone of whom we can truly say, he lived for a cause greater than himself.

There is an Arabic saying that ‘he who lives for himself, lives a small life, dies a small death and is soon forgotten; but he who lives a selfless life, lives a great life, dies a great death and is lovingly remembered.’

Mandela led our country from racist apartheid to ubuntu (acknowledging our common humanity); he lived a life that cannot be ignored and left a legacy that can never be forgotten.

said his famous line: ‘I have cherished the ideal of a free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die.’ l Remembering the struggle in other parts of the world, he said: ‘We know too well that our freedom is incomplete without the freedom of the Palestinians.’ l When told upon his release, ‘Now you are free,’ he responded, ‘Not yet, we are now free to be free.’ l ‘What counts in life is not the mere fact that we have lived. It is what difference we have made to the lives of others that will determine the significance of the life we lead.’

His words were indeed memorable and his oratory power wellknown yet, much of his most memorable expressions were revealed through wordless gestures, warm embraces, loving smiles, spontaneous dance and raised fist.

More than words

He lived with resolute conviction, had unswerving dignity and a profound sense of purpose. His indomitable spirit sustained him through years of incarceration; his magnanimity allowed him to forgive his jailers; his life story is a beacon of hope for those whose situation may seem forlorn.

He leaves a proud legacy of striving for freedom and human rights, a legacy of tolerance and reconciliation. His words were memorable: l When threatened in the racist court with the death sentence in the famous Rivonia Trial he

Life of humility and dignity

He was the global trendsetter for redemption and grace. He was the personification of wisdom in the presence of comrades and adversaries, the embodiment of courage in the face of adversity.

He had the uncanny ability to defeat his foes without dishonouring them.

It was, perchance, the fact that he led by humble example that makes him, in this cynical age, a contemporary global hero.

His life, in many ways, symbolised most of what is exemplary in great human beings: he stirred our conscience in pursuit of dignity and human rights; he embodied a unique mixture of humility, clemency and integrity.

Unique Apartheid was a racist, bigoted aberration; and many who were engaged in the struggle against apartheid wondered whether we would ever see the end of legislated apartheid in our lifetime.

I was honoured to witness the freeing of the most famous political prisoner in history, and priviledged to have both my children ‘born frees’ in the period of Mandela’s presidency.

Though they grew up in the US witnessing the election of the first African-American president in Barack Obama, the standing of Mandela out-shadows any comparison: from ‘terrorist’ to commander-in-chief, from prisoner to president, Mandela stands unique.

When imprisoned, he patiently

persevered; when president, he led with dignity and statesmanship.

Years of imprisonment did not embitter him, mega-stardom in later years did not remove from him the noble qualities of modesty, magnanimity and compassion; nothing could ever erase from him the elegance of simplicity and the eloquence of honesty.

He more than most exemplified dignity, love and selflessness.

He was revered, not feared; he engendered a sense of pride, not arrogance. It is thus hoped that he continues to serve as an inspiration for a new generation to mobilise against injustice and inequality.

Mandela: that village boy who ended up making the struggle for liberation of the nation his life, who made the standing up for justice his mission, made his jail cell a world-wide forum for human rights, and responded to the arrogance of the oppressor with unparalleled humility.

He returned the hatred of the racists with loving clemency, engaged the future by making peace with the past, championed the cause of children, made his captors his companions, made reconciliation his trademark, and forgiveness his focus.

He united a divided nation and left a legacy of love and reconciliation. In modern history, unique indeed!

Tears and tributes Tears and tributes have flowed

from all over the world, farewell to Mandela, to Tata, to Madiba.

Humanitarian, symbol of peace, a model of hope, father of the rainbow nation, iconic leader of our time, beacon of optimism to freedom fighters, symbol for human-rights movements across the world … that is Mandela.

As world leaders leave the largest officially represented funeral in history, the African sun sets over the little village of Qunu where one of the greatest sons of Africa was born and now lies buried.

We reflect on the words of the universal poet Rumi as parting memory of Madiba: ‘Cry not at our departure, rather smile and remember the fond memories we shared. Search not for our tomb in the graveyards of the world; rather search for us in the hearts of the people we have touched.’

Hamba Kahle, Madiba!

We bid farewell to the hero of our nation, pride of the continent and an icon to the world. He was such an integral part of our struggle that his story is an essential part of our history.

His parting leaves a distinct void in the collective psyche of our people, and a deep sense of emptiness.

As his remains are laid to rest, a part of us lies buried with him and much of him lives on in us.

Hamba kahle/ farewell, Madiba!

As a long walk to freedom comes to an end, the struggle for justice and peace continues.

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Muslim Views . January 2014

Why Muslims should remember Mandela SHAFIQ MORTON

NELSON Rolihlahla Mandela, the colossus, has been laid to rest. That he affected millions of people during his lifetime is beyond debate.

From the ghosts of District Six to the tight alleys of Gaza, I have witnessed the electrifying effect that this man has had on the downtrodden. For them, he represented the possibility of the impossible – the hope of justice being served after decades of struggle.

This is something we need to respect and understand beyond the clichés of self-serving public officials and gravy-train surfers who know little about the values that Madiba – or the ANC – once stood for.

But why we should remember Madiba, firstly, is that, because as a faithful and loyal servant of Africa’s oldest liberation movement, he was able to rise to individual greatness above its whole – or as Joel Netshitenzhe has said, Mandela was a man of ‘unique remarkability’.

In fact, it was this ‘unique remarkability’ that was recognised by those near to him in the early 1960s.

The Mandela of 1990, the man who became president, was nurtured within a circle of close comrades. He became the sum of the sacrifice of those who were around him.

Madiba, of course, acknowledged this – although his tributes to Sisulu, Tambo and others were often eclipsed by his own headlines.

Secondly, we should remember him because it was his overwhelming liberality of spirit, his endearing humility and his sense of humanity that created this ‘unique remarkability’.

Unlike the Afrikaner regime, the anti-apartheid movement did not regard us as non-people or declare the Quran subversive in the courts.

While some Muslims had been quietist, many had been present in struggle circles – from Ahmad Kathrada and Yusuf Dadoo to Amina Cachalia and the Meers.

Candles are placed in front of the image of Nelson Mandela during a vigil by Palestinians and members of the African community in the Old City of Jerusalem on December 7, 2013. Palestinian congregations dedicated their Sunday church service on December 8 to the South African leader and anti-apartheid icon who publicly supported, defended and backed the Palestinian struggle to end Israel’s illegal occupation and Apartheid policies.

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In fact, Goolam Vahed’s seminal book, Muslim Portraits, the Anti-Apartheid Struggle, lists 385 ‘A-team’ Muslim anti-apartheid activists.

Not all ANC (the book profiles, for example, activists such as Imam Abdullah Haron, the PAC’s Gora Ebrahim and Qibla’s Ahmad Cassiem), it does chronicle a proud political heritage.

And on Robben Island – where Madiba spent 18 years – the tomb of the Yemeni-born saint, Shaikh Abdurahman Matarah (situated on the northern side of the prison), was a constant reminder of the role Muslims at the Cape played against Dutch colonialism.

In 1989, Madiba wrote a letter to Shaikh Nazeem Mohamed of the MJC courteously expressing his appreciation of the Muslim community’s support for the antiapartheid struggle.

I saw the letter but the shaikh would not let me touch it.

He also sent a letter to Shaikh Abdul Gamiet Gabier in 1982 in

which he spoke about his upbringing.

He also expressed admiration of Dr Abdullah Abdurahman, as well as Molvi Cachalia and Imam Manie Bassier, then imam at the Boorhaanol mosque in Longmarket Street, Cape Town.

In 1990, after his release, Madiba made several trips to the Cape.

He paid homage to Tuan Guru at the Tana Baru, met local leaders and was the main speaker at the 1994 Tricentenary Commemoration.

Perhaps the most auspicious moment for us was his visit to the Awwal mosque in April, 1994.

There he stated that religious leadership should form the moral backbone of the new South Africa and, in a moment I’ll never forget, knelt on the ground when the Quran was recited.

The images of Madiba in a Cape Town mosque were transmitted across the world. Their impact was massive, for here was

a non-Muslim head of state honouring Islam.

He even got away with scolding US presidents and honouring struggle ties with Gaddafi, Castro and the PLO. Madiba was a friend to all South Africans, including its Muslims who today enjoy freedoms that are the envy of the ummah.

Those who might want to carp need to remember that Madiba’s legacy is a South Africa without enemies.

Only in Mandela country could a US president shake hands with a Castro.

Debate about whether Madiba should be the beneficiary of Muslim tribute – or even prayerful remembrance – is small minded.

Scholars are unanimous that to honour another human being is praiseworthy that is why the Prophet (SAW) stood up out of respect for a Jewish funeral procession, saying that the deceased was a son of Adam.

He (SAW) had no qualms about allowing the early Muslims to seek refuge from the Quraish in the court of the Abyssinian Negus, then a well-known Christian monarch. ‘Go to him, for he is a just ruler,’ were the noble Prophet’s words.

History shows us that the Negus was as magnanimous as the Prophet (SAW) in understanding truth and fairness.

The Prophet’s (SAW) letter to the monks at St Catherine’s in the Sinai is another example of where the Prophet (SAW) extended a hand of friendship and a guarantee of protection in an agreement that stands today.

There was also the instance of Safana, the daughter of Hatim atTai who was Christian but renowned throughout the Arabian Peninsula for his charity and good works.

Safana was captured in a battle, and mentioned her father to the Prophet (SAW). The Prophet’s (SAW) response was that if her father were present, he would have immediately prayed for his mercy.

What we need to take from Madiba with respect to our Islam is that its traditional theology – while acknowledging differences – has always been implacably non-racial and expressly merciful to all.

We were created into diverse tribes and nations to know each other, not despise one another, extols the Quran in Surat ulHujarat.

In acquiring a piece of Madiba memory for ourselves we have to appreciate similarly what he meant to others.

As Zelda La Grange his former PA tweeted: whether you actually met him or not, is irrelevant. Any relationship with Madiba was one of the heart.

La Grange was essentially saying that with Madiba there would be no exclusivity, which means that as a community we have to remind ourselves of the greater whole to which we belong.

What Madiba demonstrated to the world, and what we can’t afford to forget, is that he saw us as equals.

Reclaiming Mandela THANDILE KONA

NOW that the dust of the beaten track to and from Nelson Mandela’s ancestral home in Qunu has settled and his mortal remains have been safely covered with the soil of a place that shaped him, perhaps we can begin to critically interrogate what he meant to the poor majority of this country and continent.

Up until now, the dominant narrative has been that of a doting father of the nation, the great forgiver and reconciler and the Santa Claus of South African politics by whose standards every Muslim Views

other leader, especially his successors, were judged.

This line of thinking started soon after the first democratic elections in 1994 when those who had harboured fears of a backlash by the black majority saw in Mandela a bulwark against such an imagined backlash; as if Mandela would have been able to stop blacks had they wanted to kill whites en masse.

In the early 1990s, Mandela evolved from the great liberator carrying the aspirations of the majority, to the great white hope, assuring the minority of their place in this country.

That, by and large, remained

the way in which he was viewed until his last breath.

According to this dominant narrative, Mandela’s story begins with his release from prison and his shepherding of the country to a fragile political compromise.

That defined his political contribution during the transition from apartheid to democracy; as if he came from nowhere to save a country teetering on the brink of a brutal civil war.

The world celebrated the man who had been imprisoned for 27 years and came out to embrace his persecutors without a hint of bitterness.

That’s when Mandela’s star

began to rise in the eyes of his former jailers and the western world.

He was treated as an exception to the other African leaders, who were labelled as brutal dictators who were trashing their countries.

He was also treated as unique amongst his people for his forgiving spirit, ignoring the fact he was of his people.

Before he was released from prison, he had been seen as nothing but a bloodthirsty terrorist who was bent on the destruction of white Christian civilisation.

Any reference to his earlier life tends to place him outside the political tradition from which he

came, and ignores the political beliefs of the young and radical Mandela.

We are almost always being presented with a Mandela whose life and politics have been reduced to the twin words of, ‘forgiveness and reconciliation’, and whose face and name, paradoxically, have been appropriated by the very system against which he had dedicated his earlier life to fighting.

His name and face have become money-spinners.

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Muslim Views . January 2014 CONTINUED FROM PAGE 8

Perhaps it was inevitable that Mandela would suffer the fate of many revolutionaries like Che Guevara and Chairman Mao who also became cogs in the capitalist machinery.

The only difference is that with Guevara and Mao this happened after their deaths while with Mandela, he seemed to bask in it and even used it to his advantage at times.

Contrary to the popular legend of the 1980s – Mandela would triumphantly walk out of prison and arm the people to confront the enemy – the Mandela who left prison in 1990 was a mellow one.

Maybe that had to do with age but I would venture that it had more to do with pragmatic political considerations.

When Mandela was released, the communist Soviet Union had just collapsed and the capitalist West was riding roughshod over any opposition.

The world had become a different place to the one he had left behind, and the scales were tipped in favour of the West and its

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Therefore, it is only fitting that now that he has left us, we begin the process of reclaiming Mandela, the champion of the poor and the working class.... In retelling that story, we need to correctly locate Mandela in the anti-imperialist, anti-racist and anti-capitalist Africanist political tradition that he, and others like Anton Lembede and Robert Sobukwe, shaped in the 1940’s ANC Youth League’s revolutionary programme of action. brand of market economics. Capitalism was on the rise and the Bretton Woods institutes were at the forefront of the capitalist assault. South Africa was not to be spared to become one of the few outposts of socialism.

That explains Mandela’s 360degree turnaround on nationalising the economy.

Therefore, it is only fitting that now that he has left us, we begin the process of reclaiming Mandela, the champion of the poor and the working class.

In the growing calls for economic freedom and the redistribution of wealth and land, especially by the youth, the young and radical Mandela’s name must be invoked in the fight against an increasingly indifferent and kleptocratic ruling class.

We must closely examine his

earlier life and legacy, and that of his generation in order to fashion amongst ourselves younger versions of the Mandela who was uncompromising in the face of injustice and repression.

His story and politics must be retold in their entirety to inspire a new generation of leaders that will not tolerate corruption, cronyism and the repression of dissent that usually follows these two ills.

In retelling that story, we need to correctly locate Mandela in the anti-imperialist, anti-racist and anti-capitalist Africanist political tradition that he, and others like Anton Lembede and Robert Sobukwe, shaped in the 1940’s ANC Youth League’s revolutionary programme of action.

We need to tell the story of Mandela, the first commander-in-

chief of the ANC’s armed wing, uMkhonto we Sizwe, who, on seeing that passive resistance was bearing no fruit other than to exacerbate the repression of Africans by the apartheid regime, called for a taking up of arms.

This is the story of the Mandela who firmly linked his freedom to that of his people by firmly refusing to be freed from prison on condition that he renounced the principles in which he firmly believed.

It is a fact that historical personalities and their legacies are always contested, and it is no different with Mandela.

But that contestation should not divorce the Mandela of the 1940s leading up to his release, to the Mandela of post-apartheid South Africa.

While the general feeling

amongst the many black poor people of this country, especially us the young, is that the latter Mandela had compromised too much and left structural apartheid intact, that same youth should remember that Mandela was just one person and he did whatever he could do, and paid his dues during his lifetime.

The mantle now rests with us to take Mandela, Sobukwe and Biko’s struggle forward to its logical conclusion – to continue in the political mode that settles for nothing but the best in leadership.

But that should start with the rejection of what one social network friend called the Santa Clausification of our heroes for the benefit of capital.

Thandile Kona is a social activist and journalist based in the Eastern Cape.

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Muslim Views . January 2014

Mass Mawlid in Cape Town Mission of Mercy, Message of Love SHAIKH SA’DULLAH KHAN

EVENTS in history are considered great due to the nature of the event, the persons involved in the event and the time of the event.

The event being commemorated in the month of Rabi-ulAwwal, by Mawlid SA, is the celebration of the birth of the greatest benefactor to humanity.

It is an appreciative memory of that moment when the Divine destined to change the world and the course of history by sending the best of humanity to guide them.

It is indeed a historical event well worthy of our collective expression of joy.

The 2014 Moulood is the second annual Mass Mawlid, the first one being so successful that the City of Cape Town has decided to partner in hosting this event on its annual calendar; informative and celebratory for Muslims, impactful and valued by all.

Moulood is not just a birthday celebration With Moulood-un-Nabi, we commemorate the birth of the Final Messenger of Allah, Prophet Muhammad (SAW), who was born over fourteen hundred-andfifty-five years ago in the city of Makkah.

Allah sent him as kaf fatan lin nas (a guide to humanity) and as rahmatan lil alamin (a mercy unto

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Part of the crowd at the Mass Mawlid in 2013.

the worlds).

Ali bin Abi Talib (RA) describes the Prophet (SAW) in the following tribute: ‘Prophet Muhammad is the Seal of Prophets, the most generous and the bravest of all. His speech was the most reliable.

He was the keenest and the most attentive to people’s trust and was very careful to pay people’s due in full.

‘He was the most amenable and the most yielding companion, seeing him unexpectedly you respect him and venerate him. He who has acquaintance with him will like him. He who describes him says, “I have never seen such a person.”’ [Ibn Hisham; Jami AtTirmidhi]

Photo SHAFIQ MORTON

The Prophet (SAW) was undoubtedly an embodiment of mercy and an expression of love.

