Muslim Views, April 2016

Vol. 30 No. 4

RAJAB 1437 l APRIL 2016

MJC Halaal Trust challenges Jakim delisting over criteria controversy

MOULANA Ihsaan Hendricks, left, president of the Muslim Judicial Council (MJC), and Shaikh Achmat Sedick, director of the MJC Halaal Trust (MJCHT), address the press conference on March 30 at the MJC offices. This follows news of the MJC Halaal Trust’s delisting from Jakim, the Malaysian government’s international regulator of Halaal certification bodies. The MJC president barred media from asking relevant questions on the outstanding report on the MJCHT’s implementation of the recommendations of the Independent Halaal Review Panel, published in June 2012. See page 4 for the full story.

Photo THE CAPE TIMES

This image, captured in 1994, shows Nelson Mandela greeted by residents of the Bo-Kaap soon after the first democratic elections in South Africa on April 27. It reflects one of a multitude of moments, then, that South Africans experienced collective euphoria and optimism as a nation. Now, 22 years later, the temperament of South Africans and the political atmosphere in the country are radically different. More than two decades of erosion of social, economic and political capital under ANC rule has brought us to the threshold of another milestone. Will the 2016 municipal elections on August 3 bring about a new political order? See our editorial comment on page 3.

Photo SHAFIQ MORTON

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Justified killing, or murder?

8

Two new vehicle models to test-drive

13

Muslim ‘community’ continually transforming

15

Key concepts in Islamic banking

16

Indonesia: the promise of trade, traffic and culture

17

Refugee association gets social cohesion boost

19

The origin of family waqf

31

Get stuck into spectacular scapbooking

32

Strike at root of problem to eradicate TB

2

Muslim Views

Muslim Views . April 2016

Muslim Views . April 2016

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The people shall decree

ORAL authority is a useful means of assessing the legitimacy of anyone or anything, independent of legal or formally prescribed rules or laws. It is simply the innate, universal sense of knowing right from wrong, and therefore, it plays an important role in the way especially political leaders apply their judgement and discretion in matters that concern the public.

This subtle distinction between conventional moral standards and what is lawful was foregrounded suddenly and starkly in recent months as President Zuma sought legal ways in which to defend his abuse of state funds.

His legal defeat in the Concourt was spectacular but arguably less significant than his moral defeat.

We are in a constitutional crisis because the president was found to have failed to uphold the constitution.

In a sense, the Concourt judgement last month is a perfunctory, after-the-fact, determination of something that had long before become evident through a moral lens.

Moreover, the judgment, although it sets precedent at the highest level in the justice system, remains starkly at odds with the position adopted by the Law Society of South Africa, in July 2015.

The record shows that the Deputy Minister of Justice and Constitutional Development, John Jeffrey, retired Concourt justice, Zac Yacoob, and two other leading academic and professional constitutional law experts do not concur with the decision of the Concourt. Even in the context of such legal polemics, nothing detracts from the simple truth that, as a leader,

knowing what is the right thing to do, is morally self-evident.

Zuma’s ‘poor judgement’ on Nkandla is just a highly prominent case in point.

But it is also very much the case with every other scandal attributed to him.

However, it is of paramount importance that this crisis not be reduced to the antics and follies of a corrupt president.

The greater indictment is on a ruling party using a corrupt leader and the power of its majority to sustain an order lacking in moral legitimacy.

At this level, accountability and the rule of law acquire significance only if the constitutional democracy they sustain truly serves the interests of the people and the trust the people have placed in them. And the moral yardstick remains the measure for how worthy our leaders, particularly those within the ruling party, are of that trust.

The failure of the ruling party to recall their disgraced leader is a failure to hold him to account.

At least in spirit, this is in breach of the constitutional requirement of accountability.

His survival of an impeachment vote is a further indication of the ANC’s contempt for the masses calling for his resignation.

This, after a dismal record of twenty-two years of constitutional democracy, is particularly telling for voters raring to go to the polls. For the majority of voters in this country, there is little to redeem the proponents of the so-called national democratic revolution from this legacy of betrayal.

This rhetoric can no longer redeem the endemic poverty, high-level corruption, unemployment, a disintegrating education system, the influencepeddling by wealthy businessmen and economic mismanagement. Similarly, the rhetoric of the Concourt’s assertion that ‘constitutionalism, accountability and the rule of law constitute the sharp and mighty sword that stands ready to chop the ugly head of impunity off its stiffened neck’ rings hollow in light of our present crisis.

Yet, all hope is surely not lost. And, in all fairness, it is the independence of our judiciary and other institutions, like a free press and the office of a public protector, that offer opportunities to address systemic and other deficiencies in order to strengthen our democracy.

The forthcoming elections are another such opportunity. And, given the moral authority deficit in the powers that be, it remains the right of people to use their vote for pragmatic alternatives.

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

Publishers: BRISKTRADE 175 (Pty) Ltd P O Box 442 Athlone 7760 South Africa Tel: 021 696 5404 • Fax Admin: 021 696 9301 Advertising adverts@mviews.co.za Admin info@mviews.co.za Editor Farid Sayed E-mail editor@mviews.co.za Fax Editor 086 516 4772 DISTRIBUTION Your Advertiser 021 638 7491 Views and opinions expressed by contributors and advertisers in this publication do not necessarily reflect those of the editorial team or the publishers.

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Significance of Rajab and Shabaan AJAB marks the beginning of the spiritual season of every believer, and concludes with the end of the fasting month of Ramadaan.

The three months, Rajab, Shabaan and Ramadaan, are unmatched in their importance.

Praise be to the Almighty and thanks to Him for granting us yet another opportunity to cleanse ourselves of our sins and oversights.

Regarding Rajab, the Holy Prophet Muhammad (SAW) said: “Rajab is a great month of Allah SWT, unmatched by any other month in the respect and significance (accorded to it).

War with the infidels during this month is prohibited.

“Verily, Rajab is Allah’s month, Shabaan my month and Ramadaan the month of my ummah.

“Whosoever fasts a day in the month of Rajab will be granted the great reward of Ridwan (an angel in heaven); the wrath of Allah SWT will be distanced and a door of hell will be closed.”

Fasting is one of the most recommended acts during this spiritual season.

It becomes wajib (obligatory) during Ramadaan but is highly recommended during Rajab and Shabaan.

As can be noted from the hadith above, fasting, be it for only one day during these months, is rewarded with untold bounties.

Rajab is also the month of the Isra and Meraj. On the 27th night of Rajab, Allah bestowed upon His servant, Muhammad (SAW), the honour of Isra and Meraj.

Isra is the night journey from Masjid al-Haraam (Kaabah) to Masjid al-Aqsa, in Jerusalem.

There, it is reported in various narrations, 124 000 anbiyya (prophets) awaited his presence and he led them in prayer to the Creator of the Worlds.

The Prophet (SAW) then ascended to the heavens, a journey that is called Meraj, and witnessed what there was in each heaven. Jibraeel (AS), his companion, was asked to halt at Sidratan Muntaha, beyond the 7th heaven, from where the Prophet (SAW) continued his journey alone.

Rasulullah descended to Masjid al-Aqsa again, having seen what was beyond the experience of ordinary mortals, and returned with many gifts, one of which was the number of prayers believers should perform per day.

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Shabaan The significant feature of Shabaan is that it contains a

night termed Laylatulbaraah (The night of freedom from Fire).

This is the night occurring between 14th and 15th day of Shabaan.

There are certain traditions of the Prophet (SAW) to prove that it is a meritorious night in which the people of the earth are attended by special divine mercy.

Ummul-Mumineen Ayeshah (RA) is reported to have said: “Once the beloved Prophet (SAW) performed the salaah of the night (Tahajjud) and made a very long sajdah until I feared that he had passed away.

“When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he was alive). The thumb moved and I returned (to my place).

“Then I heard him saying in sajdah: ‘I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.’

“Thereafter, when he raised his head from sajdah and finished his salaah, he said to me: ‘Ayeshah, did you think that the Prophet has betrayed you?’

I said, ‘No, O Prophet of Allah, but I was afraid that your soul had been taken away because your sajdah was very long.’

“He asked me, ‘Do you know which night this is?’

I said, ‘Allah and His Messenger know best.’

He said, ‘This is the night of the half of Shabaan.

‘Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness, and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before (and does not forgive them unless they relieve themselves from malice).’”

Mufti Taqi Ahmed Usmani writes: “Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night.”

Source: www.beliefnet.com; www.alahazrat.com; www.ummah.com; www.albalagh.net

It was narrated from ‘Abdullah bin ‘Amr that the Messenger of Allah (SAW) said: The curse of Allah is upon the one who offers a bribe and the one who takes it. (Ibn-Majah and Al-Tirmidhi)

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

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . April 2016

MJCHT disputes Jakim decision …but serious questions remain unanswered MAHMOOD SANGLAY

THE Muslim Judicial Council Halaal Trust (MJCHT), at a press conference on March 30, declared the decision of Jakim (the Malaysian government department regulating the international Halaal industry) to delist the trust as ‘procedurally unacceptable’.

At the press conference attended by MJC executive members as well as members of the Halaal Trust, the latter said that Jakim’s decision was implemented summarily, without offering the trust any opportunity to engage its findings or to implement corrective measures prior to delisting.

Similarly, the MJCHT says Jakim had posted its decision online, making it known publicly, before giving the MJCHT a fair opportunity to respond. The MJCHT asserted that all products certified by the trust are ‘indeed Halaal’ and that nothing in the Jakim report indicates otherwise.

The basis on which the MJCHT disputes the findings of Jakim is twofold. Firstly, the trust argues that its certification meets the relevant requirements of the shariah. Local MJCHT standards, the trust argues, are shariah-compliant and adequate for South African Muslims, who adhere largely to the Shafii school of thought.

However, although MJCHT certification is shariah-compliant, it is not Jakim-compliant. And Jakim insists on adherence to its unique standards.

Secondly, the MJCHT argues that Jakim’s more stringent standards are ideal, if not ‘idealistic’.

In addition, in the course of three audits over the past 19 years that the MJCHT had been accredited

by Jakim, none of the current issues were raised.

Jakim’s standards in respect of the areas the MJCHT had not complied with, the trust argues, are not a requirement of any of the four main legal schools of thought.

For example, according to the MJCHT, its resident mufti, Ta Ha Karaan, is of the view that the severing of ‘only two of the four arteries’ of chickens does not affect the halaal status of the chicken. It appears Jakim insists on the severing of the trachea, oesophagus and ‘both the carotid arteries and jugular veins’.

The MJCHT says it is ‘aggrieved’ with Jakim’s unexpected and surprising focus on technical or ‘non-substantive’ instances of non-compliance which had been ignored in three previous audits.

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In other words, why punish us now for instances of non-compliance that you had ignored or condoned for years over three previous audits? And why not give us a fair chance to engage you and to implement remedial measures before making this publicly known and proceeding with summary delisting?

The MJC president, Moulana Ihsaan Hendricks, expressed assent with, and concern over a suggestion by the press of a conspiracy against the MJCHT due to the way in which the trust had been delisted. However, when asked for evidence of such conspiracy the MJCHT could not produce same.

The MJCHT had advised Jakim of their dispute of the delisting but it is not clear when a response from Jakim is expected.

Jakim had not yet responded to questions posed by Muslim Views at the time of going to press. In particular, it is of interest why the state authority decided to delist the MJCHT on instances of non-compliance they had for 19 years routinely condoned or ignored, without any recourse for engagement or corrective action by the MJCHT. Muslim Views has received information from an anonymous source that Jakim, as a result of the delisting of the MJCHT, intends to undertake inspections of South African companies and goods on South African soil for Halaal export, and to certify these with the Jakim stamp, effectively marginalising the MJCHT as well as the other Halaal authorities in South Africa.

Neither the MJCHT nor Jakim could be reached for comment on this intervention which is presumably unprecedented and which may raise a series of questions in relation to international trade law and ethics.

The ghost of the IHRP The steps taken by Jakim may be unprecedented in South Africa and may well be flawed given the query raised by the MJCHT. However, the delisting saga is not an isolated incident. The MJCHT is suppressing disclosure of the evident connection between the delisting and relevant developments since the allegedly fraudulent labelling scandal in November 2011 at the Orion Cold Meat Storage plant in Muizenberg, Cape Town.

This became clear at the press conference when Muslim Views raised the question of the fouryear-long outstanding report on the implementation of the recom-

Shaikh Achmat Sedick, director of the MJC Halaal Trust, was joined by several executive members of the organisation on March 30 to respond to the delisting of the trust from Jakim. The MJCHT said it is ‘unreasonable’ that Jakim had not given the trust a fair opportunity to respond to their audit findings and that the process followed by Jakim was ‘procedurally unacceptable’.

Photo THE CAPE TIMES

mendations of the Independent Halaal Review Panel (IHRP) appointed by the MJC in 2012.

The president of the MJC barred media at the press conference from asking any questions related to the IHRP. Moreover, he emphasised that the IHRP was the ‘genius’ of the MJC and that the MJC ‘owns the narrative’ of this panel. Media questions on this issue were deferred indefinitely.

Effectively, this decree by the MJC president precluded Muslim Views from asking any question probing the failure of the MJCHT to report on its implementation of recommendations of the IHRP. This includes questions that relate directly to Jakim’s delisting of the trust.

A case in point is the IHRP’s finding on the training of MJCHT inspectors.

The IHRP was told in 2012 that inspectors receive in-service training for six months.

However, the finding of the IHRP was that ‘no formal competency training or assessment takes place and inspectors are never themselves audited’.

The IHRP recommended a structured induction process for all inspectors, continuous education, the use of accredited institutions and the production of a training manual for employees of clients, monitors and inspectors.

The panel further recommended the setting of minimum basic educational standards for inspectors, especially in respect of relevant

industry-specific issues.

Jakim’s finding is that the MJCHT has ‘insufficient number of expertise’ and referred to its regulation requiring ‘competent Muslim personnel’ with ‘Islamic background and education on halal’. The MJCHT’s response to Jakim’s finding addresses the training of slaughterers and inspectors ‘who are trained in the field of Halaal’.

Both Jakim’s finding and the MJCHT’s response thereto lack depth and clarity in respect of human resources standards at the trust. However, the relevant findings and recommendations of the IHRP are reasonably detailed and clear. Had the MJCHT implemented the IHRP recommendation, it is improbable that Jakim would have found the MJCHT wanting in respect of trained personnel.

A qualified food technologist working for the Pioneer Foods Group was interviewed by Muslim Views and said that he had witnessed MJCHT inspectors walking into plants and simply signing off an inspection after meeting and greeting a Muslim employee on the premises. The professional, who requested anonymity, said that he personally recommended to the MJCHT an accredited course at Cape Peninsula University of Technology (CPUT) on food technology for non-food technologists. His repeated calls to the MJCHT were ignored. At present none of the MJCHT personnel are trained in food technology.

The findings of Jakim in respect of the weakness of the MJCHT’s Halaal certification system and at the County Fair plant may similarly be assessed and compared with the IHRP findings and recommendations.

While the MJC insists it had implemented the recommendations of the panel, it failed to report to the public in the interest of transparency and accountability.

