Muslim Views, August 2017

Vol. 31 No. 8

DHUL-HIJJA 1438 l AUGUST 2017

THE editor of Muslim Views, Farid Sayed, was one of five recipients of the Masjidul Quds Lifetime Community Service Award at a function on August 9.

Sayed was recognised for over 40 years of service to journalism as reporter at Muslim News and founding editor of its successor, Muslim Views.

On page 3, his colleague, Mahmood Sanglay, reports on Sayed’s award, and on page 12 are details of his fellow awardees at the event.

Photo SHARAFAT JAFFER

The celebrated Palestinian activists who visited Cape Town from August 5 to 11 had an opportunity to participate in a symbolic planting of an olive tree on Table Mountain. They visited the renowned World Heritage Site on August 8. Pictured above, from left, are Salam Tamimi, Janna Jihad Ibrahim, Bassem Tamimi, Ahed Tamimi, Nawal Tamimi and Muhammad Nawajah.

Photo SHAFIQ MORTON

Resistance in face of occupation MAHMOOD SANGLAY

RESISTANCE in the face of occupation is normal. Conversely, silence in the face of occupation is abnormal. This is one of several powerful messages conveyed by the delegation of eight Palestinians who undertook the Pals4Peace tour in South Africa from July 19 to August 14.

Another message from the Palestinians is that they do not

wish to be regarded as victims but as freedom fighters.

They called on all South Africans to escalate the international call for isolating Israel as an apartheid state.

The tour was organised and hosted by Shamsaan, an annual calendar project in which Palestinian children’s art is featured, detailing the narrative of their struggle through art and photographic portraits.

Awqaf SA, the Ahmed Kathrada Foundation and the Palestine Solidarity Alliance collaborated with Shamsaan in organising the tour, which coincided with International Youth Day on August 11.

The delegation is essentially a family from Nabi Saleh, that participates in weekly demonstrations against Israeli occupation. Nabi Saleh is a village in the central West Bank in Palestine with a pop-

ulation of 600, and 62 per cent of which is occupied by Israeli settlers.

The Palestinians on the tour were led by Bassem Al-Tamimi, 51, a grassroots activist against Israeli occupation since he was a teenager at school, and his wife Nariman. The couple were joined by their 16-year-old daughter, Ahed, and their two sons Salam and Muhammad.

Also part of the delegation were Nawal Tamimi, Bassem’s cousin, and her 11-year-old daughter Janna Ayyad. Muhammad Nawajah, 12, is not a member of the family and is from the village Sussiya, in South Hebron.

What all these Palestinians have in common is non-violent resistance against the brutality of Israeli occupation. They routinely confront the killing of non-violent protestors, arrest, forced removal, demolition of their homes and deprivation of basic needs, including water and electricity.

The Palestinians draw strength from resisting the occupation collectively as families. Children join their parents in the weekly protests, expressing solidarity and courageous defiance.

The two children in the delegation who emerged as celebrated activists internationally are 11year-old Janna and 16-year-old Ahed. Janna is known as a child journalist and an outspoken voice articulating the aspirations of the Palestinian people.

Ahed is the recipient of a Turkish human rights award in 2013 after a video of her defiant confrontation with Israeli soldiers in 2012 shot to prominence on social media.

Bassem al-Tamimi told Muslim Views that the struggle as families and the strategy of non-violence is not unique and that it is the popular mode of resistance in Palestine.

He is of the view that although Hamas is officially committed to the armed struggle, both Hamas and Fatah agree that non-violence is the best strategy for all Palestinians.

Together with the global BDS campaign, the non-violent struggle is most effective for the purpose of isolating Israel internationally.

Al-Tamimi also believes that a two-state solution cannot work.

The sheer weight of economic and territorial control by Israel over Palestinians is so irreversibly entrenched that any two-state solution offers no appeasement for Israel’s unrelenting quest for colonial control over occupied land.

Therefore, it fails to offer Palestinians any hope in their aspiration for justice. Al-Tamimi argues that the one-state solution is therefore the most just and practical solution.

Al-Tamimi, who studied economics and holds a masters degree in International Relations, says their visit to South Africa represents the voice of the non-violent resistance in Palestine.

Muslim Views . August 2017

Political antics prejudice the people

T

HIS month is eventful on both local and international fronts for a number of reasons, all of which relate to important social justice issues.

August is women’s month and August 9 is dedicated to the 20 000 women who marched to the Union Buildings in 1956 to protest against the apartheid pass laws.

The celebration of women in this month occurs against a backdrop of the continued marginalisation of women, who remain vulnerable to risks of violence, abuse, rape and poverty.

The brutal assault of a woman by the Deputy Minister of Higher Education, Mduduzi Manana, is beyond the irony of its occurrence in this month.

Of greater significance is that it is someone in a position of political leadership and power responding with violence against a woman in a dispute.

The same applies to Grace Mugabe whose assault of a woman foregrounds the rampant abuse of a position of power.

What Manana and Mugabe have in common is their disregard for their obligation as leaders to demonstrate exemplary conduct.

They have chosen to place their baser impulses above the interests of the people, violating basic standards of decency in dealing with fellow humans.

A choice of a similar nature is evident in the outcome of the parliamentary motion of no confidence in the President on August 8, 2017.

Opposition parties, whether through genuine expressions of their conscience,

or through mere rhetoric, generally voted, as expected, to unseat the President.

ANC MPs essentially had a simple moral choice: whether to place the people above the party or vice versa.

The fact that at least 31 ANC MPs voted to unseat the President is not only an indication of their moral choice but also of the gravity of the rupture within the ruling party.

However, the count reflects the minimum number of voices who are willing to speak truth to power under cover of a secret ballot, with the exception of a singular voice of open public dissent.

It is clear that the conventions of democratic parliamentary and party structures obstruct the will of the people.

Loyalty to a party is akin to loyalty to a corporation.

Many are the parallels between the private sector and government, for both fail, in significant ways, to serve the interests of the people.

While corporations in a liberal democracy are expected to do so, it is the government that is entrusted with the mandate to serve the people.

The people are therefore left to speculate and hope that the minority voices of internal dissent in the party will hold to account the majority of its corrupt leaders at the party’s next national conference.

Are South Africans expected to continue witnessing political antics that offer continuing drama and sensation instead of relief and service to a people under the yoke of poverty and economic depression?

Similarly, are the bereaved families of Marikana expected to wait another five years or longer for justice after the massacre on August 16, 2012?

While it may even have been politically expedient to do so, the government failed to develop the town in respect of basic services.

There has been no compensation or reparations, nor any political responsibility or accountability.

While those directly responsible for killing the miners walk free, the people of Marikana cry out for justice and remain witness as the historically exploitative mining sector has eyes only for profit.

Marikana has changed nothing for those directly affected, nor for the majority of the poor and marginalised in South Africa.

Government corruption is so entrenched that even the parliament’s Public Service and Administration Committee was snubbed in its attempt to interrogate the Public Service minister for alleged corruption.

While the political antics continue, civil discontent rises.

Eid mubarak to all our readers and advertisers - Muslim Views Management

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Lifetime Award honour for Muslim Views editor

The management team at Muslim Views celebrated the Lifetime Community Service Award received by the editor at their offices on August 15. They are, from left, Dr Elias Parker, Sharief Hassan, Mahmood Sanglay, Shaikh Sa’dullah Khan, Shabodien Roomanay and the honoured editor, Farid Sayed.

Photo SHARAFAT JAFFER

MAHMOOD SANGLAY

THE editor of Muslim Views, Farid Sayed, was the recipient of the Masjidul Quds Institute Lifetime Community Service Award on August 9.

In introducing Sayed, Shaikh Sa’dullah Khan paid tribute to him as one who has served the community both as a journalist and community worker.

He was founding chairperson of the Cape Town chapter of the Union of Black Journalists, an executive member of the Media Workers Association of South Africa (Western Cape), an editorial committee member of the Hospital Welfare and Muslim Educational Movement and foundation management committee member of the Imam Abdullah Haron Education Trust. Sayed was also an executive member of the Thornhill Residents Association and chairperson of the Madrasatul Quds Parent Teacher Association. His role as media professional extended to that of anchor for Radio 786 for its long-running morning drive-time programme. He was mentored by the likes of James Matthews and, in turn, the likes of Aneez Salie, Rafiq Rohan, Ayesha Allie and many others served under his editorship at Muslim News.

In 1982, Sayed collaborated on a groundbreaking media project when he co-edited a special ‘Islam in Focus’ edition of the South African Outlook, a monthly publication that took an ecumenical approach to issues of oppression and racial discrimination.

