RAJAB/SHA’BAAN 1438 l APRIL 2017
Vol. 31 No. 4
Farewell to the gentle uncle of our struggle: A tribute to a life lived in the service of humanity SA’DULLAH KHAN
THE world bade farewell to liberation stalwart, Ahmed Mohammed Kathrada, a fearless, courageous, revered antiapartheid veteran, an exemplary mentor, radical revolutionary with a humble soul, the gentle uncle of the struggle.
Dedicated life
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Dismissed exco and trustees clash over waqf
dom struggle in South Africa. He believed in the duty of political vocation, despite knowing the tendency for governmental office to often become blemished by the vanity of political self-importance. He was neither enticed by the trappings of political power nor tarnished by the taint of tenders.
Sense of justice He was unyielding in the pursuance of justice, whether being defiant as a powerful voice of a revolutionary in the face of racist government or standing firm on
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Born into revolution: reflections on a radical teacher’s life
people ur urgently gently
20 MILLION need ffood ood & water water
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Qibla commemorates Sharpeville: 57 years later, what has changed?
lity was like a glowing candle that exposed to South Africans how low some leaders have fallen in the shadow of the MandelaKathrada generation. As his passing ushers the dusk of an era, it remains the responsibility of people of conscience to ensure that the gains made by such selfless struggle is never undone, and that our freedom won on the blood of heroes like Steve Biko and Imam Haron is not auctioned off to the highest bidder. Ahmed Kathrada was a profound man of the highest integri-
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The Makkah Chronicles: Arafah - the pinnacle of Hajj
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ty who, through his evident humility and overwhelming humanity, inspired our collective self-respect; whose existence was a principled epic journey of the human spirit. He lived a heroic life and died a role model. Hamba kahle Uncle Kathy. Shaikh Sa’dullah Khan is the CEO of Islamia College, Cape Town. This is an edited version of the tribute delivered by Shaikh Sa’dullah Khan as the opening address at the Ahmed Kathrada Memorial held at St George’s Cathedral in Cape Town, on Thursday, April 6.
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EA EAST ST AFRIC AFRICAA CRISIS
principles demanding accountability from ‘comrade’ leaders who sacrifice the objectives of the struggle at the altar of greedy, selfish, self-interests. His incorruptible sense of integrity compelled him to publicly address his concern about those in authority who were deviating from standards imbued in the Freedom Charter and tainting the values enshrined in that historic document, condemning the despicable acts of those who prioritised private gains above public interest. His persistent pursuit of equa-
LIVEESS HEL
Ahmed Kathrada will always be remembered as a profoundly wise gentleman, principled and dedicated, who did not surrender to the glitz of the political limelight but, rather, remained unapologetic about his lifelong obligation to the ongoing project of freedom and liberation in South Africa, Palestine and elsewhere in the world. He remained undeterred by the hubbub of glory; maintained his humility and unpretentiousness in the face of the global attention drawn by the fruits of the free-
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Undeterred by the clamour of glory
Soon after his release from prison in October 1989, 25 years after being convicted of sabotage and attempting to overthrow the apartheid state, Ahmed Kathrada (seated, middle) was hosted by the Muslim Judicial Council (MJC). He was then taken on a tour of the shrines of the pioneers of Islam in the Cape, many of whom had been banished by the Dutch colonialists to this country as political exiles. Among those who were on hand to welcome Ahmed Kathrada to the MJC office were Imam Hassan Solomons (seated, left), Shaikh Nazeem Mohamed, the president of the MJC (seated, right) and (standing, from left): Abdullah ‘Dullah’ Omar, who went on to serve as South Africa’s first Minister of Justice, Farid Sayed, Sulaiman Bayat, Imam Magadien Sadien, Imam Ali Gierdien and Shaikh Shahid Satardien. Photo SHAFIQ MORTON
S HHEELP SA VE
Uncle Kathy experienced torture, underwent decades of incarceration and had to endure the pain of separation due to his principled stand for the freedom of others. His unwavering loyalty to this higher cause made him dedicate his life to building a nation unfettered by discrimination and corruption; fighting for a government that would care about the aged and the young, the oppressed and vulnerable. Due to his aversion to inhumanity, his lifelong focus was on an unwavering striving for human dignity, equality, liberty and justice. Upon his release from prison, he dedicated himself to enlighten the world about the evils of apartheid as he exemplified the lessons of reconciliation he had learnt through his decades of struggle.
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Honouring our teachers in their lifetimes
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Muslim Views . April 2017
Muslim Views . April 2017
The people must rise
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HE current discourse around national developments is unprecedented. These developments warrant serious and careful consideration because the present crisis is more than political, social and economic. It is also an intellectual crisis. There is a general failure to engage in discourse with hope and a vision that offer alternatives to the present, pathetic state of the nation. In this vacuum of truly progressive discourse, we are besieged by reporting, comment and analysis in media generally, reflecting the cacophony of voices that, essentially, do not represent the interests of ordinary South Africans. Many sound and pretend like they do, and some overtly represent the narrow interests of racists, colonialists, elitists and neoliberals. Yet, almost everyone who took to the streets on April 7 appear to have in common the agenda to remove Zuma from office. This agenda ostensibly united the people of South Africa in common cause. Such allegations, founded, inter alia, on the need to reclaim the captured National Treasury from the Guptas, are used to rouse support for the removal of the president. All those opposed to the president and his clique within the ANC appear to have consensus that he should resign. Yet, there is little discourse about who should succeed him, even if a parliamentary vote of no confidence
succeeds. More importantly, there is little discourse about the crucial policy direction South Africa needs to serve the interests of all her citizens, as opposed to the interests of disparate groups with self-serving agendas. The country is in the grip of the drama and sensation precipitated by a cabinet reshuffle. The scramble for power and clamour for the protection of narrow interests overshadow the interests of ordinary people who struggle with unemployment, poverty, crime and racism. The once popular congress for the voice of workers, the trade unions, is now fragmented. There is no broad and popular national social movement that can unite people and workers, untainted by party-political interests. Under the one faction of ANC rule, the people remain subjected to the cheap rhetoric of wresting white monopoly capital from its agents in the interests of radical economic transformation. On the other hand, the ANC capitalist faction of black elitism, offer the rhetoric of an anti-corruption agenda. The people have no stake in the ANC factional woes, nor in any party-political agenda, nor in voices that have no grasp of what really ails our country. While criticism is essential in the national discourse to address our problems, we should guard against any cynicism that erodes hope and plays into the stereotypes of the failed African state. We must collectively resist and reject cynicism, defeatism and hopelessness that banish us to the neoliberal and post-colonial stereotype of the iconic corrupt Africa. The people must collectively build a vision of hope on renewed national resistance against corruption, elitism and neoliberalism. Neither the cynics in mainstream media, nor the corrupt elites like Zuma, nor the neoliberals like Zille should be allowed to speak for the ordinary South African masses who simply demand basic human rights. It was largely a revolutionary people’s movement that defeated apartheid. It should be a revolutionary people’s movement that must undertake the task of seeking alliances that reflect consistency with people’s priorities in respect of basic human rights and ideals. Such a movement must be founded on renewed ideological rigour and clarity and must now engage both strategy and principle to build a new future.
Our editorial comment represents the composite viewpoint of the Editorial Team of Muslim Views, and is the institutional voice of the newspaper. Correspondence can be sent to editor@mviews.co.za
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Reflections on the Isra and Miraj On Monday, April 24, we commemorate the Night Journey (Isra) and Ascension (Miraj) of the Prophet Muhammad (SAW). To help us understand the significance and deeper messages behind this important event, DR AMANY SHALABY presents historical facts along with her insightful reflections. ‘GLORIFIED (and Exalted) be He (Allah) Who took His servant (Muhammad) for a journey by night from Al-Masjid-al-Haram (in Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him of Our ayat (proofs, evidence, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer.’ (Quran 17:1) The Isra and Miraj are important events that happened to Prophet Muhammad (SAW) which signify spiritual meanings for all of us. The word ‘Isra’ means ‘causing to walk at night’ and it refers to the event when Allah took Prophet Muhammad (SAW) on a night journey from al-Masjid al-Haram (The Sanctuary), in Makkah, to alMasjid al-Aqsa (the farthest mosque), in Jerusalem, where all the prophets and messengers since the time of Adam (AS) to Jesus (AS) had gathered to pray with him. Thereafter, the Prophet (SAW) was taken in an ascent from one heaven to another where he met different prophets until he arrived at the Final Abode and became aware of the Divine Presence. It was at that event that prayer (salaah) was revealed and made obligatory upon all who accept to follow the Path to Allah. ‘Isra’ also carries the meaning of ‘delight and revealing secrets’. Thus, with every step the Prophet (SAW) took in his night journey and ascension (Isra and Miraj), there was a delighting secret that was revealed to him and to us through him. The Isra was in the material realm while the Miraj was to the spiritual realm and then to the realm of Divine Power (Jabarut) and, finally, to the Lahut (Divine Presence). It was a journey from the creation, with all of its levels, to the Creator. These events are an invitation for all of us to follow the Path of the Prophet (SAW) and transcend the realm of the creation to be conscious of the Divine Presence. The Isra started with the Prophet (SAW) walking
around the Kaabah – the symbol of the Divine Essence – seven times, by order of Allah SWT. Similarly, we must put our trust in Allah and focus our lives and our actions around the Divine Essence. Thereafter, Angel Jibril brought a ride to the Prophet (SAW) called al-Buraq. The word Buraq is from the root verb ‘baraqa’ which means ‘to flash’, as in lightning, ‘barq’. The Prophet (SAW) said that whatever the Buraq sees it attains. The Prophet (SAW) and Angel Jibril (AS) mounted the Buraq and it took them with the speed of light to alMasjid al-Aqsa. He dismounted the Buraq and tied it where all the prophets used to tie their rides. Similarly, whatever your sight is, that pursuit you will attain. If your pursuit is the physical realm, that is all you will get. If your pursuit is extra-ordinary power, that is all you will get. But if your pursuit is to be in the Presence of the Beloved then that is what you will get, and Allah makes it happen at the speed of light. Al-Masjid al-Haram symbolises the holy sanctuary of your individuality while ‘The Farthest Masjid’ symbolises the sacred individualities of others. You must tie your ride, your motion in this world, to where all the prophets tied their motions (i.e. the Divine Guidance) to enter into the sacred realm of unity. Similarly, just as the Prophet (SAW) gathered with all the prophets (SAW), you need to unite with the sacred souls in all people. When the Prophet (SAW) led all the prophets who had passed away in prayer, it signified that he carried the message after them in this world and so has their support. Similarly, we must carry the Divine Message, the message of all the prophets, the message of peace, love, mercy, justice and freedom by following the Divine Law and the Way which they described for us, through Divine revelation, in order to attain the gnosis they had attained and reach the truth and be the representative of its mercy to the worlds. Dr Shalaby graduated as an electrical engineer from Ayn Shams University, Cairo, in 1985. She obtained her Master’s degree in Comparative Philosophy of Religions from the Islamic College of Advancing Studies, Middlesex University, London, UK. She is a co-founder of the non-profit, Radiant Hands Inc., an organisation that helps single mothers in need. Courtesy: www.patheos.com
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Muslim Views . April 2017
Dismissed exco and trustees clash over waqf MAHMOOD SANGLAY
CAN a mosque be waqf and at the same time be owned by a private trust? This issue has been interrogated over the past three years by some stakeholders of Al Jaamia Masjid, in Stegman Road, Claremont, Cape Town. In March 2014, the imam of Al Jaamia, Shaikh Riyaad Walls, was dismissed by the mosque exco, allegedly for not fulfilling his appointed role. After a joint meeting with both parties, the trustee of the Shahmahomed Trust, Professor Faadiel Essop, then reinstated Shaikh Walls and soon thereafter dismissed the exco. The chairperson of the dismissed exco, Mugamad Esau, says the Shahmahomed Trust ‘acted in an arbitrary and high handed manner’ by dissolving a democratically elected body that served the Al Jaamia congregation for decades. He says he does not recognise the new exco as legitimate. According to Esau, the trust asserted its powers of legal ownership of the mosque to dissolve the previous exco and to call for the election of the present exco. He insists that this is in breach of the conditions of waqf and therefore the new exco cannot be legitimate. He adds that this also means that the new exco is not entitled to collect public funds for the mosque because privately owned institutions do not qualify for public funding. (The new exco is currently making an appeal to the public to raise R9,1 million for major renovations to the mosque.) Essop declared his support for
...waqf ‘cedes to the property of Allah immediately it is enacted by word or deed whether direct or indirect or implied. Thus, if someone who owns a building, allows people to offer salaah in it, it cedes as public waqf even without speech or document...’ This stone, currently displayed in an obscure niche above a door opposite the pulpit at Al Jaamia Masjid, reflects an inscription in three languages. The first line, in Arabic, consists of the basmallah, followed by the words, ‘This mosque is waqf for the sake of Allah Most High.’ The second to fourth lines are Farsi poetry and a prayer for benefit from the erection of the mosque, and reflections on the transience of life. The fifth line, in Arabic, reflects the date Dhul Hijja 9, 1329 (AH), corresponding to Thursday, November 30, 1911. The last line, in Gujerati, is a maxim stating that worldly things do not accompany us beyond Photo MAHMOOD SANGLAY death.
the new exco and its fundraising campaign. He indicated that it was as custodian that he took the unprecedented decision to reinstate Shaikh Walls and dissolve the previous exco. He believes ‘serious issues’ needed his intervention and that this was in the interests of Al Jaamia. He added that the new exco was elected by the congregation after a process of public participation that was open even to members of the dissolved exco. Essop told Muslim Views that the trust normally does not intervene in the management of the mosques under its control and has always respected decisions made by the elected excos, unless called upon to do so (on rare occasions) by the parties involved in order to resolve serious conflict.
In addition to Al Jaamia Masjid, the trust also owns the Darul Karar Masjid in Park Road, Wynberg. The policy of the trust is to allow the respective mosque excos the autonomy to manage the affairs of the mosques independently of the trust. Essop says Al Jaamia Masjid has been operating ‘in line with the trust deed’ for over a century. It is in this ‘enabling environment’, he says, that great leaders and ulama like Imam Haron served and inspired Muslims beyond the precincts of Al Jaamia. However, Essop says that if the objections to the legitimacy of the new exco negatively impact on the funding campaign of the mosque then it may pose some risks for the institution’s financial
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sustainability. The Shahmahomed Trust, says Essop, has never been the sole source of funding for the mosque, let alone the planned renovations. The objections from the congregation, he says, have the potential to deprive the community of benefit from a historically significant institution. In Islam, waqf is an endowment made by a Muslim to a religious, educational or charitable cause. A mosque is generally considered waqf so no person can claim ownership of a mosque. It is this status of the mosque as waqf that enables those who manage its affairs to solicit public funds for its maintenance and upkeep. However, it is the legal ownership rights of the trust that enable the trustees to exercise powers to act in the interests of the stated beneficiaries of the trust deed, namely the congregation. Ideally, this happens if there are good relations between the key stakeholders associated with the mosque, namely the exco, the trustees and the imam.
Essop consulted Moulana Taha Karaan, the mufti on the Muslim Judicial Council (MJC) Fatwa Committee. With reference to Al Jaamia, Moulana Karaan is of the view that it is possible for a waqf property to co-exist as privately owned property in South African common law. However, the moulana argues that in Islamic law it is ‘fundamentally incorrect’ to describe it as ‘privately owned’ by one of the Shahmahomed trustees. The trustee (or any other authority) automatically assumes the powers and role of only a custodian. Dr Abdul Kariem Toffar, former Deputy Principal (Academic) of International Peace College South Africa (Ipsa), concurs with Moulana Karaan and adds that waqf ‘cedes to the property of Allah immediately it is enacted by word or deed whether direct or indirect or implied’. ‘Thus, if someone who owns a building, allows people to offer salaah in it, it cedes as public waqf even without speech or document,’ says Shaikh Toffar.