It therefore failed to demonstrate its claim of implementing the panel’s recommendations and how this had improved its operations in light of the Jakim delisting. Similarly, by declining to answer any questions on the matter, the MJC is aggravating its lack of transparency and accountability.

The IHRP is but one instance where the MJC missed an opportunity to gain public confidence.

Another is the Independent Advisory Panel (IAP) which the MJC attempted to put in place in November 2014 for the purpose of access to non-religious expertise.

The Nominations Committee for the process finally reported in August 2015 that the initiative failed to yield any public interest.

Muslim Views . April 2016

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Muslim Views . April 2016

Executed murderer turns national hero MAHMOOD SANGLAY

SALMAN Taseer, Mumtaz Qadri and Asia Bibi are not familiar names to local Muslims.

Respectively, they are governor, bodyguard and farmworker. The governor and bodyguard are dead. The farmworker, previously on death row, is in prison awaiting trial.

They are all Pakistanis and they are all part of the same tale of intrigue sparked by an incident in rural Pakistan in 2009. And the impact of the story is felt locally as a Cape Town Muslim scholar receives a death threat.

The drama begins when Asia, a Catholic wife and mother of five, works harvesting berries in a village in Sheikhupura District, Punjab. Ittan Wali is about 42 km northwest of Lahore. Asia and her family were the only Christians in the village.

Asia drinks water from a nearby well. A neighbour, with whom Asia’s family had had an ongoing feud angrily objects and says Christians are unclean and therefore cannot drink from the same well as Muslims.

In an ensuing argument, Asia responds to an objectionable comment about her faith: ‘I believe in my religion and in Jesus Christ, who died on the cross for the sins of mankind. What did your Prophet Muhammad ever do to save mankind?’

Grave consequences follow. A complaint is filed with the local police that she had insulted the Prophet Muhammad (SAW). She is eventually charged under Pakistan’s blasphemy laws. Although Asia denies the allegations, she is found guilty in November 2010

Mumtaz Qadri, pictured in 2015, murdered Salman Taseer in 2011.

Using an AK-47 assault rifle, Qadri shot the governor 27 times.

Photo IRFAN ALI

Salman Taseer, right, Governor of Punjab, prior to his assassination by his bodyguard, Mumtaz Qadri, in 2011. Taseer had campaigned to secure the acquittal and release of Asia Bibi, left, a Catholic, who was sentenced to death for committing blasphemy.

Photo OPEN DOORS

in a Sheikhupura court and is sentenced to death.

Salman Taseer, Governor of Punjab, comes to Asia’s defence.

Taseer opposes the blasphemy law and campaigns for her acquittal and release.

Malik Muhammad Mumtaz Qadri, 26, Governor Taseer’s bodyguard, finds the governor’s conduct objectionable. As a devout follower of the Barelvi Dawat-e-Islami movement in Pakistan, he takes the law into his own hands and, on January 4, 2011, assassinates Taseer.

Qadri is arrested and pleads guilty to killing Taseer, saying it was because the latter criticised the blasphemy law.

On October 10, 2011, he is found guilty and sentenced to death. Qadri appeals his sentence but his appeal fails and on February 29, 2016, he is executed. Estimates of over 100 000 people attending his funeral are reported.

In the interim, Asia’s appeal hearings against her death sen-

tence finally succeed, after five years on death row, on July 22, 2015. The sentence is suspended.

The court has yet to set a date for a review of the decision.

News of Qadri’s execution is met with overwhelming support for him, led by Pakistani ulama, particularly Barelvis. They condone the killing of Taseer, call on the government to declare Qadri an official martyr and to execute Asia.

Barelvis and Deobandis, despite their long history of bitter rivalry, are unanimous in their support for the blasphemy law.

Ironically, the Barelvis have a reputation as moderates due to their opposition to the puritan and extremist Salafi-Wahhabi theology. Deobandi theology is evidently influenced by the extremism of Salafi-Wahhabi thought and, therefore, the current Pakistani government has always sought an alliance with the Barelvis to counter the threat of terrorism.

But, no more; the Barelvis, in their passion for love of the Prophet (SAW), are now the terror threat.

However, there are dissenting Barelvis. The leader of Dawat-eIslami, Moulana Muhammad Ilyas Qadri, is of the view that no one can be executed without due process, in terms of the shariah.

He also says that criticism of the abuse of the blasphemy law is not necessarily an insult of the Prophet (SAW). Mufti Ilyas was speaking in general terms after Taseer had been assassinated.

Another prominent Pakistanborn Canadian Barelvi scholar, Dr Tahirul Qadri, condemned the murder of Taseer. He says, ‘One may disagree with Salman Taseer’s opinion but he did not commit blasphemy. Mumtaz Qadri is a murderer and a takfiri criminal.’

In addition, renowned Deobandi scholar, Mufti Muhammad Taqi Usmani, is of the view that there is no proof that Taseer had committed blasphemy and

that, even if he had, he was entitled to due process.

Locally, Shaikh Fakhruddin Owaisi is a dissenting voice who expresses concern that the glorification of Qadri poses a danger similar to that of Isis. Zealous and impressionable youth may be influenced to commit acts of extremism in the name of Islam or for love of the Prophet (SAW).

Shaikh Owaisi received a death threat but dismisses it as inconsequential.

However, on March 25, in Glasgow, UK, a 32-year-old, Tanveer Ahmed, murders Asad Shah for allegedly claiming to be a prophet. Ahmed is reportedly also a member of Dawat-e-Islami and claims he was inspired by Mumtaz Qadri to kill Shah.

Attempts by the Sunni Ulama Council in Cape Town to commemorate the ‘martyrdom’ of Qadri last month were opposed

by Shaikh Owaisi and the event was cancelled. However, in Gauteng, Moulana Sayed Yusuf of Saaberie Chishty Masjid, and Moulana Akbar Hazarvi, of Darul Uloom Pretoria, confirmed that their respective institutions hosted programmes commemorating the death of Qadri, whom they consider a martyr.

Questions to both Moulana Yusuf and Moulana Hazarvi were posed regarding the justification for killing Taseer, the repudiation of due process and their response to the dissenting scholars. Neither of the local scholars responded to any questions.

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Muslim Views . April 2016

A Renault to Captur your heart Forget what you’ve heard about French cars.

ASHREF ISMAIL says put aside your prejudices about Renault and re-affirm your confidence with the brand by witnessing the sales success of this stylish marque that promises lively performances coupled with design flair that stands out from the crowd.

Ashref Ismail, who shares monthly motoring news with Muslim Views’ Photo SUPPLIED readers.

The all-new Renault Captur crossover is the marque’s latest addition to its fresh and diverse model line-up and set to be a serious contender in South Africa’s very popular and highly competitive B-segment, small utility vehicle (SUV) category.

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The Renault Captur, for folks who want something with French flair and finesse.

Photo www.renault.co.za

While the beautifully practical Captur crossover has the attributes of a standard SUV, it embodies so much more.

Combining the personality of a SUV and the spaciousness of an MPV with the dynamism of a hatch, the new Renault Captur crossover is the ultimate all-inone package.

Renault Captur offers three derivatives, all petrol-powered: the flagship Dynamique EDC, featuring Renault’s new generation 1.2 litre 88kW EDC Turbo power plant, the Dynamique 66kW Turbo and Expression 66kW Turbo. These new generation Turbo engines are a direct result of Renault’s renowned

adaptation of Formula 1 (F1) technology and transfer to road cars.

Born of the Captur concept car shown at the 2011 Geneva Motor Show, Captur encapsulates Renault design chief, Laurens van den Acker’s design strategy for Renault, featuring the trademark diamond-shaped centrepiece

which dominates the crossover’s front grille and LED daytime running lights, two features with which the South African market is becoming increasingly familiar.

An easy-to-drive, multi-functional and multi-faceted crossover that strikes the ideal balance between beautiful design and practicality, Captur offers a choice of bi-tone body colours (Dynamique models only) and 16” and 17” alloy rims as stanon Expression and dard Dynamique variants, respectively.

Super-stylish, curvaceous lines are complemented by the chromeplated Renault diamond set into the imposing black grille as well as the front LED lights already mentioned.

With its flexible, modular layout, Captur’s interior is spacious – as is the boot area – which houses hidden, yet easy-to-access, storage space. Immediately eyecatching are the innovative shellshaped seats which feature trendily designed, practical zip collection covers (on Dynamique models) that are easily removed and washable. Leather seats are an option on the Dynamique 88kW EDC variant.

CONTINUED ON PAGE 11

Muslim Views . April 2016

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Fortuner favours the brave ASHREF ISMAIL

LAST month, we reported on the launch of one of the most significant vehicles in the South African car market, the Toyota Hilux. This month, we rave about the launch of its cousin, the Toyota Fortuner, which is the biggest selling SUV range in the country.

The origins of the Fortuner are interesting. It dates back as far as 1984, when a midsize SUV called the Hilux Surf was introduced and sold to selected markets, including Brazil, Australia, New Zealand, the United Kingdom, Pakistan and Afghanistan.

Two decades later, a much more refined design with similar underpinnings to the Hilux Surf was introduced as the Toyota Fortuner to more than 110 markets, in 2005. The first-generation Fortuner was launched in 2006 in South Africa, and soon became the SUV of choice for bush and urban lifestyle enthusiasts alike.

The new Fortuner may share some under-the-skin artillery with its tough-as-nails Hilux sibling but, in terms of design, they’re poles apart. In the current guise, the Fortuner sports a more distinctive, sleek yet striking and powerful design.

The front end looks bold and impressive, and the overall look is handsome and muscular.

The new Toyota Fortuner was designed with a bold yet elegant interior that features flowing surfaces and shapes with an emphasis on comfort and convenience.

Premium soft-touch materials are used in key contact areas around the dashboard, windscreen pillars and door trims. These are complemented by metallic accents, woodgrain detail and carefully crafted ornaments precisely where necessary.

All Fortuner models have audio systems with four to six speakers, an auxiliary/ USB port, AM/FM radio and a CD player.

Audio systems on the 2.8 GD and 4.0 V6 models boast a DAB+ digital radio and a 7� screen with DVD compatibility, and a reversing camera display. The rangetopping 4.0 V6 is equipped with satellite navigation.

Other convenience features include standard Bluetooth connectivity, steering-wheel audio and telephone controls, as well as power door locks, windows and mirrors. Air conditioning is also standard and features separate air-flow controls for second-row passengers.

The new Fortuner has a highstrength frame, rigid body, all-coil suspension and chassis calibration.

The result is optimum durability, confident handling and excellent ride comfort coupled with

What do you think of the new Toyota Fortuner? Whatsapp your comments to Ashref Ismail on 061 447 8506.

Photo TOYOTA.CO.ZA

low levels of noise, vibration and harshness (NVH).

The new Fortuner is propelled by a range of newly developed engines, including the 2.4 and 2.8 GD series, the 2.7 VVT-i and 4.0 V6 power plants. The new GD

series engines offer improved power output, efficiency and refinement. First introduced in the new Hilux, the new diesel engines have been developed from the ground up to offer an excellent on- and off-road driving

experience.

The GD series engines place strong emphasis on torque output and low-speed tractability.

CONTINUED ON PAGE 10

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Muslim Views . April 2016

CONTINUED FROM PAGE 9

They make use of DOHC, 16valve, four-cylinder inline architecture and utilise Variable Nozzle Turbocharger (VNT) technology, which delivers the compressed air through a new frontmounted intercooler.

The 2.4 GD produces 110kW@3400 and delivers 400Nm of torque between 1600 and 2000rpm.

The 2.8 GD offers owners a stout 130kW and effortless 420Nm from 1600 to 2400rpm in manual guise.

Automatic transmission versions will receive a boost to 450Nm over the same rpm span.

The fuel efficiency of both diesel engines has been improved over the units they replace: 13% on 2.4 GD and 9-15% on 2.8 GD. The high-output 2.4 litre GD engine delivers excellent fuel efficiency, weighing in at 7 litres per 100km in the manual and 7,9 litres in the auto.

The 2.8 litre GD engine strikes a formidable balance between power and economy, returning impressive figures, ranging from 7,5 to 8,5 litres per 100km – depending on the model.

The maximum towing capacity is rated at 2,5 tons for the 2.4 GD and 2.7 VVT-i models and at 3 tons for the 2.8 GD and 4.0 V6.

Two petrol engines are on offer, including a revised version of the familiar 2.7 litre VVT-i (previously not available locally) and the livelier 4.0 V6. The former delivers 122kW and 245Nm

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Ashref Ismail’s prediction: ‘Watch this model zoom to the top of the sales charts!’

What do you think of the new Toyota Fortuner? Whatsapp your comments to Ashref Ismail on 061 447 8506.

Photo TOYOTA.CO.ZA

with a 10% improvement in fuel economy.

Revisions to the 2694cc fourcylinder unit include lighter valvetrain components, a newly shaped intake tumble port, reshaped combustion chamber to support a high-compression ratio and the

adoption of VVT-i for the exhaust side.

This, in turn, equips the 2.7 litre unit with Dual VVT-i, with the valve timing of both intake and exhaust sides optimised to improve efficiency and power delivery.

Completing the line-up is the range-topping 4.0 litre V6, delivering a gutsy 175kW and 376Nm. The new Fortuner offers the latest Toyota six-speed transmission technology for ease of driving, comfort and fuel economy.

Both transmissions, manual and

automatic, available on all grades, have a wide spread of ratios to optimise both take-off performance and fuel economy at highway speeds.

The 2.8 GD receives Toyota’s newly developed intelligent manual transmission (iMT) for smoother shifting on and off road.

The iMT electronics match engine revolutions to transmission revolutions for smoother shifts – especially useful when carrying heavy loads.

Toyota designed the new-generation manual transmission to improve fuel economy and shift feel, while also optimising reliability and durability.

Fuel economy has been boosted by reducing torque loss through optimal placement of the oil separator and improved materials for the moving parts.

Fifth and sixth gears are overdrive ratios, with a direct-drive fourth gear.

Shift feel has been optimised with a short gear-shift lever and careful attention given to the structure of the gears and bearings.

The new Toyota Fortuner has been developed to attract the maximum safety standard. Standard electronic safety features include Vehicle Stability Control (VSC), Active Traction Control (ATC), Trailer Sway Control (TSC), Hill-start Assist Control (HAC) and Drive Mode Select.

Downhill Assist Control (DAC) is available on only 4x4 models.

Our prediction: Watch this model zoom to the top of the sales charts!

Muslim Views . April 2016

11

CONTINUED FROM PAGE 8

Renault Captur continues to be a global success for the brand – success that Renault South Africa is confident of emulating in the local market.

For those spirited, searching individuals who appreciate the finer things, simply love life and savour every moment of it, the new Renault Captur crossover is the perfect lifestyle complement.

Muslim Views

12

Muslim Views . April 2016

Boycotts and the question of Halaal certification PROFESSOR FARID ESACK

We conclude our two-part series on witholding Halaal certification to support the BDS campaign by first looking at the shariah and boycott as a tactic and strategy.

THE underlying ethos of the shariah and its instrumentalisation in fiqh, on the one hand, and BDS on the other, are located in two very different paradigms.

