Muslim Views, May 2014

Vol. 28 No. 5

RAJAB/SHA’BAAN 1435 l MAY 2014

Real contestation after elections ABDUL WAHEED PATEL

HEY traversed the length and breadth of South Africa. Filling stadiums and community halls. Visited our homes. Canvassed via mobile phone and tele-marketing.

Flooded our email inboxes and postal letterboxes. Battled it out in the print, electronic and broadcast media. Plastered on billboards and street posters.

All in an attempt to persuade more than 25 million of us to make two intersecting lines next to their emblems and the faces of their leaders.

They were the 29 political parties contesting South Africa’s fifth democratic elections since 1994.

In the end, 13 remained standing with sufficient support to be represented in South Africa’s fifth democratic Parliament.

The 2014 general elections should be remembered for four things.

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Voter turnout Firstly, South African voters across the class, demographic, racial, age, gender and geographic spectrum – some 18 402 497 million of them (73,43% of the registered voter population of 25 381 293), cast their vote.

While this is four percentage points lower than the 2009 election turn out, it still represents a healthy turnout by international standards.

The ‘Vote No Campaign’ seemed to have gained little traction, with just over 250 000 spoilt ballots counted – roughly the equivalent of five parliamentary seats.

This suggests that voters feel that South Africa’s democracy and body politic remains of interest and relevance to their lives and that they have a duty and responsibility born out of both a commitment to nationhood and their own well-being to elect public representatives that best represent their ideals and to hold them to account. This is to the credit of the Independent Electoral Commission and political parties who swayed voters to come out in their numbers, as much as it is to the credit of voters themselves. It is the strongest sign of citizen activism and needs to be built by citizens, political parties, government and parliament to continue to ensure active citizen participa-

A flashback to Mitchells Plain, April 27, 1994: the ANC, with its alliance partners – the SACP and COSATU – swept into power in the first democratic elections, going on to increase its majority in parliament in 1999 and 2004. With fractures in the tripartite alliance, voices of dissent from former ANC members and the emergence, from within its ranks, of a party with a focused political ideology, the ruling party’s support, while still comfortable, is in decline. The support garnered by the 102-year-old organisation in the 2014 elections – 249 seats – is the lowest it has received since 1994.

Photo SHAFIQ MORTON

tion in the processes and institutions of governance and political accountability.

Continued but declined national political dominance of the ANC Secondly, the African National Congress sustained its national political dominance. More than 11,4 million voters guaranteed the oldest liberation movement and political party on the African continent a categorical mandate with 62.15% of the vote.

However, it is a tale of two stories for the ANC.

The support it received suggests that six out of every 10 voters felt that the party best represented their interests and capable of leading the country. This is a more than comfortable and decisive margin of victory by most electoral standards.

The electoral dynamic for the ANC though is that it performed below its own benchmark, having secured significant national majorities in all previous elections held since the birth of democracy in 1994.

With 252, 266, 279 and 264 seats in the years 1994, 1999, 2004 and 2009 respectively, the

support garnered by the 102-yearold organisation in the 2014 elections – 249 seats – is the lowest it has received since 1994.

Worrying therefore for the ANC (and there will no doubt a great deal of reflection and introspection during the post mortems and analysis of the election results), will be: l The drop in the support for the ANC in Gauteng province, with the opposition Democratic Alliance increasing its share in the country’s economic heartland and one of the ANC’s biggest base support areas. l Its continued inability to wrestle the Western Cape from the Democratic Alliance and claw back support, despite a 2% improvement on its 2009 support. l The meteoric rise of the Economic Freedom Fighters (EFF) to become the official opposition in both the Limpopo and Northwest Provinces with 10.74% and 13.21% respectively.

The ANC however remains a formidable and unmatched electoral and political machine with a historical legacy as a political and liberation formation, as well as 20 years of experience in government that is unique. All of these factors helped it contest the election and these are evident in the election results.

Whilst opposition parties campaigned vigorously against the ANC and its leadership under President Jacob Zuma, the ANC was equally vociferous in reminding voters of its leadership in realising the democratic dividend accrued under the ANC since 1994 and its plans for the future of South Africa.

The Democratic Alliance Thirdly, the opposition Democratic Alliance has continued to experience sustained growth, having received 22.23% of the vote (up from 16% in 2009) to secure 89 Parliamentary seats (up from 67 in 2009).

Despite this steady growth, the Democratic Alliance faces a number of challenges. For it to be projected as a government in waiting that is a viable alternative to the dominant ANC, the DA will have to significantly increase its appeal as a national political party attractive to a broad spectrum of

South Africa’s diverse citizenry. It will simultaneously require the requisite leadership, policy and political ideology to achieve this – a significant test to the status quo.

The Economic Freedom Fighters Fourthly, political newcomers – the Economic Freedom Fighters (EFF) are certainly the rising stars of the 2014 general elections.

What the party has achieved in just eight months since being launched is nothing short of remarkable. It has identified and cornered a niche within the South African political landscape, that neither the ANC nor DA has been able to appeal to. It has developed its brand and identity and messaging around a focused political ideology, programme and suite of policies; the substance and viability we may all have a strong and debatable view on.

The reality is, however, that these are the subject of national discourse, pointing to the level of sensitisation they have achieved.

Notwithstanding the previous controversies surrounding its firebrand leader Mr Julius Malema, it is worth noting that its Commander In Chief is just 33 years old and has steered a fledgling party to an astonishing 25 seats and becoming the official opposition in two provinces (Limpopo and North West), in its election debut. It is the first time that a socialist and leftist party in South Africa has garnered more than one million votes in an election.

The EFF represents the real possibility and potential to use its presence on the national political stage that is South Africa’s Parliament to represent the voice and interests of young people in a lively, dynamic and head-on manner that will undoubtedly not be short of entertainment. In a political landscape still largely dominated by politicians who are their seniors in both age and length of political service and experience, Mr Malema and his EFF will be going against the grain of politics in South Africa.

This was dubbed the most highly contested elections in South Africa’s democratic history.

The reality is that the contestation has just started both between and within political parties.

Abdul Waheed Patel is Managing Director of ETHICORE Political Consulting

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Muslim Views . May 2014

DA remains confident that its grip on the Western Cape will hold after its 60 per cent victory.

The answer to these intriguing election results lies not only in the campaign package sold to a population of both haves and havenots. It also lies in the failure of the opposition to be seen to be credible.

The ANC may be credited for building a growing middle class but the DA takes the credit for taking their votes.

People do not vote to deliberately prejudice themselves with respect to their basic human rights. They vote because they believe in the promise of a better life, even if it is a promise of a life better than the poor, whose lot, at best, remains unchanged.

Neo-liberal policies offer a better life for some through austerity measures that leave the majority of the poor THE 2014 election results delivered behind. They marginalise the struggles of mineworkers and stereotype a few surprises but it also the so-called poo protests as a sick confirmed some old assumptions aberration. about political trends in South Africa. For example, according to a The target audience for this strategy study by the Unilever Institute, the is not only the middle class. It black middle class continues to includes the working class whose expand, showing growth from 8 aspirations are manipulated for per cent to 16 per cent over a political gain. period of eight years.

Therefore, local struggles over access The focus on issues of class and race to water, electricity and housing often is an enduring pre-occupation for do not develop into structured and political analysts. sophisticated campaigns that succeed in driving policy and legislative It is during elections that such change for the benefit of all citizens. analyses tend to examine voter Local struggles are routinely behaviour in relation to party-political undermined and cast as obstacles to campaigns, particularly at national level and provincial level. However, it progress by political deviants. is at local level that the discourse It is important for us to follow the needs to be more robust, particularly political discourse at local level. This with issues of class and race. discourse is a barometer of the national angst we suffer over race, People in the middle class generally class and other tools of continued have access to cars, disposable oppression. And it often betrays income, homes in the suburbs, mall shopping, private schools and private prejudice, ignorance and fear that are manipulated by politicians. health care.

The poverty and disparate statistics in For example, members of a local community in a former ‘Indian Group South Africa, particularly in the Area’ lament the ‘crime and grime’ Western Cape, clearly manifest that affect the neighbourhood without contrasting conditions in townships considering the broader context and and suburbs. It is obvious that the significantly more appalling conditions vast majority of our people do not in surrounding townships. belong to this middle class.

This mindset is disconnected from the Therefore, the election results in the broader struggle for social justice, Western Cape raise serious concerns and sets up the aspirations of the about the dynamic between the elite few against that of the poor provincial ruling party and the masses. electorate. The victorious neo-liberal

Why class aspirations matter

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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The real story of South Africa’s elections DALE T McKINLEY

NO sooner had the final results of the recently concluded 2014 national elections been announced than President Zuma gave a predictably self-congratulatory speech lauding the result as ‘the will of all the people’.

The reality, however, is that the ANC’s victory came from a distinct minority of ‘the people’. The real ‘winner’, as has been the case since the 2004 elections, was the stay away ‘vote’.

Since South Africa’s first-ever democratic elections in 1994, the hard facts are that there has been a directly proportionate relationship between the overall decline in support for the ANC and the rise of the stay away ‘vote’.

A quick look at the relevant percentages/ numbers from each election confirms the reality.

1994: Of the 23 063 910 eligible voters, 85,53 per cent (19 726 610) voted while the remaining 14,47 per cent (3 337 300) stayed away. The ANC received support from 53,01 per cent (12 237 655) of the eligible voting population.

1999: Of the 25 411 573 eligible voters, 62,87 per cent (15 977 142) voted while the remaining 37,13 per cent (9 434 431) stayed away. The ANC received support from 41,72 per cent (10 601 330) of the eligible voting population.

2004: Of the 27 994 712 eligible voters, 55,77 per cent (15 612 671) voted while the remaining 44,23 per cent (12 382 041) stayed away. The ANC received support from 38,87 per cent (10 880 917) of the eligible voting population.

2009: Of the 30 224 145 eligible voters, 59,29 per cent (17 919 966) voted while the remaining 40,71 per cent (12 304 179) stayed away. The ANC received support from 38,55 per cent (11 650 748) of the eligible voting population.

2014: Of the 31 434 035 eligible voters, 59,34 per cent (18 654 457) voted while the remaining 40,66 per cent (12 779 578) stayed away. The ANC received support from 36,39 per cent (11 436 921) of the eligible voting population.

It is quite an amazing ‘storyline’ with two key tropes. At the same time that South Africa’s eligible voting population – based on estimates of successive censuses – has increased by 8,4 million in 20 years of democracy, the amount of that population which has chosen not to vote has increased by 9,4 million.

Simultaneously, electoral support for the ANC, as a percentage of that voting population, has declined precipitously from 53 to 36 per cent.

One of the main reasons why this ‘story’ is most often buried in the margins of our political and electoral conversations and consciousness is that the official version conveniently ignores primarily those citizens (a majority of whom are young people between the ages of 18 and 20) who have not registered to vote and, secondarily, those who have registered but chosen not to vote.

What does this largely hidden tale tell us about the state of South Africa’s political system and, more broadly, of our democracy?

Firstly, that a growing portion of the adult (voting age) population but concentrated amongst the youth, has become alienated from the political system.

In societies like South Africa, which are framed by a liberal capitalist socio-political order, the mere existence and functioning of representative democratic institutions and processes increasingly mask the decline of meaningful popular democratic participation and control. This, in a context where elections have become the political playground of those with access to capitalist patronage and where electoral choice is largely reduced to different shades of grey.

Since the act of voting in such national elections is itself representative of either a belief in/ acceptance of, the existing order or that meaningful change can result from such an act, the counter-act of not voting can be seen as representative of the opposite.

In other words, there is no necessary or inherent connection between voting and the deepening of democracy in ways that can make a systemic difference in the lives of those who feel/ experience exclusion and marginalisation.

This speaks to a reality which those on the ‘other side of the fence’ appear wholly unwilling to face; that for some time now, almost half of South Africans able to vote clearly do not see voting as being in their social, material and political interests.

Apathy is simply a convenient and patronising ‘explanation’. It also speaks to the refusal to recognise that the (pre) conditions for meaningful and popular participation in any representational act or process are embedded in changing the structural relations of power, whether grounded in social, economic, political, gender or knowledge relations.

Indeed, the developmental legacy of post-1994 South Africa has been, and continues to be, characterised by the false twinning of a democratic form to the needs of a capitalist ‘market’.

This has resulted in a creeping intolerance – fuelled predominately by those in positions of political and economic power, and policed by the coercive capacity of the state – of legitimate political/ social dissent, which is the lifeblood of any genuine democracy.

It has also produced a situation wherein institutionalised practices and forms of representative democracy such as elections – while largely accepted as a legitimate form of democratic expression – make little practical difference in the lives of so many since the key societal (developmental) decisions are taken by those that participate in, and manage, that ‘market’.

In his post-election speech, President Zuma stated that the ANC’s electoral victory represents an ‘overwhelming mandate from our people … and reaffirms that the ANC remains the only true hope for the majority of our people’.

Clearly, he and his organisation have not read the whole story.

Dr McKinley is an independent writer, researcher and lecturer as well as political activist. This article was first published on The South African Civil Society Information Service’s website (sacsis.org.za).

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Either keep, circulate or recycle.

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Muslim Views . May 2014

ISWA faces liquidation over alleged funding embezzlement MAHMOOD SANGLAY

THE Islamic Social Welfare Association (ISWA) is about to be liquidated. This was announced by the trustees of the organisation after 15 months of deliberation over the challenges faced by the non-profit organisation (NPO).

The staff of ISWA, who had not been paid since January this year, was issued letters of retrenchment effective on April 1, 2014. This occurred as some irregularities and discrepancies with serious proprietary consequences relating to the management of the organisation, dating back to 2010, emerged.

ISWA was established 28 years ago, in 1986, to address apartheid-era social welfare problems in the local community. The ISWA trust was created eleven years later, in 1997, specifically to provide funding for the projects of the NPO. The original trustees were Shaikh Faaik Gamieldien, Shaikh Ebrahim Gabriels, Shaikh Sadullah Khan, Shaikh Shahid Esau and Tahir Salie.

However, due to the development needs of the organisation as it approached its 25th anniversary, a more active board of trustees was needed. The original board of trustees resigned in 2010

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and was effectively replaced by the executive committee of ISWA. The new trustees were Rushdy Siers, Ismail Osman, Ebrahim Singh, Fadeela Davids and Kareema Natherson.

ISWA is basically engaged in two core activities. The first is social welfare services, provided by its social welfare department, and the second is education for the purpose of training that complements its social welfare work.

The educational initiative was called the Mintin School of Development Studies, which had its beginnings over twenty years ago with a community workers course that evolved into a social auxiliary workers course. This course was provisionally accredited with the HWSETA in 2008.

However, it is the crisis in the Mintin School of Development Studies that caused the collapse of the trust and the NPO. According to Siers and Osman, the embezzlement of R114 000 led to a series of financial challenges for ISWA. Three members of staff are accused of precipitating the crisis that effectively ended the existence of ISWA. They are Zaaida Naidoo and Shuaib Salie, both of whom were principals of the school. The third is Nurunisa Ismail who was appointed chief administrator reporting to Salie.

Sale of trust property likely to be set aside The accused Siers explained that the ‘rot started’ with Naidoo, a qualified social worker at ISWA from 2007 till 2009, when she was appointed principal of the school. She left the school in May, 2010.

It is alleged that she sold textbooks to the students of her own accord and deposited the proceeds into her personal account.

Naidoo concedes this and says that some of the money was used to purchase stationery for the school. However, Siers alleges she still owes the school about R1 500.

Naidoo justified her actions by saying that she had made these purchases because ‘it was very difficult to get stationery’ from Siers. She added that she produced the relevant receipts to account for the money spent and that the receipts and the balance

of the funds were handed to her successor, Shuaib Salie.

Naidoo says Siers reported her to the South African Council for Social Service Professions (SACSSP), which regulates the social worker profession. She subsequently had to appear before the council for a disciplinary hearing to clear her name.

Siers says Salie and Nurunisa Ismail colluded in their unethical handling of the school’s finances.

They allegedly charged students an unauthorised additional R900 for registration. Ismail says she acted on Salie’s instructions in charging the unauthorised registration fee.

This money, says Siers, was not forwarded to the ISWA accountant for reconciliation but was held as petty cash for unauthorised expenditure such as staff bonuses.

Salie allegedly also agreed to Ismail’s demands for compensation in respect of ‘underpayment’ for the years employed from 2003 to 2010, without the knowledge of or authorisation from the relevant structures at the school or at ISWA. Ismail says Salie agreed on an amount of R40 000 as compensation but that she took only R35 000.

In explaining this conduct Ismail told Muslim Views that she

worked hard for many years for inadequate remuneration and that whenever she asked for an increase she was routinely told ‘to write it up for the akhira’.

Salie declined to be interviewed by Muslim Views saying that he had signed an agreement with ISWA not to make any public disclosures about the matter.

Siers says there is no such agreement but that both Salie and Ismail had signed ‘admission of guilt’ affidavits.

However, the documents referred to by Siers, copies of which are in the possession of Muslim Views, are essentially agreements in which Salie and Ismail acknowledge debt to ISWA in the amounts of R55 000 and R59 000 respectively.

When asked why ISWA had not brought criminal charges against the alleged perpetrators of the embezzlement, neither Siers nor Osman were able to provide an answer.

It appears that the loss of accreditation and the embezzlement of funds proved catastrophic. They had hoped that this problem would be resolved over a matter of two months but it compounded as the coffers ran dry, and the school finally closed in mid-2012.

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Muslim Views . May 2014

‘Journalists, media trivialise religion’ YAZEED KAMALDIEN

JOURNALISTS need to improve their reporting of religion instead of trivialising it, agreed a media panel at this week’s International Press Institute (IPI) meeting in Cape Town, South Africa.

Endy Bayuni, a senior editor at the Jakarta Post newspaper in Jakarta, Indonesia, said simply, ‘We are not doing a very good job in reporting religion.’

Bayuni was part of the IPI’s annual World Congress panel entitled ‘Images of Faith: Clash of Perceptions?’

He is a board member of the International Association for Religion Journalists (IARJ), which intends to strengthen and improve journalists’ abilities to report on religion. It presently has 515 journalist members worldwide.

‘The real reason why we are not doing a good job on reporting religion is that it is too complex, and journalists are too lazy to study about different religions in our society,’ said Bayuni.

‘We are not doing our job right. We stereotype. That’s the shorthand way of explaining something that is complex. Some of us are doing it deliberately because it is part of our agenda but for others it is ignorance. We get it wrong and have become part of the problem.’

The King Abdullah Bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue (KACIID), also based in Vienna, Austria, co-hosted the panel on religion.

The panel synopsis read: ‘Often, religion is only present in

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Endy Bayuni, senior editor at The Jakarta Post, Indonesia (left) and Khaled Batarfi, senior writer at Saudi Gazette. Photo YAZEED KAMALDIEN

the media as a cause of division and conflict. Statistics show the majority of religious adherents value respect, peace and cooperation. When people of faith see their images in the media, do they recognise themselves?

‘What challenges do journalists

face when they seek to understand and explain the intersection of religion, politics and social tensions? Where good news is no news, what can religious communities and other experts do to ensure that voices of peace have a place in the media?’

Peter Kaiser, communications director at KAICIID, started off the discussion with the observation that the ‘media frames people’s perceptions of religion’.

He said the aim of this discussion would not be to ‘look for positive coverage of religion’ but

discuss how reporting affects the public’s understanding of religion.

Melissa Chea-Annan, editor of The Inquirer newspaper in Liberia, said conflict in her country of 4,1 million inhabitants was prolonged by religion and journalists.

‘Religion played a major role in prolonging the civil crisis. It caused massive destruction.

Christians and Muslims were at loggerheads. They were killing each other,’ said Chea-Annan.

‘One of the main rebel groups was organised by a journalist. He used his profession to raise money. He recruited people and they started killing.’

Chea-Annan said post-conflict Liberia was ‘now a secular state because we do not want to have conflict between religions’.

‘All schools used to teach the Bible and all religions wanted to have their religion taught as well.

The president then decided to ban the teaching of the Bible in all public schools,’ she said.

She raised a warning that ‘religion is creeping into the media’ though, creating a sense that journalists were taking sides in old conflicts.

‘But as journalists we don’t have to take sides. We have to be balanced in our reporting. We are doing everything we can to unite the media in Liberia,’ said CheaAnnan.

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Muslim Views . May 2014 CONTINUED FROM PAGE 4 Siers said the school staff salaries, forensic audit costs and legal fees accounted for an expenditure of R500 000. In addition, the reversal of R750 000 on the school’s debtors account in lieu of fees brought the total loss effectively to R1,25 million.

They were dealt another blow when, in 2013, the Muslim Judicial Council (MJC) declined to issue a letter of authorisation to collect funds in Gauteng. This meant that the annual Ramadaan collection of between R150 000 to R180 000 was no longer possible.

The ‘crippling blow’ came when the 251 students, whose course fees, studies and certification were compromised, were granted leave by the court to lodge a class action claim against ISWA for failure to meet their obligations to students.