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Muslim Views . April 2017
Born into revolution: reflections on a radical teacher’s life DR YUNUS OMAR
ALIE Fataar was a teacher. Perhaps that doesn’t seem glamorous and very important. But Fataar, who would have turned 100 on March 26, 2017, is one of the many South African unknowns whose life and work can point the country today in a direction it ought to follow. Fataar and his comrades developed an unparalleled educational project during the darkest days of colonialism and apartheid. Their work from about the 1940s explicitly debunked the pseudoscientific racist notion that intelligence and human worth were unequal by virtue of physical characteristics such as skin colour and the texture of one’s hair. In the 27 years between starting his career as a teacher and going into exile, Fataar profoundly influenced multiple generations of pupils in South Africa. He instilled in them the virtues of critical citizenship and a profound, articulated anti-racism. His mantra, and that of the progressives he worked alongside, was: ‘There is only one race – the human race.’ Why does Alie Fataar interest me so much, and why am I now writing this reflection on a life that has been relegated to the margins of South Africa’s education resistance history? Quite simply, because he exemplifies the type of teacher South Africa sorely requires today if its classrooms are to be used to develop a new generation of critical, engaged students. Fataar and his comrades showed that South Africa needs teachers who know that teaching is, by definition, an acutely politi-
Alie Fataar is photographed here in 1961 with his 10A class at Livingstone High School, in Claremont, Cape Town. In the same year, Fataar was banned under Photo courtesy ALIE FATAAR the Suppression of Communism Act.
cal act. It requires a critical outlook that is independent, fearless and sustained.
Who was Alie Fataar? Alie Fataar was born on March 26, 1917 in Claremont, a working class suburb in Cape Town. 1917 was a significant year. In Russia, the revolution was to shape the world in significant ways. World War 1, the ‘Great War’, continued to maim and kill millions. South Africa was a colony of Great Britain, which introduced apartheid-style legislation that oppressed the country’s not-white citizens. In 1918, Nelson Mandela was born. Fataar was the youngest of twelve children. His father, Salamudien Fataar, was a tailor at Garlicks, a fine goods retailer and his mother, Janap Moosa, was a washerwoman. Fataar’s father was not literate, while his mother was fairly literate, but the young Alie was obsessive about reading and progressing through education. When he enrolled at Clare-
mont’s Livingstone High School in 1929, he continued a pattern established during his primary school years, placing him consistently at the top of the class. Livingstone shaped Alie Fataar. There he encountered soaring intellects in teachers like Hassan Abrahams and E.C. Roberts. They were members of the Teachers’ League of South Africa (TLSA), and declared unequivocally that their students were anybody’s equal – simply by virtue of being human. This thinking was revolutionary at a time when South Africans who were not white were considered and treated as inferior. After school, in 1935, Fataar enrolled at Cape Town’s Zonnebloem College of Education. In 1937, he landed a post at his alma mater, Livingstone High School. As a senior English teacher he revelled in the responsibility of moulding his students into people who rejected an imposed inferior status, and who aspired to actualise their full human potential.
Fataar was banned in 1961 under the Suppression of Communism Act and was no longer allowed to play any role in organisations like the TLSA and the African Peoples’ Democratic Union of Southern Africa (Apdusa). He kept teaching while under constant surveillance by the notorious Special Branch. He was interrogated and accused of breaching his banning order several times, and fled into exile in 1965. Between then and his return to South Africa in 1993, Fataar lived in three newly decolonised African states: Botswana, Zambia and Zimbabwe. He initially struggled to find work but then began a ‘second life’ in education. He taught in all three countries and worked for both the Zambian and Zimbabwean governments as an education specialist. He eventually retired when he was 71, having served education in Africa for an astounding 51 years. He was 76 when he returned to South Africa in 1993. He engaged robustly with public education, globalisation, and the militarisation of public life, through newspaper articles, letters to the editor and community radio forums that had been established in the postapartheid era. His appetite for political debate and engagement was not dulled by age.
Radicalising teaching Fataar was not the only radical thinker and educator influenced by the Teachers’ League of South Africa. In the 1930s, literature from the Russian revolution was finding its way into Cape Town’s progressive intellectual circles.
The TLSA was captured by young radicals, and these teachers became explicitly and organisationally committed to the creation of a new world. Through their teaching, these intellectuals created the vision of a new, just society through writing, publishing, debate, and a fierce contestation of ideas both against the enemy, and within their own ranks. It was a revolutionary moment in South Africa’s making. Historians and public intellectuals such as Ciraj Rassool have written about this project that aimed at nothing less than ‘taking a nation to school’. This was arguably the most contested and creative political space and period in South Africa’s history. But its details are not included in post-apartheid’s struggle narratives, and so these radical teachers are not known. Yet it’s they who created a fierce counter-educational narrative to the dehumanising tenets of colonial and apartheid education. And their work remains relevant today. The ideals of a teacher born 100 years ago need to be inserted into the country’s official narratives. Alie Fataar, who died on June 9, 2005, left a legacy of teaching as an act of defiance in the face of intellectual dishonesty. Quality teaching, he taught us, is teaching with a social justice orientation, geared towards the creation of a radically new society. Dr Yunus Omar holds a PhD in Education from the University of Cape Town. This is an edited version of an article that appeared in ‘The Conversation’.
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Muslim Views . April 2017
East Africa on the brink of famine
Camps for internally displaced people, such as Caynabo, in Somalia, have been set up as aid agencies face an uphill struggle to feed millions who face starvation as a result of the drought that has severely affected parts of East Africa. The writer points out that living conditions in these camps are ‘shocking’. Photo HASSAN EL BANNA, courtesy Islamic Relief Worldwide
More than 20 million people across the Horn of Africa are facing a humanitarian catastrophe as the United Nations warns of a famine within the next six months. Journalist SHANAAZ EBRAHIM-GIRE, who is currently in Nairobi, visited some drought-affected areas and filed this report.
AID organisations are stepping up their operations in East Africa in a bid to save the lives of some 12,8 million people in Somalia, South Sudan, Kenya and Ethiopia, who are severely food insecure. Drought conditions have reached critical levels, and families are starving, having lost their livestock and livelihoods. I have been deployed to Islamic Relief Worldwide’s regional office in Nairobi, Kenya, to coordinate media during this emergency period. Over the past few weeks, I travelled to Somalia and parts of Kenya to get a first-hand account of the effects that this prolonged drought have had on communities. About 2,1 million internally displaced people – subsistence farmers and pastoralists – have been forced to leave their homes, while a further 2,3 million refugees are in need of assistance as a result of regional instability and conflict. There is also a health crisis looming, with outbreaks of cholera reported in parts of Somalia and Ethiopia. The United Nations Office for the Coordination of Humanitari-
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an Affairs (Unocha) reports that approximately ‘600 000 children aged five to six years in Somalia, Kenya and Ethiopia will be in need of treatment for severe acute malnutrition in 2017 and this number is expected to rise rapidly’.
Women and children worst affected Latest statistics indicate that about 6,2 million people – half the total population of Somalia – are in need of humanitarian aid, and, of them, almost three million are facing crisis and emergency levels of food insecurity. No amount of journalism training could have prepared me for what I saw during a visit to the Caynabo camp for internally displaced people (IDP). Mainly women, children and the elderly were living in shocking
conditions. In some cases, families of up to ten people were sleeping in a makeshift hut no bigger than three metres wide, and made of old clothes and plastic bags. At the time of our visit, the camp was not formally registered with the UNHCR and there was no support received from the local government officials. The Caynabo camp we visited was just one of four similar camps that housed approximately 500 families each. A mother of ten children, Zeinab Mohammed Warsame, has been living in the Caynabo IDP camp for two months. She moved her family to the camp after all their livestock died due to the severe drought conditions. ‘My children are hungry. We have not eaten in days.
‘We depend on relatives and the host community, who distribute left-over food … but we are more than 500 families living in this camp and so many of us are starving. ‘We need help,’ Warsame related. Warsame’s young daughter, Fatima, suffers from epilepsy. Her mother is worried that if she does not receive the necessary treatment, she will not survive. ‘I used to transport my daughter around using one of our camels. I carry her around now. There is no clinic here and the nearest doctor is 120 kilometres away, in Burao town. ‘I do not have any money to pay for the medicines she needs to get better.’ Like Warsame, Fatouma and her children were uprooted from their home when their livestock died and the water dried up in their village. We found her living in the Daynile camp, on the outskirts of Mogadishu. ‘Fatouma walked for ten days with her children in search of food and water, finding their way to the Daynile camp. This mother lost her three children along the way. Nuratu, Gadiju and Osman were buried along the side of the road during that harrowing journey,’ Islamic Relief’s Tufail Hussein explained.
Islamic Relief response plan According to Islamic Relief’s regional director, Yusuf Ahmed,
the levels of poverty and food insecurity has reached critical levels, and he appeals to the international community to respond as a matter of urgency. ‘In Warap state, South Sudan, we have seen cases where people have started cooking and eating leaves… ‘It is very sad to see that in a world where there is so much waste, people are dying because they do not have food to eat… ‘In Ethiopia, we came across mothers and children who came to the main road when they heard our vehicle approaching. ‘We immediately stopped and offered them assistance,’ Ahmed said. Islamic Relief has been providing life-saving water trucking services to communities in Ethiopia, targeting 30 000 people on a weekly basis. Furthermore, a supplementary food programme has been rolled out, targeting young children, and pregnant and lactating mothers. In Somalia, the Islamic Relief team is on the ground distributing food in villages and refugee camps. To support Islamic Relief’s East Africa appeal, please donate online at www.islamicrelief.org.za or make a direct deposit in the following bank account: Islamic Relief SA, Standard Bank, Account Number 005318459, Fordsburg Branch/ Branch Code 005205, Reference: East Africa & contact number.
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Top school principal questions the merits of extra tuition MAHMOOD SANGLAY
‘WE always have a plan but we never aspire to be number one,’ says Mohamed Zafar Ahmed, principal of Al-Falaah College, in Springfield, Durban. The institution was established in 1984 as a co-ed private Muslim primary and high school. In 2016, Al Falaah emerged as the best performing school in South Africa in the matric examination. The pass rate of the school was 100 per cent and 90 per cent of learners achieved aggregate marks over 70 per cent. In addition, 49 per cent achieved distinction aggregates. There were 291 subject distinctions with 4,1 distinctions per learner. This success comes with hard work by both learners and teachers. However, Ahmed’s unique personal approach as manager of the school evidently contributed to its remarkable achievement. He says his approach is never to compete against anyone other than oneself. Every learner is encouraged to perform two per cent better than his or her own best score. In addition, after tracking the progress of the matric class of 2016 over a four-year period since grade 9, he was confident that the group had the potential to do exceptionally well. ‘You stretch people in a reasonable way,’ he says. According to Ahmed, an integral part of the success in the formal results of the learners was their commitment to causes outside of schoolwork. Of these, he singles out charitable causes in which learners contribute to making 250 sandwiches daily for the
Al-Falaah College routinely undertakes campaigns that address relevant social issues once every school term. Themes addressed include racism, bullying and respect for elders. Pictured, on February 21, the learners of the college campaigned for the rights of Palestinians. PHOTO SUPPLIED
poor. Each learner gets an opportunity to come to school early to help make the sandwiches in order to physically participate in giving to the poor. Another initiative is the transformation of World Teachers’
Day from the giving of meals and gifts to teachers to a form of sustained support for the poor. The class of 2016 used the funds collected to dig two water wells for the poor in Sri Lanka through the agency of a local charity.
This kind of contribution is sustained indefinitely and is more meaningful for both learners and teachers than the conventional way of giving gifts that physically do not offer lasting benefit to the beneficiaries. Ahmed says this approach to
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education has ‘exponentially raised the bar and created a culture of excellence’ in the school. It is also a culture that drives excellence in individual learners. When asked what he finds challenging in the current schooling climate, Ahmed identified tuition as a problem that potentially undermines genuine education. He said the parents of leaners who typically struggled with Afrikaans, for example, often pay exorbitant fees to tutors whose intervention subverts a meaningful engagement with and understanding of Afrikaans as a second or third language. With the aid of tutors, learners memorise essays for reproduction in examinations. This is likely to produce good results but not likely to lead to any meaningful understanding of the language. This kind of approach to learning ill prepares a learner for challenges associated with conceptual thinking that requires independent intellectual application at university level. There is a shortterm gain but no skills development for use in the long term. Such learners are well schooled but not well educated he says. They often find the demands of university education overwhelming and some even drop out. However, there is great pressure on learners to seek tuition for fear of failing without this kind of support. Ahmed says that, by grade 12, the learners ought to have developed a sound foundation for applying the basic mental and intellectual tools of learning and studying. It is a culture that is inculcated from the earlier years of schooling, and cannot simply be acquired in grade 12.
Muslim Views . April 2017
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Qibla commemorates Sharpeville: 57 years later, what has changed? YUSUF ABRAHAMS
ON Monday, March 21, 1960, South Africans and the world at large witnessed the brutal massacre of 69 men, women and children between the ages of 15 and 70 years, and the maiming of a further 189 people at the hands of the South African police at the Sharpeville police station, in Gauteng. Back then, ‘Black’ South African adults were required by law to carry with them a voluminous identity pass (also called the ‘dompas’), which determined where they could live, work, and when and where they could walk. The Pan Africanist Congress (PAC), under the leadership of Mangaliso Robert Sobukwe, who also launched the Positive Action Campaign on March 21, 1960, called upon everyone to defy the draconian law and join the antipass campaign by leaving their passes at home, marching to the nearest police station and handing themselves over for arrest. Demonstrations were meant to be peaceful and well disciplined. If arrested, all men would go to jail under the slogan, ‘No bail. No defence. No fine.’ On Wednesday, March 30, 1960, a 23-year-old Philip Khosana, a University of Cape Town (UCT) student, activist and PAC cadre led a 30 000-strong protest march from Langa (Cape Town) along Rhodes and De Waal Drives to Caledon Square Police Station. These events were seen as critical points in the history of South Africa. The violence, rioting and states of emergency that followed in the wake of the Sharpeville massacre
Guest speakers at the Qibla Movement’s Sharpeville commemoration programme (from left to right): Comrade Sabelo Sibanda (PAC activist), Comrade Albert Mpazayabo (former Rwandan refugee), Mr Mahmoud Patel (lecturer at University of the Western Cape, former ANC Umkhonto we Sizwe cadre), Imam Achmad Cassiem (co-founder and leader of the Qibla Photo JAWAAD SOEKER Movement and one of the youngest to have been imprisoned on Robben Island).
culminated in the collapse of the apartheid regime, and the country’s first democratically elected president more than three decades later. The commemorative programme in honour of the 69 Sharpeville martyrs, hosted by the Qibla Movement on Tuesday, March 21, 2017, was held at the former Nico Malan Nursing College, off Klipfontein Road, Surrey Estate. A deeply moving minute of silence and a demonstration of solidarity with the deceased families by holding up the names of every one of the 69 martyrs was observed by the audience. A significant part of the programme was devoted to the screening of two revealing documentaries, one on the life history of former PAC leader, Mangaliso Robert Sobukwe, and the other
dealing with the phenomenon of xenophobia in South Africa. Four dynamic guest speakers, namely Mr Mahmoud Patel (lecturer at University of the Western Cape (UWC) and former ANC Umkhonto we Sizwe cadre), Imam Achmad Cassiem (cofounder and leader of the Qibla Movement and one of the youngest to have been imprisoned on Robben Island), Comrade Mpazayabo (former Albert Rwandan refugee) and Comrade Sabelo Sibanda (PAC activist) provided insightful deliberations. Each speaker raised pertinent issues pertaining to Sharpeville, xenophobia and the lessons that should be drawn from them, albeit 57 years later. Some of the contributions included: l In South Africa, the gap between the ‘haves’ and ‘have-
l
l l l
nots’ has increased alarmingly. Places of work are not free from discrimination and, since 1994, has seen a sharp rise in income inequality. The present ANC-led government is decidedly not a democratic one but merely one representing the majority of people who have voted for it. The government is seen to be dragging its feet with respect to the equitable distribution of land. Many have taken issue with the implementation of the law as government appears to have legalised criminality. When the Quran refers to ‘annas’ it means the whole of humankind and that there is only one race, the human race. Sobukwe rejected multiracism as he argued that this concept is merely racism multiplied and
hence we should be antiracist. The United Nations has declared March 21 to be International Day for the Elimination of Racial Discrimination. l The primary purpose of education is to teach human beings how to live with other human beings. l Although the South African Constitution is often touted to be the best in the world, the reality is that the Constitution was drawn up by people and multi-national corporations who have vested interests in this country. Thus, although the oppressed masses appear to have gained political control, economic power remains in the hands of the few who control the wealth of this country. l A view was expressed that South Africans stand accused of having ‘Afrophobia’ rather than xenophobia when refugees from African countries are being continuously attacked and driven from their new homes in South Africa. The same treatment is apparently not meted out to other foreign nationals and to shopping mall owners from foreign countries. l The political system seems to favour ‘white’ domination. Our leaders today seem to hate erstwhile oppressors but not their oppression. The masses have been misled by them, who have now become the new oppressors. What transpired at Sharpeville will always be regarded as a crime against humanity and March 21, 1960, will always be remembered as Sharpeville Day by the oppressed masses in South Africa.