Rejoice On the occasion of the commemoration of the noble birth of our beloved Prophet Muhammad (SAW), we rejoice (as we ought to throughout the year) in the acknowledgement of the selflessness, piety, wisdom and compassion of this last prophet.

His noble mission to humanity was the teaching of submission to the Supreme, of globally applicable values, of adherence to the Straight Path; the combatting of immorality, impropriety, injustice, ignorance and oppression.

He conveyed the divinely

revealed Final Testament as a universally relevant text, a testimony to his abiding mission.

We commemorate the Moulood of Prophet Muhammad (peace be upon him) to remind ourselves of his noble mission, to increase our knowledge of the history of the Prophet and those around him, to appreciate his struggle in implementing Din-ulIslam, and to encourage all of us to implement the example (sunnah) of the Prophet in our daily lives. So, in commemorating the birth of the Prophet Muhammad (SAW), we celebrate his life, appreciate his sacrifices and consider his impact while we commit ourselves to implement and manifest his noble life example in our times.

Source of inspiration The life of the Prophet (SAW) is both history and biography, a code of law and mode of guidance. The sirah (life example of the Prophet) should not only be stated, narrated and analysed but be internalised and utilised as a principled model for righteous and wholesome living.

To fully appreciate the significance of the Prophet’s life in this millennium, we need to evolve our perception of the sirah from a mere historical narrative into a contemporary map of guidance.

It should serve as a source of inspiration and a model for excellence.

Invitation to participate The Mawlid SA celebration is meant to revive and invigorate the sense of connection with the Prophet (SAW).

It is also a revival of the first mass Moulood programme held at Green Point Track, in Cape Town, on October 12, 1952.

It has been over 60 years since the great savant of Islam, Moulana Abdul Alim Siddiqui, addressed an audience of over 60 000 at Green Point Track in the largest Moulood programme ever held in Southern Africa.

It is with this in mind that Mawlid SA encourages everyone to join local and international participants in this memorable event on Sunday, January 19, 2014, at Green Point Track.

The call is for all to participate in a harmonious celebration expressed through songs of joy, pearls of wisdom and moving odes in praise of the universal messenger, the final emissary of the Almighty.

All are invited to attend dressed in white.

This year’s programme is set to be more interactive with food sales and a kiddies’ play area.

Mawlid SA calls on our community to embrace this auspicious occasion through volunteering and sponsorship.

Contributions may be made to Mawlid SA Trust, Account Number: 40-8265-5568 ABSA Bank, Branch Code: 632 005

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A historical overview of Moulood celebrations DR MOGAMAT HOOSAIN EBRAHIM

ONE of the greatest days in the lives of Muslims all over the world is the birth of the greatest human being who ever lived, Nabi Muhammad (SAW).

Every year, his birth, on 12 Rabi-ul-Awwal, is celebrated by Muslims globally with great reverence and enthusiasm.

The occasion stirs some of the deepest feelings of a Muslim.

In the past, this festive spirit started in all Muslim homes (at the Cape) and at all masajid where shaikhs and imams enlightened people on the life of the Prophet (SAW).

Females would gather at masajid in the afternoon, dressed in colourful attire, and prepare the ‘rampies’.

Many Muslim schools held feasts, and teachers spoke on the significance of the occasion.

The Mass Mawlid, which was introduced last year and which will be celebrated again on January 19, 2014, in Green Point, is

Moulood at Masjidus-Sabr in Primrose Park, Athlone: There are currently more than 70 ladies’ Moulood jamaahs in the Western Cape, stretching from Cape Town to as far as Worcester, in the Boland.

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not something new.

According to Judge (retired) Essa Moosa, during the 1950s to early 1960s, the Muslim Brotherhood Society (MBS) members met in the basement of the Zeenat-ul-

Islam Masjid (Muir Street Mosque), where they held a series of lectures on Sunday evenings.

Guest speakers included Dr Hoosain Kotwal, Shaikh Abu Bakr Najaar, Boeta Cassiem and

Shaikh Salie Dien.

The main objective of the MBS was to celebrate the annual Moulood.

It was the only organisation in Cape Town that organised annual

Moulood celebrations at the Green Point Cycle Track.

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The writer, Dr Mogamat Hoosain Ebrahim, delivering a talk at the ladies’ Moulood jamaah programme held last year at Masjidus-Sabr in Primrose Park, Athlone. There are currently more than 70 ladies’ Moulood jamaahs in the Western Cape, stretching from Cape Town to as far as Worcester, in the Boland.

Photo SUPPLIED

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Islamic schools and madrassahs in the Western Cape were invited to participate in the celebrations. The madrassahs who participated would display their banners as they marched through the main road, led by the Habibia Bagpipes and the Aleemiyah Siddiqui Brigade.

Because of the children’s involvement, parents and the general public attended the function.

The Green Point Cycle Track would be filled to capacity. The event was so popular and well attended that Christian neighbours would find it strange if a Muslim family was not at the Track.

Long before the function, members of the MBS would organise fundraising efforts among themselves and friends.

Shaikh Dien had a lot of influence; he received the necessary funds and support from the Muslim community and businesses.

For example, Sayed & Sons, Coo’ee and Bashews contributed food parcels and soft drinks to the participants.

Shaikh Dien was always the main speaker at these functions.

His main topic was the life of Muhammad (SAW). Participating madrassahs were also given the opportunity to present their topics. There were no clashes of topics as they were prepared and submitted to the MBS months before the function.

These memorable occasions started with Quranic recitals followed by scholars from various madrassahs who made dhikr and rendered qasidas. Thereafter everyone participated in the popular poems read from Riwayats of Barzanji. Finally, the salawat and a closing duah were made.

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Currently, the celebration is the culmination of months of intensive planning and hard work, in which the heads of jamaahs, known as captains, play a crucial role.

The teams hold regular meetings three months before the birth commemoration of the Prophet (SAW).

The jamaahs or teams as they are known nowadays, consist of males and females – the Boorhaanol Islam magazine used to list the names of teams, their

captains, dates and venues where Moulood celebrations were held.

The Red Crescent Jamaah, known as the ‘Reddies’, is the oldest jamaah in Wynberg. It was established by Sulaiman Lamara, the grandfather of Shaikh Hashiem Lamara, in 1890.

According to the captain of the ‘Reddies’, Safwaan Sasman, ‘The pioneers of this jamaah were involved with community work – gadats, burials, ‘doekmaals’ (name giving) etc.’

There are approximately eight

men’s jamaahs and more than 70 ladies’ jamaahs, stretching from Cape Town to as far as Paarl, Wellington and Worcester.

Since the 1950s, the jamaahs have become more formal in their attire. On their outings, they are formally dressed, wearing either suits or blazers with the team name inscribed on badges, and wearing red fezzes. It is evident that they emulated this from the so-called Malay choirs attire.

The laagoes (tunes) of the jamaahs originated from Malayu.

Shaikh Yusuf, who followed the Khalwatiyyah order, brought Sarful Annam, written by Ibn Jawzi, from Yemen, to the Cape.

The Cape Muslims are the only people who follow the system of tokang and djawap. It is not practised in Indonesia, Malaysia or in India.

According to the late Achmat Davids: ‘There is a great flexibility as to how these dhikrs are recited in the various orders of Tasawwuf. In the Cape it took the form of tokang (presentation) and djawap (answer); with one group of reciters presenting a dhikr and the others replying.’

With the advent of the Qadariyyah order at the Cape, alBarzanji’s Moulood format became popular.

Like many liturgies, al-Barzanji’s work is also divided into two parts: the riwayats that are meant for individual recitation, and the ashrakal, which is recited by the congregation while they are standing.

The most extensive translation of this work, which is frequently used at the Cape throughout the year, was written by Shaikh Ismail Ganief Edwards in Arabic Afrikaans.

The annual Moulood celebration is one of the Cape traditions which has, undoubtedly, brought many Cape Muslims together.

Dr Ebrahim is a lecturer in Religious Studies, History, Ulum al-Quran and Ilm al-Kalam at International Peace College South Africa (IPSA).

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Yes, Muhammad (SAW) is still alive SHAFIQ MORTON

WHEN I first visited Madinah nearly thirty years ago, an askari – a tomb guard – slapped my hands when I raised them in supplication facing the Prophet’s grave. ‘Shirk!’ he hissed sanctimoniously, telling me to face the qiblah wall instead.

My blood boiling at his insinuation that I was about to commit polytheism by greeting the Prophet (SAW), my first thought was to give this self-righteous moron a beating. It was the 1980s and I was an angry young man.

Thankfully, while I realised that the Companion Sayyidina Umar (RA) buried next to Muhammad (SAW) would probably also have wanted to thrash this boorish askari, I remembered that the Prophet (SAW) would definitely have steered the issue into calm waters.

I moved on, and while the askari berated a group of Turks who were ignoring him, I quietly

… as a community we are shown to the Prophet (SAW) morning and evening … he cares deeply about us and prays constantly for our welfare raised my hands again. I remembered the words of Imam Malik (RA), who’d told the second Abbasid Caliph, Abu Jafr alMansur, over 1 000 years ago to face the Prophet (SAW) when he greeted him.

This etiquette speaks to the attributed Prophetic Tradition that while all prophets taste mortal death they are alive in the barzakh – the inter-space between earthly death and the final afterlife.

I would, therefore, not be passing salutations upon a lifeless pile of bones as so many literalists

would have us believe.

The great 11th century scholar, Al-Baihaqi, explains that prophets’ souls are returned to them after death so they are ‘alive in their Lord’s presence’ like the martyrs.

This explains why the Prophet (SAW) has been able to explain in such detail the physical appearance of prophets such as Musa, Isa and Ibrahim (AS).

A sound Tradition, quoted by Abu Hurairah, has the Prophet (SAW) saying that in his grave noone would greet him from near or afar without Allah, the Highest,

returning his soul to him so he could return that greeting – and so that Allah could bless that person ten times.

In the barzakh, the Prophet (SAW) possesses a supra-consciousness. He said that no-one would invoke blessings on him until the Day of Resurrection without a special angel informing him of the person’s name and lineage.

This is further reinforced by the writings of Sayyid Muhammad Alawi al-Maliki, one of the modern era’s most authoritative scholars, saying that as a commu-

nity we are shown to the Prophet (SAW) morning and evening and that he cares deeply about us and prays constantly for our welfare.

Anas ibn Malik reported the Prophet (SAW) saying: ‘…my intercession (or prayers to Allah on your behalf) is assured for all those who visit me.’

In the angelic realm, it is said that the Prophet’s (SAW) tomb – the most sacred spot on our planet – is abuzz with heavenly beings, unimaginable colour and unearthly light.

Each dawn, some 70 000 angels who have just made devotions around the Kabah in Makkah, come to bestow salutations upon him (SAW).

These angels have been described as a ‘river of intense energy and light’. They only greet the Prophet (SAW) once and will re-appear on the Final Day in a dazzling and uncountable array.

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However, for those who may still not accept that the Prophet Muhammad (SAW) is ‘alive’, there is plentiful evidence that he is, at the very least, highly aware of us. He (SAW), of course, can appear in dreams, and he did say that Shaitan – the devil – would not be able to copy his form.

The first account, a few decades after the death of the Prophet (SAW), is attributed to Sa’id ibn al-Musaib, the only person present in the Prophet’s (SAW) mosque after Harra, a battle in which Yazid ibn Muawiyya had sacked Madinah, killing 10 000 Companions.

For three days there was no adhan but each prayer time, Ibn al-Musaib would hear the call to prayer coming from the Prophet’s (SAW) grave. Muhammad ibn Hibban, the 10th century Hadith master, reports Ibrahim ibn Shaiban greeting the Prophet (SAW) who audibly replied to his salaams.

If that isn’t enough, there are many who will claim that the ‘presence’ of the Prophet (SAW) comforted them. Martin Lings, the author of Muhammad, told me before his passing in 2005 that when he had difficulties with the book, he felt the gentle hand of the Prophet (SAW).

There was also an incident in

A flashback to last year’s Mass Mawlid event, in which thousands gathered in Green Point, Cape Town.

Madinah when a young boy, sent into the Prophet’s (SAW) burial chamber to retrieve a dead pigeon, came out with an apple.

Shaikh Ahmad Tijani, the Algerian founder of the Tijani Sufi Order, had seen the Prophet

(SAW) in a wakeful state, and had conversed with him.

But the most famous incident proving the Prophet’s (SAW) state occurred in the 12th century when Sayyid Ahmad Rifaii, a descendant of the Blessed House,

visited the tomb of his forefather.

A man of modesty, Sayyid Rifaii had not dressed himself in the travelling garb that Prophetic descendants did in those days. So, when he requested permission to enter the chamber – a privilege

If that isn’t enough, there are many who will claim that the ‘presence’ of the Prophet (SAW) comforted them. Martin Lings, the author of Muhammad, told me before his passing in 2005 that when he had difficulties with the book, he felt the gentle hand of the Prophet (SAW).

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Photo SHAFIQ MORTON

allowed to the Sayyids – the guard stopped him, asking him for proof of his lineage.

Disappointed, Sayyid Rifaii cried out, ‘Assalamu alaikum, ya jaddi.’ (Peace on you, my grandfather).

To everybody’s amazement, the Prophet (SAW) answered, ‘Wa alaikum salam, ya walidi.’ (And peace on you, my son). Then the Prophet (SAW) had extended his hand out from the grave and Sayyid Rifaii had kissed it.

For those literalists who would like to write this off as a Sufi fairy story, Sayyid Rifaii’s kissing of the Prophet’s (SAW) noble hand was witnessed by hundreds.

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Moulood message from the Anglican Archbishop

THE 12th Rabi-ul-Awwal is shortly after Christians have celebrated the feast of Epiphany on 6th January, also known as the third season of the church after Advent and Christmas.

Epiphany is God’s response to the devastation humanity caused to itself and creation, that is, God decisively acting and manifesting the Godself. This revelation is not a display of power, wealth or status but of a Father redeeming and reconciling his world and his children.

Against this background and as the Muslim community celebrates the birth of Prophet Muhammad on 12th Rabi-ul-Awwal, we pray that this reconciling, peaceful and caring spirit of a God who bursts into our lives and beyond, may characterise your celebrations and our interreligious witness.

We pray for one another and celebrate our differences to lead us, as we serve both the world and our planet.

May this celebration encourage us to engage in faithful dialogue as we resolve to know each other as children of God, and as each other’s keeper, especially where societies politicise religion for economic and political gain.

Finally, I wish all our Muslim friends strength in their religious and spiritual life as they celebrate the birth of Prophet Muhammad.

Salaam The Most Revd Dr Thabo Cecil Makgoba DD(hc) PhD (UCT)

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When Nabi Muhammad (SAW) entered the Kabah after the liberation of Makkah, ‘the Quraish watched Him smash each stone effigy while He recited the verse: “The truth has come, and falsehood has vanished away; surely falsehood is certain to vanish.” Inside the Kabah, the walls had been decorated with pictures of the pagan deities, and Muhammad (SAW) ordered them all to be obliterated, though, it is said, he allowed frescoes of Jesus and Mary to remain.’ (Karen Armstrong in her book Muhammad: Prophet of our time) The Sultan of Istanbul, followed the above line of thought when, after the Haga Sofia was converted from a church to a masjid, the Christian remnants were left intact. The Haga Sofia is now a Photo SALIM PARKER museum.

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Spirituality: A Quranic and Sunnah perspective

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An introduction to Tasawwuf We introduce a new series which looks at Ihsan/ Tasawwuf/ spirituality from the perspective of the Quran and Sunnah. Renowned scholar of the Quran, SHAIKH ISMAIL LONDT, starts the series with an introduction to Tasawwuf.

E begin in the name of Allah, and salutations and peace on our beloved Prophet Muhammad, his family, Companions and all who love and follow him.

The heart has a spiritual dimension, which Islam is concerned about. It is either soft or hard, like rock; stubborn in the face of divine command. (Quran 2:74) On Judgment Day, the mountains, the largest of rocks, will move like wool in submission to the Will of Allah. (Quran 101:5) Sufis are those who wish their hearts to be soft and pure like wool, moving in the breeze of divine command and only being where the Creator wishes it to be.

This is what the word ‘Sufi’ means – being like wool.

Tasawwuf (becoming a Sufi) is a science that deals with spiritual development and complete submission to divine will.

Islam is a multi-faceted way of life, and its various aspects became distinct over time. Its theoretical aspects morphed into the science of Kalam (Aqidah), and those elucidating its meanings are known as Kalamiyyun.

Its ritual aspects were addressed by scholars who are known as fuqaha (jurists), and the

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area of discipline they delved into became known as fiqh. Other major sciences were also defined such as Hadith, Quranic recitation and its exegesis.

For each of these sciences there were luminaries who led the way.

However, in Islam, knowing the theory and practising the rituals are not the goals. They are simply a means to achieving the goal. The goal is to obtain the Creator’s favour and to become worthy of His pleasure.

Those who pondered this concept and worked at realising it became known as the people of ihsan, Tasawwuf, tazkiyah or akhlaq. They studied the Holy Quran and the prophetic sunnah, searching for guidance and direction.

They identified that theory and ritual have to go hand in hand with spiritual development and, if not, all the theory and ritual will be in vain. This is apparent from the concept of ihsan which is, as described by the Prophet (SAW), to worship Allah as if you see Him. Developing this level of consciousness is the desired state.

Scholars firstly recognised that priority is always to be given to the compulsory actions.