As journalist, he addressed global as well as local issues, typically those that relate to social justice. Shaikh Sa’dullah pointed out that this was the appropriate way to honour the legacy of Imam Abdullah Haron who committed his life to liberating the oppressed.

Shaikh Sa’dullah served as editor of Muslim Views when the paper changed hands in 1997. He recognised Sayed as a ‘faithful comrade, a genuine brother, a selfless friend’.

In his acceptance speech – and subsequent exchanges – Sayed congratulated his fellow awardees and expressed appreciation for an award from a community-based institution. He acknowledged the crucial role played by colleagues and supporters of both Muslim News and Muslim Views over many years.

Sayed paid tribute to his mother, his sister and his wife, Zaitoon, for their love, guidance and support. The latter, in particular, encouraged him when Muslim Views faced its worst financial crisis.

He added that he shares the award with his first writing coach and political mentor, James Matthews, as well as Uncle Umaruddin ‘Don’ Mattera and Abdul Quayum Sayed.

In addition to his initial mentors, Sayed expressed his gratitude to early colleagues like Ajmudien Gaffoor, Hassan Asmal, Muhammed Haron and Asif Mohamed who supported him during very challenging times at Muslim Views. He extended this recognition to his current colleagues at Muslim Views, namely, Sharief Hassan, Mahmood Sanglay, Dr Elias Parker, Shabodien Roomanay and Shaikh Sa’dullah Khan.

Sayed pointed out that the award is significant in that it recognises the contribution of community media, which was marginalised during the apartheid era and continues to be marginalised – albeit in a different form – by the present-day elites: government and corporate media.

He said community newspapers were a courageous voice for the oppressed against the apartheid regime. Grassroots, in Cape Town, Saamstaan, in Oudtshoorn, Logra News, in Grassy Park-Lotus River (edited

by Ebrahim Patel, our current Minister of Economic Development), amongst others, provided a platform for the poor and working-class whose voices were often not heard in the white-controlled corporate media.

Today, community newspapers still face challenges, and government agencies tasked with the mandate to carry out the media transformation project should act in the interest of community newspapers instead of placating the fears of corporate media.

Sayed thanked the community-based businesses that have been the economic life-blood of Muslim Views. It is their long-standing support that has ensured Muslim Views is a financially viable institution in the face of a rapacious corporate media.

Footnote: See page 12 for details of the rest of the recipients of the Masjidul-Quds Institute Lifetime Community Service awards.

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Muslim Views . August 2017

The imam who turned a shebeen into a mosque HARARE is one of 22 sites in Khayelitsha, on the Cape Flats, and the setting of the shebeen that was turned into a mosque in 2012. The story of this transformation from sacrilegious to sacred land use is inseverably connected with that of Ntsikelelo Ntintili, now known as Shaikh Nazeem.

Shaikh Nazeem embraced Islam at the age of 15 while living in Crossroads, another apartheidera settlement established in the late 1970s.

Apartheid was designed to separate communities by means of the artificial construct of race, in its policy of separate development.

While its legacy persists in the racial discord of today, it is a failed project of racial segregation. Despite racist laws, people naturally breached these boundaries and commingled. So the teenager of Khayelitsha went to play soccer with friends in Tafelsig, Mitchells Plain, where he first encountered Muslims. He admired the Muslim boys clad in white thoubs going to madrasah and wished he could be like them. But he felt like an outsider enchanted by a culture exclusive to the other. Later, he had an opportunity to accompany one of his Muslim friends going to pray in Masjidul Amina, in Tafelsig. He recalls how a member of the mosque committee, Salie Benjamin, invited him in and showed him how to perform the ritual ablution before entering the mosque.

Shaikh Nazeem Ntintili, left, imam of the Harare mosque, in Khayelitsha, Cape Town, is pictured with Iman Xolani, a resident of Harare who once frequented the premises when it was a shebeen. Imam Xolani is now a committed Muslim and supports Photo PHIRI CAWE the mosque in its outreach programmes.

The young Ntsikelelo joined the Dhuhr congregational prayer and emerged feeling that he had undergone a change. It was a joy he had never experienced before.

He uttered the Shahadah (declaration of faith) and immediately accepted Islam, and his new name, Nazeem.

Thereafter, Boeta Salie went with the new revert to announce the decision to his parents, who accepted their son’s new faith. He grew close to the Benjamin family and enrolled at Muhammadeyah Primary School, in Wynberg, to continue his formal education.

In later years, Shaikh Nazeem attended classes at Qaasimul

Uloom, in Philippi. He was also the student of the late Imam Yusuf Nombexeza of Masjid Al Fatiha, in Kuyasa, Khayelitsha. This is where he received his training as imam until Imam Yusuf passed away in 2009. He is currently studying hifdh under the tutelage of Moulana Imraan Jeppe at Dar As Salaam Masjid, in Tafelsig, Mitchells Plain.

In 2012, while raising funds for Masjid Al Fatiha, from Somali informal traders in Khayelitsha, Shaikh Nazeem felt the need to advance the spread of Islam in the township. In Mew Way, Harare, he encountered only shops, churches and shebeens.

However, Shaikh Nazeem had a vision of a dedicated structure for prayers and a madrasah. He requested land for this purpose from the local civic organisation but was told that there was none.

The only option was to purchase a house and convert it into a mosque. And thus he discovered a shack used as a shebeen for sale at 68 Mew Way, in Harare. The owner had died and had left it to his girlfriend, who wanted to sell it for R17 000. Shaikh Nazeem appealed to the one philanthropist he knew at the time, Hassan Akiemdien. The latter agreed but they discovered that some pastors had already paid a deposit of R10

000 for the property. Akiemdien had only R3 000 in hand but he offered R18 000, paid the R3 000 deposit and fetched the balance of R15 000 at his home in Pelican Heights. Thus the deal was made and closed the same day.

Akiemdien ceded legal ownership to Shaikh Nazeem. The latter agrees that the mosque is waqf, which means he cannot claim private ownership and that in terms of Islamic law he is simply its custodian.

Shaikh Nazeem cleaned the premises and installed the basic facilities of a mosque. He is also one of three trustees of the mosque, and one trustee is a woman. They consult each other on the management of the affairs of the mosque.

The mosque accommodates about seventy people and is used by fifteen local families for the five daily prayers. However, Jumuah prayers are held at the mosque in Litha Park, adjacent to Harare.

The mosque is also used for adult and children’s madrasah classes and as a base for door-todoor propagation of Islam among local residents. Shaikh Nazeem says the mosque has, since inception, been welcomed by the local community. Unemployment is a major challenge and the mosque is regarded even by those who are not Muslim as a place of assistance. He is encouraged by the support he receives from people like Shaikh Ismaeel Qamane, imam of the mosque in Gugulethu.

However, he attributes the condescension from some Muslims to racism in our community.

MV0003 GRAPHIC DEVELOPMENT

MAHMOOD SANGLAY

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Muslim Views . August 2017

Haajer: a symbol of dignity SHAIKH SA’DULLAH KHAN

PROPHET Ibrahim (AS) was the first to announce the hijjul-bayt or pilgrimage to the House; a ‘house’ whose grandeur lies in the basic, simple undecorated Kaabah or ‘cube’.

The six sides of the cube encompass every direction and simultaneously their sum symbolises all directions while the Kaabah itself is facing no direction in particular and yet all faithful take it for qiblah or direction of worship.

(Quran 2:115)

Stature of the household of Haajer Toward the west of the Kaabah there is a semi-circular, low wall arching towards the Kaabah – the Hijr Ismail or the lap of Ismail; the area in which Prophet Ismail (AS) was raised – his kindergarten. The maqam (place of standing) of Ibrahim is close by and Haajer’s (RA) grave is in the environs of the Kaabah.

Haajer, the ‘black, slave

woman’, the seemingly weakest and most discriminated of Allah’s creatures, was given a place of dignity next to His own house – an affront to all chauvinists, bigots and racists.

Some of the essential rituals of Hajj are a memory of the Nubian Haajer. When we run the saee between the hills of Safaa and Marwah, realise that we are re-enacting the running of Haajer.

Her selfless search for the liquid of life to nourish her baby, who was the forefather of Prophet Muhammad (SAW), was an act so valued by Allah that He considered it worthy enough to be incorporated as an integral component of the Hajj.

Prophet Ismail was nourished from the waters of Zam-zam and we still drink from that water today.

Remembering the migrant Islamic tradition has provided two possible reasons why she was named Haajer.

One is that she was a female

Shaikh Sa’dullah Khan is the CEO of Islamia College, Lansdowne, Photo SUPPLIED Cape Town.

migrant or muhajirah; the other is that she was inclined (hajara) to distance herself from evil.