Muslim Views
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Muslim Views
Muslim Views . April 2017
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Muslim Views . April 2017
Ramadaan Expo to focus on community development and reconciliation SHREEF ABASS
THE Spice Mecca Ramadaan Expo, presented by Radio 786, is destined to be the headline community event in Cape Town this year. The expo will be staged at the Castle of Good Hope from Friday, May 19, to Sunday, May 21. It will be multi-thematic and multi-dimensional, which distinguishes and differentiates it from any other event staged in Cape Town before.
Purpose of the event The event aims to be inclusive of the entire community of Cape Town and will focus on community development and reconciliation, intercultural and religious engagement, youth development, colloquiums to redefine the prevailing narratives of Islam in the public space as a religion of peace, a holistic market with a difference, market and food vendors, nasheed competitions for females and males, honouring of the forgotten heroes of our respective communities, workshops on how to make the home a sanctuary, the launch of Zulekha Bana’s cookery book and prizes worth thousands of rands. All income generated by the event will be donated to charity.
Maqam of the Quran The event will begin with the maqam of the Quran, starting at 9:30am on Friday, May 19, at the Castle. The most renowned and proficient local and international qurraa have been invited to participate, the intention being to express and demonstrate our thankfulness to Allah Almighty for making us Muslims and granting us many bounties, and the freedom to practise our deen in South Africa, Alhamdulillah. The maqam of the Quran is scheduled to end at 12:30pm, with the final recital being performed by a well-known international qari, Insha Allah.
First Jumuah ever at the Castle Friday, May 19, the opening day of the expo, will be the day that the first Jumuah will be performed at this venue since the Castle was built in the 1600s. It was there that many of our forebears were incarcerated in the dungeons. We return to this site in thankfulness to Almighty Allah, who has granted us freedom in this land and we will then celebrate this freedom with the maqam of the Quran and the performance of a Jumuah on Friday, May 19, 2017. As a community, we must reclaim this space and convert it into a transformation and development site for all the communities of South Africa. It will be a stark reminder of our history, where we come from and how we should visualise our future together as South Africans – as one nation. This event must, for all intents and purposes, be ubuntu in action.
Honouring our forgotten heroes With the help of university academics, we have identified and will honour a number of unsung heroes from our broader community. The individuals we will honour will be ordinary South Africans who have made a recog-
The Castle of Good Hope, the oldest building in Cape Town, is the venue for the Spice Mecca Ramadaan Expo.
The event aims to be inclusive of the entire community of Cape Town and will focus on community development and reconciliation, intercultural and religious engagement, youth development, colloquiums to redefine the prevailing narratives of Islam in the public space as a religion of peace, a holistic market with a difference, food vendors, nasheed competitions for females and males, honouring of the forgotten heroes of our respective communities, workshops on how to make the home a sanctuary, the launch of Zulekha Bana’s cookery book and prizes worth thousands of rands. nisable impact on their communities and society as a whole.
Market (souk) and food court The Ramadaan Expo in 2017 will once again have the important component of the souk. The look and feel has been upgraded, with two massive marquees and wooden flooring and décor to redefine this magnificent event. Approximately 200 vendors will participate this year, and we request that vendors secure their stands by booking early to avoid disappointment. Spice Mecca will once again create the hype with their innovative marketing and presentation of the Spice Mecca Cookeasy Lifestyle Show, with Shamilah Abass. She will present cooking demonstrations in specified time slots on Friday, Saturday and Sunday. Tasting of these dishes will be possible at a nominal fee and proceeds will be donated to a charity. Available at this pavilion
will be the all time favourite foods that our community has come to expect. As usual, the Spice Mecca range of products will be on sale at special Ramadaan prices and Mr Abass will be there to host you and run his extra-special discounts.
Staging of colloquium on Islam as a religion of peace International Peace College South Africa (Ipsa) will stage its colloquium at the Castle on Saturday, May 20, to allow academics, government ministers, religious scholars, diplomats, lawyers and other individuals to engage on how to change the prevailing narrative on Islam and present it for what it really is – a religion of peace.
Art gallery and the ‘Participaint Project’ The Spice Mecca Ramadaan Expo will also include the arts
and culture domain. A special hall will be set up for this purpose for beautiful art and calligraphy pieces to be viewed. The intention this year is to run workshops for the youth to be trained in art and calligraphy. Everyone at the event will be allowed to participate in the Participaint Project, guided by the curators of the art gallery. The resultant art piece promises to be truly valuable from the minute the painting is completed. The gallery will invite guests throughout the duration of the Expo.
Workshop on the home as a sanctuary The renowned speaker, Edris Khammissa, will have conversations with families who want their homes to be sanctuaries of peace, love, mercy and tranquillity. This will take place on Sunday morning, May 21, from 10am to 11am, Insha Allah.
Photo SUPPLIED
Khammisa is a professional family and organisational coach. This session is open and free to all attending the expo.
Launch of Zuleikha Bana’s book The launch of Zuleikha Bana’s book will take place at 1:30pm on Sunday, May 21, and is a longawaited cookery book by this magnificent chef. This book launch is part of a great weekend of programmes and festivities. The book is a collectors’ piece for any serious cook or housewife. Ten lucky attendees will receive a free copy.
Closing ceremony and announcement of umrah and holiday ticket winners To qualify for the many prizes on offer, attendees will have to be present. Cheques will also be handed over to different charities at the closing ceremony.
Conclusion This event will undoubtedly be the outstanding community event this year. It is an inclusive event for all the people of Cape Town. All proceeds will be donated to charity. The Ramadaan Expo is unequivocally backed by all organisations and will be broadcast on national television and radio. Our media partners this year include Muslim Views, Radio 786, Voice of the Cape, iTV, Radio Al Ansaar and IFM Radio. Cape Town! Let’s celebrate Ramadaan for all! See you there on May 19, 20 and 21. Shreef Abass is the managing director of Spice Mecca, the title sponsor of the Spice Mecca Ramadaan Expo. Muslim Views
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Muslim Views . April 2017
The road safety message goes beyond the holidays tude and implement responsible road behaviour that will ensure that we reduce offence and casualty rates in the country.
Let’s remember the Cardinal Rules of Road Safety
Ashref Ismail, who shares monthly motoring news with Muslim Views’ readers. Photo SUPPLIED
ASHREF ISMAIL
WE have survived another holiday period and, hopefully, the holidays have provided a welcome respite from the daily grind. Needless to say, the media reports have once again been filled with the horror and carnage on our roads. Don’t be fooled into thinking that this is only a holiday season occurrence. We lose an average of 45 people daily on our roads. It is not news anymore and we have become largely immune to news of road crashes. Road crashes are caused by human error and are almost always preceded by an offence of some sort. Sometimes it is multiple factors (offences) that lead to fatal consequences. Remarkably, road crashes can be avoided because it is a behavioural problem. We need to educate ourselves, change our atti-
Drinking and road safety do not mix: according to the Medical Research Council, more than 65 per cent of all weekend crashes in the country are as a result of the abuse of alcohol, either by a driver or a pedestrian. Driving while under the influence of alcohol and/or drugs reduces your reasoning power, slows down reflexes, affects your vision, increases risktaking behaviour and, generally, results in loss of coherent thinking, all of which can have disastrous consequences on the road. You don’t drink? Please share this message with those you know (e.g. work colleagues) who do drink. l Buckle up for life: the Transport Research Laboratory (TRL) as well as University of Stellenbosch have often mentioned a well-known fact: that if we can increase our seatbelt wearing rate from the 65 per cent for front occupants and the dismally low, less than three per cent for rear-seat passengers, there is an immediate 30 per cent reduction in road crashes. Seatbelts do not necessarily prevent you from having a crash but certainly reduce your chances of being killed or seriously injured, by more than
Seatbelts do not necessarily prevent you from having a crash but certainly reduce your chances of being killed or seriously injured, by more than 75 per cent. It’s a no brainer – let us buckle up, all the time! 75 per cent. It’s a no brainer – let us buckle up, all the time! l The use of child seats are now mandatory. Make sure you buy a quality, approved, agespecific seat that will enhance the safety of your little loved ones. This is not a luxury but a necessity. Apart from the physical safety benefits, there are immense psychological benefits as well since children will learn from a young age that buckling up is the right thing to do. Remember, when transporting infants in the front passenger seat, they must be placed facing rearwards with the passenger airbag switched off. l Talking or texting while driving is a big no-no. If you talk on your cellphone while driving, you have four times a greater chance of being involved in a crash. If you text while driving, you have seven times greater chance of being involved in a crash – that is
tantamount to driving while being four times over the alcohol limit! Hands-free units help but not entirely so avoid taking calls while driving. Rather, pull over somewhere safe or return the calls when you reach your destination. l Excessive speeding, speeds too high for the conditions are killers – don’t fool yourself. Crashes occur because you did not have the time and/or space to bring the vehicle to a stop in time. The faster you travel, the longer your stopping/ braking distance and the harder you will hit an object. Keep within the speed limits and ensure you observe a safe following distance. l Pedestrian safety is as much your responsibility as it is theirs. More than 40 per cent of our annual fatality rates involve pedestrians. This is unacceptably high. Pedestrian vulnerability is characterised
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by pedestrians who jaywalk, walk while being distracted, walking on freeways, walking while wearing dark clothes at night or walking while being drunk. Remember, if you hit a pedestrian at any speed above 50 km/h, their chances of survival reduce tremendously. Be aware of them, especially, when passing informal settlements along major routes. Generally speaking, make road safety one of your priorities. It does not take much effort. It requires you to practise The Three Ps. Be prepared, be polite, be patient. This approach will ensure that you will be less stressed, more confident and provide greater safety for you and those around you. Driving requires 25 per cent physical effort and 75 per cent mental concentration. This begins with effective observation and obeying all road traffic rules. A course in Advanced Defensive Driving is an invaluable investment that will teach life-saving skills. Driver enhancement training is an investment, not an expense so book a course today and you will witness the difference. Remember, ultimately, road safety is everyone’s responsibility and it starts with you! Be safe out there! Ashref Ismail is an Advanced Driving Instructor and founder of FleetMax Africa and its safety brand Drive4Life. He can be contacted on 061 447 8506 or Ash@fmxafrica.co.za
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Muslim Views . April 2017
Driving corporate fleet road safety ASHREF ISMAIL
FLEET crashes, services, repairs and fuel consumption are amongst the major cost drivers and a great source of headaches for any fleet manager or transport operator. While most of these costs are worked into the cost of products and services delivered, there are some costs that are difficult to be factored in, such as the cost of a serious injury or even a fatality. While there has been great advancement in producing safer vehicles, and the fitting of telematics has gone a long way in providing critical information on the manner in which a vehicle is handled (or mishandled), very little investment is made on dealing with road safety as a holistic corporate culture in most organisations. In order to accept road safety as a critical value of any company, it must be embraced, supported and promoted proactively by top management. Unless it is driven from the top, there will be little buy-in amongst employees. Road safety cannot be seen as an event to be held once a year during ‘Health and Wellness Day’ but has to be incorporated as part and parcel of any organisation’s Health and Safety and/or Company Fleet Policy, with clearlydefined Key Performance Indices. Often, it is found that companies only resort reactively to tak-
This screening should include inspection of the appropriate driving licence, professional driving permit (where applicable), verification of any suspension, endorsement or cancellations, checking for any criminal records, outstanding summonses or warrants, a history of crashes and a general conduct reference check ing their drivers through a defensive driving programme when a fatal crash has occurred. With more than a million crashes recorded per annum, resulting in more than 40 people being killed on our roads daily, it is rather sad that road safety is paid mere lip service by most organisations. The most successful corporate road safety initiatives that deliver significant results in the reduction of offences, crashes, trauma and operating costs are those that are complimented by a robust Corporate Road Safety Policy. Needless to say, this policy, with clear consequences and rewards then needs to be enforced by the different line managers across the various tiers in the company. When new employees are recruited, effective screening must take place in respect of driving, more so if the employee will be driving a company car. This screening should include inspection of the appropriate driving
licence, professional driving permit (where applicable), verification of any suspension, endorsement or cancellations, checking for any criminal records, outstanding summonses or warrants, a history of crashes and a general conduct reference check. Finally, and most importantly, appoint a certified driver training institution to conduct a practical driving evaluation on each driver. This test should entail more than just a ‘quick drive around the block’ to check if the driver can operate a vehicle. What you want to check are the following: (1) Can the driver physically operate the vehicle in both the yard and real road environments? (2) Is he/ she able to work up and down through the gears without grating the gears, riding or coasting the clutch and without any signs of harsh braking and acceleration? In other words, can they drive with mechanical sympathy as this is a huge cost driver for fleets?
(3) Do they understand what it means to drive economically, driving smoothly and within the legal and mechanical limits, without idling excessively? (4) Do they comply with all road traffic rules and, finally; (5) Do they understand and demonstrate an appreciation of advance defensive driving? It is advisable that companies spend a bit more to also undertake a comprehensive health examination, which includes, amongst others, testing for vision, blood/ sugar level, cholesterol and glucose. Testing for HIV/ Aids needs to be done with permission and special care. Implementation of the transport/ fleet/ road safety policy has to include thorough training, orientation and induction of all new and existing employees. Every employee should be subjected to a certified Defensive Driving Skills Course that could include, in class, on-line and on-the road assessments. Further, customised advanced training can be provided for company vehicle drivers of light and heavy vehicles. It is important to emphasise that staff members who have undergone an advance driving course should share the knowledge and information with their loved ones at home. Imagine the improvement in road safety that can realistically be brought about by the spreading of safety skills in this way.
What about a company’s clients and stakeholders? It would be ideal to ensure that any driver that enters a company’s premises understands and appreciates that road safety is strictly ‘enforced’ by reporting offenders to their companies and also banning habitual offenders from entering their premises again. This is especially true for seatbelt, excessive speed, vehicle fitness, overloading and sobriety transgressions. Furthermore, incentivising and recognising the over-achievers ensure that a fair and effective carrot is dangled for those who comply. This can be done in two ways: (1) implementing a year-round monitoring scheme that deals effectively with aspects such as driver behaviour, traffic fines, crashes, servicing and maintenance, vehicle cleanliness and the like; and (2) conducting a special Annual Driver-of-the-Year Contest where drivers can be evaluated on a comprehensive test that includes, theory, pre-trip inspection, yard manoeuvres, eco-driving, hijack prevention and driving under various road traffic conditions. The implementation of a holistic company road safety programme is an excellent way to ensure safety, reduced costs, improved morale, increased productivity and strengthening the brand image of any organisation.