In September, 2013, the court inadvertently issued an attachment order for Siers’s personal property.

According to Siers this was due to a technical error and was rectified afterwards.

Given the nature and magnitude of the claim and the impending loss, says Siers, ISWA’s legal counsel, advocates Sheriff Mohamed and

Abubakr Lawrence, advised them that the best option available is to liquidate the trust and the NPO. This will enable them to settle debts like the outstanding ISWA staff salaries by selling its assets, like the house in Main Avenue in Gleemoor, Athlone.

Loss of accreditation According to a statement in November 2011 by the SACSSP, the school is ‘under investigation from the HWSETA and the SACSSP for offering the Social Auxiliary programme without being accredited’.

SACSSP said the school ‘was not given full accreditation because the fundamentals were not clearly identified in their learning programme’.

Siers told Muslim Views this month that the school’s accreditation was compromised due to its failure to log students’ hours of fieldwork spent with social workers. However, he added that this stipulation was never communicated to the school.

According to Naidoo, Siers should have ensured that Nurunisa Ismail, as the school’s administrator, renews its accreditation. This was delayed, and when the financial irregularities came to light and Ismail was dismissed in 2010, the provisional accreditation had already expired.

Naidoo maintains that Siers continued to register more students thereafter, in October 2012. This allegation is consistent with the finding of the SACSSP statement a year earlier.

However, in a four-page report Siers criticises the HWSETA for its failure to conduct an audit and an on-site inspection of the school.

The report also points out that the lack of such an audit undermined the creation of a developmental strategy for the school, which was the purpose of the audit.

Sale and bond queried The purchase of the house in Gleemoor by the Iswa Trust was subject to the simultaneous sale of the property of the trust at 11 First Avenue, Belgravia. Muslim Views has possession of the relevant deed of sale and the Master’s trust certificate.

The new board of trustees were specifically appointed to acquire the Gleemoor property in order to acquire what they viewed as a better investment for ISWA. The original trustees were not at all involved in the sale of the property.

However, there appears to be a serious discrepancy with the deed of sale dated April 29, 2010. This date precedes the appointment of the new trustees, which occurred on

June 1, 2010. This means that the deed of sale was signed before the trustees were authorised to act in this capacity.

According to Aniel Jeaven, the attorney responsible for the conveyance of the property, this may mean that the sale is void and that he may have to apply to have the registration of the First Avenue property in the name of Fatima Gangraker, the current registered owner, set aside.

A similar query applies with a mortgage bond that was raised with Albaraka Bank in respect of a loan for R250 000 on the First Avenue property in 2006. The bond was registered on January 27, 2006, in the name of the ISWA Trust against the property owned by the trust.

However, the original ISWA trustees were still authorised to act as trustees at that time and none of them recall ever having signed letters of authority to raise such a bond. The bond was cancelled in October, 2011, when the new trustees were authorised to act as trustees.

Members of staff at ISWA expressed surprise when they discovered in recent months that a mortgage bond had been registered against the trust property in 2006.

They also claim that the bond was not reflected in the audited finan-

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cial statements of ISWA. Jeavan and Siers told Muslim Views they would investigate both queries relating respectively to the sale of the First Avenue property to Fatima Gangraker and the registration of the mortgage bond at the time of going to press.

Staff discontent The staff of ISWA expressed deep discontent to Muslim Views about the closure of ISWA. Some of them had given over twenty years of service to the organisation. They do not accept that the closure of the Mintin School of Development Studies should necessarily have impacted on the NPO. They also query the assertion by Siers that the amount paid for salaries to ISWA staff by the Department of Social Services (DSD) necessarily had to be supplemented by an equal amount for the operational costs of the organisation.

During a mediation session between staff and the trustees, managed by Shaikh Ismail Begg of the MJC, the trustees indicated that the closure of ISWA does not necessarily mean that they cannot apply to revive the organisation in order to continue the vital work done by its social welfare department.

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‘We are trying to bring all religions together. There is a need for us to put aside our religions when we report.

‘We have a code of ethics guiding our reporting. In the manner we report, we can either bring war or peace.’

Australian-Lebanese native Mary Saliba, a TV producer with Al Jazeera English, in Doha, Qatar, reflected: ‘Religion has always been an issue in mainstream media.’

‘There are a lot of negative images related to religion presented in the media, particularly in the Middle East.

‘We are mixing religious ideology with politics. Also, social media heightens a lot of misconceptions and stereotypes. It creates fear,’ said Saliba.

She said journalists should think carefully before broadcasting or publishing voices that promote hatred of others.

She reflected on her work in the Middle East, where volatility pervades politics and, by default, the social fabric.

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‘The media is part of the society where we operate. The last thing we want is a religious war and be part of that problem. We can be a bridge between religious communities.’

‘We need to ask whether that’s really a news story,’ said Saliba.

‘Journalists need to report religion in a better way. We can’t stand back and say, “I’m a journalist and I’m just here to report the facts.” We need to take more care about what we report on. We need to think about whether we should report on someone who denounces another religious group.’

Saliba added, ‘The thing that concerns me about the media focusing only on extreme voices is that we avoid other religious matters. We know that media practitioners don’t go out intentionally to report those extremist voices.

Sometimes that’s just the loudest voice.’

Khaled Batarfi, a senior writer with the Saudi Gazette, in Jeddah, Saudi Arabia, said journalists

should ask themselves what the reason would be for giving space to an ‘extremist voice’.

‘It’s like starting something that is unethical. We are journalists and we are committed to free speech.

‘But we are also citizens and should be responsible. We should not try to fool ourselves and say we are doing our duty. We could end up reporting stories that incite trouble between groups,’ said Batarfi.

‘Where you have people who are already sensitive, you can start a war. We need to be responsible.’

Bayuni added, ‘We have to make religion an important part of the newsroom, especially in countries where religion is part of people’s lives and where we have different religions.

‘The media can’t be concerned just about circulation. We know our industry thrives on conflict.

We like those kind of stories. The media is part of the society where we operate. The last thing we want is a religious war and be part of that problem. We can be a bridge between religious communities.’

He said journalists also needed to overcome ‘difficulties in detaching ourselves from our faith’ when reporting on religion.

‘We can avoid that through training because we want to make sure that we get it right. The biggest problem is the attitudes in newsrooms. Most newsrooms just don’t care. They say religion is too complicated. Religion is on the bottom of their list,’ said Bayuni.

Participants at the panel called

for a manual to be written with key words and terminologies that could guide journalists to better reporting and eliminating stereotypes in the media.

The IPI, based in Vienna, Austria, concluded on April 15, 2014, its 63rd annual four-day World Congress to discuss issues affecting journalists.

It gathered participants – including editors, journalists and others with interests in the media industry – from the IPI’s 120 member countries.

This year’s panels discussed various topics, including China’s role in the developing world, democratic South Africa, anti-terror and national security laws in relation to press freedom as well as religion and journalism.

IPI advocates for press freedom and the protection of journalists.

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Muslim Views . May 2014

CAR ‘on the brink of genocide’ SHIREEN MUKADAM

‘THE Central African Republic stands on the brink of genocide; some would say it has already commenced,’ said Archbishop Desmond Tutu in April.

He warned that over the past year, the country’s struggles for power and control over its resources, predominantly diamonds, had ‘degenerated into anarchy, hatred and ethnic cleansing’.

The minority Muslim population has increasingly been targeted by Christian militias since the forced resignation of Michel Djotodia, CAR’s first Muslim president, in January. Tens of thousands of Muslims have been forced to flee their homes into neighbouring Cameroon and Chad.

The United Nations, in December, estimated 600 000 internally displaced people, and 80 000 refugees from CAR fled to neighbouring states.

By last month, Reuters reported that nearly one million people (one fifth of the country’s population) were displaced – either internally or externally.

If you haven’t heard about the crisis in CAR, you’ve probably been hooked onto what’s dominated South Africa’s mainstream media for the past month – Oscar Pistorius’ trial and the run-up to our country’s national elections.

A genocide is happening in CAR while the world’s media, for the most part, seems oblivious.

Exactly 20 years since the Rwandan genocide, there is a sense of déjà-vu.

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Long queues at Bangui International Airport. Many muslims have fled the ongoing violence in Central African Republic.

Except that in the case of CAR, the victims, this time round, are Muslims.

The conflict in CAR is not new.

For decades, CAR has endured coup after coup, with illegitimate leaders assuming power. This has led to high levels of poverty, mismanagement, corruption and a weak state.

Tensions in CAR escalated in December 2012 when Seleka, a loose coalition of several armed groups launched an armed offensive against the government of President Francois Bozize.

But intervention from the Economic Community of Central

African States (ECCAS), of which CAR is a member, prevented Seleka from capturing the capital, Bangui.

Government and Seleka leaders, together with civil society and political parties, reached a powersharing agreement in January, 2013.

Weeks later, however, Seleka accused Bozize’s government of reneging and launched a coup, this time capturing Bangui in March, 2013. Djotodia, the leader of Seleka was sworn in as president of the transition.

International Crisis Group (ICG) reported that although

Djotodia had officially dissolved the rebel coalition Seleka in September, ‘Seleka combatants continue to terrorise the country, carrying out arrests and executions, acts of torture, sexual violence and looting’.

Amnesty International confirmed that human rights abuses ‘with almost total impunity’ escalated after Seleka came into power.

Seleka, according to ICG, ‘is carrying out a country-wide criminal operation that has no other motive than personal gain’.

In retaliation, the outraged population formed a self-defence

Photo Till Muellenmeister/IRIN

group called anti-balaka (antimachete). This tit-for-tat strategy has resulted in a spiral towards anarchy.

Although the conflict is political, it has taken on religious tones.

The Seleka combatants are perceived to be predominantly Muslim.

In reality, however, not all local Muslims are members of Seleka.

Instead, the heterogeneous rebel coalition contains high numbers of foreign combatants.

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Muslim Views . May 2014 CONTINUED FROM PAGE 10

Amnesty International reports that there are large numbers of Chadian elements and smaller numbers of Sudanese elements within Seleka, and these elements are primarily responsible for the human rights violations.

In addition, former violent criminals have also been absorbed into Seleka. While Seleka consisted of 5 000 fighters when they overthrew Bozize in March, 2013, the group expanded exponentially to 20 000 members by May, 2013.

Because Seleka are perceived to be Muslim, anti-balaka militia, mostly Christian, are targeting the local Muslims, in retaliation for the actions of Seleka.

Although not all Muslims subscribe to Seleka’s ideology, Archbishop of Bangui, Diedonne Nzapalainga, who has worked with Muslim religious leaders to facilitate inter-religious tolerance, explained: ‘To non-Muslim locals, Muslim now equals Seleka and Seleka equals Muslim.’

‘We came out early and declared that this conflict was not

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Because Seleka are perceived to be Muslim, anti-balaka militia, mostly Christian, are targeting the local Muslims, in retaliation for the actions of Seleka. Although not all Muslims subscribe to Seleka’s ideology, Archbishop of Bangui, Diedonne Nzapalainga, who has worked with Muslim religious leaders to facilitate inter-religious tolerance, explained: ‘To non-Muslim locals, Muslim now equals Seleka and Seleka equals Muslim.’ a religious conflict but a political one.’

‘The anti-balaka have nothing to do with the church or Christianity. Calling them a Christian militia is wrong,’ said Nzapalainga, who said the ranks of the militia were swollen by people who had lost belongings or loved ones to Seleka.

‘To them, it is revenge,’ he said.

Transitional authorities have been helpless in restoring law and order in CAR. After pressure from the ECCAS, Djotodia stepped down in January. He has been replaced by President Catherine Samba Panza, the first woman leader of CAR. Events after the toppling of

Bozize in March, 2013, have simply been trigger factors in this conflict. To view the conflict as religious, would be superficial.

Instead, it is the politicisation of religion that has exacerbated violence and atrocities.

To understand the conflict in CAR requires an analysis of the underlying, structural causes.

While this land-locked country – the size of France – is rich in diamonds, timber and gold, the benefits of these natural resources have not trickled down to the majority of its people.

The country has endured incessant regime changes, each leadership lacking legitimacy. Mismanagement is rife, public institutions

are dysfunctional, with weak state power.

While the state control is centralised in Bangui, peripheral regions, especially in the north and north-east, are outside of state control and subject to alternative power structures.

Aside from these internal factors, geopolitical dynamics cannot be ignored. CAR is situated in a conflict-torn region.

Surrounded by countries, including Sudan, South Sudan, Chad and the Democratic Republic of Congo, there is a plethora of ex-soldiers, mercenaries, armed groups and small arms that easily cross over uncontrolled, porous borders. This has facilitated the

emergence of the rebel coalitions in CAR. CAR is the result of a total breakdown of the rule of law and respect for human rights. Instead, near anarchy and impunity now exist.

As South Africa celebrates two decades since the end of apartheid, crimes against humanity are taking place just 4 000km to our north.

We have a collective responsibility to protect the innocent people of CAR, especially the women and children, regardless of their religious affiliation.

If not, what have we learnt, 20 years after the Rwandan genocide?

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Muslim Views . May 2014

Oasis invests R2m in five rural communities MAHMOOD SANGLAY

THE Oasis Crescent Fund Trust, in partnership with the Equal Opportunity Foundation (EOF), launched the Ilima Flagship Partnership Project, on March 26, at the Oasis head offices in Walmer Estate, Cape Town.

The initiative consists of five individual projects designed to support education and health in deep rural communities. Five local communities were selected as beneficiaries of the project in KwaZulu Natal, Mpumalanga, Free State and North West Province.

The funding of R2 million is designated to support four Early Childhood Development (ECD) centres and a multi-purpose centre focusing on HIV/ AIDS support and job creation.

The NGO is investing R400 000 in each of these projects which are expected to be completed within six to twelve months.

An estimated 940 recipients will benefit directly, in addition to the broader community in the respective areas.

Its current focus is on ECD and HIV/ AIDS. This strategy was lauded by the Minister of Health, Dr Aaron Motsoaledi, who was the keynote speaker at the launch of the Ilima Partnership.

The minister explained the vital link between ECD and critical health priorities in South Africa, like HIV/ AIDS. He recommended that South Africa should draw from ECD models such as those in the Scandinavian countries, like Sweden and Finland.

He said that these countries have invested significantly in

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The Sizisizwe Home Based Care Givers project was launched in 2000 in Mpumalanga to support people and families affected by HIV/ AIDS. Pictured above are the beneficiaries and exco members at the new centre under construction. They are, from front, left, Sifiso Ngema, Mfihleni Nkosi, Wandile Mhlongo, Jeanette Nene and Sibongile Makhombothi. At the back, from left, are Reginah Vilakazi (treasurer), Fisani Ngema (co-ordinator), Nokwazi Mbatha (project manager), Betty Nkosi (administrator) and Wonderboy Ngwenya, a community development worker.

Photo SUPPLIED

ECD by means of interventions based on research showing the importance of the first 1 000 days in the life of a human being, and that children’s brains are very absorbent.

He also emphasised the importance of focusing on social determinants like nutrition, housing and employment.

The minister appealed for both state and private sector investments in education and health systems that collaborate to produce a population that is well nourished and educated.

EOF said the five Ilima Partnership projects are consistent with this philosophy. The ECD facilities, in particular, are of high priority due to the high incidence of child abuse in South Africa.

The first project is the Pretty Angels Creche, in Osizweni, which is part of the Newcastle Local Municipality within the Amajuba District, Kwazulu Natal.

It was started in 2000 by Zasuliwe Khubeka, in her home.

She originally provided for the

safekeeping of children whose parents were at work, and for orphans that she raised herself.

Today, the facility is relocated and a registered NPO with the Department of Social Development, and cares for 122 with the support of six staff, three of whom are professionally trained.

Unfortunately, the creche receives no financial support from the DSD due to a backlog in their support for this need in the province.

The goal of EOF is to support a vibrant ECD curriculum and to complete a new building for the children. This will involve providing a safe and healthy environment for the children and promoting holistic development by attending to their physical, mental, social and emotional needs.

The second project is Sizisizwe Home Based Care Givers in a village in Piet Retief, Mpumalanga.

It was started in 2000 with 20 caregivers to support people and families affected by HIV/ AIDS. Sizisizwe received social and technical support from the

Department of Social Development but very little financial assistance.

Today, Sizisizwe has eighteen caregivers and three administrators. They work seven days a week and attend to the needs of 558 patients and orphaned children.

With the support of EOF, Sizisizwe is expected have a new facility in the form of a multi-purpose centre, expanded services such as health education and holistic support and development for the orphans and vulnerable children.

Sizisizwe will also provide job opportunities for sustainable livelihoods for those affected by HIV/ AIDS. The third project is Thusanang Community Care Centre in Utlwanang Township, Christiana, in North West Province. It is a creche established in 2003 with a roll of 30 children. At present, the creche accommodates 51 children without any government support.

The creche is currently operating at a church building for which a rental of R500 is payable. However, they do have a site of their own on which they have already commenced construction.

Due to poor management of the project, EOF has intervened in order to commence construction afresh.

The Tokologo ECD Centre in Malebogo, Hertzogville, Free State, was launched in 1996 in a

four-roomed dwelling. It is still partially operating at this site.

Soon after inception, it started offering meals to children after the Department of Social Development approved a subsidy for this purpose.

In 2003, the Department of Education also supported the school with the remuneration of one member of staff. The creche employs seven full-time staff and three volunteers.

The facility is due for an upgrade in the form of additional classrooms, toilets, a kitchen, an office, outdoor equipment and furniture. At present, the roll at the creche is 135.

The Tshedimosetso Early Learning Centre in Seoding Village, near Taung, North West Province, was started in 2000 by two women who volunteered their services to the community.

This was without donor funding.

The only source of financial support was parents’ contributions and fundraising.

The centre currently accommodates 75 children, and is in need of additional classrooms and toilets as well as indoor and outdoor equipment.

EOF has been funding similar community projects for 28 years and has provided over R50 million in project grants. Oasis and EOF have a partnership of 15 years, which started when EOF made a significant investment in the Oasis Crescent Fund.

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Sanzaf hands over bursary cheques THE South African National Zakah Fund (Sanzaf) handed over R3 718 839,00 which will afford 384 disadvantaged students in the Western Cape the opportunity to study in a field of their choice at various tertiary institutions, namely Cape Peninsula University of Technology (CPUT), University of the Western Cape (UWC), University of Cape Town (UCT), Stellenbosch University (SUN) as well as Islamic Peace College of South Africa (IPSA).

Sanzaf’s cumulative national education and empowerment spend for 2014 amounts to R15,5 million, which will assist up to 1 005 students.

In 2013, 550 students benefitted nationally from the bursary programme, totalling close to R10 million.

Sanzaf Western Cape has allocated R519 264 to assist 59 students at CPUT, R1 058 073 to UWC for 106 students, R182 437 to UCT for 22 students, and a further R248 910 to SUN for 22 students. In addition to this, R233 000 will assist 42 students at IPSA and various tertiary faithbased institutions.

Cape Peninsula University of Technology (CPUT) Director for Advancement, Calvin Maseko, CPUT Vice Chancellor, Dr Prins Nevhutalu, Sanzaf Western Cape Administrator, Moulana Sarfaraaz Hamza, and Sanzaf Education Empowerment Development (SEED) Coordinator, Faeza Govind, at the handing over of a cheque to assist disadvantaged Photo CPUT CPUT students.

Needy students are strongly encouraged to obtain the balance of funding from National Students Financial Assistance Scheme (NSFAS).

The Sanzaf Bursary Fund, which was established in 1985, forms part of the Sanzaf Education Empowerment Development

Sanzaf hosts international zakaah conference FARID SAYED

AS part of its 40th anniversary programme, the South African National Zakah Fund (Sanzaf) will be hosting a major conference that will potentially be the largest gathering of Muslim organisations working in the field of zakaah.

The Southern African Zakah Conference will be held in Cape Town from May 17 to 19.

The conference, which will bring together delegates from over 15 African countries, is

(SEED) Programme.

This initiative aims to facilitate and support marginalised individuals and communities through education and skills development training, starting from early childhood development.

Sanzaf believes that a tertiary qualification opens doors to a

being jointly co-hosted by the Islamic Development Bank (IDB) and the Islamic Research and Training Institute (IRTI).

An IDB expert facilitator will lead the interactive programme, giving delegates an opportunity to relate their practical experiences of zakaah collection, distribution and administration.

The conference is aimed at finding viable solutions to the challenges organisations face to establish a robust zakaah fund in their region.

Confirmed guests include Professor Mustafa Omar Muhammad, International Islamic University, Malaysia; Professor Aliyu Dahiru Muhammad, Bayero University, Kano, Nigeria; Professor Osman Ahmed Hassen Khieri,

positive future by empowering individuals to aspire to a better quality of life.

According to Sanzaf Western Cape Administrator, Moulana Sarfaraaz Hamza, a core function of Sanzaf is to provide financial support to needy and deserving students in pursuit of a tertiary

Director, Strategic Research and Studies Centre, Sudan; and Saudi-based IRTI and IDB representatives, Dr Mohammed Obaidullah and Dr Nasim Shah Shirazi.

