Muslim Views, August 2016

Vol. 30 No. 8

DHIL-HIJJAH 1437 l AUGUST 2016

Hajj: a period of renewal

THIS IMAGE, sourced from the National Library of South Africa by Dr Mogamat Hoosain Ebrahim and published in his book The Cape Hajj Tradition: Past and Present, shows hujjaaj disembarking from a vessel moored at the Cape harbour. According to the author, it is most likely a scene from the 1930s and reflects the unique rites associated with the Hajj adopted by Cape Muslims. While many of the rites have changed over time due to advances in modes of transport and Saudi Hajj regulations, locally, the richness of many of the Hajj rites is still preserved.

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Muslim Views . August 2016

Muslim Views . August 2016

Democratic rights imply civic responsibilities

I

T is rare to find a political party making post-election promises, especially within ten days after election results are announced.

However, it makes sense when that party took an unprecedented beating at the polls, compelling it to engage in the much-vaunted introspection.

As citizens, we have reason not to take the African National Congress, or any other party, for that matter, seriously when they make promises.

After the local elections are done, the work of restoring the dignity of our people must begin.

Given the record of our government over the past twenty-two years, we cannot afford to sit and wait for election promises to be realised and for services to be delivered.

This is a time for active citizenship and for a shift from apathy to direct engagement with elected local government officials.

Many of us have joined the voices protesting against corruption, broken traffic lights, crime, water disruptions and rates increases.

Now is the time we need to hold newly-appointed local councillors accountable for services and everything that affects our community.

Irrespective of which party won the elections in a given ward, it is the obligation of elected councillors to serve all ward residents impartially.

Each councillor has a mandate to serve, hence, it is the responsibility of all residents to ensure that election promises and other priorities of residents in their respective neighbourhoods are brought to the attention of the councillors.

It is useful for us to consider the tangible ways in which we can and should engage with ward councillors.

These recommendations apply to individual households and neighbours as well as civic associations.

If it’s never been the case, it’s a good idea to get to know your neighbours.

This is useful not just for building relations but also for lobbying purposes in the event you need to put some pressure on your councillor.

For this purpose, communication is key.

Creating a neighbourhood chat group is a good idea, one with the councillor and one without so you have the option of caucusing for strategic reasons.

Of course, to start off with, every household should know the councillor’s name and place the relevant contact details on their phones.

Record keeping should go beyond contact lists. It’s important to log complaints about issues like spillage from sewage systems on the municipal website, even if it is done repeatedly and by many scores of residents.

Never assume someone else will do it.

It’s important that everyone does it.

This is one way of getting involved in mass action that will benefit everyone in the neighbourhood in the short term.

Be in touch with your counterparts in other wards so that benefits, successes and challenges may be shared so that civic representatives from various wards, in different provinces, may also collaborate and lobby as a broader collective.

Civic associations should engage with national organisations like South African National Civic Organisation (SANCO) for advice and support.

In particular, they should engage with such organisations in order to better understand local government policy and legislation.

This should be done with a view to understanding how laws and policies serve the public interest, and how they may be undermined to serve corporate or party-political interests.

This kind of education is essential at grassroots level.

Involvement in community policing forums is also important, especially for the purpose of compelling councillors to join law enforcement agencies to protect residents above all else.

There is no substitute for attending public meetings for the purpose of raising critical issues that affect everyone.

The greater the public presence, the more likely that public interests will be served.

Absentee, incompetent or corrupt councillors must expect no tolerance.

This is best accomplished with collective action of civics and residents.

Service delivery is in our interests.

It’s our country, our neighbourhoods.

Let’s begin now!

Our editorial comment represents the composite viewpoint of the Editorial Team of Muslim Views, and is the institutional voice of the newspaper. Correspondence can be sent to editor@mviews.co.za

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The Farewell Sermon of the Prophet (SAW) on Mount Arafah ‘O People, it is true that you ROPHET Muhammad have certain rights with regard (SAW) undertook his to your women but they also farewell pilgrimage ten have rights over you. Remember years after the Hijra (the that you have taken them as migration from Makkah to your wives only under Allah’s Madinah).

His farewell pilgrimage to trust and with His permission. If Makkah is one of the most sig- they abide by your right then to nificant historical events in the them belongs the right to be fed minds of Muslims for it was the and clothed in kindness.

‘Treat your women well and first and last pilgrimage made by Prophet Muhammad (SAW) as be kind to them for they are well as being the model for per- your partners and committed forming the fifth pillar of Islam, helpers. And it is your right that the Hajj. Prophet Muhammad’s they do not make friends with (SAW) final sermon was deliv- anyone of whom you do not ered during the Hajj of the year approve as well as never to be 632 CE, on the ninth day of unchaste.

‘O People, listen to me in Dhul Hijjah – the most blessed day of the year – in the twelfth earnest: worship Allah, say your month of the lunar year, in the five daily prayers (salaah), fast Uranah Valley of Mount Arafah. during the month of Ramadaan There were countless Mus- and give your wealth in zakaah. lims with the Prophet (SAW) Perform Hajj if you can afford during his last pilgrimage when it.

‘All mankind is from Adam he delivered his Farewell Serand Eve; an Arab has no superimon – the Khutbatul Wada.

Even today, the Farewell Ser- ority over a non-Arab nor does a mon of Prophet Muhammad non-Arab have any superiority (SAW) is passed to every Muslim over an Arab. Also, a white has in every corner of the world no superiority over black nor does a black through all possihave any supeble means of riority over communication. white except by are Muslims ‘ ... a white has piety and good reminded about action. it in mosques and no superiority Learn that in lectures. every Muslim is The meanings over black nor a brother to found in this serevery Muslim mon are indeed does a black have and that the astounding, Muslims constitouching upon any superiority tute one brothsome of the most important rights over white except erhood. Nothing will be legitAllah has over humanity, and by piety and good imate to a Muslim which humanity has belongs to a felover each other. action.’ low Muslim After praising unless it was and thanking given freely and Allah, Prophet Muhammad (SAW) said: ‘O willingly. Do not, therefore, do People, lend me an attentive ear injustice to yourselves.

‘Remember, one day you will for I don’t know whether after this year, I will be amongst you appear before Allah and answer again. Therefore, listen carefully for your deeds so beware, do not to what I am saying and take stray from the path of righteousthese words to those who could ness after I am gone.

‘O People, no prophet or not be present here today.

‘O People, just as you regard apostle will come after me and this month, this day, this city as no new faith will be born. Reasacred so regard the life and son well, therefore, O people, property of every Muslim as a and understand the words that I sacred trust. Return the goods convey to you. I leave behind me entrusted to you to their rightful two things, the Quran and my owners. Hurt no one so that no example, the Sunnah, and if you one may hurt you. Remember follow these you will never go that you will indeed meet your astray.

‘All those who listen to me Lord, and that He will indeed shall pass on my words to others reckon your deeds.

‘Allah has forbidden you to and those to others again; and take usury (interest), therefore, may the last ones understand my all interest obligations shall words better than those who lishenceforth be waived. Your cap- ten to me directly. Be my witital, however, is yours to keep. ness, O Allah, that I have conYou will neither inflict nor suffer veyed your message to your peoany inequity. Allah has judged ple.’ that there will be no interest and Reference: Al-Bukhari, Hadith that all the interest due to Abbas 1623, 1626, 6361. Sahih of ibn Abdul Muttalib (the Imam Muslim also refers to this Prophet’s uncle) will henceforth sermon in Hadith number 98.

Imam al-Tirmidhi has menbe waived.

‘Beware of Satan for the safe- tioned this sermon in Hadith ty of your religion. He has lost nos. 1628, 2046, 2085. all hope that he will ever be able http://hadithoftheday.com to lead you astray in big things See page 6 for Dr Auwais so beware of following him in Rafudeen’s commentary on the Farewell Sermon. small things.

P

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

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . August 2016

Elections 2016: consolidation, continuity and change EBRAHIM FAKIR and ELNARI POTGIETER

THE 2016 South African Local Government elections ushers in a new era of ‘substantive uncertainty’. No party can now take for granted voter allegiances. This is a win for voters. It makes elections the repository of voters, not political parties and politicians, as the narrative crafted by mainstream media in the lead up to the election may have suggested.

But it is the outcomes of the election that provide the most compelling story. What this election tells is a story of significant specificity and diversity across different spatial areas emerging.

It is a combined story of continuity, consolidation and change.

The story of consolidation is a relatively simple one. The ANC maintained its grip across most municipalities, especially in the rural areas. The DA, for its part, consolidated its support in the Western Cape and increased its grip on the City of Cape Town, even managing to wrestle the last remaining municipality of Beaufort West away from an incumbent ANC coalition.

The story of continuity is still evident. Apart from losing complete control of four of the major Metro municipalities and several secondary cities, such as Rustenburg, the ANC retained control of three, and the majority of other municipalities across the country.

Moreover, in all the Metros where the ANC lost support, it won almost all the wards in black areas. However, the drop in ANC support nationally and the stayaway among ANC voters in these

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The impact of a stay-away amongst ANC voters has been overstated. Turnout levels in the traditionally ANC supporting areas remained similar to turnout levels from 2011 and, in some cases, even increased. traditional ANC areas had an impact on the proportion of votes for the ANC in the Metros.

This, coupled with a higher turnout in more suburban areas – most of these with more support for the DA (and evidence of a drop in residual ANC support in these wards), coupled with support for the EFF in both traditional ANC and DA wards – contributed to the marginal eclipses for the ANC. The results and distribution of seats based on the hybrid electoral system where ward ballots cast for a party are counted towards its proportional representation (PR) tabulation (ie: adding the ward votes to the PR votes cast for that party) bulks up the DA’s ward wins with the additional seats gained from its PR tally.

The impact of a stay-away amongst ANC voters has been overstated. Turnout levels in the traditionally ANC supporting areas remained similar to turnout levels from 2011 and, in some cases, even increased. The suburban areas across the country, traditionally DA supporting, however, saw a spike in voter turnout.

Data analysis from previous elections showed that if there was a stay away in the areas that would traditionally boost the ANC’s percentage share of support in the Metro, the effect on the ANC is that opposition votes would carry a proportionately higher weight. This is what occurred in this election.

Coupled with high turnouts and sustained consolidated spikes in support in DA wards, consistent drops in support for the ANC as well as sustained but dispersed support for the EFF are what saw the marginal eclipse of the ANC. The EFF basically received its seats primarily on the PR allocation and won few wards in the Metros.

Though there are incremental but sustained marginal shifts away from the ANC, much of its loss is attributable to its internecine internal factional problems leading to voter stayaway, aggregate proportionate average gains for the DA due to spikes in voter turnout in traditional DA supporting wards.

While the EFF won few wards, its average aggregate proportionate increase of 2% comes off the back of a 20% lower turnout in the local elections compared to the national election.

But the inability of opposition parties to capitalise on the ANC weaknesses and factional in-fighting shows that we may yet see the ANC mount a recovery, failing which the EFF is likely to capitalise, depending on its performance between this election and the next.

Perhaps the most telling story is that the DA has been unable, to any significant degree, to capture wards in traditional African townships in spite of its sustained increases in the face of the ANC’s factional disunity.

The ANC on the other hand, appears not to have made any significant outreach and inroads into the suburban areas. Current results patterns may provide a disincentive for the ANC to try and reach out to voters in these areas but a lack of influence amongst high net worth, highly sophisticated and mobile voters connected with global networks of commerce, industry and government can prove detrimental for a national governing party.

It may also point to weaknesses in the ANC’s ability to instrumentalise one of its key principles – that of ‘non-racialism’ or failures in its governance strategies of catering to the needs of this constituency.

Whatever the real reasons, these ought to be concerns that a national governing party needs to urgently address.

Suburban voters remain relatively homogenous in their voting preferences, while much more interesting swings and dynamic voting patterns appear to be emerging in the townships. While renewed and vigorous voter turnout levels in suburban areas is to be celebrated, since they indicate a continued interest in the political and governance system, it is worth noting, however, the relatively limited range of their political preferences – split primarily between the DA and sustained continued support for niche special interest parties.

Metro voters in the townships however, provided a much more

interesting demographic – demonstrating a much more sophisticated calculus – showing some continuities in support for the ANC (they won almost all the wards in the township areas) with new dynamics and shifts in voting patterns for both the main opposition, the DA and the emergent EFF, with residual but declining support for other special interest parties with a (small) portion also exercising the preference not to vote.

Consequently, racial solidarities appear strong, which bodes well for community / social cohesion within homogenised communities.

This has serious implications, however, for building an across community, non-racial solidarity project, and the election results appear to suggest a worrying trend of hardening of racialised political attitudes among poor black South Africans in townships and rural areas, with slightly more cosmopolitan political attitudes emerging among socially upwardly mobile South Africans in some urban and suburban metropolitan areas.

Simultaneously, new class solidarities are emergent, reflected, in part, within voting patterns and support for the DA from a small percentage of socially upwardly mobile black South Africans. This raises the question for the longer term about what disincentives social mobility represents for the ANC’s continued political hegemony.

Ebrahim Fakir and Elnari Potgieter worked on an elections analysis project. The full analysis may be found on www.electionupdate.org.za

Muslim Views . August 2016

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Muslim Views . August 2016

Reflecting on the Farewell Sermon of the Beloved (SAW) DR AUWAIS RAFUDEEN

THE Farewell Sermon rightfully decorates the walls of countless Muslim homes. It captures teachings that, for many, are the hallmarks of Islam.

Delivered by the Holy Prophet (SAW) on his final Hajj to thousands of Companions, it is perhaps opportune to reflect on some of these teachings, especially given the seeming strife and turmoil that plagues our current condition.

… worst of all, the blind pursuit of profit has resulted in the kind of environmental damage which endangers the existence of earth. There is something seriously wrong and we might, at times, feel like we are living in an age of ‘legal theft’

The sacredness of Muslim life

Economic justice

The Prophet (SAW) orders us to regard the life of every Muslim as a sacred trust, indeed, as sacred as Makkah.

We reflect on this order just as another bomb in Quetta, Pakistan, killed more than 70 people at a hospital (August 8, 2016).

We have become so jaded to such outrages that it registers just as ‘another’ bomb in ‘that’ part of the world.

But, each person who died in that bomb had parents, children, hopes, worries, reflections on the meaning and purpose of life, a relationship (or non-relationship) with their Creator, and so on, just like ‘us’.

They may be numbers in a news cycle but their reality is that of souls who have now been taken back to their place of origin. This is ‘our’ reality as well, and so, in the greater scheme of things, they are us and we are them. Our test is not to ‘other’ them as a news cycle necessarily does (‘us’ over here and ‘them’ over there) but to see ourselves in them. We need to realise the sacredness and inviolability of their lives.

The Sermon also commands us to regard the property of all Muslims as sacred and that trusts should be returned to their rightful owners. It reminds us that Allah has forbidden interest and requires us not to inflict injury and inequity nor to be inflicted by it.

There can be little doubt that such economic principles – principles that ensure justice and parity – are being flouted all the time.

The financialisation of the global economy has exacerbated the gulf between rich and poor. For large sections of the middle-class owning a house has become unaffordable.

In South Africa, our poor have to go into debt in order to put food on the table. And, possibly, worst of all, the blind pursuit of profit has resulted in the kind of environmental damage which endangers the existence of earth.

There is something seriously wrong and we might, at times, feel like we are living in an age of ‘legal theft’.

But the Sermon, as seen, also commands us not to take this lying down and we need to

oppose this untenable state of affairs. Needless to say, we need to do this judiciously, within the confines of the shariah and under the guidance of experts.

Kindness to women The Sermon famously reminds us of the rights of women in Islam. And this is a point often emphasised by Muslims.

But the Sermon makes another point, which should be equally emphasised: that one should treat them well and be kind to them.

This, I suspect, is a far harder task. To treat others kindly, we must first develop the quality of kindness in ourselves. One can give others their rights but be unkind about it. But, to give others their rights with kindness is part of our spiritual struggle.

In this regard, our attitude to our immediate family acts as the barometer of our true progress.

With them, our pretences drop and we act towards them as we truly are. As the famous hadith goes: ‘The best of you are those who are best to their families.’

Racial equality We are reminded, in possibly

the most famous part of the Sermon, that whites and blacks, Arabs and non-Arabs do not have superiority over one another.

All are equal, and superiority is only enjoyed in respect of piety.

In a time of ‘Black Lives Matter’, antagonism towards refugees and racial polarisation, in general, the resonance of this teaching is obvious.

Those of us who are discriminated against because of our skin colour or ethnicity must stand for our rights.

But we should feel pity, not hate, towards those who feel they are superior because of an accident of birth – pity, because they may have forgotten that they are essentially souls whose bodies merely house them.

It does not define them or others.

We all, black and white, Arab and non-Arab, need to return to our souls and cultivate a garden of piety in which our souls can flourish.

The Quran and Sunnah Towards its end, the Sermon urges us to hold on to two things: the Quran and Sunnah.

Doing so, will keep us on the straight path.

An intuitive understanding of this order would mean that all our actions should be guided by the Quran and Sunnah, as understood and worked out by thousands of our scholar-saints across centuries.

It is this proper understanding, wisdom and application that ensured a thriving Islamic civilisation from West Africa to East Indonesia, from the North Caucasus to the Swahili coast, the effects of which are seen in Muslim minority communities as well.

A poor understanding of this command would mean that we ignore the deeply honed understanding of these giants and try to understand the Quran and Sunnah on our terms.

This, as our recent history has shown, is a recipe for disaster – one that leads to the destruction of our own souls and of the understandings cultivated by the Sermon itself.

Dr Auwais Rafudeen is senior lecturer in the Department of Religious Studies and Arabic at University of South Africa (Unisa).

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Marikana mosque awaits development MAHMOOD SANGLAY

HE remembered precisely the date he came to South Africa, May 23, 2009. Imam Basheer Muhammad, 24, is from Nkroful, a village in the Western Region of south Ghana. His name, as reflected on his passport is Basiru Mohamed but he has adopted the typically local spelling.

His schooling in Nkroful was at an Islamic school, similar to Muslim private schools in South Africa, incorporating both religious and secular content in the curriculum. The language of instruction there was English and Arabic so Imam Basheer is fluent in both these languages as well as Akan, the local dialect of Nkroful.

He was 18-years-old when he came to South Africa and commenced studies in Hifdh at Azaadville and then proceeded to complete his revision at Darul Uloom Westbury where he obtained his hifdh certificate in 2012. Thereafter, he continued his secondary schooling in Islamic Studies (thanawiyya) at Darul Uloom Nu’maniyyah, in Chatsworth, Durban.

In 2014, he moved to Cape Town and worked at Fajrul Islam Centre, in Athlone, for a few months. At this time he became acquainted with Shaikh Omar of Masjid Ar-Rahman, in Marikana, Crossroads.

The latter fell ill and passed away in August 2015. Imam Basheer took it upon himself to enquire about the succession arrangements after Shaikh Omar’s demise. Since Imam Basheer had already been teach-

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Yoonis Allie of Al Quds Foundation, left, listens to Imam Basheer Muhammad explaining a teaching from Shaikh Amien Fakier’s Al Mufeeda with Mickaeel Collier, right, Deputy CEO of Awqaf SA and Hasanain Abdullah, Projects Director of Awqaf SA. Photo MAHMOOD SANGLAY

ing at the madrasah over weekends, he consulted with Shaikh Ishmael Qamane of Masjidul Murtaza, in Gugulethu, and subsequently undertook to serve as imam of the masjid.

In January, this year, Imam Basheer formally took up the position of Imam of Masjid ArRahman. The mosque is a brick and mortar structure that appears to be part of a very basic threeunit light-industry development, in the midst of sprawling shacks and squatters. Basic services such as sewage, water and electricity in the area are absent. Routes and walkways are carved by pedestrian and vehicular traffic because there are no roads within the settlement.

The mosque unit is about 125 square metres in size. Its walls are plastered but not painted. There is no ceiling and the cement floor is simply covered with squares of used office carpet tiling.

‘Wallahi, it is very cold in winter,’ says Imam Basheer. He notes that Jumuah prayers for worshippers is very uncomfortable and that those who can afford to do so travel to attend Jumuah at mosques in more affluent suburbs, like Gatesville.

There is no electricity supply to the entire development. Occupants make use of unauthorised connections to overhead power cables erected by the City or Eskom.

However, Imam Basheer is advised by Yoonis Allie of Al Quds Foundation (AQF) to use the generator provided by the foundation to source electrical power. As there is no maintenance fund to ensure fuel supply for the generator, says Imam Basheer, they often have to do without electricity.

AQF, in collaboration with the Muslim Judicial Council (MJC), has adopted Masjid Ar-Rahman as one of their development projects since June this year. Subsequently, Awqaf SA has been approached by the MJC and AQF to support this initiative by incorporating it in their national Masjid Renovation Project.

According to Allie, the proprietor is a white farmer who has, over the years, effectively abandoned his property because he is not able to exact rental from the occupants. However, the foundation, with the support of Awqaf

SA, envisages negotiations with the proprietor with a view to purchasing the property.

This will be followed by investigating the appropriate zoning requirements of the property for religious purposes. Only then can Awqaf SA develop adequate infrastructure to support the mosque and the potential economic activities in the adjoining units.

In the interim, the work of maintaining a Muslim place of worship and madrasah in this space continues but with some serious consequences and challenges. Daily prayers and teaching occurs at Masjid Ar Rahmah.

Jumuah attracts 25 worshippers, mainly women. However, there is no mosque committee, no salary for the imam and no security of tenure for his position. This is in addition to the lack of adequate water supply for ablution, electricity and basic tools for teach-

ing, such as books and a chalkboard.

Imam Basheer says that among the challenges he faces is poverty and alcohol addiction. He recalls a case in which a twelve-year-old Muslim girl presented herself at the mosque in a drunken state.

Ad hoc support for Imam Basheer and the mosque is currently in place but both Allie, of AQF, and Collier, of Awqaf SA, realise that this is unsustainable, which is why the purchase of the property for waqf purposes is a priority.

In addition, Imam Basheer told Muslim Views that his Muslim benefactors are not aware that Shaikh Omar’s widow and her children have moved to Delft where they live in abject social conditions. When Muslim Views reported this to Collier he immediately responded that the matter will be investigated so that some support for her may be offered.

Muslim Views . August 2016

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Forum seeks formal adoption of national transformation process MAHMOOD SANGLAY

THE House of Ummah (HoU) held a national imbizo on August 13 at the Palm Hotel, in Mayfair, Johannesburg.

The event was attended by over 150 representatives from a range of organisations that have pledged to become part of a major transformation process.

These organisations included Sanzaf, Awqaf SA, the United Ulama Council and the Muslim Judicial Council.