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Muslim Views . April 2017
Why tyre safety should be your number one priority ASHREF ISMAIL
TYRES, together with brakes and shock absorbers are non-negotiable, critical safety features, yet many folks see these items as major grudge purchases and often resort to buying cheap tyres or replacing them only when issued with a traffic fine or when the metal cords become visible. It is not surprising or uncommon to find late model, high-end vehicles being driven on dangerously worn tyres. The situation amongst the massive taxi industry is even more dire, with the fitment of below-standard, used, imported tyres
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being common to mini-bus taxis that may already be rendered un-roadworthy due to other reasons, and whose operators are not averse to overloading. The situation amongst heavy passenger and freight transport vehicles is absolutely shocking with as high as 35 per cent of such vehicles operating on tyres that are not suitable and even highly dangerous. As the economy shrinks, many heavy freight transport hauliers are resorting to cheaper re-treading or re-grooving of tyres rather than replacing with new ones. The result, which is a common sight on our roads, are pieces of rubber carcasses
lying on our roadways, which, on their own are a major source of danger to other road users. You can ask anyone who has had the experience what it feels like trying to avoid large pieces of rubber coming apart at high speed and flying towards your windscreen or even trying to avoid those lying in the middle of the road while other vehicles are approaching. Is it any wonder that we witness such a high rate of crashes caused by tyre failure? Neglecting tyre maintenance can and does result in needless trauma and expensive repairs to damages. Ultimate responsibility for tyre safety and maintenance, as with all other vehicle operation safety requirements, subsequently comes down to the owner or the operator. South Africa records an average rate of one million crashes per annum. Up to 80 per cent of these are attributed to human error, with tyre failure surprisingly and curiously placed under ‘vehicle conditions’. A vehicle cannot think for itself so crashes caused as a result of tyre failure should also, correctly, be blamed on the driver/ operator. It is interesting to note that the insurance industry places a high priority on tyre safety by refusing to pay out a claim if it can be proven that a crash occurred as a result of tyre failure caused by a worn or poorly neglected tyre. As a transport fleet owner/ operator, there is much that you can do to ensure that your vehicles and drivers are safe on the road: l Ensure that you comply with every prescript of the National Road Traffic Act, specifically Section 49, which outlines the duties of the operator.
l Ensure that you run your fleet according to the manufacturer’s tyre safety and maintenance specifications. l Don’t cut maintenance costs to the detriment of road safety. l Ensure a regular vehicle fitness regime for your fleet. l Do not overload; not only does it cause extra wear and tear but it also damages the road infra-structure; l Make every effort to comply with the requirements of the ISO 39001, which deals with road safety management, and be proud of running a professional outfit that prioritises vehicle and driver fitness. l Also consider subscribing to the Road Transport Management System (RTMS) – a voluntary, industry led, self-regulation initiative that deals with driver fitness, vehicle fitness, documentation, load management, driver wellness and driver empowerment. As a private motorist, ensure that you: l Regularly inspect tyres for sidewall damage, cuts, scuffs and bulges; l Check tyre pressures regularly and ensure that the balancing and alignment is in order; l Have your tyres rotated at least every fifteen thousand kilometres; l Ensure that your tyres comply with the minimum tread depth; tyre treads that are worn or smooth on the roads are dangerous, especially in the wet because smooth tyres lose the grip needed for your car to stay firmly on the road; l Drive carefully, brake and corner gently in order to extend the mileage of your tyres; l Watch out for potholes and kerb stones; l Don’t forget to check the spare wheel. Happy and safe motoring!
Muslim Views . April 2017
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Muslim Views
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Muslim Views . April 2017
Worship is not prayer BASHEER MOOSAGIE
TO be a Muslim is to live in accordance with the will of the Divine. Muslims often say, with joy and pride, that it is easy to be a Muslim since Islam is ‘the straight path’ leading to Paradise. What this means, is that the principles of Islam are simple and straightforward, free of ambiguities, confusions, inconsistencies or mysteries, and that comprehending them or living in accordance with them is not difficult. The assumption here is that if one somehow comes to ‘the straight path’ by accepting Islam, one will fairly effortlessly arrive at the destination, which is a state of eternal blessedness in the presence of Allah. I must confess that I am totally amazed, and overwhelmed by this assumption. To me, being a Muslim, today, seems to be exceedingly difficult. This is because to be a Muslim, one has to constantly face the challenges of knowing what is right; not only for humanity in general but also for the self in particular and then worship. The concept of worship is commonly misunderstood by many. Worship is frequently taken to mean performing ritualistic acts, such as prayers. This limited understanding of worship is only one dimension of the meaning. That is why the traditional definition of worship is a comprehensive definition that includes almost everything in an individual’s life. This, of course, includes rituals and beliefs, social activities and personal contributions to the
Muslim Views
Basheer Moosagie is a business development analyst. He is also a part-time lecturer at IPSA. He obtained his MBA from University of Stellenbosch Business School where he focused his studies around Islamic Photo SUPPLIED finance.
welfare of one’s fellow human beings. When we consider the emphasis placed upon the interrelatedness between the rights of the Creator and the rights of man, both in Quranic teaching and in the life of the Prophet Muhammad (SAW), it is difficult to understand how these facets are separately compartmentalised in the minds and lives of many present-day Muslims.
What has happened is not surprising, given that many generations of Muslims have been taught that the primary duty of a Muslim is to engage in ritual prayer instead of being in the service of the Creator; and to obey those in authority over them rather than to engage in service to humanity. We know that Islam is a complete way of life and that everything is covered from birth to death so that we can live in submission. The natural result of this submission is that all activities should conform to the instructions of the One to whose will the person is submitting. Islam requires that its followers model their lives according to its teachings in every aspect, religious or otherwise. This might sound strange to those who think of religion as an external, personal relationship between themselves and God with no impact on their activities and lives outside of ritual worship. When discussing non-ritual worship in Islam, it does not mean undermining the importance of ritual worship. Ritual worship, if performed in true spirit, elevates man morally and spiritually, and enables him to carry on his activities in all walks of life. However, Islam does not think much of mere rituals when they are performed mechanically and have no influence on one’s inner or spiritual life. The Prophet Muhammad (SAW) teaches us that, ‘Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity and
Islam requires that its followers model their lives according to its teachings in every aspect, religious or otherwise. This might sound strange to those who think of religion as an external, personal relationship between themselves and God with no impact on their activities and lives outside of ritual worship... putting some water in your neighbour’s bucket is a charity.’ From this we gather that social courtesy and co-operation is a form of worship. Islam has given economic wellbeing special importance, to the extent that it is in itself considered an act of worship. Islam does not discourage man from seeking avenues of wealth. The tendency to seek worldly pleasures through material gain is natural. But, the test is then to nurture one’s conscience in order to fight the effects of the extremities of this tendency from growing beyond reasonable bounds. This test is for each person to carry in their personal capacities. There is no precedent set against accumulating excessive wealth. But, wealth accumulation and generation is circumscribed by a particular set of social responsibilities. The Prophet Muhammad (SAW) illustrated balance in all aspects of life by using various examples. He did so in order to inculcate righteous behaviour patterns in society so that an ethical balance is formed between one’s actual economic circumstances and a desire for excessive or more wealth.
The ability to strike a balance between these realities means that we are less likely to negatively influence our capacity to make positive moral choices. This is because we have been taught to be wary of exceeding ethical boundaries or leaning towards exploitation to accumulate excessive material gains. We are taught to give a higher weighting to a morally ethical choice than to being purely driven by material gain. This is because Islam inculcates virtues such as piousness, kindness, co-operation and communal responsibility in man. In some instances, Islam guides us to explicitly avoid extravagance, lavishness or using certain products and services which may harm man’s ethical existence and wealth either individually or as a society. Islam does not require us to choose between worldly benefits and our investment in our lives in the hereafter. We are not required to completely abstain from the material blessings of this world but rather, we are enjoined to have a balanced composition between economic choices and spiritual wellbeing.
Muslim Views . April 2017
Al Baraka introduces tax-free investment package to promote savings LAUREN KOLIA
Islamia honours medical breakthrough by its alumnus
STAFF REPORTER ten years, the result, to a large extent, of consumerism and a ‘live-for-today’ attitude. ‘This is especially worrying, given that savings levels by, especially, households need to increase appreciably if the country is to improve its economic growth prospects. However, Al Baraka Bank is now in a position to offer its clients the opportunity to invest in an ethical, tax-free investment solution, through either our savings offering or our shariah-compliant unit trust schemes,’ Chohan added. With this country having one of the worst savings rates globally, Government has initiated taxfree investments in a bid to change society’s mindset, encouraging individuals to embark on sustained savings programmes, setting aside funds for the future. Investors are freed from paying income tax on the returns from the Al Baraka Tax-free Investment tool and may invest up to R33 000 a tax-year and to a life-
time limit of R500 000, in line with all tax-free investments. However, exceeding the prescribed limits will result in penalties. Chohan also indicated that the bank’s tax-free investment account may not be utilised as a transactional account and added that it would not be possible to apply debit or stop orders or ATM transactions from such an account. Only new accounts opened qualify, in order to promote additional savings. ‘This is the ideal way to save effectively for one’s future financial security, particularly for those who are not yet in the habit of saving and, especially, as a means of introducing children and teenagers to the discipline of saving instead of constantly living for today only. ‘We all have a responsibility to ourselves to think about tomorrow and now is the time to think tax-free,’ said Chohan.
AS part of the UCT Research team, Dr Maryam Fish played a pivotal part in identifying the gene responsible for sudden death among young people and athletes. This finding has been hailed as the greatest breakthrough in South African cardiology since Dr Chris Barnard’s heart transplant. Over 1 000 students, staff, family members and guests attended an event on Thursday at Islamia College, in Lansdowne, Cape Town, honouring its alumnus on her outstanding role in the discovery of the CDH2 gene. The principal of Islamia Girls High College, Ms Salama Mohamed, presented her with a plaque of honour for her achievement. Dr Maryam Fish bashfully acknowledged the accolades poured on her, thanked the school and the community for the acknowledgement, advising students to be Allah-conscious, to study smart, stay focused, find
Dr Maryam Fish, who was part of a team that made one of the greatest breakthroughs in South African cardiology research, was recently honoured by her alma mater, Islamia College, in Cape Town. A member of the Islamia College Board of Trust, Abdul Razzak (left), and the director of Islamia College, Moulana Ali Adam, were present when Nazier Osman, the chairperson of the Trust, handed Dr Fish a commemorative plaque recongnising her achievement. Photo SALIM KHALFE
their purpose and work for a cause greater than themselves. One of the students who was among the many who were inspired by Dr Fish said: ‘I am now further motivated to be more studious and disciplined so that I too could make a lasting contribution to the world.’ The chairperson of the Islamia College Board of Trust, Mr Nazier Osman lauded the achievement of Dr Fish and said that she serves as an ideal example for all students as to what can be achieved if one is dedicated and focused on greater goals. Shaikh Sa’dullah Khan, CEO of Islamia College, said that the award was presented not only on behalf of Islamia but the entire nation for her outstanding role in the discovery of the CDH2 gene, and that her research findings will benefit humanity and enhance the quality of life of people all over the world and help save lives. Moulana Ali Adam stated that this is the type of juhd (striving) required to bring Muslims back to the era of golden civilisation.
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AL Baraka Bank, South Africa’s only fully-fledged Islamic financial institution, has added impetus to efforts to promote a culture of saving amongst, especially, households in this country as a means of boosting economic growth. Marking the beginning of the 2017/18 tax year, this commercial and shariah-compliant bank has introduced the tax-free investment mechanism to assist clients to save more effectively for their future financial security. Commenting on the move, the bank’s chief executive, Mr Shabir Chohan, said: ‘We are fully supportive of Government efforts to actively promote an improved culture of saving in South Africa. We are continuously driven to make an impact on our customers’ lives and for the greater good of society. ‘Accordingly, our ongoing commitment to enhancing our offering by introducing this new investment – as a means of promoting savings – will, we believe, add significantly to our clients’ overall banking experience and, importantly, help incentivise greater levels of both household savings and savings amongst our young people.’ The new tax-free investment offering enables account-holders to enjoy the benefits of paying no tax on earnings, regardless of the investment period. Chohan said experience had shown the rate of household savings to be steadily dropping, averaging a mere 16% during the past
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Muslim Views . April 2017
Muslim Views . April 2017
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Arafah: the pinnacle of Hajj, and the bountiful Mercy of Allah SWT DR SALIM PARKER
T is a small granite hill only about seventy metres high, on the plain of Arafah, which is about 20 kilometres southeast of Makkah. Mount Arafah is also known as Jabal Rahmah (Mount of Mercy). On an ordinary day it would be indistinguishable from the other hills in the area, save for manmade structures and symbols. On the day of Wuqoof, the most important day of Hajj, it is blanketed by a uniformity of ihraams that transforms the normally deserted landscape into a rich tapestry of humanity, all beseeching their Creator for His infinite forgiveness. The flowers and plants that blossom seemingly overnight after sudden rains in arid areas cannot ever compare with the majesty and magnitude of the transformation seen on Arafah on one day. Abdu Rahman ibn Ya’mar reported: I witnessed the Messenger of Allah, peace and blessings be upon him, while people came to him to ask about the Hajj pilgrimage. The Prophet (SAW) said: ‘The Hajj is itself Arafah. ‘Whoever reaches the night of Arafah before the rising of the sun at dawn the following day has completed his pilgrimage.’ It is common knowledge that ‘Hajj is Arafah’, and if anyone does not reach Arafah by the stipulated time, the Hajj is not consid-
(Left) Jabal Rahmah, the Mount of Mercy. On no other day does Allah forgive as many of His subjects as on the Day of Arafah. Photo SALIM PARKER
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ered valid and will have to be repeated the following year. Each and every other ritual can be delayed, can be done by proxy, can be repeated within a day or two or can have a penalty paid for if omitted or incorrectly performed. Regardless how long the pilgrims stay in Makkah, if they miss that single day, they
have missed the whole Hajj. Arafah is mentioned in the Quran in Surah Baqarah: ‘It is no crime on you if you seek of the bounty of your Lord (during pilgrimage). Then when you pour down from (Mount) Arafah, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before
this, you went astray.’ (2:198) It is also on this day of which, as reported by Abu Ad-Darda, Prophet Muhammad (SAW) said: ‘On no other day does Shaitaan feel so belittled, humiliated and angry as he does on the Day of Arafah.’ Mankind strayed during the time of Adam and Hawa. Before that event, they were admitted to Paradise after being created by the will of Allah. There they could live the dream of all human beings, on one condition: they could not eat the fruit of the forbidden tree. ‘O Adam! Dwell you and your wife in Paradise and eat both of you freely with pleasure and delight of things therein as and wherever you will but come not near this tree or you both will be of the wrong-doers.’ (2:35) Shaitaan, who refused to prostrate in front of Adam despite Allah commanding him to do so, was adamant that he would lead Adam and Hawa astray. Shaitaan was of the firm belief that he, being created form fire, was superior to Adam, who was created from clay. Allah said: ‘Then get you down from here. It does not behove you to be arrogant here so be gone.