Thereafter, voluntary acts of

worship, along with abundant forms of remembrance, are the keys to drawing closer to the Creator and becoming recipients of His love.

Some chose the path of patience, others took the path of love and gratitude. There were those who prioritised selflessness, and there were others who worked at developing uninterrupted levels of consciousness.

These paths were formulated based on Quranic texts and prophetic guidance, and simply became known as turuq meaning ‘paths’, the singular of which is ‘tariqah’.

What is noted for this introductory article is that the paths of Tasawwuf and its related activities are all based on Quranic and prophetic texts and concepts.

From the gatherings of dhikr to celebrating Moulood, to the hadrah, all these activities were established to remind people of the importance of ihsan, and to aid the development of an improved state of spirituality.

Anything that has no link to the Quran and Sunnah is not accommodated at all. We therefore have to practise tolerance when dealing with each other as ridicule without inquiry will not benefit us in the least.

Sufis are those who wish their hearts to be soft and pure like wool, moving in the breeze of Divine command and only being where the Creator wishes it to be.

We should remember that what is new to some is not necessarily new to Islam. A unique case in question is the hadrah, the various aspects of which are based on authentic prophetic narrations, three of which address jumping while in a state of remembrance.

This was done by the Prophet (SAW) and was condoned by him when others chose to do so as well. This may be new to many in our region of the world but it is not new to Islam. Inquiry as to its origin is therefore important for a better understanding, and to infuse some much needed tolerance in our hearts for each other.

Some are concerned about the title ‘Sufi’. The first to be called a Sufi was Abu Hashim as-Sufi, from Baghdad (d.150h. Kashf ath-Thunun 1/414).

Titles developed over time, and the ummah did not object. It began with the Companions – the Sahabah – who were named thus

simply because of their companionship with the Prophet (SAW).

The generation thereafter are simply known as the followers, the Tabiun. Ardent worshippers amongst those who followed the Tabiun were known as Zuhhad, ‘ascetics’ or ubbad ‘worshippers’.

Follow this column, if Allah wills, for elaboration on issues pertaining to ihsan, spirituality and Tasawwuf in the light of the Holy Quran and Sunnah. We pray that, through it, we will all gain a better understanding of each other and an appreciation for the spiritual dimensions of Islam.

Shaikh Ismail Londt completed the memorisation of the Holy Quran at the age of 13 and has since obtained six independent Ijazat (traditional certifications) and multiple Asanid (narrative chains) in the fields of Tajwid, Qiraat and Quranic studies in Egypt. He is currently specialising in the field of Linguistics at Unisa. He is the director of the Dar Ubaiy Centre which, along with offering memorisation classes for various age groups, is primarily focused on the further development of the memorisers of the Holy Quran, and honing the ability of the vocally talented. He lectures at International Peace College of South Africa (IPSA) and is a member of the Department of Quranic Affairs under the Muslim Judicial Council.

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Muslim Views . January 2014

Muslim sectarianism in South Africa: symptom or cause?

International Peace College South Africa (IPSA), in association with the Shahmahomed Trust, held its 5th Annual Wasatiyyah Syposium on November 23, 2013. The theme was Sectarianism: A Middle Way Reflection. Over the next few months, Muslim Views will be publishing a selection of abridged papers delivered at the symposium. DR ABDUL RASHIED OMAR, Research Scholar of Islamic Studies and Peacebuilding at Kroc Institute for International Peace Studies, University of Notre Dame, United States, and Imam at Claremont Main Road Mosque, Cape Town, questioned whether sectarianism was a cause or a symptom of the problems in the Middle East.

ACCORDING to Shaikh Ighsaan Taliep, Principal of IPSA, ‘The Muslim ummah is currently witnessing a dangerous rise in sectarianism and factionalism that seems to be palpable even to people of other faiths.’

To underescore Shaikh Taliep’s concern it might be instructive to note that the Human Rights Commission is currently investigating a litany of complaints of discrimination and hate speech directed at individual Muslims because they are Shiites or are perceived to be sympathetic to Shiasm.

In one case, the funeral prayers of a foreign national who had been brutally murdered was refused entry into a local masjid.

In another case, a Cape Flats

The Arab Spring has triggered and ignited a long-standing and deep-rooted schism between Sunnis and Shiites in the Middle East into an open war.

In Bahrain we have a Sunni autocratic regime oppressing a majority Shiite population while in Syria we have a despotic regime aligned to Shiasm tyrannising its largely Sunni population. man whose father had helped build the masjid and who has been patronising the same masjid since his childhood was denied permission to solemnise his daughter’s marriage ceremony at this venue.

Not only are these kinds of incidents of intolerance in our community of concern but even more alarming is the growing number of intolerant voices and views being expressed on local internet and social network sites.

From some of the views expressed on these sites, it would appear that there is an attempt to orchestrate a campaign of hate against local Shias.

This raises a legitimate fear that, God forbid, such an orchestrated campaign of hate and intolerance could escalate into direct physical violence as it already has in other parts of the world.

How then should Muslims, who embrace and understand Islam as a religion of the middle way (din al-wasatiyyah), respond to this scourge of sectarianism?

An Islamic understanding of sectarianism Sectarianism can be defined as bigotry, discrimination or hatred of ‘the other’ arising from attaching an exaggerated importance to

perceived differences.

Advocates of sectarianism usually believe that their own salvation requires that they aggressively purge their community of those they perceive to hold heretical beliefs.

Within the context of Islam, it is my considered view that religious sectarianism is both a symptom and cause of an extremist mindset or worldview which is the antithesis of wasatiyyah (the middle way) as advocated by the Glorious Quran (2:143).

In other words, extremism breeds and feeds on sectarianism.

At the same time, if religious sectarianism is left to flourish, the conditions become ripe for extremist views and actions to take hold.

Hence, if extremism feeds and breeds off sectarianism then we should be equally guarded against the growth of religious sectarianism.

How then should we understand the genesis and growth of sectarianism (fitna ta-ifiyya) and extremism (tatarruf or ghuluw) from the worldview of Islam?

According to a number of contemporary Muslim scholars, including local scholar, Shaikh Siraj Hendricks, this tendency of violent ‘othering’ has found viru-

lent support in the so-called wahhabi-cum-salafi movement during the last 200 years.

Shaikh Hendricks, during his keynote address at IPSA’s inaugural Wasatiyyah symposium in 2009, incriminates the wahhabi doctrine of al-wala wal-bara (the doctrine of loyalty and disassociation) as the source of this intolerance and sectarianism.

According to him: ‘(T)his is a doctrine that defines both its proponents and the “other” in rigidly exclusivist terms and – in an archaic Calvinist sense – as reprobates.’

During the past few years, this small but active salafi wahhabi movement has exploited the changing political landscape in the Middle East to advance its religiously sectarian agenda.

Unfortunately, the negative outcome of the Arab Spring has been that it has provided an opening for Muslim sectarianists to insert themselves into the new space that has opened up through democracy to propagate their obscurantist views.

The Arab Spring has triggered and ignited a long-standing and deep-rooted schism between Sunnis and Shiites in the Middle East into an open war.

In Bahrain we have a Sunni autocratic regime oppressing a majority Shiite population while in Syria we have a despotic regime aligned to Shiasm tyrannising its largely Sunni population.

It is my contention that this Sunni-Shiite conflict in the Middle East appears likely to not only intensify but expand beyond the borders of Syria and Bahrain to other parts of the Middle East

and beyond.

In an interview on Voice of the Cape’s Open Lines, during Ramadaan, Moulana Zakariyya Philander, director of Discover Islam, asserted that ‘international sectarian issues were now making its presence felt in South Africa and is threatening to undo the sterling work this country’s citizens have done over the last nineteen years in setting an example of how to co-exist in a democratic dispensation in a diverse society’.

Conclusion I want to make reference to a historic document, ‘The Amman Message (Risalatu Amman)’, in the context of grappling with growing sectarianism.

This document provides a framework for mitigating against the threat of Muslim sectarianism.

The Amman Message calls upon Sunnis and Shias to rise above the differences that separate them and to emphasise the commonalities that unite them as a single ummah.

It is noteworthy that Shaikh Ebrahim Gabriels undersigned and endorsed the Amman Message on behalf of the South African ulama.

I am convinced that the vast majority of ordinary Muslims are not supportive of the current trend of sectarianism that is being fomented by certain individuals.

Muslim scholars, and leaders in particular, have an especially onerous challenge of not allowing misguided individuals who act in a thoroughly reprehensible and depraved way to undermine the middle way of Islam (wasatiyya).

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Lauren Booth’s passion for Palestine NASEEMA MALL

LAUREN Booth is hardly mentioned without the appendage ‘Tony Blair’s sister-in-law’ but the gracious journalist is not at all perturbed by the delineation.

Booth was the guest of AlAnsar Foundation, Durban, in the last week of December. Her passion for the Palestinian cause is notable and it is a cause that is extremely close to her heart.

It was during her first trip in 2005 to cover the elections in Palestine that she witnessed firsthand how Palestinians were being treated and their living conditions. But what overwhelmed her were the incredible warmth, hospitality and generosity of the Palestinian people.

‘My first trip to Palestine completely changed my worldview.

When I went to the West Bank I saw people under terrible oppression, which was clearly apartheid but I had never read about it as apartheid.

‘I saw people there who had every right to hate an enemy who took their children and imprisoned their sons, burned their houses, destroyed their crops.

‘But I didn’t meet hatred. I met a confidence and a comfort in their faces, and a gentle assurance that all will be well, if not in this generation then in future generations; and that made me look at everything with fresh eyes.

‘I began to see, through subsequent visits to Palestine, that far from the women being enslaved by their religion, their husbands, their households, that I was meeting a lot of women who with

‘My first trip to Palestine completely changed my worldview.

When I went to the West Bank I saw people under terrible oppression, which was clearly apartheid but I had never read about it as apartheid.

‘I saw people there who had every right to hate an enemy who took their children and imprisoned their sons, burned their houses, destroyed their crops. ‘But I didn’t meet hatred. I met a confidence and a comfort in their faces, and a gentle assurance that all will be well, if not in this generation then in future generations; and that made me look at everything with fresh eyes.’ many children could serve a 12 course meal for 20 people and study for a PhD in Math and Science and Literature, at night before they went to bed.

‘And I was complaining about having two children and a swimming pool. What was wrong with my heart? The mothers of Palestine are my inspiration,’ said Booth.

‘Before I went to Palestine, I was absolutely certain that the Palestinian cause was just, and I wanted to find out some truth about it.

‘When I went, on my first day, I realised when I saw Palestinians with guns that some part of me had been psychologically programmed down the years to be afraid of these people. I realised that programming goes very deep.

You don’t even know you’ve taken it in.

‘The Israelis are Europeans, that’s how we see them; that they’re fighting for us Europeans.

And it’s true the Ashkenazi Jews are European and not Hebrew; they are a European, violent, aggressive race. But after three days in Palestine I had absolutely no fear, I had only love for everyone I had met.’

Booth says there is growing support in the UK for the Palestinian cause. After the 2009 siege on Gaza there was a massive protest march with at least 100 000 people, which was not covered by mainstream media.

She relates: ‘A 100 000 people were chanting “Down with Israel”. The front rows were white women in their 30s – with their children – who were not regular activists. It was beautiful to watch. The tide is changing as support for Palestine grows.’

In 2010, Booth made her first trip to Iran to cover the Al-Quds Day march.

‘There were approximately 100 000 Iranians at the march and it was a show of power against Zionism. There was no sense of violence at all. The women were weeping for the children of Palestine, weeping for the loss of Al-Aqsa; they were weeping because of the pain of other women and children.’

When asked about Tony Blair’s reaction to her conversion to Islam, Booth responded: ‘I don’t know but I heard that his office in Jerusalem hates me, and I’m content with that because if his office, who works with the Zionists, loved me, I’d be really worried.’

Commenting on inevitably being referred to as ‘the sister-inlaw of Tony Blair’, Booth says: ‘Before Islam it was a description

I was not happy with but, strangely, after Islam it’s a label I became content with.

‘Why? Because I can feel blessed that Allah SWT chose me to be the first person in my family to accept Islam, and if this is a means of giving hope to the Muslim community and a reminder that anyone at any time can come to Islam, and that things can change very quickly then it certainly is a label that I can live with.’

Booth serves as a trustee of the organisation Peace Trail. The organisation assists families in the United Kingdom and globally, providing education, housing and healthcare to Muslims in financial hardships, new Muslims who are facing financial difficulties, paying university fees for students in Gaza, planting trees in the West Bank, and many other projects.

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Muslim Views . January 2014

The Battle of the Trench: Betrayal SALIM PARKER

HE Jewish tribe of Bani Nadir plotted to have the Prophet (SAW) killed when he accepted an invitation to visit them a while before the Battle of the Trench.

Archangel Jibreel warned Allah’s Messenger of their plans and he managed to get away before it could be effected.

The Muslims banished the Bani Nadir from Madinah for their treachery and they had to settle in areas such as Khaybar, taking along all the riches that they could carry with them.

Huyay, the leader of the exiled tribe, bore a great hatred towards the Muslims and readily joined forces with the Confederates in their mission to obliterate the religion of Islam from the surface of the earth.

The Bani Qurayzah was a large Jewish tribe that lived peacefully with the Muslims in Madinah.

They lived in the strong fortresses outside the city of Madinah, somewhere close, in the south-east. They had signed a treaty with Nabi Muhammad (SAW) in which they agreed to assist in defending Madinah when there was an external danger to the city.

They had also pledged not to carry out any military moves without informing the Prophet (SAW) about it.

They had, in effect, pledged not to help the Quraishi polytheists and those who helped them.

Huyay impressed upon the Confederates his ability to influence his Jewish brothers. He assured his affiliates that he would easily sway the Bani Qurayzah to break their pact with the Muslims and allow an attack on Madinah from the north-east, where the Confederates were gathered, as well as the southeast where the stronghold of the Bani Qurayzah was entrenched.

Huyay was already known amongst the Madinah Jews as someone who had brought difficulty upon his own tribe, and they were extremely wary of him.

He had the ability to wear down opposition to his proposals with persistence of his line of thought. The chief of the Bani Qurayzah, who had signed the peace treaty with Muhammad (SAW), was Ka’b, and he was not keen to meet Huyay when the latter called on him.

Ka’b had initially refused Huyay in when the latter had knocked at his gate, informing him that he in no way would break his pact with Muhammad (SAW). Huyay then accused Ka’b of not wanting to share his food, an affront to Ka’b who reluctantly let him in.

T

Muslim Views

‘I have brought you lasting glory for all time and power like that of the raging sea,’ Huyay said. ‘I have brought the Quraish, Kinanah and Ghatafan with their leaders and their chiefs. There are ten thousand of them and a thousand of their horses. They have sworn that they will not rest until Muhammad and those with him are rooted out,’ he continued.

He painted a bleak picture of what would happen to the Jews of Madinah once the Muslims were annihilated for, he claimed, surely they would not be able to defeat the Confederates.

He ended by promising that if, by some extremely remote chance, the Muslims were not defeated, he personally would enter the fortress of the Bani Qurayzah and his fate would then be the same as theirs.

This type of solemn oath is considered binding and Ka’b agreed that he would not honour the pact made with the Muslims.

Huyay asked for the signed treaty and then tore it up.

Ka’ab presented his decision to his tribesmen and initially there was considerable resistance to it. Most of the Jews were simply against the breaking of a pact while some felt that Muhammad (SAW) was indeed the prophet whose arrival was prophesied in their scriptures, even though he was not Jewish.

However, when some of them went to the battlefront and saw the great disparity between the Muslim and Confederate armies, the sympathy started to sway towards Ka’b.

Huyay asked the Confederates to send some of their men to the Bani Qurayzah so that, together, they could attack the Muslims at night. They planned to attack the households where the Muslims were fortressed, knowing that mostly women and children occupied them.

News of the deceit soon reached the Prophet (SAW) and Umar was the one who informed him about it. Umar said: ‘O Messenger of Allah, according to what I have heard, sons of the Qurayzah Jews have violated the treaty and decided to help the enemy.’

This unexpected news distressed the Prophet (SAW) as he had trusted that Ka’b would honour the treaty. The Prophet uttered the following words: ‘For us Allah suffices, and He is the best disposer of affairs.’ Zubayr was sent to verify the reports and he confirmed that it was true.

In order to maintain representation from the Helpers as well, He also sent Sa’d, of the Khazraj, and Sa’d of the Aws tribes as a delegation.

Nabi Muhammad (SAW) gave them clear instructions: ‘Go and investigate whether the news that has reached us is true or not. If it is true, tell me about it using implied words so that people will not understand it. I will understand it. Do not express it clearly otherwise people could become scared. If they have not violated the treaty, you can express it plainly.’

These distinguished Companions went to the fortress of Bani Qurayzah. They mentioned that it was a bad thing to violate the treaty and advised them against it, mentioning the previous fate of the Bani Nadir. However, the Bani Qurayzah did not take note of what the Companions said and declared openly that they had violated the treaty.

They were so arrogant that they openly talked against Prophet Muhammad (SAW).

‘Who is the Messenger of God?’ they asked.

‘There is no pact between Muhammad and us or any agreement.’

The Muslim delegation was very disturbed by this. Sa’d ibn Muadh, who had been an ally of Bani Qurayzah for a long time, was extremely perturbed and declared, ‘I pray that Allah will not take my life before I fight you!’