Although the Jamiatul Ulama has expressed support for the HoU initiative, they were not present at the imbizo. Grassroots organisations such as the Greater Edendale Muslim Society (Gems) and influential women like Dr Amina Ngubane, a researcher in education, and community activist Suraya Khan were also present. The transformation process involves the adoption of a single vision for all South African Muslims. This vision is beginning to take the shape of a call for an ummah that truly embraces the diversity of all people and that prioritises social justice as a project to radically transform the nature of Muslim institutions and of Muslim society as they currently function in South Africa.

However, the imbizo programme was largely dedicated to two issues. The first was the address of Ismail Omar, founder of HoU, which was almost an hour-and-a-half long. He detailed his experience of the journey over the past four years. This included a diagnosis of the current state of the ummah as well as an analysis of a host of issues emerging from his encounters with the national Muslim leadership, particularly the ulama.

The second was the engagement by delegates at the imbizo of a document proposing the formation of an interim development committee (IDC). The document proposes a programme of action by the IDC, some basic principles that may ultimately inform its constitution and some advisory notes on the pitfalls of leadership.

While the intention may have been the adoption of this document, after input from delegates, the process was inconclusive as delegates needed more time to peruse it, make inputs and obtain consensus on a final version. The format of the imbizo was not amenable to such a process and it appears delegates may have to reconvene in order to achieve this objective.

Omar’s address, as founder, was significant in that it set the agenda and tone for the imbizo.

Also, he intimated that his personal role in contributing to the process had come to an end, although at least one subsequent speaker urged him to remain an active participant in the process.

Omar’s role also influenced some powerful observations by several other speakers. Thandile Kona remarked that the imbizo comes at a time that the divide between many sectors of our community has become wider and that the discourses on issues like class, gender and race are engaged by not just two or three voices but by a multiplicity of voices from diverse perspectives.

Malik Arafat observed, ‘We are attracted to Islam by its mes-

Dr Amina Ngubane, a researcher in education, was among the women represented at the HoU imbizo, and addressed the issue of women leadership and financial assistance for black students in tertiary education Photo NAZMEH SCHROEDER

sage but get frustrated when we collide with its baggage.’ Such experiences have led to increased alienation between Muslims divided particularly along racial and sectarian lines.

Abu Bakr Mtenje, from As Salaam, pointed out that dawah initiatives are not sustainable and that reverts are left abandoned after saying the shahadah. There is no long-term plan for dawah in South Africa.

Generally, a critical tone was sustained in much of the comments of other delegates who explored the challenge of transformation in respect of a range of barriers, including racism, poverty, ignorance and gender inequality.

Critical introspection Omar’s critique of the ulama was harsh. He argues that transformation is the responsibility of the ummah as a whole, including its leading institutions and the ulama. However, He is of the view that the ulama are not entirely committed to the process and that more work needs to be done in this respect.

He is particularly critical of their failure to address poverty and racism in local communities.

Instead, he says, much of Muslim resources and funding are deployed to needs beyond our borders.

In his deliberations with the ulama he was led to believe that all is well with Muslims in South Africa, that their generosity is unparalleled in Africa, that our darul ulooms were sought after by countries like Australia and Malaysia, that we lead the world in halaal food consumption and dawah initiatives, that we are ‘running hundreds of well machined madrasahs in the townships’ and that we are leaders in poverty alleviation initiatives.

However, Omar says, the stark reality is quite different. And this

Ismail Omar, founder of HoU, was highly critical of the ulama and proposed the formation of an interim development committee.

Photo NAZMEH SCHROEDER

difference is documented in two reports that the Jamiatul Ulama had commissioned to a foreign organisational development consultancy. He says that the reports were kept secret and that he had received copies from an anonymous source.

‘I also learnt as I went on that beneath the glossy surfaces of well-oiled marketing campaigns also lay a world of ambition, intrigue and a thrust for limelight under a banner of Islamic piety. A corporatist culture that even uses Islam as a springboard for political leadership.’

On the other hand, Omar’s description of sectarianism in the reign of the ulama is almost Orwellian. Absolute loyalty of followers to the sect is non-negotiable and deviants are punished with excommunication. Often, ugly public spats between ulama sects about trivial matters, like rights to a name, result in threats and action in court and tribunals for resolution.

Towering above all such follies is the dichotomy of ‘us’ (the ethnically defined Muslim powers that be) and the ‘them’ (the black Muslims in the townships). The routine nature of this discourse, says Omar, normalises the racist alienation of black Muslims. At best, they are typically suited for charity, hampers at Eid and subordinate positions when available.

There is no vision of a shift to a fully inclusive engagement of real-life issues that touch the daily existence of black Muslims and their abject state. There is never an engagement of their humanity and dignity that effectively elevates the Muslim who had been freed from apartheid-era oppression to a station of true brotherhood and sisterhood in the Prophetic sense.

‘We do enough for them. Why, we even gave them a mosque that they cannot run. And built a clinic in Soweto,’ quotes Omar in exposing the paternalism and stereotyping that has become the

Moulana Ebrahim Mokgabudi spoke of the dignity and humanity of black Muslims. He was among the black ulama who were ordered off the premises of the Mayfair Jumma Masjid, in June this year.

Photo NAZMEH SCHROEDER

norm. He questions the credibility of ulama who ‘can hold solemn press conferences on the geopolitics of Turkey’ but fail to investigate injustices within their own community.

On various forums Omar repeatedly quotes two incidents of racism dealt with by HoU. The first follows the death a black Muslim in August 2015. His burial was delayed by twelve days due to the unwillingness of a burial society to accept that he is Muslim on face value. They imposed a requirement of a written statement to certify that he is Muslim and that he had been circumcised.

In the second incident, in June 2016, black Muslim ulama who congregated to meet outside the Mayfair Jumma Masjid, were ordered off its precincts. The black ulama expressed indignation over the racist treatment they received, and the incident became the subject of a prolonged controversy.

‘How is it possible to organise a mega event in the heart of Zululand and share a speech and a podium with the king of the Zulus but have nothing to say and plead impotence to a racial barb against the king’s subjects back at home?’ asked Omar with reference to the presentation of Islam to the Zulu king, at Nkandla on July 23.

He inveighed severely against what he called hypocrisy and expressed deep apprehension about the ‘very serious disconnect’ between the two disparate worlds.

Way forward Among the milestones in the way forward Omar envisages critical but civil engagement free of ‘immature and un-Islamic infighting, name-calling and slander’ as a principle of discourse. Another is the framing of a national Muslim burial policy which will ensure that no deceased Muslim

‘I also learnt as I went on that beneath the glossy surfaces of well-oiled marketing campaigns also lay a world of ambition, intrigue and a thrust for limelight under a banner of Islamic piety. A corporatist culture that even uses Islam as a springboard for political leadership.’

Thandile Kona was programme director of the first half of the HoU imbizo. He made the profound observation that ‘we are the ones that we had been waiting for’.

Photo NAZMEH SCHROEDER

and his or her family is subjected to any kind of indignity.

Yet another is the mobilisation of resources aimed at empowerment, self-reliance and sustainability so that there is a shift to the ‘charity of utility from the charity of futility’. This includes the principle that charity begins at home and not in foreign lands.

Given the record of charity by Muslims in South Africa after 300 years, Omar challenges them to show him ‘one, just one, self-sustaining, self-thriving village or town or city of African Muslims anywhere in the country, run and controlled by Muslims’.

We have been creating converts, not communities, according to him. Hence the eight-point plan which is devised to assist, not impose, the development of communities.

The first milestone in Omar’s vision in the next decade is a justice and hisbah desk, similar to an ombud, to which injustices may be brought for redress without resorting to conventional courts.

The second is a community development desk to co-ordinate development activity with common purpose, inclusive of empowerment, education and self-reliance. The third is a morality and tolerance desk which will advocate acceptance of our diversity and foster a genuine appreciation of the African continental space we occupy.

Although Omar calls for radical transformation, he also cautions that HoU should ‘not close the door to any change of heart or direction from those steeped in these traditions’. However, he does not relent on the condition that there should be redress of ‘the fault lines in the system’.

He aims to develop leadership in the shura of elders in our diverse and complex society. The process should at least be an inclusive one, free of discrimination along language, sectarian, class and racial lines.

He concluded with the words of Thandile Kona, spoken at the seventh stakeholders meeting, deconstructing the ‘us’ and ‘them’ dichotomy: ‘We are the ones that we had been waiting for.’

This profound and radical observation is both inclusive, in that it shatters the dichotomy, and proactive in that the marginalised other seizes agency to shatter exclusivism.

Muslim Views

10

Muslim Views . August 2016

Assessing Isis, the world’s newest refuted Islamic sect SHAFIQ MORTON

AFTER a spate of terror attacks in the US, France, Tunisia, Saudi Arabia, Iraq, Bangladesh, Turkey and Belgium being attributed to Isis – wrongly or rightly – the question has to be asked: who is Isis?

With the Muslim name being dragged into the mud every time an Arab-looking or ‘Islamically attired’ person fits a stereotype, it is high time we confronted the hard truths about Isis. Representing less than 0,002 per cent of the world’s 1,6 billion Muslims, Isis has become a face of Islam.

What should be an insignificant numerical minority is, in the minds of many, a discomforting majority.

But, as journalist John Pilger points out, only by dealing with state terror can we begin to understand the terror of smaller groups but – given the plight of media nowadays – most people are not going to do that.

However, in trying to contextualise matters, we are not exonerating Isis, which claims to be creating a new Muslim order fighting an unjust global hegemony. Indeed, the sentiment may resonate but the methodology doesn’t. As the Quran, our moral benchmark, says in Surah alFussilat: repel evil with something better, not something worse.

To put it another way, Shaikh Umar Mukhtar, Libya’s celebrated anti-colonial jihadist, was horrified when his mujahidin asked him if they could execute their Italian POWs. ‘What!’ exclaimed a peeved Mukhtar, ‘do we stoop to their level? Must their law become our law?’

Isis declared its caliphate in 2014, much to the shock of the uninformed world.

Its founder was Hajji Bakr, a former colonel in Saddam Hussein’s Baathist Republican guard, who harnessed the energies of a so-called religious student and former Al-Qaeda member, Ibrahim Awad al-Badri (soon to become Abu Bakr al-Baghdadi) Before we proceed further, we have to contextualise Isis historically. And while its policies are repugnant, UN reports reveal that Isis has killed 20 000 civilians compared to the 200 000 Iraqis who died after the US invasion.

Again, we are not arguing moral equivalence, and social misery and displacement can have no measure but Nigeria’s Boko Haram (an ally of Isis) also killed more people last year.

So, how was Isis born? Its nascence can be attributed to several factors in a complex environment. Firstly, the US administrator in Iraq, Paul Bremer, witlessly fired Iraq’s security and civil services in a drastic de-Baathification move after 2003. It rendered 250 000 people jobless.

Secondly, Isis was influenced

by Al-Qaeda and fostered in US detention camps.

Thirdly, the ensuing chaos in Iraq attracted Al-Qaeda. This saw the rise of Abu Musab al-Zarqawi, a tattooed former Jordanian gangster whose ignorance of Islam was matched by his brutal, psychopathic beheadings and bombings.

Zarqawi famously refused to pledge allegiance to Bin Laden, which became the first sign of an Al-Qaeda breakaway. However, Zarqawi was killed by a US drone in 2006, and Al Qaeda in Iraq

was pushed back by Iraqi and US forces.

The fourth factor of the birth of Isis was the disastrous leadership of Nouri al-Maliki (20062014). As head of the Shia dominated Islamic Dawa Party, he marginalised the formerly powerful Sunnis, which soon festered into a sectarian crisis. It was not caused by religion but by economic and political factors in 2013 when Maliki’s men fired on Sunnis protesting bread and butter issues.

Isis declared its caliphate in 2014, much to the shock of the uninformed world. Its founder was Hajji Bakr, a former colonel in Saddam Hussein’s Baathist Republican guard, who harnessed the energies of a so-called religious student and former AlQaeda member, Ibrahim Awad alBadri (soon to become Abu Bakr al-Baghdadi).

The presence of professional soldiers in Isis ranks explains its rapid sweep across Iraq and Syria as well as its skilful plundering of resources. However, Isis chose for itself an ‘Islamic’ model – loosely based on the extremes of Saudi Arabian Salafi-Wahhabism – and it is by this value that it has to be measured.

Isis claims shariah-centric governance, however, a review of the goals of shariah betrays this

notion. In shariah, or sacred law, there are five governing principles accepted by the majority of scholars. They are the protection of life, of religion, of progeny, of wealth and of the intellect.

There is no space to venture deeper into the above but in previous articles we have shown how Isis has flagrantly transgressed all these important shari maqasid, including its takfiri notion that those who disagree with it become unbelievers who can be killed, and its gruesome suicide bombings.

Furthermore, Isis has transgressed the codes of conflict enumerated by the Prophet and his Righteous Caliphs: that a Muslim army cannot harm non-combatants, that it must treat its prisoners well, that it must respect priests and rabbis and that it cannot destroy any places of worship.

Given its violations of shariah and disregard for the rules of engagement, Isis has wandered from Sunni principles. Besides, Sunni, Shia and Salafi clerics have all condemned Isis.

In fact, one could argue that while Isis may claim to be Islamic, its behaviour has been antiMuslim. While being anti-Muslim, Isis cannot be regarded as ‘infidel’, though, because it does believe in a God – albeit an angry

and vengeful one unfamiliar to conventional Islamic theology.

It begs the crucial question: is Isis, despite its egregious claims of being Sunni, a new Islamic sect?

Webster’s Dictionary defines a sect as ‘a group that is a smaller part of a larger group, whose beliefs differ from the larger one’.

Isis certainly fits that category.

The gospel of Google proclaims that a sect is ‘a group of people with somewhat different religious beliefs (typically regarded as heretical) from those of a larger group’. Isis would fit that definition, too.

The well-known cult de-programmer, Steven Hassan, provides further pointers. According to him, cult leaders use loaded language, manipulate fear, discourage critical thinking and actively prescribe a ‘them’ and ‘us’ doctrine. Such movements, he says, use deception in recruitment and utilise a top-down leadership style. Again, Isis fits the bill.

Perhaps, in conclusion, would it be fitting to say that the cultist Isis is a brand-new – if not deviant – Islamic sect; that Isis is a sect no less in the fashion of previous sects refuted by Islam, sects such as the Qadiriyyah, the Mutazilites, the Jabariyyah, the Khawarij and the Murjiah? And, what do we call Isis from now on?

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Muslim Views . August 2016

11

Islamic Relief and MRASA collaborate to support the welfare of refugees in South Africa NURUDEAN SSEMPA

ISLAMIC Relief South Africa has partnered with the Muslim Refugee Association of South Africa (MRASA) to support the welfare of refugees.

According to Islamic Relief’s Minhaj Jeenah, Islamic Relief South Africa will be providing MRASA with ten thousand rand every month for a period of twelve months.

The money will go towards, among others: transport costs for refugees who are studying to get employable skills but are struggling financially; emergency food and blankets for those who have been affected by riots, xenophobic attacks or natural calamities; facilitating refugees and asylum seekers to attend workshops and forums to know more about their rights and responsibilities.

‘MRASA welcomes this contribution and thanks Islamic Relief for supporting refugees to help them live a dignified life,’ said Ramadhan Wagogo, the director of MRASA. Since the onset of democracy in 1994, South Africa has attracted many refugees and asylum seekers from African countries, including the Democratic Republic of Congo, Somalia, Burundi and Ethiopia, fleeing their homes due to war, conflict and persecution.

According to the United Nations High Commissioner for Refugees, there are about 60 000 registered refugees in South Africa but the number of asylum

MRASA director, Ramadhan Wagogo (centre), with a group of refugees.

According to Wagogo, refugees face a number of problems when they come to South Africa. These include lack of jobs because many lack employable skills, the language barrier and unnecessary delays in processing their migration documentation.

Photo NURUDEAN SSEMPA

seekers by the end of 2014 was estimated to be 1 057 600.

Refugees can seek employment.

Additionally, they have rights to primary and emergency health care and basic education, the same as is afforded South African citizens.

But, due to challenges with the implementation of these rights, as well as difficulty finding employment in a country with an already high unemployment rate for its own nationals, many refugees and asylum seekers struggle to earn a living.

‘We receive many requests on a daily basis but we are constrained by budget limitations,’ lamented

Wagogo. According to him, the most recent case was that of the 26-year-old refugee mother of two whose husband was killed in his shop in a township and they were rendered homeless.

‘Islam has a strong heritage of forced migrant protection stemming from the original teachings of the Quran as well as from historical examples taken from the lives of great prophets,’ points out Jeenah, of Islamic Relief South Africa.

Jeenah further said that, in South Africa, Islamic Relief has recognised the need to advocate for the rights of refugees and set up development projects that benefit refugees and asylum seekers.

Ms Hassan Farhiya, a refugee from Somalia, attending English classes at MRASA. MRASA runs several skills empowerment programmes aimed at uplifting the quality of life of refugees.

Photo NURUDEAN SSEMPA

‘We intend to do this through setting up partnerships and supporting community-based organisations like MRASA,’ Jeenah pointed out.

Islamic Relief South Africa has also partnered with various mosques in Cape Town, Durban

and Johannesburg in similar initiatives to cater to the urgent needs of local South African citizens.

For more information about MRASA, visit their website: www.mrasa.org.za or telephone 021 637 9181.

Muslim Views

12

Muslim Views . August 2016

The rage that threatens to consume us all MAHMOOD SANGLAY

Ebrahim Moosa is currently Professor of Islamic Studies and co-director of the research initiative, Contending Modernities, in the Keough School of Global Affairs, at University of Notre Dame, in the United States. On August 5, he was guest speaker for the Jumuah sermon at Claremont Main Road Mosque, in Cape Town.

Photo MAHMOOD SANGLAY

ed and become the targets of intensified hate crimes.

Moosa says human dignity should be taken much more seriously than before. Islam teaches us that dignity is a precious gift from Allah. It embraces selfrespect, self-honour and selfworth but also feeling shame for doing something wrong and to feel good when doing good.

He explained that dignity involves complex emotions that affect the mind, heart and soul. It says something about who we are, and we experience it as human dignity. It is partly innate and partly cultural, in that it can be nurtured.

Moosa expressed surprise that human dignity is not universally incorporated into Islamic teach-

w w w. p o l o . c o . z a

PROFESSOR Ebrahim Moosa addressed the topic ‘The Jihad for Dignity’ at Claremont Main Road Mosque, on August 5. He placed this in a global context of mass killings, suicide bombings and the bombing of Iraq and Syria, before and during Ramadaan, this year.

This, said Moosa, inspired rage in Muslim youth and political groups.

He added that the rage is compounded by the US invasion of Afghanistan and Iraq after the attack on the World Trade Centre twin towers on September 11, 2001, and the rise of the Arab Spring, in 2010, in Tunisia.

Moosa explained that educated Muslim youth feel rage because of the way Muslims are humiliated.

These youth are easy pickings for hateful militant preachers who know how to misdirect the rage of the youth.

‘And beware of that affliction whereby one is tried, which does not befall only those among you who are bent on denying the truth, to the exclusion of others; and know that God is severe in retribution.’ Quran (8:25).

In reflecting on this verse, Moosa said, at present, we are experiencing a poverty of dignity.

Even though the recent violence occurred in places like far-off Orlando, Istanbul, Dhaka, Baghdad and Madinah, if we do not do something about this rage and contagion, it will consume us all.

Soon, says Moosa, either Muslims will be unwelcome in an increasing number of countries in the world or we will be persecut-

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Muslim Views

ing. It should be the benchmark of all we do. ‘There cannot be a fiqh ruling, social practices or a thought that violates human dignity.’

He says Muslims have internalised a set of outdated teachings on human dignity.

Examples include keeping women as second-class citizens as a way of preserving male dignity or denying women the choice of a husband in the interests of a family’s dignity.

In some Muslim cultures, if a woman chooses a spouse without the family’s approval, she risks becoming a victim of honour killing. ‘This is not honour. This is barbarity that masquerades in the name of honour.’

The same applies, he says, to the way we treat people of other faiths and ethnic groups. When we think lesser of others because of such differences, we should know that this undermines their dignity. Islam offers a radical teaching about dignity.

‘Now, indeed, We have conferred dignity on the children of Adam, and borne them over land and sea, and provided for them sustenance out of the good things of life, and favoured them far above most of Our creation.’

Quran (17:70) In this verse, Allah confirms that all human beings have dignity and that we are dignified because we are people of reason and intellect. Allah created Adam (AS) and He tested the angels on their knowledge and they responded saying they innately know only what Allah has taught them.

Human beings are distinguished in this respect because

they have knowledge that is innate and knowledge that is acquired through reasoning, by the grace of Allah. This gives humans the capacity to excel in human endeavour on land and sea, and to acquire sustenance.

This is all in the interests of living lives with dignity, enjoying the diverse divine gifts with dignity and excelling in all we do in a way that is consistent with our dignity.

Human dignity is, therefore, deeply connected to our divinely ordained capacity to build civilisation by creating shelter and ensuring that we are free from want so that we can achieve dignity. The gifts of Allah and our dignity enable us to deal with ugliness by responding in beautiful ways that are consistent with our dignity and that of others, even our enemies.

Moosa reminded the congregation of the Quranic verses admonishing restraint. A courageous person is not someone who can express his rage but someone who can control his anger. This restraint reflects dignity.

Education is important for nurturing dignity. Without dignity, we can become dehumanised.

However, educated Muslims, argued Moosa, who join extremist violent groups have impaired dignity because they do not recognise the dignity of others.

In this way, educated young people can be attracted to ideologies that are antithetical to human dignity.

Moosa concluded by saying that we need appropriate education that uplifts dignity in the individual and that recognises the dignity in others.

13

Muslim Views . August 2016

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Muslim Views

14

Muslim Views . August 2016

Nasheed artists inspire with their melodies ABDUL WAHAAB PATTERSON

AN inspirational nasheed evening titled Laylatul Far’ha was held at Lentegeur Civic Centre, in Mitchells Plain, on July 29, 2016, from 6pm.

The evening started out quietly but the venue quickly filled as hundreds of supporters and members of the community came out in their numbers. Even though there was a slight chill in the air, this was soon forgotten as various groups wowed the crowds with their beautiful recitations.

Organising the event was Mogamad Amien Francis and his family, with the aim to raise funds for his son, Abdullah Francis, who has embarked on studying Quraan and Islamic studies, in Eqypt.

The MC for the evening was Shoukard Allie, with the opening qiraah and duah performed by Shaikh Haroon Moos. The first group on stage was JoharulHayaat, meaning ‘Essence of Life’. Led by Uthmaan Barnes, the group of six was started in Ramadaan 2014 and is based primarily in Wynberg. They have been involved with various functions and youth activities.