The one side of Jabal Rahmah (photo above, left) is still rugged and unpaved, with a few metal supports to prevent huge rocks from being dislodged. On the other side of the mount (photo above, right), the ground is paved and a flight of concrete steps make access to the top quite easy. Photos TOYER NAKIDIEN
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Jabal Rahmah, on Arafah, seen from the parking area. In the foreground are a few drinking fountains and the ground is paved. The long poles that look like uncovered umbrellas are mist sprinklers utilised on the Day of Wuqoof. Photo TOYER NAKIDIEN
‘You will be among the humiliated.’ (7:13) But Shaitaan wanted to influence our forefathers negatively and told Adam and Hawa: ‘Your Lord did not forbid you this tree save you should become angels or become of the
immortals.’ And he swore by Allah to them both (saying): ‘Verily, I am one of the sincere wellwishers for you both.’ (7: 20-21) As the years went by, Adam and Hawa
(Above) A pilgrim takes the opportunity to read a few Quranic verses while standing on Jabal Rahmah, the Mount of Mercy. Photo TOYER NAKIDIEN
(Above) Looking across the plain of Arafah, it is surprising to see how ‘modern’ the area is with drinking fountains, ablution blocks, tarred roads, a hospital, a paved area and lots of greenery. Photo TOYER NAKIDIEN
were preoccupied with thoughts of that tree. One day, they decided to eat of its fruit. They forgot that Allah had warned them not to approach it and that Shaitaan was their sworn enemy. Islam stresses that they were both tempted and that both ate of the fruit of the forbidden tree. Allah tells us: ‘So he [Shaitaan] misled them with deception.’ (7: 22) Allah also said: ‘Thus did Adam disobey his Lord, so he went astray.’ (20:12) They immediately repented and begged Allah for forgiveness. Shaitaan never repented, unlike our ancestors. ‘Then his Lord chose him, and relented towards him, and He guided him.’ (20:122) Adam and Hawa were sent from Paradise to earth. There is no textual or narrative evidence as to where on this earth they descended to. Some say that Adam was placed in India and Hawa in Jeddah. Others say Adam was put on Safa and Hawa on Marwah. There are many scholars who say that Arafah was the place were Adam and Hawa met once again when they were sent down to
reside on earth. They came down on two different spots and wandered on this earth but eventually were able to meet and recognise each other on this plain. ‘Arafah’ here means ‘to get acquainted’. Arafah is considered, in this case, the meeting place where our ancestors were reunited and got to know each other again. ‘On no other day does Shaitaan feel so belittled, humiliated and angry as he does on the Day of Arafah.’
Stories from the Hijaz is sponsored by Al Jeem Foundation
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Muslim Views . April 2017
Arafah: where the heart is
Hajj was in his blood, it was pulsating through his body and it embodied who he was, writes DR SALIM PARKER. ILL I be ready for Hajj?’ he asked the surgeon. He was due for a heart bypass operation. Hajj was still four months away. ‘As long as you do not carry bags, you may be fit to go for Hajj,’ the specialist replied. I was not witness to that interaction but I am certain that he was pleading, not merely asking. Hajj was in his blood, it was pulsating through his body and it embodied who he was. I probably should have been more convincing when I tried to arrange an appointment for a heart evaluation about three months earlier. There were no real medical urgent indications then; it was in the festive season when virtually everyone was either on holiday or seeing emergency cases only. He could still climb onto his roof then, but then fell off it, bruising his left ribs – the ones protecting his heart. When he subsequently had chest pain on the left side of his chest, he put it down to the fall and not his heart. Besides that, he was ready to depart for Umrah as the leader of a group of over one hundred strong. As always, duty called and he faithfully travelled to Madinah to ensured that the group members were all accommodated in their hotels. It was there that the pain got intense and he was initially treated at the emergency hospital before being transferred to a world-class heart facility. It was confirmed that he had suffered a heart attack, with some damage to the heart muscles. He underwent a procedure and was offered some top-notch interventions and rehabilitations. He refused. His reason? He had to see to his fellow travellers and ensure that they were all well. He was going to do it even at the expense of his own health. There were many extremely
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competent other members of the group who felt honoured to assist the pilgrims but he felt that he was letting his team down and
was reluctantly discharged from hospital once his condition was stable. He departed for Makkah clad in his ihraam and completed his Umrah with some discomfort. He had not performed Hajj a few months earlier, the first time in decades that he had not stood on Arafah at the time of Wuqoof. We’ll debate for an eternity why he had not been able to perform Hajj that year but what was evident was his realisation that life felt incomplete. I could identify with the feeling as I missed one opportunity in seventeen years to assist the guests of Allah. The feeling of emptiness, of detachment, of knowing that you want to be on the plain of Arafah, helping the pilgrims instead of buying last minute groceries in Cape Town in preparation for Eid cannot be easily conveyed to the uninitiated. It was then that I knew that it would take something extraordinary for me not to attempt to be part of the team assisting the hujjaaj on Hajj. I knew exactly how he felt and, knowing him, was acutely aware of what he was thinking. He was obsessing about returning to Arafah. Upon returning from his Umrah trip, we immediately engaged the services of a specialist who assessed him and put stents in some of his blood vessels. He felt fine thereafter and immediately immersed himself in preparing a group for Hajj. When he called me about having chest pain, alarm bells started ringing. It was unusual for him, a stoic, non-complaining person, to call about pain. I visited him and, after consultation with his heart specialist, decided to give him a trial of medication.
All hearts yearn for Arafah; some, somehow, belong there.
When I called him an hour later, his wife indicated that he still had pain. Of even more significance was the fact that he did not object to my suggestion that we should hospitalise him as we did not want to take any chances. He had stomach problems, diabetes, asthma and the previous rib injury, all of which complicated an accurate diagnosis. A blood test revealed that another heart attack might be evolving and he was immediately commenced on the appropriate treatment. It was now evident that surgery was his only option and this was what led to his considerable anxiety. He did not want to miss Hajj for a second successive year! He did however, this time, acknowledge that his life was more important than his wishes and desires, and agreed to the surgery. I had a chat to him the evening before his procedure and reassured him of the competence of the team that was looking after him. Many, on social platforms, on radio stations, made duah that Allah would guide the hands of the surgeon and bestow wisdom on the treating team. The operation progressed uneventfully and, three days later, he was already slowly walking in the ward. The operation had taken its toll on him physically but he was doing remarkably well, considering his associated medical problems. The human physical body is a remarkable creation. It has a wonderful ability to heal and literally reteach itself former functions. It, however, takes time. A broken bone, despite modern technologies, takes a minimum time to heal. An open wound takes a certain time to
properly close up, and our interventions speed it up only to a certain extent. There are, however, other factors that assist immensely. Faith, duah, resolve and a clarity of purpose are known motivators for speeding up recovery. He still had plenty of time to not only fully recover from the operation but to even increase his previous strengths. I thought about one of my previously overweight, sedentary patient who, after having stents put in following a heart attack, now runs halfmarathons. Another has discovered the enjoyment and health benefits of surfing only in his sixties after many decades of not even dreaming of swimming! ‘You are going to be fit by the time Hajj arrives,’ I reassured him when I visited him. I instinctively knew what went through his mind. Would he be a benefit for the hundreds of pilgrims he was going to accompany? Was he going to be an asset to the group? It is difficult to convince someone who has just had a major life saving and life changing operation that he will be perfectly fine. He had already stopped smoking a few months earlier. He had committed to a more prudent diet. His frame of mind was right. And he had a motivation. If he but accepted what all others knew, he would have had no doubts. There were many who would lobby hard for his presence in the Holy Lands. Even I would willingly be of those who would exchange places to ensure that someone who would be of infinite benefit to our hujjaaj is allowed the grace of being present on the plain of Arafah once more.
Photo SALIM PARKER
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Muslim Views . April 2017
Health File
Keeping Hepatitis A at bay: travel and other advice DR SALIM PARKER
HEPATITIS A is often considered an innocuous disease in young children, and the statistics certainly seem to support that notion. It is known that of those infected, less than five per cent of children under four years and less than ten per cent of children between four and six will develop jaundice. About 50 per cent of children who contract the hepatitis A virus (HAV) when younger than six are asymptomatic. Most of the remainder will only have mild, non-specific symptoms, such as fever, lethargy, abdominal discomfort and nausea. Hepatitis is frequently not considered as a possibility in these cases. It is mostly those infected when older than six years who manifest the more characteristic illness traits, with up to 75 per cent presenting with jaundice, dark urine and pale stools. Although rare, HAV infection can cause acute liver failure and death (in approximately 0,2 per cent of clinical cases), and this risk increases in the presence of chronic liver disease. The morbidity and mortality increases with age, with mortality being more than 2,7 per cent in the over 50 age group. Globally, it is estimated that of the 1,5 million cases reported in 2010, close to 100 000 succumbed. This is most likely significantly underestimated. It is known that poor sanitation and overcrowding leads to early exposure and relatively insignificant disease in young children. In countries with good hygiene
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Dr Salim Parke.r
Photo SUPPLIED
and improved sanitation, this early exposure and resultant early acquisition of immunity is absent and disease occurs later in life with increased morbidity and mortality. Under these conditions, explosive epidemics can arise, sometimes from faecal contamination of a single source. In 1988, in Shanghai, 300 000 mostly young adults contracted hepatitis A after consuming contaminated shellfish, and close to 30 million were infected in some way. In 2013, an outbreak linked to the importation of mixed berries was documented in the USA. In 2014, certain European countries reported outbreaks also linked to imported food, and a similar scenario played itself out in Australia in 2015. The incubation period after ingesting the virus, which is spread by the faecal-oral route via contaminated food and water, which
includes inadequately cooked or frozen food, is about one month but can be as short as two weeks and as long as two months. The abrupt onset of nausea, fever, anorexia, malaise and abdominal discomfort normally heralds the clinical onset of the disease, with jaundice following a few days later. In older children and adults, the course usually lasts less than two months but a protracted course lasting nine months can occur in up to 15 per cent of cases. There is very little information about the true prevalence of hepatitis A in South Africa. A small study in 1994 found 90 per cent of black South African adults and 40-60 per cent of white South African adults were positive for HAV IgG, indicating previous exposure. A 1998/1999 survey revealed that 50 per cent of children from lower socio-economic communities
were seropositive by age 5-7 years and 80 per cent by 11-13 years. By contrast, 76 per cent of individuals in higher socio-economic groups were seronegative by age 11-13 years. sanitation conditions As improve in South Africa, infection is likely to shift to older age groups, and an increase in the incidence of symptomatic disease may occur. This could potentially result in increases in morbidity and socioeconomic losses. HAV is mostly shed during the two weeks before the clinical onset of symptoms and the risk of transmission and concentration of virus in stool and serum decreases markedly with the onset of liver dysfunction manifestations. This is also the time that circulating antibodies start appearing. Young children can shed HAV for up to six months in their stools. It is thus clear that an infected person can potentially spread the virus
to a whole community before the first case is actually detected. Most current cases in the USA are linked to travel, and there is a world-wide trend associating the spread of hepatitis A to travel. In most countries with good sanitation levels, the population tends not to have been previously exposed to HAV. A child travelling overseas to an area of high HAV prevalence can easily be symptomatically infected and spread the virus on return. Good sanitation and hygienic practices are obviously the mainstay of HAV infection control. Vaccination against this disease is another consideration. The vaccine is one of the safest and most efficacious vaccines known. Protective antibody levels are found in 80 per cent of adults after two weeks and 99 per cent after one month after one single dose. Levels in children over the age of two also approach 100 per cent. The protective levels persist for about a year after the first dose. To induce long-term protection, a second dose is given 6-12 months after the first and it is considered that protection is for at least twenty years after the primary series and possibly lifelong. Vaccinating children from the age of one year onwards potentially can prevent serious disease in the older age groups. Dr Salim Parker, a GP and IMA member, is Past President of South African Society of Travel Medicine (SASTM). His practice is in Halt Road, Elsies River. Contact details: 021 931 1391; http//www.hajjdoctor.co.za
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Obesity in children: a serious epidemic DR MARDEYAH BASSIER
Families are increasingly being exposed to the
‘IF obesity in South African children continues to increase at the current rate, 3,91 million school children will be overweight or obese by 2025,’ according to The Heart and Stroke Foundation South Africa, in October, 2016. Obesity in children is a serious epidemic that has gripped South Africa and the world, and has negative long-term health implications if not addressed early.
aggressive marketing of energy-dense foods, sugar-sweetened beverages (including fruit juice), high-fat foods and high-salt foods and beverages, and together with reduced exposure to sound infant and child feeding practices are engaging in unhealthy eating trends.
What is the definition of obesity? Obesity is defined as excessive fat accumulation in the body. The standard measurement of body fat is determined by the body mass index (BMI). This measures the relationship between weight and height and is used in children aged two years and older. Weight status is categorised by BMI percentile curves (graphs) as overweight, if plotted between the 85th and 95th centile, and obese, if above the 95th centile for age and gender.
Risk factors for the development of obesity in children The most common causes of childhood obesity are related to environmental factors, with a small number linked to genetic diseases or hormonal disorders. Environmental influences include: l High caloric intake: these include energy-dense foods, sugar-sweetened beverages (including fruit juice), high-fat foods and high-salt foods.
Dr Mardeyah Bassier. Photo SUPPLIED
Families are increasingly being exposed to the aggressive marketing of the afore-mentioned foods and beverages, and together with reduced exposure to sound infant and child feeding practices are engaging in unhealthy eating trends. l Sedentary lifestyle: television viewing and video games. Watching television displaces physical activity, lowers the metabolic rate and may encourage unhealthy eating practices through food advertisements and the like. l Shortened sleep: mounting evidence points to an association between shortened sleep duration and obesity through possible alterations in the hormones that are involved in the regula-
tion of appetite. There is also a longer time period in which to ingest food if sleep duration is curtailed. Genetic factors and hormonal disorders account for less than one per cent of all cases of obesity.
Complications associated with childhood obesity There are many adverse outcomes related to childhood obesity but a few of the more important ones are: l Cardiovascular disease - Atherosclerosis – this is the hardening and narrowing of arteries from plaque build-up. It ultimately increases the risk of adult coronary artery disease. - Hypertension – the risk of high blood pressure is three times higher in children with a BMI above the 95th centile compared to those below the 95th centile. - Hyperlipidemia – this is manifested by an elevation of LDL cholesterol and triglycerides, and a decrease in HDL cholesterol. l Gastro-intestinal - Gallstones – gallbladder dis-
ease should be considered in any obese child who complains of persistent abdominal pain and nonspecific symptoms, such as nausea and vomiting. - Non-alcoholic fatty liver disease (NAFLD) – most children are asymptomatic but there may be non-specific complaints, such as fatigue and abdominal discomfort. l Endocrine - Prediabetes and Type 2 Diabetes Mellitus are common comorbidities of childhood obesity. It is thus imperative to screen for these conditions in overweight and obese children. l Orthopaedic - Blount disease – progressive bowing of the legs which is confirmed by radiography - Slipped upper femoral epiphysis (SUFE) – obesity is a key risk factor for the development of SUFE and is characterised by the head of the femur slipping off the femoral neck.
Measures parents can take to prevent childhood obesity
l Exclusive breastfeeding for the
first six months of life, followed by the introduction of complementary foods at six months l Reduce intake of energy-dense foods l Increase consumption of fruits and vegetables l Decrease sugar-sweetened beverages, and increase water intake l Maintain appropriate portion sizes and avoid adult plates l Encourage regular physical activity/ active play l Limit screen time: no TV while eating and no televisions in the bedrooms l Ensure a good night’s sleep Childhood obesity is a serious condition and has detrimental effects on health if not addressed early. If you are concerned that your child may be overweight or obese, contact your healthcare provider for an assessment. Dr Mardeyah Bassier (MBChB, FC Paed) is a paediatrician at Melomed Mitchell’s Plain. Tel: 021 391 0199; email: mardeyahb@gmail.com
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Muslim Views . April 2017
The Amazing Race MSA style AMINA WAGGIE
THE Muslim Students Association (MSA) of Cape Peninsula University of Technology (CPUT), held an Amazing Race through Cape Town on March 12, 2017. The race was open to the public and participants were aged 20 to 24. There were three teams: Hijaabi’s on the Run, The Forerunners and Team Parker. The event served as a teambuilding exercise for students from various universities in order to create better working relationships between them and to establish friendships and Hijaabi’s on the Run won the Amazing Race and received gold bonds between the different medals and Islamic literature. Pictured from the left with the winners are, Mujaahid Joseth, chairman of CPUT Mowbray campuses, which will be useful MSA; Sherezaan Bey, executive member of CPUT Mowbray when organising inter-campus MSA; Gouwah Waggie, a participant; Nazeerah Adams, a events. member of the MSA Alumni; Nur Jattiem, member of UWC MSA; The race required that the Nishaat Ally, events manager of MSA; and Tashreeq Lasker, teams answer a series of ques- chairman of CPUT Cape Town MSA. Photo TASHREEQ LASKER tions and follow a set of leads that would guide them through the race. Many of the questions contained Islamic elements, such as questions about the history of Awwal Masjid, in Bo-Kaap. The participants were also required to utilise Google for the challenges. The first challenge started at Masjiedu Galeelier Rahmaan (Ellesmere Street Mosque), near CPUT Cape Town, where the participants had to answer questions about the history of District 6. They also had to take ‘selfies’ with their respective groups as part of the requirements for completing each challenge. On completing a challenge, the teams received a clue about where their next challenge would be and then had to travel on foot to that destination. The challenges led them to the Castle of Good Hope, the Company’s Garden, Awwal Masjid, the Two Oceans Aquarium, the Cape Town Stadium and, lastly, Green Point Urban Park, where the race ended, and Hijaabi’s on the Run took the honours. ‘I think the event went very well. Everyone, including the volunteers, worked well together. And there were even opposing teams who helped each other out,’ said Nishaat Ally, 21, the events manager of MSA. Tashreeq Lasker, 23, the chairperson of the MSA of CPUT, organised the equipment and refreshments for the race. ‘The race was a fun way for the youth to remain active while still maintaining an Islamic ethos. The most important aspect for me was being able to witness new friendships being formed, and old friendship bonds getting stronger,’ said Lasker. Nur Jattiem, one of the winners, said that she enjoyed the event and had lots of fun. ‘I met a lot of people and made new friendships. I also feel like I have lost a lot of weight because of all the running, as transport was not provided. I will definitely join future events like this,’ said Zainab Parker, 21.