The workshop-style conference will cover the following topics: l Identifying the poor and their needs; l Islamic approach to poverty alleviation and empowerment; l How to expand outreach; l How to distribute zakaah; l Credibility and governance of Muslim NGOs; and l Master class: how to calculate zakaah.

The conference will be of particular relevance to

education.

‘We recognise that education plays an important role in determining labour market prospects and, as an organisation, we have made a concerted effort to be responsive to the needs within communities,’ said Moulana Hamza.

Sanzaf is one of the single largest registered Public-Benefit Organisations (PBO) of its kind in South Africa, and one of the largest investors in human resources within the Muslim community.

Sanzaf Western Cape Chairperson, Moulana Hassim Cassiem, said, ‘The Sanzaf projects and programmes are designed to develop communities and, at the same time, effectively help in building a more dynamic society.’

existing organisations looking to improve their efficiency and effectiveness, and to new and emerging organisations seeking to address issues of poverty and community development utilising zakaah funds.

In trying to encourage as many organisations to participate in this landmark conference, Sanzaf has managed to secure sponsorships to minimise the costs to participants. The packages range from conference attendance only, to attendance and accommodation.

For further details contact Sanzaf’s head of Marketing, Communications and Public Relations, Sakeena Bock, on 021 447 0297 or email: sakeenab@sanzaf.org.za

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Muslim Views . May 2014

Challenges facing Muslim education in South Africa This is the keynote address delivered by Dr NURAAN DAVIDS at the graduation ceremony of International Peace College of South Africa (IPSA) held on March 18, 2014.

WE live in a time when the issues of knowledge and education in Islam are in a critical need of our attention – from the events of 9/11 in 2001 and London’s 7/7 bombings in 2005 to the Arab Spring.

While 9/11 ensured that the term ‘madrassah’ entered the public vernacular – often viewed with suspicion and scepticism – common and often undifferentiated associations with madrassah have included labels of extremism, intolerance and terrorism.

These associations have been justified by fierce criticism of the religious nature of the curriculum and instructional techniques, such as rote learning, indoctrination instead of teaching – inculcating a near-total rejection of, and promoting hostility towards, western cultures – and memorisation, which are considered inadequate for preparing students for life in the modern world and for becoming productive members of their countries’ workforces.

Secondly, and slightly closer to home, we witnessed, and continue to witness, the flurry of uprisings, commonly known as the ‘Arab Springs’.

From the tragic action of Mohamed Bouazzizi, a Tunisian university graduate who set himself alight to draw attention to his Dr Nuraan Davids speaking at IPSA’s Photo FRED BARKER graduation.

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distressed state – to Egypt, Algeria, Libya, Jordan, Kuwait, Yemen and Morocco, and, today, still in Syria.

What the Arab Spring has brought to the fore is a distressed call for a reformation not of individual Muslim-majority countries but for a reformation of the ideologies, masquerading as religious doctrine, which has contributed to the social, political and educational malaise of Muslim-majority countries.

The context of modern day Islam, therefore, has to be understood in relation to the extremism on display through the events, such as 9/11, the recent ElShabaab terrorist attacks in Kenya or the kidnapping of Pierre Korkie by Al-Qaeda.

It has to be understood in relation to the Arab Spring, the flurry of the banning of the hijab across so-called liberal democracies in Europe, as well as the banning of mosque minarets in Switzerland.

While it is easy to construct Islam as being under siege, the esteemed Malaysian scholar on Islamic studies, Syed Mohamed Naquib Al-Attas, has labelled the crisis facing Muslims as nothing else but a crisis of knowledge.

The crisis, says Al-Attas, is exacerbated by a tension between remaining true to a form of knowledge, as shaped and revealed in the Quran and lived through the words and actions of the Prophet (Sunnah), on the one hand and, on the other – in entering the global knowledge arena, which is increasingly being shaped by a dominant western construction – one which AlAttas describes as inherently secular.

Now, we might wonder what any of the afore-mentioned has anything to do with Muslim education in South Africa but, as part of the global ummah of Muslims, we are as much a part of the acts of extremism that are committed in the name of Islam as we are a part of the Arab Spring uprisings, which were in response to various forms of autocracy, exclusivism and inequality – all held in place

by Muslim governments who rely heavily on ‘Islamic values’ to justify their laws – such as women not being allowed to vote or women not being allowed to drive or have a voice.

And so the question for Muslim education becomes how to ensure that the type of Muslim education that is on offer remains rooted in its revealed form, and yet is able to respond to the expectations and demands of living in an incredibly diverse and multicultural society.

Post-apartheid South Africa saw the emergence of two distinct types of Muslim communities – those who identified strongly with the new democracy and were happy to participate in its first democratic elections, and those who chose to withdraw and wished to retain the isolated (protected) existence that apartheid had created.

In terms of education, the South African Schools Act (Act no. 84 of 1996) makes specific provision for two types of schools: public and independent schools, and Muslim communities, like other communities, took advantage of this new legislation.

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Muslim Views . May 2014 CONTINUED FROM PAGE 14

Today, there are 74 private Muslim-based schools in South Africa.

There are many reasons for the proliferation of Muslim-based schools or institutions.

Central to these reasons is the contention that the public school cannot be trusted to cultivate and transmit the values and traditions of Islam.

Criticisms of these schools, however, have included that they are merely a continuation of a long process when Muslim schools operated as the commonly known Moslem Mission schools and, as such, are simply continuing a construction of apartheid education.

But, perhaps the most serious criticism has been that Muslimbased schools do not adequately prepare students for a diverse and multicultural society.

Similarly, we have seen a significant growth in the number of madaris, operating on various days and at various times.

Criticisms of madaris have included an over-emphasis on rote learning without reflection and deliberation, memorisation and students not being encouraged to talk back.

Students are mere passive recipients of knowledge and not actively involved.

And when students are not actively involved, they become disinterested and disengaged.

In South Africa we live in a particular society which demands that we prepare our children for a diverse and multicultural society – where they will undoubtedly be exposed to particular distractions, attractions and elements which might be considered as

...Muslim education is aimed at cultivating civility and unprejudiced action – which means that any practices of exclusion, discrimination or inequality are contrary to the teachings of Islam. undesirable and contrary to the teachings of Islam.

As Muslim teachers and Muslim institutions, therefore, we have a responsibility to ensure that the type of Muslim education we present is one which talks to the student as Muslim but which prepares her for a multicultural/ global context.

The protection that was offered to us as a community by apartheid is no longer available, and our only recourse is education. So, how can we ensure that the Muslim education that we have on offer remains true to the message of the Quran while simultaneously ensuring that we break from the moulds of dogma, which leads to extremism and exclusion?

If education is to be educative, it has to be informed and shaped by two universal elements – one is rationality and the other is, it has to be, in the interest of the public good. Education in Islam has both of these.

The conceptual framework of Muslim education is most aptly articulated in its primary source,

the Quran in chapter 49 verse 13: ‘O humankind! We have created you of a male and female, and we have made you nations and tribes that you might know one another.

Verily the noblest of you with Allah is the most God-fearing of you; verily Allah is Knowing, Aware.’

Muslims are reminded in the Quran that the guiding principle of their education ought to be the acquisition of goodness (taqwah) or virtue.

In turn, virtue is inextricably connected to just action (ikraam).

By implication, Muslim education is constituted by virtuous and just action. This means that Muslim education is aimed at cultivating civility and unprejudiced action – which means that any practices of exclusion, discrimination or inequality are contrary to the teachings of Islam.

That the Quran acknowledges nations and tribes means, firstly, that the message of Islam is not solely meant for Muslims, and, secondly, that the aim of Muslim education is to connect with people on the basis of what they

share and differ about.

Irrespective of differences in culture, ethnicity, language, belief and race, humans are expected to encounter one another – that is, cultivate coexistence (ta’aaruf).

In other words, Muslim education has to be in the interest of the public good of all, which explains why Islam only draws a distinction between two types of knowledge – that which is beneficial and that which is not.

So, firstly then, Muslim education must be underscored by virtue and justice.

Secondly, Muslim education cannot be one-directional – it has to create the spaces necessary for engagement, debate, deliberation, and perhaps most importantly, ikhtilaf (disagreement).

Thirdly, Muslim education has to return to its foundational instruction of Iqra! (Read!).

The type of Islamic education needed is one that capacitates and motivates Muslim men and women to be both extractors from and contributors to Islam.

If Islam is to counter the acts of extremism, ignorance and vio-

lence then Muslims have to start becoming actively involved in the teachings of Islam.

Fourthly, Muslim education cannot be taught in disregard of our social conditions – we live in a testing society.

Unless our students find meaning in making salaah or understand the purpose of a Jumuah, they will not fully understand the message of Islam.

Lastly, we have to bridge the gap between what we know and what we do.

The pursuit of knowledge in Islam is incumbent on all Muslims, not only because it takes us away from ignorance but because it takes us towards truth and, therefore, the nur of Allah.

The more we know, the more we are in a position to serve. And so, when we pursue knowledge, as the graduates of IPSA have done, we are merely in a process – and the process will only be of benefit when we are of benefit to others.

Dr Davids is a lecturer in Philosophy of Education at Stellenbosch University.

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Muslim Views . May 2014

Drug addiction: walking the road back one day at a time SALIM PARKER

‘DRUG addiction does not distinguish between religion, race or social class. We look at the parents of an addict as a father and mother in recovery, siblings as brothers and sisters in recovery, and spouses as wives in recovery.

‘We have walked the road and this is our way of using our experience to assist those brothers who have fallen prey to the social disease of addiction.

‘We take those in our care through the programme with our “one day at a time” motto.’

These are the words of Majied Moerat, one of three brothers who initiated De Perel Safe House, situated on a heritage site farm in the picturesque Paarl Valley.

De Perel Safe House is a sanctuary where male addicts who acknowledge their disease not only reclaim their lives and their dignity but also get reintegrated into their societies. Major emphasis is placed on living as brothers while addicts are resident at the farmhouse for about three months.

The programmes followed are structured along the same lines as those of well-known establishments. In the words of Areef Moerat, ‘We have a five-star programme in our humble, three-star establishments.’

He might call it ‘three-star’ but the farmhouse, reminiscent of a previous era, with its high-pitched roof, double volume ceilings and wooden floors, is brimful with character and charm.

The 27 full-time residents are housed in dormitory-style rooms

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Part of the therapy at De Perel Safe House, where male drug addicts are put through a three-month programme – is Equine Therapy, where addicts interact with horses. The 12-step rehabilitation programme also includes rotational household chores to prepare residents for reintegration into family and society.

Photo SALIM PARKER

with interaction being actively encouraged. A weekly rotation through daily chores such as the preparation of meals ensures exposure to social skills.

Qualified counsellors, a social worker, a doctor, motivational speakers, religious leaders, teachers and community workers are all actively involved in the rehabilitation programme.

The twelve-step programme, and others such as that of Narcotics Anonymous (NA) are followed.

Some innovative methods, such as Equine Therapy – involving the use of horses – as well as meditation sessions on the bank of an adjacent dam, are also being used. The local radio station, the community policing forum, as well as some businesses are all involved in some way or the other.

Though no one particular religion is emphasised, all the residents are requested to have five prayer sessions daily.

This allows Muslim residents to perform their five daily prayers while Christians have parallel sessions.

Public participation is actively encouraged; the NA has an open session to which the families of the residents as well as the community are invited every Monday evening.

Prayer hours are held every Wednesday, to which families are also invited, and dhikrs are held on Thursdays.

Some of the residents have children who feel welcome when they visit as they are exposed to farm animals and the wide open spaces.

Besides the rehabilitation pro-

The Moerat brothers, Shaikh Majied, Areef and Kashief, have established a rehabilitation centre in Paarl where male addicts are taken through a programme designed to free them of their addiction and reintegrate them into society. The brothers are standing near an area earmarked for organic farming.

Photo SALIM PARKER

gramme, skills training and job seeking are encouraged for the older residents.

Younger ones still attend school and return to the safe house in the afternoons. Those with particular behavioural issues even write their examinations at the safe house.

The ages of the young men range from 14 to 40, presently, and all attempts are made to accommodate those willing to participate in the programme.

The three-month residency programme costs just over R9 000, which includes accommodation, all meals, as well as the rehabilitation. This is in order to cover the basic running costs of the homestead, which amounts to close to R40 000 per month.

The Moerat brothers welcome sponsors to get involved but

instead of simply donating money to the safe house, they also encourage them to meet the addicts they intend sponsoring.

The post-rehabilitation phase involves active reintegration into society. Some recovering addicts have no social structures; they go to work during the day and return to the safe house at night.

It is accepted that rehabilitation is notoriously difficult.

The De Perel Safe House has a remarkably high success rate, and this is in no small measure due to the holistic approach used.

For details and more information contact: Areef Moerat 074 422 1006; Kashief Moerat 071 232 8033; Majied Moerat 072 247 5213 Email communication can be sent to the email address deperelsafehouse@gmail.com

Muslim Views . May 2014

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Marxisms in the 21st Century: Crisis, Critique and Struggle

‘The new cannot yet be born’: rethinking Marxism for a new world YUNUS OMAR

AFTER three-and-a-half centuries of colonial and apartheid rule, South Africa entered its twentieth year of post-apartheid rule this year, coinciding with our fifth national elections since the first in 1994.

This national election occurs in a country searching for meaning and sanity in the wake of the police massacre of striking mineworkers at Marikana, outside Rustenburg, in August 2012.

As this goes to press, platinum mine-owners were bypassing trade-union negotiations to sms ‘final offers’ to striking mineworkers in the same areas, who have been on strike for months.

The near quarter-of-a-billion rand Nkandla ‘security upgrade’ of President Jacob Zuma’s personal residence cast its own shadow over the elections a few days ago, and it remains to be seen what the new parliament will do with the rapidly-halted sub-committee established to look into the president’s response to Public Protector Thuli Madonsela’s report. Expelled ANC Youth League president Julius Malema’s red-bereted cadres of the EFF have eased into the popular imagination of the vast number of unemployed youth, and they seem certain to continue to grow until the next general election in five years’ time.

But it is the crisis within the socalled Tripartite Alliance between the ANC, Cosatu and the SACP that is animating much of the political landscape in South Africa.

The National Union of Metalworkers of South Africa (Numsa) took a landmark decision a few months ago not to add to the election coffers of the ANC. And it has begun an ongoing series of discussions with social movements, NGOs and generally leftist blocs in the country, with the possibility of a workers’ party left tantalisingly open to speculation.

Across the globe, communities are being impoverished as their countries adopt ever-harsher economic austerity measures.

The nightly images of workers and students battling police across Europe, the Middle East and reactionary parts of South America bears testimony to the fact that the capitalist Utopia is long over.

Into this context is inserted Wits University Press’ Marxisms in the 21st Century: Crisis, Critique and Struggle, edited by

Michelle Williams and Vishwas Satgar.

A crisis, state Patrick Bond, Ashwin Desai and Trevor Ngwane in this new offering (page 235), is defined by Antonio Gramsci as ‘the old is dying, but the new cannot yet be born’ – from which the title of this article is taken. Between the dying of the old, and the birth of the new, said Gramsci, was a period pregnant with both turmoil and possibility.

Marxisms in the 21st Century: Crisis, Critique and Struggle, is a deep and invigorating attempt at properly diagnosing South Africa’s continued social ills, and beginning its transformation in ways that reflect on, and build from, the past.

The book is structured into three organising sections. The three sections are ‘Democratising and Globalising Marxism’, ‘Marxism and Left Politics’, and ‘Crises of Marxism in Africa and Possibilities for the Future’.

Amongst contending ideological forces, Marxism’s deep insertion in twentieth-century South African resistance politics is arguably the glue that binds the vast majority of (broadly) leftists.

From the South African Communist Party and its insertion into ANC thinking from the 1960s, to the Non-European Unity Movement, to others who are loosely characterised as ‘Trotskyists’, Marxism has infused the anticolonial and anti-apartheid struggles in South Africa.

It is vanguardist Marxism that most occupies the contributors to Marxism in the 21st Century.

Michelle Williams’ opening chapter, ‘Marxism and Democra-

Vishwas Satgar (co-editor, front right) speaking at the Cape Town launch of Marxisms in the 21st Century: Crisis, Critique and Struggle on Thursday March 6, 2014. Facing the packed audience in the Book Lounge basement are (left) Michelle Williams (co-editor) and former minister of Intelligence, Ronnie Photo YUNUS OMAR Kasrils, who delivered a critique of the book.

cy’, is absolutely critical for an understanding of how we have been sold a definition of democracy that denies us the possibilities of using democracy ‘in transformative visions and practices’ (page 16).

Williams traces the various intellectual contributions that have generated two prominent concepts of democracy, namely, vanguard democracy (Stalinism) and social democracy (representative democracy).

The concept ‘shop-floor democracy’ emerges in this discussion, and it is this vision of ‘direct democracy’ that, it is argued, has not been prominent in day-to-day thinking around citizenship and the radical transformation of our societies.

In the final contribution in this volume, Mazibuko Jara characterises the ‘ANC’s use of Marxism (as) vanguardist and shaped by Stalinist/ sovietised influences’

(page 260).

Jara states on page 261: ‘…[T]he chapter argues for a post-ANC, post-national liberation Marxism relevant to the constitution of a new historical bloc of forces that can resolve the national question on the basis of transforming South Africa away from racism, white supremacy, racial privileges, narrow Africanism and capitalism.’

His chapter deals with the ‘colonialism of a special type’ thesis, as well as two case-studies, namely, the ‘racialised postapartheid’ housing struggles in the social arena in the Western Cape, and the ‘sustained ANC government legislative effort to retribalise the former bantustan countryside against the logic of a progressive nation-building project’ (page 261).

CONTINUED ON PAGE 19

Muslim Views

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Muslim Views . May 2014

Munadia Karaan honoured at MTN awards ceremony IT was a bittersweet night for The Voice of the Cape at the MTN Radio Awards, in Sandton, Johannesburg, on Saturday evening, April 12.

While the radio station failed to win any awards, one of VOC’s most loved voices, Munadia Karaan, received a posthumous award for her achievements in the radio industry, and has been inducted into the 2014 MTN Hall of Fame.

Her cousin, Nisa Dawood, collected the award on behalf of her family.

Muslim Views

‘When Munadia’s name came up as one of the MTN Hall of Fame recipients, we really had a chance to stand proud and tall.

She was an amazing person who had a passion and commitment to the industry and community.

‘When people speak of VOC, they always remember Munadia,’ said a tearful Mishka Daries, VOC programme manager, shortly after the award was announced.

The multi-talented broadcaster passed away on February 1, 2014, following a long battle

with cancer.

Many regard Karaan as a trailblazer and innovator in community media.

Ms Daries said, ‘We indeed feel the void with her gone and, as we continue, we make duah that Allah grant her high stages of Jannah, ameen.

‘Her knowledge and legacy remains in all those she taught. At the end of the day, that is what the MTN Hall of Fame is all about: those who give back to others.’

Courtesy: www.vocfm.co.za

Shaikh Nazim Adil al-Haqqani passed away on May 7, 2014. The shaikh is pictured here performing salaah on Table Mountain, in Cape Town. Turn to page PhotoSHAFIQ MORTON 36 for Shafiq Morton’s tribute to Shaikh Nazim.

Muslim Views . May 2014 CONTINUED FROM PAGE 17

The book can perhaps be summed up (although its nuances and reflections are many and varied) as articulated by Eddie Webster, quoted on page 277 of Jara’s chapter: ‘…[T]he approach of “building Marxism” means that Marxism is seen as a social theory designed to understand dilemmas and possibilities of social transformation… Inherent in this approach is the need for Marxism to be subject to continuous challenge…’

In this sense, Marxisms in the 21st Century is an invitation to step on board a ‘thought experiment’, from Vishwas Satgar’s chapter, page 69, in which Marxism is subjected to critique in order to begin formulating a coherent, ground-up, citizenbased articulation of what a postneoliberal South Africa can and should become in order for all of us to achieve the full political, economic, psychological and social liberation some envisaged as South Africa’s democracy was ushered in in 1994.

Marxisms in the 21st Century offers those not familiar with Marxist thought an innovative, thought-provoking and insightful introduction to a wide spectrum of Marxist ideas and developments.

More than that, Marxisms in the 21st Century challenges those who see Marxism as a simple blueprint to implement. It calls for a Marxism infused with a defined ecological perspective, having the very future of the planet at the heart of its thinking.

Finally, Marxisms in the 21st Century ensures that we begin to think beyond the local.

Patrick Bond, Ashwin Desai and Trevor Ngwane’s chapter

‘Marxisms in the 21st Century’ appeals for an intensive engagement with a Marxism that is not rigid, vanguardist or chauvinist... asks why local struggles over housing, provision of water and electricity have not been able to ‘scale up’ and link with other arenas of social struggle in the country, and then to link up with social struggles across the globe.

Their chapter makes fascinating reading, bringing together the realities and challenges of sustaining political momentum over the long-term, rather than falling into legalistic options.

