Muslim Views, June 2014

Vol. 28 No. 6

RAMADAAN 1435 l JUNE 2014

Ramadaan means reaching out to humanity

Fasting should be a universal act of solidarity THE above image of residents being evicted from an informal housing settlement on June 2 and 3 in the midst of the cold winter in Lwandle, outside Cape Town, is a stark reminder of a past that remains with South Africans till this day.

The South African National Roads Agency Limited (Sanral) successfully applied for a court order to execute the removal of the informal settlement, affecting 800 residents who were displaced.

The incident reminds us that corporate power in the form of

private interests in national infrastructure such as roads has greater influence on government than the public interest in basic human needs such as housing.

This simple deduction in postapartheid South Africa is an indication of how our government has departed from the fundamentals of our constitution in which housing and human dignity are secured as basic human rights.

It is our responsibility as citizens to challenge the powers responsible for this injustice and to seek redress in order to secure the interests of the disempowered and marginalised in society. This remains a task for both the individual as well as civil society organisations.

Active citizenship is integral to our responsibility as Muslims.

Ramadaan is opportune as a means of revitalising the essential relationship with ourselves, with the world around us and, ultimately, with our Creator.

These relationships are not mutually exclusive or independent of each other. They are linked by design so that we may strive for success in this world and the hereafter by consciously connecting our individual selves to others and to Allah.

The Prophet (SAW) said: ‘None of you truly believe until he wishes for his brother what he wishes for himself.’ (Bukhari) The brotherhood referred to here transcends gender, blood,

class, ethnicity and geographical space.

The fasting Muslim adopts the revolutionary concept of concern for another human being, even if that human being is remote.

One cannot possibly be comfortable with breaking one’s fast with a delightful spread if one is aware of a starving human being elsewhere, even if the requirement is that we simply wish for the hungry person to enjoy the same food that we enjoy.

The Prophet (SAW) connected this requirement, wishing good for our fellow humans, with the revolutionary Islamic dimension of fair wealth distribution, poverty eradication and a just social order system.

Another hadith states: ‘Whosoever of you sees an evil action, let him change it with his hand.

‘And if he is unable to then with his tongue, and if he is unable to then with his heart, and that is the weakest form of faith.’

(Muslim) Fasting is often accompanied by passivity and lethargy. This hadith exhorts us otherwise.

Only after we are satisfied that we can neither act nor speak out against evil are we allowed to resort to the minimum requirement of merely hating it in our hearts.

Fasting should be a universal act of solidarity.

Photo RA’EESA PATHER / The Daily Vox

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worker discontent.

At the heart of this discontent is the conflict of interests between ordinary people’s rights and that of the powerful elite. The national roads agency is driven by neo-liberal economic growth policies at the meso-economic level while the rights of squatters at grassroots level are of no consequence to the agency.

Given the divergent interests of the people and that of corporate capital, it is no surprise that, so soon after the elections, the absence of humanity in the evictions were foregrounded only by civil protest and media coverage.

Similarly, the five-month-old strike of 70 000 mineworkers has become a crisis in the national discourse largely because of the impact it has on economic growth prospects.

The impact on the lives of workers to RAMADAAN is, among other the point of food relief intervention is things, a time for introspection. relegated in this discourse.

Soul-searching happens consciously, It is also significant that the dignity of and ideally, for the purpose of selfstriking workers and of evicted improvement, and of the world squatters do not feature in court around us. There is always a context orders and legal proceedings in time and space in which introspec- instituted in the interests of the tion happens. powerful.

On the one hand, it is the advent of The important responsibility for the sacred month of Ramadaan and, Muslims at this time, as we are on the other, we are still fathoming commencing our fast, is to the outcomes of the May 7 elections. consciously make the connection Ramadaan and the post-election between inner spiritual growth and period may seem two disparate outer social realities that affect phenomena, however, each lends people in material ways. itself to a measure of introspection These realities are an indication that and personal responsibility. there is no room for indifference or Each relates to the state of the world disinterest when it comes to the basic and its people. It is not possible for a rights of human beings.

Muslim to experience spiritual growth The pangs of hunger that we happily in Ramadaan while being oblivious to endure in our consciousness of Allah the social conditions affecting people are also reminders of our around us. responsibility towards those whose Nor does it make sense for anyone to miserable lot is designed and speak of active citizenship in our imposed by powerful interest groups. democracy while being indifferent to Ramadaan, by design, is a social and the social unrest prevalent in our inclusive activity, even when we strive society. for spiritual growth through meditation The post-election and pre-Ramadaan and quiet reflection. reflections at this time converge at a We are admonished by the Prophet significant point. There is clear Muhammad (SAW) to apply our evidence of major social distress in physical selves, as well as our hearts our midst. and minds, in the face of social The eviction of shack dwellers in the injustice. cold of winter, the platinum Let us remember that our fast can mineworkers strike and the brewing only be enriched by striving for disputes in the gold and petroleum positive social action and change. sectors are symptomatic of civil and Ramadaan Kareem!

Fasting should lead to social action and social change

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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Fasting in the Abrahamic traditions Fasting is a pillar of Islam. But it is also a fundamental devotion in all three revealed faiths, decreed by Allah and practised by His prophets through all ages.

‘O you who believe! Fasting is ordained for you as it was ordained for those before you, so that you might remain conscious of Allah.’ (Quran 1:183) This verse is both inclusive of the entire monotheistic tradition and consistent with the ultimate object of fasting – to draw closer to Allah. Yet, Muslims are generally unaware of the practice of this pillar in the two monotheistic traditions that preceded Islam.

From ancient times to the present, fasting has held a significant role in the Jewish religious tradition. In Judaism, it is defined as total cessation from all food and drink.

A full-day fast begins with sunset in the evening and continues through till darkness of the next day. A minor fast day begins with the dawn and concludes at darkness.

The act of fasting is believed to result in the spiritual transformation of the individual or the community. Personal fasts are undertaken as a penance for sin as exemplified in II Samuel 2 of the Torah.

The Jewish bride and groom fast on their wedding day in order to begin their marriage in a state of purity.

The communal fast is exemplified by the story of Jonah in which the people of Nineveh engaged in communal fasting to overturn the prophetic decree against them.

Jews would often fast on the yahrzeit, the anniversary of the death of their family members or their teachers.

The best-known fast for the Jews is Yom Kippur, the Day of Atonement, as decreed in Leviticus 2. Yom Kippur is a twenty-four-hour fast, with total abstinence from food, drink and sexual relations.

In Christianity, fasting is associated with the start of the great Forty-Day Fast of Lent. The Biblical origin of this practice is in Matthew 4:1-4 of the Gospels in which Jesus is tempted by Satan to break his fast by turning stones into bread.

Jesus rejects Satan saying, ‘Man shall not live by bread alone but by every word that proceeds from the mouth of God.’ Lent is still practised by some orthodox Christians but its form is typically adherence to a vegetarian diet. Stricter fasting days within Lent additionally restrict the consumption of olive oil and wine and, on less strict days, fish may be consumed.

Fasting is part of a group of spiritual disciplines, including prayer, mortification of the passions, practising humility, almsgiving and self-restraint.

Fasting traditions in the Orthodox Church have evolved over 2 000 years. There was never a single body of traditions relating to the Christian fast. The spirit of Lent is about ‘deemphasising’ the whole culture of food in order to dedicate time to prayer, confession, worship, study and almsgiving.

And Allah knows best.

Muslim Views distances itself from malicious mail MUSLIM VIEWS is aware of an anonymous letter distributed, inter alia, via the South African postal service, containing allegations about the charity organisation Muslim Hands and some of its employees.

Copies of this letter have evidently been distributed widely to countless recipients, including Muslim Views.

The letter carries a replica of the Muslim Views masthead and an extract from an article on Muslim charities by Mahmood Sanglay, published in the February 2014 edition of the newspaper.

Muslim Views distances itself from this letter and we denounce the misuse of our masthead and editorial content for the purpose of supporting serious allegations that are both unsubstantiated and defamatory.

Such allegations made under cover of anonymity are cowardly and they raise questions about the motive of the accuser.

The editorial policy of Muslim Views is to publish material that is fair, balanced and in the public interest.

We therefore affirm our position as per our published content relating to Muslim Hands and other charities, and we dissociate ourselves from published material that violate legal, ethical and Islamic boundaries.

We further call on the anonymous author to have the integrity to identify himself/ herself and to produce sound evidence for his/ her allegations. The truth should be spoken as boldly in the open as behind the cover of anonymity.

This newspaper carries Allah’s names, the names of the Prophets and sacred verses of the Holy Qur’an.

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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New fisheries policy to impact on 162 fishing industry communities MAHMOOD SANGLAY

A NEW handbook for smallscale fishers was published last month. The Small-Scale Fisheries (SSF) Policy: A Handbook for Fishing Communities in South Africa was launched on May 15, in Ocean View.

The publication was a joint initiative by Masifundise, the Institute for Poverty, Land and Agrarian Studies (Plaas) at University of the Western Cape, and a global partnership of small-scale fishers, Too Big to Ignore. It is available in English, Afrikaans, isiZulu and isiXhosa.

The handbook comes at a time when the neo-liberal system of transferable fishing rights allocation to individuals is being transformed into a system favouring bona fide fishing communities dependent on the trade for survival.

It is a guide to the new SmallScale Fishing Policy, which is part of the Marine Living Resources Amendment Bill approved by the National Council of Provinces in March 2014 and awaiting presidential signature to become law.

The purpose of the new policy is to ensure food security for communities dependent on fishing through collective rights and legal entities.

For the first time in South African history, a range of interventions are legally possible to sustain social, cultural, economic and ecological rights and legislation related to fishing.

The new policy also seeks to enhance the role of women in fishing communities by empowering women to participate in managing marine resources, training

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Professor Moenieba Isaacs of UWC says South Africa’s major retailers are a potential threat to the informal Photo SUPPLIED fishing trade.

them in marketing, tourism and aquaculture, and ensuring that they are equally represented on institutional structures.

Professor Moenieba Isaacs, of Plaas, told Muslim Views that fishing rights have, since the nineties, become highly politicised over who gets allocations because the Department of Agriculture, Forestry and Fisheries could not determine who was a legitimate fisher and who was not. She added that the ordinary informal fish trader typically selling snoek from the van on the street is the subcontractor to the ‘langanas’.

The latter purchase fish in bulk at harbour auctions off the boat.

This informal trade, she says, is closely integrated with other informal sectors such as the fresh produce, taxi and drug industries.

According to Prof Isaacs, prisoners are usually absorbed into these sectors for employment.

Rodney Hugh reading a fishing industry publication at the launch of the handbook in Ocean View on May 15. Hugh and Photo RESA KASU Latief Shabodien, in the background, both hold nearshore West Coast rock lobster fishing rights.

The new policy and legislation is expected to impact on the lives of over 9 000 fishers along the entire South African coastline, from Port Nolloth in the west to Kosi Bay on the east coast.

In addition, there are 162 fishing communities in this sector as well as a crude estimate of 27 000 workers in the corporate fishing industry, most of whom are women.

However, Isaacs says that the fishing industry is also threatened by corporate interests.

And it does not necessarily involve a certain new media mogul whose shares in the fishing industry may not directly affect the small-scale fishers.

She fingered Pick n Pay, Woolworths, Spar and Shoprite for importing 20 000 tons of a variety of fish called barracouta, which undermines the informal trade.

Snoek is a cheap source of protein rich in omega oils.

It is part of the staple diet of many of the lower income groups.

Isaacs says that large fishing companies like Sea Harvest and I&J are trawling much of the catch away from poorer communities.

In addition, the major retailers are now seeking to source the same product to sell per kilogram at a much higher net profit but in smaller, pre-packaged quantities

for mass distribution to the middle class consumer.

Prof Moenieba Isaacs says that this is also a clear threat to the local informal trade that has sustained poor communities for centuries.

A single snoek sustains an entire family for three days.

If the bulk of this source of food is retailed in a formal value chain, it will become both scarce and unaffordable to the poorer communities.

She, therefore, calls for the protection of the trade from corporate interests that have the potential to destroy the informal trade and those dependent on it for their survival.

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Confusion follows ‘media hype’ over Muslim marriage officers MAHMOOD SANGLAY

THE announcement by the Department of Home Affairs (DHA) on April 30 of the graduation of 100 imams as legally recognised marriage officers was greeted with confusion and mixed reactions by Muslims.

Another 50 officers were issued licences to practice as Muslim marriage officers in Durban.

The Muslim Judicial Council (MJC) formally welcomed the announcement and endorsed the registration of the Muslim marriage officers.

The announcement sparked reaction over what the new marriage officers mean for Muslim marriages.

Media headlines reading ‘Muslim marriages now legal’ and ‘Historic day for Muslim marriages’ added confusion to the issue, and created the impression with the public that the Islamic provisions for Muslim marriages are now accepted in South African common law or that the Muslim Marriages Bill had been signed into law as the Muslim Marriages Act. On the contrary, many stakeholders are of the view that the announcement by the government signifies very little. It only means that the newly-appointed officers are now empowered to offer Muslim couples who have performed the nikah the additional option of registering a civil marriage in the National Population Register.

However, this registration is independent of the Islamic provisions of marriage assumed by means of the nikah. It effectively means the Muslim couple has, in

On the contrary, many stakeholders are of the view that the announcement by the government signifies very little. It only means that the newly-appointed officers are now empowered to offer Muslim couples who have performed the nikah the additional option of registering a civil marriage in the National Population Register. addition, agreed to subject their marriage to the provisions of the Marriage Act 25 of 1961.

The Women’s Legal Centre welcomed the announcement but cautioned that ‘no law has been passed to recognise Muslim marriages’.

Muslim women activists like Fatima Seedat and Farhana Ismail also welcomed the announcement but raised concerns relating to the uncertainty of registered marriages at the point of dissolution.

They also called for more women’s voices in the discourse and for the appointment of women marriage officers.

Dr Waheeda Amien, senior lecturer in the law faculty at University of Cape Town, and a provincial convenor of the Progressive Professionals Forum welcomed the announcement and added that ‘those imams are conveying the message that there is nothing unIslamic about entering into a civil

marriage’.

She added that the imams now registered as marriage officers who ‘register a first marriage as a civil marriage will still be able to perform subsequent polygynous marriages provided they do not register the subsequent marriage as a civil marriage’.