We also managed to chat to Abdul Baasit Colbie, of Aswaatul Mu’mineen Nasheed Group. This eight-member group started in 2015. With various performances, they intend having a CD launched soon and intend hosting an Islamic/ fun evening towards the end of the year.

Coming from various communities on the Cape flats, including Mitchells Plain, Schaapkraal, Surrey Estate and Primrose Park, the

Abdullah Francis (third from right) is leaving to study Quran and Islamic Studies in Egypt. He is a member of the nasheed group Al-Ghurabaa, one of the groups who participated in the fundraiser nasheed evening, Laylatul Far’ha. The members of Al-Ghurabaa are (left to right) Waseem Philander, Yusuf Patel, Ansaar Masoet, Sabeegh Philander, Abdullah Francis, Yusuf Brenner and Mogammad Patel. In front are Abdul-Baari Salie, Rayaan Samodien and Nabeel Tofie.

Photo ABDUL WAHAAB PATTERSON

group displayed much passion and love for what they do with the hope of inspiring the youth and bringing them closer to the remembrance of Allah SWT. The other groups that performed were Amwaaj-un-nur

(from Athlone), Al-Ghurabaa (of which Abdullah Francis is a member), As-Saadiqoon (this group only started a month earlier), Rugul Madina led by Shaikh Gakeem and ‘favourites’ of the evening, Khudaamul-Islam.

Khudaamul-Islam is apparently guided and coached by the well-known Shaikh Ismaeel Londt.

The performers left the crowd mesmerised, chanting along and applauding for more.

The evening turned out to be a success. Abdullah Francis made a brief speech, thanking the audience and fellow nasheed groups for their support. He also made a closing duah to end off the evening’s proceedings.

Egyptian Qamarun performer to visit SA QAMARUN is an Egyptian nasheed recited in the praise of our Beloved Nabi (SAW). Over the decade, we have seen an increase in the recitation of nasheed and qasaaid, especially amongst our youth, with the formation of many nasheed groups, such as Khuddam ul Islam, Aswaatul Madina, Noorul Mubeen, and some female groups as well. These days, dhikrs are incomplete without a rendition of at least a few nasheeds, and classes to learn its art have become quite common.

What are nasheed and qasaaid?

In the simplest form, across the centuries, poetry developed as an art of expression and, in the case of nasheed and qasaaid, it has excelled in expressing love, praise and remembrance of Nabi Muhammad (SAW), the Sahaabah and Sahabbiyah (may Allah be pleased with them).

We have seen poetry such as that of Jalaludin Rumi that today remains to envelope hearts into the romance of Islam and its beauty. Similarly, many authors wrote nasheed and qasaaid and, over the centuries, their lyrics and content have changed.

The world has seen many artists invest in this art. Born to an Egyptian family and growing up in Cairo, Mustafa Aatef has stolen hearts from his first rendition of Qamarun and has been doing this since a boy.

Graduating academically, Mustafa, a qari, has excelled in the art of nasheed and has rendered recitations globally to diplomats and communities who share greatly in the love of our Beloved Nabi (SAW).

Muslim Views

Mostafa Atef, popularly known as Mr Qamarun, will be touring South Africa in December. He will be performing live in concert at the Cape Town International Convention Centre (CTICC) on December 10.

Photo ANONYMOUS BRANDING

Recently, Anonymous Branding caught up with him in Egypt and extended an invitation to him to visit South Africa, which mash, Allah, he has gladly accepted.

MR Qamarun will be at the Cape Town International Convention Centre (CTICC) on December 10, 2016, and the

Qamarun Campaign starts with an explosive mobilisation of nasheed groups invited to post renditions of Qamarun to their social media platform, where the artist will then select a nasheed group to recite with Mustafa Aatef, live.

‘Qamarun’ – meaning ‘brilliant

like the moon’ – arrives in South Africa in Rabi ul Awwal, the beautiful month in which Allahu ta ala’s greatest mercy upon mankind was born and, what a time to feast in his (SAW) remembrance.

For a nasheed artist to have a following of over two million on social media alone would extend the extensive love being seeded for our Beloved.

Mustafa does extensive work in community outreach programmes and has a drive for the upliftment of women and children, all forming part of the greatest example of humanity that he recites about – our leader Nabi Muhammad (SAW).

On his visit to South Africa, Mustafa Aatef is scheduled to visit the international Red Cross for children South Africa, as well as the Parktown Project by Planet Mercy South Africa.

Ticket sales are scheduled to go live with Computicket by end of August, however, limited seating means you need to get your tickets as soon as possible. The organisers are also running an early bird special so be sure to get yours as soon as it goes live.

To follow Mustafa Aatef’s itinerary, events, biography and, most important, to get your hands on his latest CD (available at Islamic book stores) visit: Facebook: Mustafa Aatef; Email: qamarun.sa@gmail.com

Qamarun Sidanan Nabi Qamarun, Qamarun, Qamarun Sidanan Nabi, Qamarun Wa Jamil, Wa Jamil, Wa Jamil Sidanan Nabi, Wa Jamil x2 Brilliant like the moon...

Brilliant like the moon...

Brilliant like the moon O our master the Prophet, Brilliant like the moon!

Beautiful...Beautiful...

Beautiful... O our master the Prophet, Beautiful!

Wa Kafful Mustofa Kal Wardi-Nadiy (Allah Allah ) Wa Itru Ha Yab-Qa Idhaa Massat A-Yaadiy (Allah Allah) x2

And your palm like a flower mist by the dew, Its fragrance everlasting where it touches!

Wa Amma Nawaluha Kullal-’Ibadiy x3 Habibu-llahi Yaa Khairal Baraa Yaa Its generosity ever extended to all humanity!

So beloved to Allah O you the best of creation!

Wa Laa Zhil-lu Lahu Bal Kana Nuura (Allah Allah ) Ta Na-Lash-Shamsa Minhu Wal Budura (Allah Allah ) x2 Shade-less but brilliant you ever are The sun and stars feed off your light!

Wa Lam Yakunil Huda Laula Zhuhura x3 Wa Kullul Kauni Ana Rubinuri Taha

Guidance would have not been possible without you You have summoned the cosmos willingly!

15

Muslim Views . August 2016

Madina Institute launches non-violence and peace studies centre MAHMOOD SANGLAY

MADINA Institute, in collaboration with University of Pretoria, launched the Centre for Non-Violence and Peace Studies on August 24, at the Century City Convention Centre. The launch coincided with the institute’s international symposium entitled ‘Non Violence: A Foundational Islamic Principle’.

The lead speakers at the symposium were Shaikh Muhammad Bin Yahya Al Ninowy, founder of the institute, Moulana Ihsaan Hendricks, former president of the Muslim Judicial Council, and Ebrahim Rasool, former ambassador of South Africa to the United States.

The symposium theme is founded on the thesis that Muslims, as a peace loving community, find themselves at a ‘difficult crossroads’. The organisers say most Muslims believe that their faith has been hijacked by a small minority of extremists who misinterpret the Quran and the Sunnnah of the Prophet Muhammad (SAW).

They further argue that among the strategic objectives of extremists is the expansion of their influence among the majority of Muslims with a view to establish the hegemony of violence in the name of Islam.

According to Hafidh Mahmood Khatieb, the Centre for Non-Violence and Peace Studies was originally established at Madina Institute, in Atlanta, in the United States, 25 years ago. It is also known as the Madinan School of Non-Violence.

The Cape Town chapter of the school will similarly advocate the

Shaikh Muhammad Bin Yahya Al Ninowy, Shaikh Ihsaan Hendricks and Ebrahim Rasool were the main speakers at the launch of the Centre for Non-Violence and Peace Studies, on August 24, in Cape Town.

Photos, from left to right, MADINA INSTITUTE, INDEPENDENT MEDIA and DAILY MAVERICK

objectives of and values associated with non-violence and peace as essential means for advancing the interests of Islam and Muslims.

Khatieb also clarified that the school, which shares the same name as that of another centre at University of Rhode Island, in the US, is independent of the latter and that the similarity in their names is coincidental.

One of the objectives of the school at Madina Insitute in Atlanta, together with its chapter in Cape Town, is the training of young leaders to be ambassadors of peace in South Africa and beyond.

A key principle of the Madinan School of Non-Violence is the engagement of the traditional Islamic teachings in a healthy and tolerant environment. Its main source of inspiration is the model of Prophet Muhammad (SAW) as a means of challenging global extremism, in both its violent and

non-violent forms.

History of non-violence In its curriculum, the school explores the concept of non-violence in a religious framework, and traces its origins in the narrative of the first human beings on earth, Prophet Adam (AS) and his immediate children, Cain and Abel.

The narrative of Abel’s refusal to retaliate against Cain is deployed as archetype for the genesis of non-violence and is of strategic significance. Abel insisted that it is the fear of God that precludes the Satanic impulse of envy to drive the harm of one human being by another. The ethic of this narrative underscores the importance of non-violence in Islam.

The school uses as landscape for its philosophy of non-violence the historic record of prophets, saints, reformers and activists

who have practised non-violence.

The eminent examples are Jesus, son of Mary, Prophet Muhammad (SAW), Husayn bin Ali, Abu Hanifah and Shafii. These figures, amongst others, provide part of the rich corpus of knowledge and ethos of non-violence of the Madinan School of Non-Violence.

The figures studied also include modern examples, such as Mahatma Gandhi (1869-1948), Dr Martin Luther King Jr. (19291968) and Badshah Khan.

The school’s mainstay as model, however, remains that of Prophet Muhammad (SAW), particularly in the first 13 years in Makkah, which were war-free despite relentless attacks on the Prophet and his followers. The Madinan School asserts that the life of the Prophet is ‘rich with examples of nonviolent and peaceful practices in a time when wars and violence were imposed upon him and his followers’.

Shaikh Ninowy’s book, Nonviolence: a Fundamental Islamic Principle, is one of the key texts of the school.

The mission of the Madinan School of Non-Violence and Peace Studies is to foreground the clear distinction between Islam and the violence that is committed in its name.

Furthermore, it argues that violence is fundamentally unIslamic, that Islam proclaims the sanctity of human life and respect for human dignity, irrespective of religious, racial, ethnic, gender or other differences.

In addition, the school insists on the ‘radical equality before God’ of all humans.

The school also strives to ‘institutionalise and internationalise’ non-violence as a means of addressing human suffering and to promote ‘love and unconditional compassion’ among all people.

Furthermore, it aims to foster mutual understanding and the application of non-violent means for resolving conflict, building peace and exercising tolerance.

The achievement of the above are concomitant with increasing awareness of the evils of both violent and non-violent extremism, and of the abuse of religion.

Religious rhetoric is often used to justify and sanitise violence in war, particularly when the underlying motives are greed and material and political interests.

A quite relevant and useful aspect of the school’s programme is to help Muslim minorities living in the West to ‘cope with PostTerrorism Stress Disorder, especially children affected by bullying, verbal, emotional and/or physical abuse’.

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16

Muslim Views . August 2016

Brey hands over Imam Abdullah Haron Education Trust reins MOGAMAD ALLIE

FARZANA Mahomed has taken over as chairperson of the Imam Abdullah Haron Education Trust (IAHET) following Mustaq Brey’s decision to step down from the position he occupied since inception, in September 2005.

Mahomed was officially introduced at the organisation’s AGM on July 21, 2016.

A qualified chartered accountant, she joined the IAHET as a trustee in 2013.

She also serves as Chief Financial Officer of Solly’s Group of Companies and is a trustee on the Mitchells Plain Bursary and Role Model Trust.

Brey, who expertly piloted the IAHET through its formative years into one of the country’s most respected NGOs in the field of education during his term of office, said his decision to step down was in keeping with a promise he made when taking up the position, that he would serve for only ten years.

He will continue to serve on the Board of Trustees.

‘I made a commitment and I think it is good governance that I hand over the reins now.

‘We can only prosper through working with the next generation by handing over the baton of leadership to them,’ he said.

‘I am pleased to hand over to a lady because we have done well in terms of equal gender representation on our Board of Trustees.

‘I wish Farzana well and I am sure the new blood and energy will take this organisation to even greater heights.’

Paying tribute to her predecessor, Mahomed acknowledged that

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she had big shoes to fill but expressed confidence that with the continued help of Brey’s guidance and support, the IAHET will continue its impressive growth.

‘I would like to express my sincere appreciation to the trustees and Board of Governors for their faith in selecting me to chair this auspicious organisation.

‘I can assure everyone that the remarkable work that has been done over the past ten years to serve society and humankind in general will continue unabated,’ she said.

‘As it is Mandela month, it is befitting to acknowledge our honourable late Nelson Mandela, who believed in the power of education in the same way that our beloved Imam Haron stood up for it.

‘We will continue to walk in their footsteps to keep alive their legacy.’

Reflecting on his tenure as chairperson, Brey said that the profile and legacy of Imam Haron had been raised during the past decade.

‘There is now much greater awareness around the trials, tribulations, ideology and principles of this great leader, our Imam.

‘I am pleased to say when I now make a call to corporates to support the work of the IAHET, there is no hesitation because they have become so familiar with the good work done in the name of Imam Abdullah Haron.

‘I am particularly proud of the fact that through our bursary programme, we have supported over 300 tertiary level students to the tune of nearly R2 million, since our inception.

‘These are students from the

Farzana Mahomed (left), the new chairperson of the Imam Abdullah Haron Education Trust (IAHET) with Mustaq Brey, outgoing chairperson of the organisation. Brey held the position since the trust was formed, in September Photo SUPPLIED 2005.

most marginalised communities who deserve a chance.

‘It is this chance that could make a difference to their own

lives, that of their families, their community and, ultimately, to our country.

‘Their success is our collective success,’ he said.

The outgoing chairperson also highlighted the growing impact made by the Imam Abdullah Haron Education Trust in the field of early childhood development (ECD).

‘Over the past three years, we have spent R2,7 million in implementing our ECD programmes.

As research has shown, good quality programmes in this important area provide an essential foundation for learners in their later schooling years.’

He called on all South Africans to remember and honour all those who had sacrificed their lives to ensure that South Africa was liberated from the evil system of apartheid.

‘While the IAHET was established to honour the legacy of Imam Haron, we must make the point of always remembering all of our fallen heroes who made the ultimate sacrifice to ensure we are now living in a democratic country.

‘Let us all make a concerted effort to respect and uphold their legacy.

‘We can only go forward if we remember our past and build on the great examples of our own giants.’

Following in the footsteps of Brey won’t be easy but the new chairperson will be comforted by the knowledge that she will be able to call on his vast experience together with that of her fellow trustees as the IAHET embarks on its second decade of service to marginalised communities in the field of education.

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Muslim Views . August 2016

17

Islamic Relief sanitary pad campaign addresses crucial social need SHANAAZ EBRAHIM-GIRE

KEEPING in line with its mission to eradicate poverty and end human suffering, Islamic Relief South Africa (IRSA) launched a bold advocacy campaign on Women’s Day, August 9, to raise awareness about the struggles faced by girls and young women due to the lack of sanitary pads.

The 12 for 1 campaign – which will run until the end of September – aims to collect and distribute 12 000 packs of sanitary pads to 1 000 rights holders (beneficiaries). The project also aims to address the negative perceptions around female personal hygiene.

For many girls from impoverished backgrounds, the onset of puberty marks a sharp decline in school attendance and could lead to their dropping out of school completely. One of the reasons for this high dropout rate can be attributed to the lack of sanitary protection and the lack of knowledge around puberty.

Approximately 2,1 million girls, between the ages of 12 and 18, live below the poverty line in South Africa and cannot afford sanitary towels. These girls miss up to 60 days of school a year.

‘We must recognise that poverty is structural and young women are disproportionately affected through various systems of oppression. One of the crudest manifestations of this is the limited access to sanitary pads for women,’ Islamic Relief’s Project Coordinator, Fazlin Fransman, explained.

Islamic Relief staff welcome donations of sanitary pads for the 12 for 1 campaign. Back, from left, Luqmaan Allie, Mohammed Aus Bock. Front, from left, Nazreen Inglis, Razaan Dadabhay, Rishqah Sulaiman.

Photo SHANAAZ EBRAHIM-GIRE

Because they are unable to afford sanitary protection, Fransman said, what should be a celebration of womanhood becomes a time of shame, embarrassment and stigmatisation with dire consequences for the girls’ education and, consequently, their futures.

‘The availability of pads and the costs attached to it should be treated as a public health emergency. In South Africa, women spend up to R40 for a pack of ten sanitary pads. In a household earning less than R3 000, this is too expensive and is often seen as a luxury item.

‘Our research has found that girls and young women are often forced to find alternative means for sanitary hygiene, such as

leaves, sand and even newspaper.

Other products available include towelling pads which can be rewashed…but, in some cases, this too is too expensive and in areas where water is not readily available, young women will not have any means to wash their soiled sanitary towels.’

Islamic Relief will be running educational workshops with rights holders, and awareness talks at schools which will provide learners with practical sanitary and hygiene tips.

‘When speaking to some of our young girls in our Orphans Sponsorship programme, they are shy and embarrassed to talk about issues relating to their health and well-being. We want to tackle this

Islamic Relief staff members, Mohammed Aus Bock (left) and Ismail Eddy, welcome donations of sanitary pads for the 12 for 1 campaign.

Photo SHANAAZ EBRAHIM-GIRE

on a practical level through interactive workshops.

‘Many girls are unable to talk to their parents about menstruation for various reasons. By creating a ‘safe zone’ for students, it should be easier for them to express themselves and ask the questions that need answers. We want them to feel more empowered and educated, which will only lead to positive life choices in their future.’

As a short-term solution, the NGO is calling on the public to support the 12 for 1 campaign by donating R300, which will ensure that one girl is supported with a year’s supply of sanitary pads. Inkind donations are also being accepted and sanitary packs may be dropped off at any Islamic Relief office nationwide:

Cape Town: 396 Imam Haron Road, Lansdowne.

Tel: 021 696 0145 Durban: 3rd Floor Legend House, 534 Peter Mokaba Ridge, Overport. Tel: 031 208 2838 Johannesburg: 1st Floor, 57 Mint Road, Fordsburg.

Tel: 011 836 1054 Cash donations can be deposited into the following bank account: Islamic Relief South Africa, Standard Bank, Account Number 005318459, Fordsburg Branch, Branch Code 005205, Ref: Girls & contact number.

For more information, please contact the 12 for 1 campaign project coordinator, Fazlin Fransman, on 073 147 5076 or email fazlin.fransman@islamic-relief.org.za.

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Muslim Views . August 2016

Toyota creates manga-inspired 86 Initial D concept ASHREF ISMAIL

CREATED by Toyota’s UK special projects department, the 86 Initial D concept is a faithful re-imagining of the fictional AE86. The coupe not only copies the manga car’s distinctive panda-style monochrome livery but uses new versions of the same Japanese market components that were featured so successfully on the original.

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

Photo SUPPLIED

If you’re familiar with terms such as ‘AE86’ and ‘hachi-roku’ when discussing the 1980s Toyota Corolla rear-wheel drives then you are probably aware of the manga Initial D. But, if you’re not fully up on your Japanese drifting or manga culture then the synopsis below should give you an idea why this concept is such a big deal.

First published in 1995, the Initial D comic strip series tells the story of a young fuel station attendant who delivers tofu for his father’s business every night in an old Toyota Sprinter Trueno on the twisting roads of the local Mount Akina.

With years of practice before he is even of driving age, the protagonist – Takumi Fujiwara – is the fastest driver on the mountain. As the series develops, several

drivers from across the country descend on Akina to challenge young Takumi.

The series was so popular that it was later adapted into a television series in 1998 and, thanks to the increasing popularity of drifting, the series has since become a worldwide phenomenon. It also made the Toyota Sprinter Trueno – known as a Corolla Levin in Japan and Corolla GT in the UK – a cult hero.

On its launch in 2012, the current generation Toyota 86 was instantly recognised as a spiritual successor to the rear-wheel drive Corolla GT Coupe of the mid-1980s.

That connection has now been re-emphasised with the creation of a one-off 86 Initial D concept, liveried and kitted to match its comic book Corolla predecessor.

Auric Auto

www.bmw-auricauto .co.za

Sheer Driving Pleasure

On its launch, the current generation Toyota 86 was instantly recognised as a spiritual successor to the rear-wheel drive Corolla GT Coupe of the mid-1980s. That connection has now been re-emphasised with the creation of a one-off 86 Initial D concept, liveried and kitted to match its comic book Corolla predecessor.

Photos GOOGLE

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Muslim Views . August 2016

19

BMW M5 ‘Competition Edition’ truly magical ASHREF ISMAIL

THE BMW M Division could easily have been called its ‘magical’ division for they never fail to spirit some really enchanting performances from their everyday saloons.

Now it has developed an exclusive special edition of the world’s most successful high-performance business sedan, setting yet another highlight in the current BMW M5 model range.

With power output increased to 441 kW and a maximum torque of 700 Newton metres, the BMW M5 ‘Competition Edition’ ranks among the most powerful automobiles in the model history of the BMW brand (combined fuel consumption: 9,9 l/100 km; combined CO2 emissions: 231 g/km). The BMW M5 ‘Competition Edition’, which comes as standard with an M dual clutch transmission, featuring Drivelogic, sprints from 0 to 100 km/h in just 3,9 seconds.

A distinctive personalised look, the standard Competition Package and a comprehensive range of optional features render the BMW M5 ‘Competition Edition’, the production of which is limited to 200, an automobile of exceptionally high value.

Only six units will be made available in South Africa from November 2016.

The familiar 4.4 litre, high-revving V8 engine featuring path-breaking BMW M TwinPower Turbo technology is the powerful heart of the BMW M5 ‘Competition Edition’. An increase in boost pressure as well as targeted modifications to the engine management raise the car’s performance vs. the production model by 29 kW to 441 kW. At the same time, maximum torque has increased by 20 Nms to 700 Nms. The BMW M5 ‘Competition Edition’ signals its extraordinary potential even when at a standstill. The exclusive body colours – 100 vehicles in Carbon Black metallic and 100 in Mineral White metallic respectively – strongly emphasise the BMW M5’s sporty, elegant lines. Only the Mineral White metallic will be available in South Africa.

And the 20-inch, forged and polished, double-spoke M light alloy wheels in a jet black finish and with mixed tyres (265/35 ZR20 at the front, 295/30 ZR20 at the rear) underscore the car’s outstanding handling characteristics.

M Performance parts in carbon, such as the rear diffuser, the gurney on the boot lid and the mirror caps set further dynamic accents. The high gloss, black kidney grilles and side gills bearing the lettering ‘M5 Competition’ add the finishing touches to the car’s premium appearance.