In short, Marxisms in the 21st Century appeals for an intensive engagement with a Marxism that is not rigid, vanguardist or chauvinist but one that seeks solutions in the local, and teases out common cause with the many anticapitalist movements across the globe.

Marxisms in the 21st Century is a must-read for anyone serious about radical, non-fundamentalist, direct democratic participation in matters that impact on the continued impoverishment and brutalisation of the majority of peoples of the Earth.

Marxism in the 21st Century: Crisis, Critique and Struggle is published by Wits University Press. It can be ordered online from www.witspress.co.za and direct from all good bookshops.

Wits University alumni, staff and students are offered a 20% discount when items are ordered from the Wits University Press office, which can be contacted at 011 717 8700.

19

Sedick Cozyn (September 9, 1956 – March 10, 2014)

Tribute to a true educator ISMA-EEL DAVIDS

LATE evening, March 10, a piece of me ‘died’. My good friend, brother and colleague breathed his last in the presence of family and friends while a soft adhkaar reverberated in the hospital room.

Sedick Cozyn was born into a fishing family on September 9, 1956, in Kalk Bay, where he lived his entire life.

The youngest of all the siblings, he experienced the rigours of a hard life where the sea can be unforgiving at times. He related to me that, on one occasion, he saw his father leave home at three o’clock in the morning to return with nothing, later in the afternoon.

He matriculated in 1973 from Heathfield High School and then proceeded to work for Irvin and Johnson (I & J) for ten years. He then went to study at Hewat College of Education as a full-time student. He always had a passion for teaching and always wanted to become an educator. Sedick loved teaching and saw it as an amaanah from Allah – a trust he had to carry out to the best of his ability. His hard exterior belied his soft inner core.

Learners loved him. This was evident at the number of current and ex-learners who visited him while sick, and the number at his janaazah. He entered the doors of Habibia Primary School in 1988 where he stayed till his retirement due to his illness, in 2013.

Very few people are aware that his teaching extended beyond the walls of the school. He taught madrassah children and adults in Kalk Bay, and taught English and literacy to the residents of Mandela Park, on Mondays, for years.

But Sedick Cozyn will always be remembered for his ability to let others feel good in his company. He had a great sense of humour and was always ready to tell an unbelievable story with hilarious consequences.

His stories have been eternised (cause to last forever) in a book for young children, called Sedick’s Kalk Bay Stories*.

An avid sportsman in his day, he coached the school team to many great victories over mighty rivals. His generosity and ability to give of himself is what people will mostly remember of him.

Whether it was his open lunchbox in the staffroom

Sedick Cozyn.

Photo SUPPLIED

or helping a struggling learner with mathematics during interval or to give advice to a young educator – he had the art of making everyone around him feel special.

His charismatic, thick moustache, cough and thunderous voice will remain in the memory of all of us.

Our school is poorer for his loss. ‘Die Ankerman van Ankerbaai’ (The anchor of Anchor Bay) – the term he jokingly conferred on himself – is no more but he lives on in our hearts.

May Allah grant him Jannah, Insha Allah.

Sedick Cozyn is survived by his wife, Faiza, his daughter, Lameez, and son, Zaahir. *Isma-eel Davids is the author of Sedick’s Kalk Bay Stories.

Muslim Views

20

Muslim Views . May 2014

The Repentance of Abu Lubabah SALIM PARKER

HE victorious Muslim army had barely rested a few hours after returning from the Battle of the Trench when Jibreel (AS) appeared to the Prophet (SAW) soon after Dhuhr prayers.

Nabi Muhammad (SAW) was washing in the house of Umm Salamah at that time. The archangel was exquisitely dressed, wearing a turban that was richly embroidered in gold and silver. A velvet cloth adorned the saddle of his steed.

Yet, it was evident that he had not rested as some reports say that he was partly covered in dust. ‘Have you laid down your arms, O Messenger of Allah?’ he asked. ‘The angels have not laid down their arms, and I return this moment from pursuing the foe and nothing else.

‘Verily, Allah in His majesty and in His might has commanded you, O Muhammad, to set out against the sons of the Quraizah. I and a procession of angels go to them now, so that we may make their souls quake,’ Jibreel continued.

Nabi Muhammad (SAW) immediately summoned the prayer caller and asked him to announce to all who could hear that the soldiers should offer the mid-afternoon Asr prayers at the locality of the Bani Quraizah.

Ibn Umm Maktum was appointed the temporary administrator of Madinah and the banner of the marching army was entrusted to Ali bin Abu Talib. Ali marched towards the enemy and approached close enough to hear them verbally abuse his cousin Muhammad (SAW).

The Muslims numbered three thousand infantry and thirty soldiers on horseback. When the time for Asr prayers arrived, some offered it on the way while others heeded the request of the Prophet (SAW) to perform it at the destination. He objected to neither.

When the Muslims reached the locality of the Jewish enclave of the Bani Quraizah, they laid siege to their forts. This was to last 25 days.

The Jews were aware that their situation was dire and called upon some of the Muslims with whom they had maintained good relations.

Abu Lubabah was a member of the Aws tribe of the Ansar and was one of the people through whom the Jews maintained relations with the Muslims. He was called to them and the Prophet (SAW) asked him to go.

When he got there, he was met by crying women and children. Abu Lubabah’s initial stern stance towards the treacherous infidels was softened by the desperation that he witnessed.

When the Jews asked him whether they should surrender to Nabi Muhammad (SAW), he said that they should.

However, at the same time, he pointed to his throat, making a cutting gesture, indicating that submission could possibly lead to slaughter. This was in contradiction to his verbal advice. This confusing gesture could have prolonged the siege.

As soon as he made the gesture, he was overwhelmed by an immense sense of guilt. ‘My two feet had not moved from where they were,’ he later said, ‘before I was aware that I had betrayed the Messenger of Allah.’

It was evident to everyone present that something had overcome him as his face changed colour and he recited the verse: ‘Verily we are from Allah, and unto Him is our return.’ The chief of the Jews, Ka’b, asked him what was wrong.

‘I have betrayed Allah and His Messenger.’ Abu Lubabah replied. As he walked down out, he stroked his beard. It was wet with tears. He felt too ashamed to leave the way he had entered as he could not face his fellow Muslims who were eagerly awaiting his return and report.

He exited the fort via a back door and returned to the city. He went to the Prophet’s Mosque and headed for one of the pillars. There he tied himself by his neck to the pillar. ‘I will not stir from this place until Allah relents unto me for what I did,’ he declared.

He added that he would never enter the area inhabited by the Bani Quraizah again to compensate for the mistake that he had made.

When Nabi Muhammad (SAW) was informed of this incident, He declared: ‘I would have begged Allah to forgive him if he had asked me but since he tied himself out of his own free will, it is Allah who will turn to him in forgiveness.’

Abu Lubabah stayed tied for six nights – some say ten or fifteen nights – and was only untied by his wife or daughter at prayer times and when he needed to relieve himself. He would then bid them tie him again. He only ate and drank the bare minimum to keep him alive.

He, however, felt slightly relieved by a dream he had during the siege.

He dreamt that he was caught in a bog of foul smelling slime out of which he could not escape. The stench of it was so bad that it overwhelmed him and he thought that he was going to die.

Then he saw a flowing stream and he could wash himself in it and get rid of the slime. The air was clean, crisp and filled with a pleasant fragrance.

He asked Abu Bakr what the dreamt meant and was told that the body in the dream represented his soul. This soul would oppress him severely but would ultimately be relieved of its burden and reprieved of its disease. This gave Abu Lubabah hope of being forgiven.

A few years earlier, this same Abu Lubabah refused to give a tree to an orphan in exchange for one in Jannah. This young orphan was having a wall built from the edge of his house to his neighbour’s but there was a palm tree that was obstructing the completion of the construction.

The wall could not be completed unless the tree was either removed or walled onto the child’s property. The tree belonged to Abu Lubabah.

The young boy went to Abu Lubabah and asked him to give him the tree so that he could construct the wall. When Abu Lubabah refused, the orphan asked him to sell it to him, whereupon he refused again.

The boy said that he would complain to the Prophet of Allah. He

T

The photograph on the right shows part of the Roudatul Jannah and the place where Abu Lubabah tied himself to a pillar in repentance for his having betrayed the trust of the Prophet (SAW) when he went to speak to the Bani Quraizah tribe.

Photo supplied by SHAIKH FAIZEL GOOL AND FAHDIEL ORRIE Muslim Views

(Right) As soon as Abu Lubabah made the sign to the Bani Quraizah that they might be slain, he realised that he had betrayed the trust of the Prophet (SAW) and regretted it to such an extent that he went straight to the Prophet’s Masjid and tied himself to one of the pillars there. He vowed to remain tied there until he Illustration SAAID RAHBEENI was forgiven by Allah.

went and told Nabi Muhammad (SAW) what had transpired. The Prophet (SAW) called for Abu Lubabah and requested that he give the orphan the tree.

When Abu Lubabah refused, he was asked to sell it to the orphan, whereupon he again refused, insisting that the tree was his ‘haq’, his right. He was incensed that the orphan had gone to complain about him to the Prophet (SAW).

Hearing that not even the Prophet could persuade Abu Lubabah to part with the tree, caused tears to flow from the eyes of the young boy. (Other sources relate that the orphan claimed that the tree was his but, after investigation, the Prophet (SAW) had judged that it indeed belonged to Abu Lubabah.)

The Prophet (SAW) then said, ‘O Abu Lubabah, give him a branch from this tree and you will have a tree in Jannah.’

Abu Lubabah replied, ‘I don’t want it,’ and left.

When Abu Dahdah, one of the Companions, heard this, he asked if he would obtain a tree in Jannah if he purchased Abu Lubabah’s tree and handed it to the orphan.

When he was assured that this was the case, Abu Dahdah exchanged his entire orchard containing between four hundred and six hundred trees to Abu Lubabah for the single tree that the orphan needed. Abu Dahdah then handed the tree to the orphan.

It is instructive to note that a rich man would not even sell a tree to an orphan, even at the behest of Nabi Muhammad (SAW), in order to guarantee one in heaven. Some say a place in Jannah was actually on offer.

This was the same man who was held in such high esteem that, when the Muslims set off for the first Badr expedition, he was put in charge of Madinah. Now, tied to a pillar, he was awaiting his fate.

One morning early, Allah, the All Merciful, revealed to His Prophet (SAW) that Abu Lubabah had been forgiven. Some of the Muslims rushed to the Prophet’s Mosque to untie him but Abu Lubabah insisted that Nabi Muhammad (SAW) should untie him.

The Prophet (SAW) obliged, and did it shortly before Fajr, the early morning prayer. Abu Lubabah was freed; free from the sin he had committed but also free from his self-imposed shackles of earthly and material attachments.

Stories from the Hijaz is sponsored by Al-Anwar Hajj and Umrah.

Muslim Views . May 2014

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Muslim Views

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LETTERS TO THE EDITOR

Muslim Views . May 2014

Muslim voters heeded the Zionists’ call

MUSLIM voters in the Western Cape have certainly heeded the call of the South African Zionist Federation to support the party that is a friend of Israel.

This much is clear from the overwhelming majority the DA has gained in areas that have a large Muslim population, for example, Surrey Estate, Rylands Estate, Wynberg and Mitchells Plain.

When next you see those hordes filling our mosques for a pro-Palestine rally, don’t be fooled. They are just emotionally pumped up. All they are interested in is preserving their favoured status that they gained during apartheid, albeit as second-class citizens.

They are happy with this status, therefore they voted DA. Why are the DA and Israel friends? As the SA Zionist Federation points out in a paid advertisement in Jewish community newspapers, they stand for the same values.

And what are these values?

Supporting the suppression of Palestinian rights, turning Gaza into the world’s biggest open-air prison, and numerous daily atrocities committed against the Palestinians.

Yet, it seems, Muslim support was for the party that is regarded as a friend of the Zionist entity.

The DA and Israel are friends

Muslim Views

because they are both pro-rich, pro-capitalist, pro-imperialist.

The way Israel treats the people of Gaza is they way the DA treats the people of Gugulethu.

I am not advocating that a vote for a party should be purely based on whether it supports the Palestine struggle or not.

A vote for a party that supports Israel is a vote for a party that seems efficient on the surface but does not value social justice, and will be prepared to trample on the rights of the poor; as the DA is doing in the poorer areas of the Western Cape.

But then again, it seems, Muslims are too fixated on parochial issues rather than broader issues of social justice.

This letter is not a call to have voted ANC (they were listed by the Zionist Federation as not being friends of Israel).

Perhaps there are good reasons not to vote for the ANC but why not vote for the PAC, AZAPO, EFF or Al Jama-ah, all parties that have taken a clear and principled stand against Israel?

Muslim supporters of the DA: shame on you!

Ebrahim Styneveld Mitchells Plain

Much appreciated TO the Muslim Views Team I would like to say thank you and shukran so very much – a million times over – for the wonderful article and photo of us in the

March 2014 issue.

I was and still am blown away by the two-page exposure and you have knocked the socks off my feet. When I have recovered, I will put my socks back on, in time for winter.

May the paper be in circulation for many years to come and we will always remember our 35th wedding anniversary gift from you.

The headlines is so fitting and uncommon!

Looking forward to meeting you!

With kind regards and salaams Hajji Ebrahim and Hajja Gadija Adams Editor’s note: On April 25 Hajji Ebrahim Adams passed away while in frail care, and after a short illness. His widow, Hajja Gadija Adams, said she is grateful for a beautiful life together for 35 years and a beautiful parting. She treasures the good memories and the well wishes of many.

This is ridiculous IN response to the letter ‘Saudis’ true colours’ (MV March, 2014), while the rule of the House of Saud, their alliances and ‘friends’ is not being disputed, what is disturbing is mention of the suspension of Hajj!

That is ridiculous, and the likening of performing Hajj in this era to committing shirk is in itself a sin.

Islam is a way of life which should be practised consistently and cannot be turned off or

stopped today and switched back on next week or next year. Islam and its practices cannot stop or be stopped due to a government’s agenda or foreign policy.

Governments, like people, come and go as nothing lasts forever except the Almighty Allah who is Eternal and Ever-lasting, and who should be worshipped constantly and consistently.

Z Mayet

Agitate for true federalism TEXAS and California are the only US states that still retain the death penalty for capital crimes.

They can do this because the USA is a true federation.

Perhaps, in South Africa, if we had a federation then a few of our provinces will discard anti-God laws, like abortion, same sex marriages, etc.

To have an ostrich-like attitude towards the said statutes, wherein a believer thinks that as long as he/ she does not practise them [it’s okay], is unrealistic to say the least.

The problem believers of all religions, black, white and other colours have, is that they divorce their daily lives from their observances of religion.

We can rest assured that not only the oppressors incur the wrath of God. The oppressed who tolerate oppression are even worse off in the divine court.

Our leaders should come together, whether Muslim, Christian or tribal chief and they should try to produce a charter of human rights based on respect for God. Poverty and the housing shortage are not our primary problems because they are not the instruments of guidance.

The first source of political

guidance should be to revive humane laws of the past, like price control on basic foodstuffs etc.

A government department monitoring state employee performance will eliminate corruption. Unemployed young men could be organised into groups of semi-skilled artisans with short basic training courses, enabling them to bore water holes, build prefabricated houses etc.

As corruption of state officers is a cancer of South African politics, perhaps it would be a good idea to have a statute giving the media the right to publish corrupt acts and their perpetrators.

Ishaak Abrahams Mitchells Plain

MORE LETTERS ON PAGE 24

Write to: editor@mviews.co.za fax: 086 516 4772 PO Box 442 Athlone 7760

• Please supply full contact details • Keep letters to a maximum of 500 words • Shorter letters are more likely to be published

Muslim Views . May 2014

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Although the number of pilgrims performing the Hajj has decreased due to the lack of accomodation and reconstruction in Makkah, tawaaf around the Kaabah, kissing the Hajarul Aswad and standing for long periods at the Multazam, the door of the Kaabah, is still a difficult prospect as one is physically prevented from getting there by masses of frenetic bodies launching themselves towards the same area.

Photo SALIM PARKER

Difficult times during easy Hajj SAW the group returning to the hotel after performing their Umrah. All were sweating profusely, some were evidently exhausted, and quite a few had to be helped to their rooms after the bruising encounter with thousands of other pilgrims.

There were still a few weeks to go before Hajj commenced and millions were still to descend upon Makkah.

The current numbers were already ensuring that those who went to the Haram later than thirty minutes before any of the waqts would, in all likelihood, not get into the masjid.

Soon, the roads would be closed and getting in and out of the Haram would be a mission; performing a tawaaf or Umrah an even greater, monumental task.

Daytime temperatures hovered above forty degrees, making any exposure to the direct sun bearable for a few minutes only, and even the cool of the Saudi nights was hotter than the average South African midday summer scorcher.

This was clearly what went through the mind of a relatively young man whom I attended to as he returned from his Umrah.

We had chatted in South Africa before we departed and he could not fathom why the numbers of pilgrims for Hajj had been severely restricted that year.

‘Hajj is going to be easy!’ he delightfully exclaimed on hearing that there would be more than a

I

‘Hajj is going to be easy!’ he delightfully exclaimed, on hearing that there would be more than a million pilgrims fewer for this Hajj, writes Doctor SALIM PARKER.

million pilgrims fewer for this Hajj. He must have had visions of cruising around the Kaabah and kissing the Hajarul Aswad with each circumambulation, making multiple consecutive tawaafs and standing for long periods at the Multazam, the door of the Kaabah.

Instead, it had taken him more than an hour to complete one tawaaf, he was not even able to see the Black Stone let alone get close to it, and was physically prevented from getting close to the Multazam by masses of frenetic bodies launching themselves between him and the cubic structure.

It was his first visit to Makkah, and all the romantic notions that he had formed had instantly been shattered.

The weeks prior to his departure to the Holy Land had been filled with wonderful recollections by others, and a growing desire to fulfil the ultimate journey in the life of any Muslim. His ten days spent in Madinah prior to his arrival in Makkah had been, in his words, ‘magical’.

The City of Peace was, despite the crowds, welcoming all into

her warm embrace, caressing the travel anxiety out of wearied and harried muscles, and massaging a relaxed, soothing spring into each step.

Madinah has wide open spaces which allows easy movement and dispersal of even the largest crowd.

Now, here in Makkah, he was shaken by the masses of frenzied and unrelenting crowds that characterise the claustrophobic and hurried life at the centre of the Islamic universe.

It was not really the numbers that were the problem, after all, there were far fewer pilgrims present. It was the confined spaces caused by the massive expansion projects which resulted in access being severely limited, and the capacity being tremendously reduced.

The first floor and roof was still being expanded and was subsequently out of bounds, resulting in all activity being confined to the ground floor.

More than three quarters of the Haram’s capacity was gone, but the desire to get into it was at an all-time high.

‘Hajj is going to be difficult,’ he remarked.

‘Why do you say that?’ I asked rhetorically.

‘If it is already like a madhouse now, imagine how it is going to be when Hajj starts,’ he melancholically replied.

‘Hajj is Arafah,’ I said. ‘The tawaaf is but one component of

it. All the other parts of Hajj is not affected by the construction and expansion of the Haram.

Arafah is still the vast expanse of the plain and will have more space per person.

‘Musdalifah will have a million less pairs of feet traversing it, and the world’s largest temporary city of Mina will have a number of empty tents this year. Yes, the compulsory tawaaf of Ifadah is not going to be easy but you have a few days in which to do it.

There is no rush.

‘Absorb the vibrancy, not the rush; hear the recital of the Quran, not the screams of frustrations; just look at the Kaabah and be spiritually uplifted. Don’t try to force your way to it and be physically and mentally downtrodden.

‘Of course, try to perform tawaafs if possible; it is the only place in the world where it can be done and sometimes gaps just open.’

He nodded and left.

He came to see me a few days later with a medical problem. ‘I managed a few tawaafs!’ he announced with a smile. ‘It was not always easy but I told myself that if Allah wills then it will happen. And it happened every time.

I cannot wait for the days of Hajj to start,’ he added.

‘Hajj is going to be easy,’ I said. I knew that he was quite a fit person and he would comfortably walk the Hajj.

‘Insha Allah,’ he replied.

I thought of the expectations that most of the pilgrims had that particular year; how despondent some of them were as they were unable to live out their ‘dream journey’.

The group leaders had gone to great lengths to reinforce the message I had given this pilgrim but the few weeks they had spent in Makkah tended to blunt their expectations.

The first day of Hajj on Mina arrived, and the numbers were

definitely down.

The next day, we proceeded to Arafah, and he came to me just before sunset.

‘I had the most fulfilling experience ever,’ he said, tears streaming down his cheeks. ‘Our ulama gave moving talks and heartrending duahs. Hajj is Arafah, and we had our Arafah.’

‘Walk with my group when we head to Mina via Musdalifah, I need someone to carry the flag,’ I requested.

He willingly obliged and his rendition of ‘Labaik!’ reverberated through the dusk air.