It is illegal for anyone already married in terms of the 1961 Marriage Act to enter into a polygynous marriage. Therefore, it is illegal for marriage officers to register a polygynous marriage of a person who has already married in terms of the Marriage Act. This is one of the many challenges facing Muslims in the face of this latest development.

The definition of marriage in terms of this act is inconsistent with the Islamic definition of marriage in fundamental ways but the Muslim marriage officers will be obliged to apply this civil law to all Muslim marriages they

now register.

For example, the registered imams are now required to inform newly-weds of the need for a notarised antenuptial contract that is consistent with the constitution.

The United Ulama Council of South Africa (UUCSA), representing the Muslim Judicial Council, Jamiatul Ulama South Africa, Jamiatul Ulama KZN, the Sunni Jamiatul Ulama and Sunni Ulama Council have expressed concern about the confusion.

In particular, UUCSA is concerned that the consequences of registered Muslim marriages will be governed by civil law and not Islamic law.

However, another organisation named UUCSA has issued a more radical statement in which no alim or constituent ulama body is identified. The statement was forwarded to Muslim Views by Maulana AS Desai of the Mujlisul

Ulama of South Africa.

The statement labels the initiative as a response to the ‘clamour’ for the legal recognition of Muslim marriages by ‘women’s bodies afflicted with lesbian tendencies and from misguided and miscreant molvies and sheikhs who have bartered away their souls and their Aakhirah for the miserable crumbs of the dunya’.

This UUCSA also refers to other ulama who claim to represent the majority of ulama and the Muslim community as ‘quack and crank “leaders” consisting of modernist and deviated molvies and sheikhs’.

Moulana Desai added that the announcement of the Muslim marriage officers is a stratagem by the government following a court order.

Although the Muslim Marriages Bill was first drafted in 2003, the process of working towards the recognition of Muslim marriages commenced twenty years ago, in 1994.

However, the relatively quick move by the government in training and registering marriage officers is not surprising due to the order handed down in the Western Cape High Court in October 2013 giving the government less than nine months to report on progress with the Muslim Marriages Bill.

Ganief Hendricks of the Al Jama’ah Party says the government spent R5 million on the process. He also criticised the MJC for its inconsistent position on Muslim marriage officers.

He said that Imam Moutie Saban is on record as having ‘condemned’ as haraam Muslim marriage officers complying with the 1961 Marriage Act.

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Nouveau Red: the cult of representation SHAFINAAZ HASSIM

THE truly fascinating and engaging aspect of being part of a democracy is the ability to tease, convert or overhaul the status quo for the sake of requisite representation if the electorate deems it necessary.

Yes, even when the electorate is said to be largely on zombie mode. The results of India’s election and the BJP win show ample evidence of this.

One would have hoped that the Indian electorate had enough courage in its Aam Aadmi, or common individual, so that the vote against historical Congress would reflect at least that confidence rather than its Hindu rightwing option, alleged for example to be responsible for the Gujarat riots.

One wonders what will be the lot of women and minorities in Modi’s government.

What is certain is that the big money behind the BJP is sure to benefit. But there are lessons for South Africa and the as yet ruling ANC that cannot be so easily ignored: the sentiment of history will not allow for corruption and inefficient service delivery to go on forever.

At the parliamentary inauguration of MPs in Cape Town on May 21, the EFF arrived proudly dressed in their adopted uniform of red work-overalls and aprons.

While twitter streams reflect a mixed outpouring of jest, awe and support by mostly their own members, there is undoubtedly a powerful statement being made.

EFF has rightly represented a workforce that constitutes a large

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Let it not be forgotten that South Africa is built and pampered on the sweat of an underpaid working class, mine workers, domestic labour. Parliament will be regularly reminded of what seems to have been forgotten. The red overalls ask more questions of us, and challenge the foregone conclusion that men-in-suits might dictate how society is informed and how it operates. majority of men and women who are exploited by the neo-liberal economic system, and as the country struggles to keep up with the demands of a global economic crisis, many have yet to reap some reward of economic growth promises made thus far.

The nouveau reds are saying multiple things while engaging proudly with the masses.

When you look at parliamentary meetings, you will see yourself there, standing side by side with the speakers for big business, the state and its cronies. The common man and woman is represented, been given a voice. This is democracy.

Somewhat reminiscent of the Black Panther Party in the US of the 60s and 70s, EFF has the ability to inform the way forward. It might also take lessons on sustaining its goals, not giving way

to factions and internal discord.

For now the road ahead seems bright.

Speaking at the EFF press conference the morning after election day, Malema spoke eloquently about what he envisaged on the road ahead, and he made no bones about the fact that the ANC had messed up.

As part of parliamentary reforms, Malema has envisaged seven pillars, which include expropriation of land without compensation, and the nationalisation of mines. A fund has been set up to assist striking Amcu members.

It remains to be seen whether EFF follows through on its promises to the people but, as a party, it’s started out on an interesting footing, taking much of the struggles of the working poor into consideration.

While its leader continues to have legal battles ahead, this is also a country that struggles with mistrust of an increasingly irresponsible ruling party.

Malema and his EFF may provide the respite needed in these challenging times where most feel silenced in their dissent, unable to air grievances.

Regardless of whether South Africans are giving him the thumbs up or not, we will be watching in fascination as this cult of representation takes hold.

‘Theatre remains any society’s sharpest way to hold a live debate with itself,’ writes Peter Hall in his book The Necessary Theatre.

‘If it doesn’t challenge, provoke or illuminate, it is not fulfilling its function.’

But there’s also another thing at play in this striking attempt at political theatre: there will be an

inevitable, if hesitant shift in consciousness for many of the MPs from other parties who may be able to identify with seeing the ‘ordinary person’ effectively placed alongside their (pretentious) power-suited selves.

Within these representations, they will be in full view of the life struggle history of older siblings, parents, uncles and, perhaps, even themselves.

Let it not be forgotten that South Africa is built and pampered on the sweat of an underpaid working class, mine workers, domestic labour.

Parliament will be regularly reminded of what seems to have been forgotten. The red overalls ask more questions of us, and challenge the foregone conclusion that men-in-suits might dictate how society is informed and how it operates.

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Purpose of shariah focus of IPSA seminar MAULANA AZIZUR RAHMAN PATEL

INTERNATIONAL Peace College South Africa recently held a series of seminars on Maqasid al-Shariah (purpose of the shariah) at its Rylands campus from March 25 to 27, 2014. The seminars were conducted by the worldrenowned specialist in this field, Dr Jasser Auda of Qatar.

Dr Auda is a world renowned scholar of Shariah at the Qatar Faculty of Islamic Studies in Doha, a founding member and a member of the executive board of the International Union of Muslim Scholars, a member of the academic committee of the International Institute of Islamic Thought, and a Fellow of the International Institute of Advanced Systems in Canada.

He wrote a PhD thesis on the Philosophy of Islamic law at University of Wales, UK, a PhD thesis on systems analysis at University of Waterloo, Canada, and a M. Jur. thesis on Maqasid/ purposes of the Shariah at Islamic American University.

History of the development of maqasid The concept of maqasid is not new. The fifth Islamic century saw the birth of what became known as ‘a philosophy of the Islamic law’.

Adopting a literal approach proved incapable of addressing the newly evolving individual and social complexities of the time.

Hence, the theory of ‘unrestricted interest’ (al-maslah al-mursalah) was developed as a method that

Dr Jasser Auda (second from right) conducted a series of seminars on the purpose of Shariah at International Peace College South Africa (IPSA). With him on the panel are (from left): Moulana Azizur Rahman Patel, Head of Shariah at IPSA, Shaikh Ighsaan Taliep, IPSA Principal, and Dr Abdul Kariem Toffar, Deputy Photo GADIJA ABDULLA Principal: Academic, IPSA.

catered for the changing exigencies of the times.

Among the jurists who made the most significant contributions to the field of maqasid theory between the fifth and eighth Islamic centuries are Imam alGhazali, Shamsuddin ibn alQayyim and, notably, Abu Ishaq al-Shatibi, the author of the renowned work, al-’I’tisam.

Explaining maqasid, Dr Auda explains in his book, Maqasid alShari’ah: A beginner’s Guide, that Maqasid is that branch of Islamic knowledge that answers all the challenging questions of ‘why’?

Why does the shariah decree various commands and prohibitions at different levels, with

issues pertaining to, for example, the following questions: Why is giving zakaah one of the principal pillars of Islam?

Why does the deen of Islam oblige us to be good to our neighbours? Why is drinking alcohol or taking narcotics a major sin in Islam? And, according to Islamic law, why is the death penalty prescribed as the maximum punishment for rape or genocide?

The discipline of Maqasid alShariah expounds the ‘wisdoms behind rulings’. For example, one of the wisdoms behind the giving of charity, being good to one’s neighbours, and greeting people with peace, is the enhancing of social cohesion.

The wisdom and rationale behind acts of worship, like the five daily salawat, fasting and performing the Hajj, is to develop consciousness of Allah. Similarly, drinking alcohol or taking narcotics is forbidden for the purposes of preserving the intellect (hifz al-aql).

Maqasid also forms the basis of the intent of the Lawgiver, i.e.

Allah SWT, in terms of establishing the very foundation of moral concepts upon which Islamic law is based ‘such as justice, human dignity, free will, magnanimity, chastity, facilitation and social cooperation’.

Contemporary notions of human rights can be linked with the objectives of Islamic law and, consequently, could answer some crucial questions such as: l What is the best methodology for re-reading and re-interpreting the Islamic scripture in light of today’s realities? l What is the Islamic concept of ‘freedom’ and ‘justice’? l What is the link between today’s notions of human rights and Islamic law? l How can Islamic law contribute to ‘development’, morality and ‘civility’?

Themes of seminars The first seminar centred on providing students of higher Shariah and Islamic studies with a ‘Beginner’s guide to Maqasid’.

The second seminar focused on Maqasid al-Shariah for the achievement of social justice within the context of a secular legislative framework.

This seminar was aimed at the ulama fraternity, especially those

mashaikh and aimmah who had recently completed courses that were conducted by the Department of Home Affairs, after which they were registered as officially recognised marriage officers by the South African state.

In addition, a third seminar, which was open to the public, was dedicated to discussing a very pertinent and contextual political issue: should Muslims, as minorities, engage in the political processes of non-Muslim polities where they reside?

It looked at ‘evaluating tensions between Islamic law and democracy, from a Maqasid alShariah perspective’.

Finally, IPSA, in partnership with University of Cape Town, held a seminar at the UCT campus that looked at the issue of ‘freedom of religion in the context of modern pluralistic societies’.

Among the various issues that came out very significantly in the seminars was the issue of how adaptable Islamic shariah law actually is in accommodating the changing exigencies of modernday challenges that disparate societies face, both in a Muslimmajority situation, and where Muslims find themselves to be a minority community.

The series of seminars proved to be a great success with the students of IPSA as well as with visiting mashaikh and aimmah, including senior influential people involved in community work at various Islamic organisations around the Cape Town area.

Moulana Azizur Rahman Patel is Head of Department of Shariah at International Peace College South Africa (IPSA).

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Imam Bassier autobiography due to be launched THE Boorhaanol Islam Movement has announced that the process of publication of the autobiography of the late Imam Abdurahman Bassier has been successfully completed, and that the book will be launched before Ramadaan.

Imam Abdurahman Bassier (Imam Manie as he was fondly known by many), who passed away ten years ago, on July 24, 2004, wrote his autobiography at the age of 77 years, when he took a sabbatical of two years from his duties as imam of Boorhaanol Mosque, in 2000.

In the book, Born to Serve, he chronicles the story of his life, the struggles and challenges, and his philosophy and concerns.

One of the strengths of the

Muslimah Today conference SPIRITUALITY and its link to developing the character of the individual will feature prominently on the programme of this year’s Muslimah Today conference, which will take place in Durban on August 16 and 17, 2014.

Fatima Asmal, the director of the Institute for Learning and Motivation – South Africa (ILMSA), which has successfully host-

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book is his unique literary style, a factor that initially caused hesitation amongst the family about its suitability for publication and which contributed to the delay of the publication.

However, in the end, it was decided to leave the words and style of Imam’s narrative in its original form and, as Professor Abdulkader Tayob, Head of Religious Studies at UCT, wrote in the preface, the result is ‘a stream of wisdom and experiences from a very fulfilled life. The smile of Imam Bassier follows you on every page and every chapter, allowing you to share his life, his leadership, his vision and his hopes’.

The book also contains 22 short stories, not written by Imam but in honour of the role he played over his extended lifetime in the traditions and culture of the Cape Muslim community.

It is hoped that these stories will strengthen the family bonds at bedtime, and give the younger generation an idea of the tradied the conference for two years in succession via its ILM for Women wing, said that an entire session would be devoted to discussing the different aspects of spirituality.

‘There’s a tendency for many of us to understand spirituality in a very narrow way. We will be looking at holistic spirituality – our relationships with Allah, ourselves and the creation of Allah, and we have invited a range of speakers who are passionate about these subjects,’ she said.

The line-up of speakers for this year’s conference includes Profes-

tions and lifestyles prevailing within the community during the latter part of the 20th century.

Both Imam’s narrative and the short stories are peppered with the local Muslim vernacular and a glossary has been included to briefly explain their meanings.

The book is in full colour with over 200 illustrations and histori-

cal photographs, and covers 228 pages.

The Boorhaanol Movement and Bassier family wish to record their sincere appreciation and thanks to all those people who assisted in various ways, big or small, in the completion of this project.

It was Imam’s request that any profits which are realised through the sales of the book go towards the Boorhaanol Resource Centre and the upkeep of the Tana Baru, the cemetery where the pioneers of Islam lie buried.

All assistance, both in this project and by those buying the book, can thus be considered a sadaqatul jariyah, a gift in perpetuity.

Boorhaanol Islam Movement would like to thank the local media for their support and encouragement, in particular, the two radio stations Voice of the Cape and Radio 786, as well as the newspaper Muslim Views for their on-going co-operation.

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will take the opportunity at the launch of the book to also unveil their three annual publications, namely the new, bigger Companion, the ever-popular Boeka Treats and the spiritually-elevating CD containing the recitation of the final 22 surahs of the Holy Quran and the adhkaar of the voorwerk by the renowned qari, Shaikh Ismail Londt and jamaah.