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Muslim Views . April 2017
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Waqf â&#x20AC;&#x201C; a national people-centric drive Adv AB MAHOMED SC
MUSLIMS constitute 25% of the worldâ&#x20AC;&#x2122;s population, endowed with 60% of the worldâ&#x20AC;&#x2122;s natural resources but tragically constitute 80% of the worldâ&#x20AC;&#x2122;s poor, deprived, subjugated and oppressed. As a balance sheet for the world of Islam, this state of affairs cannot be illustrated more eloquently. The situation today is even worse. What were once former great cities and centres of learning, such as Baghdad, Damascus, Fallujah, Aleppo, Mosul, Kabul, Tripoli and Sanaa, are bombed and razed to the ground. It is impossible to conceive how such cities can ever be restored without help from the people themselves, unlike the fake Western nation-state model, which indulges more in the looting and plundering of other nationâ&#x20AC;&#x2122;s resources with institutionalised violence to sustain its corrupt political and economic systems. Islam has given us the financial models and instruments of economic distributive justice such as zakaah, sadaqah, fitrah and waqf to achieve these developments, of which instruments, waqf is the principal objective of our current national sustainable development drive. The Waqf system has enabled Islamic countries to survive and overcome great devastation and destruction, beginning with the invasions by the Mongol barbarians of the 13th century, the heavily
weaponised colonising criminal acts of Europe in the 16th century and the nuclear-armed barbaric acts of the Zionist captured US and European Union of the 21st century. No other civilisation would have survived such brutal onslaught repeatedly had it not been for Islamâ&#x20AC;&#x2122;s inherent strength and its moral and ethical basis of self-help and compassion. This appears clear in the maqasid of the shariah, whose prime objective is the goodness and wellbeing of humans. Allah has created man and the world for a purpose. That purpose is the doing of good deeds to actualise Allahâ&#x20AC;&#x2122;s Will, which is the realisation of goodness, truth, justice and beauty. This is what gives meaning to a Muslimâ&#x20AC;&#x2122;s life. There can be no greater meaning than to
be the actualiser of Allahâ&#x20AC;&#x2122;s Will on earth. It is against this geopolitical background that we in South Africa need to embark on the Road Map to enlightened self-reliance. In South Africa, we too, went through onslaughts, first through enforced slavery in the 17th century then through a racially profiled programme of repatriation in the first half of the 19th century. We then went through enforced apartheid segregation and discrimination. We survived those turbulent times with our values intact. Under the new constitutional dispensation, we have the freedom to choose. We have, as every human being has, only one of two paths. Either we are dependent or we become self-reliant. There is no middle ground. To be dependent is morally untenable. To be self-reliant and a productive help to fellow citizens is a supreme Islamic duty. Waqf is the mechanism for the fulfilment of that duty. It is both institutional as well as people-driven. Waqf as institutions, already exist in the traditional sense. In South Africa, we have more than a thousand mosques and about half of that number of madrasahs and recently scores of mussallas. All require funding for their maintenance and upkeep. In addition, there are darul ulooms and some 80 private and semi-private schools. There are also the well-known family waqf trusts. Sadly, none of these valuable hardware collaborate and co-ordi-
nate with each other to maximise for the common good. At best, they constitute pockets of excellence in an otherwise vast space of fragmentation. It is hoped that there will come a time soon that in unity lies strength and more can be recovered of lost ground if such traditional waqfs with similar objectives share the workload. However, what is more important for the purpose of this national drive is that the culture of waqf should be people-centric and people-driven. Every person, a housewife or a breadwinner, should have the opportunity to have a waqf of his or her own. Anything and everything that serves the common good and welfare of the human being, whether it is the provision of a bench in a park for the elderly, shade for the infirm, water for stray animals or a book in the library for a student accords completely with the maqasid of the shariah. This is waqf In the same way that the tree provides a nest for birds, flowers for bees, fruit for animals and humans, and a shade for all, all of these beneficiaries are attracted to it as a common meeting place. Likewise, a Waqf serves to connect. When we connect, we collaborate; when we collaborate, we comprehend; when we comprehend, we contribute. In this road map of contribution, our society starts transforming from a society of imitation to a society of innovation.
The essential message and objective of Waqf Each student starting young as a wakif realises his or her own dignity and self-esteem as a giver. The transformational effect this has between mother and son, father and daughter is incalculable. Self-reliance is ingrained early in every child. As a giver, his or her waqf is working for them all the time. There is blessing in his studies, in his exams, in his health, in his future vocation, in marriage, in the wellbeing of his parents, family, neighborhood and society. Remember, whatever a person gives in charity for the sake of Allah abides for him and benefits him not only in this world but in the hereafter as well. Such a person gets the best of both worlds. Charity, which benefits others after death, not only brings happiness to the wakif but also happiness to the beneficiaries. It also reminds us that wealth sharing is a duty, a bond of humanity, of fellowship, of brotherhood that binds the wealthy and the poor together. The Prophet Muhammad (SAW) said: â&#x20AC;&#x2DC;Men are like the organs of a body. When the organ suffers, the whole body responds to repel the cause of suffering.â&#x20AC;&#x2122; He (SAW) also said: â&#x20AC;&#x2DC;Whoever introduces a good practice will receive its reward and a reward equivalent to those who follow it,â&#x20AC;&#x2122; (Sahih Muslim)
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Muslim Views . April 2017
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Muslim Views . April 2017
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Thank you for standing with Syria SHANAAZ EBRAHIM-GIRE
SIX years on from when it began on March 15, 2011, the brutal and agonising Syrian conflict shows no signs of ending any time soon. Islamic Relief continues to deliver food, shelter, medicines and other aid on a huge scale as this most challenging of humanitarian crises enters a seventh year. A staggering 13,5 million people inside Syria alone now need humanitarian aid, and 4,5 million of these are living in hard-toreach and besieged areas. Over half the population have been forced to flee their homes. Many have lost or had to leave behind family members as well as their homes and livelihoods. Millions have undertaken dangerous journeys across land and sea in search of a safe haven, most ending up in makeshift refugee camps where harsh living conditions continue to test them, especially in the freezing winter months. Through the support of the community, Islamic Relief – as a global family – has provided over £130 million worth of aid and assisted more than eight million Syrians in need since the conflict began. The humanitarian and relief organisation is operating deep inside Syria and assisting refugees and host communities in neighbouring Lebanon, Jordan and Iraq. Islamic Relief’s emergency operation in the region in 2016 demonstrates the scale of the
response. In one year alone, your donations have enabled us to support more than three million people by providing them with food,
l Distributed 325 000 shelter materials and non-food items in Syria, Lebanon, Jordan and Iraq
his people every day. ‘Our medical work inside Syria is difficult and dangerous,’ he says. ‘Sometimes, we are forced to
A staggering 13,5 million people inside Syria alone now need humanitarian aid, and 4,5 million of these are living in hard-to-reach and besieged areas. Over half the population have been forced to flee their homes. Many have lost or had to leave behind family members as well as their homes and livelihoods. Millions have undertaken dangerous journeys across land and sea in search of a safe haven, most ending up in makeshift refugee camps where harsh living conditions continue to test them, especially in the freezing winter months. shelter, healthcare and education. In particular, in 2016, we: l Supported 1,6 million Syrians with their health and nutrition l Provided food parcels for 1,3 million people inside Syria and to Syrian refugees, including 445 000 parcels for people in Madaya, Ghouta and other hard-to-reach areas
l Helped provide clean water and sanitation for 104 000 Syrians l Provided education support for 9 312 children in Lebanon.
Acute Suffering Mohib Kaddor, a surgeon at the Akrabat hospital in Idlib, Syria, sees the acute suffering of
hide from a child that they have lost a mother or a brother. Talking becomes very tough for us. ‘You may see a family of seven members, and their home has been bombed; three of the children come to the hospital and three are wounded and trapped under the rubble, while another is missing. The children are scream-
6 YEARS GENERAL L & LILLAH Standard Relief S tandard Bank, Islamic R elief SA Acc. No. No. : 005318459 Fordsburg Branch Branch Code F ordsburg Br anch Br anch C ode : 005205 Ref: Contact No.. R ef: SYRIA+Your SYRIA+Y Your C ontact No
ZAKAT ZAK KAT CONTRIBUTIONS CONTRIBUTIONS FNB, Islamic R elief SA Acc. No Relief No.. : 62161066933 Smith S treet Br anch Br anch Code Code : 221426 Street Branch Branch R ef: S YRIA+Y Your Contact Contact No. No. Ref: SYRIA+Your
ing for their mother and father and there’s a state of panic in addition to the surgical needs of the injured children. ‘I think the most difficult situation that I have been through was arriving at the operating room and seeing my own uncle facing the possibility of having his legs amputated. I was forced to rescue him with the other doctors. How I wish the crisis in our country and the war would end soon so that people can live in peace.’ Sadly, Mohib’s story is just one of thousands we have heard while carrying out our operations in Syria. An entire generation of young children have nothing but stories of horror and despair to tell, while their parents grieve for the childhood they have lost. Most of the children cannot attend school and may grow up without any education, and with few opportunities for a better future, unless peace and major reconstruction come soon. We will continue to deliver vital aid and do our utmost to keep hope alive, with your support, until this most complex of conflicts is finally resolved. To support Islamic Relief’s Syria appeal, donate online at www.islamic-relief.org.za or make a direct deposit in the following bank account: Islamic Relief SA, Standard Bank, Account Number 005318459, Fordsburg Branch/ Branch Code 005205, Reference: Syria & contact number.
OF WAR, HUNGER AND VIOLENCE HELP CHANGE THIS #NoToSevenYears
0800 111 898 111 898 www www.islamic-relief.org.za .islamic-relief.org.za SNAPSCAN
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Muslim Views . April 2017
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Muslim Hands Africa on Edge campaign: focus Malawi NAZEER VADIA
OUR continent is too large and immense to describe. It is an authentic ocean, a separate planet, a diverse, vastly rich cosmos that only those who inhabit it can truly appreciate. Unfortunately, political conflict, severe weather and bad governance have left many a country on this beautiful continent ravaged by poverty and on the brink of starvation. More than 30 million African people experience hunger every day. At Muslim Hands South Africa, this issue is close to our hearts as we share the African heartbeat with those suffering. We have committed ourselves to raising funds for this urgent matter as we continue with our Africa On Edge campaign. In one of the recipient countries, Malawi, the situation is beyond dire – something our Muslim Hands SA team got to experience first-hand. On Monday, March 27, 2017, the Muslim Hands South Africa team touched down in Limbe, Malawi, with the purpose of seeing the work and programmes done there and to ascertain what still needs to be done. During their four-day stay, Imraan Roomaney (Manager for MHSA) and Shaikh Haashim (Project Coordinator), visited and completed food and supply distributions at the Muslim Hands School of Excellence in the Chiradzulu district and a village located in the Chikwawa district.
Mr Imraan Roomaney (MHSA Manager) and Shaikh Haashim Peck (MHSA Project Manager) with staff members of Muslim Photo ABDURAGMAAN DAVIES Hands Malawi.
Both these projects were funded through your generous donations to the Africa on Edge campaign. While both visits and projects went off smoothly, this trip would change the lives of our respected team. The level of poverty they witnessed was unrivalled, both calling the trip an eye-opener. From child-headed families, children getting one meal a day and families of eight sleeping in a hut no bigger than your standard bathroom, the conditions brought tears to their eyes. There, a daily struggle for food and water is the norm with more than a million children at risk of malnutrition as crops fail to grow and livestock are literally dying of
thirst. With an unemployment rate of 80 per cent and 53 per cent of the total population living below the poverty line, it is a reality that gives perspective; it shatters the core of what you perceive as normal. Perhaps the only thing more shocking than the situation in Malawi, is the character of its people. Despite living in unimaginable poverty, their unbreakable spirit and genuine warmth translate into a contentment that rivals even those who have everything in the world. Our visit was a success and has motivated us to work harder and be a voice for the Malawian people.
Roomaney recapped what the trip meant to him. ‘What we have seen in this beautiful country, their need has just reaffirmed our commitment to help the people of Malawi. We will not rest in our efforts to make a difference in their lives.’ MHSA is committed to raising funds through the Africa on Edge Campaign and needs your donations to continue providing relief to families and improving infrastructure in Malawi. We are aware that it is only because of your donations and efforts that through this campaign, we have been able to open and run the Muslim Hands School of Excellence as well as providing clean water and basic
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foods to the needy in Malawi. We look to continue this good work throughout the year, with plans for extending the school and refurbishing wells already under way. Your donations have allowed us to run Africa On Edge, benefitting thousands of people, not only in Malawi but throughout Africa. We urge you to once again open your hearts and make a donation to help those in need. We have decided that in addition to the basics, we will try to provide more long-term solutions and aid. All donations will go towards infrastructure, food and items such as bicycles, which provide income opportunities. ‘When reflecting on charity and the factors of humanity, the very least, the absolute minimum we should achieve is that no one ever goes hungry.’ Help our African brothers and sisters improve their lives. Insha Allah, with your help, we will make a difference in Malawi. We appeal to our loyal donors and supporters to be a part of the Muslim Hands Africa On Edge campaign. Every donation received helps to make a difference in the lives of so many needy people. Call Muslim Hands today on 021 633 6413 to contribute towards this project. You may donate online https://muslimhands.org.za/donate/africaon-the-edge/africa-on-the-edgefood-crisis or pay us a visit at our office in 1 Carnie Road, Rylands, Cape Town.
Focus on Finance
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What are trusts and who needs them?
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, provide readers some understanding about trusts. What is a trust?
A TRUST is an agreement between an owner of assets and trustees. In terms of this agreement, the trustees undertake that they will administer the trust’s assets with the necessary care to the benefit of the beneficiaries. It is an efficient and flexible way to ensure that assets are looked after. It also ensures that assets are objectively managed and controlled by appointed trustees in the best interests of the beneficiaries. The protection of your loved ones’ financial interests is extremely important in the planning of your estate. You want to be sure that your family, and especially minors, will be looked after, and that your estate and income tax obligations are kept as low as possible so that your heirs can enjoy the full benefit of your estate. It is paramount to appoint the right trustees. You have to trust that the trustees will always act in the best interests of the beneficiaries and that the trust will be managed in accordance with legislation and stipulations of a trust act.