The walk was a literal breeze, and the fact that we did not have to concentrate on competing crowds meant that much more time could be spent on spiritual upliftment. Couples bonded even more closely, families shed tears of closeness, friendships were formed that would last a lifetime.

We reached Musdalifah a few hours later and most rested on the border of Mina, awaiting the arrival of midnight. The group then set off for Mina, and everyone was energised enough to go to Makkah to perform the compulsory tawaaf.

‘It is going to be easy,’ I told him, reminding him that the first floor and the roof had been temporarily opened to accommodate the Hajj crowds.

‘Even if they were not opened, I have decided that it will not be difficult,’ he replied. We had stoned the Jamarat by now already. The ‘Labaik’ had stopped.

‘Allahu-Akbar!’ he started to takbeer.

With the amount of renovations taking place in the Haram, the area for tawaaf and other forms of worship is extremely limited. To facilitate tawaaf for wheelchairs, a special circular, two-storied structure has been erected, which eases congestion. This, nevertheless, does not make it any easier to gain access to the Hajarul Aswad or the Multazam.

Photo SALIM PARKER

Muslim Views

24

LETTERS TO THE EDITOR

Muslim Views . May 2014

‘Failed to give appropriate coverage’

I AM referring to your March 2014 edition wherein your focus was on the atrocities related to the Israel apartheid week.

On page 3 of the same issue, you referred to the Sharpeville massacre in which Chaskalson provides a very diluted and superficial overview of events leading up to the Sharpeville massacre.

His objective was either to sideline the contribution which the PAC made towards our liberation or to envelop the ANC’s failure to confront the apartheid government.

The period 1952-1960 was wasted as leading officials and theorists from privileged backgrounds fought to enrich themselves.

For your information, Mr Chaskalson, the charterists (ANC) had hoped to organise a massive 26 June 1952 anti-pass law campaign but the non-confrontational (sic) treason trial disrupted their plans. They, in any case, called off the Defiance Campaign in 1952.

Also, the militant document of the 1949 programme of action by the ANC Youth League was to give Africans the opportunity to take the initiative and not to

allow the elites of the Indian Congress and the Whites of the Congress of Democracy within the alliance to dictate the terms and set the pace and direct the African cause.

This 1949 programme of action was summarily rejected and replaced by the flimsy Nonconfrontational Freedom Charter, better known in PAC circles as the ‘Freedom Cheater’.

The introduction of the Criminal Amendment Act of 1938 brought about a moderated effect on political activities. The panic of being incarcerated was the order of the day.

As an alternative, the ANC alliances were looking for fissures in the small print of the legal constraints and instead anticipated the apartheid government to react sensibly within legal parameters.

In short, they were unprepared to make any brave initiative to fight the oppressor. They put their hopes on the bus boycotts, the boycotts of potatoes and cigarettes.

The manifesto of the PAC was revolutionary with slogans ‘Leaders in front’ and ‘don’t pay any fine, neither ask for bail and don’t ask for defence, be prepared to sit in jail’.

A head-on confrontation was necessary and, indeed, this changed the political landscape of South Africa.

Mr Editor, I expected you to have made some comparisons

between Sharpeville and so many Palestinian massacres. This would have given legitimacy and more substance to your leading article.

Finally, this time around, you have failed dismally to give appropriate coverage to an occurrence that is recorded by history, the watershed of our struggle.

Yasien Mohamed PAC veteran Goodwood The Editor replies: Mr Mohamed has completely misread the article.

First, M Chaskalson is not the writer of the article but a primary source for the article which appeared on the website of SA History Online.

Second, the article does not make any comparison whatsoever between the PAC’s and ANC’s approach to the Anti-Pass Law Campaign. In fact, the only organisation mentioned in the article is the PAC, and Chaskalson credits the PAC with leading the Anti-Pass Law Campaign.

Third, far from being a ‘diluted and superficial overview of events leading up to the Sharpeville massacre’, the article is a deep analysis of the racist-capitalist infrastructure in the VereenigingSharpeville area, thus answering the question: ‘Why was it Sharpeville as opposed to anywhere else in the Union that the PAC’s campaign received its strongest response?’

Accepting responsibility is a start CENTURIES ago, Confucius, the Chinese politician and philosopher, said, ‘Do not impose on others what you yourself do not desire.’

Proverbs 14:31 says, ‘Whoever oppresses a poor man insults his Creator but he who is generous to the needy honours his Creator.’

In Islam, it is said that our Creator does not oppress His creation and so prohibits his creation from oppressing others. On this basis, slavery and persecution is prohibited.

Decades ago, like many other youngsters, I also contemplated the meaning of life. In response, my father replied that the purpose and meaning of life is to worship Allah as he should be worshipped.

In the simplicity and supremacy of that answer I accepted this truth without question; this topic never concerned me again.

That Muslims are killing each other in Egypt, across the Middle East and in Afghanistan is a problem. For various reasons, including racism, tribalism, sectarianism, materialism and a host of isms, Muslims murder each other.

The irony is that each side believes that they are correct and the other must succumb, surrender or die.

I recently asked a friend who is studying at Al-Azhar University, in Egypt, why the ulama of AlAzhar were often photographed with Hosni Mubarak, the former dictator, then with the democrati-

The newly-appointed ambassador of the Republic of Indonesia, Suprapto Martosetomo, and members of his staff met in Pretoria, on April 21, with a South African delegation representing Malayu-Indonesian cultural interests. Among the issues discussed was the promotion of the Indonesian-Malaysian martial arts discipline, Pencak Silat. From left: Amaar de la Rey, Pak Sariat (Indonesia), Moegamat Hartley (Cape Town), Hafiz Faheem Jackson (Cape Town), Ismail Hendricks (Johannesburg), Ambassador Suprapto Martosetomo, Irfaan Gillian (Johannesburg), Rossticha Tazkia (Indonesia), Muhammad Akbar Satrio (Indonesia), Risa Wahyu Wardhani (Information, Social and Cultural Affairs Councillor), and Firmansyah Kustiawan (Information, Social and Cultural Affairs Second Secretary).

Photo SUPPLIED

Crescent Lifestyle, a communications company providing sms religious notifications to Muslims, donated funds to a range of beneficiaries in Cape Town, on March 27. The charity contributions are derived from a percentage of fees paid by subscribers for Crescent Lifestyle services. Donations were made to Muslim Hands (R3 460), the Muslim Judicial Council (R5 940) and the Jameah Masjid (R4 253). Pictured above is Al Firnas Patel, left, the managing director of Crescent Lifestyle, handing over a cheque of R4 024 to Phaldie Jeppie, the chairperson of the Beitul Aman Home for the Aged executive committee. Seated are two residents at the home, Moosa Russell and Ghadija Basssadien.

Photo SUPPLIED Muslim Views

cally elected President Mohamed Morsi and now with the despot, General Abdel Fattah El-Sisi.

He shrugged his shoulders and shook his head. In Egypt, it is Muslims that are doing the killing. While some may argue that it is part of a Zionist strategy to divide and rule the Muslims, the question remains, why is it so easy to divide and rule Muslims?

While it is always fashionable for Muslims to blame the USA or Israel, one rarely reads of Muslims in authority assuming responsibility for their actions.

The problem with this mental attitude is that, as a Muslim community, we have become satisfied with blaming others.

As a result, we have, in many ways, become unable to assume responsibility for ourselves. The Prophet indicated that when a Muslim fights another Muslim, both will enter Hell as their intention was to kill the other.

This implies that when two Muslims engage in violent conflict they both end up as losers, so why fight?

In Cape Town, there are Muslims on drugs, others selling drugs and others encouraging this arrangement by protecting and assisting those involved in generalised crime.

It is a sickening irony that in our community we have people who claim to worship Allah but, in reality, serve evil.

In my opinion, those who commit private and personal crimes will answer to God privately and personally. However, those who secretly commit corruption on a huge scale like organised crime must be dealt with publically.

This implies that those who secretly facilitate the destruction of our community by laundering drug money through their businesses must be exposed. This includes not only the drug addict, the drug dealer but also those who enable the arrangement. This includes those who knowingly socialise with these people and those who benefit from these general business arrangements.

For Muslims to succeed and worship Allah in the way that he should be worshipped, we will have to cut deep into ourselves and remove the cancerous growth that remains concealed within our midst. We must begin by speaking truth to each other.

Muslim unity and progress is doubtful when we are unable to speak the truth to each other and identify those who claim to worship Allah in public yet serve evil in private.

Cllr Yagyah Adams Cape Muslim Congress

E-mail your letters to: editor@mviews.co.za

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Muslim Views . May 2014

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When humour isn’t funny at all SAFIYYAH SURTEE

IN early March, a scandal erupted on various online forums and social media regarding jokes made by a well-known British scholar, Shaikh Abu Eesa Niamatullah.

Initially, Niamatullah posted comments about International Women’s Day (IWD) which belittled and made light of the purpose behind commemorating such a day.

These initial jokes included remarks like ‘Don’t try to understand women. Women understand women and they hate each other.’ and ‘IWD is great but, starting tomorrow, its 364 International Men’s Days again, so stick that in your oven and cook it.’

After Muslim women activists and scholars began to write to and about Niamatullah and his offensive humour, particularly on a day many were using to commemorate the strides made in gender activism and highlight causes against rape/ domestic violence, the scholar released further statements which he later termed ‘sarcasm’ and ‘dark British humour’, making light of rape, child marriage, female genital mutilation and domestic violence in the form of a pseudo-fatwa.

He then went on to express hatred for ‘feminists’, which is what he termed all those who took offence to his jokes.

I watched the online storm break out with thousands of people commenting on his posts and writing articles about genderbased humour and male privilege.

I watched as scholars from across the theological spectrum

responded to Niamatullah with varying degrees of outrage.

I watched as Niamatullah became more and more stubborn in refusing to apologise, or apologise conditionally, maintaining that he stood by everything he has said.

Some of the most moving responses came from women who were victims of the crimes Niamatullah had joked about – especially rape and domestic abuse.

Hearing these women articulate why the kind of jokes made by this scholar were deeply hurtful and enabled violence and misogyny to escalate in our communities, opened up many questions about the offensive discourses too often passed off as humour, which we hear from our own mimbars and podiums in South Africa. I had to despondently admit that some of Niamatullah’s jokes would hardly cause an eyelid to bat in offence.

I was forced to question why we are so happy to laugh off publications by a certain notoriously offensive group of ulama as merely jokes, allowing their drivel to circulate in our communities.

These ulama, in volume after volume of their publications, maintain that women are dim-witted, possess half an intellect and are walking temptresses.

How many more wedding lectures will we sit through which poke fun at women without any real purpose other than to belittle?

How many more sermons are we willing to put up with which continue to ridicule and denigrate women as nothing more than a mess of emotions and hormones?

When will we start holding our leaders and spokespeople account-

able for what they say and promote?

Furthermore, when will more women step up to these positions of leadership and authority?

Complacency with seemingly harmless humour belies the depth of the gender disparities in our communities. The popular adage ‘many a truth is spoken in jest’ rings too true in these cases where the real beliefs about women are camouflaged with laughter so that people who take up the microphone are able to speak their truths without being totally open or transparent.

Islam is not anti-jokes or antilaughter. The Prophet (SAW) was known to smile often, and his sense of humour seeps through various narrations in which he jested with his Companions (RA).

One story recounts how he (SAW) teased an old woman when she asked him to pray for her entry to paradise. He told her that there would be no old women in paradise, much to her dismay. He then comforted her with the information that all people would become youthful again in paradise.

In another account, on noticing his servant, Anjasha, urging the camels his wives were riding to hurry up, he said, ‘O Anjasha! Be careful with the crystals!’ He (SAW) never demeaned or dehumanised with his light-heartedness.

The issue then is not that all jokes about women should be shelved for fear of offending ‘feminists’, a label often slapped onto those men and women who call out scholars for their sexist comments.

The issue lies with privilege: it begins with scholars who find themselves in positions of authority, leadership and influence who use such positions to demean the efforts made by women to combat so many of the challenges they face.

The positions articulated by scholars, even in jest, are often held as the standard by which members of the community build their relationships. When scholars disrespect and express disdain for people of other faiths, for example, it would come as no surprise when their followers do the same in real life situations.

The same holds for gender relationships: when women are constantly spoken about in a way that trivialises and disregards their intellectual and spiritual worth and restricts their purpose to their biological capabilities – the predominant beliefs about the ‘place of women’ are predetermined by these ‘joking’ discourses which promote disrespect and, in extreme cases, violence against women.

Positions of leadership come with great responsibility, and the people whom we elect to those positions should be worthy of them. As community leaders, they are responsible for condemning the existence of these issues and for working towards eliminating them, not for mocking them in the name of humour.

Those who do resort to such jokes remain little more than bad entertainers, far from their roles as leaders and guides.

Professor Omid Safi penned an article in response to the whole debacle, in which he called on

community leaders to make sure their comments passed a litmus test, which is very helpful in mitigating whether something they are about to say is hurtful and hateful against any sector of their community.

He asked that comments pass the test of adab (refined manners and etiquette), that they pass the Prophetic test, the institutional/ organisation credibility test and the Muslim community test. If comments or jokes fail to pass these tests, they are likely to be hurtful, demeaning and reflect intolerance.

We are all upholders of the Islamic creed but our scholars, especially, have a responsibility to promote that which is good and forbid that which is evil.

Writer and analyst Sana Saeed articulated it perfectly when she said, ‘When we have a segment of our community which is constantly under a barrage of hatred and suspicion, who constantly have their bodies used as cultural warfare fronts – those jokes that you may see as misunderstood, playful banter become daggers in the back.’

The next time you hear a demeaning, hurtful or hateful joke from a person in a position of leadership, call for accountability and address why such discourse is against Quranic and Prophetic ethics, which call to highest standards of character, which call to co-operation and mutual love between all human beings.

Safiyyah Surtee is a Teaching Fellow and MA candidate in the Department of Religion Studies at University of Johannesburg.

Twitter: @safiyyahsurtee

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Muslim Views . May 2014

New Melomed hospital for southern suburbs IN a significant move forward for Cape Town’s southern suburbs, a turning of the sod ceremony took place on Wednesday, March 26, by the MEC of Health in the Western Cape, Theuns Botha.

This ceremony marked the start of an exciting new development – the construction of a brand new acute, multi-disciplinary state-of-the art private hospital for the Melomed Hospital Holdings Group, the largest independent private hospital group in the Western Cape.

The 10 000 square-metre site for the flagship Melomed Tokai Private Hospital is in a prime location. Situated on the corners of Main and Keyser Roads, which is just 20 minutes from the centre of Cape Town, it is positioned within close proximity of Blue Route Mall and major transport routes.

This new Melomed hospital will be an enormous asset to the area, which is presently underserviced by private hospital beds. The southern suburbs of Cape Town do not currently have a cardiac facility. This Melomed hospital will provide the only fully-fledged cardiac service in the area for the immediate stabilisation and treatment of cardiac patients, ably backed by Melomed 24 Ambulance Services, the Melomed Hospital Holdings Group’s dedicated emergency response service.

This new state-of-the art Melomed facility will boast 148 beds, four operating theatres, a dedicated obstetric theatre and a Catheterisation Laboratory for cardio neuro-vascular procedures, amongst others.

Services provided by Melomed Tokai Private Hospital will encompass the full spectrum of medical specialists such as cardiologists, pulmonologists, nephrologists, neurologists, nuclear physicians etc.

In terms of facilities, the new development will have 35 adult medical beds and 22 adult surgical beds, including a fully comprehensive 20-bed ICU as well as 10bed High Care facilities.

Facilities for babies and children will comprise five neonatal ICU beds, ten cots, five paediatric ICU beds, three paediatric isolation beds and 20 paediatric beds.

There will be 15 psychiatric beds for psychiatric patients, and provision will be made for day patients with 15 day-beds.

The multidisciplinary Melomed Tokai Private Hospital will also have two delivery rooms, a Level 1 emergency unit with a helipad, an MRI, a resuscitation room and a procedure room.

The Melomed Hospital Holdings Group’s three existing hospitals, namely, Melomed Gatesville, Melomed Mitchells Plain and Melomed Bellville, have become renowned as centres of excellence in specialisations such as cardiac catheterisation and cardio-thoracic surgery, and Melomed Tokai Private Hospital will continue this proud tradition.

The new hospital will also build on the commitment of the Melomed Hospital Holdings Group to provide the best in innovation and state-of-the-art equipment for the most positive patient outcomes possible.

With a track record that spans an impressive 25 years, the Melomed Hospital Holdings Group has built an enviable reputation for providing world-class medical facilities to the surrounding communities.

Building on this expertise in hospital development and management, the new Melomed Tokai Private Hospital is set to become the jewel in its crown. The construction is being undertaken by Murray & Roberts, and is expected to take 14 months at an estimated total development cost in excess of R300 million. This marks a significant vote of confidence in the Western Cape economy and healthcare sector.

For enquiries please contact Randal Pedro at randal.pedro@melomed.co.za or 021 699 0950.

Melomed Hospital Holdings, ‘Your gateway to affordable, quality healthcare.’

Turning the sod for the Melomed Hospital Holdings Group’s flagship private hospital in Tokai, are, from left, Mr I Bhorat (Financial Director), Dr F Bhorat (Director) and Mr E Bhorat (Chairman).

Photo SUPPLIED

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Muslim Views . May 2014

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The first democratic system of Caliph Umar (RA) DR MOGAMAT HOOSAIN EBRAHIM

DURING the caliphate of Abu Bakr (RA), Umar (RA) was the chief councillor of the caliph (Abu Bakr) and dealt with the affairs of administration, which he did with great vigour.

Before Abu Bakr’s (RA) demise, he, in consultation with foremost companions of the Prophet (SAW), suggested Umar (RA) as his successor.

Umar (RA) was stern but just, and a strict disciplinarian who brought a radical change in the unruly and unjust Arabs.

He proved to be the most successful caliph of Islam and one of the greatest rulers who destroyed the great Roman and Persian empires in under a decade.

His greatest achievements were not only conquering vast empires but he consolidated it by an outstanding system of Islamic political administration.

This system was incorporated in the West as late as the 19th and 20th centuries.

He structured the constitution of the state on the basis of democracy.

The question of ‘human rights’ had already been introduced by Nabi Muhammad (SAW) and was implemented by Umar (RA).

Although the Arab peninsula was entirely an Islamic state, Umar (RA) treated Muslims and nonMuslims equally and with tolerance.

He allowed the Jews and Christians to live in the peninsula in harmony as long as they worshipped without interfering in the religious affairs of the Muslims.

Those who migrated to the bor-

‘People are free to give their opinions. If people do not give their opinions they are useless and, if we do not listen to them, we are useless.’ ders were ensured safe passage.

He compensated them for their properties as well as other services.

The most significant aspect of Umar’s (RA) administration was ‘shura’ (consultation) known as the ‘Advisory Council’, which consisted of three types.

In the first ‘shura’, the ‘Higher Advisory Council’, prominent Companions of the Prophet (SAW) served permanently.

Important matters were decided in consultation with these Companions.

In the second ‘shura’, which was known as the ‘General Advisory Council’, all issues of general interest were discussed.

Several Companions from the Ansar, Muhajirun and chiefs of various tribes served on this ‘shura’.

The final type of ‘shura’ was positioned in-between the Higher and General Advisory Councils. It consisted of some selected Companions of the Prophet (SAW) from amongst the Ansar and Muhajirun.

Issues of specific interest were put before the ‘shura’. Members of these councils had the freedom to express their opinions, even non-Muslims; Caliph Umar did not discriminate between Muslim and non-Muslims in matters of justice and human rights.

He used to say, ‘People are free to give their opinions.

‘If people do not give their opinions they are useless and, if we do not listen to them, we are useless.’

Decisions were taken on the basis of unanimity.

However, Umar (RA) was not obliged to accept the majority decision; he would use his authority to overturn a decision which he considered was not in the interest of Islam.

It must be mentioned that not only Umar (RA) but the governors, too, were outstanding scholars in Islam.

Umar (RA) divided the Islamic caliphate into various provinces, each with a capital.

The title of the provincial governor was Wali and he was the chief administrator and commander of the armed forces of that province.

Other officers in the province were the Treasury Officer, the Revenue Collector, the Chief Police Officer and the Judge. The provinces were divided into districts. Each district was administered by an officer called Amil.

Every year, all the governors and officers of provinces assembled in Makkah during the Hajj period when all Muslims from the area gathered there. All complaints recorded by Caliph Umar

(RA) were discussed and grievances removed.

These governors and officers received high salaries in order to prevent corruption and bribery.

A proper judicial system was in place. The judicial functions were entrusted to the qadis (judges).

Umar (RA) appeared before a judge to defend himself in a number of cases. A judge had to be just in his assessment and was not allowed to give preference to persons considered distinguished in society.

There was also a Department of Education. Umar (RA) established schools for teaching the Quran in all conquered territories.

Several writers, like Ibn alJauzi, mentioned that, besides teaching the Quran, they also taught people to read and write.

Those who committed the Quran to memory were especially honoured.