The autobiography will be available in both soft cover and hard cover formats at the recommended retail price of R150 and R220, respectively.

However, for the launch, the soft cover version will be included in the Boorhaanol Ramadaan Gift Pack (comprising the Companion, Boeka Treats, the audio CD with 22 short surahs and adhkaar, together with the dhikr guide) for the giveaway price of only R150 for all five items (but only while stocks last).

For more information, contact the Boorhaanol office on the telephone number 021 424 1864 or visit www.boekatreats.com

sor Khadijah Moloi, who was the 2013 winner of the Department of Science and Technology Distinguished Women in Social Sciences award, as well as academics Safiyyah Surtee, Quraysha Ismail Sooliman, and community stalwart Mrs Zuleikha Mayat.

‘As has been the case in the past, the programme includes topics aimed at everyone,’ said Asmal.

‘There’s a session focusing on the concept of family, how it’s changed, and how to resolve the issues families face in this modern age. There’s also a session on our

responsibility towards the environment.

‘Shubnum Khan will also share her experiences volunteering as a teacher in an under-resourced school in the mountains of Kashmir.

‘There are other sessions focusing on inspirational verses from the Quran and what they mean to our speakers, sessions on gender equality and social justice, and various other topics, all aimed at motivating women to view Islam as a holistic way of life.’

Initiated in 2012, the conference – which will take place at the

University Kwazulu-Natal Westville campus – is open to women of all faith backgrounds but venue seating is limited to 170 delegates, due to which registration and a nominal fee is applicable (the fee may be reduced/ waivered for women who cannot afford it).

Registration for the conference is now open.

A detailed programme as well as registration details are available directly from ILM-SA. Contact them at admin@ilmsa.co.za or via Whatsapp/ SMS at 079 140 7422.

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Community events Schools’ interfaith programme

Rylands High alumni reunion RYLANDS High School is planning a reunion of the students who attended the school in the first thirteen years of its existence, from 1977 to 1990.

Pictured above at the alumni meeting of May 28 are A S Maharaj, left, a former Biology teacher at the school, and Ashraf Vajat, a matriculant of 1984.

They are holding a photograph, taken circa 1985, of Maharaj and B Lalla, the former principal of Rylands High.

The school was officially opened in the apartheid era as an ‘indian’ institution but it became a seat of the students’ apartheid resistance movement in the early 1980s.

The envisaged reunion was originally planned for the matric class of 1984, however, the scope

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of the event soon expanded to include a decade of alumni. The reunion is planned for February, 2015.

Ex-students mandated an executive committee to draft a Rylands High Alumni Constitution. The document has been approved and the alumni meet once a month to plan the reunion.

Apart from re-connecting with school friends, the reunion is intended also as a platform for a series of initiatives aimed at empowering alumni and assisting the school and its learners.

Two open forum meetings were held at the school, and more ex-students are responding to the call to be part of the exciting event.

All Rylands High alumni are encouraged to join the growing group by emailing Amina Viljoen at rylandshighalumni@gmail.com or calling 082 436 6060 or visiting its Facebook page RYLANDSHIGHALUMNI.

RYLANDS High School, in Athlone, Cape Town, is one of five schools participating in the Interfaith Intercultural School Twinning Programme organised by the Cape Town Interfaith Initiative (CTII).

The project is designed to confront institutionalised racism and religious separatism with a view to building a model of multi-cultural and multi-religious co-existence.

The organisers say the initiative is motivated by the fundamental and powerful role played by religion and culture in society.

In this programme, fifteen learners from Cape Town will visit the United Kingdom where they will twin with their fifteen counterparts at Blackburn College, Blackburn, for ten days. In exchange, fifteen learners from Blackburn College will visit Cape Town for ten days.

Three learners and one teacher per school are participating in the project. The other high schools are The Leadership College, in Manenberg, Herzlia, in Vredehoek, Oude Molen, in Pinelands, and Iqhayiya, in Khayelitsha.

The objectives are to create an opportunity for pupils to engage in meaningful dialogue with peers from different backgrounds, and to sensitise them to their own prejudices. This is intended to help break down stereotypes, and develop a greater appreciation of human diversity.

The selection criteria for the learners included demonstrated leadership potential, a commitment to achieving the objectives of the programme through initiating extra-mural activities within their school.

The programme comprises four phases. The first involves mental preparation for their encounter with peers in the UK. Sessions at school focus, inter alia, on intercultural diversity, self-awareness, social problems at the schools, prejudice, discrimination, racism, stereotyping, apartheid, xenophobia and the Holocaust.

Hussain Mohamed, a history teacher and an organiser of the programme at Rylands High, confirmed that the programme is not devoid of political and social justice issues. He added that learners are free to debate contentious issues such as those relating to the Holocaust.

The second phase takes place in Blackburn, London, where the South Africans have an opportunity to twin with the fifteen peers also selected on the basis of the same criteria.

In the third phase, the learners, with the support of teachers, begin to introduce extramural programmes in their respective schools in fulfilment of the objectives of the project.

The fourth phase involves the visit from their project counterparts in Blackburn to Cape Town, and participation in a week-long follow-up programme.

Mohamed says that, thus far, they have achieved most of the objectives set out by the programme – MAHMOOD SANGLAY

Masjidul-Quds awards THE Masjidul-Quds Institute, based in Gatesville, Cape Town, is to honour five individuals with its Lifetime Community Service Awards.

The recipients have been selected for their dedicated service to scholarship, leadership, philanthropy, media and education.

The following community workers will be honoured on Saturday, August 9, at Cape Town International Convention Centre: • Shaikh Amien Fakir • Imam Yusuf Pandey • Hajji Abdullah Gangraker • Mr Abdus Shukoor Kays • Mrs Mymoena Sayed

Alexander Sinton reunion AN alumni reunion dinner has been planned for Alexander Sinton High School students.

While the committee organising the event is focusing mainly on those students who matriculated between 1969 and 1976 – the period during which the committee members matriculated – they have stressed that all ex-Sintonites are welcome.

The reunion offers a great opportunity to meet former teachers and class friends.

The dinner is being planned for Saturday, January 3, 2015, and will be held at Alexander Sinton School Hall, in Thornton Road, Crawford, Cape Town.

For further information please e-mail: veritalesar19@gmail.com

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Sanzaf hosts international conference on zakah to mark 40 years of serving the community The South National Zakaah Fund (Sanzaf), in partnership with the Islamic Development Bank (IDB) and Islamic Research and Training Institute (IRTI), facilitated an international conference focusing on challenges facing the zakaah sector in Sub-Saharan African countries, during mid-May 2014, at Islamia College, Lansdowne, Cape Town.

The first sessions were open to the public and were well attended by local faith-based organisations, members of the public and students from various universities.

One of the key outcomes of this event was a zakaah policy forum that discussed a partnership between Sanzaf, Sudan Zakah House, the IDB and IRTI in a bid to develop and build capacity in the African sub-continent.

Sanzaf accepted this challenge on condition that future funding would be secured.

One of the highlights of the conference was the discussion on the Islamic micro-finance model which created vibrant debate amongst workshop participants.

During the closed zakaah policy forum, key figures from Nigeria, Sudan, Mozambique, Cameroon, Uganda, Gambia, Malawi and Mauritius shared their views and challenges regarding zakaah collection and distribution in their respective countries.

The conference served as a platform for faith-based zakaah NGOs working in Muslim minority countries.

Left to right: SANZAF Western Cape Chairperson, Moulana Hassim Cassiem; Dr Aliyu Dahiru Muhammad, Nigeria; Dr Turkhan Ali Abdul Manap, China; Dr Mohammed Obaidullah, India; Nasim Shah Shirazi, Pakistan; Dr Mustafa Omar Mohammed, Sudan; and Abdurazaaq Razaaq, SANZAF.

Sanzaf, through its international networks, secured the attendance of guests from as far afield as Fiji, New Zealand as well as

North and South America.

For more information on accessing the conference papers presented by the international

experts visit the Sanzaf website at address www.sanzaf.org.za or contact Isghaak Sydow on 021 447 0297.

One of the key outcomes of this event was a zakaah policy forum that discussed a partnership between Sanzaf, Sudan Zakah House, the IDB and IRTI in a bid to develop and build capacity in the African sub-continent.

The World Zakat Forum Conference was hosted by the Nusantara Foundation, in New York, from May 28 to 29 jointly with Baznas Indonesia. The theme of the event was ‘Zakat for Global Welfare’. The aim of the conference was to ‘leverage international knowledge and best practices’ amongst Muslims in order to utilise zakaah and minimise poverty. The organisers invited Hoosen Essof, pictured above, the Gauteng co-ordinator of Sanzaf as a participant in the conference. Essof was asked to address topics like the ‘Progress of zakat development in South Africa’ and ‘Best practice of Zakat management in South Africa’. The World Zakat Forum (WZF) was established in 2010 as a medium to facilitate cooperation among global zakaah institutions. It is also a forum for sharing ideas and experience in managing zakaah between institutions of wealth and other important stakeholders such as government, NGOs and academics.

Photo SUPPLIED

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Ramadaan, a road to poverty alleviation DR MUHAMMAD RIDWAAN GALLANT

POVERTY is the root cause of serious economic, social and health problems in society.

Poverty is generally categorised as material deprivation. It is defined as the state of being poor or deficient in money or means of subsistence.

People who live in households that are poor and/ or in which many adults are unemployed are more likely to be suffering from ill health and, in many cases, suffer from exclusion from the full range of social, economic and cultural activities in society.

Therefore, to eradicate poverty is not an issue of only giving money to the poor but also entails developing their social and economic capabilities, and assisting them to free themselves from poverty.

Islam is concerned about human welfare and progress, and it has a significant role to play in poverty alleviation.

Islam strongly advocates poverty alleviation and therefore the caring for the less fortunate of society becomes part of the believer’s duty.

It is also the duty of Muslim welfare organisations to empower the poor by providing them with the means, tools and support to enable them to create their own sustainable economic foundations in accordance with their local realities.

The poor must be empowered through skills development programmes and social mobilisation to help them break free from the poverty situation.

Islam has put into place sever-

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People who live in households that are poor and/ or in which many adults are unemployed are more likely to be suffering from ill health and, in many cases, suffer from exclusion from the full range of social, economic and cultural activities in society. Therefore, to eradicate poverty is not an issue of only giving money to the poor but also entails developing their social and economic capabilities, and assisting them to free themselves from poverty. al formal structures to prevent poverty, foremost among them being the institution of zakaah.

However, in this edition, we look at how Ramadaan fits into the structure of fighting poverty.

Fidyah for Ramadaan Fidyah during Ramadaan is compulsory upon those who do not fulfil their fast as prescribed by the shariah.

‘And as for those who can fast with difficulty, they have [a choice either to fast or] to feed a miskeen (poor person) [for every day lost].’ (Quran 2:184) The poor can benefit from the food given by those who fall in the fidyah category.

Zakatul-fitr Zakatul-fitr is given to the poor towards the end of Ramadaan, and before Eid salaah. Ibn Abbas (RA) narrates that the Nabi (SAW) declared zakatul-fitr compulsory as ‘a purification for one who fasts from empty and obscene talk, and

as food for the poor’. (Abu Dawud, Ibn Majah) The poor thus benefits from zakatul-fitr.

Kaffarah The penalty system kaffarah takes into consideration aid to the poor.

The types of kaffarah that are imposed are oath kaffarah, zihar kaffarah and kaffarah for marital intercourse during the day in Ramadaan.

Those liable for an oath kaffarah must feed ten indigents or clothe ten indigents, free a slave or fast three days.

The evidence for oath kaffarah: ‘Allah will not punish you for what is uninentional in your oaths but He will punish you for your deliberate oaths; for its (a deliberate oath) expiation, feed ten masakin (poor persons), on a scale of the average of that with which you feed your own families or clothe them or manumit a slave.

‘Whosoever cannot afford [that] should fast for three days.

That is the expiation for the oaths when you have sworn. And protect your oaths [i.e. do not swear much].

‘Thus Allah makes clear to you His ayat (proofs, verses, lessons, signs etc.) that you may be grateful.’ (Quran 5:89) The kaffarah for marital intercourse during the day in Ramadaan is similar to kaffaarah for zihar, which is freeing a slave or fasting for two months consecutively, and if the person is unable to do either, the person must feed sixty indigents.

The evidence comes from the following hadith: Narrated from Abu Hurairah: A man came to the Nabi (SAW) and said, ‘I have been ruined.’

The Nabi (SAW) asked him, ‘What led you to ruin?’

He [the man] replied: ‘I had intercourse with my wife in Ramadaan [while I was fasting].’

The Nabi (SAW) asked, ‘Can you afford to free a slave?’

He said, ‘No.’ The Nabi (SAW) then asked

him, ‘Can you fast two consecutive months in succession?’

He replied, ‘No.’ The Nabi (SAW) then asked him, ‘Can you provide food for sixty poor people?’

He replied, ‘No,’ then sat down.

Meanwhile, an araq [a basket containing thirty sa’s of dates] was brought to the Nabi (SAW).

The Nabi (SAW) said, ‘Give this as sadaqah.’

The man replied, ‘Am I to give it to one who is poorer than I am?

There is no poorer family than mine between the lava plains of Madinah.’

Thereupon, the Nabi (SAW) laughed so that his eye-teeth became visible and said, ‘Go and give it to your family to eat.’

(Muslim) Shaikh Dr Muhammad Ridwaan Gallant is a lecturer in the Department of Theology at University of the Western Cape and Head of the Environmental Desk of the Muslim Judicial Council.

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Fasting in Ramadaan a religious duty DR MOGAMAT HOOSAIN EBRAHIM

WE recently experienced the month of Rajab, which is one of the four months declared sacred

by Allah in the Glorious Quran.

It is the month in which man is directly connected to Almighty Allah, whereas Shabaan is (connected) to the Prophet Muhammad (SAW) and the month of Ramadaan to his ummah (Muslim community).

The Prophet (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…’

All good (spiritual) deeds during Rajab and Shabaan are in preparation for Ramadaan. Whoever observes fasting and turns to Allah in repentance during Rajab, obtains Allah’s pleasure, mercy and forgiveness.