The Muslim delegates then returned and told the Prophet (SAW) about the situation in an implied way. ‘Adal and Qarah,’ they said, referring to an incident of known betrayal.

The Prophet (SAW) answered saying, ‘Keep the news a secret! Tell it to only those who are aware of the situation. War consists of precautions and tricks!’

Madinah was now surrounded by enemies.

The Quran refers to it as follows: ‘They came on you from above you and from below you, and behold the eyes became dim and the hearts gaped up to the throats, and you imagined various (vain) thoughts about Allah.’

(33:10) This news caused a panic among Muslims.

The Prophet (SAW) sent Zayd with 300 soldiers to Madinah to protect the city at night.

Those forces used horses in order to patrol the city. The horses were not needed at the trench but the soldiers were essential there and were greatly missed.

The trench had to be guarded day and night, and every man taken away from the frontline multiplied the effort needed from those who stayed behind. Each man had to now keep watch for a few extra, exhausting hours.

The Bani Qurayzah, strengthened by soldiers of the Confederates, made a few attempts to attack the Muslims in Madinah.

On one occasion they attempted to attack the

house of Safiyya, the aunt of the Prophet (SAW).

About ten Jews shot arrows at the house and Safiyya (RA) noticed that one of them had reached the door and was trying to enter.

There were many women and children in the house so she disguised herself as a man by wrapping a turban around her head, took a long piece of wood, crept up behind him and killed him.

This scared the other Jews who now believed that there were not only women and children in the houses as they had been informed. They then left and abandoned the plan to attack Madinah from the Qurayzah fortress.

The hypocrites amongst the Believers also aimed to destabilise the Muslim army at the trench. Some of them claimed: ‘It is not reasonable to leave our wives and children alone and wait here miserably.

‘Our houses are outside Madinah; the walls are low and open to the attack of the enemy and thieves.’

They asked permission to leave the trench.

The Prophet allowed some of them to leave, even though the situation at the trench was becoming critical.

When Sa’d ibn Muadh heard that some of the hypocrites had asked for permission to leave, he could not help saying, ‘O Messenger of Allah, do not let them go! Whenever we suffer a misfortune or are in trouble, they always act like that!’

Sa’d went to the group of hypocrites who had asked permission to leave and rebuked them, ‘Will you always do something like this? Whenever we suffer a misfortune or we are in trouble, you always act like this!’

Allah revealed the insincerity of the hypocrites at that juncture in the following verse: ‘Behold! A party among them said: “You men of Yathrib! You cannot stand (the attack), therefore, go back!” And a band of them asked for leave of the Prophet, saying, “Truly our houses are bare and exposed,” though they were not exposed; they intended nothing but to run away!’ (33:13) The Confederates were massive in number, and the treachery of the Bani Qurayzah and the cunning of the hypocrites greatly aided their cause to exterminate the followers of the new religion.

But what the Muslims had on their side were their unwavering belief, their skilful leader who was assuring them of victory and their Creator who had ultimately promised them victory.

Stories from the Hijaz is sponsored by AlAnwar Hajj and Umrah.

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At one stage, some of the Confederates attacked the house of Safiyya, the aunt of the Prophet (SAW). There were quite a few women and children hiding there. A few of the Jews shot arrows at the house and one of them crept to the door and tried to enter. Sayyida Safiyya noticed this, disguised herself as a man by wrapping a turban around her head, took a long piece of wood, approached the man from behind and clubbed him to death.

Illustration SAAID RAHBEENI

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Muslim Views . January 2014

They did not come the next morning. Neither did they call me or someone in our group to give an indication of whether she was fine or not

Renewed hope WANT to go home!’ she cried as I tried examining her in my rooms.

I had noticed her initially, thirty minutes earlier when I was standing close to her as she lay slumped across a chair in front of the hotel’s check-in counter in Makkah. It was about two weeks before Hajj.

She and her family had just arrived from Jeddah airport and she was clearly sick and dehydrated. While her brother was trying to speed up the formalities of the check-in procedures, her mother was sponging her down and trying to pacify her.

I was sorting out some of my own issues with the hotel when one of the hotel staff who knew me quite well, gestured me towards them and informed them that I was a doctor.

They were from the United States and were probably reticent to have someone from the southernmost tip of darkest Africa medically involved in their care. It was with a sense of resignation that her mother allowed her to be transported to my medical room.

Their group had journeyed for more than a day from the United States to Dubai where the young lady had initially taken ill. She was seen by a doctor there and, two days later, the group had made their way to Jeddah with her still very feverish, suffering from diarrhoea and vomiting, and being utterly miserable.

The Hajj formalities had taken an inordinately long time at the airport, and her suffering was compounded when the bus transporting them to Makkah had broken down as they were ascending a hill.

All the passengers had been asked to get off in the more than forty degree midday heat and walk up the hill while the bus somehow chugged up. It took a few hours for the bus to get them to the hotel and by that time she was dehydrated. It was mid-afternoon when I examined her.

‘I want to go home!’ she repeated. She was sick, she was in a strange country with foreign cultures and etiquettes, and it appeared to her that she was a mere number, an object being passed along an assembly line.

‘I

Muslim Views

Her suffering was compounded when the bus transporting them to Makkah broke down as they were ascending a hill, writes Doctor SALIM PARKER.

‘Things can only get better,’ I said.

Her mother was close to tears.

‘How can it get better?’ the mother asked. ‘There are millions of people around, everything is going wrong, my daughter is getting sicker and sicker, and it seems no one seems to care! I don’t know what to do!’ she cried.

I tried to calm her. ‘Things can only get better and better,’ I tried reassuring her. ‘You are in the holiest of places, medical facilities are world class, and I have seen plenty of patients with her condition before.’

I could understand her concern; she, her young daughter and son were with strangers in a strange patriarchal land with customs and ways that were distinct-

ly foreign to them. They were exhausted after their long journey.

I examined the daughter, dispensed some medication and assured them that hospitalisation was not necessary. The mother looked incredulous.

‘Here is my phone number. I am just a call away and my group will always be able to find me if you cannot get hold of me,’ I ended off. I asked her to see me the following morning.

I indicated to them that she should postpone her Umrah until after I had seen her for the followup visit, and rest in the comfort of her air-conditioned, five star hotel rooms till then.

‘Things are only going to get better,’ I repeated. The red flush of fever could not colour her ashen pallor. ‘You have a treatable condition and I am sorry that the medication given in Dubai did not work.’

I promised them that the medication I had given would do the trick, otherwise I would accompany them to the hospital.

Her eyes lit up ever so slightly,

and she gave me the reply that strongly indicated that she wanted to get better. ‘I trust you, Doctor,’ she said.

They did not come the next morning. Neither did they call me or someone in our group to give an indication of whether she was fine or not.

In the course of medical practice I have come to accept that some consider me an adequate doctor, while others deemed me the worst they had ever encountered. Medicine is considered an art, and some consider my strokes on my canvas awe-inspiring while to others it appears a plain mess of warped colours.

I, as a rule, see anyone who requires medical assistance, so it was not surprising that a number of American hotel guests were amongst the many patients I saw that day. Most of them were quite sick, and it struck me late in the day that no one questioned my qualifications.

This was the first time ever that I was not interrogated by each and every American that consulted me about the competence of South African doctors.

Another day passed, and still there was no sign of her. I did not see her family at the breakfast or dinner tables, and wondered if she had been hospitalised for some reason.

The next morning, three days after I saw her, I saw a smiling, rosy-cheeked and bubbly young lady entering my rooms. I could not believe the transformation!

She and her mother were smiling and she literally could not stop talking. ‘Wait your turn!’ her mother commanded, gesturing to the full waiting room that she had clearly not noticed. ‘I’ll wait as long as is required,’ she smiled.

And she waited. I had a few complicated cases as well as an emergency that needed hospital referral to see to before she could see me.

‘So you don’t want to go home

now,’ I laughed.

‘Why should I want to leave the most wonderful place on earth?’ she smiled. ‘Hajj is just more than a week away, and I shall not miss that for anything in the world,’ she continued.

‘Why did you not come for your check-up?’ I reprimanded her. She smiled shyly and did not answer.

‘She felt so much better the next day that she wanted to perform her Umrah,’ the mother said. ‘Though she was a bit weak, she managed and seemed to be gaining strength after that. I told her that we should see you the next day but she insisted that she wanted to go back to the Kabah that day instead of seeing you,’ she continued.

‘Why? Did she want to make a final duah before going home?’ I teased.

The daughter looked at me. ‘I wanted to make a duah for you,’ she said. ‘You said things can only get better but they were more than that; they were perfect. I touched the Kabah when I made the prayer for you. You were my gift on this journey and I wanted to thank Allah before coming back to see you,’ she added.

Her words really touched me.

‘No, you are my gift,’ I said. ‘I just pray that I’ll get some reward for being able to assist you on your Hajj; this is, after all, my job.’

They informed me that they were to leave for Madinah the next day and I informed them that my group was moving to the Makkan suburb of Aziziyah. The mother was panic-stricken. ‘What will happen if one of us becomes sick?’ she asked.

The daughter smiled. ‘My doctor is just a phone call away,’ she said.

We all shared the ultimate gift; the gift of trust. The trust that I had that they appreciated our efforts and the trust they had that we were there to help them.

Hajj is Arafah but to get there, one sometimes has to trust those who have accepted the responsibility of getting the sick strong enough to spend some time in that hallowed area.

Photo Dr SALIM PARKER

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A tribute to Sharifa An activist with a Ahmed Choglay thirst for knowledge until the grave Yasmena Johnstone (1950 – 2013)

MOHAMED AHMED

ON October 22, 2013, Sharifa Ahmed Choglay, co-founder and CEO of Good Hope Meat Hyper, in Salt River, Cape Town, was called to Allah’s mercy.

Sharifa had a tremendous impact on the lives of many people around her, particularly the under-privileged in her community. An attempt to list her many achievements would be futile as the result would be something that more closely resembles a novella than a humble tribute.

Nonetheless, we will attempt here to, at the very least, highlight her achievements as a means to celebrate her life and mourn her passing.

Chief among her achievements was her instrumental role in ensuring that a great number of Muslims were able to undertake the holy pilgrimage to Makkah and Madinah, through sponsorship and other means.

Furthermore, she was integrally involved in fundraising initiatives for various masajid in the Western Cape, thereby playing a part in ensuring not only their survival but also their growth and expansion.

Sharifa single-handedly spent thousands of rands to assist in the clearing up of the Mowbray kabrstan, as well as the clearing of the maqbara therein.

Her passion and enthusiasm for promoting the education of the under-privileged youth was unmatched; this is borne out in the numerous meetings she had in the recent past with the former Minister of Education, Ms Naledi Pandor.

One of Sharifa’s most prominent endeavours was her involvement with the Muslim Association of Red Children’s Hospital (MARCH).

Rashieda Hashim, who worked closely with Sharifa on projects for the organisation, called Sharifa ‘very generous’ in her contributions for the organisation, and very ‘hands on’ in her actions.

DR MOGAMAT HOOSAIN EBRAHIM

Dawood Khan, a former Cape Town City councillor stated that ‘she was a remarkable woman and worked tirelessly in her efforts to assist the MARCH organisation’.

She was a key component in the burgeoning success of Good Hope Meat Hyper, and was a pillar of strength to her late husband, Dawood Ahmed Choglay who passed away eleven years ago.

She is mourned by her son Reaaz Ahmed, daughters Naseema and Fayrooz, as well as her grandchildren and the many people whose lives she touched every day.

It is our duah that this servant of Allah will be blessed with the highest place in Jannah. Ameen.

Zainab Asvat, Doctor for the people, passes on THE first Muslim woman to graduate as a medical doctor in South Africa but more renowned for her role in our liberation struggle, Dr Zainab Asvat, passed away in London, on November 30, 2013. She was 93-years-old.

She was hounded by the apartheid security police for her activism and was forced into exile in 1970.

Zainab Asvat, daughter of Ebrahim Asvat, came under the tutelage of her father as a young girl. She accompanied him to political meetings and became fully conversant with the political situation in the country.

In the 1940s, Zainab became politically active. At the time, she was studying medicine at University of the Witwatersrand but took a year off and went to Durban to be part of the Passive Resistance Campaign.

On June 13, 1946, the first batch of resisters set up camp on the plot at the corner of Umbilo Road and Gale Street. They proposed to live there in tents until such time as they were arrested.

There were eighteen resisters, six of whom were women: Zainab Asvat, Zohra Bhayat, Amina Pahad, Zubeida Patel of Johannesburg, and Lakshmi Govender and Veeramah Pather of Durban.

Doctor GM Naicker, President of the NIC and MD Naidoo, Secretary of the NIC, were the leaders of the group.

Zainab’s sister, Amina (Asvat) Cachalia, and her school friends went to the site after school to sing and cheer on the campaigners.

Reminiscing about the protest a few years ago, Zainab wrote: ‘We drew a lot of attention from the local Muslims. Some

Zainab Asvat attending the Treason Trial, December 1956.

Photo Muslim Portraits: The Anti-Apartheid Struggle, Madiba Publishers 2012

Muslim boys came, just to get fresh with us. They complained that I was cheeky.

‘I had two aunts in Durban. The one said that I was disgracing her because people were bandying ‘her niece’s’ pictures around. The other aunt, however, was supportive, partly because when she came to visit us at the tent, she found me reading Surah Ya Seen. She brought us ‘godras’ (eiderdowns) and food.’

On the Sunday night, June 16, white hooligans overran the camp, took away all

IT is an honour and privilege to write a tribute to Yasmena Johnstone. She was not only a student but a friend whom I initially met seven years ago when she registered with International Peace College South Africa (IPSA).

Yasmena died on Wednesday morning at 5.30 at her residence in Hanover Park and was buried the same day, December 4, 2013, at the Johnstone Road Maqbarah.

Her Salatul Janazah was performed after Asr Salaah at Masjidul Mansur, in Mount View Estate.

Yasmena was an active member of many Islamic organisations over several years and, therefore, it was no surprise to see members of these organisations at the janazah.

She was born in De Korte Street, District Six, Cape Town, on September 2, 1950.

She was the third eldest born to Zubair and Gadija Johnstone.

Yasmena commenced her madrassah years with Boeta Braima and continued with several other teachers. She attended Trafalgar Junior and High Schools until standard eight, and completed her Senior Certificate part-time.

She started to work in a factory known as Kelner where, after just a few weeks she was promoted and joined the office staff.

Because of her acumen, her employer advised her to pursue her academic studies.

She then studied part-time while being employed at various financial institutions.

She studied at Institute of Shari’ah Studies for five years. Thereafter, she registered for the four-year course at IPSA, which she successfully completed last year, 2013.

Though she spent seven years at IPSA, this did not bother her as she was actively serving the community.

She also loved travelling; she spent a year in Egypt to concentrate on the Arabic language.

Shaikh Dawood Terblanche, one of Yasmena’s teachers, noted: ‘As far as the favourite expression is concerned, it was literally learning from the cradle to the grave.’

Shaikh Fadiel Latief, another of her teachers, added: ‘Yasmena was a caring person who was concerned about the welfare of her fellow students. She was diligent and took a keen interest in her studies.’

Shaikh Ganief Kamaar, who addressed the mourners at the makbarah, quoted the following hadith: ‘Whoever seeks knowledge (for the sake of Allah), Allah will make his/ her path easy to Jannah.’

Ibtesiam Samodien, the librarian at IPSA commented: ‘Yasmena was a person who persevered despite the difficulty she experienced in her life – 15 years ago she had a

major operation, however, she continued her daily tasks, studying and being actively involved with Islamic organisations. She was like a mother to me.’

I had the honour of teaching her in three subjects this year and found her to be dedicated and passionate about her work. Her sincere personality and interaction with her peers always kept the class alive and interesting.

Although she was not the eldest of the family, she was an example to her seven sisters and four brothers, and had the respect of all her family members. She took care of her grandmother Ayesha Weeder, who lived to the age of 104, until her demise.

Ghairunisa, Yasmena’s sister acknowledged: ‘My sister was an activist, a member of Qiblah, and a founder member of Mustadafin. She was the head of Kauthar Study Circle for women. She was also the cocoordinator of the Islamic Unity Convention (IUC) Women’s Forum when it was established in 1994.

Yasmena was a faithful person who lived a life of sincerity, dignity and, above all else, was conscious of her duties as a Muslim.

She was proud of, and adhered to, the Cape Muslim culture. She frequented occasions such as janazahs, nikahs, arwahs and khatm al-Qur’an.

May the Almighty forgive her sins and reward her in abundance for the sacrifices she made serving the community as an activist and serving on Islamic institutions.

May Almighty Allah grant her Jannah tul Firdous and grant her family sabr, ameen.

Our condolences go to her brothers and sisters and the rest of her family members: Farieda, Mymoena, Washiela, Nazeema, Haroun, Ghairunisa and Nathier.

the tents and some of the blankets. Zainab, Amina Pahad and Veeramah Pather were injured when tents fell on them.

On Monday night, a meeting was called at the camp. Zainab made a fiery speech in which she denounced the violence and affirmed the resisters’ commitment and appealed to the people to remain calm.

On Saturday, June 28, Zainab was arrested and released later the same night.

On Sunday, she addressed a meeting of 800 women at the Avalon Cinema.

Zainab’s courage and determination were inspirational and several women joined in the campaign as a result.