Shariah is located in a divinely ordained discourse with immutable principles determined beyond – although to be applied in – a historical context by a Transcendent, Allah, who is regarded as the Shari – the Principle Legislator.

Its instrumentalisation in fiqh is, of course, widely open to various interpretations and changes with social conditions. These changes are covered by the principles (usul) of fiqh itself, with its recourse to principles such as maslah (the public good), akhaff al-darayn (the lesser of two evils), the recognition of urf or adah (customary practice) etc.

The adjustment of fiqh applications or rulings, generally, occurs over long periods and rarely in response to a single event. (An example of the latter, however controversial, was the ruling by some USA juris-consultants that women may remove their head coverings immediately after the events of September 11, 2001, in that country.)

Boycotts are a choice exercised by the oppressed, and a strategy determined entirely by considering their political value. I am not suggesting that the politcal is not a legitimate consideration in

Muslim Views

Islamic ethics and law. I am arguing that its inherently temporal and utilitarian nature gives it a very different kind of gloss than that of the shariah or fiqh.

Should one subject a principle or law which emerges from a different and sacred realm (one which at times defies ordinary logic) to something which is entirely instrumental and utilitarian (i.e. a short-term tactical boycott of a company that was chosen for strategic reasons and not principled ones – even if the language of principles are invoked in that boycott)? Halaal certification is part of a strictly legal process, although not without its social context – as I will elaborate later.

The certifier is asked to pronounce on the shari legitimacy of a particular product, and the only questions that he is entitled to examine are (a) the method of slaughtering and (b) the process of ensuring that the product remains uncontaminated until it reaches the consumer. This is also the extent of his competence.

There is the question of whether one can ask a specific inspector or certifier not to enter the premises of a specific company that is ‘contaminated’ by its dealings with Israel. l First, boycotting a company contaminated by its dealings with Israel falls into the realm of the strategic, not a principle. l Second, the term ‘contamination’ may be used recklessly in the second sense for virtually everything is contaminated by Israel. l Third, this particular company had been singled out for a specific period, and a specific objective despite the fact that

other companies may have greater levels of ‘contamination’.

An inspector working for a certifying company may, in terms of his personal values, decide that he will not enter the premises of a boycotted company. He may negotiate alternatives within the parameters of usual conscience objections, subject to the rules of employment and the probably pro-Palestinian ethos of that certifying entity. This is, however, not a shari right.

The South African context of Halaal certification My arguments in this section are entirely based on observation and have not been empirically verified.

This section argues that Halaal certification – formally or informally – has always played a hugely significant role in the socio-religious culture of South African Muslims, and has been a crucial factor in the survival and thriving of the community as a distinct one in South Africa.

The Muslim adherence to dhibahah (meat slaughtered in accordance with Islamic law) is arguably the most consistent and strictly adhered to in the world where Muslims are in a minority.

The distinction between dhibahah and Halaal (meat regarded as permissible because of the assumption that it was slaughtered by Christians and possibly Jews), largely unknown to South African Muslims, is commonly found among virtually all Muslim minorities elsewhere. Among South African Muslims, only a few cosmopolitans are aware of this distinction. Halaal in South

Africa has always meant and continues to mean dhibahah.

The position of Halaal certification and perception that food companies and outlets have for it in South Africa is also arguably the strongest in the world, sometimes even extending to products that are intrinsically halaal, such as bottled drinking water or fruit products, such as nuts.

Historically, South African Muslims have had what may be described as ‘a disproportionate commitment to Halaal consumption’ in relation to several other religious injunctions. (e.g., searching for a Halaal certificate in a casino restaurant when taking a break from the gambling machines).

This religious obsession has been a crucial identity marker of Muslims, even more important than say, dress, in the contemporary period and has played a significant role in the retention of a Muslim identity in South Africa, both in private and in public. (A Muslim who does consume nonhalaal or non-dhibahah meat would very rarely do this in front of other Muslims.)

Besides the role that Halaal certification has played in the retention of Muslim identity in South Africa, the ubiquitous presence of the Halaal label must have been a significant reminder to others of the Muslim presence in South Africa and the acceptance of its legitimacy and presence that is not going away.

Again, this public and visible presence in the market place is unmatched anywhere in the world of Muslim minorities.

In the context of the historical socio-religious importance of

halaal consumption and certifcation, a serious question that emerges is: Does one want to jeopordise this hard-earned recognition (over centuries) for a shortterm, entirely political, boycott strategy that could be called off at any time?

If Halaal certification is going to be utilised as a weapon in a particular tactical political campaign today and another tomorrow, what are the long-term damages that are being done to the centrality of Halaal consumption in the Muslim and non-Muslim imagination? Is it not inevitable that it will eventually lose its characteristic as something sacred and non-negotiable for Muslims?

Halaal certification and ethics Despite the Quranic injunction to consume of the permissable and the wholesome (halaalan tayyiban), the Halaal certification – true to its literal meaning – has been confined to just this.

In our deepening understanding of cruelty to animals, the negative impact of junk foods, worker rights in the food industry and the use and witholding of food to oppress people, religious scholars need to widen the discussion between Halaal consumption and food ethics.

This may possibly have consequences for the use of Halaal certification in relation to its use as part of a boycott strategy. This matter, however necessary though, requires far more thought and consideration than is possible at this stage.

Professor Farid Esack is head of the Department of Religion Studies at University of Johannesburg (UJ).

Muslim Views . April 2016

13

Into the future, a reflection upon community SHAFIQ MORTON

A VISIT to the Boland, outside the urban fringes of Cape Town, for a Jumuah indicated to me that since the historic fall of the apartheid government, our community has undergone substantial demographic change.

Two decades ago, this small country town had few Muslims, let alone an established place of worship.

But, on this Friday, the mosque was full, not only with local congregants but with people from North Africa, Somalia, the IndoPak region, Malawi and other destinations. Indeed, those sitting on the patterned carpet, facing the imam, were a veritable league of nations.

It is often in the microcosm, the miniature, that we gain understandings of the greater societal macrocosm. In this case, the Cape Muslim community is evidently not the same it was in 1994 when we first experienced democracy.

I would venture that after a ‘stagnation’ of many decades, marked by political and geographical isolation (even before 1948), the very fabric of our community has undergone massive socio-cultural transformation due its post-apartheid encounter with the rest of the world.

It surprises me, however, that so few of us seem to have noticed the critical significance of this trend – and the possible dynamics of the Western Cape Muslim community in the future.

To understand this, we have to delve into the past. This is because, in the 1830s, when slavery was abolished under the British, the Cape Colony was

In the meantime, over the last two decades, I have counted Muslims hailing from fifteen different African countries and from seven Asian and Middle Eastern ones living and working in the Cape. As a blend of refugees and economic migrants, most have weathered extreme hardship and xenophobia to contribute to our local economy believed to be one-third Muslim.

And not only did this community consist of emancipated slaves but a much forgotten class called ‘black freedmen’.

Research reveals that the community has always been an assimilative one. The 19th century scholar, Shaikh Abu Bakr Effendi, married a woman of English blood. In fact, there is enough archival and oral evidence to suggest that, in the 19th century, there were numerous ‘mixed marriages’ in the Cape.

For this reason, I suspect that the label ‘Malay’, Malayu being the lingua-franca amongst slaves, was an identity used to deny mixed blood during apartheid.

Bradlow and Cairns, who researched early slave communities, reveal that only 31 per cent of slaves hailed from the East Indies, with 36 per cent from India and 26 per cent from Africa.

It is powerfully evident, nonetheless, that the Sufi shaikhs from the noble class of the Orang Cayen – the exiles from the Dutch East India colonies – taught the community their deen, despite the Statutes of India forbidding the practice of Islam. Later, with slave owners under more pressure to

liberate Christian slaves than Muslim ones, there was little resistance to them becoming Muslim.

However, today, Muslims are not one-third of the populace.

The City Council reported in 2011 that Mitchells Plain, for instance, was only 22,6 per cent Muslim. Other numbers are merely speculative, as the two post-apartheid censuses did not measure South Africans by faith.

Research papers published in 1996 courageously claimed that Muslims constituted 6,6 per cent (281 050) of Cape Town’s population of 3,9 million people. The national total of Muslims was pegged at 600 000 – 1,5 per cent of the nation. Then again, Google claims that we are 3 per cent of the population (1,59 million).

This unattributed figure is more realistic – but perhaps still vastly understated – as audience surveys at Voice of the Cape have topped 300 000, indicating that if any of the above numbers were to be true, every single person in the Cape Town community would have listened to the radio.

With our numbers highly speculative, it makes it difficult to go beyond perceived trends but they

are still significant and they do ask for interpretation.

On the one hand, we have become an upwardly mobile community; a generation of artisans and shopkeepers has been replaced by a generation of doctors, dentists, academics and corporate lawyers.

On the other hand, some sections of our community have remained mired in poverty, unable to break the chains of social anomie, backyard dwelling, unemployment, crime and gangs.

In the meantime, over the last two decades, I have counted Muslims hailing from fifteen different African countries and from seven Asian and Middle Eastern ones living and working in the Cape.

As a blend of refugees and economic migrants, most have weathered extreme hardship and xenophobia to contribute to our local economy.

Some of their children are even starting to attend our schools, and yet another assimilative process has quietly begun. The interesting question, of course, is how this melting pot of identities – mostly still in self-defensive silos – is going to converge into the greater one. In fact, one of the

major challenges is the breaking down – in the positive sense – of these social silos.

The other big question is where the community’s base of power is going to rest in the future, and what kind of Islam is going to predominate. While many new South African Muslims boast centuries of Islamic tradition, and share the intrinsic values of our Sufi heritage, some have been ideologically poisoned by the strictures of Wahhabism and damaged by the intolerance of sectarian conflict.

Then there is a growing interest in Islam in the black townships, where locals are fast realising that being Muslim is not an ethnic identity determined by beard length, shortened trousers and Pakistani shirts. The visits of African shaikhs, such as Shaikh Hassan Cisse, have had a huge impact, as have the well-publicised reversions of prominent figures such as Judge Hlope and Mandla Mandela.

Some individuals in these township and expat populations have indicated that the jamiats and the Muslim Judicial Council, as we now know them, will have to change if they want to be truly representative of the community.

There is already sentiment amongst those who see themselves as marginalised, that the traditional ‘Malay’ and ‘Indian’ blocs are an anachronism.

Whatever the case, our social landscape is transforming before our very eyes and it should be our duty to observe it, to study it and to understand it as we become a melting pot that forges the substance of a fresh new South African identity.

Muslim Views

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Muslim Views . April 2016

Islamic finance expert proposes innovative industry changes MAHMOOD SANGLAY

ALLAH never intended the shariah to offer a ‘plug-and-play’ service to the believer says Dr Daud Bakar, the guest of Franklin Templeton Investments (FTI) last month. The renowned Malaysian scholar came to address the subject of Key Principles of Islamic Investing and Non-Permissible Income, at a breakfast, on March 11, in Cape Town.

Bakar is the founder and group chairman of Amanie Group, and is among the top five shariah scholars advising numerous Islamic financial institutions.

Based on his number of sukuk endorsements, Bakar is the highest ranked shariah scholar by Bloomberg. He chairs the Shariah Advisory Council at the Central Bank of Malaysia.

He is also a shariah board member of various financial institutions, including the National Bank of Oman, Noor Islamic Bank (Dubai), Morgan Stanley (Dubai), Bank of London and Middle East (London) and Dow Jones Islamic Market Index (New York), amongst many others. In South Africa, he is on the shariah board of Oasis Group Holdings.

He relates that Islamic banking and finance was a strange new phenomenon 25 years ago, was regarded suspiciously by many and as a reputational risk by others. Bakar says some of the critics of the industry were even his teachers and colleagues while he was studying at University of Kuwait.

Progress was made by trial and error. According to Bakar, if they were to adopt the position of the purists in the nascent industry at

As part of his Franklin Templeton Shariah Roadshow in South Africa, Dr Bakar spoke at the Wanderers Club, in Johannesburg, on March 9, to an audience of business owners, investors and Islamic finance experts.

Photo ELSKE

the time, Islamic banking and finance would never have grown into the US$ 106 trillion phenomenon it is today. The source of this gross value is the State of the Global Islamic Economy report published by Thomson Reuters and Dinar Standard.

Bakar was among a group of scholars applying shariah principles in the modern context, without the aid of any model, precedent or elementary guides. There were no textbooks, standards or even a mature discourse on the subject. It was literally a pioneering age, requiring bold, innovative steps carving out the first building blocks of a global industry.

The industry then had to set the first standards in respect of basic concepts, such as screening, purification, deriving net asset

value and zakaah accounting etc.

All these were vague and poorly defined and had to be developed for application in the real world.

Bakar believes in a simple approach to problem solving and in the use of common sense to clarify seemingly complex challenges. He argues that while the fundamental principles of shariah are immutable, the environment, civil society and the like change and evolve over time. The particulars are up to the scholars to interpret, hence his comment that the shariah is not a ‘plug-andplay’ service to the believer.

He explains that the shariah does not detail the diverse options of halaal. Instead, the Quran stipulates that which is proscribed or haraam. It does not prescribe that which is permissible. Therefore, beyond that which is not permis-

sible, everything is permissible. As the beneficiaries of Allah’s bounty, we have the freedom of choosing what we desire.

Investment options for the believer have to be screened by the shariah board. However, companies must also be screened. Historically, this process was launched from a zero knowledge base in 1999 with the Dow Jones Islamic Market Index.

It was a pioneering move into unchartered terrain but it was based on the commitment to the fundamentals of the shariah. For example, the core activity of the company had to be shariah compliant.

Some companies were easy to assess and others were more challenging. And Bakar and his fellow scholars also made some mistakes. An example is the credit

card companies Visa and Mastercard who were denied shariah compliant status because it was assumed they offered interestbased lending services, whereas their core activity is the provision of secure technology and expertise to make electronic card-based payments.

He expanded on Islamic screening methodologies, namely, core activities, total debt, cash and interest-bearing securities, and non-halaal receivables income. He mentioned a radical, new proposed development in respect of receivables as a screening method.

Typically, companies whose accounts receivable/ total assets ratio equal or exceed 45 per cent or more are deemed non-compliant according to shariah. The Dow Jones stipulates 33 per cent as the acceptable maximum for receivables.

Bakar says that of the Islamic finance universe, comprising about 30 000 companies, only 24 companies are compliant in respect of this screening method, largely because their cash liquidity invariably breaches the compliance ratio for this method. Therefore, he is proposing that receivables no longer be used as a screening method and it is expected to be removed from the list of methodologies, in due course.

Although he did not announce any details, Bakar says his new book on shariah compliant Islamic finance will be published soon.

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Muslim Views . April 2016

Key concepts in Islamic banking In the introduction to this series, BASHEER MOOSAGIE discussed key aspects of Islamic finance as well as contemporary issues facing the industry, followed by debunking some common myths around Islamic finance.

Last month, Moosagie explained what Islamic finance is. In this edition, he examines some key concepts in Islamic banking.