There is also a huge reward for the person who gives charity to the underprivileged during this month. On Rajab 26, Allah bestowed on the Prophet (SAW), before the hijrah, one of the greatest favours, the Mi’raj, when the five daily salaahs were made compulsory.

The emphasis on the virtue of fasting in Shabaan is referred to in several authentic ahadith. On the authority of Ayesha (RA), ‘The Prophet (SAW) never fasted in any month more than in the month of Shabaan.

‘He used to say, “Do those deeds which you can do easily as Allah will not get tired [of giving rewards] till you get bored and

During this month, evil is removed, righteousness is brought to the fore and the atmosphere is filled with faithfulness and purity tired [of performing religious deeds].” The most beloved prayer to the Prophet (SAW) was the one that was done regularly [throughout life] even if it were little…’

Another significant night is the 15th night of Shabaan, when a voice calls: ‘Who is asking forgiveness from Me tonight, if yes, I will forgive them. Who is asking for something from Me tonight, if yes, I will surely give them what they want. On this night whosoever is asking anything from Allah surely Allah will grant them what they want except for the ones who are committing adultery or kufr and munafiqin.’

Ramadaan has been selected for the purpose of fasting because the Glorious Quran was revealed in this month and the revelation of the Quran was repeated to the Prophet (SAW) every year in this month.

Fasting is not a new institution prescribed by Islam. It is to be found in all religions. The Quran says: ‘O you who believe, fasting is prescribed to you as it was prescribed to those before you, so that you may become righteous.’

(2:183) The Islamic details differ from the details prescribed by other belief systems. While in other belief systems one is required to abstain from eating particular kinds of food, a Muslim, while fasting, may not eat or drink anything from dawn till after sunset.

Besides abstaining from food and drink, a Muslim is under obligation to strive for elevated values and purity. The phrase ‘so that you may become righteous’ explains the deep philosophy underlying the injunctions relating to fasting in Islam.

Fasting is a ‘religious duty’ for Muslims to subdue their lust and keep their appetites within reasonable limits so that they do not lose control of themselves.

Fasting not only serves as an expiation of sins and makes a person fit and able to endure difficulty, it also makes him or her realise the affliction of their fellow human beings in stress.

It should be understood that fasting was not prescribed as a punishment or saddling upon us an unbearable burden, as is clear

from the following verse of the Quran: ‘Allah does not burden any human being with more than he is well able to bear.’ (2:286) The institution of fasting has an enormous impact on society.

All Muslims, irrespective of their status, must observe fast during the same month.

This brings about the essential equality of man, also creating in them sentiments of love and brotherhood.

During this month, evil is removed, righteousness is brought to the fore and the atmosphere is filled with faithfulness and purity.

The physical benefits of fasting are expounded by Dr Shelton in his book Superior Nutrition: ‘During the fasting period, the vital tissues are nourished through the self-dissolving (self digesting) of the body’s own proteins, fats and carbohydrates.

‘The process is called antolysis and is the disintegration of tissues of the body’s own enzymes.

Antolysis is a normal part of physiology but is accelerated and enhanced by fasting.’

The practice of discipline during Ramadaan inculcates and strengthens in us the consciousness of responsibility and spirit of sabr.

It brings about the realities of life, and helps us make the rest of the year a life of true subservience to Allah’s Will.

The most important object of fasting is to seek Divine pleasure.

The Prophet (SAW) said, ‘Fasting is a shield so the one who fasts should not indulge in foul speech… And surely the breath of a fasting man is more pleasant to Allah than the odour of musk; (Allah says) he refrains from food and drink and other desires to seek My pleasure; fasting is for Me only.’

At the end of Ramadaan, Muslims celebrate Eid-ul-Fitr, in a festive manner, in thanksgiving for having accomplished learning to control themselves as required by Allah.

Dr Ebrahim is Head of Research and lecturer in Sirah, History and Religious Studies at International Peace College South Africa (IPSA).

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YOUR HEALTH IN RAMADAAN

Fasting is much more than feasting or dieting ISLAM revolves around constant reminders.

Daily, we are reminded of our Creator and our Beloved Messenger when we perform our five daily prayers, and, weekly, the Jumuah prayer rekindles our sense of community.

For a whole month, during Ramadaan, we are reminded of how privileged we are when we experience the hunger pangs of the simultaneously impoverished yet dignified.

Once a year, our social obligation is taxed by the payment of zakaah. Finally, once in a lifetime, the call of Nabi Ibrahim (AS) is answered when we accept the invitation to perform Hajj.

Enthusiasm and commitment also need to be periodically reinforced, and Ramadaan is one of the ideal times to take stock of our health and use all the associated benefits of the month to pave the way forward to combat diseases of lifestyles.

Ramadaan is not simply a time to abstain from food and water as a form of dieting – its benefits are much, much more than that.

The restraint that is learnt, the discipline that is required and the awareness to attempt to adhere to the Quranic guidance of healthy and wholesome food can help fasting persons make small yet long-lasting changes to their diet.

This will aid in combating diseases of lifestyles such as diabetes, hypertension, respiratory problems due to smoking, heart disease and obesity. These modern afflictions kill more of the population than infectious diseases and accidents combined.

Despite the unquestionable advantages of fasting, the infinite mercy of Allah recognises that some should not fast.

The Quran eloquently states: ‘O you who believe, fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self-restraint.’

[2:183] ‘Fasting for a fixed number of days but if any of you is ill or on a journey, the prescribed number (should be made up) with days later.

‘For those who can do it (with hardship), is a ransom, the feeding of one who is indigent. But he that will give more of his own free will, it is better for him. And it is better for you that you fast, if you only knew.’ [2:184] The exemptions should be viewed as mercies for the sick, not as an excuse not to fast.

An overweight diabetic on no medication who has been advised to lose weight should use Ramadaan as a springboard to a healthier lifestyle as well as to develop an appreciation that future catastrophes such as heart attacks and strokes can be averted.

A smoker, fully aware that smoking invalidates the fast, can use the month to commence a detoxification of the addiction.

More and more, the physiological soundness is becoming evident; the human body was not designed to have multiple small meals leading to a perpetual sense of satiety.

Two well-balanced meals per day seem to be beneficial, and studies in diabetics have shown that diabetic control was better in

The restraint that is learnt, the discipline that is required and the awareness to attempt to adhere to the Quranic guidance of healthy and wholesome food can help fasting persons make small yet long-lasting changes to their diet. such cases.

There are those, however, who should not fast.

Pregnant and breastfeeding ladies are advised to postpone their fast until a more appropriate time in order to deliver maximum nourishment to their foetuses and babies.

Those with severe medical illnesses are also advised not to fast, especially if they have to take medication during the day.

If the disease is of a long-standing nature, their fasting needs not be paid in, rather fidyah (alms to the poor) can be paid.

The elderly living alone and who have multiple medical problems should also not fast. Diabetics on insulin, as well as those who are poorly controlled, should not fast.

Despite this advice, many of our elderly, due to their unwavering faith and being well versed of the immense pleasures that fast-

ing brings to them, insist on fasting. Here the role of co-habitants and family are important, and knowledge of how to use a glucometer and what to do if the readings are abnormally low or high, is important.

Children should be gently introduced into the spirit of Ramadaan, always encouraged but never forced. Presently, the South African Ramadaan is in winter, with short and cold days, so it is an ideal time to introduce children to its benefits.

The sugar levels of fasting children can drop to half the levels of adults during the course of the day and they can easily get sick.

Rather err on the side of caution if a child is unwell and let the child break her fast.

Those with any medical issues should preferably consult their doctors. An asthmatic patient needs to be well controlled as certain jurists believe that inhalers invalidate the fast, while others have contrary views.

The Islamic Medical Association (IMA) believes a collaborative approach, where the wishes of the patient, the religious knowledge of an alim and the understanding of disease processes by a doctor, is the best way for all to benefit from Ramadaan.

Basic guidelines Drink as much water, sports drinks or fruit juices as possible between iftaar and bedtime so that your body may adjust fluid levels for the next day.

Avoid the following: l Fried and fatty foods, which are unhealthy and cause indi-

gestion, heartburn and weight problems; l spicy foods and sauces; l foods containing too much sugar and refined carbohydrates; l over-eating at suhur and iftaar; l caffeine-containing drinks like tea, coffee, colas etc. Tea makes you pass more urine taking with it valuable mineral salts that your body would need during the long day of fasting. Also, avoid smoking.

Include the following in your diet: l Complex carbohydrates at suhur so that your food will last longer, making you less hungry (muesli, bran-containing cereals, whole meal or brown bread, lentils, etc); l haleem, a soup made from barley and wheat, is an excellent source of slow burning food and protein; l dates, which are an excellent source of sugar, fibre, carbohydrates, potassium and magnesium, as are bananas l almonds, which are rich in protein and fibre with less fat. l oven-grilled samoosas rather than fried samoosas.

This health advice for Ramadaan was submitted by the Islamic Medical Association of South Africa (IMA). Its book on the subject, Health Guidelines for Ramadaan, is available from the IMA office.

Please contact Tougheeda on 021 762 1414 The Islamic Medical Association of South Africa wishes you well over the blessed month of Ramadaan.

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Tips for a greener Ramadaan MUSLIMS for Eco-Justice is a pilot project of Claremont Main Road Mosque in partnership with the Southern African Faith Communities’ Environment Institute and WWF Nedbank Green Trust.

The project aims to build leadership capacity around environmental justice in faith communities, and develop environmental education resources for children, youth, community leaders and imams.

One of the programmes of Muslims for Eco-Justice is to create awareness of the environment in the context of Ramadaan, and has issued a 9-point plan for a greener Ramadaan:

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1. The month of Ramadaan is a time to detox the mind, body and soul. Consider adding more natural foods to your diet, size down your portions and avoid foods with a high sugar or sodium content.

2. Support your local and organic food market. Buying food that is produced closer to home reduces your carbon footprint, is more nutritious and preserves the agricultural landscape.

3. Start a car pool for Tarawih prayers with your neighbours and friends. In this way you avoid unnecessary driving and reduce parking congestion.

4. Make your own compost heap

by adding your fruit and veg-

etable peels, crushed eggshells and tea bags as nutrients to your garden soil.

5. Make the best of leftovers. For example, they could be frozen to enjoy on another day. Fasting makes us feel compassion and empathy towards those less fortunate, and we should be reminded not to waste.

6. Use your free time during Ramadaan to do some gardening or plant a tree, and teach your children how to care for it. Nabi Muhammad (SAW) is reported to have said: ‘Muslims will always earn the reward of charity for sowing a seed, planting a tree and then birds, humans and animals eat

from it.’

7. Replace bottled water with tap water. It takes thrice as much water to make a plastic bottle than it does to fill it; and 450 to 1 000 years to decompose.

8. The Prophet Muhammad (SAW) used only two-thirds of a litre of water when performing wudu. Try to use the minimum amount of water when performing your wudu.

9. Ramadaan is the month of the Quran. Switch off excess technology and spend more time reading the Quran.

For more information about the projects of Muslims for Eco-Justice, call 071 506 0943 or e-mail: muslims4ecojustice@gmail.com

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The Fate of Banu Quraizah SALIM PARKER

HE Jewish tribe of Banu Quraizah were besieged by the Muslims who were euphoric after their victory against the Confederates. Ka’b, the chief of the Jews, realised their dire situation, especially after Abu Lubabah had indicated that a terrible fate awaited them.

He offered his tribesmen three choices. The first was to convert to Islam, which would guarantee their safety, freedom and possessions. He reminded them that such an option would not be contrary to their religion as the coming of Prophet Muhammad (SAW) was foretold in their scriptures.

The second was to fight until either the Muslims were defeated (very unlikely) or they themselves were all killed.

The third option was to launch a surprise attack on the Muslims on a Saturday, a day on which it was forbidden for Jews to fight and hence when the Muslims would least expect it.

The tribesmen were not happy with any of the options, causing their chief to exclaim, ‘You people have never been decisive in decision-making since the day you were born!’

There were three young men of the Hadl clan in the fortress who were very aware of the words of Ibn al-Hayyaban, an old Syrian Jew who had gone to live amongst them and who had prophesised about the imminent coming of the Prophet.

They repeated his words: ‘His hour is close upon you. Be you the first to reach him, O Jews, for he will be sent to shed blood and take captive the women and children of those who oppose him.

Let that not hold you back from him.’

However, the vast majority of Jews refused to heed, pledging to only use their Torah as their true scripture. The three youths made their way to the Muslim camp during the night and accepted Islam.

Only two others followed their example. One was Amr Ibn Su’da who had been vehemently opposed to the Bani Quraizah breaking the pact of peace between them and the Muslims during the Battle of the Trench.

He suggested that if the Jews would not accept Islam, they could offer to pay a tax to the Muslims but he was not certain that the Muslims would be amenable to it. His idea was rejected, and Amr passed the guards now as a Muslim and made his way to the Prophet’s Mosque in Madinah.

He was never seen again, and Nabi Muhammad (SAW) said of him: ‘This is a man that Allah saved for his faithfulness.’

The other man was Rifah, who eluded the guards initially and accepted Islam in the house of Salma bint Qays, the maternal aunt of the Prophet (SAW).

The Bani Quraizah had plenty

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Because the Banu Quraizah had broken their pact with the Muslims, and supported the Confederates, they were to be punished. However, as the Ansar feared that the Prophet (SAW) would not show mercy, they were relieved to hear that he (SAW) had asked the chief of the Aws, Sa’d ibn Mu’ath, to decide the fate of the Banu Quraizah. They fetched him from his sick bed to pronounce their fate.

Illustration SAAID RAHBEENI

of food and water and their forts were heavily fortified so they could have resisted the Muslims for a long period.

The Muslims, on the other hand, had just returned from a month-long battle with the Confederates at the Battle of the Trench. There, they had been exposed to the elements and had had very little food resources.

Some of them were also extremely tired after all the physical hardships they had been through.

The Muslims had the numerical advantage, though, and soon it became evident that this was to be a battle of nerves. Jibreel had previously indicated that Allah would cast fear in the hearts of the Jews. Their morale was dissipating and they were also aware of the unwavering bravery and determination of the Muslims.

This was personified in the words and actions of Ali and AzZubair, the former exclaiming that he would not stop until he had either stormed the enemy forts or he was martyred like his illustrious uncle, Hamzah.