In July 1946, Zainab led a batch of resisters, was arrested, sent to prison for three months and released in early October.

Later in October, Zainab, Mrs PK Naidoo and Miss Suriakala Patel, were the first women ever elected to the Transvaal Indian Congress Committee.

All three of the women had served prison sentences during the passive resis-

tance campaign.

After 1946, Zainab returned to medical school to complete her studies.

Towards the end of 1956, she became politically active again. The arrest of 156 activists in December, 1956, led to great hardship for their families, and Zainab set about organising a network of support.

She raised funds, collected goods and distributed food, blankets and clothing to the families of the accused. Zainab also organised meals for the accused during trial sessions.

In December 1963, Zainab organised a women’s march to the Union Buildings to protest against group areas relocations and the establishment of the Indian National Council. Soon after this, Zainab was banned for five years.

After her banning expired, Zainab and her husband, Dr Aziz Kazi, who had also been banned, took exit permits and went to live in London.

Courtesy: South African History Online Muslim Views

26

Muslim Views . January 2014

Yacoob Mahmud Mullah (1934-2013)

Tribute to a Madala MOHAMED ASLAM HASSAN

YACOOB Mahmud Mullah was born in Morba, India, on August 21, 1934, and died tragically on November 4, 2013, in Philippi, Cape Town. He was a wellknown and well-loved figure in all spheres of his life.

He was known by different names to different people, with the common thread being the love and respect that all bore him.

He was famously known as ‘Bala Mullah’ to most people (Bala meaning older brother), known as ‘Bhai’ and ‘Madala’ to the community of Philippi, and affectionately known as ‘Abba’ (father) to all of us, his family.

At the age of six, he travelled by ship, along with his mother, older sister and younger brother, to South Africa, joining his father who had arrived in Cape Town a year earlier to prepare for his family’s arrival.

His father, Mahmud Mullah, had settled in Philippi, which was at the time a desolate rural area.

The young Yacoob attended Habibia Primary, completing std.

6, before joining his father in the family business.

By this time the family had moved to Lansdowne, and the iconic Hassan Brothers supermarket was established.

In July, 1956, he married Zubeida Dhansay, and in December that same year, his beloved father passed away. The 22-yearold Yacoob assumed his father’s

Yacoob Mahmud Mullah, as pictured reading the Muslim Views at his home in Surrey Estate, in 2009. Mr Mullah always appreciated the paper and enjoyed discussing its contents.

Photo TARIQ HASSAN

role in the business, and in family matters.

It was a role that would define the rest of his life.

Having always accompanied his father to the various gatherings, it became his responsibility to take over the position of leading the dhikr in its many forms.

Soon he mastered the Tahleel, Moulood and the Gyaraween Shareef. He became well versed in many different variations of the various athkaar, and earned his position as his father’s successor.

Over the years, he had memorised an astounding amount of hamd, naat, and manqabat (Urdu

poems praising Allah SWT, Prophet Muhammad (SAW), and the saints, respectively).

He was instrumental in revising and reprinting various kitaabs over the years. His greatest fear was that the next generation would not uphold the traditions, and he encouraged the youth to involve themselves in the mehfil (gathering).

He even organised Moulood and Gyaraween classes, not only for the younger members but so that everyone could learn something new.

His dedication to the Athlone Mehfil was unwavering and, in 2012, they bestowed on him an award in recognition of his more than five decades of selfless service to the community. He hardly ever missed a function, often attending two or three in one night.

In his spare time, he copied kitaabs in the most beautiful calligraphy – a skill he had learnt on one of his trips to India – and decoratively adorned the borders of their pages.

In 1971, he moved his family back to Philippi, where he resumed running his father’s original shop. Eleven years later, Abba closed Philippi Cash Store, demolished the family home and

rebuilt it, adding a service station and motor spares shop.

He had a passion for cars and loved taking road trips whenever the opportunity presented itself.

I remember one occasion, when I was 14, I accompanied him and my father on a spontaneous overnight road trip to Port Elizabeth to attend a gyaraween.

That trip, and many others like it, epitomised the two great loves of his life.

Abba was a very charismatic person who always had a smile on his face, and always had time to share one or two of his trademark jokes.

He treated everyone he encountered fairly and with the utmost respect, thereby earning respect from others. He treated his employees like family, and many of them were with him for many years.

‘Mr Hassan was a real people’s person. He had such an even temperament that each day with him was just like the previous one. My day would not be complete if he was not part of it,’ says Carmen Klein, an employee for 23 years.

The community of Philippi loved him, and this was evident on the day that he died. As word of his death spread, people turned up in droves, expressing their disbelief, their anger and their condolences.

He spent his life serving others, be it his family, the community he lived in or the greater community.

The fact that he was killed while

SAFE SCHOOLS CALL CENTRE The Western Cape Education Department has established a Safe Schools Call Centre as part of the Safe Schools Programme.

Educators, learners and parents can call the toll-free number to report violence, abuse, alcohol and drug abuse, vandalism and/or complaints regarding corruption in schools.

The Call Centre’s toll-free number is

0800 45 46 47.

This toll-free line operates from Mondays to Fridays between 8:00 and 19:30. Weekend calls are recorded and responded to on Monday mornings.

The Call Centre’s operators can assist callers in Afrikaans, English and Xhosa.

Muslim Views

trying to assist someone in trouble seems to be a testament to the way he lived his life.

He was an accomplished mechanic, and could fix anything that needed fixing. He almost always had grease under his fingernails from fiddling with some car part or the other.

On a visit to Morba many years ago, he walked into the masjid and noticed that the clock was not working, and had not worked in years.

He fixed it, and spent the rest of his visit there responding to the many requests from people wanting their watches, clocks and other gadgets fixed.

As a father, grandfather and great-grandfather, he loved spending time with his family, and shared a special and unique bond with each and every one of us. He was the guiding light of our family, and was always willing to share his wisdom when called upon for advice.

His granddaughter, Sharifa Hassan, shared the following sentiment: ‘Abba was the light of our lives. He was my teacher, my doctor, my everything. He loved it when I told him this, and his face would be lit up with the most radiant smile. His passing has left a gaping hole in all our lives, and he will be dearly missed.’

At this time in our lives, when the world is mourning the passing of Madiba, our little family is contemplating life without our dear Madala.

- ADVERTISEMENT FEATURE -

Muslim Views . January 2014

27

Muslim Hands projects reach out to the Boland MUSLIM Hands has taken on the task of providing needed items to various locations across Cape Town. These locations have been neglected and have had little or no assistance from other outside sources.

These are some of the projects Muslim Hands undertook during December.

Little Angels Home for the disabled The Little Angels Care Home is situated in Somerset West. It is a centre for children with severe disabilities such as cerebral palsy, and special medical needs.

The home provides a permanent residency and care for 16 children between the ages of 14 and 21 years.

Muslim Hands provided the home with various food items such as fish fingers, baked beans, sweet corn, peas, tuna and fish as the children are on special dietary programmes.

The caretakers and caregivers at the home expressed their sincere gratitude and thanks to Muslim Hands for providing them with the much needed food for the children.

The children were delighted to see and meet the staff of MH and love being captured on camera and being the centre of attraction.

Wellington distribution Muslim Hands went out to Wellington, about 80 kilometres outside Cape Town.

MH employees had surveyed the area in order to determine the

Iqbal Bray and Shaikh Abdul from the Mbekweni Jamaat Khana.

Photo AMEER SAMSODIEN

conditions of the people there.

Fourteen families were selected and distribution took place on one of the farms.

After careful consideration, Muslim Hands distributed a safe water storage container, food parcels and blankets to needy recipients. Toys, sports equipment and goody bags were also given to the children.

Muslim Hands have completed further investigations in the area to provide people with much needed clean drinking water. A 1 000-litre water storage tank was given to a family that has no

safe or flowing water in their home.

The local farmer has agreed to service and maintain the safe water storage tank. He will make regular visits to fill the tank with water so that the family has a readily available safe, clean water supply.

Mbekweni Jamaat Khana After an extensive investigation into the poor surrounding areas of the Paarl district, near Wellington, Muslim Hands found two jamaat khanas that also serve as madrassahs.

Ismail Dawood Fakee and Gamiet Petersen with staff members of Little Angels Photo AMEER SAMSODIEN Home.

The jamaat khana situated in Sand Street, Mbekweni, Paarl, was in dire need of assistance.

The wudu khana was found to be in a shocking state.

After consultation with the local imam and ulama, we also found out that they needed food to feed the children at the madrassah. Children have not been attending madrassah regularly due to their condition.

Muslim hands thought that by firstly improving the conditions at the madrassah and then also assisting the children it would, Insha Allah, motivate them to

attend madrassah.

Muslim Hands distributed paper towels, soap, sandals and food to the Mbekweni Jamaat Khana. We have no doubt that these supplies will go a long way in restoring the local people’s faith in their local madrassah. We realise, however, that by supplying some of their needs we have only scratched the surface of the problems these children face.

Contact Muslim Hands today on: 021 6336413 (CT) or visit: muslimhands.org.za facebook:muslimhandsSA Twitter: muslimhandsSA

Muslim Views

Focus on Finance

28

Muslim Views . January 2014

Provisional Tax Interest and Penalties ROVISIONAL tax is an advance payment made to SARS on the taxpayer’s normal tax liability for the period of assessment. It is a method of ensuring that the taxpayer does not have to pay over large amounts to SARS after filing a tax return.

Provisional tax is therefore not a separate tax and, on assessment, the taxpayer’s tax liability is reduced by the amount already paid over in provisional tax during the year.

A provisional taxpayer is any person who derives any income other than remuneration as defined in the Income Tax Act, a company or any person that has been informed by the commissioner that he is a provisional taxpayer. Provisional taxpayers are required to make two compulsory payments to SARS every year with a third voluntary payment if required.

The first provisional payment is due six months after the start of the financial year and the second provisional payment is due at the end of that financial year.

The third voluntary payment should be made within seven months after the end of the finan-

P

Muslim Views

Part of SARS’s process and methods to collect taxes include the payment of provisional tax by taxpayers during the year. HASSEN KAJIE, CA (SA), a director of NEXIA SAB&T, based in the Cape Town office, and WALIED HEYNES, CA (SA), Technical Manager at NEXIA SAB&T, provide guidelines for readers.

cial year where the taxpayer’s financial year ends on the last day of February, and six months after the last day of the financial year when the financial year ends on any date other than the last day of February.

Paragraph 20 & 20A of the fourth schedule imposes a penalty of 20% for the under estimation of provisional tax and the late payment of the provisional tax, respectively.

Provisional tax payers are classified as either Tier 1 (T1) taxpayers with a taxable income of up to R1million or Tier 2 (T2) where taxable income is greater than R1million.

The first provisional tax payment for both Tier 1 and Tier 2 taxpayers is based on the basic amount or any lower amount as agreed by the commissioner.

The second provisional payment for T1 taxpayers should be calculated on an amount not less than the basic amount and 90% of the actual taxable income for the year of assessment as finally determined by the taxpayer or 80% of the actual taxable income for the year of assessment as finally determined by the taxpayer for T2 taxpayers.

The paragraph 20 penalty for T1 taxpayers is calculated on 20% of the lower of normal tax

Hassen Kajie is a Director of the Cape Town office of Nexia SAB&T.

Walied Heyns is Technical Manager in the Cape Town office of Nexia SAB&T.

calculated on the basic amount and normal tax calculated on 90% of the taxable income for the current year less the amount of provisional tax payments made to date for the current year of assessment as well as any employee’s tax that has been deducted throughout the year from the taxpayer’s employer.

The paragraph 20 penalty in respect of T2 tax payers where

the second provisional tax payment is based on an inadequate amount would be calculated on the normal tax calculated on 80% of the taxable income for the current year and the amount of provisional tax payments made to date for the current year of assessment as well as any employee’s tax that has been deducted throughout the year from the taxpayer’s employer The paragraph 20A penalty is imposed on a taxpayer if the second provisional payment is submitted after the last day of the year of assessment.

Provisional tax is... not a separate tax and, on assessment, the taxpayer’s tax liability is reduced by the amount already paid over in provisional tax during the year.

CONTINUED ON PAGE 29

Muslim Views . January 2014 CONTINUED FROM PAGE 28

The paragraph 20A penalty would be calculated on 20% of the amount by which the normal tax payable by the taxpayer for the year of assessment exceeds the sum of provisional tax payments as well as any amounts deducted by the employer in respect of employee’s tax for the year of assessment.

Section 89 (2) provides for the payment of interest where the full amount of any provisional tax payments is not paid in full by the relevant due date for payment.

Interest is charged on the full amount of the outstanding payment up to the date that the total outstanding payment is received.

Section 89 (sub-paragraph 4) provides for the payment of interest on the difference between the amount of normal tax as assessed

29

Section 89bis(2) provides for the payment of interest where the full amount of any provisional tax payments is not paid in full by the relevant due date for payment. Interest is charged on the full amount of the outstanding payment up to the date that the total outstanding payment is received. and the payments received in respect of the current year of assessment.

Section 89 (4) also provides for interest that is payable to the taxpayer in the event of an overpayment of the taxpayer’s liability for the current year of assessment if certain conditions are met.

Interest is payable at the pre-

scribed rate as determined by the Minister of Finance.

Paragraph 27 penalty on late payment Paragraph 27 of the Fourth Schedule also provides for a penalty of 10% on the amount not paid if any provisional tax is not paid within the period

allowed for payment.

The paragraph 27 penalty is in addition to section 89 (2), which states that interest should be paid on any outstanding provisional tax up to the date payment has been made to the commissioner in respect of such outstanding provisional tax.

This article is intended for infor-

mation purposes only and should not be considered as a legal document.

If you are in doubt about any information in this article or require any advice on Provisional Tax payments, please do not hesitate to contact Nexia SAB&T Tax department at telephone 021 596 5400.

Muslim Views

FROM THE MIMBAR

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Muslim Views . January 2014

A message of love The human heart, created with the capacity of infinite love, can only reach perfection if its possessor directs this tendency towards love of Allah and His Rasool, says Shaikh ABDURAGMAAN ALEXANDER.

E praise Allah for the glorious month of Rabiul-Awwal, 1435, during which we celebrate and commemorate the blessed birth of our illustrious master, Nabi Muhammad (SAW).

Our khutbah focuses on ‘Prophet Muhammad (SAW) Mission of Mercy, Message of Love’.

W

The Love of Allah Allah Almighty created His entire creation with love as a manifestation of His Divine Artistry and Perfection.

He blessed humankind as the supervisor over the rest of creation.

Our Beloved Creator introduces Himself to us in Surah 55 as ‘Al-Rahmaan’ (The Most Gracious, Beneficent, Merciful and Loving God of the universe). He only requires our love in return.

Since the reason for creation is love, the attribute of love is present as a natural inclination in all creatures.

Prophet Muhammad’s message of love It is documented that Nabi Muhammad (SAW) said in a famous hadith, ‘None of you will enter paradise until you believe.

And none of you believe until you mutually love each other (as believers) …’ Hence, love is a necessary element for the perfection of a Muslim’s faith.

The absence of love in a Muslim heart is like food without salt.

This means that the human heart, created with the capacity of infinite love, can only reach perfection if its possessor directs his tendency towards love of Allah and His Rasool.

Nabi Muhammad (SAW) revolutionised the world with love. He conquered the hearts of his archenemies with love, and readily forgave those who murdered and persecuted his family and companions.

Muslim Views

‘Verily, Allah and His angels place blessings on the Prophet. O you who believe, put blessings and salutations upon him with a (befitting) salutation.’

He lovingly cared for the orphans and the under-privileged, and championed the cause of justice for everyone. It is this unconditional and pure love that this modern world of turmoil and conflict so desperately needs today.

Prophet Muhammad’s mission of mercy Allah Almighty majestically declares in his glorious book, AlQur’an (21:107): ‘And (O Prophet) We have not sent you but as a mercy to the universe.’

True to his mission, he magnetically pulled people’s hearts and minds closer to him. He interacted and treated everyone mercifully, and people of all walks of life flocked to embrace his mission and message.

He taught us to be merciful towards animals as they have rights over us. He reprimanded the owner of an abused camel when the camel cried out for help to the Prophet (SAW). Even a brute animal recognised the Prophet of Mercy.

Thus, our beloved master teaches us in a hadith: ‘Allah will not show mercy to those who are not merciful to others.’

His advent as the universal Prophet of Mercy is the way to ultimate salvation and divine pleasure. It is only a merciful heart that will experience and taste true love.

The great saint, Moulana Jalaludin Rumi so aptly says: ‘Those who greedily fall in love with the world are like hunters who shoot at shadows; how could a shadow come into their possession? One of the foolish people tried to catch a bird’s shadow but even the bird on the branch was bewildered by this.’

Photo OSMAN KHAN

O people, just as Allah has made available clean air, water and light to everyone, so is Prophet Muhammad (SAW) the universal Prophet of Love and Mercy to all.

If anyone denies the blessings and favours of his Lord by blocking his nostrils and refusing to inhale fresh air then death by suffocation is certain.

Similarly, the one who refuses to drink water will ultimately die of thirst. And likewise, the person who closes his eyes to the light is bound to wander in darkness.

This is why the world is still groping in darkness today; the majority of humankind has not yet accepted the universal Prophet of Love and Mercy.

Moulood celebrations Allah states in His glorious Qur’an (33:56): ‘Verily, Allah and His angels place blessings on the Prophet. O you who believe, put blessings and salutations upon him with a (befitting) salutation.’