THE purpose of this article is to highlight key terms in Islamic banking and discuss some challenges. Islamic banking is a subset of a broader concept of Islamic finance, which includes Islamic insurance (takaful).

Why do we need Islamic banking?

The answer lies in Islamic banking’s potential for acting as an alternative to the conventional banking system and overall growth of the banking industry.

Post global financial crisis, the importance of Islamic banking has been realised because it removes excessive risk and is devoid of interest, therefore insulating itself from associated threats; not forgetting, that it is incumbent that a Muslim should refrain from consuming and paying interest.

‘Islamic banking is based upon what has been called a “real economy”,’ says Amman Muhammad, Strategic Head at First National Bank.

ty or contract in a given endeavour.

Here, all partners to a business entity contribute funds and have the right but not the obligation to exercise executive powers in that project.

‘Musharakah’ is a modern term that is synonymous with this form of partnership. Musharakah displays some of the features of modern partnership structures in a limited company.

Murabahah

Basheer Moosagie

Photo SUPPLIED

‘There are no notional transactions – everything is asset-based.

Remember that, according to Islam, money is not a commodity in itself but a means of trade.’

Some key Islamic banking contracts are:

Mudarabah The term ‘mudarib’, a user of the capital of an investor, gives rise to the alternative description of this form of finance, hence mudarabah.

The mudarib, regarded as an entrepreneur, contributes management input, itself viewed as a form of capital.

Musharakah ‘Shirkah’, or sharing, is the sharing of ownership in a proper-

Murabahah is a particular kind of sale where the seller expressly mentions the cost of the sold item he has incurred, and sells it to another person by adding some profit thereon. Thus, Murabahah is not a loan given on interest; it is a sale of an item for an agreed price.

Murabahah is one of the most commonly used modes of financing by Islamic banks and financial institutions.

Ijirah The ijarah contract is essentially of the same design as an instalment leasing agreement. Where fixed assets are the subject of the lease, such can return to the lessor at the end of the lease period, in which case the lease takes on the features of an operating lease and thus only a part repayment of the leased asset’s value results.

Takaful Takaful is a form of insurance based on the shariah concept of mutual assistance. It provides mutual protection of assets and offers joint risk sharing in the

event of a loss. Takaful is similar to mutual insurance in that its members are the insured as well as the insurers. Conventional insurance is prohibited in Islam because of its dealings in non-permissible elements which include interest and excessive risk.

How do banks make a profit?

Some important elements Islamic banking regarding accounts: l There are no overdraft facilities on accounts. l No interest is received on credit balances, and there is no option for a credit card facility. l Investing is only in companies that are broadly shariah compliant. l Account holders earn profit rather than interest. l There is no trading in derivatives.

There is a difference between making a profit and profiteering.

The latter is exploitative. Profitsharing and equity participation replace the earning of interest.

Partnerships (musharakah) can use their joint capital to generate a surplus, and profits and losses will be shared between the partners according to an equity ratio.

This ratio is predetermined but the rate of return itself is not.

In shariah, there are many ways to share profit or returns between a bank and its customers. For example, in a deposit product, profits from a deposit arrangement will be shared between a bank and its depositors based on an agreed ratio and paid as profit share.

To succeed as a viable banking option, Islamic banks not only need passionate supporters and an economy of scale but also a number of supporting institutions to perform functions which are being carried out by various financial institutions in the conventional framework.

Attempts should be made to modify the existing structure to provide better products and quality service within the ambit of the shariah.

How do loans work?

Early stages

Islamic banking distinguishes between a loan contract and a sale contract. It uses sale contracts with deferred payment structures that mimic conventional loan agreements.

A sale is granted for a fixed period and the purchaser is only required to repay the sale amount that was agreed upon. In certain instances, sale contracts can operate more like leases than conventional loans, and fixed rates of repayment are attractive.

While interest based banking has taken many years to mature to the level where it is today, expecting a similar maturity from Islamic banking in its early stages will be expecting too much.

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Muslim Views . April 2016

The promise of trade, traffic and culture MAHMOOD SANGLAY ON April 13, 2016, a delegation of six South Africans departed for Indonesia on various missions. Shaikh Ighsaan Taliep, rector of International Peace College of South Africa (Ipsa) was accompanied by businessman Shreef Abbas and former ambassador to the United States, Ebrahim Rasool.

Their mission was to secure an endowment for Ipsa with Makassar, the provincial capital of Sulawesi. Details of this mission are confidential at this stage and will be disclosed upon their return.

Travelling with them was the owner of Suburban Travel and Tours, Fatieg Behardien, and businessman Habil Galvaan, who also accompanied the group on the tour to Indonesia in December 2015. The two are on a mission to explore importing opportunities of Indonesian tea to South Africa.

Another important part of the trip is a confirmed meeting (at the time of going to press) of Behardien with the deputy president of Indonesia, Muhammad Jusuf Kalla, on April 17, in Jakarta.

The mission in this case is to secure flights of the Indonesian national carrier, Garuda Indonesia, to South Africa. Behardien hopes to accomplish this in light of his vision to build increasing tourist and trade traffic between the two countries.

Indonesia is ranked among the lower half of the G-20 nations, and economists are of the view that it is destined to supersede Germany and Britain to become the seventh-biggest economy in the world by 2030. Currently, it is the largest economy in Southeast Asia, with a GDP of $1,285 trillion.

The IMF records a consistent growth in the Indonesian economy above five per cent, from 2004 to 2014. British Petroleum figures state that Indonesia’s natural resources include gas reserves of 103 trillion cubic feet, oil reserves of 3,7 billion barrels and coal reserves of 28 billion tons.

South Africa’s investment in Indonesia is US$ 2 billion (20102014) mainly in the hotel and restaurant industries. In respect of tourism between the two countries, outbound figures (SA to Indonesia) by far exceed the inbound. In 2013, 16 928 visitors were outbound while 6 254 were inbound.

In the next thirty years, Indonesia’s economic prospects are projected, according to McKinsey Global Institute, to change dramatically. From occupying the position of the world’s sixteenth largest economy, it is projected to be fifth. The middle class will grow from 45 million people to 134 million.

Purchasing power will grow from US$500 billion to US$1,2 trillion and 53 per cent of the population that currently produces 74 per cent of the country’s GDP will ultimately be a leading global labour market force with abundant resources. In 2014, Indonesian investment in Africa totalled US$2,67 billion whereas African investment in Indonesia equalled US$ 1,2 billion.

In 2013, Indonesia had 55 million registered SMMEs receiving government support. These comprise 98 per cent of the Indonesian economy. More than 90 per cent of new jobs are generated by this sector and it contributed 56 percent of the country’s GDP. The sector contributes 17 per cent to Muslim Views

(Right) Indah Gilang Pusparani was one of the representatives from the Office of the Cirebon Chamber of Commerce who welcomed the South African media delegation and tourists on December 24, 2015. She is pictured here speaking as a delegate at Model United Nations, in New York, in August 2015.

Photo TF Learn@NUS blog

The Governor of Banten Province, Rano Karno, previously a renowned actor in Indonesian film, welcomed the South Africans on December 21, 2015, and encouraged bilateral trade on the basis of the strong cultural links between the Photo MAHMOOD SANGLAY two countries.

the country’s exports.

Remarkably, 93 per cent of SMMEs are informal. A Rand Corporation report in 2015 proposes that in the case of Indonesia, the dual-economy theory of informality, broad-based strategies to promote economic growth and poverty reduction will lead to more formalisation.

Investments in infrastructure, health and education will, eventually, lead to an exit of informal sector firms, entry of formal firms, and a reallocation of workers to the formal sector. Herein are lessons for South Africans.

According to Rhidwaan Gasant, a fellow tour group member and businessman, the informal economies in both South Africa and Indonesia are sizeable and probably significantly underestimated.

‘The development of SMME'S has been identified as an attractive opportunity for economic and job growth. There are opportunities for trade in the clothing, textiles and furniture industries, but realisation thereof will require regulatory co-operation between the two countries,’ Gasant said.

Indonesia as a strategic business partner has serious potential and there are some interesting parallels between the two worth considering. Both Indonesia and South Africa are developing countries and they face some similar challenges.

One glaring similarity is the wide gap between the rich and the poor. According to a 2015 World Bank report, inequality in Indonesia has reached record levels. The Gini coefficient for Indonesia (a measure of inequality) has risen from 30 points in 2000 to 41 in 2014 (the second fastest in this period after China).

This is despite a sustained economic growth rate of 4,8 per cent for four years running, and a significant reduction in national poverty from 24 per cent in 1999 to 11,4 per cent in 2013.

South Africa, on the other hand, has a Gini coefficient on income at 77 points before taxes and social spending. According to an Oxfam report in 2014, the gap between rich and poor in South Africa is rapidly increasing, and economic inequality has reached extreme levels.

The South Africa Economic Update report of 2014 shows that South Africa is having more success than Indonesia in using fiscal policy to fight inequality and poverty. Despite this, due to the gross income gap, fiscal policy does not significantly impact on the difference with Indonesia and other developing nations.

Both nations need to confront the impact of inequality on social cohesion and political stability.

The gap in South Africa is wider, threatening social cohesion and political instability. Of course, in our case this is aggravated by our current constitutional crisis precipitated precisely by the kind of scandal that manifests the mistrust by the masses of political leaders connected to the rich.

Mistrust can be expected to widen when the gap between rich and poor widens. The country will grow if the gap is closed. This can be achieved only if economic

(Below) The tour group witnessed public protests in reaction to the Indonesian government’s decision to ban Indonesians from working as domestic helpers in the Middle East, following the execution of two Indonesians in Saudi Arabia, Siti Zainab and Karni binti Medi Tarsim, in April 2015. Pictured below is the family of the beheaded Siti Zainab at their home, in Bangkalan, East Java.

Photo JUNI KRISWANTO

and political institutions are adequately inclusive. Economic growth without prioritising interventions on narrowing the gap is dangerous.

Figures released by the Indonesian consulate indicate that South Africa is Indonesia’s second biggest trade partner in Sub-Saharan Africa, after Nigeria. The total trade between the two was US$ 1,88 billion in 2014. The South African market is one of Indonesia’s key non-traditional markets, which is expected to drive future exports.

Another interesting phenomenon about Indonesia is the rise of the middle class in an emerging global market. According to Euromonitor International, Indonesia is among five emerging markets with the best middle class potential through 2030. The middle class is expected to drive consumer spending and economic growth, both due to their large size but also to their strong income growth prospects.

The clear opportunities for mutual trade between the two countries are founded on good political relations, a strategic partnership since 2008 and their position as regional economic powers. Indonesia is a gateway to the ASEAN market of more than 600 million people and South Africa is an entry point to the SADC market of 300 million.

Untapped investment opportunities in the respective countries are in the infrastructure, deep-sea port development, electricity, construction, air transport, banking and finance, fisheries and maritime-based economy and energy.

Historical and cultural ties are powerful drivers of strong diplomatic relations between South Africa and Indonesia. Political independence and respect for non-interference in domestic affairs is international convention. However, shared interests, especially in respect of common civil society struggles can also strengthen the bond between peoples.

I was struck when, in the first few days in Jakarta, we witnessed a public protest by migrant worker groups against the government’s move to ban its citizens from working as domestic helpers in 21 countries, mainly in the Middle East. This follows reports of human rights violations and the imposition of capital punishment on Indonesian foreign workers.

Seen from the people’s perspective, a shared common history and culture is sound basis for mutual interests in a common future.

Muslim Views was sponsored by Suburban Travel and Tours to join the Back to your Roots Tour to Indonesia. The reports in this series are however written independently.

Muslim Views . April 2016

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Foundation for Human Rights supports MRASA’s Social Cohesion Programme CHENYAO ZHANG

THE Foundation for Human Rights has boosted Muslim Refugees Association of South Africa’s (MRASA) social cohesion programme with R130 000. This is according to MRASA director, Ramadhan Wagogo.

‘The project will support activities like community-based cultural and sporting events that have very clear human rights based anti-xenophobia messaging, education activities, advocacy, lobbying and counter xenophobia community radio programmes,’ says Sarah Motha, Programme Manager of Vulnerable Groups, Foundation For Human Rights.

‘This is yet another vote of confidence in MRASA by key stake holders and we thank the Foundation for Human Rights and its partners, like the European Union and the Department of Justice and Constitutional Development, for the kind support,’ says Wagogo, from the Athlone-based community organisation.

MRASA has been running the social cohesion programme since June 2015 with support from Islamic Relief South Africa, United Nations High Commissioner for Refugees and the South African Human Rights Commission, among other organisations.

It consists of various activities that aim to promote understanding, tolerance and friendship among people of different ethnicities. The programme utilises art, media, sport and forums to provide people the opportunities and platforms to voice their experiences and learn about others.

The social cohesion activities

The MRASA social cohesion team after a preparatory meeting at Maitland High School. From left: Nurudean Ssempa, MRASA Projects Manager, Chenyao Zhang, a Chinese US-based student currently an intern at MRASA, Vartan Ahrens Kayayan, a MRASA intern from Brazil who recently graduated with Masters of Arts in the Netherlands, MRASA Director, Ramadhan Wagogo, and Photo SUPPLIED Maitland High School Principal, Riedwaan Kenny.

are designed to increase communication between African immigrants and South Africans. The activities include: Afro Art Festival United Against Xenophobia, a student African art exhibition that celebrates diversity and encourage young South Africans to embrace other cultures; No2xenophobia activity which tries to demystify misconceptions about foreigners via media; Africa 1 People Football Event that teams up South African students with other African students and promotes social bonds; and student and community forums that provoke awareness.

According to Nurudean Ssempa, the social cohesion project team leader, the aim is to create platforms of engagement between refugees and local South Africans.

‘It’s the lack of information or misinformation which leads to

xenophobia,’ says Ssempa. ‘We want to listen to each other and emphasise similarities rather than differences.’

A recent study by University of South Africa (UNISA) shows that there are still negative perceptions held by some local South Africans about refugees and immigrants – that they are taking away jobs and women while also committing crimes – which have contributed greatly to recent xenophobic attacks.

‘Many South Africans have a mentality that refugees and immigrants steal jobs meant to be theirs,’ points out Ssempa. But research shows that most South African respondents have no experience in losing a job to a foreign national or had any in their community who has. ‘Communication to each other is thus important,’ he concludes.

The Muslim Refugees Association of South Africa (MRASA) presented its experience of the anti-xenophobia campaign in the Western Cape at the Second International Congress on Islamic Civilisation in Southern Africa, held from March 4 to 6, 2016, in Durban. Nurudean Ssempa, from MRASA, a refugee organisation based in Athlone, and Fatima Hendricks, a MRASA supporter and promoter, presented a paper entitled ‘Rolling back xenophobia through community dialogues’. The paper calls on community members to be proactive and do something about racism and xenophobia in communities. ‘While courageous individuals and communities have stepped forward to stop the violence and create safe spaces, it is our collective responsibility to combat racism, xenophobia and discrimination,’ they concluded. ‘This was a very important platform for us not only to showcase what we do but also to identify potential partners whom we can work with to further develop our programmes,’ said Ssempa, MRASA’s projects manager. MRASA has been carrying out activities aimed at building social cohesion since June 2015 with support from, among others, Islamic Relief South Africa, United Nations High Commissioner for Refugees and the South African Human Rights Commission. Information about MRASA programmes is available at: www.mrasa.org.za or telephone 021 637 9181.