Who needs a trust? Minors: If a minor is an heir to an estate where there is no will, or
if there is a will but no trust clause, the inheritance must be paid into the Guardians’ Fund of the Master of the High Court. The same happens in the event of a minor being the beneficiary to the death benefits of a policy. Persons who cannot take care of their own affairs: If persons are not able to take care of their own affairs due to physical or mental conditions, their assets must be placed under the protection of a curator. The Master of the High Court will give permission for all expenses as well as the types of investments made.
tax at the present rate of 45%. All income paid out to income beneficiaries will be taxable in their hands at their normal income tax rate.
Trusts can effect tax savings in the case of
Who are the beneficiaries of a trust?
Estate duty: Estate duty assets transferred to a trust no longer form part of your own estate. This effectively means that all the growth in the assets occur in the trust, and not in your own estate, which effects a tax saving. Capital gains tax: Although capital gains tax is higher in a trust, a trust remains an excellent estate planning instrument. There are ways of deferring the capital gains tax on a trust asset to the trust beneficiaries, with the result that capital gains tax can then be levied at an individual rate. Income tax: If non-allocated income may be capitalised in a trust, the trust will pay income
The beneficiaries are beneficial (or equitable) owners of the trust property. Either immediately or eventually, the beneficiaries will receive income from the trust property, or they will receive the property itself. The extent of a beneficiary’s interest depends on the wording of the trust document. One beneficiary may be entitled to income (for example, interest from a bank account) whereas another may be entitled to the entirety of the trust property when, for example, he attains the age of twenty-five years. The donor has much discretion when creating the trust, subject to
Why you want to avoid your children’s money being paid into the Guardians’ Fund
l The money is not readily accessible. l You receive reduced interest on the money. l The money is paid out directly to the beneficiaries in their personal capacity, which will attract duties and fees.
Hassen Kajie
Aysha Osman
some limitations imposed by law. The main object of a trust is to benefit the beneficiary. A trust must always have a beneficiary.
ing into account new legislative changes. This will be discussed at a later stage. Please consult your advisor before developing a trust to ensure you are aware of the benefits and pitfalls. If you would like a specific topic featured in the upcoming issues, kindly send your suggestions to technical@nexiasabt.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.
Why it’s necessary to have at least three trustees to manage a trust This is to prove that you do not have control over your assets as set out in the Estate Duty Act. If you can prove that you do not have control over your assets, the assets cannot be seen as yours and estate duty is thus not payable on the assets. It is, however, very important to note that one of the trustees must at least be an independent trustee, which is usually someone like an attorney, auditor or accountant. There has been much debate around the accounting for trusts and how beneficial trusts are tak-
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The sidewalk life at Caturra Coffee Bar
The flatbread was as visually appealing as it was good to eat. Photo DILSHAD PARKER
DILSHAD PARKER
A SATURDAY afternoon drive in early March landed us at the cosmopolitan Caturra Coffee Bar, in Sea Point. It has been around for a long time but was bought over almost two years ago by Zameer Kantharia, and reinvented into a trendy little spot on the humming Sea Point Main Road. Zameer is a professional chef, originally from Zimbabwe, who studied in Johannesburg. He did a six month internship in Ibitha – poor guy – and decided to open up Caturra Coffee Bar, where he could offer a superior coffee shop experience without compromising on the quality of the food. Saturday afternoon proved to be a quiet time for business in Sea Point, which was fortuitous for us as this retaurant is quite small,
and when they’re busy you have to wait for a table. We were seated quickly and were able to order our meals off the chalkboards on the walls. They were closing at 4pm so, at 3pm, we were the last order they were taking that day. We opted for a refreshing moctail served in trendy jugs while we waited for our mains of tandoori chicken flatbread with beetroot relish and a basil pesto chicken pasta with cashew nuts. The flatbread turned out to be a visual feast and the beetroot relish complimented the tandoori chicken perfectly. The pasta I found a little under salted and I had to add salt to really bring out the flavours. But this dish, too, was delicious. Lunch took a bit long to arrive and while the staff did not pressure us, we did feel a bit rushed because we were the last people
The liberal amount of cashew nuts in this dish won me over. Photo DILSHAD PARKER
there and we knew they were closing at 4. So our leisurely lunch got squeezed into an hour and what we could not finish we took away in a doggy bag. I have been there before and they are a good venue for breakfast. I have had a beautifully done poached eggs with salmon and asparagus, in the past. They also offer the more continental options. You could just opt for a muffin or croissant from the displays. On Saturdays, they also offer cronuts and cruffins, which is the new craze sweeping the town. Cronuts are a decadent cross between a croissant and doughnut, and cruffins, you guessed it, are a cross of croissant and muffin.
Coffee was excellent and will be hard to beat anywhere else. If you’re a tea person, you could try a speciality tea from the Toni’s tea range they stock.
The range of flavours is presented in tiny individual boxes and may leave you scratching your head for a while deciding on your favourite flavour. They are closed on Mondays and are open till 4.30 pm on weekdays. As mentioned earlier, on weekends they are open till 4 pm. The quality and presentation of food at Caturra Coffee Bar is worth the drive out to Sea Point, and the prices are reasonable. The fact that the space is kind of small makes it even more covetable. So get there early if you want a weekend spot. It’s a great place to soak up the sidewalk cafe life. This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za
The sidewalk café lifestyle. Photo DILSHAD PARKER
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Light from the Qur’an
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35
Establishing salaah: a cure for our spiritual wounds IBRAHIM OKSAS and NAZEEMA AHMED IN respect of establishing salaah, Bediuzzaman Said Nursi in his contemporary Quranic tafsir says: ‘We hear many lazy people and those who neglect the fard salaah ask: What need does Allah Almighty have of our ibadah that in the Quran He severely and insistently reprimands those who give up ibadah and threatens them with such a fearsome punishment as Jahannam? How is it in keeping with the style of the Quran, which is moderate, mild and fair, to demonstrate such severity towards an insignificant, minor fault?’ Bediuzzaman answers: ‘Allah Almighty has no need of our ibadah nor is He in need of anything from His creation. It is we who need to perform ibadah for, in truth, we are sick.’ As he discusses in many parts of Risale-i Nur (The Treatise of Light), ibadah is a remedy for our spiritual wounds. Bediuzzaman gives the example of someone who is ill and who responds to a compassionate doctor who insists on his taking medicines that are beneficial for his condition by saying: ‘What need do you have of it that you are insisting in this way?’ We can understand how absurd that is. As for the severe threats and fearsome punishments in the Quran concerning the giving up
of ibadah, they may be likened to a king who, in order to protect his subjects’ rights, inflicts severe punishment on an ordinary man in accordance with the degree that his crime infringes those rights. In the same way, the man who gives up performing ibadah and salaah is violating the rights of creation, who are like the subjects of the Monarch of Pre-Eternity and Post-Eternity, and is acting unjustly towards them. Bediuzzaman conveys that the perfections of beings are manifested through the glorification and ibadah that they perform to their Maker. He draws our attention to the ayah in Surah Al-Isra: ‘There is nothing which does not glorify Him with praise.’ However, the person who abandons ibadah does not and cannot realise this ibadah of all beings. Indeed, he denies the ibadah of all creation. Furthermore, beings occupy an exalted position by reason of their ibadah and glorification of Allah Almighty. Thus, the person who gives up ibadah reduces creation from their high positions and considers them to be unimportant, aimless and without duties. Through this, he is insulting all beings, and denying and transgressing their perfections. Everyone sees the world in his own mirror. Allah Almighty created man as a measure and scale for the universe. And from the world, He gave a particular world
to each person. This world Allah Almighty colours for him in accordance with his sincere beliefs. For example, a despairing, lamenting, weeping person sees beings as weeping and in despair, while a cheerful, optimistic, merry person sees the universe as joyful and smiling. A reflective man who performs with utmost seriousness his ibadah and tasbih discovers and sees to a degree the certain, truly existent ibadah and tasbih of beings, while people who abandon their ibadah through either neglect or denial sees beings in a manner totally contrary and opposed to the reality of their perfections, thus transgressing their rights. Furthermore, since the one who gives up salaah does not own himself, he wrongs his soul, which is a slave of its True Owner. His Owner delivers awesome threats in order to protect His slave’s rights from his evilcommanding nafs. Also, since he has given up ibadah, which is the result of his creation and the aim of his nature, it is like an act of aggression against Allah’s wisdom and will, and he therefore receives punishment. In short: the person who abandons ibadah both wrongs his own soul, which is the slave and total property of Almighty Allah, and he wrongs and transgresses the rights of the perfections of the universe.
Certainly, just as kufr is an insult to beings so is the abandonment of ibadah a denial of the universe’s perfections. And since it is an act of aggression against Allah Almighty’s wisdom, it deserves awesome threats and severe punishment. Thus, it is to express this deservedness and the above facts that the Quran of Miraculous Exposition chooses in a miraculous way that severe style, which, in complete conformity with the principles of eloquence, corresponds to the requirements of the situation. Bediuzzaman further raises the issue that some people may say that performing salaah five times a day, every day, may be wearisome or cause boredom. He responds: ‘O my stomachworshipping nafs! Every day you eat bread, drink water and breathe air; do they cause you boredom? ‘They do not because since the need is repeated, it is not boredom that they cause but pleasure. In which case, the five fard salaahs should not cause you boredom for they attract the needs of your companions in the house of my body, (i) the sustenance of my heart, (ii) the water of life of my ruh, and (iii) the air of my subtle faculties [e.g. the ruh, heart and mind].’ He further says that it is only through the window of salaah that a conscious inner sense and luminous subtle faculty can
breathe, which by its nature desires eternal life and was created by Allah Almighty for eternity. Thus, it is by knocking through duah on the door of One All-Compassionate and Munificent that sustenance and strength may be obtained for a heart afflicted with grief and sorrow and captivated by infinite pleasures and hopes. We should know that yesterday has left us, and as for tomorrow, we have nothing to prove that it will be ours. In light of this reality, Bediuzzaman advises that we should know that our true life is the present day. So we should dedicate at least one of its hours (the complete time of the fard salaah and wudu) in a masjid or musallah, a strongbox for the Ahirah like a reserve fund, set up for the true future. We should also know that for everyone, each new day is the door to a new world. If we do not establish our salaah, our world that day will depart both dark and wretched, and will testify against us. However, if we do establish the fard salaah, and through them we are turned towards that world’s Glorious Maker, our world is lit up. Bediuzzaman concludes by saying that it is as though the fard salaahs are an electric lamp and our niyyah to perform them touches the switch. Insha Allah let us light up our worlds!
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Muslim Views . April 2017
From Consciousness to Contentment
Why don’t we listen? JASMINE KHAN
NOT so long ago, the sound of a ringing telephone was greeted with anticipation. Perhaps it would be a friend or family member just wanting to chat; it was a way of connecting personally and keeping in touch. I remember having Saturday night dates with a good friend. We would call each other after the Esha prayer and just visit on the telephone for hours. We would chat and listen to each other and it was like a personal visit. Sadly, those days are gone. Nowadays, if you want to chat, you use your fingers to do the walking, tapping on a tiny screen and spelling most words incorrectly. With the demise of telephone chats, something else is disappearing: the ability to listen. Nowhere else is this inability to listen more apparent than at gatherings, whether it be a lecture, a talk in the masjid, at a Moulood celebration or at an event where there are speakers. I am not sure what the problem is but whenever people get together, sometimes even at a janazah, social chit chat is the order of the day. The defence is always, ‘We haven’t seen each other for so long so we want to catch up.’
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There’s nothing wrong with that, however, as with most aspects of life, there are certain unwritten rules we have to observe. One of those is that when someone is speaking, good manners dictate that we listen. If we are not interested then what are we doing there? I recently attended a programme at a masjid where a noted scholar of Islam was delivering a series of talks. The man came all the way from Yemen to share his knowledge and his wisdom with us. In addition, there were several visitors from the UK, Australia and Canada; people who travelled thousands of kilometres to listen to this man. Twice in one evening, the convenor of the programme had to request from downstairs in the masjid, ‘Will the audience please stop talking while the ustadh is delivering his lecture, especially the ladies upstairs.’ I shudder to think what the people from overseas thought of this situation. They were listening attentively; after all, they had travelled from their homes for this purpose. The rest of the ladies were chatting, texting on their phones or walking in and out. Similar behaviour is seen at a Moulood celebration.
While the ladies of the jamaah are sincerely reciting praises to our beloved Rasul (SAW), some in the audience are busy, as they say, catching up. It happens during jumuah lectures, at gatherings where dhikrullah is being made, where the Quran is being recited. Even at social events where the organisers decide to have a speaker, very few listen. A lady told me, ‘When I come to a place like this, I don’t want to hear a talk, I want to enjoy myself.’ Since the majority of these talks are chosen for its benefit to the audience, it is a rather sad state of affairs. What we are saying is, ‘I do not want to learn; I am not interested in what you have to say.’ This is an insult to the speaker; it tells the person that what she or he is saying is considered to be of no value. Lack of communication is the cause of most of the ills of society. Today, we rely more and more on technology, and technology is often seen as the driver of improved communications. In terms of message transfer, technology certainly does play an essential role. However, communication is much more than just transferring messages. To truly communicate means
to learn something about how another person thinks. Active listening involves listening with all one’s senses. As well as giving full attention to the speaker, it is important that the ‘active listener’ is also ‘seen’ to be listening, and chatting to another person sends the wrong message. It shows the gravest form of disrespect to a scholar who has been invited to share his wisdom. As for the disrespect shown towards the recitation of the Quran or praises upon the Rasul (SAW), we need to remember that when the Quran is being recited, it is wajib (compulsory) to listen attentively. Attentive listening means giving one’s undivided attention. Morality, or the difference between good and bad, is ingrained within human nature and provides guidance for our conduct towards Allah and creation. Good manners and good behaviour are frequently emphasised both in the Quran and Hadith. Al-Nawawi wrote in alTabyaan fi Adaab Hamalat alQur’an (92): ‘Something that attention must be paid to and which should be affirmed is respecting the Quran in cases where some of the negligent may be heedless about in gatherings where Quran is recited, such as
not laughing, chatting or talking during the recitation, except in cases of necessity; obeying the words of Allah, “So, when the Quran is recited, listen to it, and be silent that you may receive mercy”; and following the example that was narrated from Ibn Abi Dawood from Ibn Umar (RA)) that when the Quran was recited he would not talk until the recitation ended.’ Shaikh Ibn Uthaymeen (RA) noted in Liqaa’aat al-Baab ilMaftooh: ‘It is not good manners to ignore the Book of Allah when it is being recited, even if it is on a tape.’ Favouring the view that it is mustahab does not mean that one may be careless and deliberately not listen attentively to the words of Allah SWT when they are recited. Keenness to listen attentively should be the basic principle that is established in the life of the Muslim, and he should not do otherwise except in the case of work or need. If the ability to listen has disappeared then we must make a concerted effort to reclaim it. As we enter the sacred month of Rajab, we can make a difference in the world by learning to listen better and by telling others about better listening. However, this will only work if they are prepared to listen.
Positive and Effective Parenting
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Relationships with older and adult children FOUZIA RYKLIEF
WHAT is our main purpose as parents but the most difficult? Letting go gradually in appropriate ways over our children’s growing years. Different skills are required by parents at different stages of a child’s development. The relationship changes as the child grows. It begins with a very hands-on approach and we do everything for them, make decisions on their behalf and even think for them. We do this because we want to protect our children from harm and to ensure that their lives are as beautiful as possible. It is not easy as a parent to ‘let go’ and trust that all will be fine without our involvement. Our love for them makes us want to hold on but the tighter we try to hold on and the more we try to control and tell them what to do, the more they will resist, and the less likely they will learn the skills they will require for effective and successful independent living. Letting go gradually does not mean abandonment, it means supplying a different kind of support and adjusting our roles and inputs. Here are three tips for healthy relationships with your adult children:
Listen and talk less An important parenting tool is that of listening more and talking less.