The interior also underscores the uniqueness of the BMW M5 ‘Competition

THE BMW M Division could easily have been called its ‘magical’ division for they never fail to spirit some really enchanting performances from their everyday saloons. The BMW M5 ‘Competition Edition’, which comes as standard with an M dual clutch transmission, featuring Drivelogic, sprints from 0 to 100 km/h in just 3,9 seconds. A distinctive personalised look, the standard Competition Package and a comprehensive range of optional features render Photo GOOGLE the BMW M5 ‘Competition Edition’ an automobile of exceptionally high value.

Edition’. For example, carbon interior trim strips bearing the logo ‘M5 Competition 1/200’ indicate the model’s high-performance qualities and the fact that the BMW M5 ‘Competition Edition’ is just one of the 200 that have been built.

The sophisticated interior ambience is strongly characterised by the full leather trim Merino Black with contrast stitching in Opal White and floor mats in anthracite with leather Merino Opal White bordering.

Inside the BMW M5 ‘Competition Edition’, both driver and front passenger sit in M multifunctional seats, the comprehensive electric adjustment options of which guarantee a perfect balance between comfort and sporty lateral support. Here, too, the white lettering ‘M5’ embroidered on the headrests emphasises the car’s exclusiveness.

Further equipment highlights round off the impressive appearance of the ultimate high-performance business sedan. These include the 1 200 watt Bang & Olufsen High End Surround Sound System, BMW Head-Up Display, Comfort Access,

Lane Departure Warning or the optional BMW Driving Assistant, heated seats at the front or the through-loading system.

The BMW M5 ‘Competition Edition’

will be available from R1 964 500. Don’t scramble off to the bank – they’ve all been sold and are destined to be future classic collectable models.

With power output increased to 441 kW and a maximum torque of 700 Newton metres, the BMW M5 ‘Competition Edition’ ranks among the most powerful automobiles in the model history of the BMW brand...

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20

Muslim Views . August 2016

Born on the track, built for the road ASHREF ISMAIL

THIS car folks, the all-new Audi R8, is the most powerful and fastest production Audi ever built. Designed for maximum dynamism in all its technical aspects, from its Audi SpaceFrame (ASF) to its aerodynamics and newly developed Quattro all-wheel drive, the naturally-aspirated V10 mid-engine guarantees tremendous performance, especially in the V10 Plus version, sporting 449 kW. The Audi R8 success story began with the market launch of the first generation, in 2007.

Since then, the company sold just under 27 000 units of the model worldwide. Launched in South Africa, also in 2007, the Audi R8 found 345 homes in the local market throughout its life cycle.

The new Audi R8 is available with two engine derivatives – 397 kW for the R8 V10 and 449 kW for the R8 V10 plus. Their maximum engine torque – 540 Nm and 560 Nm, respectively – is available at 6 500 rpm for both engines. Compared to the previous model, power has increased considerably, and the responsiveness of the high-revving (up to 8 700 rpm), naturally aspirated 5.2litre engine is now even more spontaneous.

In the sports car world, the new Audi R8 is right among the

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The all-new Audi R8, is the most powerful and fastest production Audi ever built.

In the sports car world, the new Audi R8 is right among the leaders in terms of its driving performance. Positioned behind the V10 is a seven-speed S tronic that executes lightning-fast gear shifts by electrical control (shift-by-wire). The V10 accelerates from 0 to 100 km/h in just 3,5 seconds, and it accelerates to a top speed of 320 km/h. For theV10 plus, the fastest production Audi ever, the figures are 3,2 seconds and 330 km/h.

Photo GOOGLE

leaders in terms of its driving performance. Positioned behind the V10 is a seven-speed S tronic that executes lightning-fast gear shifts by electrical control (shift-bywire).

The V10 accelerates from 0 to 100 km/h in just 3,5 seconds, and it accelerates to a top speed of 320 km/h. For theV10 plus, the fastest production Audi ever, the figures are 3,2 seconds and 330 km/h, and it takes just 9,9 seconds to sprint from 0 to 200 km/h.

In both engine versions, the new Audi R8 has standard 19inch wheels, and 20-inch wheels, with size 245/30 tires in front and 305/30 at the rear available as an option.

The powerful brakes decelerate the car effectively; in the top model, the disks are made of carbon fibre ceramic (optional on the R8 V10).

Besides integrating the quattro drive system, the Audi drive select system also integrates other systems into its four basic modes: the accelerator pedal, steering, S tronic, damper control (optional), dynamic steering (optional) and the flaps of the exhaust system. In the dry, wet and snow performance modes, the Electronic Stabilization Control (ESC) system is also managed.

In the top model, the R8 V10 plus, the unladen weight (without driver) is only 1 555 kg, and the dry weight is a low 1 454 kg.

The interior of the all-new Audi R8.

Playing a decisive role in this systematic lightweight design concept is the Audi SpaceFrame (ASF), which weighs just 200 kg thanks to a new type of multimaterial construction. It comprises 79 per cent aluminium and 13 per cent CFRP. The new Audi R8 is 4,42 metres long and 1,94 metres wide. Its proportions – with its cabin placed far forward, a long back and relatively short wheelbase – make the technology concept of the mid-engine sports car clearly recognisable at first glance.

Characteristic design features of the previous model now take on a sharpened expression. The sideblades, for instance, are now interrupted by the continuous shoulder line that gives the sides a look of tension and excitement.

In the interior, too, the lightweight design concept of the new Audi R8 is expressed in taut lines.

Photo GOOGLE

The defining element is the archshaped ‘monoposto’ that wraps around the cockpit. The instrument panel appears to float weightlessly and behind the seats is a cargo space with 226 litres capacity. It supplements the 112 litre luggage compartment at the front of the car.

The digital display is also reminiscent of a racing car. The Audi virtual cockpit, a TFT monitor with a 12,3-inch screen, presents all information in intricately rendered, high-resolution graphics.

Drivers can individually configure the gauges around the speedometer and rev counter according to their needs and uses.

The Audi R8 range will be priced as follows on introduction, including the standard 5-year/ 100 000 km Audi Freeway Plan: Audi R8 V10 quattro S tronic: R 2 630 500 Audi R8 V10 Plus quattro S tronic: R 2 970 000

Muslim Views . August 2016

21

This is why road safety begins with you ASHREF ISMAIL

SOUTH Africa loses an average of 45 people, daily, to senseless road conduct, leading to needless fatal crashes. The annual fatalities are in excess of a staggering seventeen thousand people. That is tantamount to wiping out an entire town the size of Hopetown in the Northern Cape!

This puts us amongst the top five worst in Africa and the top twelve worst in the world, based on international per 100 000 vehicle population rates.

According to the World Health Organisation, the annual road carnage costs the South African economy in the region of R306 billion. Consider for a moment how many schools, hospitals, clinics and toll free roads could have been built.

Clearly then, we have little to celebrate when so many people have lost loved ones at such great cost to the country. These are people who may have been breadwinners, economically active, community leaders, in the prime of their lives and those who may have had great plans for their futures.

A road safety researcher once remarked, ‘Statistics are figures from which the tears have been wiped off.’ What these figures do not reflect is the emotional cost to the loved ones left behind. Also, consider for a moment the thou-

A very high number of us can be classified as potential risk takers on the roads. Why this is so can be attributed to a variety of reasons, not least of which, poor training, aggressive driving attitude, bravado and the perception of inadequate traffic enforcement will be at the top of the list. sands more who have been traumatised by injuries, some permanently so, by these tragic crashes.

The common denominator in all these crashes remains the human factor, which accounts for more than 80 per cent of the causes of crashes. Blaming the vehicle or the environment is a no-brainer because, as the pilot of the vehicle, the driver must adjust his/her driving according to the prevailing circumstances.

Motor accidents are caused by human behaviour, which is determined by attitudes. Unlike the HIV/Aids pandemic, where one’s poor judgment often affects only those closest to one, one’s poor driving conduct affects many road users when death and may-

hem are the result.

Research has proven conclusively that 95 per cent of crashes are preceded by an offence. This clearly means that South African motorists are breaking various road traffic laws with impunity.

And this cuts across all classes, races and genders. A very high number of us can be classified as potential risk takers on the roads.

Why this is so can be attributed to a variety of reasons, not least of which, poor training, aggressive driving attitude, bravado and the perception of inadequate traffic enforcement will be at the top of the list.

As South Africans, we need a drastic mindset change to our approach as road users. We need

to understand that road safety is everyone’s responsibility, and that no matter how unpopular traffic enforcement is, it is necessary because of our unacceptably high crash and casualty rates. We need to appreciate also that the public road is a shared space and there is no place for road rage.

We look forward to the day when voluntary compliance becomes an ingrained part of our culture so that we do not obey traffic rules only when we see a marked traffic police vehicle; we obey traffic rules because it is the right thing to do.

We also look forward to the day when we are not part of the problem of corruption; that we conscientiously avoid ‘contribut-

ing’ to the problem then go about showing off about how you got away with it.

We certainly look forward to the day when everyone respects the rules of the road, fellow road users and the motor car.

Let us start by monitoring our speeds as speeds too high for situations remain amongst the largest causes of crashes in the country.

By reducing speeds, not only do you increase your reaction time and braking distance, you also reduce harmful emissions, wear and tear on mechanical components and unnecessary stress on the driver, other occupants and the vehicle. Most of all, by reducing speed, you save fuel.

Let’s make the roads safe!

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22

Muslim Views . August 2016

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Islamic Relief partners with Lumkani to prevent shack fires SHANAAZ EBRAHIM-GIRE

BUYISWA Mashicila, 40, lives in Taiwan informal settlement, in Khayelitsha, with her four children. Her household is one of 200 selected to be part of a pilot project by Islamic Relief South Africa (IRSA) and social enterprise, Lumkani, who are installing early fire detection units in shacks in the area.

The winter period in South Africa sees a number of deaths and suffering due to harsh conditions, with people forced into poverty being disproportionately affected. According to Stats SA, in South Africa, 20,2 per cent of the population live in extreme poverty, with a large number of individuals being either homeless or living in informal dwellings.

Approximately 1 300 children in South Africa die each year as a result of shack fires and related burn injuries. According to a report by the Medical Research Council, the vast majority of burn victims are from poorer communities.

This is due to a number of factors, including the influx of people to urban areas like Johannesburg, inadequate electrification in informal homes, incorrect usage of paraffin and bio-fuels as a primary source of energy and lack of effective preventative and education programmes.

‘We do not have any toilets or clean water in our houses,’ Mashicila explained. ‘The taps are located on the main road as you enter the informal settlement, which is very far. If there is a fire,

Clive Nqiwa, of Lumkani social enterprise, sets up the early fire detection unit. In partnership with Islamic Relief South Africa, this project aims to prevent fires in Photo SHANAAZ EBRAHIM-GIRE informal housing settlements.

we have to run with our buckets to fetch water but by the time we come back, the shack is nearly destroyed in the fire.’

According to Lumkani community liaison officer, Clive Nqiwa, the first roll out of 200 fire detection units were installed in Taiwan informal settlement.

‘We are concentrating on one area at a time. We spoke to the community leaders and have identified households in a certain perimeter. In this way, the fire detection device will alert residents in the event of a fire.

‘Many cooking, lighting and heating methods used by people living in informal settlements produce smoke. The detectors will, therefore, use rate-of-rise of temperature technology to accurately

measure the incidence of dangerous fires and limit the occurrence of false alarms,’ Nqiwa added.

The detectors are networked within a 60-metre radius so that, in the event of a fire, all devices in this range will ring together, enabling a community-wide response to the danger. This buys time for communities to become proactive in rapidly spreading fire risk situations.

‘There will also be a smart centralised device, which will gather information about the detector mesh network. These devices constantly check the health of the system and, in the event of fire, store GPS coordinates and simultaneously send text-message warnings to members of the affected community.

Buyiswa Mashicila in front of her house in Taiwan settlement, Khayelitsha, where Islamic Relief and Lumkani installed an early fire detection unit that will safeguard her and her family against shack fires.

Photo SHANAAZ EBRAHIM-GIRE

‘We will network with emergency response teams so that at the time of a fire, in real-time, the coordinates of fires will be sent to the municipality’s emergency response personnel,’ Nqiwa said.

Islamic Relief’s Programme Manager, Mohammad Shakil Dauhoo, said the early fire detection system roll out plan forms part of the NGO’s broader disaster risk reduction programme.

Islamic Relief and Lumkani will be rolling out this fire detection system nationally. Areas identified include Lawley (Johannesburg) and Kennedy Street, in Durban. ‘We will install 200 fire detectors in each of the identified areas to accurately measure the incidence of dangerous fires and create communal alerts, and to prevent the spread of fires.

‘This partnership with Lumkani is another milestone for us at Islamic Relief South Africa.

Many of our rights holders live in informal settlements where the risk of shack fires – especially during the winter months – are high.

‘This initiative will reduce the damage and destruction caused by the spread of shack fires and will also educate our rights holders on how to better equip themselves in the event of a disaster,’ Dauhoo concluded.

For more information about Islamic Relief South Africa’s disaster risk reduction programme, call 021 696 0145 or email Programmes Manager, Mohammad Shakil Dauhoo: Mohammad.Shakil@islamicrelief.org.za.

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The Management & staff of Oasis wish you and your family

Eid Mubarak On the auspicious occasion of Eid-ul-Adha, may Allah (

) bless you, your family and

your home with happiness, your heart with devotion and your soul with purity and peace Insha Allah, Ameen.

This is a day when we reflect upon the journey of the Hajj and the sacrifice Prophet Ebrahim (

) made for the love of Allah (

). The aim of sacrifice, like all other

fundamentals of Islam, is to attain piety and righteousness. As the Holy Quran states: â&#x20AC;&#x153;it is not their meat, nor their blood, that reaches Allah. It is their piety that reaches Allah.â&#x20AC;?

(Quran: Surah 22; Ayah 37).

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Muslim Views . August 2016

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Muslim Views . August 2016

Health File

Organ donation in the South African Muslim context DR ZUNAID BARDAY

ORGAN donation is a complex and emotive issue. Worldwide, most organ donation for patients with organ failure occurs from deceased donors. This is because most organs are essential for life and cannot be donated by a living person. The obvious exception is kidney donation, where a healthy person with two normally functioning kidneys can safely donate one kidney to someone with kidney failure.

The situation is very different in Muslim countries and amongst Muslims in non-Muslim countries, like South Africa. Although most Muslims are happy to donate a kidney to a family member or even a friend, the situation is quite different in the setting of deceased donation. This occurs where a person suffers a severe brain injury (trauma or bleed, usually), resulting in the person being declared ‘brain-dead’.

Brain death is a fairly new concept. It started in the 1960s and was necessitated by the onset of the era of artificial ventilation, where a machine (ventilator) could ‘breathe’ for the patient, even where the respiratory centre of the brain (the so called brainstem) was no longer working.

Internationally accepted criteria have been developed and, if done correctly, brain death testing is 100 per cent accurate and exact. When all criteria are met, there is no chance of recovery. No one has ever ‘regained life’ after being correctly certified as braindead. The heart is only kept beating because the blood is being artificially oxygenated, and the heart stops beating within minutes of ventilation being stopped.

In most cases, the heart will stop beating spontaneously within hours of the diagnosis of brain death but patients have been kept in this state for days and, occasionally, months. During this time, the brain liquefies, because a brain-dead patient’s brain is receiving no blood supply because of the severe swelling and pressure within the skull.

In fact, brain perfusion studies to check the blood flow to the brain (see pictures) were originally used to define brain death but are not done any longer as the brain death criteria have proved so reliable.

So, is donation of organs from a deceased patient allowed in Islam? The short answer is, yes!

Organ transplantation and donation is not specifically mentioned in the main sources of Islamic

...figures from the Western Cape... show that while Muslims make up about ten per cent of patients Cerebral angiogram of normal brain (left) and brain-dead patient (right). This image of the brain shows blood flow inside the brain. A still from an animation, the image shows a ‘simulation’ of how blood flow to the brain ends or is shut off as the brain swells in a brain injured patient. The absence of blood flow will lead to brain death, a legal and medical determination Photo WWW.DONORRECOVERY.ORG of death.

law, namely, the Quran and Hadith. Most Muslim countries, however, do support organ donation from deceased, brain-dead donors. These include: l the Islamic Fiqh Academy of the Organisation of Islamic Conference (representing all Muslim countries) l the Grand Ulema Council of Saudi Arabia l the Iranian Religious Authority l the Al-Azhar Academy of Egypt l Ministry of Health in Malaysia, in collaboration with Malaysian Department of Islamic Development (Jakim) The UK-based Islamic Shariah Council, as far back as 1995, declared: l the medical profession is the proper authority to define signs of death l current medical knowledge considers brain stem death to be a proper definition of death l the Council accepts brain stem death as constituting the end of life for the purpose of organ transplantation l the Council supports organ transplantation as a means of alleviating pain or saving life on the basis of the rules of the shariah l Muslims may carry donor cards l the next of kin of a dead person, in the absence of a donor card or an expressed wish to donate their organs, may give permission to obtain organs from the body to save other people’s lives l organ donation must be given

freely, without reward; trading in organs is prohibited.

The arguments for this are numerous, including: l Deeds are judged by their goals and purpose. The purpose of organ transplantation is to save the patient’s life. Organ transplantation is not performed with the intention of harming the deceased. l Organ transplantation fulfils the objective of preserving human life. Allah promises great reward for the effort of preserving human life. This is mentioned in the Quran: ‘...and if anyone saved a life it would be as if he saved the life of the whole of humanity.’

(5:32) l Organ transplantation is an ‘ease’ made available to mankind as a means to overcome hardship faced by patients with end-stage organ failure. This is supported by the following Quranic verse: ‘...Allah intends every ease for you. He does not want to put you through hardship...’

(2:185) l Charity is a central pillar of Islam. Donating an organ without consideration for recompense can be considered the ultimate charitable act. l The concept of necessity exists in Islamic law, and the only option to save the life of a patient with end-stage organ failure may be by organ transplantation – in particular, patients needing liver and heart transplants. This is supported by the following verse

in the Quran: ‘...But if one is forced by necessity, without wilful disobedience nor transgressing due limits—then is he guiltless. For Allah is Oft-Forgiving Most Merciful.’ (2:173) Why do so few Muslims in South Africa agree to this?

How few can be demonstrated by the figures from the Western Cape, which show that while Muslims make up about ten per cent of patients on the waiting list for a kidney transplant, less than one per cent of donors are Muslim (only three in the last 25 years).

The most common reason given by families as to why they do not agree to donate is that it is ‘not allowed’ in Islam!

When asked, ‘Who told you that?’ The usual answer is: ‘Everyone in the community knows that.’ Although the MJC has recently passed a fatwa saying organ donation is allowed, families say they are not aware of this.

The issue of brain death is rarely a concern.

It seems that the problem is a lack of education and awareness.

Families need to discuss these issues in their homes and imams should explain from the mimbar since they affect all of us.

Concerns about body disfigurement and delays in burial are also raised. In reality, most patients need a medico-legal autopsy anyway and there is no significant delay in burial time.

The deceased person’s body is handled with respect at all times.

Other concerns about sanctity of the human body do not really

on the waiting list for a kidney transplant, less than one per cent of donors are Muslim ... make sense: how can a living body (living donation) be less ‘sacred’ than a deceased one?

The final point to note is that, in South Africa, hundreds of patients are turned down for dialysis every year. Many more are never referred because they are thought to be poor candidates.

Every deceased donor saves the lives of two patients in renal failure because those patients can come off dialysis (and have a much better quality and length of life) and make space for other patients to start dialysis.

Other patients with severe heart, liver and lung failure don’t even have this option, and die waiting for an organ. With this happening, can Muslims really still say ‘no’ when asked to donate?

This brings to mind the following Quranic verse: ‘And do not waste. Verily, He does not love the wasteful!’ (6:141) Dr Zunaid Barday is a nephrologist in the E13 Renal Unit at Groote Schuur Hospital, Cape Town.

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Steps to take to prevent recurring back pain DR RESHAM ATWARU

Last month we discussed how to deal with back pain. This month we focus on the prevention of back pain.

Keeping your back strong and supple is the best way to avoid getting back pain. Regular exercise, maintaining good posture and lifting correctly will all help.

If you have recurring back pain, the following advice may be useful: Lose weight: too much upper body weight can strain the lower back; you can use the healthy weight calculator to find out whether you need to lose weight.

Wear flat shoes with cushioned soles as they can help reduce the pressure on your back.

Avoid sudden movements which can cause muscle strain.

Try to reduce any stress, anxiety and tension, which can all cause or worsen back pain; read more about recognising and managing stress.

Stay active; regular exercise, such as walking and swimming, is an excellent way of preventing back pain (see below).

Exercise Exercise is both an excellent way of preventing back pain and of reducing it but seek medical advice before starting an exercise programme if you’ve had back pain for six weeks or more.

Exercises such as walking or swimming strengthen the muscles that support your back without putting any strain on it or subjecting it to sudden jolts.

Activities such as yoga or Pilates can improve the flexibility and the strength of your back

tion. Repeat eight to ten times, alternating sides.

Back extensions: lie on your stomach and prop yourself on your elbows. Arch your back up by pushing down on your hands.

Breathe and hold for five to ten seconds. Return to the starting position. Repeat eight to ten times.

Stop these exercises immediately if they make your pain worse.

Posture

Dr. Resham Atwaru. Photo SUPPLIED

muscles. It is important that you carry out these activities under the guidance of a properly qualified instructor.

Below are some simple exercises you can do several times a day to help prevent or relieve back pain.

Bottom to heels stretch: kneel on all fours, with your knees under hips and hands under shoulders. Slowly move your bottom backwards, maintaining the natural curve in the spine. Hold the stretch for one deep breath and return to the starting position. Repeat eight to ten times.

Knee rolls: lie on your back and place a small flat cushion or book under your head. Keep your knees bent and together then roll them to one side while keeping both shoulders on the floor. Hold the stretch for one deep breath and return to the starting posi-

How you sit, stand and lie down can have an important effect on your back. The following tips should help you maintain a good posture: Standing: Stand upright, with your head facing forward and your back straight. Balance your weight evenly on both feet and keep your legs straight.

Sitting: Make sure you sit upright with support in the small of your back. Your knees and hips should be level and your feet should be flat on the floor (use a footstool if necessary). Some people find it useful to use a small cushion or rolled-up towel to support the small of the back. When you use a keyboard, make sure that your forearms are horizontal and your elbows are at right angles.

Driving: Make sure that your lower back is properly supported.

Correctly positioning your wing mirrors will prevent you from having to twist around. Your foot controls should be squarely in front of your feet.

When you drive long distances, take regular breaks so you can stretch your legs.

Sleeping: Your mattress should

be firm enough to support your body while supporting the weight of your shoulders and buttocks, keeping your spine straight. If your mattress is too soft, place a firm board (ideally about 2cm thick) on the base of your bed and under the mattress. Your head should be supported with a pillow but make sure your neck is not forced up at a steep angle.