The Prophet (SAW) intimated that the ideal immigrant is the one who behaves like Haajer. Hajara Haajer (Hijrah is what Haajer

did).

Over the past three years, hundreds of thousands of refugees from the Middle East entered the European Union in the biggest refugee crisis since World War II; people, mostly Muslim, searching for a sanctuary from war-torn towns and broken lives.

They are also muhajireen.

Have we forgotten that the first Muslims escaped persecution in Makkah and found refuge in Abyssinia?

Have we forgotten that the Prophet (SAW), his family and followers made hijrah, finding refuge in Madinah?

As for these refugees, their pain is indeed our shame. The refugee issue must be dealt with in a longterm, cooperative, globally responsible way. The worst disease of this day and age is that of people being uncared for and feeling unloved.

There is so much hurt in this world despite so much capacity to show love. In a world where there is so much pain, so much hurt, so

much loneliness, what we need is the quality of compassion.

Hajj celebration and remembering the migrants As millions of Muslims gather in and around the sacred city of Makkah, coming from every corner of the globe, responding to Abraham’s call, do we not reflect that the whole Hajj reminds us of the plight of refugees?

The pilgrims go in the most basic form of clothing from place to place: Makkah to Mina, Mina to Arafah, Arafah to Muzdalifah, Muzdalifah to Mina; no belongings living in tents.

How could we reflect on the Hajj and forget the refugees.

How could we ignore the refugees especially in this time of crises?

Haajer, who is central to the Kaabah and whose saee is part of the Hajj, reminds us, by her very name, never to forget the plight of those who leave their homes to find security somewhere safe. Eid mubarak!

Haajer, the ‘black, slave woman’, the seemingly weakest and most discriminated of Allah’s creatures, was given a place of dignity next to His own house – an affront to all chauvinists, bigots and racists.

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Muslim Views . August 2017

From the doors of death to a campaigner against social ills In women’s month, VANESSA RIVERA DE LA FUENTE highlights the contribution of a grassroots woman with an unconditional commitment to the advancement of her community, and an unwavering faith that life without violence is possible in South Africa. Soraya Salie has been at the doors of death. She has survived to become a living example of hope and of God’s grace.

SORAYA Salie has lived in Bonteheuwel all her life. Born into a Catholic family, she embraced Islam in her youth.

Over the years, she endured many challenges on the Cape Flats. She shared with me her journey from a domestic life focused on family to an outstanding activism for peace, women’s rights and community improvement.

She founded the Bonteheuwel Walking Ladies (BWL), a grassroots organisation that is transforming the face of Bonteheuwel, and has gained respect and recognition both at international and national level.

‘It all started with a walk,’ says Soraya about the origin of the BWL. ‘We walked the perimeter of Bonteheuwel and met at our club for exercise. Over time, we formed a circle of safe space for members to speak about their challenges, whereby we offer a support structure of compassion. Every member benefits from what comes our way.’

Soraya Salie has been inspiring the women of Bonteheuwel for the past ten years to empower themselves to serve the community and build a culture of peace and non-violence.

Photo SUPPLIED

It was a hard test of faith that led Soraya to begin her mission as change maker: ‘I began this initiative nine years ago, after being challenged with my health. I had an emergency hysterectomy due to womb cancer at 27. During 2005, I was diagnosed with Pituitary Adenoma.

‘My neurologist said there was a fifty-fifty chance of success. The surgery was successful and the recovery was not too bad, until my colon started playing havoc with me. During 2006, I had a few colon surgeries and after the fifth one the doctor gave up on me.’

But her faith kept her going.

‘That day, tears were rolling till we

arrived home. I went straight to my Quran, begged Allah for His forgiveness and to grant me wisdom. I opened the Quran at random. I found a verse that since then I treasure and use as my inspiration: Do not despair! Never give up hope in the soothing Mercy of your Lord for whoever gives up hope in the soothing mercy of their Lord, has no faith.’

(12:86) She recovered to enjoy family life with her husband, children, nieces and nephews but also to do her part in improving her community.

Soraya, a peace ambassador of International Women Peace Group and recipient of the WIWISA 2016

award, says that the main objective of the group is to inspire: ‘Our central objective is to get as many mothers and sisters to come on board so that we can inspire every woman in Bonteheuwel to uplift herself and to become involved in our community, to serve humanity.’

She firmly believes that Islam is a message of peace and dignity for all people. Therefore, the BWL is open to any woman: ‘The women involved are between the ages of 40 and 87. Most of them don’t have much secular education but they are blessed with wisdom. We are on a ratio of 50/50 Muslims and non-Muslims. We hold no barriers between religion, creed or colour.’

This year, the BWL is celebrating ten years of loving commitment to the well-being of the women of Bonteheuwel and their families. Since the first steps in 2007, the group has grown and strengthened in membership and collaboration networks.

‘In January 2007, I approached a dear friend of my late mom, Aunty Shariefa Lagkar, to walk with me around Bonteheuwel. Ten years later, we are way beyond walking; we are talking, uplifting, empowering, healing from trauma, preventing domestic violence, knitting and much more.’

The BWL works with the City of Cape Town’s Sports and Recreation Department. They also have a partnership with South African Faith and Family Institute (SAFFI), International Women Peace Group, Embrace Dignity and are affiliated to a worldwide club net-

work.

For Soraya Salie, people united around finding solutions to their problems contribute to the development of a very necessary sense of community: ‘The biggest social ills we deal with are domestic violence, drug and alcohol abuse.

‘We observed many challenges among our members. We find that many of our members have broken hearts due to the social ills in our area. That’s why we always invite professional, skilled people to do workshops with us.’

She argues that community activism in Bonteheuwel also contributes to breaking stereotypes about the Cape Flats, stereotypes and prejudices that hinder social inclusion.

There are complex social problems in Bonteheuwel but the solution lies in the talents and skills of the community: ‘I humbly encourage our people to go out and serve your communities. We all have challenges but when you step out of your home and listen to other people’s challenges, you realise that yours is but a drop in the ocean.’

She hopes for the best in the coming years for her and her ladies: ‘I’m a very positive person and a strong believer in faith and prayer. And that is what made me strong: faith and trust in Allah for Allah is the All-Healer.’

Vanessa Rivera de la Fuente, a Chilean Muslim, is a social educator and communication specialist, journalist and research consultant. She is also an independent scholar in Women’s Studies, Religion and Politics.

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Muslim Views . August 2017

The challenges facing a Latina on the road to Islam AMINA WAGGIE

VANESSA Rivera de la Fuente, 41, is a revert to Islam. She was born in Chile, South America and is a social educator and communications specialist, research and editorial consultant and a non-government organisation (NGO) advisor.

She is also a social and digital entrepreneur committed to gender justice and the strengthening of grassroots organisations.

Vanessa was born and raised in a Catholic family, like most South Americans who followed the Catholic system of Rome. It was customary to be sent to a Catholic school and then afterwards to a theological high school so, between the ages of ten and sixteen, she was studying religion in a Catholic environment at a convent.

At this young age, she learnt a lot about Catholicism. As she continued to learn, some worrying questions arose about aspects of the theology, such as who is God and what is the purpose of creation. But the answers she got did not satisfy her.

During her school years, interaction between people of different religions and denominations was something very uncommon. It was only as a 30-year-old that Vanessa started her own search. She conversed with Christians from different denominations and started reading about other religions.

In 2008, she was working as a project director at an NGO in South America, and they sent her

Vanessa Rivera de la Fuente.

to Morocco for six months to train the new project director.

This was the first time she was exposed to Muslims in the flesh, and she took that opportunity to speak and interact with them, something she had never done before. This was her first opportunity to observe Islam and Muslims beyond the stereotypes that she had been exposed to as a child.

After her time in Morocco, she then moved to do some NGO work in Argentina, where there is a big community of Muslims. During her time there, she started studying Islam because it was the only faith that she had not yet learnt about.

‘It was beautiful. All my questions that I had about who God is

and what the purpose of creation is, was answered and my soul found peace,’ said Rivera de la Fuente.

After studying and reflecting on Islam for two years, she felt that she was ready to take her Shahadah. Upon taking her Shahadah she told the imam that she was ready to take this path and be accountable for her decision.

At the time, she thought that if she told people that she was a Muslim woman, they would react with outrage so she waited for about six months before ‘coming out’. To her surprise, the reaction was beautiful. Her family and friends accepted her decision and supported her.

Over the last few years, her

family has made an effort to understand a bit more about Islam.

It was a different experience for them because they had never been exposed to Islam and suddenly there was a Muslim in the family, and one who is active in promoting the message of social justice in Islam.