Pictured, is Fatima Hendricks doing the presentation on racial micro-aggressions.

Photo SATISH DHUPELIA and text by CHENYAO ZHANG, a Chinese student doing her internship at MRASA.

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Muslim Views . April 2016

The Prime Time for Senior Citizens Club hosted a high tea in Belgravia, Athlone, on Saturday, April 2, to raise funds for the club’s upcoming excursion. Some of the members present at the event were: standing (from left): Amina Adams, Salaama Jacobs, Amina Ajamdien, Valerie Barron, Baheya Mohamed, Justin Kays and Rukaya Abdurauff. Seated (from left): Faeza Adams, Dorothy Smith, Shoreida Hamied, Faeza Abrahams, Farieda Salie (founder member), Nazma Edlin and Janab Watson. The members of the club reside in the Belgravia Estate area and are between 60 and 85 years of age. They get together every Wednesday from 9am to 12.30pm. Activities include arts and crafts, exercise routines and socialising. For more information, please contact Farieda Salie on 083 475 4096 or email farieda2304@gmail.com

Qiraah programme in Manenberg MASJID Manaarul Hudaa will be holding its annual Qiraah programme on Sunday, May 8.

The programme, to be held at the masjid in Jordaan Street, Manenberg, has attracted some of the leading qaris of Cape Town: Shaikh Ismail Londt, Moulana Saleem Gaibie, Shaikh Abdurrahman Sadien, Qari Abdul Gameed Brown, Shaikh Mohammad Philander, Shaikh Igshaan Taliep, Shaikh Haroon Moos, Shaikh Adil Brown, Shaikh Abdul Azeez Brown, Qari Musa Brown, Qari Gasan Leak, Qari Qaeed Davids, Qari Shukri Frydie, Qari Mubariek Taliep and Shaikh Igsaan Abrahams. The President of the Muslim Judicial Council, Moulana Ihsaan Hendricks, will be the guest speaker.

The programme starts at 8am and lunch will be served after Dhuhr Salaah.

For further details, contact the coordinator of the Qiraah programme, Shaikh Adiel Hattas on 074 608 8460; the President of Masjid Manaarul Hudaa, Mogammad Jakoet, on 083 270 7313, or the Treasurer, Sulaiman King, on 084 790 4702.

Book launch, symposium on signs of End Time DAR al-Turath al-Islami (DTI) is pleased to announce that it will be launching its latest publication, Al-Nubdhah Al-Sughra, on May 13, at the DTI Timbuktu bookstore.

This seminal work of the illustrious scholar and philosopher, Habib Abu Bakr Mashur al-Adani, deals with the complex and neglected dimension of the deen, namely, the signs of the End Time. Therefore, the DTI is indebted to the erudite scholar, Shaikh Saad al-Azhari alHasani, for the timeous translation of this pivotal work into English.

To emphasise the pertinence of this critical Islamic science, DTI will be hosting Shaikh Ahmed Saad al-Azhari on May 14 and 15, in Cape Town (at the DTI Auditorium) for a two-day intensive training workshop/ symposium on the contents and wisdoms encapsulated in the work of Habib Abu Bakr Mashur al-Adani.

The symposium promises to deliver an in depth study of the coherent methodology of lucidly comprehending this imperative science.

Tickets are priced at R300 and include a copy of the translated publication, training workshop (over the two days) and refreshments.

Tickets are limited so please purchase at your earliest convenience at Timbuktu books. Alternatively, you may contact Rifqah on 021 697 0517 or e-mail admin@daralturath.co.za.

Muslim Views

Benoni urs THE 33rd urs shareef of Syed Muhammad Khalid Shah Chisti Sabri (RA) will be held in Benoni, Gauteng, next month.

The three-day event starts with a ladies only Milad at the residence of the late Mr A G Mia, in Raja Street, Actonville, on Friday, May 27, commencing at 4pm, followed by supper.

On Saturday, May 28, a march past by the Pretoria Muslim Brigade after Dhuhr Salaah, at the khanqah in Raja Street, gets proceedings underway. This is followed by a programme at the mazaar of Syed Khalid Shah, in the Wattville cemetery, just outside Benoni.

After Maghrib Salaah, supper will be served at the Buzme Adab Hall in Actonville, followed by mehfil-e-sama at the mazaar, after Esha Salaah.

The programme concludes with a final ceremony on Sunday, May 29, at the mazaar in Wattville, at 10am. After Dhuhr Salaah, lunch will be served and food will be distributed to the needy in the area.

For more information, contact the representatives of Buzme Khalid Shah Chisti Sabri: Fareed Khan on 082 410 7072 or Saleem Deen on 083 450 4175.

Muslim Views . April 2016

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The origin of family waqf DR MAGDA ISMAIL ABDEL MOHSIN

ALTHOUGH, Allah SWT does not use the term ‘waqf’ in the Holy Quran, there are some verses on matters regarding charity which carry the essence of waqf, as stated in the following Quranic verse: ‘By no means will you attain righteousness unless you give (freely) of that which you love; and whatever you give, of a truth God knows it well. (3:92) This Quranic verse had been interpreted by Abu Talha ibn Ubaidullah, one of the Companions of the Prophet (SAW), who endowed his lovely garden, called Bairuha, full of date-palm trees which was in front of the mosque of the Prophet (SAW).

The Prophet (SAW) used to go there and drink from its water.

When the above verse was revealed, Abu Talha said to the Prophet (SAW): ‘Allah’s Messenger! Allah, the Blessed, the Superior says: “By no means will you attain Al-Birr (righteousness, piety etc – it means, here, Allah’s reward i.e. Paradise), unless you spend (in Allah’s cause) of that which you love.” And no doubt, Bairuha garden is the most beloved of all my property to me so I want to give it in charity in Allah’s cause. I expect its reward from Allah. O Allah’s Messenger

… Caliph Abu Bakr endowed his house to his children, Umar b. al-Khatab endowed his land at Thamgh to his children, Sa‘d ibn Abu Waqqas his house in Madinah and Egypt for his children, and al-Zubair ibn al-Awwam his houses in Makkah and Egypt and his money in Madinah for his children

(SAW), spend it where Allah makes you think it feasible.’

On that the Prophet (SAW) said, ‘Bikh (good) it is useful property. I have heard what you have said, O Abu Talha, and I think it would be proper if you give it to your kith and kin.’

Abu Talha said, ‘I will do so, O Allah’s Messenger.’ Then Abu Talha distributed that garden amongst his relatives and his cousins.

The creation of family waqf has been encouraged by the Prophet (SAW) in many ahadith.

For example, the following hadith not only highlights the creation of family waqf, it also shows its law and its management: Narrated ibn Umar (RA): In the lifetime of Allah’s Messenger (SAW), Umar gave in charity

some of his property, a garden of date-palms called Thamgh. Umar said, ‘O Allah’s Apostle! I have some property which I prize highly and I want to give it in charity.’

The Prophet said, ‘Give it in charity (i.e. as an endowment) with its land and trees on the condition that the land and trees will neither be sold nor given as a present, nor bequeathed but the fruits are to be spent in charity.’

So Umar gave it in charity, and it was for Allah’s cause, the emancipation of slaves, for the poor, for guests, for travellers and for kinsmen. The person acting as its administrator could eat from it reasonably and fairly, and could let a friend of his eat from it provided he had no intention of becoming wealthy by its means.

(Narrated by Anas b. Malik, Sahih al-Bukhari, Kitab al-Zakah (The Book of Zakah), No. 24. See also Sahih Muslim, Kitab alZakah, Hadith No. 1664, 1665.)

The above hadith illustrates many sets of law. In the first instance, once the property

becomes a waqf it must not be sold or inherited or given away as a gift. Second, it is up to the founder to specify any person or any institution he feels needs it more, i.e. either to the public or to his family. In this case, Caliph Umar devoted it to both public and family.

Thirdly, the administration of the waqf is also clarified since the founder himself administers his own waqf and at the same time he can benefit from it in a reasonable manner as long as he lives.

Similar examples have been realised from the creation of the Companions of the Prophet (SAW) as has been documented

by Al-Humaidi, shaikh of alBukhari, who gave the names of the Companions, their endowments and their beneficiaries.

He stated that Caliph Abu Bakr endowed his house to his children, Umar b. al-Khatab endowed his land at Thamgh to his children, Sa‘d ibn Abu Waqqas his house in Madinah and Egypt for his children, and al-

Zubair ibn al-Awwam his houses in Makkah and Egypt and his money in Madinah for his children.

Umar b. al-As endowed his house in Makkah for his children, and Hakim b. Hizam his houses in Makkah and Madinah to his children. (Narrated by Abdullah b. Umar, Sahih Bukhari, Kitab alShurut (The Book of Conditions), Hadith No. 2532, see also Kitab al Wasaya (Wills and Testaments) No. 52. Also see Sunan al-Ni’sa’ (Kitab al-Ahbas), Hadith No. 3541.)

For more details on the waqf of the Companions of the Prophet (SAW) see Al-Khassaf, Ahkam alAwqaf, 8-17.

Most of the wives of the Prophet (SAW) created family waqf, for example, Aisha, Umm Salamah, Umm Habibah, Safiah and Hafsah created their own waqf for the benefit of their kin.

All these are good examples that indicate the creation of family waqf since the time of the Prophet (SAW). This is good evidence for those countries which have abolished this type of waqf at the present time. We will pick up this theme in the following edition when we discuss the development of family waqf.

Dr Magda Ismail Abdel Mohsin is an associate professor at INCEIF, the Global University of Islamic Finance, Malaysia.

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Muslim Views . April 2016

LETTERS TO THE EDITOR

All historical sources should be considered

AFTER a long deliberation whether to pick up a correspondence with my esteemed brother, Dr Eshaam Palmer, I came to the conclusion that a response could potentially add value and be educational for our future researchers and aspirant writers.

The opinion of the respected doctor (MV Letters, March 2016) can be interpreted as playing straight into the hands of those who wish not to have our true history and legacy recorded. For far too long we as a community have suffered oppression, marginalisation and stigmatisation in the history of South Africa.

Now that we finally have the opportunity to become personally involved in the writing and recording of our own history, we have to safeguard against the perpetuation of half established facts. We have a duty, in fact, we owe it to our youth and future generations to make a concerted effort in making ourselves count within the broader society – they need to once again become re-enchanted with the contribution of their forefathers towards the evolvement of South African society. For our youth this is important for a proud citizenry of this nation.

We would regard the offered analogy by the respected doctor as failing in its application as well as having no bearing on the matter at hand. For a number of reasons, the analogy would actually oppose his view and approach.

Firstly, the science of Usul Al Fiqh (The Origin and Fundamentals of Fiqh) strives to exact the recording of evidence in formulating opinion. Many disciplines have flowed from this study, for example, Takhreej Al Hadith and Tahqeeq Al Ruwat, where the earlier scholars would travel far and wide to authenticate even one report of the Prophet (SAW).

In our situation, primary sources are readily available but one obviously has to have the tools to navigate this ocean of information.

Expertise in Arabic, ArabicMelayu, Dutch and ArabicAfrikaans becomes essential in this endeavour.

Secondly, the reliance on only secondary sources has never contributed to the uncovering of the full truth. Therefore, historians are of the view that their opinion is only valid as far as the evidence at hand. A review of opinion in the event of the surfacing of new evidence is always welcomed and appreciated.

The works by the esteemed scholars, the late Dr A Davids and Prof Y Da Costa should thus not be regarded as a conclusive study on our social history but as a mere kick-start to our collective memories.

We have recently discovered an extant manuscript penned by Tuan Guru (RA) for his student, Abdul Baariy, and others. This is an indepth study of the morphological structure of the Arabic language.

Should the view of Dr A Davids that the madrasah only served to teach the students to read and write Arabic as well as impart knowledge through the ‘koples’ method still hold?

Are we at liberty to ignore any new evidence or information? Can we still be selective in looking at and studying the various sources?

If we are, it could well be construed as a perpetuation of a grave injustice against the memory of our forefathers who already had to suffer and endure such hardships at the hands of the colonisers. All that we request is a wider, more inclusive consultation.

Lastly, we should always strive towards supplicating and beseeching Almighty Allah (SWT) to grant us sincerity of intent and to guide us in our pursuit to uncover the truth.

Wallahu alam Terima kasih Shaikh Muttaqin Rakiep Rylands Estate

History matters IN his book, A Political History of Coloured People, Professor Richard Van Der Ross infers that the reason Britain wanted a Union of South Africa was for the mineral wealth in the Afrikaner north.

In 1906, Dr Abdurahman, leader of the African Peoples Organisation (APO), visited London to protest as people of colour could not vote in the Afrikaner north. Oddly, legislation soon ensued which removed Coloured voters in the English south. Measured repugnant by English speakers, to British commerce, racism was a requisite to pacify Afrikaners thus allowing access to the diamonds and gold.

British commerce remains fixated on wealth, and South Africa, like any other colony, was at all times simply a resource. Thus, when South Africa with BRICS nations created a bank, it was a declaration

Muslim Views . April 2016 of war on the British, American and the West that controls the global economy for centuries. The World Bank and the International Monetary Fund are plain surrogates of their imperial agenda.

Issues of currency value and down-ratings are rarely understood by regular people because it is not meant to be understood. How else could Merrill Lynch, Lehman Brothers and other Wall Street investment banks plus the nation of Iceland all enjoy top ratings while they were factually bankrupt?

To oligarchs and imperialists business is an extension of politics and, as Mao Zedong says, ‘politics is war without bloodshed, while war is politics with bloodshed’, thus business is war, and to the victor go the spoils.

The British, Americans and their allies are going to teach our politicians a lesson.

Example: years ago, former President Mbeki urgently sent then Minister of the ANC Terror Lekota to Britain to address concerns after Britain declared that it would be selling its gold reserves. The news sent the price of gold plummeting and job losses in our mining sector seemed certain. Mbeki understood the tactic which would have created a local revolt. Mbeki soothed the British and the issue was resolved.

South Africa’s relationship with BRICS is too cosy and this threatens the British, American and international banking tripartite. Since the BRICS bank link is largely a Zuma project, President Zuma will inevitably be shaken.

Insults in and outside parliament have ensued and the president’s hold on the economy is regularly tested. The removal of Nene and choice of Van Rooyen was critical and gave rise to open attacks on President Zuma. To be fair, besides the fiscal issues, President Zuma is, sadly, the architect of his own demise.

Our political elite will soon realise that while they may control

21

some aspects of politics, our economy is not within their sphere of control. Not even white Afrikaners during apartheid fully held the reigns of our economy, which has largely been controlled by the British, American and international bankers.

The ‘withdrawal’ of Barclays is a warning. Already Pravin Gordhan is visiting imperial states to comply with the demands. History confirms that ordinary people are pawns in the games of the global elite.

May God protect and help those among us who seek genuine justice, peace and collective progress.