The Almighty states in surah 94, verse 4, ‘And We have exalted

for you (O Muhammad) your remembrance.’

O Muslims, this blessed month is an ideal period to recommit ourselves and strive to become true lovers of our Prophet who is the perfect examplar. His genuine sunnah is to pattern our daily lives on honesty, truthfulness and righteousness.

Our master always greeted first and had the most radiant smile.

He taught us that ‘to smile is charity’.

He was the perfect husband and never abused his wives in any way. He was the perfect parent, always showering his children with care, love and affection. He was the perfect neighbour, always showing concern and taught us that none should go to bed at night, while your neighbour goes hungry.

He was the greatest orphan that ever lived. He knew what it was to not have a loving mother or a caring father, therefore, he said, ‘The person who cares for the orphan will be with me in the hereafter.’

Similarly, the one who refuses to drink water will ultimately die of thirst.

And likewise, the person who closes his eyes to the light is bound to wander in darkness.

This is why the world is still groping in darkness today; the majority of humankind has not yet accepted the universal Prophet of Love and Mercy.

He taught us to love each other as believers for we are one global brotherhood in faith. He instructed us to be kind and compassionate to all human beings as we are all the universal family of Allah.

Our beloved Prophet (SAW) encouraged us to plant trees and be environment-friendly.

O Muslims, commit yourselves in this sacred period to study the blessed life of our beloved Prophet. One cannot help but admire and love this perfect human being. We must love him as we exist because of him.

Reflect on the Hadith Qudsi (sacred tradition). Nabi Muhammad (SAW) said that Allah said: ‘O my Muhammad, if it were not for you, I would not have created the universe.’

Rejoice in your Moulood celebrations and sing his praises. May Allah raise us in the esteemed company of our beloved master and all his worthy servants, ameen!

Jumu’ah mubarak!

DISCUSSIONS WITH DANGOR

The challenge to revivalist movements in Egypt and Tunisia The fact is that alcohol consumption, gambling and prostitution are to be found in all Muslim countries, writes Emeritus Professor SULEMAN DANGOR. EFORE the Arab Spring, the uprisings against the rulers in North Africa and the Middle East seemed a remote possibility.

Of course, the elements that contributed to the uprisings had been present for many generations and non-governmental and community-based organisations had been advocating change and demanded an end to oppression and injustice.

Both secularist and Islamic NGOs and CBOs had been operating at various levels, providing services to the masses and promoting human rights – often at the cost of imprisonment and torture. Social media facilitated the spread of the ‘revolution’ and the scene was set for the uprisings.

B

Several surprises were in store for observers of the Arab Spring.

For one, it was not expected that the Islamic groupings would command the majority in the parliamentary elections in Egypt and Tunisia.

As it turned out, al-Ikhwan alMuslimun and al-Nahda proved to be popular with the majority of voters and were installed as governments in Egypt and Tunisia respectively.

But governing a state is a far cry from functioning as a reformist/ revivalist movement.

It is a lesson that these groups have learned the hard way.

They did not anticipate opposition to their rule having been on the ‘same side’ as their detractors in the movement to oust the previous regimes.

The Islamic groupings in Muslim countries took it for granted that the masses would readily opt for shariah if given the choice.

But subsequent events have proved otherwise.

In both Egypt and Tunisia there is widespread opposition to the introduction of shariah.

One could assume various reasons for this state of affairs.

The reluctance to accept shariah can be attributed to the following: l General ignorance of shariah by its detractors who perceive

shariah as synonymous with penal laws (hudud). l The view that hudud should no longer be applied in the modern world. l The fear of being penalised under the hudud ordinances.

The fact is that alcohol consumption, gambling and prostitution are to be found in all Muslim countries so the most vociferous opponents to shariah are likely to be those whose freedom to indulge is being threatened.

Opposition to the introduction of shariah as the main source of legislation was expected from Western nations but, surprisingly, the major opposition has come from the masses in Muslim countries.

The groundswell of opposition in Egypt to Nursi emboldened the army to depose him and assume control.

It had been mistakenly assumed that the army had surrendered control of Egypt following the uprising.

The army, which effectively controls the economy of Egypt, is not likely to give up its monopoly.

In Tunisia, there is a clamour for al-Nahda to step down and hand over power to the opposition.

What the majority of people – including those who support al-

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Opposition to the introduction of shariah as the main source of legislation was expected from Western nations but, surprisingly, the major opposition has come from the masses in Muslim countries.

Ikhwan al-Muslimun and alNahda – expect is an overall improvement in basic service delivery, a reduction in employment coupled with an improved economy and freedom of expression.

Unfortunately, the former two demands cannot be met immediately since the economies of both Tunisia and Egypt are unable to fulfil these expectations in a short space of time.

Expecting immediate results is impractical and unfair.

What will happen to alIkhwan in Egypt is anyone’s guess.

The regime believes that by banning it, it will be rid of a ‘nuisance’.

This is fanciful thinking.

Al-Ikhwan has been in existence since 1927 and has attempted to meet the social, economic

and educational needs of the people through the establishment of business enterprises, small schools, clinics etc.

It has built strong support among Egyptians of all rank and class. It will be compelled to work underground as it had been doing during previous regimes.

It will have to reassess its role in the political field.

It could do this by joining an existing party as it did in the past or launch another party under a different name.

The idea of a state whose laws are underpinned by shariah is not likely to disappear.

But the struggle to establish shariah as the law of the land will be a long and drawn-out one.

In the meanwhile, the Islamic movement will have to go back to the drawing board and reassess its goals and strategies.

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LETTERS TO THE EDITOR

Muslim Views . January 2014

Signer not the only fake on Madiba platform

THE bogus sign-language interpreter at Nelson Mandela’s memorial service, Thamsanqa Jantjie, was not the only fake on stage.

There were many more fake personalities at Mandela’s farewell ceremonies, for example, Barack Obama claiming one should adopt Madiba’s good qualities such as reconciliation, forgiveness, compassion etc.

Every time he has tea, Obama signals his drones that kill innocent people together with his presumed enemies.

Enough of these fake personalities!

Ismail Lorgat Johannesburg

Nelson Mandela then and now SINCE the passing of Nelson Mandela, I have been left wondering how far we as a nation have travelled and what has gone wrong.

Madiba was an inspiration and any person who has ever met him knows that he was an extraordinary and remarkable human. His ability to bring diverse people and cultures together was legendary and his ability to bring about tolerance and acceptance was a gift.

On Thursday, December 12, at around 6pm while watching the parliamentary channel on DSTV, I realised what went wrong.

In one of his early speeches as president that was recorded in the late 1990s, Nelson Mandela revealed a startling truth. In a playful comment, Madiba identified a difficulty as he was concluding one of his most famous speeches.

It went something like this: ‘I will now stop talking because I do not want to create a problem for some members present here. I want them to sleep at home tonight and I am worried that they might not be able to sleep since many of them were already sleeping during most of my speech.’

While Madiba was with us, even as president of South Africa, some in leadership were ignoring him. Madiba knew they were not listening and he mentioned it on television for posterity to witness.

A leader communicates his vision to his followers. He captures their attention with his optimistic intuition of possible solutions to their needs. He influences them by the dynamism of his faith. He demonstrates confidence that the challenge can be met, the need resolved and the crisis overcome.

How is this possible when those in leadership are asleep? If we want to continue to live in a democratic and progressive society, we need people who are awake at the helm, steering this great nation. When a parliamentarian cannot stay awake when Madiba is talking, what can we expect?

Nelson Mandela was an extraordinary human being. The sacrifice that he made cannot readily be repaid. However, to honour him, political leaders should emulate his example. This implies that we must utilise the resources intelligently that have become our responsibility.

Muslim Views

Nelson Mandela was wounded by the plight of the poor and he often spoke about their suffering.

He wanted to house and feed every poor person in the world. If we seek to honour him, we must commit ourselves more deeply to those who are hungry and destitute. If we fail the poor then we fail Madiba.

Nelson Mandela was also an intelligent man and if we want to honour that aspect of his personality we must ensure that our young people continue to have access to well-resourced libraries and facilities so that they can learn, and improve their opportunities.

Nelson Mandela was brutalised and imprisoned for decades because of his love for freedom and tolerance. If we want to honour Madiba we must protect vulnerable women and children who are killed by gangsters and drug dealers.

We must ensure that all children can go to school and play in the local park without being harmed.

Nelson Mandela honoured God by respecting religious leaders. May Allah be pleased with Madiba’s efforts to create an environment of peace and tolerance amongst his fellow human beings.

In the end, it is Allah alone who is the final judge over all of his creation.

Cllr Yagyah Adams Cape Muslim Congress

IUC: Do justice to Mandela’s life SUNDAY, December 15, 2013 marked the day in the history of South Africa when former President of South Africa was laid to rest, after a long illness.

The Islamic Unity Convention (IUC) and its constituency pay our respects to his family, comrades and friends. We appreciate the invaluable contribution he has made to the struggle for liberation in South Africa. The IUC’s acknowledgement of his efforts is widely reflected in the balanced reporting, commentary and programmes on his life, broadcast during the week of mourning on Radio 786, of which the IUC is the licence holder.

The start of Dr Mandela’s presidency and the formation of the IUC, which both happened in 1994, ushered in a new era for South Africa and particularly its Muslims, whom historically have also made significant contributions towards social and political change, since their arrival in South Africa as political prisoners more than 350 years ago.

Throughout history, the freedom of the oppressed has never been achieved through a smooth, seamless process. In fact, history teaches us that it takes great sacrifice, courage and a leadership with vision to emancipate a people from oppression.

It is in light of this that the IUC remembers the poor in the community, ordinary working class women, men and youth who collectively brought the Apartheid government – if not completely then partially – to its knees.

While the world was invited to pay tribute to Dr Mandela and millions of rands were made available to host them, we dare not ignore that most South Africans are still living a life of poverty, marking South Africa as the most highly unequal society in the world.

South Africa’s biggest challenge post the Mandela era is to overcome these inequalities created largely by the capitalist policies adopted by his successors.

In the words of anti-Apartheid veteran Ronnie Kasrils: ‘That was the time from 1991–1996 that the battle for the soul of the ANC got underway and was lost to corporate power and influence. That was the fatal turning point. I will call it our Faustian moment when we became entrapped – some today crying out that we “sold our people down the river”.’

It is precisely this path that has proven such a disaster, and which may ultimately destroy Mandela’s life’s work of the achievement of one-person-one-vote in a united non-racial, South Africa. To do justice to Mandela’s life of dedication and sacrifice for an equal society, the struggle for social justice must continue.

We will need a movement of a collective leadership, with no selfinterest and who will continue to be inspired by the examples of the many greats in our history that can take us into the post-Mandela era.

More so, the IUC calls upon the moral, social and political conscience of ordinary people to take their lives into their own hands and become their own liberators.

Is that not what Nelson Mandela fought for?

Magbooba Davids, PRO Islamic Unity Convention Cape Town

NMPB: Don’t forget Mandela’s lessons of selflessness and sacrifice THE National Muslim Prison Board (NMPB) of South Africa extends its deepest condolences to the family of the late Mr Nelson Mandela, as well as to the African National Congress and all those who mourn his passing away.

Mr Mandela will always remain the icon of the struggle for a free South Africa. His efforts in this regard will be highly appreciated and treasured by all those who reaped the benefits of such struggle.

The founder of the Muslim Prison Board of South Africa, the late Imam Abdurahman Bassier (RA), worked among the inmates of Robben Island and enjoyed a good relationship with the late Mr Mandela. It can, therefore, be said that to some extent our Board’s relationship with Mr Mandela goes back to the early days of his incarceration.

Mr Mandela always displayed great respect to the Islamic faith and to Muslims in South Africa.

We trust that such mutual respect will continue to exist as a tribute to the great legend.

The National Muslim Prison Board will continue to strive for the same lofty goals as set out by Mr Mandela, which is to reduce crime by the rehabilitation of the criminal.

Above all, this was and still is the ideal of our own Islam and as well as the teaching and character of our Prophet Muhammad (SAW).

We urge all South Africans not to forget the great lessons of selflessness, sacrifice, forgiveness,

unity of purpose, and respect taught to us by Mr Mandela.

Surely Madiba would love to see his legendary discipline take root among all South Africans as a fulfilment of his effort and striving.

May Almighty God bless and guide the people of Faith.

The Executive Members National Muslim Prison Board of South Africa Durban

‘Let the believers rejoice…’

EVERY year, in the Islamic month of Rabi-ul-Awwal, Muslims all over the world celebrate, remember and honour Allah’s most beloved Prophet Muhammad (SAW) as he was born and passed away on the 12th Rabi-ul-Awwal.

In the Holy Quran, Allah speaks about remembrance and mercy of Allah upon his bondman Zakariyyah (AS) in Surah Maryam, verse 15: ‘And salaam (peace) is upon him the day he was born, and the day he will taste death and the day he will be raised alive.’

This practice of remembering Allah’s prophets on the occasion of their birth and death is mentioned in the Holy Quran in several places.

Allah SWT so beautifully states in the Holy Quran, Surah Yunus, verse 58: ‘In the bounty (gifts) of Allah and in his blessings – in that let the believers rejoice; it is better than the wealth they hoard.’

This rejoicing and celebration is called Eid Milad-un-Nabi.

Allah SWT orders the believing Muslims in the Holy Quran in Surah 48 (Sura Fath), verse 9: ‘In order that ye may believe in Allah and His beloved messenger (SAW), that ye may assist and honour him and celebrate His praises morning and evening.’

(The words ‘assist and honour’ refer to the Prophet (SAW).)

May Allah SWT keep the iman salaamat of the ummah of Nabi Muhammad (SAW).

Janaab Abdul Gaffoor Hurzook Rylands Estate, Athlone

Hijab is more than a headscarf I HAVE become increasingly sad at the standard of hijab nowadays.

There are so many sisters who don’t follow the Islamic dress code properly and, maybe, it is because they don’t know well enough. I don’t intend to judge any of my sisters in faith but I felt from my heart to write this out of concern.

My dear sisters in Islam, Hijab is more than just a headscarf.

Hijab is more than wearing an abaya only to mosque and madrassah.

Hijab is more than covering the arms and legs.

Hijab is giving complete attention and care to what you wear in public and in front of strange men at all times.

It is not good enough to put on your headscarf when your jeans are tight, your top clinging to your figure or your forearms are bare and open. It is not good enough to cover your head when your hair is sticking out from the scarf.

Hijab involves a dedicated effort to follow the Islamic guidelines for appropriate dress – to cover the whole body except the hands and face, to wear loose clothing that you cannot see through, to not wear flashy colours and glamorous attire.

Allah is pleased with women

who follow the correct hijab, and will reward them abundantly, insha Allah. Hijab is a sacrifice but it is worth it.

Saadiqah Steenhuis-Parker Cape Town

UCT Summer School course on science and religion The annual UCT Summer School runs from January 20 to 31, 2014.

This two week long programme remains the only programme of its kind in Africa.

During this Summer School programme the University makes it possible for the general public to attend lectures and courses and to engage with world class lecturers, scholarship and research on a wide range of topics.

This is an unique opportunity for the people of all ages to benefit from the University’s knowledge resources and to have an educationally enriching experience that is open to all.

There are no entrance requirements and no examinations are written.

Course fees range from R19 to R375.

This programme, that offers around 60 courses each year, has been running annually since 1950 and attracts around 3 000 participants each year.

There is one course which may be of particular interest to your readers: ‘Science and religion: Friends or Foes?’ by Professor Anwar Mall, Division of General Surgery, University of Cape Town.

The course runs from Monday January 20 to Wednesday January 22 at 7.30 pm.

This three-lecture course will trace the historical relationship between science and religion, explore the ‘conflict hypotheses’ related to them and reflect on the successes of science.

In recent decades science and religion seem in conflict but there are significant conciliatory positions on both sides of the divide, such as Stephen J. Gould’s theory of non-overlapping magisteria, in which science deals with the ‘how’ of life, and religion its meaning.

The first lecture will include focus on the biological sciences, the second will deal more specifically with science and its relationship with Christianity and Judaism and the third with the historical status of science in the Muslim world and personal experience of views of science amongst local Muslims.

For details or to sign up for this or other courses please visit: www.summerschool.uct.ac.za, email|: ems@uct.ac.za or phone 021 650 2888.

Janet Small UCT Summer School

Letters to the Editor Write to: The Editor e-mail: editor@mviews.co.za fax: 086 516 4772 PO Box 442 Athlone 7760 Please supply full name, street address and contact telephone number.

Letters of 500 words or less will be given preference.

Light from the Qur’an

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Nabi Muhammad: The model of love and exemplar of mercy IBRAHIM OKSAS and NAZEEMA AHMED AN we ever express enough thanks and gratitude to Allah Almighty for the truly embodied love and mercy that is Nabi Muhammad (SAW)?

Let us extract from Risale-i Nur, the contemporary Quranic tafsir by Bediuzzaman Said Nursi, a ray of light from his writings about Nabi Muhammad (SAW).

Bediuzzaman says that there are three great and universal things which make known to us Allah Almighty: one is the universe, another is the ‘Seal of the Prophets’ Nabi Muhammad (SAW); the other is the Quran.

He further says that when considering Nabi Muhammad (SAW), it becomes apparent that the face of the earth has become his masjid, Makkah his mihrab, and Madinah his mimbar.