This is what is meant by support. We often tend to respond by sharing our feelings and experiences or those of others, believing that this will help the person feel better. People, including your children, don’t necessarily want to hear your or others’ stories. They want you to listen to and acknowledge their feelings. Your son tells you that his wife tends to nag a lot. Instead of saying something like ‘just ignore her’, listen instead and acknowledge what he may be feeling. ‘You could say something like, ‘That must be very frustrating for you.’ By validating your adult children’s feelings rather than attempting to solve their problems, you are showing that you support them and believe that they are capable of handling the various struggles that life may throw their way. When you truly listen, the other person starts to feel better, his head clears, which enables him to think of possible solutions.
Avoid lecturing, especially if they come to you with decisions that you do not approve of An important aspect of the parent-adult child relationship is recognising that being the parent of an adult is different to being the parent of a child or an adolescent. It can be painful to watch as your adult children experience
setbacks, make decisions that you don’t agree with, fall in love or lose jobs. I remember feeling very anxious when my sons announced that they were changing jobs. What if the new company they planned to join folded and they got retrenched? What if they were not going to be happy there? Another possibility I fear is that they may decide to go for greener pastures in another province or even another country. How will they manage without extended family? How will their children adjust? I know that change can be stressful and we, their parents, fear that we will not be there to assist. I have a lot of advice I can give them but is this a good idea? Sometimes advice can backfire. We need to restrain ourselves and keep from giving too much unwelcome advice or asking too many questions. This is difficult after years of hands-on parenting but if we jump in with solutions, we are not giving our children the space to make their own decisions, make mistakes and learn from them. However, there may be times when you do have to voice your concerns and get involved if the behaviour that’s bothering you is serious, dangerous or simply unpleasant. For example, if you suspect that your child is involved in harmful practices such as substance abuse, you need to address
it directly and be ready with resources of outside professional help.
Embrace significant others in your child’s life The day will come when your child marries and has children. Along with this comes the spouse’s extended family. Accept that when your child does settle on a partner, it follows naturally for her or him to put that person first. When it comes to big decisions, plans or handling hardships, even the most dutiful children will shift their primary attachment to their spouses. This can be tricky, especially if you are not completely happy with their choices. I feel it is important to accept your daughter- or son-in-law and learn to love the person because your child loves that person. Avoid criticising them and accept them for who they are. There will be times when differences cause conflict. Be careful how this is handled. Express your concerns to your son or daughter-in-law respectfully by using ‘I messages’ such as ‘I’m worried that…’ Avoid blaming and using ‘youmessages’ such as ‘You didn’t…’ or ‘You should have…’ As painful as it is to accept sometimes, our children are born to move away from us. Khalil Gibran’s poem says it beautifully. Gibran’s poem is presented for our pondering about the sweetness and pain of parenting.
On Children Your children are not your children. They are the sons and daughters of Life’s longing for itself. They come through you but not from you, And though they are with you, yet they belong not to you. You may give them your love but not your thoughts. For they have their own thoughts. You may house their bodies but not their souls, For their souls dwell in the house of tomorrow, which you cannot visit, not even in your dreams. You may strive to be like them but seek not to make them like you. For life goes not backward nor tarries with yesterday. You are the bows from which your children as living arrows are sent forth. The archer sees the mark upon the path of the infinite, and He bends you with His might that His arrows may go swift and far. Let your bending in the archer’s hand be for gladness; For even as He loves the arrow that flies, so He loves also the bow that is stable. - Khalil Gibran
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Muslim Views . April 2017
- ADVERTISEMENT FEATURE -
Sanzaf kicks off Operation Winter Warmth campaign for 2017 at the Boland Festival
Ongoing Mentoring Youth programmes take place every Saturday with a special focus on Mathematics, English, Life Science, Physical Sciences, Accounting and Life Skills. During the first term alone, Sanzaf administered classes assisting Photo SANZAF COMMUNICATIONS 114 learners at 12 schools across Cape Town.
SANZAF COMMUNICATIONS
FOLLOWING the first signs of the chilly winter on our horizon, in South Africa alone, 12 million people live in extreme poverty, with an estimated 63 per cent of young South African children living below the poverty line (as of 2016). The South African National Zakah Fund (Sanzaf) projects are designed to assist individuals and families in need through shortterm poverty alleviation as well as long-term educational and developmental assistance in order to facilitate the achievement of
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financial self-sufficiency. On April 1, 2017, Sanzaf launched its annual, national Operation Winter Warmth campaign, at the Boland Festival in Paarl, Western Cape. Sanzaf also plans to hold similar initiatives across our 30 offices countrywide to distribute items to those who need them most. Sanzafâ&#x20AC;&#x2122;s popular adopt-agranny initiative, which forms part of Operation Winter Warmth, is also on track for this winter. As part of this initiative, Sanzaf will provide sleepwear and other essential items to the elder-
Warming up the hearts of the little ones, both learners and elderly stand to benefit from Sanzafâ&#x20AC;&#x2122;s Operation Winter Warmth campaign. Photo SANZAF COMMUNICATIONS
ly. Sanzaf calls on the public to open their hearts to those in need in our under-resourced areas in our communities and help Sanzaf to ensure that the needy are protected against the harsh elements this winter. Similar initiatives will be taking place over the next few weeks across South Africa. For more information on Sanzaf projects and programmes, follow us on Twitter @SANZAFSA and Instagram @sanzaf_official, like us on Facebook or visit the Sanzaf website at: www.sanzaf.org.za
Sanzaf will be hosting a pre-Ramadaan International Zakaah Conference at the Islamia Academia Centre, on May 5 and 6, 2017. For more information contact Lamees Romaney at: lamees.romaney@sanzaf.org.za or 021 638 0965. Photo SANZAF COMMUNICATIONS
FOR ALL
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Burning art, burning books When irreplaceable art, books, educational material and heritage assets are destroyed, there is no resurrection, writes DR M C D’ARCY.
IQRA! Read and learn. Knowledge breeds wisdom. It builds a better individual, a better society, a better world. Embrace art; it is soulfood. Fires flare to the sky! It’s exhilarating! Classrooms flame, die into ashes. Education dies too. Precious art is ripped from walls and torched. Paintings and photographs of heroes and history blaze red-hot. The smoke is intoxicating. Nerves tingle and thrill. Burn! Smash! Stone! ‘Down with colonial education!’ ‘Fees must fall!’ A mortal blow has been struck to the hearts of capitalist reactionary forces. Victory! Really? Mayhem and wanton destruction have no victors. There are only losers in the tumult of taunting protest and power play. When irreplaceable art, books, educational material and heritage assets are destroyed, there is no resurrection. When protestors fling stones, they are using lethal weapons. When intolerant, destructive mobs rule, reason dies. More ominously, the future becomes fuzzy with acrid odours of things worse to come. When you read about a student’s recent rant demanding: ‘Decolonise science,’ shudder. Be forewarned of a foetid portend. Ask history what happened in Hitler’s Germany after 25 000 books and paintings, deemed ‘UnGerman’, Jewish and seditious were torched on a bonfire in Berlin by students and storm troopers on May 10, 1933. In March, 1939, the Berlin Fire Brigade burned 4 000 paintings, drawings and prints. They ignored the prescient, Jewish-German poet, Heinrich Heine’s, warning a hundred years before Hitler: ‘Wherever books are burnt, human beings are destined to be burned too.’ How right he was. Seventy years after World War II we can still smell the burning, rotting flesh from the Nazi deathcamps of Auschwitz, Dachau and Belsen. In 221 BC, Chinese Emperor Qin buried 1 000 scholars alive and burnt all their history books
Rylands Library, a hive of learning and pleasure: words, music and art – free soul food for everyone. Photo M C D’ARCY
Burning books and libraries are blunders that deprive humanity of informed reasoning and progress. Photo M C D’ARCY
so that he could write his own version of history. In 1193, Bakhtiyar Khiliji’s Muslim army burnt the renowned Indian Nalanda University’s three-storey libraries containing hundreds of thousands of books. It smouldered for three months. The Spanish Inquisition’s Tomas Torquemada held bookburning festivals and roasted Muslims and Jews at the stake. Bishop De Landa wiped out all the Mayan books in Mexico. Only three survive. He also burnt many Mayans in the name of Christianity. During World War II, the Japanese destroyed many millions of books in Chinese libraries. In Poland, the Nazis destroyed 16 million books. The Allies firebombed 35 major German libraries, destroying a third of the country’s books and manuscripts. (Mentalfloss. Burning stories that will break your heart) It cannot happen here? But it has. Cunningly, it is disguised in euphonious words. At universities, tertiary-educated ‘activists’ (mobs) threw ‘poo’ (faeces) over statues. Non-protesting students, eager to continue with their education, as is their constitutional right, were prevented from attending classes and writing exams.
Erudite ‘activists’ attempted to burn down Jagger Library at UCT. Precious records were shredded at many universities and colleges all over South Africa. Violence in South Africa blooms like Namaqualand daisies. Xenophobia is crass economic racism in disguise. Adversaries are hacked to death with pangas (machetes) or ‘necklaced’ with a petrol-filled tyre strung around their necks, roasting the victim to a crisp. Art works are attacked and burnt. Sculptures defaced. Mobs are averse to reasoned dialogue. Classrooms and libraries were burnt by the dozens. Recently, a mob in an impoverished northern province burnt down two schools and a clinic because the municipality did not tar a gravel road. The idiocy of such acts against themselves and their children’s future did not cross their minds. Muslims are no different to this kind of mob-hysteria. We are witness to this type of carnage through Africa, the Middle East and across to Afghanistan and Iraq. They are mired in cruel unrelenting wars, often started, or aided and abetted, by the superpowers of the West, Russia and China.
In this butchery of human values, there have been only soft clerical murmurs while bombs and gas relentlessly rage on millions of innocent refugees. Irreplaceable art, thousands of years old, bear testimony to man’s past glory; they are treasures to be cherished and savoured. Across the Muslim world, artistic gems have been defiled, blown up and bombed to smithereens by Isis, the self-appointed arbiters of radical Islam. The sound of dynamite is music to their ears. In Afghanistan, the famous giant ceramic Buddhas were blown up by fanatical Taliban hoards. Gloating Isis pseudoMuslim fanatics have destroyed Allepo’s ancient temples and ruins. These attractions brought in millions of dollars of tourist money to feed the populace. They are gone. Through these wanton acts, the evil mullahs and their rabid followers have robbed the world of its history. They have also starved future generations, not only of their art but also of their bread. Priceless artefacts were and are raided from museums, not to buy sustenance or educational material to feed the poor but to acquire guns and explosive vests that they coerce brainwashed, gullible youths to wear as suicide bombers. They rejoice in killing and maiming crowds of innocent men, women and children. Cursed clerics falsely promise entry to paradise for the ‘martyrs’ who blow themselves up; but they sow hell and damnation here on earth. Weep. After World War II, USA’s President Dwight D Eisenhower, in his final speech in office, said: ‘Beware of the military-industrial complex; they are the new dangers to world peace.’
How true. For them war is good. Sales of military equipment and explosives are rocketing. Dictators buy new toys of destruction for the military to enjoy while the world burns and crumbles in never-ending wars of the Apocalypse. A year or so ago, Boko Haram destroyed many priceless handwritten manuscripts, Qurans and kitaabs in Timbuktu, Mali. They were the last records of a once thriving educational centre in North Africa. Boko Haram also damaged the specialised library that the South African government built from our tax money to aid recovery and preservation of the old manuscripts. Some of the books were reburied in the sand to keep them safe from these ignorant savage hoards who appointed themselves as guardians of Islam but, in reality, sow anarchy and ignorance. Thankfully, Boko Haram has been expelled from Timbuktu and many manuscripts have been saved. The world has forgotten Mohandas Ghandi’s Satyagraha, non-violent philosophy, which he devised here in South Africa. He said: ‘Intolerance is itself a form of violence and obstacle to the growth of the true democratic spirit.’ And, ‘Violence is the weapon of the weak, non-violence is that of the strong.’ Sadly, in most democracies, minorities are often intimidated, their legitimate voices of truth silenced by uncaring vocal majorities; so, justice dies slowly, inch by inch. Martin Luther King said: ‘Our lives begin to end the day we are silent about the things that matter.’ Read books, paint pictures while you can.
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Muslim Views . April 2017
Honouring our teachers in their lifetimes
(Above, left to right): Former Oaklands High School principal, Gasant Emeran, Ebrahim Khan, Dr Roshan Ebrahim and former Trafalgar High School principal, Goosain Emeran. Photo Courtesy MAIL
(Above, left to right): Nadeem Hendricks, principal of Trafalgar High School with former principal of Harold Cressy High School, Mr Victor Ritchie. Photo Courtesy MAIL
ABDURAHMAN KHAN
ON Saturday, March 11, an historic and unique event took place at Trafalgar High School, which must rank as a first in the annals of Cape Town. The organisation, Movement Against Illegitimate Leaders (Mail), staged a function honouring retired teachers in their lifetime. These teachers all taught during the dark days of apartheid with distinction and dedication. To them, teaching was a calling rather than merely a career. To them, education was more than just teaching in a classroom. Many of them were struggle stalwarts, fighting for the liberation of the mind and for a just, antiracial and democratic society. These teachers hailed from schools throughout Cape Town, and many of them taught for more than 30 years and became community leaders in their own right. It must have been the first time that so many retired teachers were hosted and honoured at the same time, and was an absolutely amazing sight to witness the joy-
(Above) Polly Slingers (left), former Trafalgar High School teacher, with Yusuf Abrahams, former deputy principal of Cathkin High School. Photo Courtesy MAIL
ful reunion of these retired teachers after so many years. Mr Victor Ritchie, the renowned former principal of Harold Cressy High School, in Cape Town, delivered a sterling keynote address on education for which he received rousing applause from the appreciative audience.
(Above, left to right): Mathias Heffer, Ghaiyaat Swart (Habibia Junior Madressa for seven years), Dehran Swart (ten years of service at Alexander Sinton High School), Raoul Swart, Zeid Baker, of South Peninsula High School, with his wife, and Abu Desai, who was head of Hewat Teachers’ Training College. Nabil Swart (in wheelchair) was deputy principal at Alexander Sinton. Photo Courtesy MAIL (Above) Ninety-one-year-old Asa Abrahams, former teacher at Vista High School, was one of many teachers honoured at the ‘Honouring our Teachers’ function. Photo Courtesy MAIL
But the highlight of the evening was undoubtedly the award presentation. Each retired teacher was presented a medal and a Certificate of Recognition for outstanding
Malawi- a country that shows the heartbeat of Africa! Filled with old culture, tradition and crafts, high mountain peaks, white water rivers and broad blue lakes. It is unfortunate that this beautiful land is home to some of the poorest people on this planet. After our recent visit, the Muslim Hands SA team witnessed first-hand the severe droughts and famine that has left Malawi stuck in poverty. More than a million children are orphaned due to HIV/AIDS and 30 % of all children do not enter the schooling system. With 53% of the total population living below the poverty line, many depend on the efforts of charitable organisations to survive. Muslim Hands will continue our efforts in providing food, healthcare and education to the people of Malawi. Despite living in unbelievable poverty, their unbreakable spirit and genuine warmth translate into a happiness that rival even those who have everything in this world. 1 Carnie Road, Rylands Estate, 7764, Web: Email: Cape Town, South Africa, Tel: PO Box: 38419, Gatesville 7766 Muslim Views
muslimhands.org.za mail@muslimhands.org.za 021 633 6413
These teachers hailed from schools throughout Cape Town, and many of them taught for more than 30 years and became community leaders in their own right. service in education in South Africa. The Secretary-General of Mail, Faranaaz Simon, praised and complimented the principal of
Trafalgar High School, Nadeem Hendricks, and his Grade 12 learners for their invaluable assistance, which ensured the success of the event.
We urge you to once again open your hearts and make a donation to help our brothers and sisters in Malawi. All donations go towards providing food hampers, water solutions and income providing items such as bicycles and rikshaws. Your donation will ensure life-saving relief will reach those in need.
Bank Details: Standard Bank, Parrow Centre Acc: 071621881 Branch Code: 031110
NPO: 005-997 PBO: 930019033