Lifting and carrying One of the biggest causes of back injury, particularly at work, is lifting or handling objects incorrectly. Learning and following the correct method for lifting and handling objects can help prevent back pain. You should: l Think before you lift – can you manage the lift? Are there any handling aids you can use?

Where is the load going? l Start in a good position – your feet should be apart, with one leg slightly forward to maintain your balance; when lifting, let your legs take the strain – bend your back, knees and hips slightly but do not stoop or squat; tighten your stomach muscles to pull your pelvis in; do not straighten your legs before lifting as you may strain your back on the way up. l Keep the load close to your waist – keep the load close to your body for as long as possible with the heaviest end nearest to you. l Avoid twisting your back or leaning sideways, particularly when your back is bent – your shoulders should be level and facing the same direction as your hips; turning by moving your feet is better than lifting and twisting at the same time.

One of the biggest causes of back injury, particularly at work, is lifting or handling objects incorrectly. l Keep your head up – once you have the load secure, look ahead, not down at the load. l Know your limits – there is a big difference between what you can lift and what you can safely lift; when in doubt, get help. l Push rather than pull – if you have to move a heavy object across the floor, it is better to push it rather than pull it. l Distribute the weight evenly – if you are carrying shopping bags or luggage, try to distribute the weight evenly on both sides of your body.

School-going children should use a well-designed backpack that is worn over both shoulders.

Avoid putting anything unnecessary into their bags to keep the weight to a minimum.

Dr Resham Atwaru is a spinal-orthopaedic surgeon at Melomed Tokai. Telephone 021 712 1189

Muslim Views

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Muslim Views . August 2016

- ADVERTISEMENT FEATURE -

Sanzaf Operation Qurbani 2016 implementation begins SAKEENA BOCK

OPERATION Qurbani is an annual Sanzaf project, which commemorates the sacrifice of Nabi Ibrahim (AS) (Prophet Abraham) through the ritual sacrifice of qurbani. The project aims to meaningfully support some of the most underresourced areas in South Africa and the Southern African region.

Sanzaf allocates R10 of each qurbani (locally and regionally) to the Masjid Waqf Fund. The fund is aimed at providing assistance to masajid that need building improvements and/or renovations.

Sanzaf annually sends teams to Malawi and Mozambique to help ensure that the sacrifices entrusted to Sanzaf for these countries are performed accordingly and that the meat is distributed to those who need it most.

Most Operation Qurbani beneficiaries in Southern Africa live in rural areas where they depend on subsistence farming, and are exposed to extended periods of drought, chronic food insecurity and where poverty often leads to hunger.

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Across South Africa, Sanzaf has arranged for sacrifices to take place at various locations in accordance with shariah and the standards set out by the Society for the Prevention of Cruelty to Animals (SPCA). Sanzaf also facilitates that individuals witness or perform their qurbani personally with an animal of their choice.

In the Western Cape, Sanzaf will perform qurbani at Saratoga Farm, in Philippi, from September 12 to 15. The public is invited to view their sacrifice taking place, from 09:00 until 12:00 and from 14:00 until 16:00 over this period.

Sanzaf Western Cape will also have a special dawah programme at 10:00 on the third day of Tashreeq for 60 children from under-resourced areas in the Western Cape.

For more information on Sanzaf projects and programmes, call 021 6385108; visit our website; follow us on Twitter @SANZAFSA or like us on Facebook.

Sakeena Bock is Head of Department of Communications, Public Relations and Marketing at Sanzaf.

Sanzaf 2016 audited annual financial statements release announcement SAKEENA BOCK

THE South African National Zakah Fund (the Fund) is pleased to announce the 2016 Audited National Annual Financial Statements that can be viewed on www.sanzaf.org.za.

Once again, the release of the audited financial statements has been achieved within 60 days of the financial year end.

The total funds distributed and expended have increased by 34,5 per cent, amounting to R151 million, of which zakaah distribution increased by 37 per cent (totalling R115,2 million).

These funds were disbursed through national programmes

and regional projects, assisting many more beneficiaries on a larger scale.

The Fund has embarked on a sustained zakaah-awareness strategy, which positively impacted income.

Through this growth of 37 per cent, the Fund assisted in empowering more local communities through poverty alleviation, education, skills development and disaster relief.

In line with the focus on development, the Fund has ensured that R20 million of the zakaah income received was allocated to tertiary education, benefitting 1 317 and 1 083 students, respectively.

Eighty-five-year-old Rukeya Parsley, one of the grannies enjoying her day shopping with Sulaiman Fortune, a staff member of Sanzaf. She was one of the guests of Sanzafâ&#x20AC;&#x2122;s Adopt-A-Granny campaign on Wednesday, August 10. This annual programme, conducted nationally, is an initiative to honour elderly citizens during winter. Through Adopt-AGranny, a national project that forms part of Operation Winter Warmth, Sanzaf affords some 600 elderly community members throughout the country an opportunity to handpick and purchase winter clothing items of their choice.

This ensures that while Sanzaf plays its part in providing relief to the elderly, the dignity and sense of self-determination of each beneficiary is still upheld.

Photo NADIA KAMMIES

This allocation is significantly higher in comparison with the R17,11 million spent in the previous financial year.

Of the R15,4 million cash on hand, an amount of R6 million was disbursed during June 2016 to satisfy the bursary fees of students processed at the end of the financial period.

Look out for the Summarised Audited Annual Financial Statements in this issue of Muslim Views or visit our website, www.sanzaf.org.za for more information.

Sakeena Bock is Head of Department of Communications, Public Relations and Marketing at Sanzaf.

Sanzafâ&#x20AC;&#x2122;s Adopt-A-Granny campaign on Wednesday, August 10, was a delightful one with the group from Elsies River excited to get their day started. This annual programme conducted nationally is an initiative to honour elderly citizens during winter. Through Adopt-A-Granny, a national project that forms part of Operation Winter Warmth, Sanzaf affords some 600 elderly community members throughout the country an opportunity to hand-pick and purchase winter clothing items of their choice. This ensures that while Sanzaf plays its part in providing relief to the elderly, the dignity and sense of self-determination of each beneficiary is still upheld.

Photo NADIA KAMMIES

Muslim Views . August 2016

A people’s champion teacher retires MAHMOOD SANGLAY

KADIJAH Ganie retired from teaching this month after 39 years in the profession. The last 27 years of her teaching career were at Rylands High School.

She started teaching in Port Elizabeth in 1977 where she worked for ten years, after which she spent two years at a school in Ladysmith.

In 1989, she successfully applied for a position as Head of Department in Afrikaans at Rylands High School. Ten years later, in 1999, she was promoted to the position of deputy principal, which she occupied till retirement.

Ganie is much-loved by her colleagues, learners and parents and not just because she was a teacher and school manager dedicated to the culture of teaching and learning at Rylands High.

It is also because she pioneered and led the school in many extracurricular activities for the benefit of the school, the broader community and even international causes.

One of the outstanding campaigns was the R100 000 donated to Gift of the Givers for the Somalia Starvation Relief mission in September 2011. Another is R17 000 donated to Gift of the Givers in aid of the victims of the tsunami that struck Japan in March 2011. Rylands High also donated R25 000 and 800 litres of water to the same charity in aid of the SA Drought Relief campaign in March this year.

Ganie was the inspiration, since 2000, for the contribution made by the school to the Cape Town Big Walk. The school was always actively involved in sales

29

Qari Ighsaan Taliep laid to rest MAHMOOD SANGLAY

KADIJAH Ganie, pictured at her home in Rylands Estate, on August 13, Photo OSMAN KHAN

of entries to the event as well as volunteers for packing goodie bags distributed to entrants. In addition, the cash prizes won by the school at almost every big walk for the past 16 years was donated to various charitable causes.

Other beneficiaries of charity championed by Ganie include Red Cross Children’s Hospital, the Sunflower Fund for the benefit of the South African Bone Marrow Registry, Sarah Fox Children’s Home, Christine Revell Children’s Home and Red Nose Day, which funds various charitable projects internationally. Ganie also played a leading role in organising the school’s annual Moulood celebrations.

Part of the programme of this celebration is the cooking of food distributed among the poor.

Yet, none of these initiatives, she insists, is possible without the support of teams of volunteers, particularly the learners as well as staff and parents. As reflected on the wall behind her in the picture, Ganie has received numerous awards for her exceptional service in the community.

‘I am deeply indebted to the learners, the parents and the community,’ she says.

Ganie, who is a widow since 2004, has no children but she is happiest on Mother’s Day as she is lavished with gifts from her learners who respect and value her as a mother.

CAPE Town lost one of its most memorable reciters of the Holy Quran on August 11. Qari Ighsaan Taliep, who had been to Morocco recently, fell ill and passed away, aged 45, soon after his return.

Taliep’s prominence as a qari is built on both his own prolific record of recitation on countless public and private platforms as well as his family’s reputation as a household of huffaadh. Taliep’s five brothers and one sister, who were raised in Lansdowne, are among the most renowned families of huffaadh in Cape Town.

In particular, Taliep’s voice graced the opening ceremony of the launch of the first edition of Muslim Views, almost thirty years ago. His peers and family testify to the fact that Taliep never refused an invitation to recite the Quran.

The abiding memory of Taliep’s legacy is his commitment to the Quran as his chief occupation, both as reciter and as teacher of other huffaadh. In an environment, both locally and internationally, where Quranic recitation is characterised by an infinite range of diverse and renowned voices and styles, Taliep developed his own unique style, which was both distinct and spellbinding.

Taliep, who studied in Madinah, was initially a student of the late Imam Achmad ‘Ponnie’ Moos and, later, a student of

Qari Ighsaan Taliep, who passed away on August 11, is pictured above on August 30, 2015, at the 'Keeping the Quran Alive’ programme at Masjidul Jumuah in Delft. Qari Taliep also recited the Quran at the opening ceremony of the launch of Muslim Views 30 years ago.

Photo RIDWAAN PETERSEN

Shaikh Salih Abadie and Imam Abdurahman Sadien.

Takaful – an ethical approach to insurance BASHEER MOOSAGIE continues his discussion on conventional insurance and takaful. The first article, published in our previous edition, laid the basic foundation of the two concepts. The second part discusses the prohibition of conventional insurance and describes the mechanics of takaful.

PERHAPS no one would instinctively associate thoughts such as mutual protection, joint cooperation, risk sharing and social responsibility with insurance. To most, insurance is a necessary evil that must be swallowed like a bitter pill to recover from losses and the threat of risk inherent in every facet of life.

How could this type of offering have anything to do with the aforementioned ethical ideals?

But this is exactly what takaful insurance is based upon; designed to be in conformance with Islamic law.

Takaful involves sharing risk wherein participants voluntarily agree to subsidise each other’s risk through a pool of voluntarily contributed funds.

In a takaful structure, the insurance company does not assume the risk of the participants but simply plays the role of an operator who oversees the management and administration of the pooled funds.

In the event that one of the participants experiences a loss/ claim, funds from the pool are used to help offset the financial burden of that loss.

Basheer Moosagie is a business development analyst. He obtained his MBA from University of Stellenbosch (US), where he focused his studies around Islamic finance. He also completed a two-year programme in Arabic and Islamic Studies at Islamic University of Madinah.

Photo SUPPLIED

Since the insurance company is not contracted to assume losses and participants make voluntary contributions to a pool rather than paying another party to transfer risk, takaful structures do not involve gambling nor speculation.

Conventional insurance structures violate Islamic principles by deriving income from impermissible activities, such as investment in interest-bearing instruments and in prohibited industries, such as alcohol, pork, pornography and gambling.

Under a takaful structure, the operator will invest the pooled funds only in diversified investment vehicles that are compliant, based on screens developed and approved by scholars proficient in Islamic jurisprudence.

Takaful implementation can be accomplished using various approaches acceptable to Islam.

Takaful models can be distinguished by the way contributions are managed, surpluses are distributed, funds are allocated and fees are deducted.

The four common models are: 1. Mudarabah This risk-sharing approach allows participants and an insurance company to share the risk and reward of the takaful operation based on an equity partnership.

2. Wakala This agency-based approach pays the insurance company a fee for administering the takaful operation.

3.Wakalarabah This hybrid approach pays the insurance company a fee for administering the takaful operation, and investment returns are shared based on an equity partnership.

4.Waqf This is a trust- or endowmentbased approach where the takaful operation is self-reliant and all decisions are made by the participants.

To summarise: the following ethical principles are at the heart of takaful and must be incorporated as the foundational principles of any takaful operation: Participants cooperate among themselves, making voluntary contributions to a pooled fund for

the purposes of mutual assistance. l Uncertainty is eliminated in respect of subscription and compensation. l Losses are divided and liabilities spread according to the community pooling system. l Surplus is returned to participants or donated to charity, including in the event of liquidation. l Funds are invested based on Islamic guidelines that avoid interest and prohibited industries.

It is the adoption of these core principles that makes takaful acceptable under Islamic law, and its conventional counterpart equivalent forbidden.

Takaful might appear to be a new phenomenon but its history dates back to the time of Prophet Muhammad (SAW) when various risk mitigation and mutual protection schemes were utilised to protect against the loss of life, property and injury.

The emergence of takaful in the modern context started with the formation of the first takaful company, in Sudan, in 1979.

Since then, the global takaful industry has grown rapidly to an estimated premium volume in excess of R180 billion.

Takaful brings to the fore a realistic opportunity to fulfil the ethical promise imbued within the concepts of mutual protection, joint cooperation, risk sharing and social responsibility.

When planning and developing takaful offerings, practitioners must be diligent in abiding by the foundational principles that takaful is based on, namely, solidarity, brotherhood and ethics.

The modern consumer tends to

be sophisticated, astute and able to recognise and reward innovative initiatives.

Takaful practitioners must make their offerings transparent in accounting for surplus and investment guidelines; they must create product structures that are simple to understand, and implement them with sound actuarial, underwriting and administrative analysis.

These aims can be achieved by utilising best-of-breed partners and service providers and an independent board of scholars specialising in Islamic jurisprudence who certify products based on adherence to takaful principles and conduct regular operational audits to ensure that the overall enterprise is functioning within takaful and ethical parameters.

Finally, Muslim and ethical investors, businesspeople and entrepreneurs need to carefully evaluate the takaful market opportunity, and, if they agree with its immense latent potential, they should accept the challenge by funding and launching takaful operations with vision, foresight and patience that will be rewarded in the long term.

Takaful is here to stay based on what the global experience is demonstrating day by day so it is time for takaful to penetrate mature insurance markets.

For those jaded by modern culture and experience and still not willing to accept the ethical principles and broad application of takaful, the message should be that all good suggestions and ideas are welcome to develop an alternative system of insurance that can more holistically address the issues at hand than takaful.

Muslim Views

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Muslim Views . August 2016

The practice and malpractice of cupping DR ESHAAM PALMER

THERE have recently been a number of reports of allegations from women that they have been touched inappropriately and even sexually abused by men who were meant to conduct cupping on them in the Cape Town area.

Thus far, at least five women have reported such activities involving two unrelated ‘shaikhs’ to a lawyer. (The identity of one of the shaikhs is known to Muslim Views). However, it is believed that this figure is higher as some women may be embarrassed to disclose what has happened to them.

The women were requested to undress to their underwear, while at least one woman was requested to remove all her clothing. They alleged that during or after the cupping process, the shaikh touched various parts of their body, including their private parts, which was not the subject of the cupping. In one incident, it is alleged that intimate relations took place. Recently, the women approached a lawyer in Cape Town to enquire whether any action could be taken against the shaikhs who had touched them inappropriately.

Criminal action contemplated Further consultations were held with a law enforcement official who worked closely with the National Prosecuting Authority (NPA) to determine whether criminal charges could be laid against the shaikhs.

After lengthy discussions and deliberations, there appeared to

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Five of the women were part of a group of mureeds of one of the two shaikhs and had a very high regard for him. When they visited his house to have cupping treatment for various ailments, they had to undress to their underwear even though this was not required for the cupping. be little or no legal recourse, including both civil and criminal action, as the incident allegedly happened voluntarily and was not forced on the women. Criminal action would not be possible as they voluntarily subjected themselves to the cupping and did not resist and end the procedure.

They should also have immediately reported it to the police.

‘Evil eye spell’ Five of the women were part of a group of mureeds of one of the two shaikhs and had a very high regard for him. When they visited his house to have cupping treatment for various ailments, they had to undress to their underwear even though this was not required for the cupping. When asked why they undressed to their underwear at his request they responded that they felt they were under an ‘evil eye spell’ and felt obliged to obey him.

One of the women returned about five times for cupping even though she felt that she was being manipulated, and later informed her husband of what had transpired during the cupping. He forbade her from returning to the shaikh and confronted him in the presence of the other mureeds.

After this incident, many of the mureeds left the group as they had lost respect for the shaikh.

Nowhere to complain As the shaikh does not fall under the auspices of the Muslim Judicial Council (MJC), it was not possible to report it to this body as it did not have jurisdiction, and as there was no employment relationship between them, the women could not report the matter as sexual harassment.

The women were also hesitant to commence civil action for infringement of their dignity in the civil court as they would have to relive the experience by giving evidence in open court where they could be cross-examined and suffer further embarrassment.

Cupping (hijama) as part of the Prophetic medicine regime Cupping is highly recommended for certain ailments by the Prophet (SAW), who said: ‘Indeed, the best of remedies you have is cupping.’ ‘Hijama’ is derived from the word ‘hajm’, which means sucking. It is reported in Saheeh Sunan abu Dawood that the Prophet (SAW) said: ‘Whoever performs cupping on the 17th, 19th or 21st day (of the Islamic month) then it is a cure for every disease.’

Types of cupping Dry cupping involves using a vacuum on different parts of the body in order to gather blood in

that area without incisions (small, light scratches using a razor).

Dry massage cupping is similar to dry cupping but olive oil is applied to the skin before applying the cups so as to allow easy movement thereof.

Wet cupping implies the use of vacuum on different parts of the body but with incisions in order to remove harmful blood which lies beneath the surface of the skin. Generally, only cupping therapists should administer this form of cupping.

How cupping takes place Cupping consists of heating a cup-like receptacle and placing it on the back or other part of the ailing person. The vacuum caused by the heat results in the skin being sucked up and having a red appearance. Piercing of a blood vessel in the skin can be part of this process, depending on the age of the person, the area of the ailment, climatic conditions at the time and the state of health of the person.

Cupping can be used as a cure for many ailments, including, headaches, affliction by a black magic spell and poisoning.

According to Abdullah ibn Abbas (RA), the Prophet (SAW) practised cupping while in ihraam and while fasting. Cupping may be practised on the following parts

of the body: head, neck, bottom of the chest, back and feet.

The shariah applies to cupping The rules of the shariah must of necessity apply to the practice of cupping, and a woman should only allow a woman to conduct the cupping on her if she has to expose any part of her ourah (her whole body except her face and hands). Jaabir ibn Abdullah narrates that the Prophet (SAW) allowed a pre-pubescent boy or a man who was the woman’s (Umm Salama) ‘milk-brother’ to conduct cupping on her.

Women should also be aware of the ever-present possibility that men, often in positions of trust, may have ulterior motives when practising cupping, as is evident from the opening paragraphs above.

The best form of defence in this regard is never to allow inappropriate touching of one’s body, be it from a male or female. In instances of cupping where a woman is touched inappropriately, it will be difficult for her to lay criminal charges if she voluntarily allowed herself to be touched in the first place.

Although cupping is meant to be a process of healing, it has, in certain circumstances, been used to degrade women who undergo such a process.

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Muslim Views . August 2016

In praise of an extraordinary ordinary woman: remembering Kobera ‘Koebie’ Manuel of Ocean View SINDRE BANGSTAD

I LEARNED with sadness that Hajja Kobera ‘Koebie’ Manuel (1918-2016) had passed on peacefully in her small township house in Ocean View at the age of 98, on July 27. She had passed on, lucid and resolute, and at peace with the world, surrounded by her loved ones.

Of ‘Aunty Koebie’, as she was fondly known to generations of Ocean View residents, to people who had known her from her days in her hometown of Simon’s Town or was blessed to make her acquaintance at some point in their lives, it can safely be said that she lived a full, exemplary and committed life.

There were many researchers who passed through her and her family’s house over the years: I was one of them. In our mediasaturated age, when mainstream and commercial media signal to all of us around the clock that only the lives of ‘celebrities’ should command our attention, the life that Kobera Manuel chose – under often trying circumstances – and the values and ideas she embodied for me and so many others, command us to pause and reflect.

We are often told these days, by the prophets of intolerance and hate of various faiths and political persuasions in our societies, that non-Muslims and Muslims cannot possibly co-exist and should not try to do so; and that there is a 1 400 year old ‘clash of civilisations’ between Islam and the West going on, and that racism, discrimination, fear and hatred are but ‘natural’ impulses to which we are, as humans, doomed ever to return.

Those of us who have had the privilege of living with and among Muslims for months and years of our lives know better.

We are also told, through ever so many channels, day in and day out, that only high-minded and detested political and intellectual ‘elites’ can be cosmopolitans, able to reach out to the wider world in sympathy, solidarity and empathy with other human beings, regardless of faith, colour and social background, and to treasure and cherish the values of multi-cultural and multi-religious co-existence or what Paul Gilroy has referred to as ‘conviviality’.

I am writing this from a Europe in the throes of a politics of fear, hatred and intolerance, which has thrown this continent back to the darkest days it has

Late Hajja Kobera ‘Aunty Koebie’ Manuel, one of Ocean View’s stalwarts, taught many of its children Arabic before the establishment of a madrasah in the area. She was one of the many who were forced to move from Simon’s Town by the racist Group Areas Act. Undaunted, like so many victims of apartheid, Aunty Koebie picked Photo SUPPLIED up the pieces and worked tirelessly to uplift the community of Ocean View.

seen since 1945.

‘Auntie Koebie’, as she was known locally, was the youngest of five children born to Hajji Bakaar Manuel and his wife, Baheya, from Simon’s Town.

Hajji Bakaar wrote a remarkable diary – kitab – of his nine months passage to Makkah, in 1903, which, in later years, remained a treasured family possession.

Kobera grew up in a house in Alfred Lane, right across the street from the old Simon’s Town Masjid. Hajji Bakaar who, in 1923, was elected unanimously as the first manager of Simon’s Town Moslem Primary School, and Baheya, instilled in their daughter, Kobera, a lifelong passion and yearning for knowledge, learning and teaching.

Kobera was among many victims of the racist apartheid regime’s forced removals of the vibrant coloured and African communities from Simon’s Town and Red Hill under the Group Areas Act, in 1968-69.

In Ocean View, the township in which she was to spend the rest of

her life, she taught generations of children Arabic at a local madrasah which, prior to the construction of the local mosque, operated from local homes.