The day after Abu Lubabah met the Jews and had indicated to them that their future was indeed grave, the Bani Quraizah surrendered. This was about 25 days into the siege. All the men were led to a camp on one side of their fortresses with their hands tied behind their backs.

The women and children were assembled on another side, with Abd Allah ibn Sallam, the former chief rabbi of the Bani Qainuqa put in charge of them. All the valuables were collected from the fortresses and stored in one place.

The alcohol that was found was discarded.

Some of the Muslim Ansar, especially some of the Aws, used to be quite close to the Jews. The Aws asked the Prophet (SAW) to show the same leniency to the Bani Quraizah that he had shown to the Bani Qainuqa, another Jewish tribe that used to be close to the Khazraj clan of the Ansar.

In response, Nabi Muhammad (SAW) asked: ‘Will it satisfy you, men of Aws, if one of you pro-

nounced judgement on them?’

They readily agreed to that.

The Prophet (SAW) sent for the chief of the Aws, Sa’d ibn Mu’ath.

He had been injured during the Battle of the Trench and his wound was healing poorly. His fellow Muslims let him rest in a tent in the Prophet’s Mosque.

This tent was close to the abode of Muhammad (SAW) and he visited Sa’d frequently.

Some of the Aws went to fetch Sa’d at the Prophet’s Mosque and mounted him on a donkey. They then transported him to the camp where the prisoners were being held. On the way, some of the Aws asked him to be lenient on account of their former friendship with the Jews.

The Muslims had the numerical advantage, though, and soon it became evident that this was to be a battle of nerves

Some of the Jews that they met as they travelled also asked him to remember the former alliance between the Aws and the Bani Quraizah. Sa’d was mostly silent but, on one occasion, replied: ‘The time has come for Sa’d, in the cause of Allah, not to be afraid of the blame of the blamers.’ This decisive attitude scared some of Jews, and they realised that the worst fate could be expected.

When the heavily injured Sa’d arrived at the camp where the hostages were kept, he had to be assisted off his donkey by some of the Companions of the Prophet (SAW). He was informed that the Jews had decided to accept his verdict about their fate.

This made him wonder whether his judgement would be acceptable to all the Muslims around him, especially Nabi Muhammad (SAW). He also considered that his own clansmen, the Aws, would always blame him if he gave a harsh judgement.

But Sa’d had a severe wound, and he was convinced that he was dying. He was committed to giving the best and correct judgement, irrespective of the sentiments of others. Sa’d turned his face away from his Prophet. He was ready to give his verdict.

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

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Muslim Hands Project Ubushushu 2014 ISMAIL DAWOOD FAKEE

WINTER is upon us again!

For many of us, winter is a time for hot meals, winter fashions and style conscious (only the latest colours will do!) to keep us warm when we brave the cold outside.

In our insulated homes, the heaters are out and woolly blankets, too, to keep us warm while we watch our favourite programmes in the comfort of our homes. Our comfortable lifestyles continue unchanged …we enjoy the winters as much as we enjoy the summers!

In stark contrast, for millions of South Africans, winter is a time of extreme hardship. The tin shacks and dilapidated buildings that provided basic shelter in the summer are no protection for the ravages of winter.

The rain easily seeps through unsealed roof joints …time to get the buckets out to catch the rain before it turns the floor into a muddy patch!

And what of the cold winds?

They cut right through the dwellings as if one were in an open field. Everyone huddles tight to keep the heat escaping from undernourished, frail bodies.

The reality of winter is an opportunity for us all to make a difference in the lives of the poor and needy. Muslim Hands Project Ubushushu is an annual campaign to distribute much needed food, blankets and clothing to the destitute.

The need is far greater than the

A Muslim Hands worker distributing a winter pack, which includes blankets, food and clothing, during the organisation’s Project Ubushushu campaign. Photo AMEER SAMSODIEN

resources but, Alhamdulillah, Muslim Hands has been active in many new areas, such as Valhalla Park, Factreton, Cape Flats, Mitchells Plain, Khayelitsha, Heinz Park … the list goes on and there is no shortage of hungry mouths to feed.

This year, we plan to assist almost 2 000 families with food parcels, containing essential food items to last a family of six for a while (that’s 12 000 mouths fed).

In addition, Muslim Hands runs the one blanket campaign, which seeks to engage the general public to donate spare blankets for the needy and vulnerable street dwellers who try to keep warm on concrete floors!

Through the ‘Hoot 2 warm’ campaign, Muslim Hands staff is out braving the cold, winter mornings, conveniently locating themselves at busy robot intersections during rush hour traffic to

receive your donations.

Please bring along your spare blankets and clothing and place in the clearly marked, large bins.

You can also drop off items at our offices in Carnie Road, Rylands.

This year, we would like to donate more than 4 000 warm blankets.

A particularly pleasing aspect of our work is the willingness and enthusiasm of our school children to get involved.

Muslim Hands ‘Learn 2 warm’ initiative partners with many schools to make the children aware of the plight of the needy, and develop a caring attitude, amongst our future leaders.

Alhamdulillah, schools have enthusiastically supported the winter campaign with blankets, items of clothing and toys.

A UK-based relief organisation called NPAC (National Police Aids Convoy), involved in humanitarian work internationally, has partnered with Muslim Hands as their charity organisation of choice, and sent a container-load of school equipment, stationery, medical aid and blankets, amongst other items.

Muslim Hands was given the responsibility of distributing these items to the impoverished communities in and around Cape Town. Alhamdulillah, we reached many deserving recipients.

NPAC, being quite impressed with the professional and noble work MH does, has, once again, chosen MH to distribute their contribution of winter items, which is due to arrive soon.

This year, you too can make a difference…. and warm a heart this winter.

Call Muslim Hands today on: 021 6336413 or visit: muslimhands.org.za facebook:muslimhandsSA Twitter: muslimhandsSA

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Greeting my Prophet HEN am I greeting my Prophet?’ I could barely hear the determined yet young voice asking the question. It was the bottle of medicine that was standing next to his wheelchair that had first attracted the doctor in me as it was one of the most potent painkillers, reserved for the terminally ill suffering from intractable pain.

I was seated directly behind the wheelchair and noticed the frail,

‘W

I felt like jumping up and pushing the boy in the wheelchair to the front of the masjid, writes Doctor SALIM PARKER.

wasted ten-year-old boy weakly speaking to his father.

‘I want to greet my Prophet please.’ The voice was now sounding pleading and had a tinge of desperation to it.

‘We will greet him soon, I

promise,’ his father replied, gently stroking his son’s forehead before planting an even gentler kiss there. The father asked for a little bit of time, time that his son did not have much of.

We were in Madinah, the City of the Prophet (SAW) and the Esha prayers had just concluded.

After every prayer that I attended for the few days that I was there, prayers for the deceased were performed. Except after this particular prayer.

I was struck by the fact that no one had passed away in the City of Peace during the last few hours; normally, everyone waited for these prayers to be performed before leaving the masjid.

The boy was clearly terminally ill, and was not going to grace us with his presence on earth for much longer. We were seated right at the back of the Prophet’s Mosque, and the crowds were streaming out by now.

Manoeuvring a wheelchair against the flow of the worshippers streaming out was going to be difficult. The kabr – grave – of our Prophet (SAW) is right at the front of the masjid.

The father and probably the boy’s brother softly started reciting the Quran, and the boy joined them. He evidently knew the verses, his melodious recital punctuated with long periods of silence as he gasped for life-sustaining air.

I remained seated on the carpet behind this group. At times, I felt like jumping up and pushing the boy in the wheelchair to the front of the masjid as soon as possible.

‘Let him have his wish, his desire, fulfilled as soon as possible!’ I thought to myself.

Yet, now, as the three of them were reciting, patiently waiting for the crowds to clear, the boy was clearly connecting with his Creator. ‘Allah will ensure that his wish comes true,’ I thought to myself.

The crowd thinned out and the three started to make their way to the front of the masjid. They were clueless about the layout of the masjid but they did not have to worry.

I initially jumped up, wanting to offer my assistance, any assistance. But I was not alone; quite a We never know what shadows will cause the light of our young ones to fade.

Photo SALIM PARKER

Let us hold the hands of our young ones before life causes them to slip away.

Photo SALIM PARKER

few others were observing the family and two men literally jostled to push the wheelchair.

‘Are we going to meet my Prophet now?’ the boy asked.

‘Yes,’ his father replied.

‘Will I be buried here or next to him if I die?’ was the next, innocent question.

Many poems and songs glorifying the virtues of dying in the City of the Prophet came streaming through my mind. Tears were evident everywhere; why were my cheeks moist?

‘You are not going to die,’ the father reprimanded him.

‘I am sick, Daddy,’ he said. He was clearly aware of his condition and, evidently, did not fear death.

I followed them to the front of the masjid. Their bags had the tags of a foreign airline, and they had likely flown into the City of Light a few hours earlier.

I wondered what the boy’s doctor had advised them about travelling in such a state. The travel doctor in me would have advised them not to; the traveller in me would have urged them to. He was so young but well-versed in his religion and had wanted to set out on the ultimate journey.

The Rhoudatul Jannah, the area between the House of the Prophet and his pulpit, and which is a part of Paradise, was absolutely packed. It was going to take a while for mere mortals to get in there; it was going to take much longer for the weak and the frail, especially someone in a wheelchair, to enter.

There were some security officials rudely chasing away those who were trying to enter the Rhoudatul Jannah, and I feared that they might do the same to the family. Amazingly, they immediately cleared a path for the father to push the wheelchair through.

Of course, everyone around then claimed to be family and tried to accompany them into that part of Paradise! The guards had their hands full trying to contain the sudden additional influx. They were inside, and were escorted to the far end, right next to the kabr of the Prophet (SAW). The custom is to greet from outside the

Rhouda, walking down the passageway in front of the kabr. I did not manage to enter the part of Paradise and went to join the thousands of others who performed the routine greeting from the outside. I could see them through the railings; the wheelchair was in the Rhoudatul Jannah, right next to the wall of the grave of his Prophet.

I could not hear what he was saying but he was in deep prayer or conversation. ‘You are greeting your Prophet,’ I thought.

I could not observe them for long as the security guards hastened me along. They were just doing their job, ensuring a constant flow of people and, also, that everyone gets to join that young boy in greeting their Prophet. As I left the masjid, I noticed quite a number of very sick and seemingly terminally ill pilgrims, all making a final attempt to get to the kabr.

One old man heaved a sigh of contentment and accomplishment as he finally reached the entrance to the masjid, another was half delirious, and one other seemed completely unaware of his surroundings. Visiting Madinah is not part of Hajj; visiting Madinah is part of life.

The next morning, after the morning prayers, there was a call for the prayer for the deceased.

Included amongst them was one for a young boy. I had no idea what had happened to the young boy in the wheelchair I had encountered the previous day, and whether he was still alive.

My instinctive reaction was to pray that he was well and that Allah would grant him recovery and a long life on this earth. Then it struck me: what if it were he who was included in the Prayer for the Deceased?

He had so wished to greet his Prophet, and he had asked about being buried close to his Prophet.

Maybe, just maybe, his wish had been granted; maybe another flame had stopped flickering in the City of Light. Allah knows best.

Comments to: salimparker@yahoo.com Muslim Views

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Claremont Main Road Mosque extends condolences on the passing of Faldela Williams CLAREMONT Main Road Masjid (CMRM) extends its deepest condolences on the sad demise of Cape Town culinary expert and community leader, Faldela Williams.

She was a pioneer in sharing the riches and legacy of Cape Malay cooking. She will be sorely missed but, through her publications, she has made sure that the unique Cape Malay culinary legacy has been preserved.

Faldela loved her family and community dearly and she was an accessible and warm personality.

Claremont Main Road Masjid is privileged to have been one the masajid which Faldela and her family frequented. On Lailatul Miraj our congregation read a special duah for Faldela, asking Allah, the Most Compassionate, to pardon her, have mercy on her and grant her a place in Jannah, insha Allah.

Our hearts also go out in prayer to her husband, Ebrahim, and their children. May they find strength in their memories and in the warm embrace of family and friends. From Allah we come and to Allah is our return.

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Fondly remembered

Rabia Waglay passed away on October 30, 2013, at the age of 61.

She is fondly remembered by her family and many in the community of Cravenby. She was known for always answering calls for assistance with a smile, and she regularly volunteered her services to Husami Masjid. Both she and her husband worked for a motor dealer and received many awards for good service. After twelve years of service, she opened her own tuckshop. Rabia is survived by her husband Hoosain, their sons Ighsaan and Nabeal, and their daughter, Benazir.

Photo SUPPLIED

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SANZAF begins national Operation Fitrah programme THE objective of Operation Fitrah is to ensure that every Muslim man, woman and child is free from want on the auspicious day of Eid. Through our Ramadaan campaign in 2014, SANZAF will allocate more than R5 million in Operation Fitrah, which provides nutritious groceries, fresh produce and canned foods to up to 22 000 families across the country on the day of Eid. The success of Operation Fitrah lies in meticulous planning, research and the co-operation of masajid across the peninsula, Boland and surrounding areas.

The programme, which is carried out over a three-month period, includes individual assessments of families and home visits to verify the eligibility of recipients.

SANZAF also considers referrals from other agencies. With the current high unemployment rate and the spiraling cost of living in South Africa, these cases often run into thousands.

Historically, SANZAF has been involved in various forms of partnerships to improve the quality and impact of its services and programmes.

The success of this operation is largely based on an interactive approach, which includes planning and networking with individuals and groups. This enables

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organisations to accomplish goals that neither could achieve alone.

The benefits of such collaborative partnerships for zakatul-fitr are: l Each masjid and community centre operates within a demarcated area. l Duplications are eliminated i.e. applicants do not receive more than one fitrah parcel. l More poor and needy families are reached. l Professional beggars who take advantage of the occasion are identified and rooted out.

Networking through Operation Fitrah In keeping with the established sunnah of the Prophet Muhammad (SAW) and the overall objectives of SANZAF, the fund established Operation Fitrah in 1974 as a vehicle to encourage Muslims to pay their zakatul-fitr.

Today, this operation involves the collection, co-ordination and distribution of zakatul-fitr, and is one of the most important annual relief projects undertaken by SANZAF that has shown significant growth, both in magnitude and effectiveness.