Umar (RA) felt it necessary to institute a police department and prisons to keep order in the state.

He was the first Muslim Head who established a police department. He instructed his officers to keep peace and order at all times.

They had to ensure that people did not measure and weigh incorrectly.

No one was allowed to build houses in the roads so as not to

obstruct movement. No one was allowed to buy and sell liquor as well. As there were no jails in Makkah, Umar (RA) bought houses and utilised them as prisons.

The public treasury (Bait alMaal) was first established by Nabi Muhammad (SAW). With the caliphate of Umar (RA) it was enormously enlarged on a sound and just basis. The head of the Bait al-Maal was known as the Sahib Bait al-Maal.

There were treasury officers in each province. The main sources of revenue were the following: defence tax, poor rate, land tax, special land tax, income from conquered places, and taxes on non-Muslim traders.

Umar (RA) took personal care of the public and provided stipends to disabled persons and the needy. He was responsible for constructing several masjids, schools, office buildings and new cities.

Umar’s justice and faithfulness (during his time) brought about success in the administration of democracy.

References: Dr A Rahim Islamic History; Dr M A Khan The Pious Caliphs.

Dr Mogamat Hoosain Ebrahim is Head of Research at International Peace College South Africa (IPSA).

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Muslim Views . May 2014

AWQAF - promoting self-reliance and sustainability

Waqf: leadership and societal change In the first part of this series MAJDI RYKLIEF & ADNAAN BAZIER looked at how sound leadership can bring about change in society.

They conclude with a look at leadership and social change, and leadership in the context of waqf in contemporary South Africa.

IN our society, there is much to change. Large sections of the country’s (and world’s) population live below the poverty line, many of whom die of starvation and malnutrition.

Many people lack access to a constant supply of safe drinking water, and often die of preventable diseases due to a lack of access to basic healthcare services. Added to that, the gulf between the haves and the havenots is growing at an ever-alarming rate.

But what are we doing to counter these realities? Surely we cannot wait for things to happen?

We cannot wait for ego-driven bureaucrats and governments to engage in empty rhetoric, implementing their myopic visions that do precious little to alleviate those societal problems.

A different vision, leadership and direction is needed to counter these issues, and we can find some solutions in a bygone era.

Islamic history shows that many amenities and services that governments and municipalities typically provide today were left in the hands of charitable institu-

Muslim Views

tions like waqf during the Ottoman rule.

Under the strong leadership of mutawallis (managers of these endowments), waqf helped establish the skeletons of districts, which, later, would lead to urbanisation.

Education, health, poverty alleviation, agriculture, housing, public facilities (like pools and fountains), religious institutes and infrastructure development (like roads, bridges and dams) used to be waqf system products.

The compassionate approach these awqaf took ensured that the concept of homelessness and starvation, a contemporary problem in the West, was not a factor under Ottoman rule.

Mutawallis, as leaders within the community, sought preventative measures to ensure longevity of these services, writes Osman Senkaya, and these included ‘finding new sources of income, establishing new auxiliary endowments, deploying tax exemptions, protection of property from natural deterioration, and establishing a skilful management system’.

These community leaders ensured that even when crises befell successive governments, their expert financial management, their collective efforts, vision and commitment to serving man continued uninterrupted and uncompromised.

AwqafSA is committed to developing young, dynamic leaders through its Leadership Development Programme.

Hosted since the foundation’s inception, AwqafSA believes that people within the Muslim community should take the lead in a socially and spiritually conscious future, through fulfilling the obligation of establishing awqaf and other charitable institutions in the best interest of community.

Through these workshops and seminars, AwqafSA provides the platform for young individuals to learn from and network with industry leaders, CEOs, waqf experts and professionals, thereby contributing to leadership development within the community.

Our programmes are geared towards inspiring young and old to find a shared vision and direction, which, in turn, will help build a strong collective commitment towards the society in which we live.

AwqafSA believes that by focusing on and developing new and innovative processes, building beneficial partnerships and by being results oriented, we will ensure continual success in achieving our philanthropic objectives.

Another innovative and very successful programme AwqafSA has presented over the years is the Waqf Cadre Programme.

Aimed at financial industry professionals, religious scholars, Muslim financial institutions, leaders of Muslim charities, masjid committees, Islamic school managers and graduates in a variety of sectors, this programme aims to familiarise participants

with concepts (and their application) in waqf management as well as establishing leadership skills in founding and managing awqaf.

Successful programmes have previously been offered in Durban, Johannesburg, Pretoria and Cape Town, and AwqafSA aims to present more in the future.

Haroon Kalla, Chairperson of the Board of Trustees of AwqafSA, believes that the concept of waqf is expanding and will require new, dynamic voices to take it further.

‘The waqf sector worldwide is growing, and needs trained, talented and qualified people or “waqf cadres” to drive the process, not only for the immediate future but to prepare future generations as well. The waqf sector is a long-term, multigenerational venture,’ he said.

In keeping with AwqafSA’s educative and developmental function, youth leadership workshops are held regularly at Executive Suites, Kromboom Road, Rondebosch East, Cape Town.

The primary foci of these workshops are: mindfulness of waqf, leadership development, financial management and responsible spending. The workshops are geared towards the youth who find themselves in an increasingly materialistic and capitalistic world.

All interested parties are welcome to contact the offices at (021) 697 3556 or email us at awqafcape@awqafsa.org.za for more details.

SOURCES Ali, Yusuf Alama (1983) The Holy Quran. Text, Translation and Commentary. Amana Corp Khan A (2012) ‘Islamic Leadership Models (A success model for everyone and all times)’ from http://www.irfi.org/articles/articles_1401_1450/islamic_leadership_principles.htm Khan MM (1980) The Translation of the Meanings of Sahih Al-Bukhari (Arabic-English).

Islamic University – Al Medina Al-Munowara. Dar Al Arabia Publishing, Lebanon.

Krieger D. (2008) ‘Leadership and Social Change: Making a Difference in the World’ from http://www.wagingpeace.org/ Leadership Paradigm (2009) ‘What is social change?’ from www.leadershipparadigms.com/ (accessed on February 7, 2014) Senkaya O. (2012) Significance of Philanthropic Institutions in Ottoman Social Life. Fountain on Life, Knowledge and Belief. Issue 88/ August-September 2012 Sharma R. (2010) The Leader Who Had No Title: A Modern Fable on Real Success in Business and in Life. Free Press Strauss D. (2002) How to Make Collaboration Work: Powerful Ways to Build Consensus, Solve Problems, and Make Decisions. Berrett-Koehler Publishers, San Francisco Majdi Ryklief and Adnaan Bazier are involved at the Awqaf Foundation of South Africa (AWQAFSA) in a voluntary capacity.

Focus on Finance

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New Companies Act impacts on Memorandum and Articles of Association With the introduction of the new Companies Act, there are implications in respect of the Memorandum and Articles of Association being replaced by the Memorandum of Incorporation. 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 offer advice on whether an existing company needs to make the change.

HE implementation of the new Companies Act of 2008 has numerous implications for private companies and non-profit organisations, not least of these being the impact on its existing Memorandum and Articles of Association.

The new Companies Act replaces the previous Memorandum and Articles of Association with a single document – the Memorandum of Incorporation.

Any newly incorporated company must complete its Memorandum of Incorporation and file this by way of a notice of incorporation.

However, for existing entities, its current Memorandum and Articles of Association become its new Memorandum of Incorporation in terms of the Companies Act of 2008.

The two-year transitional period for amending an existing entity’s Memorandum and Articles of Association ended on April 30, 2013 and, as such, if an existing entity did not change its Memorandum and Articles of Association to the new Memorandum of Incorporation, it loses its priority over the Act and all the provisions contained within the Memorandum and Articles of Association would be subject to the new Companies Act. Although it is not compulsory that an existing entity converts its Memorandum and Articles of Association, it is often advisable for companies to do so, as, after April 30, 2013, the existing Memorandum and Articles of association will continue to be in force and effect except to the extent that it is conflict with the Act. The following are instances where it would be in an existing company’s interest to convert its Memorandum and Articles of Association to incorporate the changes in the new Companies Act. The existing Memorandum and Articles of Association of an entity requires that a private or non-profit company should have its annual financial statements audited annually.

An audit under the current Companies Act is not compulsory, however, if the entity did not amend its Memorandum and Articles of Association an audit would then be compulsory as the terms of the existing Memorandum and Articles of Association prevails and the annual financial statements would have to be audited unless the Memorandum and Articles of Association is amended before the financial year-end of the entity.

The requirement for an audit in terms of the old Memorandum and Articles of Association becomes effective once the entity reaches its financial year-end.

The conversion to remove this requirement must be done prior to this requirement becoming effective at the end of the financial year. l The existing Memorandum and Articles of Association of an entity requires that a company hold an Annual General Meeting after the end of its financial year. The new Act no longer contains such a requirement but the Memorandum and Articles of Association of an entity may still require that one be held. l The existing Memorandum and Articles of Association would have to be amended to delete this provision if a private or non-profit entity no longer necessitates the need to hold such a meeting after year-end. l The new Act has also revised the requirements for resolutions to be taken by shareholders, the existing Memorandum and Articles of Association if not updated may thus contradict the terms as per the new Act. l Certain provisions in the Memorandum and Articles of Association of public companies may also no longer be applicable, such as the minimum number of shareholders required.

T

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

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

Any transactions, agreements, shareholders’ resolutions which are in operation but is in contravention of the new Act will become null and void (even though they comply with the company’s existing Memorandum and Articles of Association).

The onus rests with the directors, shareholders and all relevant stakeholders to ensure that its Memorandum and Articles of Association, agreements and resolutions are compliant with the new Act. Any conflicts with either of the above should be amended in order to avoid the consequences of non-compliance with the Act. This article is intended for information 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, please do not hesitate to contact Nexia SAB&T Tax department at 021 596 5400.

Although it is not compulsory that an existing entity converts its Memorandum and Articles of Association, it is often advisable for companies to do so, as, after April 30, 2013, the existing Memorandum and Articles of association will continue to be in force and effect except to the extent that it is conflict with the Act.

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Muslim Views . May 2014

Faith-based NGOs and their role in community development UBAIDULLAH SAFI

WITH reference to Mahmood Sanglay’s snap survey about the Muslim charities (MV February 2014) and subsequent responses from some of those organisations (MV March 2014), one can say that there might be some shortcomings due to nonparticipation of some of the organisations in the survey or the methodology applied but Muslim Views has opened up a very important issue which, I think, will afford both the public and the charities important lessons to learn from.

The community entrusts the charities with the funds to be used for the well-being of those who are less fortunate, and should, therefore, consider themselves accountable to the general public.

The media can play an important role in informing the public about the activities of all these organisations which can result in increased or decreased public support, depending largely on the level of their interaction with the media and the impact or outcome of their activities on targeted communities.

Research has shown that there are many dedicated individuals who work tirelessly in many of these charities, and some of them are well-educated in their respective professions but the impact of their hard work produces less than desirable results.

One of the reasons, I believe, and supported by empirical evidence, can be attributed to, amongst other reasons, the lack of basic and necessary development skills required for any change agent.

It is important for those who

Muslim Views

The apartheid regime focused solely on the provision of racially skewed social services and practised a top-down approach to social development while the shift has been to an approach which is both holistic and multi-faceted. work in social development to have a basic idea of the global and local contexts in which nongovernmental organisations operate.

Furthermore, one has to be equipped with basic community development tools, the development trends and paradigms, its history and recent shifts in these development paradigms. At this junction, I would like to, very briefly, with respect to all those involved, indicate some of these issues and offer some recommendations.

In the global context, community development is usually undertaken on different levels by different organisations and institutions, including government organisations (GOs), NGOs, the private sector, individuals or religious organisations (FBOs).

Being a crucial player in community development, as well as co-coordinating relief activities in many parts of the global community, forms an important aspect of

nongovernmental organisations.

Many of the world’s poorest countries are hardest hit by natural and manmade disasters, leading to poverty and marginalisation of many people, especially children and women.

A host of local, national and international NGOs operating throughout the world have made tremendous strides in helping nations meet their development objectives.

Furthermore, NGOs have helped by facilitating the achievements of basic human development, as indicated by the United Nations Human Development Index-HDI (UNDP, 2000).

They have also been prominent in the fight for human rights, equality, freedom and social justice.

While individual governments are responsible for meeting the needs of their citizens, there is always a limit to what central government is able and willing to do for its citizens.

In general, it can be argued that NGOs play a vital role in complementing government efforts in meeting human needs in many countries.

In the South African context, the focus has been largely on what was, prior to 1994, called ‘anti-governmental’ organisations, which provided advocacy, welfare and development assistance to support the antiapartheid struggle and its victims.

Non-governmental organisations, both secular and faithbased, played a significant role in the struggle to end apartheid in South Africa.

The contribution of the Pietermaritzburg Agency for Christian Social Awareness (PACSA), which was formed in 1978 (Aitcheson, 2000), was considerable and, like Sanzaf and others, was one of the forerunners of those many small but influential NGOs that characterised anti-apartheid politics and culture within civil society in the 1980s.

Such NGOs played a significant role in the demise of apartheid and the transition to a liberal democracy.

The transformation from apartheid to democracy in 1994 represented a significant paradigm shift with regards to the orientation towards the promotion of community development.

The apartheid regime focused solely on the provision of racially skewed social services and practised a top-down approach to social development while the shift has been to an approach which is both holistic and multi-faceted.

A developmental approach moves from the premise that economic prosperity is meaningful when it widens people’s options through their access to better education, health care and nutrition, and produces flourishing communities.

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These factors are developmental since they improve the standard of living of individuals.

Thus, this transition provided, at least in theory, a framework for active participation and community development activities at the grassroots level.

Since 1990, numbers of researchers have begun looking to churches, synagogues, mosques and other faith-based organisations to play a greater role in undertaking community development activities.

They view faith-based organisations in development ‘as agents of transformation whose cultural and less material view of wellbeing resonates with concepts of development help by local faith communities’.

Furthermore, the researchers looked at ‘faith as an analytical lens through which the poor experienced and rationalized poverty and through which the well-off empathized with their struggles and provided practical support’.

Generally speaking, there are mainly three types of Faith Based Organisations (FBOs) in development.

The first group of these faithbased organisations are those whose work is spiritually driven.

In other words, development for these organisations is not only materially focused but stresses the need for balance between the spiritual and monetary aspect of life (e.g. Muslim charities and other FBOs).

The second group of these organisations are kinds of intermediaries. In general, faith drives their commitment to raise money but their work is not spiritually rooted in specific locations as the

first group of FBOs (e.g. Amnesty International).

The last group is those whose approach to development is grounded in the belief that ‘faith in a Christian God is the only way the poor will achieve salvation’ (e.g. CWD and the Salvation Army).

Faith is present to some degree in many NGOs and a great many people have been motivated by their faith to work in development.

Judging by the history of development, in the past, development focused on solving problems through top-down political and expert-based techniques.

In this approach, community was considered merely the receiver of services.

The disenchantment and deep dissatisfaction with the orthodox development led to re-examination of the purpose of development and the search for an alternative approach.

The alternative is more humanistic in its nature and focuses on bottom-up or people-centred development.

This alternative approach places the community at the centre of development activities and encourages the participation of all stakeholders in the process of development.

The rationale behind this approach is to generate individual and personal growth by means of collective action and places stress on the participation of the majority of the population, including the previously excluded.

The main thread that runs through the new paradigm in development is the emphasis placed on understanding and enabling people’s participation in their own development.

In other words, people-centred development shifts the emphasis

in development activities to people rather than to objects and production, to enhance their capacity to participate in the development projects.

Unlike the classical development paradigms, which required the NGOs or governments to solve the problems that the community encounters, the new approach calls for participation and co-operation of all stakeholders to work together and transform the community.

In this approach, the development agents merely play the role of facilitation, while the communities are required to participate in the assessment, decision-making, implementation, and monitoring and evaluation of any development projects/ programmes.

Changes can be best realised when communities fully and actively participate in their own development.

Furthermore, because they are better informed of their needs and priorities, they know their capabilities, resources and strengths.

This will create an enabling atmosphere and provide opportunities for capacity building of communities and empower them to decide what would be the best alternative way to solve their own problems.

Thus, participation in development activities empowers the communities and will lead to transformation and self-reliance, which will ensure sustainability of any development project/ programmes.

I alluded to the fact that, there is no doubt, Muslim charities play an important role in the development of targeted communities, and there are many individuals involved in these organisations who are sincere and dedicated to their work.

But, in most cases, their approach to development is based on classical development theories.

This has resulted in lack of inclusion, equal partnership, transparency, power sharing, sharing of responsibility, accountability, sustainability, empowerment and cooperation, which are the main principles of a participatory approach.

I am not suggesting that the development activities of many Muslim charities did not impact and change the conditions of targeted communities.

But, in the face of renewed challenges and ever-changing conditions on the ground, there is always a need for NGOs to constantly re-evaluate their strategies in order to meet the demands.

Therefore, there is a need to shift from merely meeting deficiencies, as some, if not all, of these charities do, and trying to focus on a more systematic, participatory design and holistic approach.

Such a shift must encourage the participation of the community in the planning, decision-making and implementation process, and build capacity to create that sense of ownership which will increase sustainability of the projects/ programmes and selfreliance.

I believe that without capacity building, communities are only a collection of individuals with no or limited concern for their genuine development.

A sustainable and just future will depend upon strengthening community participation.

Therefore, it is recommended that Muslim charities and other FBOs should have a clear policy which enforces the participation of ordinary people in its development projects.

This will give them the power

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to influence the direction of the development and ensure ownership of the project.

In summation, as many other development practitioners, I maintain that development-related NGOs and civil society organisations (CSOs), including FBOs, share similar characteristics and vision towards poverty alleviation and community development.

In this regard, Chambers (1997:101) alluded to a possible and important shift in thinking to consider changes in the following areas: Interaction – from instructing to enabling Focus – from beneficiaries to partners and actors Outputs – from uniform to diverse Strategy – from one-dimensional to multi-dimensional actors Approach – from single disciplinary to multi-disciplinary Planning – from top-down to bottom-up Mode – from blueprint to process Goals – from pre-set, closed and rigid to evolving, open and flexible Decision-making – from centralized to decentralized Methods – from standardized to diverse Technology – from a fixed package to a varied basket.

Thus, the Muslim charities should focus on the new development paradigm and improve the capacity of local communities rather than meeting deficiencies.

This will ensure long-term development and provide long-lasting solutions to the problems faced by communities in South Africa.

Ubaidullah Safi, who has a master’s degree in Development Studies, is a community development practitioner and consultant.

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Muslim Views . May 2014

US$3,1 trillion halaal industry recognised at international food expo MAHMOOD SANGLAY

‘The value of the halaal industry, globally, is estimated to be US$ 3,1 trillion annually,’ says Food Hospitality World Africa (FHWA). This market is now keenly engaged by global leaders in industries in which halaal plays a role.

FHWA is one of them and they will be launching their interests in Africa at the Cape Town International Convention Centre (CTICC) from May 26 to 28.

FWHA is owned by Fiera Milano, one of the world’s largest trade fair and exhibition organisers, based in Milan, Italy.

for rating travel and tourism services for their ‘halaal friendliness’.

Crescentrating regularly conducts surveys on Muslim travellers’ experience of halaal in respect of food, access to prayer facilities, hotel accommodation, tolerance for Muslim culture and holiday destinations.

Although halaal financial products are not yet accommodated in FHW, Cashmore says they are certainly incorporating this aspect of halaal trade in future.

Islamic finance constitutes a significant portion of the US$3,1 trillion of the global halaal trade.

International footprint

Support from DTI

‘Each expo in Milan covers a floor space of 200 000 km2,’ says Christine Cashmore, the CEO of FHWA. As part of its global strategy, Fiera Milano, through FHWA, also provides an expo platform for the African food, beverage and hospitality sectors.

Growth in the world halaal trade is expected to be around 4% a year until 2016. FHWA, says Cashmore, is leading the way and showcasing premium halaal products.

Therefore, they have introduced the World of Halal at FHW as well as FHWA, which presents an ideal entry point into the African and global Muslim markets.

FHW has had successful expos in Mumbai, India and Sao Paulo, Brazil, in January and April this year. The Cape Town expo will be followed by another in Bangalore, India, in June and Canton, China, in September.

However, the FHWA expo in Cape Town is not intended for the

Muslim Views

Representatives of Food Hospitality World Africa (FHWA) visited the 11th Malaysia International Halal Showcase (MIHAS) in Kuala Lumpur from April 912,2014. The expo was attended by several South African businesses and supported by the Department of Trade and Industry.

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general public.

It is a business-to-business platform where both informal and structured commercial networking takes place.

South African products and brands are offered a unique opportunity to penetrate global markets.

‘The 2,1 billion Muslims worldwide are increasingly travelling and demanding halaal service and products wherever they go,’ says Cashmore.

‘Building on the success of the international network, Food Hospitality World will revolutionise trade fairs in South Africa, offering exhibitors and buyers in the food service industries direct match-making opportunities,’ Cashmore told Muslim Views.