In the beginning, though, her family was a bit afraid, not because of her but they feared the reaction of other people. But over time they saw it as a blessing on their family, giving them the opportunity to grow spiritually.

After becoming a Muslim, Vanessa had a hard time finding work because companies wouldn’t hire her not just because of her faith but because she was a practising Muslim and a lecturer in Islam.

Part of the work she does in South America is to do with breaking the stereotypes of Muslim women because those stereotypes are based on gender and affect more Muslim women than females of other faiths.

When women embrace Islam, the first thing they want to do is express that identity but there are challenges involved when it comes to the working and academic environment because, says Vanessa, people look at them as incompetent. Muslim women are assumed to know nothing, and are seen as stupid.

‘This is very challenging because in a world that oppresses women, to find your voice is diffi-

cult, and to get the confidence to stand up on your feet and say what you think, and what your vision of the world is. So it’s hard when you find this presumption of incompetence coming from not only other religions but also from within the Muslim community towards reverts,’ says Rivera de la Fuente.

This presumption of incompetence that she faced deeply hurt her. The assumption was that because she was not born a Muslim, she cannot truly understand or know Islam and will never get to the stage where she will know as much as someone who was born Muslim.

During her first years of being Muslim, this presumption of incompetence hurt her a lot because it made her feel that being born Latina and coming from a Catholic family was something that offended Allah. So she should be ashamed of it. And she felt that this was unfair.

‘If people don’t accept you, just know that Allah accepts you because it’s Allah who loves you and calls you to Islam, not your friends,’ advises Rivera de la Fuente.

That is how she came to terms with it, and whenever she found this presumption of incompetence that was based on race, origin or class, she said to herself that everyone has their own jihad; hers is to understand that every time that happens, it’s a test to prove her faith.

Muslim Views . August 2017

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Madrasah-tul Madina works towards effective madrasah education AMINA WAGGIE

MADRASAH tul Madina (MTM) presented the Cape Madaris conference on Effective Teamwork for Efficient Teaching, at Islamia College, on Saturday, August 5.

MTM decided to organise this conference because of the challenges they face due to gangsterism and drugs within their community. These issues are having an impact on madrasah education.

They invited all madaris in Cape Town to attend, and although the conference was especially for madrasah teachers, also in attendance were high school teachers, principals and others involved in the development of education within communities.

‘Madrasahs and madrasah teachers have been neglected over the years, and prior to this conference they haven’t had the platform to share their ideas.

‘The theme is effective teamwork for efficient teaching so the main focus at this time is teamwork and how we can have cooperation amongst madaris so that ideas can be shared along with resources,’ said Moulana Muhammad Kamalie, the Secretary of MTM. The conference had a wide range of speakers who kept the attention of the audience by interacting with them through question and answer sessions.

‘Teachers possess the power to make the life of a child miserable or joyous; they can be a tool of torture or an instrument of inspi-

Staff of Madrasah tul Madina (MTM) together with some of the keynote speakers and a delegate at the Cape Madaris Conference. Back (from left): Moulana Khalil Osman, a delegate; Muallim Abdurazak Colbie, teacher at MTM; Moulana Abduraghmaan May, Principal of MTM; Shaikh Sadullah Khan, CEO of Islamia College; Moulana Muhammad Kamalie, Secretary of MTM; and Boeta Salie Hendricks, a teacher at MTM. Front (from left): Mr Tajuddin Akleker, the programme director; Professor Aslam Fataar, Chairperson of the Education Policy Studies Department at Stellenbosch University; and Photo EBRAHIM ISMAIL Dr Ebrahim Arnold, lecturer at the International Peace College South Africa.

ration. It is the teacher who decides whether the young mind is energised or demoralised,’ said the first speaker, Shaikh Sa’dullah Khan, who spoke about teamwork and teaching. With this statement he immediately caught the attention of the audience.

The next speaker was Lameez Gasant, an educational psychologist, who presented a talk on fulfilling the emotional needs of learners.

This topic raised many questions from the audience enquiring about how to deal with children from different backgrounds when it came to learning or disciplining them.

‘Children who grow up in poverty have a dysregulated nerv-

ous system. Behaviour starts in the brain and if your nervous system is dysregulated, proper learning and emotional maturity cannot occur.

‘For children to function properly in a learning environment, they need their physical needs to be seen to and then their safety needs; then they must have a sense of belonging and experience love, then only does the brain come online for learning,’ said Gasant.

Professor Ebrahim Arnold, from International Peace College South Africa (Ipsa), put forth considerations of a madrasah plan for 2020, suggesting that the values and teachings during the time of Prophet Muhammad (SAW) be reintroduced.

‘Tarbiya, in effect, should be looked at as upbringing, rearing and nurturing. Madrasah is not just about a teaching space, not about the curriculum or the syllabus but it is in fact a purpose,’ said Professor Arnold.

Mariam Karstens, a parent of a student at MTM, gave a talk on her experience as a mother and how she believes that the achievements at madrasah should be more celebrated than that of secular education. Her main advice to the students in madrasah was to study hard, as if they are at university, and their graduation day will be on the Day of Judgement.

The next speaker, Professor Aslam Fataar, from Stellenbosch University, spoke about ‘The cre-

ative teacher’. He suggested unique ways and methods of teaching and discipline that teachers could implement.

‘It is not simply about the knowledge that the teacher is imparting and that the student is recalling back to the teacher but when they do it in a group, they develop an adaab with recitation, and that adaab will provide them the discipline to be a Muslim who can stand up and identify himself without fear or favour,’ said Fataar.

‘The madaris aim to produce men and women who have an understanding of their deen, an understanding that is a little bit more in depth than that of the person who has not gone to madrasah.

Teachers have an amazing impact on children, and that is something they carry out throughout their lives,’ said Shaikh Riyaad Fataar, the deputy president of the Muslim Judicial council.

Abduraghmaan May, Principal of MTM, informed the audience that MTM organises many events and functions for the madrasah children but they operate with a zero budget. He believes that money is important but it is not the ultimate deciding factor on whether or not the madrasah can operate. More can be achieved when everyone puts their hearts to it.

‘We need to brainstorm continuously. We can’t have the madrasah running the way it did over all the years. We need to adapt to change and think of new, innovative ways to educate learners,’ said May.

12

Muslim Views . August 2017

Masjidul Quds confers five lifetime community service awards MAHMOOD SANGLAY

THE Masjidul Quds Institute, in Cape Town, hosted its Lifetime Community Service Awards banquet on August 9.

The event was attended by 600 guests at the Century City Convention Centre.

Awards were conferred upon Moulana Ali Adam, Moulana Ihsaan Hendricks, Hajah Farida Omar, Farid Sayed and the Masjidul Quds Institute Ladies Council.

Moulana Ali Adam attended school in Durban and Trafalgar High School, in Cape Town.

He continued his studies in Islam at Darul Uloom Nadwatul Ulama, Lucknow, India, and obtained a bachelors degree in education in South Africa.

Moulana Adam dedicated his professional life to the promotion of both secular and religious education.

In 1983, with the support of the late Haji Abdul Razack Osman, he established the Habibia Girls and Boys colleges at Habibia Soofie Masjid.

In 1999, the institution moved to Lansdowne and was re-named Islamia College. In 2010, Moulana Adam was conferred an honorary doctorate by University of Gloucestershire.

Upon receiving the lifetime award he emphasised the importance of education and dedicated it to Haji Sulaiman Bhayat and Haji Abdul Razack Osman.

Moulana Ihsaan Hendricks hails from Worcester, where he also attended school.

The members of the Masjidul Quds Ladies Council honoured with a Lifetime Community Service Award on August 9 are, standing from left, Amina Khan, Zubeida Burke, Raadieyah Adams, Ayesha Arnold, Zarina van der Schyff, Habiba Hashim, Farida Slamdien, Latiefa Martin and Ayesha Lakay. Seated, from left, are Yasmin Vasta Essa (treasurer), Hajira Mia, Mariam Badroodien (chairperson) and Fouzia Ceres.

Photo SHARAFAT JAFFER

He was first inspired by his teacher, Shaikh Muhammad Shah Khan, and pursued religious studies at Darul Uloom Newcastle.

Thereafter, he continued his studies at Nadwatul Ulama Lucknow and International University of Malaysia.

Moulana Hendricks dedicated his efforts to the cause of the Palestinians after the Sabra and Shatila massacre in 1982, and has attended several international conferences on Palestine.

He served two terms as presi-

dent of the Muslim Judicial Council (MJC) and for seven years as its deputy.

He said in his acceptance speech that the greatest award for him will be the liberation of Palestine, and he dedicated the award to his elderly mother and the women of Palestine.

Thirteen members of the Masjidul Quds Institute Ladies Council were honoured for their weekly project of providing soup and food to poor and needy families.