Advantages of organised collection and distribution of fitrah Throughout the years, SANZAF has recorded phenomenal

success both in terms of its planning and approach in co-ordinating Operation Fitrah.

It has been adequately demonstrated that through organised collection and distribution of fitrah – and by extension partnership in other community programmes – the scarce resources of the ummah will be shared more appropriately. SANZAF and masjid committees are able to combine knowledge, experience and resources resulting in an effective and efficient fitrah distribution campaign each year.

Ongoing lobbying with the various masjid committees takes place throughout the year to increase the participation of more masajid with the emphasis of encouraging the value of institutionalised giving with the ultimate mandate of fulfilling our obligation to those in need.

SANZAF will be hosting its annual dhikr to usher in the auspicious month of Ramadaan on Thursday, June 26, 2014, at Masjied Mieftaagh, Corner AZ Berman and Marguerite Way, Mitchells Plain. For further information contact the Bridgetown Office on 021 638 51 08.

Would you like to participate in packing fitrah parcels during the school holidays? Visit www.sanzaf.org.za and find out more about the fitrah packing venues and dates in your region!

SANZAF marks 40th anniversary THE Muslim community in the country reached a milestone in 2014 as the South African National Zakah Fund (SANZAF), one of the oldest institutions of its kind, commemorated its 40th anniversary in service to the community, at the Islamia College Hall, in Lansdowne, on Friday, May 16.

SANZAF was established in 1974 and is a national faith-based nonprofit and public benefit organisation with 28 offices in operation across South Africa.

According to SANZAF National Chairperson Sajid Dawray, despite the work currently being done by SANZAF, there is still a lot to be done internationally. ‘Let us ponder on the problems we still have on our backs. Worldwide, a billion people go to bed hungry.

‘It is no longer about those who have and don’t have. It is now the have-a-lots and have-nots,’ Dawray added.

SANZAF would like to thank our corporate sponsor One Up Cash ’n Carry and our media partners Radio 786, Muslim Views and iTV for making this event possible. And we express a special thanks to the members of the public for all their support.

From left to right Rageema Jacobs, SANZAF National Coordinator and National Diary Coordinator, Sajid Dawray, SANZAF National Chairperson, and Moulana Hassiem Cassiem, SANZAF Western Cape Chairperson. Photo JODY FORTUIN

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AWQAF - promoting self-reliance and sustainability

Esaale thawaab: transferring the rewards to the deceased MAJDI RYKLIEF

ALLAH, the Almighty, in His infinite mercy and benevolence, has granted us in South Africa, along with hundreds of millions the world over, the chance to witness this blessed month of Ramadaan once again.

Such is His mercy that He has afforded us more golden opportunities to gain His favour through abstinence from those acts that are generally lawful in other times but forbidden in this period, to seek his pleasure through supplementary prayers (nawafil), engage in recitation of the Holy Quran, by extending a helping hand through alms-giving (zakaah and sadaqah) and supplication, and through the observance of the night that is equivalent to a thousand months (the Night of Power or Al Qadr).

As the oft-repeated verse in Surah Ar-Rahmaan eloquently points out, Allah has bestowed on us countless bounties so, ‘Which of the favours of your Lord would you deny?’

May we be given the strength and wisdom to make the most of the Month of Quran by not denying Allah’s favours, ameen.

Many family and friends who were amongst us last year have, sadly, passed on. Some of them had intentions to finally make their life-long dream of Hajj a reality, others wanted to execute more random acts of kindness, perform more ibaadah or be of benefit to the community but Allah knows best.

It is our fervent duah that the

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‘When a man dies, his actions cease but three: a recurring charity, knowledge by which people derive benefit, and a pious son who prays for him.’ – Prophet Photo MAJDI RYKLIEF Muhammad (SAW)

Almighty’s rahmah (mercy) and mahfirah (forgiveness) are showered upon them and they be granted the highest stations in Jannah, ameen.

Making a waqf on behalf of the deceased The concept of ‘esaale thawaab’ means to transfer or dedicate the thawaab (or reward) of particular good actions or charitable deeds to another person, whether alive or deceased.

For centuries, rich and poor, believing males and females have given gifts, donations, endowments and bequests in the name of a deceased family member, solely for the sake of Allah and for the benefit of the wider community.

It was narrated by Ibn Abbas that the mother of Sa’d ibn Ubadah had died in his absence.

He approached the Prophet (SAW) and asked, ‘O Allah’s Apostle! My mother died in my absence. Will it be of any benefit for her if I give sadaqah on her behalf?’

The Prophet (SAW) replied, ‘Yes,’ to which Sa’ad said, ‘I make you a witness that I gave my garden called Al Mikhraf (it was called that because it bore so many dates) in charity on her behalf.’

On closer reading of this hadith, Sa’d (may Allah be pleased with him) did not just give any form of sadaqah jariyah or ongoing charity. He gave an endowment or waqf in the form of a garden for which the benefit extended to the whole communi-

ty. People, regardless of economic status, found some form of sustenance from the dates produced in the garden.

Abu Huraira (RA), in another authentic prophetic tradition found in the compilations of Sahih Muslim, reported that Allah’s Messenger (SAW) said: ‘If a person dies then the good deeds stop except for three: a sadaqa jariah (continuous charity), beneficial knowledge and a righteous child who prays.’

Although making duah for forgiveness and mercy for the deceased is a necessity, why not supplement their good deeds by establishing an endowment or charity in their name that would continually reap rewards for your loved one even when you have passed on.

Make an esaale thawaab waqf today As part of your personal social responsibility investment, Awqaf-

SA provides you with the opportunity to establish a waqf, a permanent legacy or charitable gift, for the sole pleasure of the Almighty, of which the thawaab is conferred to a loved one, whether it be a parent, a sibling, a spouse, a friend, a teacher, a leader or even the most noble of all servants, the Prophet Muhammad (SAW).

‘The waqf is a fountain of thawaab al jariyah, with continuous or perpetual reward, both for the giver and the beneficiary of the esaale sawaab,’ the AwqafSA website explains.

Any amount of money – or any other asset for that matter – may be donated to AwqafSA, with the name of the deceased expressly indicated. The entire endowment – 100% that is – will then be invested in income-producing assets. Proceeds from the investments are then ploughed into various community projects, whether poverty alleviation in nature or sustainable community development initiatives, either of the donor’s choice or where a need arises, as determined by AwqafSA’s Council of Mutawalis.

Be assured that your donation in the name of a deceased is in good hands.

Allah’s Apostle (SAW) is reported to have said, ‘When carried to his grave, a dead person is followed by three, two of which return (after his burial) and one remains with him: his relatives, his property and his deeds follow

him. His relatives and his property go back while his deeds remain with him.’

Your departed loved ones have made a lasting impact on the life you live: whether it is the knowledge and wisdom they have instilled in you, the love, guidance and affection that they shared or the mercy they bestowed upon you in your times of need so why not make a contribution in their name?

Show your appreciation and gratitude to them this Ramadaan by making an esaale thawaab waqf with the assistance of AwqafSA. Along with praying for their forgiveness, it will be the ultimate step in repaying them for everything they have done for you. We wish you Ramadaan Kareem, and Allah, as always, knows best.

For more details on this form of waqf, for any other information or if you want to establish a waqf today, visit us online at awqafsa.org.za or contact our AwqafSA Western Cape Branch on (021) 697 3556 or Awqaf SA Gauteng at (011) 837 8669. Any contribution will be accepted.

Majdi Ryklief is a member of AwqafSA. SOURCES Surah Ar Rahmaan (verse 37 onwards); Sahih Bukhari, Vol. 8, Book 76. Hadith 521; Sahih Bukhari, Book 51, Hadith 19; Sahih Muslim, Book 13, Hadith 4005; AwqafSA Website. www.awqafsa.org.za

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DISCUSSIONS WITH DANGOR

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Muslim extremism: The case of Boko Haram Boko Haram, which has attracted adherents from Chad and Niger, has attacked Christians, Muslims and government targets, writes Emeritus Professor SULEMAN DANGOR.

USLIM extremist groups have been involved in numerous acts of violence and massacre, including the 9/11 attacks in New York and Washington in the USA; the London train bombings in the UK; the Madrid train bombings in Spain and the attack on the Westgate Shopping Mall in Nairobi, Kenya.

There have been attacks on the US Embassy in Nairobi, Kenya; the bombing of the economic hub in Mumbai, India; the attacks on the Marriott Hotel and Australian Embassy in Jakarta, Indonesia; the Boston Marathon bombings in the USA; the beheading of hostages in Basilan, Indonesia and the Beslan school massacre in Russia.

M

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These attacks cannot, under any circumstances, be regarded as jihad despite what the perpetrators may claim.

Not only are these acts completely unjustified, they also reinforce the stereotype of Muslims as being predisposed to violence.

A conservative Christian in the US recently claimed that 10% of Muslims are terrorists. Considering the world Muslim population to be around 1,6 billion, this would put the figure of ‘Muslim terrorists’ at 160 million!

There are several reasons why these unwarranted attacks on civilians, civilian facilities such as schools, and government buildings such as police stations occur.

Unlike in Shia Iran, which has a supreme religious leader, there is no single religious leader, whether at local, national or international level, who is revered and followed

by Sunni Muslims.

This gap in leadership is filled by local religious leaders, including those with extremist views. It is the latter who inspire their followers to commit atrocities in the mistaken belief that they are committing jihad.

Many of these misguided leaders do not have a sound understanding of Islam; they read Qur’anic passages out of context.

Though the grievances of citizens of Muslim countries are primarily political and socio-economic

in nature (oppression by dictators, lack of freedom of expression, failure by the state to provide basic needs), these leaders use the concept of jihad as a mobilising tool.

Their so-called jihad translates into mindless violence with no respect for civilians, even their fellow citizens.

The followers of these extremists are often uneducated or unemployed youth, former prisoners and ex-criminals who are easily recruited to the ‘cause’.

They are made to feel important and worthy of respect for their supposedly noble undertaking and are guaranteed martyrdom.

The Boko Haram, which is also known as the Congregation of the Ahl al-Sunnah for the Propagation of Islam and Jihad, was founded in Nigeria in 2002 by Mohammed Yusuf, and is committed not only to establishing an Islamic state in the north east of the country but also to eradicate ‘Western’ education, which it considers to be forbidden (haraam) to Muslims because it contains non-Islamic traditions and colonialism.

In the latter respect, it is similar to the Pakistan Taliban who shot Malala Yousafzai for campaigning for girls’ education.

Mohammed Yusuf was succeeded by Abu Bakr Shekau.

In Boko Haram’s view, interaction with the West is forbidden and it is opposed to Muslim authorities

and leaders in the majority Muslim states in Nigeria as well as to the Nigerian government.

Other characteristics of the group are: an emphasis on ‘Hakimiyyah’ (sovereignty to God’s law), a belief that they are the ‘Saved Sect’ mentioned in the Hadith, and refusal to work in any governmental institution or civil service.

Its ideologues include Ibn Taymiyyah, Muhammad ibn Abdul Wahhab and Shaikh al-Albani.

The group is said to be motivated by inter-ethnic disputes; it believes that the governor of the Plateau State is dedicated to the ethnic cleansing of Fulani and Hausa.

Chris Kwaja, a Nigerian university lecturer and researcher, asserts that ‘religious dimensions of the conflict have been misconstrued as the primary driver of violence when, in fact, disenfranchisement and inequality are the root causes’.

It is also said to have been incensed by the death of over 700 of its members, including its leader, in clashes with security forces.

Boko Haram, which has attracted adherents from Chad and Niger has attacked Christians, Muslims and government targets, and bombed churches, mosques, schools and police stations, kidnapped western tourists and assassinated Muslim leaders who criticised the group.

The group has killed over 10 000 Nigerians between 2002 and 2013 and displaced about 90 000 people. Now Boko Haram has kidnapped more than 250 schoolgirls.

Muslim religious leaders in Nigeria have unequivocally condemned the actions of Boko Haram as unacceptable and as tarnishing the image of Islam.

Many have begun teaching Muslims about the true nature of Islam and the need for peaceful co-existence. Several Nigerian Muslim leaders have condemned the group and its ideology.

Dr Mu’azu Babangida Aliyu, the Niger State governor said, ‘Islam is known to be a religion of peace and does not accept violence and crime in any form’ and that Boko Haram does not represent Islam.

The Sultan of Sokoto, Sa’adu Abubakar, a spiritual leader of Nigerian Muslims, has called the sect ‘anti-Islamic’ and ‘an embarrassment to Islam’. The Coalition of Muslim Clerics in Nigeria (CMCN) has called on Boko Haram to disarm and embrace peace.

The international Muslim community has also been vocal in its criticism of the group kidnapping schoolgirls and threatening to sell them into slavery, marrying the girls off forcibly and converting Christian girls to Islam.

The Islamic Circle of North America, the Islamic Supreme Council of Canada, the Muslim Council of Britain, the Organisation of Islamic Cooperation and the Council on American Islamic Relations have all condemned the group’s actions.

In South Africa, the Council of Muslim Theologians has issued a press statement condemning the actions of Boko Haram.

Extremist groups like Boko Haram cannot be allowed to pursue their reprehensible conduct. They are a blight on Islam which has to be dealt with decisively.

It is not sufficient to condemn or criticise the group. Religious leaders together with political and civic leaders must combine their efforts to find a solution to fringe groups such as Boko Haram.

The solution should not be limited to arresting their members and charging them with murder and violence.

It should include re-educating its members, in particular young people who are the main targets of these misguided jihadists.

Let us hope and pray that the girls are returned safely to their families.

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Light from the Qur’an

The comprehensiveness of the Quran’s words IBRAHIM OKSAS and NAZEEMA AHMED S we approach Ramadaan, and as we prepare to engage ourselves ever more keenly in reciting the Quran, let us reflect on the reasons that the Quran, as the Word of Allah Almighty, is so superlative among the revealed scriptures.

Bediuzzaman says that among the key features that render the Quran miraculous are its eloquence and its comprehensiveness, both in meaning and in the scope of what it addresses.

The eloquence of the Quran is a result of the beauty of its word order; the perfection of its conciseness; the marvels of its style; its singularity and pleasantness; the excellence of its expression; its superiority and clarity; the power and truth of its meanings; and the purity and fluency of its language.

We will share Bediuzzaman’s thoughts on the extraordinary comprehensiveness of the words of the Quran, which he says bears testimony to its miraculousness.