‘Guaranteed match making meetings’ is a term FHWA uses in

its dealings with key suppliers and buyers from across the globe.

The world’s halaal industry is an attractive opportunity for FHWA because it offers a ‘match making’ platform for everyone with a stake in the halaal business, including foods, beverages, cosmetics, travel, tourism and financial products.

Halaal travel A particularly lucrative market is the global halaal travel industry which, according to Nazreen Salie, the Halaal Specialist at FHW, is valued at US$140 billion.

This market includes the Hajj and Umrah industry but its reach is beyond dedicated pilgrimage travels. The travel industry as it matters to Muslims is rated by Crescentrating.com, which is a globally recognised travel portal

The Department of Trade and Industry (DTI) has confirmed FHWA as an anchor for foreign buyers interested in South African goods. Cashmore says buyers are already confirmed from the UAE, Saudi Arabia and North Africa, including Egypt, Algeria and Tunisia.

The UAE is looking exclusively for halaal products, and there are already 22 buyers confirmed from these countries to attend the CTICC event.

Asian participants are from Singapore, Malaysia, India and Thailand. Pan African exhibitors represent Nigeria, Botswana, Angola and Ghana.

The DTI has negotiated a subsidised rate with FHWA for participation by South African halaal brands.

Benefits for registered exhibitors include guaranteed pre-fixed buyer meetings, local and international exhibitor/ buyer dinner, exhibition space, a fully furnished stand and listing in an

international catalogue.

The halaal aspect of FHWA was borne of a need to cater for the distinct needs of Muslims who distance themselves from nonhalaal foods and beverages.

The Good Food & Wine Show was Cashmore’s initial project in 2009 before she was introduced to the lucrative halaal market.

However, she soon discovered the need for a clear separation of halaal products from the nonhalaal, hence the emergence of the World of Halal and the Halal Pavilion at the expo.

The Halal Pavilion, says Cashmore, makes special provision for halaal brands to access foreign markets. South African businesses in halaal products now have an attractive environment for identifying and building business relations with traders internationally.

Halaal certifiers When asked if the South African Muslim halaal certification industry will be formally represented at FHWA, Cashmore answered in the negative but indicated that the certifiers are welcome to engage with traders at the various forums at the expo.

She also expressed concern at the lack of a uniform halaal certification convention among the various certifying bodies, which causes some confusion.

However, FHWA is open to discussions with the halaal certifiers in order to explore opportunities for future growth in the halaal certification business.

South African businesses trading in halaal brands interested in being represented at the expo may contact Ms Nazreen Salie at 076 454 3486 or 021 702 2280 or halal@fieramilano.co.za

DISCUSSIONS WITH DANGOR

Focus on love Speakers at Friday sermons hardly speak about love, which gives the impression that Islam is a rules-based religion in which there is no room for loving Allah or for Allah loving humankind, writes Emeritus Professor SULEMAN DANGOR.

HERE are numerous verses in the Quran and Hadith relating to Allah’s love for humanity and vice versa. Yet, we hardly hear of this in our Friday sermons. Speakers normally focus on acts of worship, business ethics, social problems, morality, character building etc. but hardly ever on love.

This omission gives the impression that Islam is a rules-based religion in which there is no room for loving Allah or for Allah loving humankind. In fact, Christians often point out that this is the major difference between the two faiths; love is the central

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theme in Christianity.

But is this true? Let us reflect on the Quran and Hadith.

First, we turn to the following Quranic verses which reflect Allah’s love for humanity: Allah loves the doers of good; Allah loves those who are kind; Allah loves those who turn to him in repentance; He loves those who purify themselves; He loves those who ask Him for forgiveness; He loves those who strive in His cause; Allah loves the just; Allah loves those with taqwa; Allah loves those who are righteous; [Allah] the Most Gracious will bestow love on those who believe and work deeds of righteousness; Allah loves those who are fair and just; Allah loves the patient; Allah loves those who put their trust in Him; Allah loves those who are firm and steadfast; He loves those who keep themselves pure and clean; He is the Forgiving, the Loving; Verily, if you love Allah then follow me [the Prophet] and Allah will love you.

Next, we turn to the following verses reflecting the believers’ love for the Creator: And those who believe are stronger in their love for Allah; … the believers love Allah more intensely…; … to spend of your sustenance out of love for Him…; …and they feed for the love of Allah the indigent, the orphan

and the captive…; …and follow the way of those who turn to Me in love…

Often Allah’s love is expressed in the negative. Let us cite some examples.

Allah loves not those given to excess…; Allah does not love transgressors …; Allah does not love those who do mischief; Allah does not love those who do wrong; Allah does not love the arrogant boaster; Allah does not love those who exult [in riches]; Allah does not love the arrogant; Allah does not love the treacherous; Allah does not love those given to perfidy and crime; Allah does not love those who inflict injustice…

There are also numerous ahadith on love. We will cite the following: When My servant loves to meet Me, I love to meet him…; When I [Allah] love him [my servant] I become his hearing with which he hears, his sight by which he sees, his hand with which he strikes, his feet on which he walks…; If Allah would love his servant, He would call Jibril and tell him, ‘I love this person therefore love him.’ And the inhabitants of the heavens would love him; A strong believer is loved more by Allah Almighty than a weak believer.

There are three characteristics;

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When I [Allah] love him [my servant] I become his hearing with which he hears, his sight by which he sees, his hand with which he strikes … whoever has them will taste the sweetness of faith: that Allah and His Messenger are more loved by him than anything else…; ‘O Lord, grant me Your love, grant me that I love those who love You; grant that I might do the deeds that win Your love. Make Your love dearer to me than the love of myself, my family and wealth.’

This means that Allah’s love has to be earned by believers through righteous deeds and inculcating virtues in themselves as well as by avoiding negative behaviour and eschewing vices that deprive them of His love.

The Sufis emphasise love for Allah in their teachings when guiding their disciples. Sufi writers and poets always focus on this theme in their poetry.

It is said that because Sufis were disenchanted with the focus on rituals without spirit, and on theological debates splitting hairs often on irrelevant issues, they turned to spirituality with a focus on love for God. The Sufi Jalal al-Din Rumi expressed the following about love:

Light from the Qur’an

‘If you have never trodden the path of love [of Allah] go away and fall in love; then come back’ ‘The seeker of [Divine] love escapes the chains of birth and death’ ‘Love’s greatest gift is the ability to make everything it touches sacred’ ‘You have within you more love than you could ever understand’ ‘Oh God, I have discovered love! How marvelous! How good! How beautiful it is! My body is warm from the heat of this love!’

The above quotations demonstrate that the theme of love occurs frequently in the Quran and Hadith as well as in Sufi literature.

Allah loves those who fulfil the obligations imposed by Islam and implement its teachings in all aspects of life.

In turn, believers ought to inculcate pure selfless love for Allah in their hearts. Perhaps, if we focus on love [of the Creator] we will be more compassionate, merciful, generous, benevolent and kind to creation.

The glorification of trees, animals and humankind IBRAHIM OKSAS and NAZEEMA AHMED HIS article forms part of a series in which we focus on the meaning of ayahs in Surah Al-Isra and Surah Al-Hajj, as eloquently expounded by Bediuzzaman Said Nursi in his contemporary Qur’anic tafsir Risale-i Nur. ‘The seven heavens and the earth. and everyone in them glorify Him with praise but you do not understand their glorification’ and ‘Do you not see that everyone in the heavens, and everyone on earth prostrate to Allah, and the sun and the moon and stars and the mountains, trees and beasts and many of humanity?’

Bediuzzaman states that from the aforementioned ayahs, we can see that the All-Wise Quran indicates that everything in the heavens and earth prostrates, worships, praises and glorifies Almighty Allah. But the ibadah of the different forms of creation differs.

As in the preceding article, we continue to look at how what is on the earth glorifies Allah Almighty.

Bediuzzaman draws our attention to the glorification of the tree and vegetable realms, and says that when inspecting these realms, a splendid and well-adorned assembly for proclaiming Allah Almighty’s Unity, a circle for mentioning His names and the offering of thanks to Him, becomes apparent.

Thus, the very appearance of all the different species of trees and

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plants unanimously proclaims, ‘La illaha illa Hu.’ All fruit-bearing trees and plants with the ‘tongues’ of their symmetrical leaves, the ‘phrases’ of their charming flowers, and the ‘words’ of their well-ordered fruits, testify to Allah Almighty’s Glory, and they bear witness that ‘La illaha illa Hu’.

In the same way that in each plant and tree a deliberate bounty and generosity can be seen, so too it can be seen in the totality of the trees and plants. The wise and purposive distinction and differentiation in the innumerable varieties of trees and plants show that they are the works of an All-Wise Maker.

Furthermore, the opening and unfolding of all the separate members of the thousands of species of that infinite realm, each in its own distinct fashion and shape, in order, equilibrium and beauty, from simple and solid seeds and grains, without error, surely point to an All-Generous Creator.

Bediuzzaman says that when we reflect on the realm of trees and plants in this way, it will increase our knowledge of Allah Almighty and strengthen our imaan, and should lead us to proclaim, ‘Alhamdulillah for the blessing of imaan.’

Bediuzzaman next invites us to reflect on the animal realm. In this realm we will hear hundreds of thousands of different voices and various tongues, and we will see that all the animals and birds, in their different species are proclaiming, ‘La illaha illa Hu.’

In fact, these animals and birds turn the earth into a vast place of supplication, and an extensive assembly for proclaiming Allah Almighty’s Glory, with each of them offering Him thanks and testifying to His Unity.

Animals and birds are brought into existence and are given life by Allah Almighty with immense wisdom, knowledge and purpose, and this truth bears witness to the necessary existence of the Eternally Living and Self-Subsistent One. It is also apparent from the adornment and decorations of animals and birds, as well as their symmetry and their measured proportion, that they can only be the creation of One Who is Knowledgeable of all things.

Furthermore, the emergence and unfolding of those countless animals and birds in their hundreds of thousands of different shapes and forms, from eggs and drops of water called sperm that are identical or closely resemble one another, are each a miracle of Allah Almighty’s Wisdom.

According to Bediuzzaman, all the animals and birds are testifying ‘La illaha illa Hu’ in such a manner that it is as if the whole earth was making this testimony and conveying it to the dwellers of heaven.

Bediuzzaman then focuses our attention on the realm of humanity; humanity, headed by the ambiya, the most luminous and perfect of humankind, all recite, ‘La illaha illa Hu’ and make dhikr of Allah Almighty.

With the power of their well-

attested and innumerable miracles, the ambiya proclaimed Allah Almighty’s Unity and, in order to advance humans from the animal state to the angelic degree, they instructed and summoned them to imaan.

In the hand of each of those ambiya, the most exalted and renowned of all celebrated human beings, were numerous miracles bestowed on them by the Creator, the purpose of which was a sign confirming their mission.

Furthermore, a large group of men, in fact a whole community, had confirmed the claims of the ambiya and came to imaan at their hands.

However, the people of misguidance, in denying a truth affirmed by so many veracious witnesses, committed a grievous error and were, therefore, deserving of a most grievous punishment.

Bediuzzaman then discusses some of the characteristics of the ambiya, which include (1) the miracles bestowed by Allah Almighty on them as a confirmation of their message; (2) the heavenly blows dealt to their opponents, each being like a proof of their truthfulness; (3) their individual perfections, each one being like an indication of their righteousness; (4) their veracious teachings; (5) the strength of their imaan, a witness to their honesty; (6) their supreme seriousness and readiness to selfsacrifice; (7) the sacred books and pages they held; (8) their countless students and followers who, through following their paths,

attain truth, perfection and light, thus proving again the truthfulness of their teachings; (9) the unanimous agreement of the ambiya and their followers in all positive matters; and (10) their concord, mutual support and affinity.

Bediuzzaman concludes, therefore, that the inclusion of belief in all the ambiya (AS) among the pillars of imaan, represents an enormous source of strength for believers.

After the ambiya, the next level of people whose glorification and praise Bediuzzaman considers are the exacting Islamic scholars who affirm the claims of the ambiya (AS) with decisive and powerful proofs.

They are known as the purified and most veracious ones.

These exalted scholars prove all the affirmative matters connected with imaan, primarily the necessity of Allah Almighty’s existence and unity with rigour and profound demonstrations.

Bediuzzaman contends that these scholars are agreed in the principles and pillars of imaan, despite their differences in capacity and outlook, and that each of them relies on certain proof in reaching their conclusions.

The light emitted by these respected scholars have been illuminating half of the globe for more than a thousand years, thus, Bediuzzaman advises that as we engage in our own glorification and praise of Allah Almighty, we should learn from their unshakeable moral and spiritual strength, Insha Allah.

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Muslim Views . May 2014

Shaikh Nazim Adil al-Haqqani passes on SHAFIQ MORTON

ON May 7,we lost one of our era’s most extraordinary personalities. Moulana Shaikh Nazim Adil al-Haqqani – the 40th in a line of Naqshbandi shaikhs from Sayyidina Abu Bakr (RA) and the Prophet (SAW) – passed away in his 92nd year.

The shaikh, who visited South Africa in 2000 together with his son-in-law, Shaikh Hisham Kabbani, was renowned for his simple wisdom and ability to appeal to the heart. He is said to have had millions of mureeds or followers.

Born in Larnaca, Cyprus, Shaikh Nazim displayed spiritual qualities from the age of five, engaging in ‘conversation’ with Umm Hiram, a Prophetic companion buried near his birthplace.

When his mother would call him, he would answer that she was one of his ancestors.

His grandfather was a Sufi shaikh and, on his father’s side, his lineage went back to Sayyid Abdul Qadir Jilani, the spiritual colossus of the 5th century. On his mother’s side, his lineage traced back to Moulana Jalal udDin Rumi.

This made Shaikh Nazim a Sayyid – a blessed descendant of the Prophet (SAW) – from the

Shaikh Nazim Adil al-Haqqani passed away on May 7, at the age of 1992.

Photo SHAFIQ MORTON

Hasani and Hussaini lines.

As a youth, Shaikh Nazim completed secular and religious studies. He qualified as a chemical engineer in Istanbul, and when asked by his professors to engage in scientific research, answered that his heart was more attracted to the spiritual sciences.

He studied under a number of famous shuyukh of his era, and took on Shaikh Abdullah Faiz adDaghestani in Syria as his master in the Naqshbandiyah Sufi order.

When he returned to Cyprus, the

caliphate had been abolished and religious practice had been banned.

His first action was to climb the minaret of Larnaca and to recite the call to prayer. The authorities jailed him for a week as a warning.

He then went to Nicosia and made the adhaan in all its masajid. The authorities laid 114 charges against him, and he was facing over 100 years in jail when the law was changed.

Shaikh Nazim moved to Dam-

FROM THE MIMBAR

ascus in 1952 and was given many tests by his shaikh. In one, he was ordered to walk from Damascus to Aleppo, and to stop at every village and town to talk about Islam. It took him a year.

He did the same in Cyprus and Turkey, earning the nickname of the ‘Green Shaikh’.

He was also ordered to perform several spiritual seclusions but the one he did in Baghdad at the grave of Sayyid Abdul Qadir Jilani (RA) is the most remarkable. There he was taken into the ethereal presence of the esteemed Sayyid Abdul Qadir and inducted into the Qadiri Order by him personally.

In 1973, Shaikh Nazim’s Grand-Shaikh passed away and the mantle of the Naqshbandi tariqat was passed on to him. He moved back to Cyprus and, until his health slowed him down, travelled to the Far East, the Americas, Europe, Africa and Asia.

Shaikh Nazim was a fierce protagonist of the Prophetic middle way, and he always preached moderation, good manners and tolerance while being strict with his close mureeds. His forthrightness, however, earned him the wrath of the Salafi-Wahhabis.

Health and Islam: World Health Day reflections Worldwide, high blood pressure is estimated to affect more than onein-three adults aged 25 and over or about one billion people, says Shaikh ABDURAGMAAN ALEXANDER.

LL glory and praise be to Almighty Allah who created the universe with absolute splendour and measured balance.

Allah SWT did not abandon this worldly planet to instability and insecurity but sent divine guidance through which humanity can achieve greatness and eternal peace. Thus, Islam provides us with a holistic approach to life – spiritual, emotional and physical.

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World Health Day Our khutbah focus today is on World Health Day, which is celebrated on April 7 every year to mark the anniversary of the founding of the World Health Organisation (WHO) in 1948.

To mark World Health Day on April 7, the WHO is calling for intensified efforts to prevent and control hypertension, also known as high blood pressure.

Worldwide, high blood pressure is estimated to affect more than one-in-three adults aged 25 and over or about one billion people.

Hypertension is one of the most important contributors to heart disease and stroke, which together make up the world’s number one cause of premature death and disability.

Researchers estimate that high blood pressure contributes to nearly 9,4 million deaths from cardiovascular disease each year. It also increases the risk of conditions such as kidney failure and blindness.

Prevention and control of high blood pressure Detecting high blood pressure is the first step to preventing and controlling it. On this year’s World Health Day, the WHO is calling on all adults around the world to get their blood pressure measured.

When people know their blood pressure level, they can take steps to control it.

Says Dr Margaret Chan, Director-General of WHO, ‘Our aim today is to make Muslim Views

Photo OSMAN KHAN

people aware of the need to know their blood pressure, to take high blood pressure seriously, and then to take control.’

From an Islamic perspective, health is viewed as one of the greatest blessings that Allah has bestowed on humanity.

It should be noted that the greatest blessing after belief is health, as narrated in the following hadith: Nabi Muhammad (SAW) ascended the mimbar then wept and said, ‘Ask Allah for forgiveness and health, for after being granted certainty, one is given nothing better than health.’ (Related in Tirmidhi) Health is a favour that we take for granted.

We should express gratitude to Allah for bestowing us with health, and we should try our utmost to look after it.

Allah has entrusted us with our bodies for a decreed period of time.

He will hold us accountable on how we looked after and utilised our bodies and good health.

The Prophet (SAW) said: ‘No one will be allowed to move from his position on the Day of Judgement until he has been asked how he spent his life, how he used his knowledge, how he earned and spent his money and in what pursuits he used his health.’ (Tirmidhi) The preservation of this blessing can only be achieved through taking good care of one’s health, and taking every measure to maintain and enhance it.

With this in mind, every Muslim should make sure they undertake all necessary actions which are conducive to the preser-

In the US and South Africa, I was fortunate, as a photographer, to witness the quality of his character.

Living with his entourage in New York and Washington, in 1998, I never saw him ever utter anything contrary to shariah, and I never saw him ever miss the night prayer or say some of the strange things attributed to him by his antagonists.

A man of great humour and compassion, he was always accessible. I saw thousands mesmerised by his spiritual luminosity, and become Muslim at his hands.

Even in South Africa, his blessings were evident. He was also a man of many karamat or saintly miracles, which he never dwelt upon. I saw some myself but, to him, they were just things that happened. My abiding impression of him is his istiqama or total consistency as an upright Muslim and human being.

Space does not allow me to further encapsulate the life of a spiritual giant of our time, a man who brought millions – including kings, queens and presidents – around the globe together in humility and love. May his illuminated soul rest in peace, ameen.

vation of good health.

Healthy living is part and parcel of Islam, introduced with the inception of Islam more than 14 centuries ago.

Furthermore, the Quran and the Sunnah outline the teachings that show every Muslim how to protect his health, and live life in a state of purity.

There are numerous examples in Islam that instruct its followers to live healthy lives.

Daily prayer, diet and nutrition The salaah comprises both physical movement and mental concentration.

Performed five times a day, at specific times of the day, the obligatory prayers provide a good means for the circulation of blood, breathing and general suppleness of joints.

Various Quranic verses promote the eating of healthy, wholesome food and eating in moderation.

Allah clearly states in the Quran: ‘Eat of the good things which We have provided for you.’ (2:173) ‘Eat of what is lawful and wholesome on the earth.’ (2:168) A healthy nutritious diet must also be balanced in order to maintain the balance that Allah has established in all things. As we know, eating excessively causes harm to our systems.

Many aliments are related to uncontrolled eating habits, such as diabetes, vascular diseases, stroke and heart attacks.

It is said that the ‘stomach is the home of ill health’ and is responsible in some way to ill health. Islam teaches us to eat moderately. Allah says: ‘Eat and drink but avoid excess.’ (20:81) Over-indulgence and wasting food are further condemned in a hadith documented in Ibn Majah.

Nabi Muhammad (SAW) said, ‘No human being has ever filled a vessel worse than his own stomach.

‘The son of Adam needs no more than a few morsels of food to keep up his strength; doing so, he should consider that a third of his stomach is for food, a third for drink and a third for breathing.’

Prohibition of intoxicants Islam strictly forbids indulgence in intoxicants such as alcohol and drugs, for good reason.

The limited pleasure of such vices causes immense long-term damage to the mind, body and the social fabric of society.

Certain schools of thought include smoking within the list of prohibitions because of its harmful effects on the body.

It seems that if Muslims adhere to the teachings of Islam, they will, automatically, lead a healthier lifestyle.

Jumuah mubarak!