Nabi Muhammad (SAW) is the leader of all the believers; preacher to all mankind; the chief of the ambiya, the lord of the auliya, and thus the leader of a circle for the remembrance of Allah Almighty.

In describing our beloved Nabi Muhammad (SAW) Bediuzzaman says: ‘He is a luminous tree whose living roots are the ambiya, and whose fresh fruits are the auliya.’

When Nabi Muhammad (SAW) declares, ‘La illaha illallah,’ those luminous reciters of Allah Almighty’s names repeat

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the same words, and through their consensus, in effect, declare: ‘You speak the truth and what you say is right!’

Bediuzzaman explains the reason that our beloved Nabi Muhammad (SAW) attained such an elevated station and became the Beloved of Allah Almighty.

He says that Nabi Muhammad’s (SAW) duah is the reason for eternal happiness in the hereafter, and that he is the means of attaining it; so too, through his prayers and supplications, he is the cause of its existence and reason for its creation.

Bediuzzaman says about our beloved Nabi Muhammad (SAW), ‘The purpose and aim of his prayer is such that it raises man and the world, and all creatures, from the lowest of the low, from inferiority, worthlessness and uselessness to the highest of the high; that is to having value, permanence and exalted duties.’

He further says that Nabi Muhammad (SAW) seeks and pleads for help and mercy from Allah Almighty in a manner so elevated and sweet, it is as if he makes all beings and the heavens and the earth hear, and brings them to exclaim, ‘Ameen, O our Allah! ameen!’

Bediuzzaman says that it is quite astounding how our Nabi eradicated the peoples’ evil, savage customs and habits to which they were fanatically attached. In its place he decked out the various wild, unyielding peoples of

that broad peninsula with all the finest virtues, and made them teachers of all the world and masters to the civilised nations.

Thus, it was not an outward domination but he conquered and subjugated their minds and souls.

He became the beloved of hearts, the teacher of minds and the trainer of souls.

He did all this with great ease and freedom, without fear, hesitation, reticence or anxiety, with pure sincerity, great seriousness, and in an intense and elevated manner. In this and in other respects he was and will remain unsurpassed in his power to transform an entire society in no time at all.

Nabi Muhammad’s (SAW) person, his laudable morals, which were at the summit of perfection; his duties, his complete confidence and elevated qualities, which were of the highest excellence; his extraordinary taqwa, ibadah, seriousness and fortitude, which demonstrated the strength of his imaan, and his total certainty and complete steadfastness, all show how utterly faithful he was to his cause.

Thus, Nabi Muhammad (SAW) is a person who is distinguished by his fine character and beautiful form. In his hand was a miraculous book and on his tongue, a truthful address; he delivered a pre-eternal khutbah to all humankind, to jinn, the angels and to all beings.

He explained and solved the

riddle of the mystery of the world’s creation, he discovered the intriguing mystery of the universe, and he provided convincing and satisfying answers to the three questions that are asked of all beings and that have always occupied minds: ‘Where do you come from? What are you doing here? What is your destination?’

Bediuzzaman conveys that Nabi Muhammad (SAW) brought and announced the good news of eternal happiness for those who have imaan; he is the discoverer and proclaimer of an infinite mercy, and the discloser and displayer of the treasures of Allah Almighty’s Most Beautiful Divine Names.

If we regard him in this way, that is in regard to his being a worshipful servant of Allah Almighty, we will see him to be the model of love, the exemplar of mercy, the glory of humankind, and the most luminous fruit of the tree of creation.

If we consider him in regard to his being the Messenger, we see him to be the proof of Allah Almighty, the lamp of truth, the sun of guidance and the means to happiness. And a fifth of humankind has accepted the gift of his guidance and preserved it like life itself.

But how is Nabi Muhammad (SAW) the proof of Allah Almighty?

He indicated the universe’s Creator with both his self, his conduct and his speech. In other

words, Nabi Muhammad (SAW) was an articulate proof of Divine Unity and eternal happiness who was himself verified by the entire universe.

In the face of such elevation of our beloved Nabi Muhammad (SAW), the least we can do to offer our eternal thanks and gratitude to Allah Almighty for the supreme blessing of making us a part of the ummah of Nabi Muhammad (SAW) is to constantly recite salawat.

Bediuzzaman invites us to recite the following salawat: Endless peace and blessings be upon our master Muhammad (SAW), to the number of the good deeds of his community to whom was revealed the All-Wise Criterion of Truth and Falsehood from One Most Merciful, Most Compassionate, from the Sublime Throne; our master Muhammad!

Peace and blessings be upon him thousands and thousands of times, to the number of the breaths of his community; our master and intercessor, Muhammad! Peace and blessings be upon him thousands and thousands of times, to the number of the letters of the Quran formed in the words, represented with the permission of the Most Merciful in the mirrors of the airwaves, at the reciting of all the Quran’s words by all reciters from when it was first revealed to the end of time.

And grant us forgiveness and have mercy on us, O Allah, for each of those blessings. Ameen.

Is polygamy a sunnah? Scholars respond We published a letter in our December 2013 edition from Mogamat Hashiem Fryddie where he responded to the exposition of Qur’anic verses related to polygamy by various scholars (The ‘second wife syndrome’: commentary based on Quran, From Consciousness to Contentment, MV November, 2013). Our columnist, JASMINE KHAN, places the series in context followed by responses by some of the scholars to the points raised by Mr Fryddie.

THE series on ‘second wife syndrome’ was never intended to debate the permissibility of polygamy. What I wanted to show is that when this happens to a woman she is unprepared, and the effect on her emotions is traumatic.

While the issue of polygamy is highly sensitive, especially among men, this series also examined the claim that polygamy is a sunnah.

All the rights and privileges we are given by our Creator come with conditions. Taking more than one wife comes with conditions, and what is very clear is that in the majority of instances these conditions are not met.

We are in the month of the birth of our beloved Rasul (SAW) and, as ordered, we try our best to follow his example and emulate his behaviour. Sadly, we fall short on many of his sunnah; one of the worst being the treatment of women.

The following is a summary of what I found while researching the subject. Should anybody disagree or need more information, the full article may be found at: http://www.islamicity.com

Our Dialogue, the Religious Editor, Arab News, Jeddah ‘Sunnah is an action, religious duty or ordinary activities, which the Prophet (SAW) has either encouraged or recommended by word, deed or approval.

‘Regarding religious practices, it is sufficient that the Prophet is known to have done something in a particular way to make it a Sunnah to follow, thereby earning reward from Allah.

‘The way the Prophet (SAW) did things does not mean that they constitute a sunnah, unless he has backed these with a verbal recommendation or instruction.

For example, he (SAW) liked to eat pumpkins. Is it a Sunnah to eat them? No, and one can go through life without tasting pumpkins and not miss a reward.

‘We have no statement by the Prophet to suggest that marrying more than one woman is recommended. No companion of the Prophet tells us that the Prophet questioned him about having only one wife or suggested to him that he should marry again. That always came from the man himself.

‘On the other hand, the Prophet did not persuade any of his companions not to marry a second time. Therefore, we can say that this is a question left to the individual; he may marry two or three or four women but it is open to him to limit his marriage to one woman.

‘Moreover, we cannot argue that since the Prophet married so many wives, polygamy is a sunnah.

‘A detailed study of his mar-

riages will show that there was not a single one which was motivated by the desire to simply have another wife. Each of his marriages had an additional advantage which could be of a political or social or legislative nature.’

To all the women who sent me their stories, I offer my heartfelt thanks and empathy for your pain. There are many whose stories were not included due to space constraints but you have been heard.

To the second wives, rest assured that your feelings are also acknowledged and that your situation is not an easy one.

May I suggest that you get together and form a support group? In the final analysis, only another woman can feel and identify with your pain. I wish you all only the best, and leave you in the protection of Allah. jkinflow@telkomsa.net Here are the responses by some of the scholars whose interpretation of Quranic verses related to polygamy were questioned by Mr Fryddie: Fryddie: Quraysha Ismail Sooliman incorrectly states that ‘Islam is the only religion that prescribes specifically one wife…’

Her response: ‘I would like to ask Br Fryddie to bring evidence to prove the contrary? All the other religions prescribe polygamy, and none of them have clearly stipulated as has been done in Islam, ‘then take one’.

‘With respect to the other religions, it was the Pope, the Rabbi and the government of India that limited marriage to one wife but

this limitation did not come directly from the scriptures. In Islam, it did. Like all issues of shariah, the stipulations are conditional and as a guidance. And Allah SWT knows best.

‘As for claiming that polygamy was the norm, and that the Prophet SAW did it over and over again, perhaps Br Fryddie has missed the essence and exceptions of the Prophet’s marriages as is clearly understood from the seerah. If it was the norm then why did the Prophet strictly express dislike that Ali (RA) take another wife while married to Fatima (RA)?’

Fryddie: ‘Moulana Zakariyyah holds up the issue of justice as a stumbling block to the ‘acceptability’ of polygamy. Muslims are just by nature, and injustice should be the exception rather than the rule. That is why Allah first mentions two, three or four; only if one fears one will not be able to be just, then one.’

Moulana Zakariyyah’s response: ‘Muslims are just by nature? Muslims should be just by nature, and along with the rest of humanity should be striving towards the ideal of justice being the rule rather than the exception.

Overwhelming evidence suggests that practice has yet to catch up with this ideal.

‘While I applaud the attempt at understanding the divine reasoning of the sequence of the verse, it is just that – a reasonable attempt to understand divine scripture, not authoritative in any way.’

Fryddie: ‘Shaikh Sa’dullah states that verse 3 of Surah Nisaa related to some social need. This is incorrect as polygamy, which

was the need, was already being practised as a norm’ Shaikh Sa’dullah’s response: ‘It is well known that polygamy had been practiced for centuries prior to Islam and Islam limited the number to four. I was referring to the context which necessitated the revelation.’

Fryddie: ‘Further, he (Shaikh Sa’dullah) states that polygamy falls under the category of mubaah. In the best society, the society of Muslims in the time of the Prophet, polygamy was the rule. Surprisingly, Shaikh Sa’dullah subscribes to the norms of modern western society. If the Prophet practised polygamy over and over, should it not fall under the category of sunnah?’

Shaikh Sa’dullah’s response: ‘My perspective has absolutely nothing to do with subscribing to western or eastern society. What we need to understand regarding the universal norm pertaining to marriage is that of Adam and Hawwa (peace be upon them); it did not start off with plurality of wives.

‘As regards the sunnah of our beloved Prophet (SAW): he married Khadijah when he was 25 years of age, she was his employer, fifteen years his senior, twice widowed. What is the sunnah?

Marrying at the age of 25 to a woman called Khadijah, 15 years your senior who was twice widowed? No! The sunnah is marriage.

‘The number of wives is not sunnah because if polygamy is a sunnah to be followed as a rule then are all those who are not in a polygamous relationship violating a sunnah?’

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From Consciousness to Contentment

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The second wife syndrome Conclusion...

In the conclusion to the three-part series on the ‘second wife syndrome’, JASMINE KHAN presents the views of an aalim and a clinical psychologist.

HEN I interviewed Shaikh Riyadh Walls on the issue, he pointed out that Surah Nisaa is more about taking care of orphans than it is about men taking multiple wives.

He says that the institution itself is not wrong; it is more about how the practice has evolved culturally through the centuries. At the time of the Sahabah, every woman who became an adult had to be protected; her vulnerability made it imperative that she belong to a family.

Women did not work and Allah makes it clear that men should provide and protect women. As time passed, a system of patriarchy evolved, which led to the abuse of the concept of man being the leader. Slowly, the reasons for taking a second wife changed, and this led to injustice.

The system of polyganous marriages as practised in those times ensured that women were protected as per the decree of Allah. Nowadays, it is rare that a man takes another wife because she is a widow or divorcee with young children.

It is more often a case of ‘I had feelings for her’, as I was told by a man when I asked him why he had married a woman younger than his eldest child.

According to Shaikh Riyadh, the system is failing because boys are not educated to take responsibility and girls are not prepared for this to happen.

Clinical Psychologist Ferial Johnstone says: ‘No dispute with the Qur’an that four wives are allowed is made in this response. Our idea of marriage in a western culture is very much influenced by western thinking and the concept of romantic love and the monogamous marriage.

‘Romantic love is a cultural construct where the person feels emotional and sexual attraction and “falls in love”. There is an expectation of romance and passion and that within the union the idealised attraction will be consummated.

‘There is also the expectation that this attraction will be sustained over the years and, hopefully, grow stronger. The sexual intimacy achieved after consummation is understood to be a unique experience and women often feel that it is what binds them to their husbands.

‘When we marry, we have a covert contract with our partner that we are entering into a monogamous relationship. When the husband wants to take a second wife it comes as a shock because it is outside of the cultural norm.

‘She sees it as a violation of the covert contract and feels betrayed by her partner and may feel he no

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‘So she complies with his choice, despite the emotional cost; that is, her deep dissatisfaction with losing the unique intimacy with her husband.’ longer loves her.

‘It must be emphasised that it is a human tendency to be jealous, it is an instinctual reaction.

The love object becomes a possession. And this territorial instinct causes tension in the relationship.

‘Realistically, the idealised union described earlier is not always sustainable. Marriage is subject to periods when partners feel distant from each other. In these periods of disconnect, partners may seek nurturance elsewhere.

‘When the husband introduces the second wife, the first wife may start to question herself and take on “blame” for her husband needing another partner. She questions her values and will try to prove to her husband that she is better than the other woman.

‘Helpless and angry, she feels that she does not have any power in the situation and has no choices available to her.

‘If she is financially dependent on her husband she believes she cannot leave him.

‘So she complies with his choice, despite the emotional cost; that is, her deep dissatisfaction with losing the unique intimacy with her husband.

‘She may also struggle with feelings of guilt and self-doubt, she questions the strength of her faith and feels shame regarding her feelings of anger and frustration with a life choice that is permitted by the Qur’an.

‘Our culture does not lend any support because no one can really feel her pain, and she feels isolated.

‘This often lowers her selfesteem and may prompt a downward spiral not only in her relationship with her husband but also in other areas of her life.

Some women stay in the relationship despite significant emotional trauma.

‘They may resign themselves to “their lot”; the consequent feelings of depression, inadequacy, powerlessness and hopelessness become a way of life; their only solace being that they are behaving as God-fearing women should.

‘In the case of the second wife, where the second marriage is conducted in secret and kept ‘hidden’ from the community, she may suffer a negative impact on her selfesteem and also have to cope without the social support

enjoyed by openly accepted couples.

‘There seems to be more an element of choice. There is no sense of disempowerment and blows to self-esteem experienced by the first wife.

‘The presence of a first wife is known from the outset and this is in fact an explicit contract where conditions regarding time-sharing, financial responsibilities etc. are stipulated.

‘The second wife is given an opportunity to review the terms of the marriage contract as it is in reality, and is then able to make an informed choice regarding her primary relationship and the consequent lifestyle.

‘This is in contrast to the first wife where the contract is idealised and covert; the first wife is unprepared for an alternative lifestyle choice.

‘In conclusion, we return to the notion of marriage in our context where a couple falls in love, forms a family, with aspirations and hopes that is in agreement with our cultural norms.

‘Our relationships are based on what we know, using our parents and others as examples for a way of being.

‘In this case and in this context, there is little frame of reference.

‘When a second marriage occurs, both relationships fall outside of these cultural norms.

We must, therefore, be cognizant that the underlying experience for both the first and second wife may be that of loss of what is known, understood and accepted, and that significant adjustments to lifestyle are needed for the family to survive.’

In doing the research for this series the following facts have come to light: l Allah permits taking more than one wife but with strict conditions. l Currently, there are too many cases where these conditions are not adhered to. l We live in a predominantly western society and, for good or ill, have taken on those values. l There is a serious lack in education as to how we raise both boys and girls. l When a man, for no good reason other than that he feels like it, takes another wife after decades of marriage, his first wife suffers serious emotional damage. l This is a form of abuse. l The second wife also has a much harder task as she has, in most cases, an exemplary person to compete with.

Shaikh Sadullah Khan says that Allah permits us to take sugar but, done irresponsibly, it can lead to diabetes. Similarly, we have to be careful that in doing what is allowed, we must fulfil the conditions.

As we enter Rabbi-ul-Awwal, remember what Rasulullah (SAW) said: ‘The best of you is the one with the best character, and the one with the best character is kindest to his wife.’

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Muslim Views . January 2014

Positive and Effective Parenting

Positive discipline (part 2) FOUZIA RYKLIEF

N part one of this topic, we covered some general principles and a positive approach to discipline. This article deals with a simple discipline format that involves giving children choices that have consequences.

A. Be clear and specific about house rules and expectations It is important to be specific when making house rules. Children need to know exactly what is expected of them and what the consequences will be if they do not comply.

Example: ‘Your chores must be completed before you can watch your TV programme.’

B. Describe the problem It is important that parents not generalise when stating a problem. Avoid saying things like, ‘She is forgetful or lazy.’ This is labelling and does not focus on the job that needs to be done.

The child must know that she has to tidy her room before watching television.

C. Give an I-message, expressing your feelings strongly but respectfully When we give an I-message, we need to be specific, use a firm voice and maintain good eye contact. Leave what you are doing and face the child. Say something like, ‘I am disappointed that you have again left the room in such an untidy state.’