In his treatise called ‘The Words’ in Risale-i Nur, one of the five aspects of the Quran’s comprehensiveness that he discusses is the comprehensiveness in the words of the Qur’an.

In this regard, Bediuzzaman cites the hadith: ‘Each ayah has an outer meaning, an inner meaning, a limit and an aim; and each has roots and boughs and branches’ to show that the words of the

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Qur’an have been positioned so that all its phrases, words, letters and even sometimes omissions, have many aspects.

He says that from this hadith it is clear that the Quran gives to all those peoples that it addresses their particular understanding of its meaning.

Bediuzzaman cites the ayah ‘And the mountains its pegs’, from Sura An-Naba, to illustrate how different people will understand the ayahs.

He says that the ayah makes apparent the statement, ‘I made the mountains as stakes and masts for that earth of yours.’

An ordinary person’s interpretation of this would be: he sees the mountains as stakes driven into the ground, thinks of the benefits and bounties in them, and offers thanks to his Almighty Creator.

A poet would imagine the earth as the ground on which is pitched, in a sweeping arc, the dome of the heavens like a mighty tent adorned with lamps, and he sees the mountains skirting the base of the heavens to be the pegs of the tent.

He thus worships the All-Glorious Maker in amazement.

A sociologist and philosopher could think something like this: the earth is a house, and the supporting post of the life of that house is animal life while the supporting post of animal life are water, air and earth, which are the conditions of life.

And the supporting post of water, air and earth are the mountains for the mountains are the reservoirs for water, the combs for the air: they precipitate the noxious gases and purify them; they are the earth’s preserver since they preserve it from the encroachment of the sea.

In reverence, he praises and thanks the Maker of Glory and Kindness who made these great mountains as posts for the earth – the house of our life – and who appointed them as the keepers of the treasuries of our livelihood.

A scholar of natural science would think of the earthquakes and tremors which occur as the result of upheavals and fusions in the heart of the earth being calmed with the upthrust of mountains; that the emergence of mountains is the cause of the earth’s stable rotation on its axis and in its orbit, and it’s not deviating in its annual rotation as a result of the convulsions of earthquakes. He would come to believe completely, and would exclaim: “All wisdom is Allah’s!”

Bediuzzaman cites another example from the following ayah in Sura Al-Anbiya: ‘The heavens and the earth were joined together before We clove them asunder.’

He explains that a scholar untainted by the study of philosophy would interpret the words ‘joined together’ as: while the skies were shining and cloudless, and the earth dry and without life and incapable of giving birth, the

skies were opened up with rain and the earth opened with vegetation, and all living beings were created through a sort of marriage and impregnation.

To do this was the work of one so powerful and glorious that the face of the earth is merely a small garden of His, while the clouds veiling the face of the skies, sponges for watering it. The scholar understands this and prostrates before the tremendousness of His power.

A modern philosopher would explain the words thus: at first, our globe and the other planets which form the solar system were fused together in the form of an undifferentiated dough.

Then the All-Powerful and Self-Subsistent One rolled out the dough, and placed each of the planets in its position, leaving the sun where it was and bringing the earth here.

He spread earth over the globe of the earth and sprinkled it with rain from the skies, scattered light over it from the sun, and inhabited it by placing us on it.

The philosopher would pull his head out of the swamp of nature, and declare: ‘I believe in Allah, the One, the Unique!’

Bediuzzaman says that the Qur’an includes and intends numerous meanings according to these varying understandings, and will make allusions to what it intends.

The wisdom inherent in this is the fact that unlike other revealed

scriptures, the Qur’an is located above and beyond the centuries, which, layer upon layer, are all different, and it addresses and instructs all of humankind within the different centuries.

According to the consensus of those qualified to interpret the Sharia, and the Qur’anic commentators and scholars of theology and jurisprudence, and according to the testimony of their differences, on condition they are considered correct by the sciences of Arabic and the principles of religion, all the aspects and meanings which are found acceptable by the science of semantics, and appropriate by the science of rhetoric, and desirable by the science of eloquence, may be considered among the meanings of the Qur’an.

In conclusion, it is evident from Bediuzzaman’s discussion that he considers it necessary not only to recite the Quran but also reflect upon its meaning.

The examples cited above show that different people gain their respective understanding from the meanings of the Quran which, according to Bediuzzaman, are either literal or significative.

Insha Allah, during Ramadaan, may we recite the Quran and accompany such recitation with our serious endeavour to reflect upon and gain an understanding of the meanings of our Quranic recitations.

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FROM THE MIMBAR

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Ramadaan: the month of the Qur’an Every believer is a dormant volcano. Allow your spiritual lava to erupt and flow towards the divine throne, urges Shaikh ABDURAGMAAN ALEXANDER.

E glorify and extol the praises of Almighty Allah for blessing us with the glorious month of Ramadaan, in which was revealed the noble Quran.

Ahlan wa sahlan ya Shahra Ramadaan, ya Shahral-Quran, ya Shahral-Ghufraan.

O month of Welcome Ramadaan, Month of the Quran, Month of Divine Forgiveness.

Nafi narrated from Ibn Umar (RA) that our beloved Prophet Muhammad (SAW) said: ‘When the crescent of Ramadaan appears, the Divine Throne calls out, “Glad tidings to the ummah of Nabi Muhammad (SAW),” and all creation are commanded to make duah of forgiveness for this ummah, including the birds in the sky and the fish in the ocean.

‘When the morning dawns, it showers the entire ummah with divine forgiveness and Allah instructs all the angels, “O my malaikah, dedicate your fasting and tasbeeh to the ummah in this blessed month of Ramadaan.”’

In a sacred Hadith Qudsi, Almighty Allah says: ‘Fasting is for me and I will reward it.’

O servants of Allah, Ramadaan brings us in close

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proximity and connects us to our beloved Creator, who is closer to us than our life-vein.

Every believer is a dormant volcano. Allow your spiritual lava to erupt and flow towards the divine throne. How wonderful to know Allah, and feel His ever divine presence?

The great Turkish Sufi master, Shaikh Muzaffer Ozak Al-Jerrahi asks: ‘How does one explain to the blind the beauty of colours or the majestic sunrise and spectacular sunset?

‘How will the deaf ever appreciate the joyful chirping of the morning birds and the melodious songs of the nightingales? How does one describe the fragrance of the scent of roses to those who have no sense of smell?’

O believers, don the garb of God-consciousness and dive into the ocean of spirituality by immersing yourselves in the overflowing rahmah and blessings of the holy month of Ramadaan.

Spend time in worship and seclusion with your Lord and follow in the footsteps of the great and worthy auliya (saints of Allah) then the obstructing veils will be lifted from your eyes.

Soon you will see the beautiful colours, acquire the spiritual sense of smell, and the ears of your spiritual heart will open and you will delight in the recitation of Al-Quran.

Beneath the songs of the nightingales and the gurgling of the waters, you will hear the sweet sound of the affirmation of

the divine unity.

O Muslims, one of the most profound lessons we learn through fasting is compassion for the poor and needy. Throughout the day, we leave our stoves and fires unlit so that we may experience the condition of those who have no heat in their homes.

Maybe we should try walking barefooted in the cold so that we can experience what those needy ones go through who can’t afford shoes. Maybe we should go about without a warm jersey or coat on some cold winter’s day so that we can understand what the less privileged go through.

For as long as we are only concerned about ourselves wearing thick clothes and warm coats, we will have no idea of the situation of those who are forced to go unclad and barefooted because of poverty. For as long as our stomachs are full, we will never know the condition of the starving masses who, many times, survive on the crumbs and morsels from our refuse bins. Offer food at the time of iftaar (breaking fast) and give joy to the believing poor. The angels pray for your forgiveness and prosperity.

O Muslims, be diligent and make the most of this blessed month of Ramadaan. It comes so quicky and will leave us as rapidly. Many are those who were alive among us last Ramadaan have gone forth to their eternal resting place.

Very soon we will also leave this temporary abode.

Photo OSMAN KHAN

Ramadaan is the month in which Allah opens the doors of Paradise and shuts the doors of Hell. The Shaytans are in chains as not to pester and hinder us in our spiritual advancement.

Do not be complacent but diligently take up the challenge and fast for the sake of Allah, who promises us great spiritual, moral, physical and medical benefits. Do not be gloomy nor consider Ramadaan a burden.

Nabi Esa [Jesus Christ (AS)] said: ‘When you fast, do not fast like the hypocrites but wash your faces, comb your hair and meet people with a happy countenance.’

Fasting in Ramadaan is a divine injunction as stated in Surah 2, verses 183-184: ‘O

believers, fasting has been prescribed for you as it was prescribed for those before you, that you may attain taqwah….’

In conclusion, I urge you to greatly appreciate the blessings of life and to make the most of Ramadaan. Don’t say Ramadaan will come again.

Many Ramadaans have come and gone but this Ramadaan may be your last.

We pray for all the sick at home and in the hospitals, that Allah grants them shifaa. We ask that Allah grants all our deceased Jannatal Firdous. May Allah bless us and accept our fast, and may Allah bring healing to this ailing world, ameen.

Jumuah mubarak and Ramadaan kareem!

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From Consciousness to Contentment

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Fasting of the tongue JASMINE KHAN

HILDREN like to carry tales, and take great pleasure in telling on siblings or friends.

I remember as a child in primary school my classmates would come to me to tell me what someone else had said about me. Of course, they did that with all of us, and some of the girls would actually challenge the one who had spread the story to a fight behind the school during break.

Those were the days of childhood but, as we grew older, we stopped such childish behaviour.

However, there are many who did not do so; in fact, right up to the present, there is still a tendency to carry tales. This is a very bad situation because untold damage is done with gossip. Sadly, there are cases where discord is sown between married people, friendships are broken and families split because someone could not keep his or her mouth shut.

When it happens in families, the very fabric of the relationship is shattered beyond repair. Let’s look at a conversation between two friends: A shares something of her personal life with B but it concerns another person called D. Having been said in confidence between two friends, that is where it should remain. However, years later, B is talking to C, who does not really know A very well

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but she repeats what she had been told.

Here is where it gets very dangerous because C knows D and sees the necessity to tell D what was said about her. In defence, she says ‘it just slipped out’.

The result is that the good relations between A and D are broken, the friendship between A and B will never be the same; the only unaffected person is C who has no idea what harm has been caused.

As Muslims, we should know better. Islam is a deen of love, peace and compassion. Backbiting, slander and gossip are not only alien to Islam, it is expressly forbidden. In fact, we are taught to try to stop it, and speak out against it when we hear someone talking about another person.

‘And why, when you heard it, did you not say, “It is not for us to speak of this, this is a great slander.”’ (Quran 24:16) Furthermore, Rasul (SAW) defined backbiting as ‘If what you say about another person is true then you have backbitten him but if it is not true then you have slandered him.’ It is obvious that we should not speak ill of another, whether it is true or not. Yet, in today’s society, gossip is very much alive and it seems almost like second nature to comment on the comings and doings of neighbours, friends and even family members.

Allah says in the Quran: ‘O you who believe! Avoid much negative assumption. Indeed, some assumption is sin. And do not spy and backbite each other.

Would one of you like to eat the flesh of his brother when dead?

You would detest it. And fear Allah, indeed Allah is accepting of repentance, and Merciful.’

(49:12) Reflecting on this verse alone should keep us from talking about others. Rasul (SAW) was once asked who the best Muslim is. His reply was: ‘He is the one from whom Muslims are safe from the evil of his tongue and hands.’ (Muslim) It is alarming that slander and backbiting has become so rife in our society that no one even raises an eyebrow any longer. It happens between friends, partners, even in organisations when meetings are held. One even hears of tales being carried about the deceased.

There are many who hold grudges against their parents for real or imagined slights, and they take great delight in talking about it. This is particularly unacceptable when tales are carried about someone who is deceased.

Also, Sayyidina Abdullah ibn Umar (RA) has said that the Messenger of Allah (SAW) said: ‘Speak of the good things of those of you who have died and refrain from speaking ill of the dead.’

Backbiting the living is forbidden but to backbite the dead is forbidden twice over. When one backbites the living, it is possible to apologise and be forgiven, thus erasing the sin. However, one cannot seek forgiveness of the dead.

Another reason why a dead man must not be criticised is that he has gone to Allah and, possibly, Allah may have forgiven him.

If we talk about his faults then it could appear as if we are telling Allah, ‘You may have forgiven him but I will not pardon him.’

There are times when it is allowed to backbite the living; for example, if you need to warn someone about someone who could cheat or harm him it is allowed to caution a person. A dead man cannot harm or cheat anyone so to talk badly of him is prohibited.

Another result of speaking ill of the dead is mentioned by Rasul (SAW) himself. Sayidina Mughira bin Shabiah (RA) has quoted the Messenger of Allah SWA as saying: ‘Do not call those who have died as bad people because to speak ill of the dead will hurt the living.’ It is widely supposed that a deceased person cannot be harmed by backbiting, however, it can cause damage to the living.

People who have departed the dunya have left family behind – a wife, children, sometimes even a parent.

To speak ill of the dead is not only disrespectful, it is downright hurtful to the family. When the perpetrator is a child of the deceased, the sin is multiplied manifold. We know the punishment for disrespect of parents, and this is worse when the parent is gone. No matter what your parent did or did not do, we have to let go, we have to pardon.

How can we expect to be pardoned if we do not pardon those who have wronged us or hurt us?

When we make a conscious effort to not only let go of the past but to let it be, when we place a hand on our heart and sincerely ask Allah to remove all illfeelings from our hearts, Allah will surely grant our pleas.

No one can undo the past. All we can do is to learn from it; let it be.

As we enter Ramadaan, let us remember that fasting is not only about staying without food and drink. Let us resolve to steer clear of idle talk, as well as food and drink. The greatest thing that Rasul (SAW) feared for his ummah was the tongue. He said: ‘When man wakes up in the morning each day, all his body parts warn his tongue, saying: Fear Allah with regards to us for we are under your mercy; if you are upright, we will be upright, and if you are crooked, we will be crooked.’ (Tirmidhi) Ramadaan kareem!

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Positive and Effective Parenting

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Children during the month of Ramadaan FOUZIA RYKLIEF

THERE are two concerns that I have when it comes to children and fasting. One is the age at which some parents expect their children to fast and the other is the practice of rewarding them with material goods.