Cllr Yagyah Adams Cape Muslim Congress

Thanks to MV WE thank Muslim Views for its commitment to keeping our communities informed and thereby uplifting our youth.

We appreciate the article, ‘Indonesians to partner in youth leadership programme in Johannesburg and Cape Town’, (Muslim Views, March 2016) being published and have already received positive feedback.

I hope that we can continue to keep you abreast of future events and developments in Bosmont and the surrounding areas.

We wish you well in all your endeavours.

Terimah kasih/ jazakalah ghair Mariam Gillan Permai Pencak Silat SA Bosmont, Gauteng

Write to:

editor@mviews.co.za Fax: 086 516 4772

Kindly include full name and address.

Letters must not exceed 500 words.

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Muslim Views . April 2016

- ADVERTISEMENT FEATURE -

Hunger: A global problem MISHKA MAHOMED

EVEN in a world of plenty, hunger continues to cripple lives and threaten futures. With over 800 million people across the world suffering the effects of hunger, it is one of the biggest problems that we as a global community face.

When whole communities are starved, people feel ill all the time, they have low energy levels and, sometimes, are too ill to even work and support their families.

Hunger ensures millions of people remain trapped in a cycle of poverty. At Muslim Hands, we understand hunger can affect people in many different ways and so our work reflects this reality.

Feeding the hungry As part of our community nourishment project, on a regular basis, Muslim Hands goes out to impoverished communities where we feed families and the aged that are in need of a nutritious meal.

Mitchells Plain informal settlement (opposite Westgate Mall), Pooke Road in Rylands, Philippi and Netreg, in Bonteheuwel, were the selected areas for this feeding initiative.

On Monday, March 14, 2016, the team proposed the idea to host the following feedings: March 22, 2016: Tuesday – Netreg, Bonteheuwel March 23, 2016: Wednesday – Pooke Road

Muslim Views

March 24, 2016: Thursday – Philippi & Mitchells Plain informal settlement

Making a difference A special thanks and appreciation goes out to the Muslim Hands volunteers who have shown their dedication and passion in assisting the poor and destitute communities.

They were very eager and helpful throughout the duration of the feedings. They conversed and communicated with the recipients who were waiting for their meals, and managed to leave smiles on many faces, young and old.

May Allah SWT reward them for their noble work and good deeds, Insha Allah, ameen.

In conclusion, it was very sad

to see so many people facing poverty, being homeless and going hungry for days at a time.

Seeing the revitalised faces of the people in the long queues that were in line to receive food, makes us realise the harsh reality for many South Africans facing the economic downturn in South Africa.

Muslim Hands takes this

Collage photos by TARIQ ISMAIL

opportunity to thank our loyal donors for their continuous support in donating towards projects of this nature. It is because of the generosity of our donors and dedication of volunteers that we are able to fulfil our obligation towards assisting the poor and needy.

Muslim Views . April 2016

23

Returning to Islamic culture DR M F WILLIAMS

Cultural considerations form a massive part of the practice of psychiatry. This article is written from the perspective of a Muslim psychiatrist taking into account the majority readership.

THE world is in turmoil. The ummah is in disarray. What should we do to restore justice, peace and safety to all of mankind and the environment?

We need a plan, a strategy.

Let’s look to what Allah SWT says: ‘…Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron.’

(Quran 13:11) At a recent, internationally acclaimed leadership course, the over 100 delegates agreed unanimously that ‘culture eats strategy for breakfast’. What this means is that one has to start with adopting the correct culture for any strategy or plan to succeed.

Correct culture Culture is a complex concept with many facets. It includes our beliefs, institutions, values, rituals, foods, traditions, parenting, sports, art; it is our identity, our way of life.

So what is our culture, you ask? In a word: Islam.

There are excellent things that we can draw from our Cape Malay/ Afrikaans/ Indian/ Xhosa Take the Cape culture.

‘Labarang’/ Eid, for instance.

Lust for power is closely related. This evil of advancing one’s own selfish agenda is common. We see it on our religious, sporting and school committees. In contrast, look at Khalied bin Walied (RA), ‘The Sword of Allah’.

He had never lost a battle. He was asked to step down as the amir of Syria (as the new era required a new style of leadership). He not only obliged but also served the new ruler with excellence, purely for the sake of Allah.

Dr M F Williams

Photo SUPPLIED

The Islamic culture of brotherhood, generosity, empathy, love and festivity is expressed in a Capetonian way. This is beautiful.

What do we do, however, when our Islamic culture clashes with that which we have grown accustomed to in the Cape?

We also have other cultures looking to change our Islamic identity. Allah addresses our Nabi (SAW) in the Quran and says: ‘We have ordained for every nation a way of life which they will observe so do not let them (the unbelievers) dispute with you concerning your life. Call people to your Lord; you are truly wellguided and on the right path.’

(22:67) Here are some of the sickening cultures that I feel have crept into

our lifestyle: Materialism and greed: The culture of materialism has had many sinister outcomes. It has led some of us to believe that we are superior to our poorer Muslim brothers and sisters. It is this culture that divides us and makes us fall prey to our enemies. Our excessive love for the worldly causes both our destruction and also that of our planet.

Self- righteousness and power: Amongst ourselves, we have lost the aadab of ikhtilaaf i.e. etiquette of disagreement. A culture of self-righteousness has firmly taken root. (‘Ek sê so!’ [I say so!] or ‘My shaikh says so!’) This is often what divides us.

Issues that are not even the essentials of our aqeedah/ belief system lead to splitting up families and dangerous erroneous/ false brandings of ‘kaafir’ and ‘munaafiq’. This is incredibly destructive.

There is khayr and barakah (goodness, blessings and benefit) to be had if we exercise the Islamic way of disagreeing with each other.

Our self-righteousness towards our non-Muslim brethren is also not Islamic. We should remember that we are Muslims only by the Will of Allah.

We should invite them towards the Truth as the Truth doesn’t belong to us but, rather, we belong to the Truth. ‘And if Allah had willed, He could have made you [of] one religion but He causes to stray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do.’ (Quran 16:93) Lust for power is closely related. This evil of advancing one’s own selfish agenda is common.

We see it on our religious, sporting and school committees. In contrast, look at Khalied bin Walied (RA), ‘The Sword of Allah’. He had never lost a battle.

He was asked to step down as the amir of Syria (as the new era required a new style of leadership).

He not only obliged but also served the new ruler with excellence, purely for the sake of Allah.

Secularism: This has predominated many of our lives. This is most abhorrent when one sees how some of us raise our children. Some children are in expensive schools and yet they can’t string an alif to a lam. Where is the balance? Religious knowledge has become a hobby for those who are interested rather than a requirement for life and salvation.

Why? Knowledge of all useful kinds is essential in Islamic culture.

Individualism, tribalism and nationalism: We see in some parts of our ummah Muslims killing Muslims from different tribes/ nations! On a local level, some of us only tend to the needs of ourselves and our families. Where is the concern for others?

Our local forefathers built houses for each other at no or little cost (‘kanallah joppies’). Further back, the Ansar welcomed the Muhaajireen by sharing all their possessions with their Muslim brethren from Makkah.

The antidote If we want to uplift our ummah, it is absolutely key that we again put our Islamic culture first. We need to return to the Quran and Sunnah. Any strategies that do not take place within this culture and framework will fail. This culture is rich, far-reaching and is prescribed by The AllKnowing, The Most Wise.

Dr M F Williams is a Psychiatrist with rooms at Melomed Claremont and Melomed Tokai.

He can be contacted on 021 447 5148.

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Muslim Views . April 2016

- ADVERTISEMENT FEATURE -

IDM’s Marianhill Islamic Centre: a beacon of hope AARIF SAIB

THE Islamic Dawah Movement of Southern Africa’s Mariannhill Islamic Centre uplifts and empowers the local community.

Nestled in the green rolling hills of Mariannhill, west of Durban, lies the flagship centre of the Islamic Dawah Movement of Southern Africa (IDM) whose sole purpose is to educate, uplift and empower the historically disadvantaged.

Mariannhill Islamic Centre, also known as the Zilweleni Training Centre, is a beacon of hope to a community devastated by poverty and social ills.

A roll of navy blue cotton spins at a furious rate as the threads are consumed by Igentia Magcaba’s sewing machine.

A mere six months ago, Mariannhill resident Magcaba had a despondent view of life. The 42year-old mother was unemployed and faced a life of menial jobs.

After enrolling in the IDM’s sewing class held at the centre, her life has been transformed and rejuvenated.

‘I am happy and motivated. I have been unemployed for a very long time. I started attending the classes from October, last year, and have begun a small dressmaking business. Things have turned around,’ she said.

IDM was established in 1977 and has grown exponentially over its 39 years of existence. The organisation’s core functions encompass education, scholarships and training; skills develop-

Muslim Views

Igentia Magcaba, a student who attends the sewing classes at the Photo AARIF SAIB centre.

ment and capacity building; research, publications and literature; religious activities; and welfare and relief.

IDM has more than 50 centres across South Africa, Lesotho, Swaziland and Malawi.

The sprawling Mariannhill Islamic Centre is a multi-purpose education powerhouse that engages with more than 200 people per day on various projects, including madrasah (Islamic education) classes, Grade R classes, crèche, adult basic education and training, sewing classes, computer literacy classes, karate classes, gardening projects, a medical clinic and feeding schemes.

Education at the heart of IDM’s activities Bubbling with tender playfulness and a hunger to learn, Caroline Mbonambi’s Grade R class listens attentively as she teaches them to count.

Caroline Mbonambi, a Grade R teacher at the Islamic Dawah Movement of Photo AARIF SAIB Southern Africa at the Mariannhill Islamic Centre.

The lesson resonates with Mbonambi, who herself learnt basic literacy skills at the centre.

‘I completed my Adult Basic Education and Training Certificate and Early Childhood Development certificate. I decided I wanted to teach little kids how to read and write. It is very fulfilling, especially, all the hugs I receive at the end of the day,’ she said.

IDM and the Mariannhill Islamic Centre were initiated after a medical intervention in the heydays of oppression. ‘I tended to a patient at the site of the centre in 1977. I was shocked at the state of the community and the lack of infrastructure. Something needed to be done,’ said Ebrahim Dada, Chief Executive Officer at IDM. Together with family and friends, Dada laid the foundation for the flagship IDM centre. ‘We

renovated a house that was leased to us rent-free. We began with Islamic classes and basic community initiatives, such as a gardening project. IDM developed organically from there,’ he said.

After 12 years of being instrumental with IDM on a part-time basis, Dada answered his life calling and left his private medical practice to pursue humanitarian work.

‘In our humble way, we empower local communities through skills development and education. Our mission is to promote the unity of God to all the people of Southern Africa so that they may achieve their God-given potential of excellence and purity.

This contributes to the moral, spiritual, social, intellectual and economic growth of the nation as a whole,’ he said.

Ebrahim Dada, Chief Executive Officer at Islamic Dawah Movement of Southern Africa at the Mariannhill Photo AARIF SAIB Islamic Centre.

True to its ethos, the organisation is rooted in the Islamic tradition of hospitality.

‘Dawah is an Arabic rooted word that translates to ‘invitation’. We invite communities to embrace God. We do not pressurise communities into accepting Islam but, rather, focus on skills development and education. We engage with communities, fulfil their pressing needs with practical solutions while embodying the Islamic way of life.’

For more information to donate or volunteer at the Islamic Dawah Movement of Southern Africa, visit www.idmdawah.co.za, e-mail: idm@ion.co.za or call 031 304 6883.

Muslim Views . April 2016

25

Muslim Views

Focus on Finance

26

Muslim Views . April 2016

Understanding capital gains tax HASSEN KAJIE, CA (SA), a director of NEXIA SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T in the Centurion office, explain what you need to know about capital gains tax.

CAPITAL gains tax (CGT) is not a separate tax but forms part of income tax. A capital gain arises when you dispose of an asset on or after October 1, 2001, for proceeds that exceed its base cost.

Who is liable for CGT? CGT applies to any (capital) asset of a South African resident.

This means that a South African resident is taxed on capital gains made on the sale or disposal of assets which is owned anywhere in the world.

As far as non-residents are concerned, the sale or disposal of the following assets is subject to the CGT provisions, if the assets are capital in nature: l fixed property in South Africa; l any interest or right in immovable property situated in South Africa; l assets connected with a South Africa permanent establishment of the non-resident person.

How is CGT calculated?

A person’s capital gain on an asset disposed of is the amount by which the proceeds exceed the base cost of that asset. A capital loss is equal to the amount by which the base cost of the asset exceeds the proceeds.

Proceeds from the sale of the capital assets (or deemed disposals) less Base cost of asset less Annual Exclusion multiplied by

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The rate of inclusion = Capital gain included in Taxable Income, and taxed at the company or individual tax rate.

What is the inclusion rate to be used?

The table at the bottom of this page indicates the inclusion rates to be used as well as the maximum effective rates of CGT.

What is the base cost that should be used to calculate the capital gain or loss?

The base cost of an asset acquired on or after October 1, 2001, generally comprises the actual expenditure incurred on the asset. In order to qualify for inclusion in base cost, such expenditure must appear on the list of qualifying expenditure.

Some of the main costs that qualify to be part of the base cost of an asset include: l the costs of acquisition or creation of the asset; l the cost of valuing the asset for the purpose of determining a capital gain or loss; l the following amounts actually incurred as expenditure directly related to the acquisition or disposal of the asset, namely – w the remuneration of a surveyor, valuer, auctioneer, accountant, broker, agent, consultant or legal advisor, for services rendered; w transfer costs; w securities transfer tax, transfer

duty or similar duty; w advertising costs to find a seller or to find a buyer; w moving costs; w installation costs, including foundations and supporting structures; w donations tax limited by a formula; w cost of an option used to acquire or dispose of the asset; l cost of establishing, maintaining or defending a legal title to or right in the asset; l cost of effecting an improvement to or enhancement of the value of the asset, if that improvement or enhancement is still reflected in the state or nature of the asset at the time of its disposal; and l value-added tax incurred on an asset and not claimed as an input tax credit for valueadded tax purposes.

The base cost of an asset acquired before October 1, 2001, is determined by the value of the asset as at the valuation date. The following methods can be used to determine the ‘valuation date’ value of the asset: l 20% × (proceeds less allowable expenditure incurred on or after October 1, 2001). This method would be used when no records have been kept and no valuation was obtained at October 1, 2001. l Market value of the asset as at October 1, 2001. In order to use this method, you must

Hassen Kajie

have valued your asset on or before September 30, 2004, except in the case of certain assets whose prices were published in the Government Gazette, such as South Africanlisted shares or participatory interests in collective investment schemes. l Time-apportionment base cost method. This is a method of calculating the value of the asset based on how long you have owned it before and after October 1, 2001.

The time-apportionment calculation is done as follows: Original cost + [(proceeds – original cost) × Number of years held before 1/10/2001 Number of years held before 1/10/2001 + number of years held on or after 1/10/2001]

What is the primary residence exemption?