D. Tell the child specifically how you want him/ her to behave We need to be firm when making our statement about the behaviour, and convey our firmness by our tone of voice and body language. Do not be sidetracked and argue or discuss the point. Simply restate the expectation.

‘I expect the room to be tidy before you watch TV.’ E. Give the child a choice Giving children choices reduces conflict, resentment and defensiveness towards parents.

Each choice provides the child with an opportunity to take responsibility and exert some control over her life.

Choices help to establish boundaries and limits. The parents are the ones who decide the options and present the alternatives that they are prepared to permit.

Choices always have a built-in limit. One can’t have everything.

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The child should know the consequence. ‘Either you clean the room or I switch off the TV.’ F. Take action If the child chooses not to do what is expected, follow through with action and switch off the television.

Don’t be distracted by the child’s tears or sulking. This is a ‘side show’. Stay firm and in control. The child will see that you mean business.

G. Acknowledge the child’s feelings ‘I can see you are angry about not being able to watch TV. You can have another opportunity tomorrow.’

H. Problem-solve if the problem persists ‘Let’s put our heads together and find a solution with which we will both be happy.’

Some important points to consider When parents present limits or choices or rules to children, they will not always be well received and children may complain. Par-

ents can accept their children’s feelings of disappointment, anger, irritation, and reflect their feelings, recognising that they are being tested.

They can respond with words like, ‘I can see you don’t like this rule but it has to be this way.

These are your choices …’

Choices must be age- and situation-specific.

Toddlers are only able to deal with limited and specific choices, for example: ‘Which jersey do you want to wear, the red one or the blue one?’

Parents of young children often struggle to get them to dress in the mornings. This is usually because we have decided what it is that they must wear.

The child is in a developmental stage where he wants some control over his life. This applies to teenagers, too. Giving them a choice within limits takes the edge off and guarantees co-operation.

Instant obedience A common mistake that par-

ents make is expecting instant obedience from their children.

When a child gives a few extra bounces when told to stop playing with the ball in the house, he is not being defiant.

Stopping a behaviour is a complicated process. It can be compared to applying the brakes of a car.

There is a time lapse between applying the brakes and the actual stopping of the car.

One of the myths of parenting is that children should do what they are told with good grace and a smile. Children are not always happy about the rules and will let us know that in no uncertain terms.

Parents frequently get sidetracked because of uncooperative attitudes on the part of their children. This often leads to power struggles, and the issue of the job that needs to be done is completely lost.

Dealing with defiance Defiance from a child is difficult to manage. It might be neces-

sary to give the child a very strong I-message and then allow for feelings to subside.

When feelings are running high, it is not a good time to argue or discuss. Leave the room for a while, if necessary.

Example: ‘Your behaviour is unacceptable. The rule is … but I don’t want to discuss it further now.’

Conclusion 1. Discipline is a form of teaching. It is important to make clear statements about what is acceptable behaviour in given situations.

2. To be effective, one needs to act with intention – not to react unconsciously.

3. The power to act and to be effective comes from being clear about the behaviour we want, stating it firmly and being in control of our own behaviour.

4. Discipline techniques will only work if there is a basically good relationship between parent and child.

Memoir 6

FOR ALL

Pen and paint These stories, letter writing and associations, as well as the UCT Summerschool writing workshops, were the keys that unlocked my writing skills, writes Dr M C D’ARCY. RUDITE storytellers ponder the past then hurry home to pen the future.

Writing is one of my favourite activities but I have many other interests that may amuse the reader, and they all have fascinating stories to tell.

I’ve been an avid reader ever since primary school. Teacher Hutchinson said, ‘Say ‘Ô’, say ‘te’. Say, ‘ot.’ That means ‘pig’ in Afrikaans.

I wrote that first, simple word on my slate. Eureka! I could read!

I’ve never looked back. I read widely. My interests are extensive.

No subject is taboo.

Sometimes, stories of courage under adversity can trigger motivation. The first story I wrote for The Cape Argus some time ago: Many years ago, Ms Emerald Smith, a teacher consulted me for a medical condition. Her diction and vocabulary struck a chord in me. It was beautiful and different to all the other teachers I had met before. I was impressed and curious. She related her story: As a young girl in Port Elizabeth, she loved reading and regularly visited the local library until, one day, she was refused entry and told that ‘because of racial segregation apartheid laws, the library would henceforth be for whites only’.

There was no library for ‘nonwhites’ nearby, and no books at home except for a small dictionary. So, every holiday, she would sit under a tree and read the dictionary from cover to cover.

The second narrative concerns Mogamed Ajam, whom I met in 1960 at the Muslim Youth Movement, in Hanover Street, District Six. He was then a primary school teacher. I was impressed by both his language talents and his intellect.

We corresponded regularly for many years when I was overseas.

On my return to South Africa, our friendship and discussions on a wide range of topics continued.

One day, at the launch of Fair Seventy (1970), a series of popular ‘Trade-Fairs’ run in Athlone by the Muslim Assembly (Cape) during the early seventies, I sat next to the keynote speaker, Professor Chris Barnard, who performed the first human heart transplant at Groote Schuur Hospital.

Professor Barnard sat openmouthed listening to the speaker on stage. He asked me who the speaker was who spoke such

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beautifully fluid English and Afrikaans. It was, of course, Mogamed Ajam exercising his special talent.

Through the years, I egged him on to fully realise his great educational and language potentials.

He could not gain entry for his MA degree to University of Cape Town because of qualification restrictions.

Despite this and other personal setbacks, he studied for and got his MA by correspondence at Surrey University in the UK. I also remember with relish his Sunday-morning visits when we discussed progress on his 1986 PhD thesis: The Raison d’être of the Muslim Mission Primary Schools in Cape Town and environs from 1860 to 1980 with special reference to the role of Dr A. Abdurahman in the modernisation of Islam-oriented schools.

He ended up as Professor of English pedagogy at University of the Western Cape. Mogamed was in the prime of life, a popular lecturer and on his way to a promising academic career. But it was not to be.

One of the saddest things I had to do in my life was when I was called out by Mogamed Ajam’s wife in the middle of the night.

He had had a headache and collapsed in the bathroom.

When I got there I had to certify his death.

We had come a long way together; now my best friend was gone.

These stories, letter writing and associations, as well as the UCT Summer-school writing workshops, were the keys that unlocked my writing skills.

Recently, I wrote the text for a coffee-table book, Cape Town, memories of the 60’s focusing on Cape Town, District-Six and the Bo-Kaap during the 50s and 60s, by world famous photographer, Günther Komnic.

Born in East Prussia, Günther worked in a Soviet forced labourcamp after World War II. The story of his escape to South Africa and the emotional launch of the book, I will relate in a later column.

Three years ago, I wrote an article, ‘Drama in the Desert’, for

Muslim Views . January 2014

the travel supplement of the Weekend Argus newspaper, describing our family ordeal in the Namib Desert when, on a cruise to Walvis Bay in Namibia, our excursion 4x4 vehicle got stuck deep in the desert sanddunes, 30 kilometres away from the ship, with the clock ticking away to our time of departure.

The situation was hopeless.

The ship, with our passports and luggage, was about to sail away leaving us stranded in the desert.

A letter to the Argus editor from a reader said that the article was very tense, different from the usual travelogue hash in travel supplements, and that, ‘Judging from his style, the author should seriously consider writing novels.’

More than 240 of my Art’s for All monthly columns, each on a different subject, came to life in Muslim Views over the past twenty years.

My work has also appeared in cookery books, school-texts and a variety of magazines.

The most frequent question I get asked is: ‘Where do you get the ideas and topics from?’

The answer is quite simple: The articles are not written by sitting in front of a computer and typing for fifteen minutes. Each one comes from hard work, extensive reading, personal interviews, research, writing and rewriting.

At 60, just to test my mental faculties, I enlisted for The History of Art and Social Anthropology UNISA correspondence courses. I got ‘Firsts’ in both. That spurred me on to continue writing.

Currently, I’m attending Fabric Painting classes, and participate in the Creative-writing sessions of the ‘University of the 3rd Age’ Athlone Branch (U3A – an organisation for the retired aged, the

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third age of life). It’s never too late to start on something you enjoy.

Art and photography are two of my passions. As said before, my interest in art was lit when, during our special Spring celebrations, a substitute teacher drew a tree with a squirrel eating nuts, on a blackboard fixed to a tree in the school playground of St James English Church Primary School, in Black-River.

When I was in standard 5 at Central Secondary School, in Gleemoor, I attended after-school art classes at St Phillips School in Chapel Street, Cape Town.

We did some lino-cuts and potato prints, stamping designs on pieces of linen. I still have mine.

Annoyingly, the art-teacher there took little further interest in us. He was producing costumes and swords for Trafalgar High School’s production of Julius Caesar. Our curses produced fruit when, Trafalgar teacher and Julius Caesar actor, Cosmo Petersen’s dentures fell on the stage floor in mid-speech.

My interest in art grew during the years I was in Canada and the USA. I visited many art galleries and feasted on great artworks in Washington DC, the British National Gallery and the Prado in Madrid.

The paintings included the works of Leonardo da Vinci, Rembrandt, van Gogh, El-Greco, the French impressionist, August Renoir, and abstract-modernists such as Salvador Dali and Pablo Picasso.

Michael Angelo’s Pieta, (Jesus reclined on the knees of Mother Mary) viewed at a World Fair in New York, was stunning. August Rodin’s sculptures were delectable.

One day, in the 1980s, I decided that I was going to paint, walked into an art-shop and was told, ‘You must use acrylics.’

I didn’t even know that ‘new’ acrylics were water-based paint but I set off with an assortment of paints and brushes and gave them a go on some canvases.

At framing time, the framer’s eye hit on one of my large Namibian-landscape paintings: ‘I want to buy that; it’s got such tremendous depth.’

I traded that painting for him framing my others.

I’ve neither traded nor sold any of my subsequent paintings since; to me they’re like my children, priceless.

Famed calligrapher, Achmat Soni, and I first met at a 1980s Book Fair in Athlone where we exhibited our early works.

My paintings have since been exhibited in the National Gallery in Cape Town gardens twice, the National gallery in Malaysia, and at the Baxter Theatre opening of the original District Six, the Musical.

My 1986 painting, The Devil’s Revenge, depicting the destruction of District Six, has been credited with a whole page in the three-volumed Visual Century, South African Art in Context by Mario Pissarra (Wits Press).

Writing and art are two great facets of man’s early history but there are many other fascinating faces of heritage that I have had the privilege to explore.

Over the years, many exciting, tangible and intangible gifts have come my way.

They have still to be recorded and shared.

The late Dr Mogamed Ajam, a close friend of Dr D’arcy, on the occasion of his being conferred his PhD for his thesis The Raison d’être of the Muslim Mission Primary Schools in Cape Town and environs from 1860 to 1980 with special reference to the role of Dr A. Abdurahman in the modernisation of Islam-oriented schools.

Photo SUPPLIED Muslim Views

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SPORTS-TALK

Muslim Views . January 2014

Losses and lessons AR too much has changed in the world – the real one and the sporting one – while I was away from this page.

It will still take some getting used to referring to former president Nelson Rolihlahla Mandela as the late Nelson Rolihlahla Mandela, despite his having retired from public life for nigh on a decade.

Madiba’s conviction that sport is a tool for unifying scattered communities was repeated during the mourning period, which at times felt all too short for real reflection on his life, deeds and sacrifices.

That moment with Francois Pienaar inevitably crops up in such conversations but whether it was for better or worse perhaps needs some more thought than we’ve given it this past month or so.

Just hours after Madiba’s sad, not-unexpected, but still startling passing, Madiba was joined by South Africa’s best ever boxer, Jacob ‘Baby Jake’ Matlala.

The four-time world flyweight and junior-flyweight champion died poor and ill at 51 but left the legacy of the ultimate underdog which Mandela found so appealingly admirable. Indeed, the former statesman was ringside when Matlala retained his fourth world title in 2001.

The past year was littered with losses. We mourn with sincerity, reflect and learn from those

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We mourn with sincerity, reflect and learn from those whose lives have ended, and mould ourselves into better beings because of the lessons we learn from them, writes YUSUF OMAR.

whose lives have ended, and mould ourselves into better beings because of the lessons we learn from them.

We take those lessons into the realm of sport in 2014, and this year promises to be a snorter.

Michael Schumacher’s tragic skiing misfortune sees the former multiple Formula One racing champion fighting for his life.

Sports-Talk hopes he will soon be back on the slopes, and will want him fit to again witness the Nordic Junior World Ski Championships from January 27 through February 3.

Across the pond, the inappropriately named Major League Baseball World Series will continue to baffle and entertain, while Mitchell Johnston and Dale Steyn will cackle as they plot how next to strike fear into opposition undies in the gentleman’s version of the game.

Batsmen (not ‘batters’ – geez) will also face terrifying attacks without the willow-wizards Sachin Tendulkar and Jacques Kallis in their ranks for the first time in longer than some can remember.

Pitches will be poorer without the pair. Pretenders to their thrones will no doubt be throwing their bats into the hat, and we’ll sit back and let them have a good go at it.

Heyneke Meyer’s rugby Springboks will edge ever closer to toppling the all-conquering All Blacks. Surely something has to give for the irrepressible islanders who made history by winning every international they played in 2013.

Meanwhile, Orlando Pirates, still basking in the glory of so nearly being crowned the best football club in Africa, will want to move (quickly) as far away from the bottom of the PSL log.

It is unbecoming for a team of the Buccaneers’ pedigree to be languishing in the doldrums, and Roger De Sa needs to find a way to turn the games in hand into an

advantage rather than a ball-andchain for his team.

But the (white) elephant in this room can only be ignored for so long, and sooner or later Brazil’s FIFA World Cup déjà vu must take centre-stage.

While South Africa is struggling to shake off the debt its stadiums, built for the 2010 edition, continue to accrue, Brazil’s stadium-building is mired in similar but bloodier controversy.

For the second time in the World Cup cycle, a country that can’t really afford it is steamrolling across its working class and diverting money from core social projects to fund a lavish sporting circus: one that will give a short-term fix to supporters, and shorter walks to even greater financial rewards for the elite. We don’t learn.

Of course, when it is here once again, we will all feel it, and Grinchly ignoring Neymar’s and Messi’s magic will be impossible even for this column. It’s a stupendous show but it can’t be enjoyed in a vacuum.

Juca Kfouri, a leading Brazilian commentator, said it best to The Guardian: ‘There is a false idea of Brazilian happiness that is based on a wrong assumption that Brazilians do not claim ownership. But, next year, there will be big parties inside the stadiums and big protests outside.’

More than a million Brazilians voiced their frustrations on the streets in 2013. Many argue that the estimated R80-billion investment could be better spent on schools, hospitals, transport and other social infrastructure. Sound familiar?

The image-versus-substance debate was sadly captioned by the ultimate World Cup icon, Pele.

‘Brazil has three very important events here – the Confederations Cup, the World Cup and the Olympic Games,’ Pele reportedly told the BBC. ‘I think the people should be very quiet and pay attention because this is a great moment for the country.

‘It makes good publicity, investment, tourism.

‘I think we have to be careful because it’s a big opportunity.’

Calling for calm is one thing but I’m uneasy about shutting up people who feel hard done by just to spare Rome’s conscience.

Perhaps our Brics partner can go one better and actually listen to the grievances coming from the noisy protesters instead of flicking them away like pesky flies.

While the Hunger Games (maybe that’s harsh – maybe not) circus has long since left Mzantsi, Blikkiesdorp remains and the Cape Town Stadium is still a beautiful black hole.

One hopes that the romance of a soccer World Cup in Brazil has real benefits for that nation’s psyche and living standard, beyond the endorphins that erupt when Thiago Silva lifts the trophy.

Yes, I said when because there is something quite impure about the idea of a team that is not Brazil, going to football’s holy land and nicking the grail.

So, sport-lovers, let’s learn from the life and death of one of South Africa’s greatest sporting sons.

‘Baby Jake’ Matlala, despite his prowess in the ring, struggled to make ends meet after retiring in 2002, and was said to be financially down and out by the time of his death.

It’s a crude way to make the point but maybe we should be directing our resources to ensure that the thousands of ‘Baby Jakes’ in SA, Brazil and everywhere can live comfortably and die with dignity, instead of rewarding ourselves with lavish parties that paper over our cracks.

The victory parades can wait until the war is won.

So, in between kicking back with a soft drink and soaking in the exhilaration, maybe a goal for 2014 could be to genuinely reflect on how to open the sporting and economic turnstiles for everyone to enjoy life’s show as much as we do.

HAWK-EYE IT’S mortifying to give Piers Morgan even more free publicity but the flak Brett Lee has received after bowling an over to the 48-year-old public personality is rather unfair, Hawk-Eye muses. Recently-retired thunderbolt Lee bowled an over to a padded-up Morgan who had slammed England’s Ashes-losing cricket team as ‘gutless’ and followed it up by declaring that he’d ‘love to’ face Australian quick Mitchell Johnson. Johnson politely declined but Lee took up the challenge. Having endured some amusing sledging from Morgan in the build-up to the over, Lee did what he does best and bowled fast, causing Morgan to scurry, slip and swear but still stand his ground. Richard Hadlee, the iconic Kiwi all-rounder, led the criticism of Lee’s apparent bodyline tactics. While the stunt was undoubtedly dangerous, one does not feed sharks and then rage about being bitten.

(Importantly, would six restrained balls really have counted as facing Brett Lee?)

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