Muslim Views . May 2014

From Consciousness to Contentment

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Stay connected or make the connection JASMINE KHAN

AJAB is one of the sacred months as stipulated by Allah in the glorious Quran. It marks the start of our spiritual season and culminates, at the end of Ramadaan, in the celebration of Eid-ul-Fitr.

The three months, Rajab, Shabaan and Ramadaan have no equal in importance in the life of a Muslim.

Nabi Muhammad (SAW) said, ‘Rajab is a great month of Allah, unmatched by any other month in the respect and significance accorded to it; war with the infidels during this month is prohibited.

‘Verily, Rajab is Allah’s month, Shabaan my month, and Ramadaan the month of my ummah; whosoever fasts a day in the month of Rajab will be granted the great reward of Ridwaan (an angel in heaven); the wrath of Allah shall be distanced and a door of Hell shall be closed.’

In addition to the benefits of fasting, Nabi Muhammad (SAW) also said, ‘Rajab is a month of seeking forgiveness so seek forgiveness from Allah; He is the Forgiver, the Merciful.’

There is also a big reward for giving sadaqah during this month. Subhan Allah, what more do we want? Our Creator is truly merciful to give us such bounty for this one month of the year.

Because of the frenetic pace of life today, most of us find ourselves unable to really concentrate

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You can sit in a room with another person and have a conversation with someone opposite you without meeting their eyes and without moving your lips and connect in our ibadah. How wonderful that Allah in His infinite compassion, has given us this period to make amends, to truly connect with Allah in the best possible way.

There are many factors which distract us, that cause us to do merely the basics of salaah and attend the weekly Jumuah.

Yet, we all long to do more, there is a yearning to connect with Allah, and we wish that there were more hours in the day.

But, the sad reality is that many of us spend our time frivolously and, for many, the advent of the cell phone has become the centre of our lives.

There is currently an epidemic sweeping the world and, specifically, our community. It is called cellphonitis. Never heard of it?

Just look around you, in homes, public places, buses, taxis, trains, in cars, even walking in the street; you will see someone looking at a cell phone.

I have even caught people sitting in the masjid, surreptitiously glancing at a phone, desperate not

to miss a message.

Business people, those who do not work, school children – some as young as nine or ten – have all been stricken by this malady; for them it is very important to stay connected.

You can sit in a room with another person and have a conversation with someone opposite you without meeting their eyes and without moving your lips.

How did we get to this stage?

How did it get to the point that we are defined by the cell phone that we own, and that it must be the very latest?

For the majority of people, cell phones are not for communication, rather it is for hearing the latest gossip about celebrities and people in our own community.

With cell phones comes ‘WhatsApp’, a way to communicate in short sentences if you want to share information quickly. However, even this has got out of hand.

Somewhere, someone decided that it would be a good idea to bombard us with long texts which

start with, ‘Whatever you do, do not delete this, read till the end.’

When you do eventually get to the end you are told silly things like, ‘Send this to at least ten people and something wonderful will happen,’ or, ‘Please do not break this, send to 12 people and your biggest problem will be solved.’

Really! Does anyone seriously believe that forwarding a message to 10-20 people will do something that is the purview of Allah alone? Many seemingly do, for how else do the messages keep on circulating; if you are really unfortunate, you will get the same one several times.

Then there is the one designed to put fear into you: ‘Are you going to send this or ignore it?’ A quote follows from the Quran where Allah says, ‘If you deny in front of your friends, I will deny you on the day of resurrection.’

How does refusing to pass on a chain message translate into denying Allah? The kicker, of course, is when the sender must be counted as one of the ten, ‘and you will see why’.

It is a sad reality that perfectly sane, reasonable people fall for this. Do they realise how time consuming it is, as well as a draining of vital energy which could be put to better use?

Perhaps it is time to draw the line, and what better time than right now. The network connection to Allah is always open, there is never a breakdown.

In the same way as you communicate with a friend or family member without moving your lips, so you can communicate with Allah.

But, instead of typing your duahs and adhkaar into your phone and sending it into cyberspace, send it without effort into the samaa – directly from your heart to the source, to the Supreme and only Creator.

Allah is the only one who can cause something wonderful to happen to you, the only one who can solve your biggest problem.

Allah is the Most Forgiving, the Most Merciful. Indeed, which of the favours of our Lord would you deny?

So, as the new moon has heralded Rajab, let us decide: will we stay connected to technology or will we endeavour to make the connection with our Creator?

Let us unite in praise and gratitude to Almighty Allah for granting us the opportunity of this sacred month to cleanse ourselves of our oversights, sins and neglect.

Alhamdulillahi Rabbul Alameen.

After a protracted campaign by disparate groups, including schools and cultural groups, the people triumphed and the City of Cape Town shelved the idea to sell one of the southern suburbs’ most prized recreational areas. Princess Vlei, which was earmarked as the site for another shopping mall has been saved from this threat by the concerted efforts of civil action, driven by the Princess Vlei Forum. Since the shelving of the sale of the land, the community has to come up with alternative suggestions for utilising this precious piece of historical, cultural and ecological land. The forum, in rising to this challenge is continuing engaging the community in coming up with viable alternatives. Part of the protest campaign was ‘Flight of Dreams’. The forum is now continuing this campaign and embarking on a number of activities centring on this historic and ecological site. On April 25, another programme involving learners from surrounding schools was held at the vlei.

Learners were addressed by various speakers who informed them about the history, legends and birdlife of the vlei.

According to one of its documents, ‘…Princess Vlei and its surrounds should be developed as a nature and heritage park where both the social and natural heritage are conserved, celebrated and made accessible to its visitors.’

Photos TOYER NAKIDIEN (left) and PAUL HENDRICKS (below)

Muslim Views

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Muslim Views . May 2014

Positive and Effective Parenting

On Umrah with children – positive parenting in action FOUZIA RYKLIEF

Y husband and I returned from Umrah on March 2, and while I can write pages about our personal experiences, I choose to write about the children who accompanied their parents in our group on this journey, and also the children of other pilgrims.

When I was asked what I would say about my experience when I got back home I said that my first words would be that it wasn’t easy because of my own physical limitations but that it was extremely profound and spiritually uplifting.

This was so for a number of reasons, one of which was that we had a very knowledgeable and inspiring leader; another was that the group gelled very early on, and yet another reason was the presence of children.

There were children dressed in thaubs or burkhas, walking proudly next to their parents on their way to the Haram; children of all ages, some excited, others asleep in strollers, in their parents’ arms or perched on their fathers’ shoulders.

While waiting for the adhaan, parents would pick up a Quran and recite while the children roamed freely without anybody reprimanding them. Here was a place of worship that is childfriendly.

These children will grow up to love the masjid, not fear it – unlike back home where, sometimes, I think, children, do not frequent our masjids easily because these are not always child-friendly.

We find situations where young children are often scolded and labelled as naughty when they become restless.

I am reminded of a hadith that relates how, one day, while our Nabi (SAW) was in the masjid and discussing some matter, some young children started making a noise.

He stopped the discussion and said that it was time to end it because the children were becoming restless. This demonstrated his understanding of young children’s inability to sit still for very long.

Children are sometimes sent to the back of the masjid instead of letting them sit with the adults in front. What are we saying to children when we do this? Surely if they are up front with the adults they will be less likely to misbehave and more likely to learn!

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Muslim Views

A few incidents come to mind as I reflect on those two weeks.

During tawaaf one day, we found ourselves close to the Kaabah and our group leader was devising a way for us to get closer.

There were some people who were oblivious to others wanting the same privilege and seemed not to want to leave their positions.

A father and his small son, approximately four-years-old, approached and, immediately, the boy understood what was needed and started patting one of the men on his back, begging him to make way for him. I did not understand what the boy was saying but I knew what he meant.

Another incident that had a profound inspirational effect on all in the group involved a young girl of about ten and her mother.

During another of our tawaafs, the girl approached our leader and spoke to him. We couldn’t understand what she was saying

but it soon became clear that she and her mother were on their own and wished to join us in tawaaf.

We took both of them into our fold and protection. The girl indicated with her hand that she wanted to get closer to the Kaabah. As was the practice, our menfolk would form a circle of protection around the women and we would slowly make our way closer to the Kaabah.

The girl and her mother stayed with us until the completion of the tawaaf. They showed their appreciation through the smiles of gratitude on their faces. What impressed me most was the serenity of this child and her gentle determination to achieve her goal.

The mother was gentle and encouraging throughout. This kind of behaviour was seen many times, and I admired the patience with which parents treated their children, even when the toddlers

were throwing tantrums.

When the children were tired or even scared when it became congested during tawaaf, fathers would simply pick them up and carry them on their shoulders.

When this happened, the tears would dry up and faces would light up with pleasure.

Positive parenting was truly visible here. There was even a situation where a parent – very appropriately – ignored a boy’s attention-seeking behaviour. He stopped eventually.

The last incident I would like to mention involved three young girls selling tasbihs outside Masjidul Quba.

At first, this was fun, with the girls approaching us and selling a bunch to each of us.

But then one of them became persistent in wanting us to buy more, to the extent that she followed us around, almost forcing the tasbihs upon us.

She followed up this behaviour with excessive crying.

Someone said that she was naughty and rude; I said that we could look at this in another way: She was probably selling the merchandise for someone else, had a target to reach and would get a commission.

The girls were clearly poor and were trying to make a living. This is the other side of the coin.

I will remember this Umrah with gratitude to my children for making it possible, with gratitude to our leader, Boeta Gasant Adams, with appreciation of the love and support of our fellow travellers and with smiles and voices of the children, especially one of the little boys (about fouryears-old) in our group.

He recited the La baik with such gusto!

Fouzia Ryklief is a departmental manager at the Parent Centre, in Wynberg, Cape Town.

FOR ALL Salute to replica sailing ships and their makers The sea and its vagaries are of boundless fascination; it has always enthralled me, writes Doctor M C D’ARCY. T is not every day that one meets a living treasure. Mike Arendse of Crawford is such a venerable soul, dedicated to the meticulous replica-construction of the great sailing ships of days gone by.

He also recreates the small fishing-boats of our fishermen who brave the wild seas of the Cape to bring fish to the tables of rich and poor.

Recently, my phone bubbled over with an enthusiastic voice commending the article I wrote about Ms Z Abraham’s painting of the mighty British navy routing the Napoleonic French and Spanish fleets at the Battle of Trafalgar.

‘I love that painting,’ said Mike. ‘I’m 81 and I make models of those sailing ships. You must come and have a look at mine.

But they’re not as good as the other locals who make them; you should look at their models!’

I assured Mike it would give me great pleasure to view his work. I also informed him that I do not judge art. Creative works are to be encouraged no matter what the standard of artisanship or artistic flair.

It is my duty to laud the effort

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and the enthusiasm of all who love beauty, and encourage those who make an effort to better themselves, their fellow man and life in general.

The sea and its vagaries are of boundless fascination; it has always enthralled me.

I’ve spent endless hours delving into its splendour and dynamics, its life and all those who live in it, by it and the intrepid that sail on it.

Current knowledge attests that the earth is the only planet in the universe blessed with a living sea.

The oceans are ruled by the deep blue waters, the giver of life and sustenance and also the great destroyer of those who take it for granted.

It is to the construction of model sailing ships that I turned to while away the hours in my empty consulting rooms when I started general practice in 1969.

I bought the then popular plastic kits, assembled them and painted the tiny ships with even tinier brushes and enamel paint. I was proud of them, wishing that I could construct real models with real masts and sails. A sigh is as far as I got.

The detailed models of the lavender-hulled Union Castle mail-ships in the Union Castle office windows in St George’s Street, Cape Town, mesmerised me.

In Standard Five, I, together with a school-friend in the same situation, was sent by the school doctor to have teeth fillings at Hope Street Clinic, in Cape Town.

Despite our anaesthetised jaws, we got a permit from the Union

Castle offices in Cape Town to visit one of the Union Castle mailship liners currently in port.

We walked down to the far end of Duncan Docks, presented our passes and walked up the gangway onto the deck; we were actually on the sea and on a big ship!

A tour of the public rooms of the ship brought new excitement and wonder.

Scampering around on each deck was thrilling. Coming from the austere poverty of the Cape Flats, we were in heaven. In the vast dining room, the number of forks and spoons that surrounded each plate was awesome. Where does one begin?

At home, we used our right hand and five grubby fingers.

Needless to say, a starched waiter hovered around us in case we slipped a piece of cutlery into our school cases. I still treasure that memory; I still love the sea and ships.

Punctually, at 3pm, I rang the bell at Mr Mike Arendse’s home in Crawford.

Before I could catch my breath, Mike had me by the hand and took me on a tour of the many ships displayed in glass cases all over his house. On the walls were paintings of ships and the sea that Mike had painted without any formal art lessons.

Born in Rutger Street, District Six, in 1932, Mike schooled at The Berlin Mission School in Searle Street, followed by Trafalgar and Zonnebloem.

He trained as a compositor in the printing industry. In those days, each page of print required a compositor to set the words in lead type, ready for printing.

Muslim Views . May 2014

39

Mike Arendse in his workshop. Photo M C D’ARCY

After his apprenticeship in printing, he worked for SA Litho, Cape and Transvaal Printers for many years and ended his working days as a proof-reader.

Mike’s father was a fisherman in Cape Town Docks, working on a small fishing boat, Merle.

Mike inherited his father’s love for the sea. He dived for perlemoen (abalone), then a staple food of the poor.

Crafting miniature boats bit Mike when he was 12-years-old.

The late Helmud Cohn of Bantry Bay, an expert Chinese junk builder, encouraged Mike to pursue this interesting hobby.

He joined a small group of 30 boat-building enthusiasts called ‘The South Easter Cape Town Model Shipwright Society’. Headed by master-craftsman, the late Bob Lightly, Mike was introduced to the strict discipline of the construction of model boat building.

He had to keep a logbook of the hours worked on a boat, and had to record and photograph, or sketch, every step of the production.

This valuable work ethic enabled the craftsman to present his work to others and solicit advice. The logbook was immensely valuable in detecting any wrong steps, and helpful in correcting errors.

In 1990, Mike produced his first model: a two-masted brigan-

tine named HMS Raven. It took five years to build. Since then he has produced a string of other boats, including the exquisite ship HMS Rattlesnake.

Construction is a tedious and skilful task. The plans are sourced in England. Jelatong wood from Malaysia, local Kamasi and Boxwood from Knysna are some of the woods used in the manufacture of these tiny ships and boats.

Practically everything has to be meticulously made by hand using a scale of ¼ inch to 1 foot (approximately 7mm to 25mm).

This hobby requires a significant outlay for lathes to produce metal parts, and scroll saws to manufacture the curved bulkheads deep inside the boat that are used for attaching the curved planks of the hull.

Mike venerates the people who stood by him and encouraged him in this demanding hobby, particularly Bob Lightly who produced dock front dioramas of the most demanding and detailed work that can be presented to a hobbyist. He won gold medals in London against champion craftsmen from all over the world.

The late Clive Oosthuizen, a bank-manager, encouraged Mike to persevere and even to go into painting of maritime subjects.

David Clark produced tugs in exquisite detail.

These individuals, and others, gave advice and time freely to Mike. Their teachings and Mike’s discipline paid off. The results have to be seen to be believed.

Mike, in turn, has shared the fruits of his work. He has given of his best to Red Cross Children’s Hospital and other institutions.

My eyes surveyed the model sail ships in Mike’s home.

Table Bay was once full of these ships loading produce for distant markets. Some came to hunt the whales and others scooped up the guano of the small isles near our shores. Now, only training sail ships grace the port every now and then.

There, in front of the glass cases I could feel the wind through my hair, taste the sprayed mist from the bow-wave wafted into the air. I could hear the flap of sails billowing in the skies and the creak of the teak masts and tight ropes that sang a symphony to the sea.

And then I’m standing on the swaying deck in the roaring forties of the southern oceans, there where the trade winds howl and blow. And the seas, whipped into anger, gripped my throat with fear. But the ship slices the waves and heaves to an even keel; how I long to look at those boats every day of the year.

Mike Arendse is blessed. And Mike, you are truly a living treasure who can conjure up such dreams in a glass case.

Mike Arendse’s model-ship, HMS Rattlesnake.

Photo M C D’ARCY Muslim Views

40

SPORTS-TALK

Muslim Views . May 2014

From Ommiedraai to China ‘W

E live in a world oblivious to the pain and suffering cancer patients have to endure,’ says Mohamed Azeem Khatieb.

Khatieb introduces himself as a member of the Ommiedraai Friends Athletic Club (OFAC), and as a Belgravia High School old-boy.

Those who know anything at all about mass-based school athletics under the auspices of the Sacos-aligned Western Province Senior Schools Sports Union (WPSSSU), will sit up when they read the name Belgravia High School.

Khatieb was one of those athletes who out-sprinted, outjumped or out-threw opponents with some ease during the 1970s and 1980s.

Now he is about to tackle a half-marathon on no less than the Great Wall of China!

‘One of my mentors is a cancer survivor who challenged me to take on this task,’ says Khatieb. ‘I have some very inspiring friends, and that includes my wife, Bahaa.

We are always looking for ways in which we can transform our lives, and how others can have great lives and benefit from it.’

The Great Wall of China halfmarathon is Mohamed Azeem’s attempt at raising funds for Eikenhof Care Centre, in Athlone, Western Cape.

Eikenhof is a CANSA carefacility providing home-fromhome accommodation for patients receiving cancer treatment at oncology clinics far from their homes.

The Eikenhof care-facility, says Azeem, is in dire need of funds.

The Eikenhof clinic, like other CANSA clinics, accommodates patients for up to six weeks, and provides the patients with meals and transport to and from the centre.

‘Cancer patients reach a stage where even morphine brings no relief,’ says Khatieb. ‘I see them smiling and have the looks of Ommiedraai Friends Athletic Club’s Mohamed Azeem Khatieb is seen participating in the Kloof Nek run in Cape Town on January 5, 2014.

Khatieb will be running the unique Great Wall of China half-marathon on May 17, to raise funds for the Eikenhof Care Centre in Athlone.

Eikenhof is a CANSA care-facility providing home-from-home accommodation for patients receiving cancer treatment at oncology clinics far from their homes.

Photo SUPPLIED

Muslim Views

Sport and social responibility is deeply embedded in progressive circles. One such initiative from a runner whose club champions cancer-care, is the Great Wall of China halfmarathon to be taken up by Mohamed Azeem Khatieb. He takes up this challenge to raise funds for a communitybased cancer-care facility, writes YUNUS OMAR.

angels… and suddenly they depart from our world as ordained by our Creator.’

Each of Khatieb’s steps will be sponsored, at R50 a step. ‘Yes, your R50 a step on the Great Wall of China is all it takes to help another human being through the day to live with cancer,’ says this unassuming athlete.

But it’s also about the personal sporting challenge. ‘Growing up as an orphan on the Cape Flats inspired me to be the best in whatever I committed myself to do.’

This eternally youthful man has already climbed to Everest Base Camp to raise funds for breast cancer operations, and sees

this trip as part of his social contribution.

He has no illusions about the Great Wall run. ‘Preparations for this half-marathon on the Great Wall of China can be physically and mentally strenuous. Fortunately, with friends and family in the Ommiedraai Friends Athletic Club, I have the opportunity to train with the Comrades Marathon runners from the club, running 50 to 60 kilometres per week.’

The half-marathon starts in a village called Huangyauan, and crosses onto the Great Wall within the first kilometre.

‘The Wall, with its hills and steps, will be a most challenging

‘I see them smiling and have the looks of angels… and suddenly they depart from our world as ordained by our Creator’ and gruelling experience. Only the fittest will survive dealing with the elements of the weather, such as heat and humidity. Being very competitive, it will be a real challenge for me to finish with a good time.’

Outside of the training with his Ommiedraai club colleagues, how else has he trained for this event?

‘The challenge on the Great Wall of China is the thousands of escalating and descending steps that one has to deal with. The hiking up the Cape mountains such as Platteklip Gorge is ideal training for this event,’ says Khatieb.

‘I am committed to bring joy, honour and dignity to the lives of people who endure the pain of cancer,’ he says.

On the fund-raising halfmarathon, Khatieb will be wearing ‘my Ommiedraai colours with my South African flag proudly displayed on my chest and cap’.

Azeem Khatieb appeals to any-

one wishing to sponsor the cancer-care facility at Eikenhof, via his Great Wall of China halfmarathon, to pay their money directly into the Eikenhof Care Centre account.

Their banking details are: Account name: CANSA Account number: 01007511287 Branch code: 632005 Reference: 2China Anyone requiring more information can contact Azeem on 082 827 8688.

Ommiedraai Friends Athetic Club (OFAC)’s Inaugural 10km Run and Fun Walk takes place on 24 September 2014 (Heritage Day). To find out more about Ommiedraai’s inaugural race and fun walk, you can contact club administrator Ruwayda Christians at ommiedraai@gmail.com, club secretary Shahmieg Allie at sallie@uwc.ac.za, or chairperson Fadl Majiet at fadlmajiet1@gmail.com.