The primary residence exemption applies to a natural person and special trusts where the primary residence is disposed of by the resident. The first R2 million of any capital gain or loss on the sale is disregarded for CGT purposes. This means that you need to make a capital gain of more than R2 million in order to be subject to CGT. In addition, if the

Aysha Osman

proceeds on disposal of a primary residence do not exceed R2 million, any resulting capital gain must be disregarded (this rule is subject to certain conditions, for example, no part of the residence must have been used for the purposes of trade).

A home will not constitute a primary residence unless – l it is owned by a natural person (not a trust, company or close corporation); and l the owner or spouse of the owner must ordinarily reside in the home as his or her main residence and must use the home mainly for domestic purposes.

If you would like a specific topic featured in the upcoming issues, kindly send your suggestions to technical@nexia-sabt.co.za.

This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

DISCUSSIONS WITH DANGOR

The Panama Papers The papers reveal how the wealthiest and most powerful citizens of the globe hide their wealth in offshore tax havens, writes Emeritus Professor SULEMAN DANGOR. WHILE we in South Africa are focusing on the Guptas and their financial dealings, corruption on a vast scale is endemic on a global scale.

The Panama Papers that have just been released include over 11,5 million incriminating documents. This is considered to be one of the most significant leaks of all time. It exposes a loophole in the law that allows people to ‘remove’ trillions of dollars from their countries.

In the past year, 400 journalists from more than 11 media organisations in over 80 countries took part in researching these documents. These journalists belonging to International Consortium of Investigative Journalists collected data on over 214 000 companies. It includes nearly 40 years of data, from 1977 through the end of 2015.

The papers reveal how the wealthiest and most powerful citizens of the globe hide their wealth in offshore tax havens (meaning countries or independent areas where taxes are levied at a low rate) with the connivance of law firms.

There are 21 of these h a v e n s , including the United States.

The system relies on a sprawling global industry of bankers, lawyers, accountants and gobetweens who work closely together to protect their clients’ secrets. They use anonymous companies, trusts and other paper entities to create complex structures that can be used to disguise the origins of their clients’ money.

In Panama, Mossack Fonseca worked with more than 14 000 banks, law firms, company incorporators and other middlemen to set up companies, foundations and trusts for customers. It sells offshore companies anonymously to cover up the identity of the owners, who include mafias and other criminal groups. The law firm has been found to be aiding and abetting tax evasion and money laundering.

Thus far, as many as 200 politicians from more than 50 countries have been found to be involved. This number includes heads of state, their associates,

Shockingly, seven of the twelve heads of state mentioned … are Muslims. Saudi Arabia tops the list of countries which have massive ‘investments’ in Panama ministers, elected officials, families and friends.

Heads of state The following heads of state have been identified in the documents.

The presidents of Argentina, Ukraine and UAE (Shaikh Khalifa bin Zayed bin Sultan Al Nahyan), and the former president of Sudan, Ahmad Ali al-Mirghani.

The prime minister of Iceland (who resigned), the former prime ministers of Iraq (Ayad Allawi), Jordan (Ali Abu al-Ragheb), Qatar (Hamad bin Jassim bin Jaber Al Thani), Ukraine and Georgia.

Muslim Views . April 2016

The king of Saudi Arabia – Salman bin Abdulaziz bin Abdulrahman Al Saud, and the former emir of Qatar, Hamad bin Khalifa al-Thani.

Shockingly, seven of the twelve heads of state mentioned above are Muslims. Saudi Arabia tops the list of countries which have massive ‘investments’ in Panama.

Relatives The relatives of the political leaders of the following countries have also been identified as being involved in offshore ‘investments’: In addition to China, Russia, Britain, Argentina, Ghana, Mexico, Spain, Ivory Coast and South Africa, the family of the President of Azerbaijan, Ilham Aliyev – Mehriban Aliyeva, Leyla Aliyeva, Arzu Aliyeva, Heydar Aliyev and Sevil Aliyeva.

In Syria, Bashar al Assad’s cousins, Rami and Hafez Makhlouf; in Egypt, Alaa Mubarek, son of Hosni Mubarak; in Morocco, secretary Mounir Majidi; in Pakistan, Prime Minister Nawaz Sharif’s family, including three of his four children – Mariam, Hasan and Hussain; in Malaysia, Mohd Nazifuddin bin Mohd Najib, the son of Prime Minister Najib Abdul Razak; and in Guinea, Mamadie Touré, the widow of Lansana Conté, the former president.

Another shocking statistic: Seven of these sixteen countries are Muslim majority countries.

Other government officials Officials from the following Muslim countries are named: Algeria – Abdeslam Bouchouareb, Minister of Industry and Mines; Palestine – Mohammad Mustafa, former Minister of National Economy; Saudi Arabia – Muhammad bin Nayef, Crown

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Prince and Minister of the Interior; Senegal – Mamadou Pouye, friend of Karim Wade, himself the son of former President Abdoulaye Wade; Kazakhstan – Nurali Aliyev, grandson of President Nursultan Nazarbayev.

Relatives and associates of government officials The following Muslim countries are included among those government officials whose relatives and associates are using tax havens: Azerbaijan, Egypt, Guinea, Kazakhstan, Malaysia, Morocco, Pakistan and Senegal.

While owning offshore companies is legal, not disclosing the names of the company’s owners indicates that the real purpose is, in fact, to conceal their identities.

The companies often use proxies.

It is through tracking these proxies that the identities of the real owners of these offshore companies became known.

Some of these companies are bogus What is disconcerting is that not only are numerous state officials implicated in the scandal but the largest amount of offshore investments globally, according to investigations, is by the Gulf States. The fact that these investments are in the name of office bearers, their families and associates is a clear indication that this is wealth that is being drained from countries – wealth that could be utilised for development.

This is apart from the fact that ‘removing’ this wealth constitutes fraud on a humungous scale. For Muslim leaders to be involved in essentially robbing their people is a crying shame. Their exposure reinforces the perception that many Muslim leaders are not only autocratic but also downright corrupt.

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Muslim Views . April 2016

Light from the Qur’an

Affirming tawhid: an act of ibadah

IBRAHIM OKSAS and NAZEEMA AHMED

THE conviction contained in the expression ‘la illaha illahu’ is one that is felt by countless Muslims all over the world. In this regard, Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, Risale-i Nur, says that people of imaan who constantly repeat those words are recalling and proclaiming Allah Almighty’s unity. Furthermore, such affirmation of Allah’s unity, tawhid, is an act of ibadah that is a most enjoyable, most valuable and most exalted sacred duty.

Bediuzzaman expresses that the true affirmation of tawhid is a judgement, a confirmation and an acceptance. Such is this expression of tawhid that the one who expresses ‘la illaha illahu’ can find his/ her Sustainer present with all things, and will see in all things a path leading to his/ her Creator, and does not regard anything as an obstacle to Allah Almighty’s presence.

In Rays, one of the books in the Risale-i Nur Collection, Bediuzzaman explains that when we say ‘la illaha illahu’, we affirm the absoluteness and the comprehensiveness of Allah Almighty’s actions that we can see at work in the universe.

Furthermore, it is only Allah Almighty’s wisdom and will that can expand or limit His actions as well as the capacities of the places

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in which Allah Almighty manifests His actions. Stray chance, dumb nature, blind force and unconscious causality cannot have any part in the most balanced, wise, life-giving and orderly actions of our Creator. Rather, Allah Almighty uses nature, causality and chance as an apparent veil to conceal His power by His own command and will.

Bediuzzaman expounds on three ayahs from Surah Al-Nahl as proof of the way in which we can witness tawhid in the universe through Allah Almighty’s acts.

The first is ayah 68: ‘Your Sustainer inspired the bee to seek a dwelling-place in the mountains.’

The bee is, with respect to its disposition and function, such a miracle of Allah’s power that a whole surah, Al-Nahl, has been named after it.

Allah inscribes in the head of that little honey-machine a complete programme for the fulfilment of its important task. He places in its small stomach the most delicious food to ripen.

In the bee’s sting, Allah places poison capable of killing animate beings without causing any harm to its own body. Allah Almighty does this with utmost care and knowledge, with exceeding wisdom and purpose.

This manifests such perfect orderliness and equilibrium that it is clear that unconscious, disorderly, chance and accident could never interfere or participate in this.

The appearance and comprehensiveness of this divine act is miraculous since it applies equally to all the countless bees found on earth, with the same wisdom, the same care, the same symmetry, at the same time and in the same fashion. Bediuzzaman says that this is a self-evident proof of tawhid.

The second, ayah 66: ‘There is for you a lesson in cattle. From what is within their bodies, between excretions and blood, we produce for you drink, milk, pure and agreeable to those who drink it.’

Bediuzzaman explains that this ayah is a declaration overflowing with useful instruction.

To place in the nipples of cows, camels, goats and sheep, as well as human mothers, in the midst of blood and excrement but without being polluted by them, a substance pure, pleasant, nutritive and white – milk – and to inspire in their hearts tenderness toward their young that is still more pleasant, sweeter and more valuable than milk. This requires such a degree of mercy, wisdom, knowledge, power, will and care that it cannot be the work of chance or of blind forces.

The manifestation, workings and comprehensiveness of such a miraculous and wise divine art and action, all over the face of the earth and in the countless hearts and breasts of innumerable mothers of hundreds of thousands of species, in the same instant, in the

same fashion, with the same wisdom and the same care — constitutes a self-evident proof of tawhid.

Regarding ayah 67, ‘From the fruits of the date-palm and the vine you take sugar and fine nourishment; verily therein is a sign for people possessing intelligence,’ Bediuzzaman explains that this ayah draws our attention to the date and to grapes, saying, ‘…for those with intelligence there is great proof, argument and evidence of the tawhid in these two fruits. These two fruits yield nurture and rizq, fresh and dry fruit, and give rise to most delicious forms of food.

‘However, the trees that bear them stand in waterless sand and dry soil, and are thus miracles of power and wonders of wisdom.

Each of them are like a factory producing sweet sugar, a machine manufacturing honey-like syrup, a work of art created with perfect order and sensitive balance, wisdom and care; hence, anyone with a grain of intelligence will say on contemplating them, “The One who made them in this fashion may very well be the Creator of the whole cosmos.”’

In front of our eyes, each vine branch, the thickness of a finger, will hold twenty bunches of grapes, and each bunch will contain hundreds of sugary grapes, each like a little pump emitting syrup.

To clothe the surface of each grape with a fine, delicate and

colourful protection; to place in its delicate and soft heart, seeds with their hard shells, which are like its retentive faculty, programme, and the story of its life; to manufacture in its stomach a sweetmeat like the helva of Paradise, a honey like the water of Kawthar; to create an infinite number of such grapes over the entire earth, with the same care and wisdom and wonderful art, and at the same time and in the same fashion, proves that the One who fulfils these tasks is the Creator of the whole cosmos, and this act, since it requires infinite power and limitless wisdom, can only be the act of Allah Almighty.

Bediuzzaman says that it is clear that blind and stray, disorderly and unconscious, aimless, aggressive and anarchic forces, nature and causality, cannot have anything to do with this most sensitive balance, this most skillful art, this most wise scheme. They cannot even stretch out their hands toward it. It falls to them only to be employed by Allah Almighty’s command as passive objects, as curtain holders.

Bediuzzaman concludes that just as the three points proving tawhid contained in the three truths indicated in the three ayahs in Surah Al-Nahl, so do the countless manifestations and workings of infinite dominical acts demonstrate unanimously the unity of a Single One of Unity, the All-Glorious One, Allah Almighty.

Muslim Views . April 2016

From Consciousness to Contentment

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World Book Day, and Book of the World, every day JASMINE KHAN

IN a world that is more and more trying to move to a paperless society, and the proliferation of e-books, it is heartening that a day has been set aside to celebrate the written word.

At a general conference held in Paris in 1995, Unesco chose April 23 to pay a world-wide tribute to books and authors. The purpose was to encourage people, particularly the youth, to discover the pleasure and benefits of reading.

In addition, it was hoped that we would respect the irreplaceable contributions of writers who have furthered the social and cultural progress of humanity.

On this date in 1616, great authors Shakespeare, Cervantes and de la Vega died. Other prominent authors who were either born or died on this date include Druon, Laxness and Nabokov.

In South Africa, World Book Day is celebrated to raise awareness about the importance of reading, to reach out and give communities access to books, to educate people to care for their libraries and, most importantly, to celebrate books.

Ironically, while writers are being lauded globally, and organisations are working hard to bring the printed word to marginalised communities, closer to home, we are fostering a culture of nonreading.

I remember working in a public library more than 30 years ago; children used to line up at

the doors waiting for the library to open. The joy on their faces as they sat paging through picture books or the look of satisfaction as they exited the building, clutching the precious cargo, was worth the long hours and aching feet.

Back then, school projects were done at the library; today, they are done courtesy of the internet; no more flipping through pages, searching in the index for the relevant topic.

Today, it is done with the click of a mouse.

There are many who look at you with pity and, sometimes, even a bit of disdain, as you hold a book to read. ‘Don’t you have a Kindle?’ they ask. ‘It is so much easier,’ they tell you, and fail to understand why you would go to the trouble of travelling to a library, and then spend time browsing through the shelves.

For an avid reader and book lover, that is the best part. Physically holding the book, checking the inside cover to find out what the story is about, are all part of the ritual.

However, in this ever escalating race which we call living these days, time is of the essence. It is much easier to read from a computer screen, never mind the damage done to our eyes – just as it is easier to leave the children to watch television instead of sitting on their beds and reading them a story.

Sadly, there are parents who say that if the child reads something twice a year, he is still read-

Extract from a poem

by Gillian Strickland:

‘I had a Mother who read me things That wholesome life to the boy heart brings...

Stories that stir with an upward touch, Oh that each mother of boys were such!

You may have tangible wealth untold; Caskets of jewels and coffers of gold.

Richer than I you could never be...

I had a mother who read to me!’ ing; and if she reads something off the television screen, it is also reading.

There was a time when children fell asleep to the loving voice of either mother or father reading to them. Nowadays, they are far more likely to go to bed with images of cartoon characters doing violent things or, in the case of teenagers, images from the movies they watch last thing at night or the thumping music they listen to.

It is a fact that children who have been read to, and read themselves in their formative years, have better communication skills, are better at expressing them-

selves and are good conversationalists. It does not matter if in adulthood they do not find as much time to read; the foundation has been laid.

We tend to forget that the very first revelation to our beloved Rasul (SAW) was, ‘Read.’ It was also he (SAW) who said: ‘Seek knowledge, even as far as China.’

We can never stop learning and there is an endless supply of knowledge, information and entertainment available in the form of books. Whether it is information you seek or just time out, there is nothing like the crisp pages which could be holding a whole world within itself.

Many of us find it hard to switch off and relax; it can be difficult to simply shut off your thoughts.

This is where the benefits of reading come into play; you can get that much needed rest and you can keep the mind occupied at the same time.

The benefit of relaxing while learning will keep the mind nourished and enriched and it will improve your memory and concentration at the same time. We are not meant to stop learning; we are sent to this world to learn the lessons of life, to expand and grow.

There will always be those who prefer e-books but, as parents, we have the responsibility to at least make our children aware of books, after all, books have been around for centuries, and pen and paper have been around a lot longer than television and computer video games.