Approximately 5 000 people are beneficiaries of this gesture every Tuesday.

The initiative started in 1990 and the food is usually distributed to various mosques in local townships, including Delft, Valhalla Park, Hanover Park, Bonteheuwel and Manenberg.

The project has always been funded by an annual high tea, collection cards and personal contributions by members of the council.

Recently, the Masjidul Quds

committee offered to supplement the council’s funding when needed.

Hajah Farida Omar is recognised as a stalwart in the liberation struggle against apartheid in her own right, and as the wife of democratic South Africa’s first Minister of Justice, Dullah Omar.

The latter was loyally supported by his wife throughout his struggle for liberation, particularly at times when he survived assassination attempts, detentions without trial and banning orders.

Omar is also the sister of Rahima Moosa, one of the 20 000 women who marched to the Union Building in Pretoria on August 9, 1956, alongside other women like Lillian Ngoyi, Helen Joseph, Motlalepula Chabaku and Albertina Sisulu.

In receiving the award, Omar thanked the Masjidul Quds committee and recalled the difficult times when she and her family were subjected to persistent harassment by the apartheid security police.

Details of the award conferred upon Farid Sayed, editor of Muslim Views, appear on page 3.

Muslim Views . August 2017

13

The spiritual significance of the act of Qurbani ALLAMA SAYED IMRAAN SHAH ZIYAEE

QURBANI is a sacred ibaadah that holds great spiritual significance. It is an act of humbling oneself before Allah Almighty and offering a sacrifice while praying to the Almighty for its acceptance.

The spirit of Qurbani is slowly fading from our hearts.

Why? What has happened to the true feeling and preparation: buying the animal, feeding it for a few days before slaughtering it at your home or on a nearby farm?

Many people have just resorted to doing an EFT and thereafter it’s done: no mess, no lines, no fuss, no blood and Qurbani is over.

Qurbani means sacrifice. Every year during the Islamic month of Dhul Hijjah, Muslims around the world slaughter an animal – a goat, sheep, cow or camel – to reflect Nabi Ibrahim’s (AS) willingness to sacrifice his son, Ismail (AS), for the sake of Allah Almighty.

At least one third of the meat from the animal should go to poor or helpless people. One may give the entire sacrifice to the needy should one so wish.

Allah Almighty says: ‘It is neither its flesh nor its blood that reaches Allah but rather it is your taqwa that reaches Him.’ (Quran 22:37) Allah Almighty is not impressed by the size and weight of the animal if it is slaughtered with an insincere intention (i.e. for show). Rather, it is your connection with Allah Almighty and the spirit with which you slaughter that determines whether the slaughtered animal is indeed a Qurbani.

It is a personal experience, an intimate and emotional encounter, an intimate occurrence made real.

This sacrifice is about the love for Allah Almighty, loyalty and obedi-

ence. We mention that we come from Allah Almighty and unto Him is our return, yet, many a time we do not fulfil our responsibility to Allah.

In the era in which we live, many people are complaining that times are difficult, finance is low, there are various other issues at hand, which might be a reality but the question is: how much are we willing to prioritise our sacrifice?

Qurbani is an annual sacrifice through which we pledge our full commitment to Allah Almighty. If we plan correctly, we will find that for the middle class and average working person it is not impossible to make Qurbani.

Those who really cannot afford it have been granted exception by Allah Almighty. It all comes down to our sincerity with Allah. He knows everything, whatever we hide and whatever we show, thus

He knows if we can afford it or not!

Allah Almighty states: ‘Say: verily my prayer, my sacrifices, my life and my death are for Allah, the Rabb of all the worlds.’ (Quran 6:162) Our life, our living, our death are all for Allah Almighty. We should use the day of sacrifice to come closer to our Creator. People must be encouraged to take their families and show them physically what is Eid ul Adha.

Should not our children experience Eid ul Adha the way we did or even better? This can only become a reality if we start preparing our children now by educating them about the real spirit of Qurbani. Sacrifice for the pleasure of Allah Almighty means ultimately seeking only His pleasure.

Is our niyyah sincere when we distribute the flanks, fat and intes-

Is our niyyah sincere when we distribute the flanks, fat and intestines as the third of the sheep to be given to the poor but we behave as if we have given them the chops?

tines as the third of the sheep to be given to the poor but we behave as if we have given them the chops.

Yet, there are some who willingly give the best of the meat to the poor.

May Allah Almighty make us all like those who prepare for their akhirah more than their dunya.

Have we forgotten the hadith of the Nabi (SAW): ‘You will not be a believer until you love for your brother what you love for yourself.’ Yet, it is ironic that every person claims to be an aashiq (lover) of the beloved (SAW).

When are we going to emphasise practising the Sunnah with full spirit and zeal?

May Allah Almighty grant us knowledge and wisdom to know that Eid ul Adha is a day of sacrifice and not just a holiday or outing.

My appeal to every Muslim this Eid is to try and encourage the true spirit of Qurbani.

Allama Sayed Imraan Shah Ziyaee is the principal of Cape Town Islamic Educational Centre (CTIEC).

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Muslim Views . August 2017

Renault Duster now effortless in auto Ashref Ismail, who shares monthly motoring news with Muslim Views’ readers.

Photo SUPPLIED

ASHREF ISMAIL

FOR those seeking an affordable yet capable and versatile family SUV, the Renault Duster model presents the perfect package.

With its rugged muscular styling, array of advanced features, impressive fuel consumption, remarkable off-road abilities, comfort, space and competitive price tag, it’s no wonder the Duster continues to be a formidable contender in South Africa’s BSUV segment.

The Renault Duster’s local popularity is clearly evident in the sales achievement of over 12 000 units since its 2013 launch. The Duster has not only proved its toughness on SA’s unpredictable roads but also within a volatile economic climate.

Four years down the track, this sleek yet powerful vehicle remains a solid SUV offering, on so many levels. From the outset, the Renault Duster boasts an imposing robust exterior, designed to conquer South African terrain. Available in two drive types, 4x4 and 4x2, the Duster affords you the choice of urban and off-road driving, as well as two distinct trim levels – the Expression and the Dynamique.

With the 4x4 Duster derivative, the reassuring appearance is matched by its remarkable offroad capabilities. It boasts an elevated ground clearance (210mm) and excellent approach and departure angles, which when coupled with its intuitive 4x4 control system, allows it to master all on and off-road conditions.

Adaptability to all situations is further enhanced through the three transmission modes available: l 2WD allows for the engine torque to be distributed to the front wheels, l Lock Mode allows torque distribution to all four wheels, and l Automatic mode enables automatic distribution over the four wheels, dependent on grip conditions.

Aside from its bold and rugged looks, enhanced by its trendy 16”

Looking for an affordable soft-roader that can take you far off the beaten track, make sure the Renault Duster is on your shopping list; now available in Photo QUICKPIC auto as well.

black alloys, ultra-modern headlamps and rear lights with striking satin chrome branded roof rails, the Duster offers substantial features, ensuring form with substance.

Standard ultra-convenient features across all derivatives include electric windows, drive-away lock, rear-park sensors and cruise control. The upper-spec’d Dynamique model offers additional intuitive technology that ensures maximised driving comfort, namely rear parking camera, 7” Media Nav® touchscreen on-board navigation and optional leather.

The Duster is the perfect family vehicle with comfort and convenience a standard feature, with its ample cabin space and 475 litre boot space, substantially more generous than the norm, even in segments above.

The versatile Renault Duster is undoubtedly the perfect fit for drivers with diverse needs, historically offering a choice of two transmission modes l The 1.6 16v 77 Kw naturally aspirated petrol engine (Expression and Dynamique 4x2 models) l The 1.5 dCi 80 Kw turbo diesel engine (Dynamique 4x2 and 4x4 models). This sophisticated engine inspired by Renault’s Formula 1 expertise, delivers on both power and performance yet its fuel efficiency is unparalleled from only 4,8 litres per 100 km (NEDC Combined Fuel Cycle).

In keeping with consumer needs, the Renault Duster range has now been further enhanced with the introduction of the new EDC (Efficient Dual Clutch) model.

The EDC is a 6-speed automatic gearbox with two clutches, for optimised efficiency with the ideal gear selected via an electronic control unit. This ‘dry’ dual clutch system combines the comfort of an automatic and the responsiveness of a manual – offering flexibility and fuel efficiency. The EDC is mated exclusively to the globally acclaimed punchy 1.5 dCi engine with an output of 80 Kw, 250 Nm, delivering a remarkable fuel con-

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sumption of only 4,8 litres/ 100 km, and Co2 emissions at just 126g/km. ABS, Emergency Brake Assist, and Driver and Passenger Airbags (front +side) come standard in the Duster model range, with ESP with traction control on the 4x4 and 4x2 EDC, ensuring that safety is never compromised.