Throughout her life, Kobera was, in every sense of the word, a pillar of her community and committed to the material and intellectual betterment of the conditions under which local Ocean View residents lived.

It was within the context of the Simon’s Town Museum’s first attempt at a reckoning with the brutalities and indignities of the forced removals from Simon’s Town under the Group Areas Act in the form of Project Phoenix, in 1998, that I was first introduced to Kobera and her family.

She contributed generously to the exhibition and to what would later become the Heritage Museum, in Simon’s Town. Under a claim lodged under the Land Claims Act, Kobera and her family received a small and largely symbolic compensation for the apartheid state’s confiscation of their property.

Kobera was resigned to the fact that the uniqueness of the Simon’s Town that had been could never be remade. Over the years that I knew her, her profound interest in and detailed memory of her life and times and fellow men and women never ceased to amaze me.

An avid reader of newspapers and radio listener, she never ceased to take a lively interest in the world around her. ‘Die wêreld is deurmekaar,’ (the world is unhinged) she would often assert in later years as news of everincreasing instances of man’s inhumanity to man reached her.

For me and many others, Kobera was and will remain the embodiment of what is best about Cape Muslim communities, namely, a profound spirit of and commitment to co-existence and conviviality born of profound faith and lived practice.

Her house was open to all, rich or poor, educated or illiterate, black or white, Muslim or not.

When refugees and migrants from other African countries were tar-

geted by mobs in townships and informal settlements, in Cape Town, in 2003, she offered her home as a temporary refuge.

Independent-minded, proud of her faith and determined, she resented and resisted the very logic of racism and discrimination which had underpinned segregation and apartheid through the very way in which she chose to live her life.

If, as Hisham Matar writes in The Return (2016), ‘the dead live with us’, it is all of this, which made Kobera such an extraordinary woman, which will remain with me.

Kobera ‘Koebie’ Manuel leaves her son-in-law, four grandchildren, two great-grandchildren and two great-great-grandchildren.

Her daughter and personal pillar, Shariefa Adams (b. 1942), sadly, predeceased her, in 2008.

Sindre Bangstad is a social anthropologist and researcher at KIFO, Institute For Church, Religion and Worldview Research, Oslo, Norway.

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Muslim Views . August 2016

Muslim Views . August 2016

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SULEMAN LOCKHAT (MARCH 3, 1953 – AUGUST 6, 2016)

A lawyer for the people OMAR CR NJIA

Each time our Creator takes away from us people who were dear to us, after the pain we feel, it is important to celebrate the great things they did during their lifetime spent with us.

The man I am writing about was a great man in every sense of the term, and a good Muslim.

Attorney Suleman Lockhat was a man who did not discriminate against anyone.

I write about his greatness not only as a Muslim brother but also as a foreign lawyer-linguist to whom Suleman Lockhat offered a unique chance to work with for many years immediately after I was introduced to him by Moulana Essa (who was then Imam of the Durban West Street Mosque).

We had a short chat and he agreed to mentor me with regard to the South African legal system.

He was a lawyer concerned about the lesser privileged, especially refugees and migrants.

And they requested, through our NGO , International Solidarity for African Union, that I pay tribute to him on their behalf.

For the refugees and migrant associations in Durban, Attorney Lockhat was the one they trusted because of his integrity, his commitment towards their cause and his outstanding contribution towards refugees and migrants’ rights.

In his quest to understand the plight of refugees and migrants, in

He was a lawyer concerned about the lesser privileged, especially refugees and migrants.

2009, Attorney Lockhat joined me in attending an International Organization for Migration (IOM) training course where we both became IOM-accredited trainers of trainers in Combating Human Trafficking.

Soon after acquiring certification we both offered a series of training to law enforcement officials, various NGOs and government departments, including the Department of Justice and Constitutional Development on the issue of trafficking persons.

Attorney Lockhat was a man who could not dissociate his work as lawyer from his dawah. He taught me to remain a good Muslim in everything I do.

With his passing, I miss not only a fellow Muslim but a father, a friend, a mentor and a role model.

Born in Durban, in 1953, and admitted as attorney in 1980, Suleman Ebrahim Lockhat left us on August 6, 2016, leaving behind him his wife, Hajra, and five children (daughters, Irfana and Nabila, and sons, Yahya, Yaasir and Suhail).

Lockhat fulfilled his role as father, fostering the values of the Quran and Islamic teachings.

His daughters have excelled

academically and one of them is hafidhul Quran. One of his sons is following in his footsteps as a lawyer.

Family meant the world to late brother Suleman Lockhat, and he did everything possible to keep his family and extended family together. ‘His home was known to us as family heaven,’ said one of the cousins I met at his home.

He taught values such as kindness, humility and gentleness to his children.

His home became the sanctuary to many family members, community members and his colleagues. Dawah is second nature to his wife and children and at a young age he involved his children in visiting orphanages, seeing to the poor and transforming communities.

His home is heaven to the extended family where third generation offspring make their visit a place of play and spiritual enlightment.

Most great people forget their family when they start impacting on communities. But, unlike them, Attorney Lockhat did not neglect his family in spite of all his social commitments. Instead, he remained a caring father to his children, caring husband to his wife, caring brother and uncle to his family members.

May Allah SWT grant him Jannatul Firdous and bless his entire family and friends who stood by him during his last days and who continue to stand by his family in this time of tribulation.

Suleman Lockhat

Photo SUPPLIED

Muslim Views

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Muslim Views . August 2016

ZULFAH OTTO-SALLIES (MAY 28, 1961 – JULY 8, 2016)

Through the eyes of her family TOYER NAKIDIEN

ZULFAH Otto-Sallies stepped into the limelight with her musical Diekie Vannie Bo-Kaap, in 1993. Since then, she produced a series of plays, films, documentaries and short stories.

What is not commonly known is that this groundbreaking woman was writing and winning awards since high school.

Although not on record, according to her father, Yusuf, Zulfah penned the lyrics of three ‘combines’ – ‘Madelein’, ‘Die Matroos’ (The Sailor) and ‘Mali, die Slaaf’ (Mali, the slave) – that won her father’s Malay choir group, Rangers, three first prizes in the 70s. A ‘combine’ is sung by the whole choir, and forms part of the annual Malay Choir Board competition.

When, a few years later, Zulfah gave her sister-in-law, Loetfiya, an idea for a matric oral, it soon morphed into a school play. In 1991, Vista High School presented the musical Diekie Vannie Bokaap, the story, lyrics and dialogue penned by Zulfah Otto-Sallies. She did the auditions and directed the musical that launched a career probably unrivalled by any other in the Cape.

Zulfah did what few others had the courage to do. She took a group of high school students, completely unschooled in theatre and trained them to act and sing from Schotche’s Kloof Civic Centre to the Baxter and, in 1993, to the Grahamstown National Arts Festival.

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Zulfah Otto-Sallies

During that period, the cast did a number of charity concerts all over the Cape. Her novice cast was so versatile that when certain members were unavailable for a performance – which happened quite a few times – Zulfah would gather the cast about half-an-

Photo OSMAN KHAN

hour before the show and adapt the script to compensate for the missing character. Diekie had such a profound effect on two of the performers that the one is now a drama teacher and the other a well-known TV show producer.

The behind the scenes team that worked on Diekie largely consisted of family and friends.

This was both by necessity and design – necessity because as now, back then, funding was a problem, and design because one of Zulfah’s concerns was always about empowering her community.

A year later, in 1994, Zulfah and her cast, which included the Athlone-based Eoan Group dancers, jetted off to Malaysia to perform Zulfah’s next musical, Rosa, at the international CIOFF cultural festival. This was, according to her, the first cultural exchange exercise between South Africa and Malaysia, and was hosted by then Deputy Minister of Arts and Culture, Winnie Mandela.

In 1997, with the backing of a well-known Afrikaans publishing house, Zulfah launched an adaptation of her musical, Diekie Vannie Bo-Kaap, in book form. She dedicated the book to her parents, Radiyah and Yusuf Otto, and her in-laws, Gawa and Ebrahim Sallies. Much as they preferred to be behind the scenes, they were Zulfah’s biggest fans, and it was her – as yet unfulfilled – wish that they see Diekie on the silver screen.

The book Diekie Vannie BoKaap very soon became a prescribed Afrikaans text at high school. Shahied Sallies, Zulfah’s husband relates that, a few years ago, he and Zulfah were leaving a symposium in Stellenbosch when a youth ran up to them, animatedly asking whether she was the

Juffrou (miss) Otto-Sallies, author of Diekie Vannie BoKaap. When she indicated that she was, he proudly admitted that he had enjoyed the book so much that he had read it three times.

In 2000, Zulfah obtained a masters degree from Das Arts, in Amsterdam.

I visited the Sallies home a few weeks ago to find out what it was like growing up in the house of a celebrated writer/ scriptwriter/ producer/ director/ filmmaker.

Zulfah’s children admit that their mother had a profound effect on all of them.

They remember vividly their childhood days and how Zulfah would read to them or tell them stories. Their bedtime stories were brought to life as Zulfah would act out the stories, changing her voice as she brought the different characters to life.

Today, the three, Muneera, Gasan and Junaid enjoy writing, the youngest, Junaid, having recently won an online poetry competition.

As they grew up, Muneera and Gasan decided to mimic their mother and organised plays which they would perform for the family. Under the motherly gaze of Zulfah, the two children would script and rehearse performances to be presented to the family. She would even give them money to buy refreshments which they would sell during the intervals to get pocket money.

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Muslim Views . August 2016

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CONTINUED FROM PAGE 34

They remember fondly the times when Zulfah would set up a screen in the parking lot behind the Skotsche’s Kloof Civic Centre and screen some of her short films and even those of other filmmakers.

When Zulfah moved into film so, too, the children’s interest in film developed. They remember fondly the times when Zulfah would set up a screen in the parking lot behind the Skotsche’s Kloof Civic Centre and screen some of her short films and even those of other filmmakers. She would invite the community to attend free of charge. This was in line with her belief of doing films about the community and bringing film to the community.

In 1997, she and her sister, Naahid Nakidien, founded O’Dacity Films, a company which aimed to tell good stories, not necessarily only women’s stories.

Zulfah also saw it as a way of getting the community’s youth involved in film and developing the youth’s portfolios.

When Muneera, Zulfah’s only daughter, got involved in her uncle Moenier’s female touch rugby club, Zulfah saw another opportunity for empowering the

Cast and crew of the musical Diekie Vannie Bo-Kaap: Zulfah Otto Sallies (seated fourth from left) flanked by the two main characters of Diekie Vannie Bo-Kaap, Diekie (played by Zaid Soeker) and Ice (Shanaaz Marcus). The behind the scenes Photo SUPPLIED team that worked on Diekie largely consisted of family and friends.

youth. She organised film workshops for the club members where she would teach them to script and shoot a short film. This project features in Zulfah’s documentary Through the Eyes of my Daughter, a peek into the life of a teenager, Muneera, ten years into South Africa’s democracy. The film was screened in 2004 as part of SABC 1’s Project 10 series and was released internationally.

A year later, in 2005, both the workshops with the touch rugby team and the ‘Daughter’ documentary gave rise to the feature film Don’t Touch, a movie about a promising young Muslim touch rugby player who gets involved with the wrong people and learns some of the hard lessons of life.

For the next five years, Zulfah was not as prolific as before.

Shahied, her husband, had taken ill and she decided to devote more time to him and her family. Once he had recovered, Zulfah came up with another experimental piece of theatre.

In 2010, just as the euphoria of the Soccer World Cup was evaporating, Zulfah went soul-searching. She took a selection of spiritual poetry from luminaries like Rumi and Gibran, combined them with poems composed by members of her family, and weaved them into a dramatic theatrical piece. However, due to lack of funding, she was only able to run the production for a week and thus it was not able to get the exposure it warranted.

As with most artists, once you go off the radar, it is very difficult to get a foot back in. This fate

had hit Zulfah. But, the resilient person that she was, she slipped into another passion – teaching.

In 2013, Zulfah took up a filler post at a local primary school.

With her inimitable style, Zulfah soon weaved her spell on her Grade 7 learners. She even managed to develop in them a love for the language which had led to the revolt of 1976 – Afrikaans. And the tools she used were her strengths: film and stories. She would screen short films or read short stories, stop them before the end and encourage the learners to predict the end and/or provide alternative endings.

In 2015, Prestwich Street staged a concert. Zulfah called on her son, Gasan, who had by then completed a course in animation, to do the slides, background

The poster of Zulfah’s last big production The Secret of Words featured the performers in the production. One of them had no experience but was eager to participate. Without hesitation, Zulfah trained him and included him in the cast.

music and visuals. Zulfah’s Grade 7 class performed a reworked extract from Shakespeare’s Romeo and Juliet, scripted not by Zulfah but by her learners.

Zulfah Otto-Sallies started her prolific career at one of the youngest high schools in Cape Town, Vista High, and, after almost going full circle, did her last production at one of the oldest primary schools in Cape Town – Prestwich Street Primary. Yet, over the last few years, she could be seen on the touch rugby field with her trusty camera, recording the exploits of the young players.

Was she developing another feature film while enthusiastically shooting those young charges?

We will never know.

What I do know is that Zulfah has, in a manner of speaking, flicked the ball to her children, and they now need to do the running…

Muslim Views

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Muslim Views . August 2016

Hajj waqf: those of us by the means may give a gift of sadiqah jariyah DR ISMAIL MUNSHI

THE physical journey of Hajj can truly be a spiritual and lifechanging experience. This is most profoundly exemplified in the transformation of Malcolm X, who returned from Hajj as Malik Al Shabbaz. He found the heart of true Islam during his Hajj, performed in 1964. That experience forced him to confront the way he understood himself, his Islam and his position in the segregated American society of the time.

‘You may be shocked by these words coming from me. But on this pilgrimage, what I have seen and experienced, has forced me to rearrange much of my thoughtpatterns previously held, and to toss aside some of my previous conclusions,’ he wrote in a letter after performing the pilgrimage.

‘Despite my firm convictions, I have always been a man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind...’

Malcolm X was no ordinary man. He became a symbol of the fight against racism and segregation. His life-changing Hajj – second only to his conversion to

Hajj is a duty on all Muslims who can afford the sacred journey.

But there are also those who save for this ultimate journey all their lives, and yet, when the opportunity does finally arise, they may not have the full funding to undertake pilgrimage.

Islam – came from his experience of the brotherhood of different race groups during his Hajj.

Hajj brings with it so many experiences and lessons. Think of the benefits that our imams can attain given a similar experience.

Their role can be transformative but we need to enable their growth and development. Giving them the opportunity to perform Hajj is a benefit for them that can be passed down to each member of their congregation. We should grab the opportunity to give them this opportunity.

We have come to understand Hajj as a transformative experience that changes us in ways that surprise even ourselves. Think then, to the immeasurable benefit of this experience for leaders in our communities, for imams that preside over our masajid and madaris.

Imams are at the centre of our experience at the masjid. We see and interact with them many

times in a day. They remind us to be God-conscious and extol on us the importance of living our Islam. But their daily reality may often be different to others, who may be planning for their second umrah, they dream of the day when they will stand before Allah at the Kaabah.

Many of our leaders have never left the country. Some of their experiences have been confined to the town or city in which they were born. In spite of the excellent imam development programmes in South Africa, and of the range of educational options that local Islamic institutions offer, their experience can be a limited one.

Yet, by giving an imam the opportunity to perform Hajj, a community can benefit. An imam’s experience with the Kaabah, his interaction with fellow Muslims from other parts of the world and his chance to walk in the footsteps of Muhammad

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(SAW) can lead to a process of self-discovery and awareness that opens the heart and mind. In turn, this can have a transformative impact on the entire community that the imam serves.

Hajj is a duty on all Muslims who can afford the sacred journey. But there are also those who save for this ultimate journey all their lives, and yet, when the opportunity does finally arise, they may not have the full funding to undertake pilgrimage. And with inflation eating away at their savings, Hajj becomes just a dream that they can pray for.

They form another group of sisters and brothers who will need assistance to perform the Hajj.

There is also a rich history of rulers, sultans and even modern governments, inviting or financing selected people to undertake the Hajj.

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tunate hujaaj or even to assist hujaaj with additional facilities such as resting places, food and medication.

Those of us who have been blessed with the means, may give a gift of sadiqah jariyah by contributing to the Hajj Waqf Fund established by Awqaf South Africa. The purpose of the Hajj Waqf Fund is to create a sustainable funding mechanism to assist poor and needy hujaaj to perform the sacred journey to the House of Allah and to provide subsidies and assistance to needy and distressed hujaaj.

In addition, the fund will assist in sponsoring food and medical supplies and any other need of our hujaaj.

Awqaf SA will once again be hosting the Hajj Waqf Pledgeline on iTV. This will take place on the eve of the day of Arafah. Awqaf South Africa, calls on you to participate in this opportunity by contributing to the Hajj Waqf Fund and help make the Hajj dream of someone, a reality.

Dr Ismail Munshi is a practising prosthodontist, a lecturer in the Faculty of Health Sciences at University of the Witwatersrand and a board member of Awqaf SA.

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Muslim Views . August 2016

37

Spread the blessings of Eid by giving qurbani NABEELAH RYKLIEF

BY the grace of Allah, we are once again honoured to welcome the blessed days of Dhul Hijjah.

This Eid, we aim to feed a million hungry mouths but this can only be achieved through your sacrifice.

Since 1993, Muslim Hands has been helping you to carry out your qurbani in over 40 of the poorest countries around the world, making sure we reach the neediest communities during the days of Eid-ul-Adha.The countries include South Africa, Malawi, Afghanistan, Bangladesh, Ethiopia and Palestine.

This year, help us to ensure that even more people are reached and provided for during the days of Eid-ul-Adha by fulfilling your qurbani obligation and giving an extra qurbani in accordance with the Prophetic tradition.

Extend the blessings of this sacred occasion by helping to provide even more impoverished families around the world with fresh meat.

There are several advantages of doing qurbani through Muslim Hands: l All our animals are sourced locally, helping sustain local farmers, reducing transport costs and cutting carbon emissions. l Tackling hunger: our qurbani programmes target those most at risk from hunger and malnutrition. l Stun-free sacrifice: we do not

stun our animals. l Locations to suit every budget: we have a range of qurbani locations to suit every budget. l Meat distributed on Eid day: meat is distributed during the days of Eid, allowing disadvantaged communities to enjoy this special time.

All the sacrifices will be performed within the days of Eid-ulAdha, in accordance with the Sunnah of our beloved Prophet Muhammad (SAW). All the meat is cut and distributed immediately, while the meat is still fresh.

There is no better time than

now to revive the beautiful practice of our beloved Prophet’s (SAW) Prophetic qurbani. Abu Talha (RA) narrated that the Prophet (SAW) sacrificed for the one who could not sacrifice from his ummah, one who bore witness to Tawhid (Oneness of Allah) and his Prophethood. (Hadith) When our Prophet (SAW) carried out his qurbani/ udhiyah he would sacrifice an extra ram for those brothers and sisters in the ummah who could not afford to carry out qurbani.

We have received many questions concerning qurbani. One

Qurbani 2016

that is frequently asked is, ‘When should you give money for qurbani?’

We advise giving your qurbani as early as possible. However, you can pay right up until the three days of Tashreeq.

Nubaishah Al-Hudhali (RA) narrated that the Messenger of Allah (SAW) said: ‘The days of Tashreeq, the three days following Eid-ul-Adha (i.e. 11th, 12th and 13th of Dhul Hijjah) are days of eating, drinking and remembering (dhikr) Allah, the Most Great and Glorious.’ (Sahih Muslim)

Collage SUPPLIED

Insha Allah, this year, your generosity will, once again, allow us to spread the blessings of Eid and reach even more needy people.

Let’s revive this beautiful practice of our Prophet (SAW) and carry out an extra qurbani this year on behalf of the needy of our ummah in the name of our beloved Prophet (SAW).

For further information on our work and how to you can donate, please call 021 6336413 or email: mail@muslimhands.org.za

Muslim Hands 9 We source animals locally because it helps local farmers

and reduces transport costs

9 All sacrifices will be performed according to the Sunnah 9 We deliver fresh meat during the days of Eid ul Adhaa to those in need

Cows from only

9 Offer your Qurbani with Muslim Hands in any one of 41

Sheep from only

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R700 each

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countries worldwide 9 Place your order in your own name or on behalf of your loved ones

EMERGENCY ZONE Afghanistan R1780 Myanmar R2650

PRICE PER SHARE Occ. Kashmir Uganda Somalia Kenya Rwanda Mali

Sri Lanka R980 Niger R980 R1050 India Gambia R1050 Bangladesh R1050 Azad Kashmir R1150

R680 R700 R700 R700 R700 R880

Pakistan Sudan Senegal Mauritania Indonesia

R700 R1050

Ethiopia Syria

R3350 R5180

Local South African Qurbani: R1600 (per sheep) Local South African Cattle : R9400 (per cow) Local South African Cattle : R1343 (per share)

WHERE MOST NEEDED: R1200 SECTION 18 A CERTIFIED

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muslimhands.org.za I 021 633 6413 Muslim Views

38

LETTERS TO THE EDITOR

Muslim Views . August 2016

Tribute to a community builder THE Muslim community of South Africa learnt with a sense of shock and sadness of the passing away of Suleman Lockhat, on Saturday, August 6, after a courageous, two-year battle with a serious illness.

Mr Lockhat, born on March 3, 1953, was a senior attorney running a busy practice called Lockhat and Associates. While running such a busy practice, community work, service to his fellow beings and service to his deen became a passion and priority in his life.

Mr Lockhat was an active member of the Muslim Youth Movement (MYM) in his youth.

He was one of the founding members of AMAL (Association of Muslim Accountants and Lawyers), where he sat as its

Suleman Lockhat - a lawyer who served his community with passion.

Photo SUPPLIED

chairman since its inception, in 1982.

Mr Lockhat saw this organisation through a number of obstacles and successes. In 2011, he stepped down from his role as

chairman in order to open new avenues for this organisation. He served on the management committee of AMAL as a key member till his last days.

Even while being extremely ill, Mr Lockhat kept in contact with the AMAL office to offer support and guidance as best he could.

Apart from AMAL, he was a member of a number of organisations, such as Muslim Vision 2020, and continued to uphold strong relationships with other organisations, such as Minara Chamber of Commerce and the South African Muslim Network (SAMNET).

Mr Lockhat played a role in the history of South Africa’s struggle towards freedom. Senior members of AMAL recall that on many occasions when AMAL

members were requested to provide assistance against the onslaught of security police against activists, he was one of those members at the forefront, lending support and assistance.

Mr Lockhat was also a founding member of both the Islamic Forum and Muslim Vision 2020.

Both these organisations are think tanks of young professionals, academics and businessmen who have done some significant strategic thinking and planning in addressing local, national and international issues affecting the ummah.