As the country celebrates World Book Day, let us not forget the Book of the World, the book for all time and for all humanity; a book to be read every day.

As we move into the sacred months towards Ramadaan, let us take the Holy Quran in our hands, and read it. It is a book of endless treasures and can bring us nothing but ongoing benefits.

Let us make the intention now to sit every night at bedtime, with our children, irrespective of their age, and send them off to sleep with the mubarak words from the greatest book of all, the Holy Quran. Ameen.

A VERY BIG THANK YOU TO ALL WHO ATTENDED AND SUPPORTED THE ANNUAL

GOLDEN HOUR LUNCHEON 2016 09 APRIL 2016 | DARUL ISLAM HALL, GREENHAVEN

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Muslim Views . April 2016

Positive and Effective Parenting

Teaching children to take responsibility FOUZIA RYKLIEF

CHAPTER 18, ‘Teaching responsibility’, is but one of ten in Part 3 of the book, Parent-child relations: a guide to raising children, and deals with character building and personality.

The authors highlight the following important points: l Responsibility involves imparting values.

This means getting children to adopt your values and act on them. l Being responsible means acting wisely without being told, pressured or threatened into action.

It is the ability to make decisions and to be accountable for them. l Responsible children do what they must do without being told to do it. l Parents must teach self-monitoring self-discipline, which is an internal ‘policing and auditing system’ so they will hold themselves accountable. l Parents must instil the love of Allah SWT in their hearts so they will do the right thing to please Allah.

(There is a whole chapter on this in the book.) l It is more than just doing chores; it is about knowing right from wrong, accepting the rules and reasons for them. l Parents must express appreciation when children behave responsibly.

They shouldn’t just comment when children do wrong; parents should notice when children do right and say so.

We don’t want children to learn that ‘when I am right, nobody remembers; when I am wrong nobody forgets’.

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Being responsible means acting wisely without being told, pressured or threatened into action. It is the ability to make decisions and to be l It is recommended that parents start giving children choices early on. Family meetings can help to share chores.

Each child must be given an opportunity to give input. This is a practical way to teach decision-making and shura (consultation) as well as working in a team.

The authors provide a useful guide to developing responsibility during the child’s developmental stages. A few examples follow below: l Infants and toddlers can learn consequences for behaviour, for example, when babies throw toys out of their cots, they learn from our reactions.

If we give it back to the baby every time, she will continue to throw the toy out of the cot but if we do not give it back after the third time and, instead, put it away, she learns not to do it again. l Pre-schoolers can be taught at an early age to take care of themselves and to contribute to the household.

accountable for them.

They can learn to brush their teeth, dress themselves and tidy up. l Responsibilities increase with primary school children when we give them pocket money to learn money management.

I like the following quote with regard to gardening responsibilities: ‘A Libyan described to me how he divided his garden into six strips and gave a strip to each of his six children, who could grow what they wanted.

‘If his wife needed vegetables for the family meals, she would ask the children whether she could have some tomatoes or peppers or whatever was available.

The garden was well tended and this system put an end to all the arguments about the allocation of garden tasks. Sylvia Hunt.’

The value of contributing to the family needs is also implicit in this activity. l Regarding teenagers: at this stage, the foundation should

have been laid. Discussion of their future is important here – where to and how they are going to get there.

The following basic principles and practical suggestions are helpful

l Make work fun: with toddlers, make a game of putting away toys; for older children and chores – make jokes, cheerful songs etc. l Do work together – use ‘we’ instead of ‘I’. (I particularly like this one.)

Examples like ‘We always pick up our clothes; we do not leave wet towels on the bathroom floor. Let’s clean up your room together.’

It emphasises a communal responsibility so that children do not feel that they are being ordered around.

It cuts down on feelings of resentment. l Discourage the attitude of

‘that’s not my job’. A teamwork mentality develops when we say something like, ‘When the table is cleared and dishes washed, we can all go out for ice cream.’ l Do not overwhelm children with too many tasks.

Parents need to consider abilities and temperaments.

We must give children tasks they can succeed in. l Have positive expectations and discuss a time in which they will do it then leave them to it.

If they don’t finish, offer help and do not criticise. l Don’t do their homework; it is their responsibility – they must face the consequences at school the next day. l Help them organise a schedule – for schoolwork, etc. – also build in their playtime. l Encourage adolescents to get weekend/ school holiday jobs so that they can work for something they want. l Don’t rescue them, and impose appropriate consequences that fit the ‘crime’.

When a child breaks a window with a ball, the child forfeits some of his pocket money over a period to pay for it.

A final word: l Children should not be taught when they are tired or hungry. l Criticism is poison when it is combined with teaching. l Responsibility requires lots of patience.

‘Parent-child relations: a guide to raising children’ is authored by Dr Hisham Yahya Altalib, Dr Abdul Hamid Ahmad Abu Sulayman and Dr Omar Hisham Altalib.

Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP)

FOR ALL

Muslim Views . April 2016

31

Rasheeda’s spectacular scrapbooking secret With this small outlay, you can fire up your imagination and assure yourself that you are a creative being, a soul with depth and colour, writes Doctor M C D’ARCY.

THERE are so many who are quick to affirm a lack of talent instead of asserting the positive view that everyone has an aptitude to make this world a more beautiful and pleasant journey.

Dig a little deep into yourself and you will find that gift of seeing, hearing, smelling and tasting the finer things of life and creation; and its expression doesn’t need to bankrupt your pockets.

Scrapbooking is on such an avenue. With minimal costs, it pays back many hours of satisfaction, pleasure and joy. All it needs is a cheap scrapbook, a small scissors, some glue, old magazines, travel brochures, catalogues, a few coloured pencils and scraps of material, old serviettes, discarded ribbons etc.

All this will cost less than a couple of cans of cool drinks.

With this small outlay, you can fire up your imagination and assure yourself that you are a creative being, a soul with depth and colour.

Recently, my sister, Rasheeda, well into her seventies, opened some of her scrapbooks to me, and I was literally blown away. I had never surmised that she had such talent and innovative artistic

Blue, tranquil and relaxing: a melange of flowers and sacred places around the Islamic world.

Photo M C D’ARCY

depths.

‘Seven to eight years ago, I started my scrapbooks. I had studied Arabic and Quranic tafsir with the late Boeta Zubair Eli for many years.

‘But one cannot study all the time. You need to breathe. I read and paged through many gardening and travel magazines.

‘They opened my eyes. I saw so many beautiful pictures of the world and creation: flowers, birds, wonderful animals and stunning places filled with vibrant colour and art.

‘I just had to keep some of them to page though in my spare time,’ my sister said.

The Haram in Makkah, Islam’s holiest mosque, enshrined in Rasheeda Dharsey’s scrapbook with roses, lilies and orchids.

Photo M C D’ARCY

‘I cut out some of the pictures and had to keep them somewhere so I bought a scrapbook and some glue. Then I got the idea of pasting them into the scrapbook and arranging them in themes of colour and visual harmony. Some I enclosed in cut-out frames of flowers or coloured geometric patterns.

‘I worked out colours that go together to emphasise the main picture so that it would almost jump off the page. This stimulated the designer in me and gave me an artistic eye I never knew I had.

And all of this did not drain my pension.’

I paged through the scrapbooks. Each one oozed love and delight.

My sister continued: ‘I needed to fill my life with something to do with my hands and my mind.

Scrapbooking opened the whole world to me. I can page through the books and, in an instant, I am on a tropical island with palm trees and golden sands, swimming in blue lagoons or walking through the dunes of the desert with a camel caravan.

Rasheeda Dharsey and her scrapbooks, featuring a flamingo fantasy.

Photo M C D’ARCY

‘Next, I can be with the penguins in Antarctica, and then I can sip tea in the wonderful courtyards of Morocco. I can even pray in the Haram of Makkah, right there in that picture book. It’s magical.’

So many of our elderly folk spend their twilight years moaning and groaning all day long with nothing to do except working on everyone’s nerves. Next birthday, give your grandmother or grandfather, or that elderly aunt that follows you around the house, a scrapbook and a scissors, and show them the way to making every hour, every day a fruitful experience.

Scrapbooking is for everyone.

You do not have to concentrate on pretty pictures. You can adorn them with whatever your heart desires. For men, pictures of cars or planes, spaceships and the galaxies beyond the moon, sports of every ilk, history – local or ancient – are good starts.

Egyptology is another favourite subject.

Zapiro’s

Victoria amazonica lily supporting adults on the water.

humorous cartoons will bring smiles for years to come.

Some topics will last well into the future, to be treasured and educate. I have seen old scrapbooks filled with newspaper cuttings of yesteryear on diverse subjects, fascinating and profane.

They make history alive and relevant.

Use your small packet of coloured pencils, and off you go, expressing yourself with some sketches and decorations between your magazine cuttings.

The world is your oyster, as the saying goes. And when you close the covers of the scrapbooks, you can truly say: ‘I have created something wonderful. I am an artist.’

But, a word of warning: do not defile or cut out pictures from valuable books, newspapers or documents; all that is taboo.

Respect the books and magazines of others; there are plenty of old magazines and books at flea markets at minimal cost. I should know; I’m a flea-market addict.

Source WIKIPEDIA

Muslim Views

32

Muslim Views . April 2016

Strike at the root of the problem to eradicate TB To mark World TB Day, March 24, SHOBHA SUKLA of Citizen News Service, recalls a visit to Goodman Makanda, in Khayelitsha, where he discovered how Makanda not only came to terms with his own XDR-TB condition but is now a counsellor with a TB support group.

GOODMAN Makanda was diagnosed with multidrugresistant TB (MDR-TB) in November 2013, when he was 30-years-old. As if this was not enough, after three months of treatment, he was told, in January 2014, that his MDR-TB had escalated to extremely drug resistant TB (XDR-TB).

These two shocks, coming in such quick succession, not only devastated him mentally but baffled him, too.

‘I had never contracted any type of TB before. Moreover, I did not show any symptoms of TB, like coughing, sweating or weight loss.

‘One day, all of a sudden, I just vomited blood so I went to a private doctor who directed me to a government clinic. There I was diagnosed first with MDR-TB and then XDR-TB. ‘There were too many unanswered questions in my mind. I had been made to understand that if one did not complete the normal (drug sensitive) TB treatment, it could lead to MDR-TB. But in my case, it was MDR-TB that attacked me directly. I had no clue as to why and how it had happened.’

Dual burden: TB and diabetes This was a very stressful period in Makanda’s life.

He was on 18 tablets a day plus one painful injection.

He was also on insulin because of his diabetes, with which he has been living since 2002.

The side effects of TB medication were terrible.

He would feel drunk, drowsy, tired, listless, lost his appetite and would not want to walk or talk to anyone.

Slowly, Makanda came to terms with his predicament.

He said to himself: ‘It is me who is sick, and not the counsellor or the nurse.

‘Once I change my attitude to a positive one, the medication is bound to work.

‘If I am negative in my mind, treatment will also show negative results. So, accept yourself for what you are and then everything will fall in place.’

Muslim Views

South Africa was one of twelve countries (shaded in dark green) that reported more than 1 000 cases of Multi-Drug Resistant TB (MDR-TB) in 2014 – being the latest Source: www.who.int/tb/data verified figures available from the World Health Organisation (WHO).

New TB drug Delamanid Recently, there has been a blessing in disguise in Makanda’s life. He is one of the very few fortunate patients in Khayelitsha who, through the untiring efforts of Médicins Sans Frontières (MSF), have been put on treatment with Delamanid – one of the only two (the other being Bedaquiline) new drugs to become available in the past 50 years that are effective against the deadliest strains of the disease, including MDR-TB and XDRTB. It is estimated that up to two thirds of the nearly half a million people who acquire drug-resistant TB each year, globally, could benefit from Delamanid. The drug is particularly important for South Africa, which has one of the highest global burdens of MDR-TB, with 18 000 cases diagnosed in 2014.

At least 7 000 people a year could benefit from this drug in South Africa, according to the World Health Organization (WHO) guidance for using Delamanid. But, with the Japanese pharmaceutical manufacturer, Otsuka, putting a prohibitively high price tag of US$ 1 700 per treatment course for Delamanid, the drug is out of reach for most of those in urgent need of it.

Interestingly, even though South Africa is one of the sites for Otsuka’s clinical trials on Delamanid, the company has still not yet filed for registration of the drug in South Africa. To date, Delamanid is only registered in four countries – Germany, Japan, South Korea and the United Kingdom.

MSF recently gained access from Otsuka to a very limited

‘It is a general belief that only people who are dirty or do not get enough food to eat can get TB. This may not be the case always.

I was eating healthy food but still I got it. People forget that TB is in the air so anyone can get it – rich or poor.’ number of Delamanid treatment courses for use in South Africa, and, in the past three months, has started five patients in Khayelitsha on regimens which include the drug, Makanda being one of them.

He has been on Delamanid, in conjunction with other drugs in standard regimen, since November 2015 and will have to be on it till May 2016, as it has to be taken for six months. Within one month of starting on the drug, he felt a remarkable improvement in his condition.

‘Since I have started taking this medicine, all my debilitating side effects have vanished and you can see how healthy I have become.

But most people still have to continue with the old medication for drug resistant TB, and the treatment is very challenging, as was in my case. But I overcame them with sheer will power.’

From his personal experience, ‘Ignorance about TB is the biggest bane and stumbling block in controlling it. Due to lack of correct information, there still is a lot of stigma attached to TB. ‘It is a general belief that only people who are dirty or do not get enough food to eat can get TB. This may not be the case always.

I was eating healthy food but still I got it. People forget that TB is in the air so anyone can get it – rich or poor.’

Makanda is now part of a support group with MSF and, as a counsellor, helps other TB patients. ‘I tell them to talk about their concerns. If you experience something, talk about it. We cannot buy TB from a shop. If we did, we would return it to the shop and say: “Thank you. I do not want it.”

‘They love it when I talk to them like this. It helps them to get

rid of self-stigma. So we have to educate them and talk to them as friends. TB is curable. It can be defeated with proper treatment coupled with a strong will power.

This message has to go out loud and clear.’

Makanda’s sane advice is that to control MDR/ XDR-TB, we must focus on eliminating drugsensitive TB and ensure that people complete their treatment.

‘If we want to end TB, we cannot start by cutting the branches of the tree. If you do not want the tree of TB in your yard, do not merely cut the branches but cut off the root so that the tree cannot grow again.

‘MDR- and XDR-TB are just the branches of the normal TB tree. I got MDR-TB directly from the air and it was there because someone else interrupted treatment of their normal TB. So, let us dig the problem from the ground level then the branches will die automatically.’

The lack of good and affordable drugs, increasing levels of resistance and the sheer number and breadth of MDR/ XDR-TB cases present a grave global challenge. If left undiagnosed and untreated, the disease will continue to spread and kill.

Dr Mario Raviglione, Director of Global TB Programme at the WHO, too voiced his concerns about the high prices of the two new TB drugs at a webinar recently hosted jointly by Citizen News Service and the International Union Against Tuberculosis and Lung Disease. He insisted upon creating a market dynamic that is correct and good and which will allow some of the highly expensive drugs to have a price that is more acceptable.

Courtesy Citizen News Service