The Renault Duster is the obvious choice for any individual or family seeking adventure, ticking all the right boxes for drivers with diverse needs while delivering on driving pleasure and absolute peace of mind, whatever the road conditions.

The comprehensive Renault Duster range offers versatility in choice too.

Duster 1.6 Expression 4x2, 77 kW petrol: R239 900 Duster 1.6 Dynamique 4x2, 77 kW petrol: R259 900 Duster 1.5 dCi Dynamique 4x2, 80 kW diesel: R279 900 Duster 1.5 dCi Dynamique EDC, 80 kW diesel: R299 900 Duster 1.5 dCi Dynamique 4x4, 80 kW diesel: R304 900 As with Renault’s entire product range, the Renault Duster models come standard with a 5year/ 150 000 km mechanical warranty, a 3-year/ 45 000 km service plan (with service intervals at 15 000 km) and a 6-year anti-corrosion warranty.

Muslim Views . August 2017

15

New Volvo S90 makes South African debut ASHREF ISMAIL

THE new Volvo S90 is now available in South Africa.

Making its local debut as the second brand new Volvo since the company began its ‘New Dawn’ renaissance with the local launch of the all-new XC90 in 2015, the new Volvo S90 is a continuation of the new look, new feel and new luxury Volvo brand in South Africa.

The new Volvo S90 launches in South Africa initially with two engines – the D5 and T6, both with all-wheel drive – in Momentum or Inscription guise.

On the inside, the new Volvo S90 is clearly related to the XC90 – albeit with a unique design overhaul for the sedan execution.

Space is plentiful and the play on light which enters the cabin is the epitome of Swedish design ethos.

Real textures like open-pore wood, aluminium, leather and glass abound, ensuring that no matter which elements may come into contact with occupants of the S90, they always sense absolute class and sophistication.

Like the XC90, the new S90 features minimal arrays of buttons, especially on the dashboard.

The 9-inch high definition Sensus Connect interface is responsible for most in-car functions, from en-

Stately and opulent but does the S90 have what it takes to do battle with the German trio?

Photo QUICKPIC

tertainment and telephony to settings, climate control and navigation.

Designed around the same principles as today’s leading smart devices, the tablet-style interface with its portrait orientation is easy to use, responsive (even while wearing gloves) and intuitive, with tap, pinch and swipe gesture controls and customisable shortcuts, giving drivers quick and easy access to their preferred vehicle functions.

Various themes are available for the Sensus Connect interface and the instrument cluster, allow-

ing drivers the choice of classic, minimalistic, metallic and sporty overtones.

Dramatically increasing the inherent value of all S90 derivatives – and moving one step closer towards fully-autonomous cars – is the fact that all S90 derivatives are semi-autonomous up to 130 km/h as standard. Working hand-inhand, Adaptive Cruise Control and Pilot Assist enhance the S90’s drivability and allow drivers to hand over control to the car in varying degrees of engagement.

Mirroring those of the XC90, the new Volvo S90 is also avail-

able with a range of petrol and diesel engines, as well as front- or all-wheel drive. All models feature the silky-smooth 8-speed Geartronic automatic transmission.

All engines are part of the Drive-E engine family – designed

by Volvo, for Volvo.

The modular, aluminium engines are all 2.0-litres in capacity and all feature forced induction – for a great balance between performance and efficiency with realworld merit.

Diesel power is provided by either the D4 or D5 engines. The D4 is twin-turbocharged to produce 140 kW at 4 250 rpm, with 400 Nm of torque on hand between 1 750 and 2 500 rpm.

Average fuel economy is 4,4-litres per 100 km on the combined cycle, with corresponding carbon emissions of 116 g/km coming in below the national taxation threshold. Performance figures are respectable, with a 0-100 km/h time of 8,2 seconds and a top speed of 230 km/h.

The D5 engine, which features PowerPulse technology is a gamechanger. Powering all four wheels and featuring a two-stage, seriessequential twin-turbocharger system with variable geometry, the engine is further augmented by a 2.0-litre tank of compressed air.

Outputs are impressive – 173 kW is produced at 4 000 rpm, while a meaty 480 Nm of torque is on hand from 1 750 to 2 250 rpm. Performance is realworld impressive, with the 0-100 km/h sprint achievable in just 7,0 seconds, and top speed is 240 km/h.

On the petrol front, two options are available. The T5 with front wheel drive sees 187 kW (at 5 500 rpm) and 350 Nm (between 1 500 and 4 800 rpm) on hand for swift performance and an enjoyable drive. Efficiency from this high-pressure turbocharged engine is good – average combined fuel consumption is 6,5 litres per 100 km and carbon emissions are 149 g/km. 0-100 km/h takes 6,8 seconds, and top speed is 230 km/h.

The T6 engine, mated to allwheel drive, is the cream of the crop. Featuring a turbocharger and a supercharger, which supplements the turbo and takes care of low-down grunt until 3 500 rpm, power and torque is effectively available on demand – the T6 engine produces 235 kW at 5 700 rpm and 400 Nm between 2 200 and 5 400 rpm.

The resulting performance is gutsy, with the 0-100 dash completed in 5,9 seconds, with top speed limited to 250 km/h.

16

Muslim Views . August 2017

Twelve safety items you must carry in your car ASHREF ISMAIL

SAFETY items, like insurance, are things you don’t think much about until you need it then regret can come in bucket loads!

Don’t be fooled into thinking that just because you drive a late model car that is covered by roadside assistance that you will be fine.

Roadside incidents have a tendency of occurring at the most inconvenient times and in the most awkward places. Given the high crime rate, this is an experience you would want to avoid at all costs. Many unnecessary stressful situations can be lessened by having at hand a few essential safety items that would come in handy in most emergences. My late Dad’s solemn advice was always: ‘Rather have it and not need it, than needing it and not having it.’

So, herewith, a list of the bare safety necessities that should be in your car at all times.

1. A charged cell phone plus a car charger: there is nothing worse than having a breakdown and not having the ability to call for help. It is also extremely helpful if you have a list of contact numbers of family members, the police, your vehicle roadside service, the Automobile Association and the like;

Make sure that you have these essentials in your car in the event of an emergency; it’s better to have it and not need it than Image GOOGLE to need it and not have it.

2. A torch with fresh batteries: what is really very handy is an adjustable head-torch that allows you to have your hands free, especially when having to change a wheel; 3. A comprehensive first-aid kit: many of these can be bought off-the-shelf and generally con-

tain the basics to stabilise a situation before professional help arrives. It is essential to know basic first-aid in order to render the correct assistance without exacerbating the situation; 4. Fire extinguisher: correctly rated for fires from electrical and inflammable liquids, also

available at most hardware stores and bigger supermarkets; 5. A tow rope: one that is strong enough to tow a vehicle weighing two tons; 6. Duct tape: this inexpensive, wonder invention can fix just about anything and everything – have enough of it at all times;

7. A basic tool kit that contains universal fitting spanners, screwdrivers, hammer etc. Just make sure that the ‘Number 13’ spanner is not still with your brother-in-law when that is the one you need at your breakdown on the dark and lonely road; 8. Jumper cables: even if you don’t need it, you’re sure to come across someone who does and who will be eternally grateful that you had a set in your car; 9. Warning triangles: a good idea is to have three, which, depending on the situation, can be placed, one in front of the car and two at the rear, at least fifty metres apart.

10. Foam tyre sealant: This is a quick and relatively inexpensive way to repair a puncture without having to remove the tyre.

11. Rain poncho: there is nothing worse than having to change a tyre in the rain and these plastic items are cheap and lightweight; 12. A 5-litre plastic container: preferably filled with water and securely tied in the boot.

Many of the above items may be bought as pre-packed emergency kits but you would save more money if you decided to make up your own.

Safe motoring until next time!

Muslim Views . August 2017

17

Motoring icon AMG celebrates 50 years with a growl ASHREF ISMAIL

AFTER 50 years of Driving Performance, Mercedes-AMG has given the world one distinctly recognisable voice: the signature growl of the AMG engine. The hallmark of this performance Mercedes brand stands for some of the most emotive driving experiences in some of the most iconic models of the threepointed star.

According to Selvin Govender, Mercedes Benz Marketing Director, AMG has, over its half-century of existence, come to stand for supreme automotive performance, exclusivity, efficiency and highly dynamic driving enjoyment, repeatedly confirming its position as a highly successful sports car and performance brand.