In both organisations, Suleman Lockhat made valuable inputs into mapping the road ahead for the Muslim community as an integral component of the new, post-apartheid South Africa.

What is perhaps not widely known is that, as an attorney and member of the Immigration Board, Mr Lockhat rendered yeoman service beyond the call of duty and often well into the night in dealing with the challenges faced by immigrants and refugees, especially from other parts of the African continent.

While he stood as such a well

Write to: editor@mviews.co.za • Fax: 086 516 4772 • P O Box 442, Athlone 7760

known figure in the professional and social arenas, he was known as the ultimate ‘family’ role model, dedicating hours towards the betterment of his family, both financially and emotionally. He spent the last few years personally nursing his aged mother (who he recently lost to old age) while trying to be successful in the upbringing of his children.

Mr Suleman Lockhat will surely be missed and will be remembered by one and all as a role model for his dedication towards uplifting the Islamic community.

He has proven to be a hero in all leadership roles – as a father, a son, a community socialite, a professional and a Muslim.

May Allah Almighty grant Marhoom Suleman Lockhat the highest abode in Jannah and accept his ibaadah, good deeds and service to humanity.

May the family of Marhoom Suleman Lockhat find strength in the legacy that he built and the love he has earned from thousands of people within the Muslim community and beyond.

Ebrahim Osman Muslim Vision 2020 and Enver Mulla, AMAL

Kindly include full name and address.

Letters must not exceed 500 words. The editor reserves the right to edit and abridge letters.

Muslim Views

Muslim Views . August 2016

39

School acquires bus to transport learners for extra-curricular activities LAUREN KOLIA

IMPOVERISHED learners excluded from extra-mural activities because of not being able to afford public transport now have the opportunity to also derive the benefits of after school pursuits following the sponsorship of a new school bus for Noorder-Paarl High School, in the Cape Winelands.

The school puts the education and extra-mural activities of its learners first, going to great lengths to provide after-hours programmes for its learners as an alternative to the many social ills which might otherwise befall them once lessons are over each day. However, many of the school’s learners are unable to participate because of transport affordability issues.

Stepping into the breach, recently, was the South African Muslim Charitable Trust (SAMCT) which provided R350 000 towards the purchase of a new 22-seater school bus.

The school also contributed about R108 000 towards the cost of the vehicle.

Commenting on its bus sponsorship gesture, SAMCT Trustee, Faried Boltman, said, ‘Our organisation was very pleased to have had an opportunity to become involved with Noorder-Paarl High School and to contribute towards solving a major challenge faced on a daily basis – that of safe, effective and efficient school transport.’

During 2015, the SAMCT assisted the school with a properly tarred entrance walkway, car park and feeding scheme area.

He added: ‘This is a school with an exceptional past; a school

Learners from Noorder-Paarl High School with Rasheeda Motala, South African Muslim Charitable Trust (SAMCT) Social Responsibility Officer, Darryl Mathys, Principal of Noorder-Paarl High School, and Faried Boltman, trustee of SAMCT. The Photo SAMCT school bus was sponsored by SAMCT but the school also contributed to the purchase.

which has through circumstance seen an unfortunate decline, and a school with the vision, determination and the courage of its convictions to work doggedly to return this educational institution to its former glory, in spite of being a no-fee, Quintile Three school, serving communities characterised by unemployment and poverty.

‘In view of the school’s sheer determination to better its facilities and learner offerings in the

face of seemingly insurmountable challenges, I am able to say with confidence that the SAMCT is delighted to have been in a position to have again come to the assistance of Noorder-Paarl High School.’

With Government facing austerity measures, additional funding for disadvantaged schools is going to be a problem, making the efforts of educational institutions, such as Noorder-Paarl, all but a pipe dream without external

financial assistance.

‘In this regard, I feel that private sector and charitable organisations, such as the SAMCT, have an important role to play in helping realise the vision of those who strive for educational success,’ Boltman noted.

The SAMCT was established

by Al Baraka Bank, Old Mutual and CII Holdings, in 2008, creating a vehicle for the provision of funding, services and other resources for the improvement of

the lives of South Africa’s deprived, poverty-stricken and historically disadvantaged communities.

The trust has provided financial assistance solutions to worthy causes and organisations throughout South Africa, irrespective of race or religion, with its scope of activities across South Africa encompassing four primary sectors – education, health, social development and poverty alleviation.

Boltman stressed: ‘In contributing to Noorder-Paarl High School’s transport needs, enabling the ferrying of children after school hours, it is our hope that the school will be successful in involving many more learners in extra-mural activities; learners who would otherwise be excluded from such participation because of lacking the financial means to pay for public transport.

‘Having available a dedicated school bus will, no doubt, create a safer transport environment for the learners while easing the financial burden the school faces in paying service providers for transport.

Importantly, too, teachers who have – out of the goodness of their hearts – transported learners after events will no longer face the consequence of additional petrol bills.’

He said it was hoped the SAMCT’s assistance in improving the Noorder-Paarl High School’s wider offering would contribute meaningfully towards the school’s long-term mission of restoring the school to its former glory and that the bus sponsorship would make ‘a telling difference in the lives of learners and teachers alike’.

Wishing all a joyous

Eid Mubarak Muslim Views

Focus on Finance

40

Muslim Views . August 2016

The Employment Equity Act – are you compliant?

HASSEN KAJIE, CA (SA), a director of NEXIA SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T in the Centurion office, explain the background to the Employment Equity Act and the need for compliance.

SOUTH Africa faces many challenges regarding inequality, namely, poverty, education, health care, unemployment, housing, gender issues and so on.

Employment equity aims to promote fairness and to ensure that past actions responsible for such inequalities are dealt with.

For these reasons, the Employment Equity Act, No. 55 of 1998 (‘the Act’) was established.

even those employing fewer than 50 employees are required to follow chapter 2 of the Employment Equity Act. The only exceptions are those workers and employers from the National Intelligence Agency, the South African National Defence Force and the South African Secret Service.

What is the purpose of the Act?

The law says that nobody must be discriminated against at work or when applying for a job.

Employers may not discriminate on the grounds of race, gender, sexual orientation, pregnancy, marital status, family responsibility, ethnic or social origin, colour, age, disability, religious belief, political opinion, language or HIV status.

The Employment Equity Act also says that all employment policies and practices, such as recruitment procedures, advertising and selection criteria, and job classification and grading, training and development, promotion, transfer and disciplinary measures must not be discriminatory.

The purpose of the Act is to remove unfair discrimination and to promote equity in the workplace.

How will it help workers and managers?

As a worker, the law will help remove discriminatory barriers of the apartheid past. It should give you access to training, new opportunities and promotions. As a manager, it will give you a more productive workforce – better trained and better motivated.

Who will be affected by the law?

All employers and all workers,

Muslim Views

How can the law prevent discrimination at work?

Developing an employment equity plan How does one go about developing the Employment Equity Plan? Development of the plan is the responsibility of a designated employer. It should take place in consultation with the workers.

Once the consultation process is agreed on, the plan should be made available to the workers.

The contents of an Employment Equity Plan should include the following: l Objectives to be achieved during each year l The affirmative action measures to be implemented l Information on where underrepresentation of people from designated groups has been identified, the numerical goals, a timeframe and strategies to reach these goals l The timetable for each year of the plan, outlining achievement of goals and objectives other than numerical goals l The duration of the plan (It may not be shorter than one year or longer than five years.) l The procedures that will be

Hassen Kajie

Aysha Osman

used to monitor and evaluate implementation and whether reasonable progress is being made l The internal procedures followed to resolve any dispute about the interpretation or implementation of the plan l The workforce, including senior managers, responsible for monitoring and implementing the plan l Any other prescribed matter or measures that are consistent with the purpose of the Act. If employers fail to comply, the Department of Labour could issue compliance orders. If noncompliance continues, the Labour Court could be approached to enforce the orders. The Labour Court could also issue financial penalties ranging from R100 000 to R500 000 for first time offenders and up to R900 000 for

repeated non-compliance.

Designated employers are required to report on Employment Equity by sending an Employment Equity Report to the Employment Equity Registry.

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.

Muslim Views . August 2016

41

Talking taste at Sabria’s: launch of a foodie networking event DILSHAD PARKER

JULY 27 marked the launch of Talking Taste, a foodie networking event by Hungry for Halaal. This does not mean that it’s only for foodies. The concept is all about networking over a foodie experience so it’s all about talking and all about tasting.

Hence, Talking Taste!

Sabria’s, in Wynberg, Cape Town, was the setting for 25 interesting and diverse people to connect, network and socialise over delicious food. The restaurant was warm and inviting from the chill outside. Guests started arriving and were welcomed with a lime or strawberry mojito (virgin, of course).

Chef Shaheen Kennedy, consulting chef for Sabria’s, had put together a unique menu for the night, thereby showcasing the restaurant’s catering service as well. After quelling my butterflies and opening with a short introduction, we did a round table and everyone introduced themselves, followed by starters.

The official drink of the night was sponsored by Amir. Leonard Arangies, the creator of the delectable flavour of Amir, entertained guests with a talk of what inspired him to develop Amir and its unusual flavours of Rooibos and Buchu.

Leonard hails from a winemaking background and was inspired to create this more sophisticated alternative to soda during his travels to Turkey, experiencing their delicious cuisine.

The starter plate set the tone for the night and consisted of Chilli Poppers with tomato chutney, Grilled Mozambique Prawns, Pea Espresso with toasted onion

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The first Talking Taste Halaal networking dinner, on July 27, was well attended in a cosy winter’s evening setting, at Sabria’s, in Wynberg.

Photo DILSHAD PARKER

foam, and a Corn and Butternut Bhajia with a tomato and coriander salsa. The pea soup was distinctively different and perfectly portioned in tiny espresso cups.

The prawns were tasty and the bhajia added that touch of home.

Guests did a bit of seat swapping to facilitate networking with people at other tables before the mains were served – kind of like speed dating. Yousri Hartley, the restaurant owner, gave us a background of Sabria’s with its rich history of the struggle days. Yousri is also the owner of the iconic Cosy Corner take-away, which is well-known in Wynberg.

Beautifully plated steak and perfectly done mangetout and baby potatoes were devoured alongside the delectable White Handi Chicken curry and basmati. I’d like to say that the mains brought some silence as people enjoyed their food but even the great meal could not silence the rush of conversation.

I know that any chef would just roll their eyes at being requested a well done steak but

my fillet was simply too rare and was dispatched back to the kitchen for some TLC. Most of the other diners enjoyed their fillet, bar one or two who shared my preference. The chicken handi was a hit with all who opted for it.

At the start of the evening, all business cards went into a draw for the spot prize. The winner was drawn just before dessert, the prize being a luxury carry bag of Amir. Congratulations Maryam Bibi Rumaney-Barday for winning the prize.

As we tucked into dessert platters of Chocolate Cheesecake, Salted Caramel Pannacotta and Fruit Tartlets, Chef Shaheen came out to say a few words. Shaheen is a seasoned and accomplished chef having 30 years within the restaurant industry at 5-star restaurants all over Africa.

He did not start out as Shaheen. He is better known as Grant Kennedy in the industry. As a revert to Islam the past three years, he faces some challenges when working in the industry as a

The main course on offer at Sabria’s, in Wynberg, was the grilled beef fillet medallion covered in mushroom puree with a chicken liver mousse and classic béarnaise. Accompanying this treat were grilled vegetables and whole grain mustard crushed baby potatoes.

Photo DILSHAD PARKER

consultant chef but says it’s about being smart in your cooking.

His work for the night done, he made a striking figure of a soldier from the trenches in his stained and battle scarred chef whites. He had truly laid out a superb dinner for the night, and the management and staff of Sabria’s were friendly, helpful and efficient.

Guests ranged from many industries, hospitality consulting and magazine publishing; small businesses, like photographers and modest fashion retail, mingled with scientists and financial professionals.

After dessert, I watched people get comfortable with coffees and more chatting. There was more movement as some sought out people they wanted to connect with. Cards were exchanged and follow-ups scheduled.

It was enormously satisfying to see these new relationships forming. I was told later that night that this launch event of Talking Taste set a high precedent. The general feedback was that they had got real value from the event in terms of the food, goodie bags and potential relationships.

I can only hope that the concept of networking and showcasing a restaurant is a winning recipe. Look out for more Talking Taste events in the near future.

This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za

For the record In our July edition, the Market Deli was inadvertently referred to as the Deli Market, in the headline and opening paragraph. We regret this error.

Muslim Views

42

Muslim Views . August 2016

Light from the Qur’an

Evidence of Allah Almighty’s power IBRAHIM OKSAS and NAZEEMA AHMED WHEN we consider the world of creation – the world in which we live – the Power of Allah Almighty is immediately apparent wherever we look. In this regard, Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, Risale-i Nur, draws our attention to this reality.

He says that the creation of beings, particularly plants and animals, with absolute speed and absolute orderliness; with absolute ease and extreme skill, talent, ability and order; with great value and distinction, despite extreme abundance and intermingling, clearly manifests Allah Almighty’s power.

Bediuzzaman says that to bring into existence with extreme swiftness and in extreme abundance, most skillfully and artistically, with great ease and capability, combined with the utmost care and orderliness, with great value and distinction, without any kind of confusion or deficiency, can be achieved only by a unique being whose power is such that nothing is difficult for it.

With respect to Allah Almighty’s power, it is as easy for Him to create stars as it is to create atoms; as easy to create an entire species as to create a single member of a species; it is as easy for Him to resurrect and quicken

Muslim Views

the whole earth as it is to do the same with a tree; as easy to erect a tree as tall as a mountain as it is to produce a seed no bigger than a fingernail. All of these deeds Allah Almighty performs in front of our eyes.

According to Bediuzzaman, understanding that, for Allah Almighty, the greatest universal is like the smallest particular, without any difference between them, forms an essential part of the assertion of tawhid.

Furthermore, it constitutes beneficial wisdom, is a most significant foundation of Islam and is a most profound source of imaan.

Bediuzzaman asserts that this understanding opens the talisman of the Quran and makes it possible for us to know the most secret riddle of the creation of all beings, a riddle that reduces philosophy to impotence.

In various sections in the Risale-i Nur Collection, Bediuzzaman proves that for Allah Almighty’s power there is no difference in the creation of big and small, and that we continually attest to this reality through our expression of the oft-repeated phrases of ‘He is powerful over all things’ and ‘Allah is Most Great’.

Bediuzzaman then discusses this matter further in order to bring this issue closer to our understanding. He says that if something is essential, its oppo-

site cannot have access to the essence defined by that thing. So, since Allah’s power is related to His essence and is an essential concomitant of His most sacred essence, impotence – the opposite of power – cannot in any way gain access to that all-powerful essence.

Moreover, the existence of degrees within a thing comes about through the intervention in it of its opposite. For example, strong and weak degrees of light result from the intervention of darkness; high and low degrees of heat proceed from coldness. It is, therefore, impossible that degrees should exist in that power of the Divine Essence.

Allah Almighty creates all things as if they were but a single thing. And since degrees do not exist in the power of the Divine Essence and it is not subject to weakness or deficiency, no obstacle can obstruct it nor can the creation of anything cause it difficulty.

Thus, since nothing is difficult for Allah’s power, He creates the supreme resurrection with the same ease as he creates the spring; He creates the spring with the same capability as He creates a tree; and He creates a tree with as little trouble as he creates a flower.

Furthermore, Allah Almighty creates a flower as artistically as He creates a tree; He creates a tree as miraculously as He creates

the spring; and he creates the spring as comprehensively and wondrously as he creates a resurrection. All of these He accomplishes in front of our eyes.

From this it follows that if there were no Divine Unity, the making of a flower would be as difficult as a tree or even more difficult; the making of a tree would be as hard as a spring or even more difficult; and creation would even lose its value and artistic quality. A living being that now takes a minute to produce would be produced with difficulty in one year or maybe never at all.

It is then on account of this mystery that these fruits, flowers, trees and animals that are extremely valuable despite their abundance, and extremely artistic despite the swiftness and ease of their fashioning, emerge in regular fashion and assume their functions. Proclaiming Allah’s glory, they accomplish their duties and depart, leaving behind their seed.

Bediuzzaman asserts that the power of Allah Almighty’s essence is the light of all lights; and all of creation from the atom, the plant and the living creature to the stars, the suns and the moons are extremely obedient and submissive to the command of that power of the Divine Essence.

It is for all these reasons that it is entirely natural that innumerable things should be created with

the same ease as a single thing and placed side by side with each other. No concern or task interferes with another.

Great and small, many and few, particular and universal – all are the same for Allah Almighty’s power, for which nothing is difficult.

By the decree in Surah Ya Sin of, ‘It will be but one Great Blast, and they will all be summoned to Our presence’ that is, ‘all men and jinn, with a single cry and command will be brought to Us and made present at the Plain of Resurrection’.

Again, by His command in Surah An-Nahl, ‘The hour shall be but a blinking of the eye or even closer’ that is, the bringing about of resurrection and the gathering that follows upon it will take no longer than the opening and closing of an eye or even less.

Then there is the ayah in Sura Luqman, ‘Your creation and resurrection is as a single self’ meaning ‘To create you and to bring you to life, to resurrect and gather you is as easy for Me as bringing one self to life; it presents no problem for My power.’

Bediuzzaman conveys that according to the inner sense of these three ayahs, Allah Almighty will bring all men and jinn, all animals, spirit beings and angels to the field of the Supreme Gathering and the great balance with a single command and with the utmost ease.

Muslim Views

DISCUSSIONS WITH DANGOR

The Nkandla Mega Dawah Event Thousands of people attended the event, including ambassadors, chiefs and other high-ranking members, writes Emeritus Professor SULEMAN DANGOR.

THE buzzword in KwaZulu-Natal is the Nkandla Mega Dawah Event that took place in Nkandla on Saturday, July 23. Discussions to meet the king had commenced among House of Ummah some time last year.

The idea of organising an event to highlight Islam was mooted as early as May this year. It was called the Nkandla Magnet Project. The king was to be the guest of honour. The task was undertaken by Moulana Abbas Mkhize, whose family was the first to adopt Islam in the region.

Thousands of people attended the event, including ambassadors, chiefs and other high-ranking members.

The majority came from surrounding areas. Hundreds attended from other towns and cities in KwaZulu-Natal as well as from Gauteng. The Muslim Judicial Council (MJC), United Ulama Council, Darul Ihsan and other Muslim organisations were all represented.

Muslim Views

There were a number of speakers, including the ambassadors of several Arab countries, ulama and the king. Moulana Abbas Mkhize, who was the main speaker, gave an inspiring talk on Islam.

The speaker who captured the hearts of most observers was Zulekha Mkhize whose sincerity and commitment to Islam were reflected in her voice as she spoke.

The event was billed as an occasion to invite the king to Islam, and Walid al-Sadi extended the invitation in his speech. When it was the king’s turn to speak, he described Islam as one among many religions that emerged in different contexts.

He invited Muslims to observe and participate in the culture and traditions of the Zulus. And called on the rich Arab states to assist in development initiatives.

Overall, there were very positive comments about the event, a few of which are given below: ‘It was an occasion to present Islam to the masses.’

‘It provided an opportunity to challenge the stereotype of Islam as being an Indian religion.’

‘It was an occasion to invite

the king to Islam.’

‘It gave official endorsement to Islam; this would make it easier for African Muslims to practise and propagate Islam in KwaZuluNatal.’

‘It was the first time that ‘African’ Muslims organised a major event.’

‘It paves the way for such events to be staged in different regions of the country.’

‘It brought together people of different cultures, ideologies and social classes.’

A Muslim sister of Indian origin spoke about how she was overawed by the unity of the Muslim community from all over South Africa.

She was deeply impressed by the fact that rural Muslim women continued to practise Islam despite them facing many challenges.

Comments on a WhatsApp chat group captured the essence of people’s views on the Nkandla Mega Dawah Event.

K Moqejwa saw the event as a movement toward the creation of a new Islamic society.

Moulana Abbas Mkhize believes that the doors of the Zulu kingdom have been opened to Muslims who should set up a base for Islam in the area.

Shaikh Ishmael Gqamane, chairperson of the Western Cape Shura Council, was happy to see Muslims from all schools of thoughts, including Salafis and Sufis, converge in one place, and

Muslim Views . August 2016

said he never felt proud to be an African Muslim until this event.

He believes that the aim of introducing the Mkhize clan as a Muslim family among the Zulu nation was achieved.

Ibrahim Demirah described the event as a milestone. He believes that the Arab ambassadors will make water available on people’s doorsteps.

Shiraz Gany thinks the event might assist in preventing violence against minority Muslim communities.

Goolam Kolia called it a step in the right direction.

However, there were some critical comments as well.

I questioned why only Arab ambassadors were invited and no African Muslim ambassadors.

Since Egypt is one of the most brutal regimes in the Muslim world, why would the Egyptian ambassador be invited?

There was a very critical appraisal of the event by Yusuf Goolam Ahmed who was critical of the presence of the Tijanis, who performed a hadrah dhikr at the event, a separate VIP section, the presence of the ambassador of Egypt, the king’s placing of Islam on the same footing as other religions etc.

Anwar Tsotesti questioned why Shia were barred from the event.

Siphiwo Shabangu responded that it was a private event and the Mkhize family was free to decide whom it wanted to attend.

Tsotesti claimed that a Shia brother alleges that he had been chased away from the event.

Demirah explained that the brother was asked to recuse himself and that the matter had been handled with decorum.

Nceba Salamntu claimed that several individuals had great reservations about the event.

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It was claimed that HoU was contacted and shura was made but the decision was not followed.

Abu Bakar Mtenje commented that there was no shortcut to dawah, inferring that such mega events were unlikely to succeed in attracting people to Islam.

Furthermore, he argued that if there were no follow-ups, all our efforts would have been in vain.

Gany suggested that we should not condemn the event but offer positive critique that would assist in improving such events in future.

Some suggested that whatever the shortcomings might have been, we should move on and prepare other such mega events in rural areas.

Ismail Omar, founder of the House of Ummah initiative, advised that we should not confuse negativity with introspection.

Critical self-evaluation is a necessary tool to avoid a repetition of mistakes.

The different perspectives of the event must be examined.

Turning away from self-examination is denial, which will not help in changing the status quo.

Fazel Suleman found the criticisms of the event to have been well constructed even though, in his view, the logic and points were open to debate.

The king has invited Muslims to the palace to pray. Some have accepted this offer enthusiastically and plan to make the journey.

Finally, there are some who believe that the event was manipulated by individuals who were not party to the original decision to hold the event.

In the final analysis, the Nkandla Mega Dawah Event is all the rage in KwaZulu-Natal.

Though most are waxing lyrical, there are some dissenting voices.