Ramadaan is significant for many reasons which I will not go into except to say that it is a time when we re-commit to our values, and that it provides us with an ideal opportunity to teach our children these values.

One of the benefits of fasting is that it helps us to strengthen our self-control over our physical desires and it enhances our awareness of the plight of those who go hungry as a result of poverty.

We know of families who struggle to put bread on the table; they are on our doorstep. We are encouraged during this month to give to the needy. This is the backdrop against which we must introduce our children to the significance of fasting.

When should children start fasting?

Fasting is not obligatory for young children, until they reach the age of adolescence because the Prophet (peace and blessings of Allah be upon him) said: ‘The pens have been lifted from three: from one who has lost his mind until he comes back to his senses, from one who is sleeping until he wakes up, and from a child until he reaches the age of adoles-

We know of families who struggle to put bread on the table; they are on our doorstep. We are encouraged during this month to give to the needy.

This is the backdrop against which we must introduce our children to the significance of fasting. cence.’ (Narrated by Abu Dawood, 4399; classed as saheeh by al-Albaani in Saheeh Abi Dawood.)

I remember clearly the first time I fasted; I was nine-yearsold. My late mother said that I should fast until I get home from school and then I could break my fast. She explained that we should start practising so that we can get used to it.

Our Nabi Muhammad (SAW) said that a child must be encouraged to perform salaah from the age of seven years, and that this important pillar of Islam must first be introduced gently and gradually.

By the age of ten, a child must be made to perform salaah. The same can be applied to fasting. As with any duties that children have to perform, a gradual process must be started at a young age.

There is a reason why seven years is the starting point. I read somewhere that for the first seven years of a child’s life, we must

play with him; for the next seven years we should teach him and, thereafter, we should befriend him.

It also makes a great deal of sense to start at this age, considering that, these days, girls reach puberty at a much younger age – as young as nine-years-old.

A child is physically, emotionally and intellectually ready by the age of seven to begin to enter the world of adults. This correlates with psychologist Erik Erikson’s stage ‘Industry vs. Inferiority’ which covers the period six to twelve years.

This is the stage during which a child needs to be able to feel that he can be industrious, do things and master them.

Encouragement, which means focusing on how the child progresses, is important for the child to become successful. Therefore, if we put pressure on young children to do things for which they are not ready and they fail then a feeling of inferiority sets in.

This is exacerbated when other children tease or mock those who are not yet fasting. When we introduce fasting to our children, we must also teach them that it is not acceptable to mock or tease other children who are not yet fasting.

Why rewarding them with material items is not advisable A practice that must be avoided is that of rewarding children with material goods for fasting.

When we discipline or train children, the objective must be to instil self-discipline. Children must not learn that they will be rewarded materially for being good. This sets a precedent.

We do not want our children to become dependent on extrinsic rewards; we want our children to be internally motivated to help, work and make the right choices.

They need to learn that doing the right thing is an end in itself.

We want our children to behave properly, conform to rules

and expectations and do well because it is the right thing to do.

Parents must explain the reasons for fasting and what the benefits are for those who fast.

Two alternatives to material rewards are: l Words of affirmation and encouragement are what children need. Simply saying, ‘Well done, you fasted half a day or a whole day!’ is enough incentive for the child to try again.

We must be careful not to let a child feel ashamed when she has not managed to fast for the period decided upon. Comparisons with other children who are doing better must be avoided. This is not a competition to see who fasts the longest and for the most days. l A special calendar or chart that the child made herself and on which each day she fasts is marked with a star. A realistic goal could be to fast three halfdays during the first week, then five days during the second week, and so on. The child sets the goals herself and learns to reward herself with ‘I did it!’

She learns to praise herself.

Childhood is the training ground for responsible adulthood in all aspects of our lives.

It is important that we start early.

But, as mentioned earlier, the process must be a gradual one with realistic expectations, depending on the child’s age.

Fouzia Ryklief is a departmental manager at the Parent Centre, in Wynberg, Cape Town.

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FOR ALL A little bit of spice is nice 56

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‘Chilli-boy from my garden’ – a D’arcy Photo M C D’ARCY painting

Pepper, together with cloves, were traded through Venice and Rome, and prized in Europe more than gold, writes Doctor M C D’ARCY. T’S Ramadaan’s fasting-time.

Kitchens of the faithful are abuzz, noisier than lazy ‘take-away’ mealtimes. Dates and cookies, samoosas and pies, koesiesters and treacly sweetmeats grace many hungry tables.

On cold days, soup plates are awash with spice-laden, thick potages of halim made from a variety of dhals or, perhaps, vegetable soups enriched with slow-cooked chicken or meaty soup bones.

Sweet falooda, delicately perfumed with rose water, flow by the litre down thirsty throats. Spiceshop sales are chilli-hot.

This is the paradoxical scene of what Ramadaan ethic is all about.

Often, thoughts of the poor and the hungry are all but lost in kitchen smoke.

Appreciation for those who slave in the fields and the factories to produce the iftar/ boeka delicacies are scant, if at all.

Where do the spices and condiments come from? What are their histories? Whose sweat and toil tickle our tongues and palates? Let’s ruminate a little on some of the fascinating stories of aromatics and spices.

Black peppercorns were found in the nostrils of the mummy of Pharaoh Ramses II, the Great, of ancient Egypt (1303BC-1213BC).

Lucky for him they were not inserted in his lifetime otherwise he would have had some nasty sneezes.

This find attests that pepper was traded via the spice route between southern India, where the vine originated, and ancient Egypt, some three thousand years ago.

The vine was also cultivated in Java, grown on the raised banks of flooded rice paddies.

Pepper’s name ‘pippali’ comes from Sanskrit. In ancient and medieval times, pepper, together with cloves, were traded through Venice and Rome, and prized in Europe more than gold.

Today, pepper is the most widely used spice in the world. Together with salt, ground pepper is firmly

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placed on millions of tables in homes and restaurants.

Black pepper comes from dried, almost-ripe berries. Less potent, white pepper comes from drying ripe peppercorns and dehusking the outer black layer. Freshly ground pepper is best in cooked foods.

From Colloquies on the Simples and Drugs of India by Dr Garcia de Ortz (Pub. India 1673), ‘The scent of the clove is said to be the most fragrant in the world. I experienced this coming from Cochin to Goa, with the wind from the shore, and at night it was calm when we were a league from land.

‘The scent was so strong and delicious that I thought there must be a forest of flowers. On enquiring, I found that we were near a ship coming from Maluco with cloves. And then I understood the truth.

‘Afterwards, men from Maluco told me that when the clove is dry it gives out a strong scent extending far from where it is.’ (The Spice Cook-Book, A. Day and L. Stuckey) This is exactly what the old people told us when they came from Makkah by boat and passed near Zanzibar Island, blessed with its five million clove trees. They could smell the sweet clove aroma well out to sea.

This I also experienced in Java, where the beautiful clove trees grow high on the misty hills.

In ancient times, most, and the best, cloves came from Indonesian’s Moluccas islands, particularly on Tidore, Ternate, Bacan and Moti islands.

Arab traders introduced cloves to Europe around the fourth century but kept their sources secret.

During the Dutch East India Company era, the Dutch in the seventeenth century destroyed all the clove trees on the islands except Amboina to enforce the spice’s scarcity, keeping prices high.

As a result, cloves were worth more than their weight in gold.

With this act, the Dutch instilled hatred and rebellion among the islanders.

Locally venerated, Tuan Guru (In his will: Imam Abdullah ibn Kadi Abdus Salaam Prins of Tidore in the Ternate Islands), was charged by the Dutch of conspiring with the English, and banished to the Cape of Good Hope.

On arrival here (April 17, 1780), he was imprisoned on Robben Island where he wrote the Quran from memory as well as several other books on mysticism and Islamic law.

He is associated with the first madrassahs (Islamic schools) at the Cape and the construction of Auwal Masjid, in Dorp Street, Cape Town, the first specifically erected masjid in South Africa.

Today, cloves are ubiquitous in stews, curries, pies etc. and its oil is still used to allay pain in toothache.

Nutmeg, and its outer lacy covering, mace, originated on Ambon and Banda islands in Indonesia.

‘Banda, the town, was built in colonial days when it was an important Dutch stronghold of religion and trade. It was rebuilt, in fact, after the Dutch first destroyed the existing town, and exterminated all the inhabitants – in the name of God – for not accepting the Dutch monopoly of nutmegs.

‘The massacre of the people of Banda was a result of a series of infamous bongi raids, ordered by the Dutch in the 17th and 18th centuries, against any Molucan islanders who continued to grow their own spices without special licence from Holland.’ (Ambon, Island of Spices by S. Deane) Grated nutmeg is wonderful in fish and vegetable dishes, especially cabbage, zucchini, marrows, and wonderful in meatballs (frikkedelle). Nutmeg in excess is medically dangerous.

In minute quantities, potent mace is brilliant in creamed mushroom soup. I’ve seen nutmegs strung around the neck of several patients, purportedly for medical use.

Fennel seeds, related to parsley, are used primarily in some curries but it was also used as a rejuvenator, an aphrodisiac (what isn’t?) and an aid to ‘slenderness’. Its taste is similar to anise.

Aniseed is a pungent, somewhat acrid, spice that overpowers all delicately spiced food and confectionery. I only list this to deprecate its use in that familiar favourite of Sunday mornings, the traditional koesiester (not the Afrikaner’s

syrup-soaked plaited koeksister).

Hilda Gerber’s koeksister recipe no. 239 in Cape Cookery, old and new (1950) is similar to the old time delectable koesiesters of District Six, which my aunt sold to long queues on Sunday mornings.

In 1953, she and my grandmother went to Hajj on the profit of her sales.

My aunt’s koesiesters were delicately spiced with finely stamped naartjie peel (Clementine-equivalent), fine ginger and cinnamon etc.

Old time koesiesters were sometimes enriched with kaings from lamb stertvet (renderings from the large fatty tails of indigenous sheep). Mashed potatoes were often added to make the koesiesters fluffier.

An extravagant version of the koesiester contained a centre blob of fine cooked coconut. Koesiesters were dunked in a hot syrup of sugar, fine coconut and a piece of cinnamon.

Coarsely grated coconut was used as a decoration. Incidentally, citrus such as lemons and naartjies originate from Southern China.

Oranges were introduced to Europe by the Moors in Spain.

Allspice originated in the West Indies. Imbued with a melange of spice flavours, allspice is used in curries, cakes and mixed spice preparations. Caribbean pirates used allspice to preserve their meat.

Cumin, essential in Indian curries, originated in Egypt. In medieval Germany, the bride and groom carried cumin in their pockets to prevent the husband from straying. Modern husbands seem to be immune to cumin’s magnetic power.

Cinnamon and its relative, cassia, are often mistaken. The best cinnamon comes from Sri Lanka.

Trees are planted when a child is born. At six to ten years, the trees are cut down to knee height, the bark is stripped from the trunk and dried.

Clove trees sprout easily and can be recut four years later. Cinnamon rolls are brittle, blessed with an intense sweet aroma. It has many culinary uses but is also used medicinally.

Cassia is the poor man’s cinnamon. The bark of the cassia tree is thick and difficult to break, its aroma less intense than cinnamon.

It is the most common ‘cinnamon’ used locally, particularly in curries and syrups.

Powdered real cinnamon is used in confectionery, particularly seen locally drizzled on pampoenkoekies (pumpkin fritters) and milk tarts.

Beware of excessive fenugreek; it comes out in your sweat just as garlic does – no-no’s in up close and personal situations. Fenugreek, methi, is a small, elongated seed, excellent in fish and prawn curries.

Methi leaves are tasty curried with minced meat.

Turmeric, a ginger-like rhizome, is used in curries, and colours rice and other dishes bright yellow. It has a slightly bitter taste, so use it in small quantities.

My hands turned bright yellow when I cleaned some fresh turmeric; I found it difficult to remove.

It is extensively used in India in preparing fish dishes. Turmeric was the bane of doctors in the old days.

Bleeding wounds were smeared thickly with turmeric paste; it is a mild antiseptic. Borrie is the poor man’s adulterated turmeric.

District Six’s yester-year citizens bought an olap (penny) kerrie and an olap borrie for the Sunday traditional curry lunch of kerrie en rys (Mutton curry and sweet yellowrice with raisins).

Chicken, then, was for the rich, and reserved for Eid days when you had to buy the live chicken at the Sir Lowry Road farmers market, slaughter the chicken, defeather and degut the poor creature after the moon-sighting the evening before Eid. Few had fridges.

Cartwright’s Curry Powder came in a yellow box for mild, and a red box for strong curries.

This English concoction had secret ingredients (probably fenugreek) and was adulterated with maize-meal to give it thick gravy. It produces a flavourful sweet-sour curry ‘Slamse Kerrie’ when vinegar and sugar are added.

My family licks the pot when I make it. It’s divine in South Africa’s national dish, bobotie.

Imagine Indian chutney, Malay blatchang, Mexican salsa and American Tabasco without chillies.

They are essential in curries.

Contrary to popular belief, chillies did not originate in India. Chillies, in many varieties, are natives of Mexico, and are relatives of tomatoes, potatoes, brinjal-eggplants and tobacco.

Their potency, measured in Scoville Heat Units, depends on their capsaicin content.

Mexican Jalapenos rate 1 000 units, Indian Tabiche 90 000 and Trinidad Moruga Scorpions two million.

‘Psychologist, Jason Goldman, contends that hot pepper consumption has a positive effect on your health.

‘The endorphins released by the capsaicin produces a natural “high” that resembles a “runner’s high”. Also, people who eat lots of hot chillies become psychologically addicted to the chilli-pepper’s burn.’ (Chiles’ Global Warming by Deana Sidney, Saudi Aramco World, March 2014 – very interesting article) Hungarian, Albert Szent-Gyorgyi received a Nobel Prize in 1937 for isolating Vitamin C from chillies. Chillies are rich in Vitamin C, highly beneficial to the diet of the poor.

Green and red Bell-peppers are related to chillies but they have no capsaicin and are therefore sweet.

Hungarian red paprikas are in the same boat.

So, when you go on a ‘high’ from your spice-laced fare, do think of those who bend their backs for you to enjoy your meals. And, in your cooking, remember, a hint of spice is nice.