The brand promise of ‘Driving Performance’ encompasses its core strengths: cutting-edge technology and a passion for dynamic, emotively appealing products. The company stands worldwide for outstanding engine expertise.

AMG remains true to its ‘one man, one engine’ philosophy, which means that each engine is hand-crafted by one engineer.

A few key milestones in the 50-year journey include: 1967: AMG is founded in Burgstall by Hans-Werner

The three-letter iconic performance symbol, AMG, will give you goose bumps in Photo QUICKPIC places other people do not even have places!

Aufrecht and Erhard Melcher as an ‘engineering office, design and testing for the development of racing engines’.

1971: AMG becomes famous overnight, with the AMG 300 SEL 6.8 winning its class at the SpaFrancorchamps 24-hour race and finishing second overall.

1976: The plant in Affalterbach is founded and the racing engine workshop evolves into a manufacturer of sports saloons and coupés.

BLESSINGS BE UPON YOU. Eid Ul Adha is a time of gratitude, of spiritual upliftment, and celebration. From all of us at Auric Auto, we hope you spend the day surrounded by loved ones, and that your celebration will be blessed.

We wish all the Hujjaaj a Hajj Maqbool and Mabroor.

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AURIC AUTO.

1984: Melcher independently develops a cylinder head with modern four-valve technology for use in the 5-litre V8 in the Mercedes-Benz 500 SEC. The ongoing principle of ‘one man, one engine’ is cemented into the brand’s lexicon.

1986: The new cylinder head is used in the AMG version of the SClass and also in the saloon and, from 1987, in the coupé of the mid-size class (W124). Rated at

265 kW, the car is called ‘The Hammer’ by American motoring media.

1988: AMG begins constructing Mercedes-Benz 190 E racing cars and is also responsible for their deployment in the German Touring Car Championship (DTM).

1990: Collaboration with Mercedes-Benz begins.

1991: AMG embarks on the development and production of sports versions of Mercedes-Benz vehicles.

1993: The C 36 AMG is the first vehicle on the market to result from the collaboration agreement with Daimler-Benz. With sales of 5 000 units up to 1997, it becomes the first bestseller.

1996: The C 36 AMG is the first official Formula 1 safety car.

1999: DaimlerChrysler owns a 51% share in Mercedes-AMG. 2001: The newly developed 5speed automatic transmission in the C 32 AMG is paired with the 3.2-litre supercharged V6, with innovative touch control, enabling manual gear selection as well.

2005: Mercedes-AMG becomes a wholly-owned subsidiary of Daimler AG. 2009: The Mercedes-Benz SLS AMG is the first vehicle to be developed entirely in-house. The sound, along with uncompromising driving dynamics and iconic

gull-wing doors, found fans around the world.

2011: AMG branches into motor racing with the SLS AMG GT3. The SLS GT3 marks Mercedes-Benz’s entry into exclusive customer racing.

2014: The Mercedes-AMG GT is the second sports car to be developed entirely in-house by Mercedes-AMG in Affalterbach. With its entry into the compact segment and its 43 series vehicles, AMG widens its portfolio while winning new groups of customers.

2015: Mercedes-AMG sets a new sales record with almost 70 000 units. The growth drivers include the new 43 series models and, above all, the performance vehicles of the C-Class, SUVs and compacts.

2016: The Mercedes-AMG GT3 writes a new chapter in the history of customer sports. At the ADAC Zurich 24-hour race at the Nürburgring, the first four places went to teams competing in the Mercedes-AMG GT3.

2017: With almost 100 000 units, Mercedes-AMG celebrates its 50th anniversary on the back of a new sales record. With the AMG GT C, Mercedes-AMG extends its sports car portfolio to six models plus the customer sports AMG GT3 racing car. This is the second vehicle developed entirely in-house in under three years.

18

Muslim Views . August 2017

All hail the king of hatchbacks: VW’s Golf still supreme ASHREF ISMAIL

FOUR decades later, VW’s Golf continues to reign supreme in a category they created with the VW Golf, which was the spiritual successor to the much loved VW Beetle.

Despite formidable competition from the likes of Ford’s Focus, Renault’s Megane and Opel’s Astra, not to mention many other pretenders to the throne, the Golf remains the global benchmark for a quality, family-sized, five-door hatchback.

Following the launch of the new Golf TSI and Golf GTI facelift in May, Volkswagen has introduced two more performance models in the Golf range, namely the Golf R and Golf GTD. With over 350 000 Golfs sold in South Africa since its launch back in the late seventies, the updated version of the seventh generation Golf is once again redefining its market segment by bringing ‘big car’ technology to the compact family car class. The Golf R’s popularity in South Africa continues to strengthen and, together with the GTI, make up nearly 60 per cent of Golf sales in South Africa.

Traditionally, the Golf R has always been the most powerful model in the comprehensive Golf range. The power output of the

Now you can have your GTI in diesel – called the GTD, it’s slightly down on power but will make you smile at the pumps!

Photo QUICKPIC

latest Golf R moves to 213 kW, making it the most powerful series Golf ever sold in South Africa.

Meanwhile, the GTD, which is Volkswagen’s only performance diesel derivative hatch to be launched in South Africa, combines the performance of a sports car with the fuel economy of a sub-compact car in a most enticing way.

This ‘GTI among the diesels’ is driven by an entirely new, fourcylinder TDI of the EA288 series, which can also be found on the Volkswagen Passat. The 2.0 litre TDI engine develops 130kW at 3 600 to 4 000 rpm. Its torque is a substantial 350 Nm. Visually, the Golf GTD looks similar to the new GTI, with just a few individual nuances. The dif-

ferentiating characteristics are the chrome strip on the GTD, which now extends into the headlights, compared to the red trim strip on the GTI radiator grille. At the rear, the GTD can be made out by the dual tailpipes on the left side (in chrome).

The Golf GTD is exclusively equipped with new 18-inch wheels in ‘Sevilla’ design as standard.

Similarly to the GTI, the GTD has additional air inlet openings in the front bumper, a honeycomb structure of the air inlet screens, LED headlights with an unmistakable light signature and a pronounced roof spoiler.

The engine line up of the models includes the all-new GTD with 130kW and the Golf R with 213kW. The new EA288 engine spurs the Golf GTD on to extremely sporty driving performance. It sprints from 0 to 100 km/h in 7,4 seconds; the Volkswagen also sprints from 80 to 120 km/h in a short 7,5 seconds (in fifth gear) and reaches a top speed of 230 km/h.

This GTD is driven by an entirely new four-cylinder TDI – a transverse mounted, charged twolitre engine with common rail direct injection. Its maximum torque is 350 Nm, which is available over a broad rev range between 1 500 and 3 500 rpm.

With a 6-speed DSG, the GTD has a combined fuel consumption of just 5,3 litres/100 km, exhibiting the fuel consumption of a highly efficient car.

The new Golf R rockets to 100 km/h in a swift 4,6 seconds.

This gain in dynamics is not only attributable to the new and extremely fast-shifting 7-speed DSG and the standard Launch Control feature of this model, rather, it is also due to the overall high engine output.

That is because the DSG version offers a maximum torque of 380 Nm (between 1 850 and 5 300 rpm).

Fuel consumption on the new Golf R is 6,9 litres/100 km.

While critics may lament the evolutionary progress of the Golf, it is clear that owners around the globe want nothing else. Strong resale values of Golfs bear testimony to this.

Recommended retail prices (VAT and emissions tax included) 2.0 TDI 130 kW GTD DSG: R506 700 2.0 TSI R 213 kW DSG: R647 300 The new Golf model range comes standard with a 5 year/ 90 000km Service Plan, 3-year/ 120 000 km warranty and a 12year anti-corrosion warranty.

Service interval is 15 000 kilometres.

Muslim Views . August 2017

The Study of Islam at UJ Conference Report

19

A bright future for religion studies in South Africa SPECIAL CORRESPONDENT

THE Association for the Study of Religion in Southern Africa (ASRSA) held its annual conference at University of Cape Town (UCT) on July 13 and 14, 2017.

ASRSA was founded in 1978 and is an international scholarly association that seeks to advance the study of religion.

According to its declaration statement, the association also encourages and communicates research that ranges widely across the multiple themes and approaches in the study of religion, and is a focal point for comparative, historical and theoretical contributions to the field.

Despite the overwhelming presence of religion and religiosity in South African society, the study of religion in South Africa can be characterised in some ways as a small niche within the Humanities in South African universities.

ASRSA provides a platform for, primarily but not exclusively, South African-based scholars – both senior students and more established academics – to share their work and to engage with the wider religion studies profession.

At the 2017 conference, there was a varied collection of presentations on numerous issues extending over various religious traditions both locally and internationally.