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Muslim Views . August 2016

From Consciousness to Contentment

The bridge between Ramadaan and Dhil-Hijjah JASMINE KHAN

I AM writing this article just days after the six days of Shawwaal so Ramadaan is still fresh in my memory. As you read this, it will be days before Dhil-Hijjah and the day of Arafah, and perhaps Ramadaan is just a memory.

However, have we ever considered that there is a bridge between Ramadaan and the month of the pilgrimage? In essence, the month of fasting is a month of intense ibaadah and a time when most of us take stock of our lives, and what we have done over the past eleven months.

Most importantly, the month promises us three things which are of inestimable value: mercy, forgiveness and protection from the fire. Similarly, the Hajj, standing on the plain of Arafah, offers hujaaj the same benefits.

During Ramadaan, Allah’s infinite mercy rains down on the fasting slave. Hujaaj have reported that they can feel the change in the atmosphere while standing on Arafah; they can feel Allah’s mercy as if it is a tangible thing.

We also know that the purpose of Arafah is to be forgiven by the All Merciful, and we return home as new born. Having been forgiven our transgressions, it follows that we are protected from the fire.

Yet, how many of us see the connection between these two events in the calendar? How many of us, with the best intentions in the world, slip into life as

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It is sad that there are still people who carry grudges, harbour resentment and refuse to forgive. Many a parent waited in vain for a child to appear on the day of Eid, and when they did, it was late in the afternoon or evening. usual once the six days of Shawwaal have passed?

This year, a few of our learned persons warned against us worshipping Ramadaan instead of worshipping Allah. In fact, one or two accused us of doing so.

This is unfair; no person can see into the heart of another, and no one can judge another and make assumptions. Ramadaan is the month when everyone intensifies their worship of Allah, examines their consciences and heightens their Allah-consciousness.

This does not, in any way, constitute worshipping the month.

There are always the few, who, in spite of doing all this, have, sadly, neglected a certain aspect that needed to be addressed.

It is sad that there are still people who carry grudges, harbour resentment and refuse to forgive.

Many a parent waited in vain for a child to appear on the day of Eid, and when they did, it was late in the afternoon or evening.

How many sisters or brothers were not greeted on this auspicious day by their siblings? There are many situations where the refusal to forgive has caused splits that the persons involved believe cannot be resolved. For example: two female relatives each has a daughter. Let us call them Mrs A

and Mrs B. The two daughters had a major disagreement and it turned ugly. Mrs A’s daughter then forbade her mother from allowing Mrs B to visit as usual. This happened five years ago and Mrs A still does not allow Mrs B to visit her. One cannot but wonder whether Mrs A fears her daughter more than she fears Allah.

In another case, a relationship that lasted nearly sixty years ended because the one party refused to attend a janazah for what he felt were valid reasons.

He felt that the deceased had done him great harm and he could not forgive her. When her sister pointed out how wrong he was, he took offence. A friendship and family connection of decades was then broken as if the delete button had been pressed on a computer. How infinitely sad!

In the current world situation, where Muslims are being attacked and are fast becoming pariahs, can we afford to live in disunity, not just as family but also as the creations of the Most Merciful and most forgiving Creator?

How can we, having begged for Allah’s mercy and forgiveness, withhold mercy and forgiveness to Allah’s creation?

When we bear grudges and harbour resentment towards someone, that person is unaware and goes about his or her life as normal.

Nabi Muhammad (SAW) is reported to have said that if you withhold mercy and forgiveness from Allah’s creation, the All Merciful One will withhold mercy and forgiveness from you.

Who of us are not in need of Allah’s forgiveness? How can we cross the bridge between these two sacred months?

As we now approach the last month of our year, the month when millions gather for the pilgrimage, what can we do at home? After the flurry of greeting the hujaaj who are departing, we go on with our lives, only to engage again in high gear when they return.

The first ten days of Dhil-Hijjah are of great significance and many of us will fast those days but is that all we can do? These are the days when we need to do more reflecting, take stock of how we live and how we interact with our fellow human beings.

Many of us will remember and even relive our own journey to Arafah. Those who have not yet been there will spend more time asking Allah to afford them that

opportunity.

It is important to reflect on the lessons of Ramadaan and try to maintain the spirit that infused our lives during that month.

We should resolve to practise mercy and forgiveness to all Allah’s creations if we hope for mercy and forgiveness from our Creator.

Let us never forget that Allah is more merciful than our own mothers, that His mercy is a thousandfold more powerful that the mercy of a parent for a child.

As we enter the holy month of Dhil-Hijjah, let us reflect and try to plug the holes in our psyche; refusing to forgive is like drinking poison and expecting the other person to die. We are human and fallible, and each of us has probably slipped a few times and done something for which we needed forgiveness.

Our greatest jihad is to overcome kibr, to subdue our egoes and to live in harmony. May Allah guide us to bring harmony to our micro world, our family, friends and neighbourhood. It is enough that, in the macrocosm, harmony has been lost. Let us resolve to do some reflection; after all, in the Holy Quran, Allah repeatedly addresses us as ‘people who reflect’.

The writer will do a programme called ‘Crossing the bridge between Ramadaan and Dhil Hijja’ every Sunday morning during August, Insha Allah. It will be limited to five ladies per session. To book call 021 696 8068/ 082 678 2517.

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Positive and Effective Parenting

Muslim Views . August 2016

45

The pleasure and pain of being a parent FOUZIA RYKLIEF A LONG time ago, I was asked to write an article for the Parent Centre’s newsletter and I responded with, ‘What about?’

All I ate, slept and drank those days were about two grown boys who had the power to evoke strong, conflicting emotions in me – my sons! I worried about them venturing out into the world, making their own decisions.

Where are they, are they safe?

What kind of women will they marry? It never ends.

They say one has to ‘let go’, literally and emotionally. Many parents will agree that we can do this in our heads but not in our hearts.

The greatest challenge for me has been to let go but stay connected.

I thought, at the time, that I would write about the emotional experience of parenting. I have learnt a lot about parenting, having raised, with my husband, two sons and having worked at the Parent Centre for many years.

I wondered that if I were to write a book on parenting, what my approach would be. I will not write about skills and tips as too many have been written on the ‘how to’ of parenting.

It will have to be about the emotional experience of parenting. Many encouraged me to do this and I asked my sons’ permission to include experiences with them in the book; they gave it.

That was a long time ago. I never wrote the book.

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I wrote earlier that parenting our sons evoked many strong and conflicting emotions in us – most parents can relate to this.

There is the absolute joy when they take their first steps, speak their first words and bring home their first reports, having done well. Then there is the worry, and sometimes despair, when they are not doing well.

A letter from the school saying that your child is disruptive in class, bullies other children or, worse still, will be suspended, makes it worse. It is quite a balancing act to reconcile our needs to have children do well and the child’s need to be accepted and loved unconditionally.

Then there are the times when they reach significant milestones, such as starting high school. I remember how proud I felt when my first child started high school.

He had to be at school the day before the term started. I insisted that he dress in full school uniform – I was so ‘opgemaak’ (excited).

When we got there, he noticed that no other child was in uniform! He was so upset that I compromised and allowed him to remove his tie and jacket. My need was that he looks smart while his need was to fit in, not to look different. This is peer acceptance, which is normal for the adolescent.

When I dropped him off on the first day, I said I would fetch him after school.

Another question we have to ask is: how do we raise children (especially boys as most violent acts are committed by young boys and men) who will not commit violence?

He promptly said that he wanted to walk out by myself. By this he implied I was not to enter the school grounds to fetch him.

This was a show of independence, another psychological task of the adolescent.

There was the time when both my sons decided to do Mathematics on the standard grade and to drop Physics. Imagine my horror!

I was good at Maths and Physics!

How could they not want to do Physics, which is such a fascinating subject!

I asked them for their reasons and they said that they did not need those subjects for the careers they have chosen! I had to take a few steps back and remind myself of what I had learnt at the Parent Centre. These were two adolescents, soon to be men, who needed to make their own decisions about the directions they were to take.

Here was a clash of developmental needs between parent and children. But it can be a healthy ‘clash’ as long as their choices are driven by positive values.

The question arises: how do we balance our needs with those of the child? How do we put aside (not deny) our feelings of disappointment when they do not do well; feelings of loss when they want to be independent; think for themselves and make their own decisions which may not be in their best interests.

If I were to write a book on parenting it will have to include the lessons I learnt from parenting my children, from being parented, our families and other parents as well as guidelines from religious sources.

It will have to be written within the stages of development of both parent and child, the psychological tasks of both and the clash of needs which often occur and how to deal with this. This aspect is crucial and very few of us realise how this impacts on child rearing.

Another question we have to ask is: how do we raise children (especially boys as most violent acts are committed by young boys and men) who will not commit violence?

People who commit violence are often cut off from their own vulnerable feelings and therefore lack empathy; they cannot imagine what it is like for the victim.

They are often people who are hurting but their hurt is not acknowledged. They are alienated from their own feeling world and that of others.

One of the answers point to

the need to connect with boys meaningfully when they are young, and to reconnect when we have ‘lost’ them. This is a topic for another article.

I referred earlier to ‘staying connected’ with my children. This refers to an emotional connection, which can also be described as attachment.

Psychoanalyst John Bowlby, in the 1950s, wrote: ‘‘Attachment’ refers to an emotional bond between an infant and caregiver where the infant seeks the caregiver for closeness and support, especially when feeling upset. In most cultures, infants are primarily attached to the mother.

‘Attachment theory speaks to the emotional bond formed between all human infants and caregivers, the role of the caregiver in nurturing the bond, the anxiety in the separation of the bond, grieving the loss of the attachment, and how either a secure or anxious bond contributes to later relationships in the life of the infant.’

It seems that the emotional connection in the parent-child relationship is one of the main ingredients needed if we are to raise well-adjusted individuals who will then make up a healthier society. This is an awesome responsibility but one that can bring more pleasure than pain.

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

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Muslim Views . August 2016

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FOR ALL

Muslim Views . August 2016

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Troy and its travails Only the Trojan wars of love, lust and betrayals, as extolled by the blind, Greek historian and poet, Homer, in his Iliad and Odyssey epic poems, live on today, writes Doctor M C D’ARCY.

Aepyornis egg from Madagascar. Sinbad the Sailor of fiction and myth was carried off by a giant bird, a roc.

(787-Wikipedia)

THE giant wooden horse stands silent amongst the excavated ruins of Troy; its sleek beauty belies its sinister, historic intent.

This modern horse is for tourists. But, once, long ago, another wooden horse, a ‘gift from the Greeks’, spelled death by fire and sword to a vibrant incarnation of the glorious city of Troy, Queen of Asia Minor, in what is now Turkey.

This Troy dates back to 1600 BCE, its history tumultuous but only the Trojan wars of love, lust and betrayals, as extolled by the blind, Greek historian and poet, Homer, in his Iliad and Odyssey epic poems, live on today; a favourite subject of movies.

The great Trojan War, cited in the Iliad, erupted when Paris of Troy lured the Greek beauty, Helen, away from her husband, Menelaus, king of Sparta, sited a marathon distance away from Athens.

In revenge, Agamemnon, brother of Menelaus, besieged Troy. The city bravely resisted even though its heroes, Paris, Ajax and Hector were killed in a skirmish. Achilles was killed, shot in his heel, his only weak spot.

But the Greeks could not breach the walls of Troy.

In a clever ruse, they left a huge wooden horse filled with soldiers outside the gates of Troy, late one afternoon. The unsuspecting Trojans dragged the horse inside the gates and left it overnight.

Under darkness, the soldiers exited the belly of the wooden horse and opened the city gates.

The Greek armies poured in, slaughtered the Trojan men and enslaved the women and children.

They desecrated the sacred temples and were cursed for it; only a few Greeks returned home safely.

A surviving Trojan, Aeneas, fled to modern-day Italy. The ancient Romans traced their ancestry to Aeneas.

This war gave us the sayings: ‘As beautiful as Helen of Troy’, ‘Beware of Greeks bearing gifts’

German archaeologist, Heinrich Schliemann, who first excavated Troy, in Turkey, during the nineteenth century.

(Copy of Schliemann-Wikipedia) Muslim Views

Shameema Dharsey at the Wooden Horse at Troy ‘replica’ for tourists.

Photo M C D’ARCY

and ‘His Achilles heel (weakness) is …’

Extensive excavations at Troy show more than nine different strata (layers) and each layer represents an epoch in the life of Troy. With time, all these layers were buried under shifting sands and mud until there were only a few grass covered hills. Homer’s Iliad was shelved as mere myth and fiction.

Homer and the Greek philosophers, such as Socrates and Plato, would have been buried in history had the medieval Muslim scholars of Baghdad, Damascus and Egypt not translated and catalogued the works of the ancient Greeks.

It is through their work that modern scholars are able to access the historic wealth of Hellenic civilisation, and it stirred western scholars to research the

Prium’s Treasure displayed by Heinrich Schliemann’s wife. The treasure is now housed in the Pushkin Museum, Moscow. There is no proof that it is the Treasure of Prium. (Prium’s treasure- Wikipedia)

past, dig up historic sites, such as the ‘mythical’ city of Troy and Homer. The modern discovery of Troy is fascinating.

History is often an accretion of facts heavily spiced with fiction.

This is probably what Germanborn Heinrich Schliemann’s life was all about. He is credited with discovering the site of the ancient Troy of wooden horse era, and the gold ‘Treasure of Prium’ but various sources decry these claims.

Born in 1822, Heinrich Schliemann boasted that from the age of eight years he knew that he would uncover ancient Troy.

Unlikely. Many of his other claims stretched truth to breaking point. But he was a brilliant linguist able to learn a language in six weeks.

He conversed in English, French, Dutch, Spanish, Portuguese, Swedish, Polish, Italian, Greek, Latin, Russian, Arabic, Turkish and German. In 1869, he

was awarded a doctorate for a dissertation on the topography around Hissarlik, asserting that it was the site of Troy.

Like the current rash of ANC and Grace Mugabe phantom PhDs, it is said that he borrowed large sections of the thesis from other people’s works.

But, Schliemann apparently did have a flamboyant life worthy of a movie, including surviving a shipwreck in a violent storm. He was a wily businessman, retiring rich at the age of 47. When his rocky first marriage ended, he advertised for a Greek wife who could translate ancient Greek for him.

In 1869, he and his 17-year-old Greek bride, Sophia Engastromenos, fruitlessly excavated at Pinarbasi, in Turkey, thought to be the site of Troy. Frank Calvert, a local archaeological expert and owner of land at Hissarlik, suggested that Schliemann excavate on his land. And the rest is history. An untrained archaeologist, Schliemann excavated like a bull in a China shop destroying valuable evidence.

Art is crucial in archaeology.

Inscribed stone pillars and friezes, sculptures, pot shards (broken pieces), coins dated or decorated with effigies of kings, and jewellery patterns can be very helpful in deducing the age of certain layers.

In this case, they searched for an ash layer of the Troy that was burnt to the ground. Carbon-14 assay of wood ashes can, with some accuracy, indicate when the wood burnt. The site probably was that of Troy but there was no ash-evidence that it was the Troy that was burnt to the ground during the Trojan wars of the wooden horse.

So, the mystery of the Illiad’s Troy story lives on, unblessed with certainty.

Heinrich Schliemann’s story of the treasure of Prium, King of Troy, is thought to be a fruitcake of fact and fiction. While Heinrich was digging around, his wife,

Sophia, spotted something glinting in the sand. She called her husband and to their joy they found a bundle of gold jewellery.

Heinrich covered it up and dismissed his gang of assistants.

That evening, they returned and uncovered a hoard of fine gold jewellery which Sophia carried away in her shawl. Heinrich called it the ‘Treasure of Prium’.

This sounds wonderful, except that Sophia was back in Athens at the time the jewels were discovered. There’s no proof that it was Prium’s jewels.

The treasure trove was smuggled out of Turkey and displayed in the Pergamon Museum, in Berlin. In 1945, the Soviet-Russian army took the jewels to Moscow where it is now housed in the Pushkin Museum.

Often stories of discovery are so exciting that one wants to believe it as truth; the world of science demands tangible proof.

Most times there is none.

People laughed and gasped in wonder that Sinbad, the sailor, depicted in the Tales of the Arabian Nights, flew on the back of a giant bird, a roc (Persian: rukh), high into the sky. It was just a story, yet, today, we know that there was once a flightless bird, three metres tall and weighing over 400kg, on Madagascar, called the aepyornis (Elephant Bird). Its egg weighed over 10kg (equivalent to 160 hen’s eggs).

I remember a newspaper report a few decades ago stating that a small boy had found an aepyornis egg on the beach in West Australia. The aepyornis probably became extinct in the 16th century.

The aepyornis was many times bigger than an ostrich and, as we well know in South Africa, ostriches can race along with a full-grown man on its back.

Was there really a roc that could fly with a man on its back?

And, was the Troy of the wooden horse story a real place? What is myth and what is history? Who can tell?

The excavated walls of Troy. There is no certainty as to which Troy era this represents.

Photo M C D’ARCY Muslim Views

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Muslim Views . August 2016

The story of Ishrat: A brittle body but an unbreakable spirit RUSHDA KLEINSMIDT

‘IF I told you my child has Down’s Syndrome or cerebral palsy you would know what that is. But when I tell people my daughter has Osteogenesis imperfecta or brittle bone disease, they have no idea what that means.’

These are the words of Rageema Livingstone, mother of ten-year-old smart mouth, Ishrat.

Ishrat was born with broken ribs, a broken leg and a dislocated shoulder. Doctors told her mother that she would not survive infancy. And, even though, in her first year, Ishrat suffered 28 fractures, this little girl has beaten all odds and still brings immense joy to her family with her wit and wisdom.

Brittle bone disease is a rare genetic disorder that causes bones to break easily due to problems with collagen production.

Children with the disease cannot go to birthday parties to play on jumping castles. They can’t go to the beach to play in the waves.

Ishrat, at age two, broke her leg by simply rolling over.

After giving birth, Rageema found that there was no local support for families affected by brittle bone disease. When searching online, all she found were American sites.

Rageema had to do her own research on the condition and learnt whatever she now knows through her experience of caring for Ishrat.

After a while, Red Cross Children’s Hospital referred other families to Rageema for guidance on coping with the disease.

Over the past ten years, Rageema has built up a little network of medical specialists and friends of Ishrat who also have brittle bones: Insaaf, who is also ten, and Liam, who is five.

Ishrat Livingstone, proud of her first medal, with Ayesha Kotwal (left) and Laila Paulsen, two of the runners who took part in the FNB 12km race to create awareness about brittle bone disease.

Photo MUNEEB PAULSEN

The angelic face of Ishrat Livingstone who has osteogenesis imperfect, better known as brittle bone disease.

Photo SUPPLIED

All three children have scoliosis – curvature of the spine. Ishrat is also pigeon-chested.

These conditions are common symptoms of Osteogenesis imperfecta.

Ishrat and most of her friends are wheelchair-bound. As children with brittle bones grow extremely slowly, and are bent over due to scoliosis, their wheelchairs have to be custom-made to cocoon their tiny, fragile bodies.

Ishrat, for example, at age ten, is similar in size to her three-yearold, able-bodied brother. Ishrat’s costs around wheelchair R12 000.

Ishrat and her friends attend Vista Nova School which offers a comprehensive caring environment, yet follows the CAPS curriculum. At the school, nurses and physiotherapists are on site.

Ishrat Livingstone, left, with Thaakira Mathews, who has congenital heart disease. Both participated in the 12km race, aided by the Palestine Children’s Photo SUPPLIED Relief Fund Cape Town chapter Lace Up For Change Team.

However, annual fees are in the range of R17 000 per child.

Children with brittle bone disease would battle in regular schools, where children can be cruel and the environment is not adapted for their unique needs.

However, after medical expenses and other brittle bone specific needs, some of the families affected are not able to afford the fees at Vista Nova.

For this reason, Rageema’s network has started a raffle to raise funds for school fees for two children at Vista Nova. A ticket of R50 puts you into the draw to win one of three R500 vouchers sponsored by AK Wholesalers, to be redeemed at their online store.

Startling facts uncovered in conversations with Rageema include: In my conversations with Rageema, I was shocked to hear of some of the challenges, particularly on the financial front, faced by families whose children have brittle bone disease.

Medical aids do not have Osteogenesis imperfecta listed as a chronic condition. All brittle bone-related claims are paid from Rageema’s medical savings. A custom-made wheelchair, which is a medical appliance, is also not covered by medical aid.

Often, children with brittle Ishrat Livingstone with Abdeyah Fredericks, Event Coordinator for the Palestine Children’s Relief Fund Cape Town chapter.

Photo SUPPLIED

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bone disease require rods in their legs. Rods are generally replaced annually and cost around R6 500.

Children who suffer from brittle bone disease also feel isolated.

Until a few years ago, Insaaf, one such child, thought she was one of a kind. She had no idea that there were other children like her out there. Then she met Ishrat and Liam.

Now, after ten years of handson experience with the challenges of raising a child with Osteogenesis imperfecta, Rageema has decided to establish an organisation that will aid others who find themselves in her position, to offer them the support she so needed when Ishrat was born.

Rageema has decided to register an NPO – The Brittle Bone Trust.

The objectives of the trust are simple: l Raise awareness of Osteogenesis imperfecta (brittle bone disease); l Create a support structure for families affected by brittle bone disease; l Create a social network for children with brittle bone disease to aid their development; l Raise funds for various needs of families affected by brittle bone disease e.g. school fees and medical appliance needs.

Recently, a group of runners, representing the Palestine Children’s Relief Fund Cape Town chapter Lace Up For Change Team, took a group of wheel-

chair-bound children on the FNB race route.

Faizal Jacobs explained that the backache caused by pushing a wheelchair for 12km was forgotten when he saw the joy on the faces of these children. There are no words to explain the impact this outing had on them – the excitement of being part of something normal, to be outdoors, to receive a medal.

On Sunday, August 28, 2016, the PCRF (Palestine Children’s Relief Fund) Lace up for Change runners will again be taking to the streets with their new friends with wheels. This time, they will take on the Blisters for Bread 10km race, one of Cape Town’s most popular charity events.

While the main beneficiary of this event is the Peninsula School Feeding Association (PSFA), the Lace up for Change team hopes to use the race to create awareness around Osteogenesis imperfecta and give the kids another opportunity to earn a medal.

All who know Ishrat are amazed by her intellect and maturity. Her school has informed Rageema that she has already completed the curriculum for the year and that she now assists teachers with other learners. She knits and crochets and reads up on a broad range of topics. If you looked up the word ‘precocious’ in a dictionary you should find a picture of Ishrat’s smiling face.

To read more about the life of Ishrat, Liam and Insaaf visit www.brittlebones.co.za. If you would like to contribute to the school fees collection, Rageema invites you to contact her via FaceBook, by email on rageema@brittlebones.co.za or on 061 242 6255.

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