...the study of religion in South Africa can be characterised in some ways as a small niche within the Humanities in South African universities.

Some presentations discussed the very nature of studying religion and provided analyses of theorists and concepts which feature in the history of the academic study of religion. However, I will for the most part focus on the presentations relating to Islam and Muslims.

First up was a panel by four postgraduate students on minority Muslim communities.

Ali Maswadu from University of Johannesburg (UJ) discussed his research on the emergence, formation, religious practices and social interaction of a South Asian Shia community in Johannesburg.

Maswadu discussed the internal differences between the Johannesburg South Asian Shia community and the origins of the group in South Africa.

Mujahid Osman (UCT) delivered a paper on The Inner Circle (TIC), a non-governmental organisation servicing the LGBTIQ Muslim community.

Through an analysis of the evolution and work of the TIC, Osman described how the TIC was formed during the postapartheid context and its location in the current Muslim environment, and the manner in which progressive interpretations of the

Quran are used to forge an understanding of Islam’s deepest spiritual and authoritative source that is supportive of the lived experiences of LGBTIQ Muslims.

Nadeem Mahomed (UJ) delivered a paper on the history and content of two legal cases which involved the Cape Ahmadiyya community and the wider Sunni Muslim community, including the Muslim Judicial Council, and how these cases were part of the trajectory that consolidated discrete forms of sectarianism in the Muslim community.

The last person, Jameel Asani (UJ), discussed the way in which the Johannesburg Somali community negotiates its religiosity and religious practices in relation to the wider Muslim community, particularly the Tablighi Jamaat movement.

All four papers were an excellent attempt towards contributing to filling the gap on studies relating to Muslim minorities in South Africa.

Also on the point of immigrant Muslim minorities, Professor Shahid Vawda from University of the Witwatersrand (Wits) presented his ethnographic research on Malawian and Senegalese Muslims in Durban.

Vawda’s main analysis was on how and to what extent religious identity provided these immigrant communities with ways in which they could accommodate themselves in a new country and gain access to resources and employment within a racialised religious and social structure.

Dr Auwais Rafudeen from University of South Africa (Unisa) delivered a presentation on the political exile and one of the founding figures of Islam in South Africa, Shaikh Yusuf al-Makassari (d. 1699).

Rafudeen sketched a rich biographical and intellectual history of Shaikh Yusuf thereby providing a more complicated history of the person as someone deeply entrenched in the Islamic intellectual tradition, particularly Sufism, and how his reading of Islamic mystical cosmology and ethics influenced his understanding of politics and human nature.

On the same topic of Muslims, politics and ethics in South Africa, Gadija Ahjum (UCT) presented her work on biographies of South African Muslim women in Islamist organisations.

Providing an intimate window into the world of women during the apartheid era, Ahjum skilfully

drew upon the women’s – and their political organisations – Islamist ideals and the realities which the women lived through and in so doing made sense of themselves, their families, their religion and their society.

Dr Sa’diyya Shaikh (UCT) delivered an interesting paper on the intersection of Sufism and ways of understanding gender and sexuality.

Drawing upon the work of the thirteenth century Andalusian Sufi scholar Ibn Arabi (d. 1240) Shaikh demonstrated how Ibn Arabi’s rhetoric and understanding of God, humanity and metaphysics subverts and destabilises prevalent ideas of gender hierarchies and heteronormativities.

Shaikh’s paper was an excellent reflection on how internal religious ways of understanding and presenting the world are opportunities for people to gain and create a fresh understanding of gender and sexuality that is neither hierarchical nor fixed binaries.

The ASRSA conference offered rich presentations, provided scholars in the field with an occasion to engage each other’s work and to contribute towards the growth of the discipline.

Although small, the conference confirmed the dynamism of religion studies within Southern Africa, and the presence of young scholars at the conference signalled a bright future.

Eid Mubarak Wishing all our customers a Blessed day...

NATI ONAL

UTH AFRIC SO

AN

KAH FUND ZA

SOUTH AFRICAN AFRICAN NATIONAL NATIONAL ZAKAH ZAKAHFUND FUND

Est. 197 4

Summarised Annual Review of Activities and Audited Financial Statements for 2016-17/1437-38 COMPASSION AS A WAY OF LIFE

GOVERNANCE AND TRANSFORMATION SANZAF is committed to sustainable good governance through open, accountable and transparent practices. Whilst this is already part of our culture, there is always a need to review and precipi-assess the governance environment in light of changes precipi tated by technology, policy and legislation.

In the name of Allah (SWT), most Gracious, most Merciful Alhamdulillah, as ever, the South African National Zakah Fund (SANZAF) has been working tirelessly to transform your devasta-contribution into invaluable interventions to halt the devasta tion of poverty. The past year has impressed upon us the individu-imperative of compassion. Poverty dehumanises the individu al as well as entire communities. Allah (SWT) declares in Surah Al Isra (17:70) that He has honoured humanity and that He has certainly favoured humanity above the rest of creation.

It therefore places a greater responsibility on organisations like SANZAF to ensure that where poverty dehumanises, we strive to restore the dignity of people through compassion, hence our focus on compassion in the past year ending 31 May 2017 / 5 Ramadan 1438. Our team and partners have once again rose to the challenges to provide sustainable long term aid and support. It is this background that contextualises the work of SANZAF over the past financial year. However, our vision remains to change lives by being the premier Zakah organisation in South Africa.

As we have pointed out in the past, this is achieved firstly, by building a culture of development and empowerment and secondly, by achieving administrative self-sufficiency. Our administration costs in the 2016-17 / 1438 financial year is at R13.3 millio million, n, compared to R12.5 million million in the year prior. This indicates a 6% increase.

OVERVIEW OF ACTIVITIES Our total funds distributed and expensed in the past financial year was R147 million, million, compared to R151 million in the year prior. This represents a small decrease in distribution and expenditure of 3% over the previous year. Zakah distribution decreased by 8% to R106.3 million million (previous year R115.2 million). millio n).

The total income for this year was R160 million (previous year R140 million), representing a 14% increase, Alhamdulillah. It must be noted that even though we experienced a receding economy, donor confidence remained.

Our gross administration costs of distribution were 15.7% per rand of distribution as a percentage of total income.

For example, we are aware of the need to maintain confidentiality and uphold ethical conduct in respect of personal information of all stakeholders, including donors and recipients.

Our broad philosophy and principles embrace, inter alia, transformation in respect of greater gender diversity at all levels. Fayruz Mohamed, our First Deputy Chairperson, is the incumbent SANZAF Chairperson. Yasmina Francke continues as General Manager of the Western Cape Region, Fairuz Jabaar as Chairperson of the Audit Committee and Amina Ganie, Chairperson in Gauteng.

Shauket Fakie NATIONAL CHAIRPERSON

THE WAY FORWARD

REGIONAL PROGRAMMES The Fund’s diverse regional programmes include dawah awareness, awareness, culinary training, feeding schemes, iftar and suhoor programmes, for Ramadan, food aid, wellness pr ogrammes, debt relief, water wells, Zakah research and humanitarian aid.

We will continue to optimise our processes to ensure we fulfil this Amanah for the pleasure of Allah (SWT). Our intention is to assess the environment and to respond with strategies to enhance SANZAF’s position as the leading Zakah organisation in South Africa. This includes the use of technology, best practice and further efficiencies in the collection and distribudistribu-

CAPACITY BUILDING AND GROWTH The National Office Bearers and leadership remains committed growth to develop the capacity to ensure impact and growt h in all regions. An ongoing strategy adopted by The Fund is to strengthen SANZAF’s footprint in the Eastern Cape, Kimberley, Ladysmith and Pietermaritzburg.

ZAKAH EDUCATION The Fund has over recent years pioneered Zakah education in South Africa with a range of programmes dedicated to public awareness awar eness of Zakah. In May of this year we hosted an international Zakah conference on the theme ‘Zakah for Humanitarian Relief’.

Among the international speakers were Professor Osman Khieri Endow-of Sudan, Lawal Maidoki, Chairman Sokoto State Zakat Endow ment Commission of Sokoto State in Nigeria, Shamsuddin Bolatito of Sudan and Dr Nunung Nurul Hidayah of Indonesia.

CONCLUSION I wish to place on record my sincere appreciation and thanks to the Trustees for their support, counselling and guidance. I am particularly grateful to my colleagues, the National Office Bearers, for their talent and dedication. The hard work and commitment of the Management Boards, staff and volunteers in contributing to this achievement in a challenging financial year is deeply appreciated. May Allah (SWT) bless and reward you for your contribution and efforts, Ameen.

Shauket Fakie NATIONAL CHAIRPERSON 31 July 2017 / 7 Dhil Qaida

NATIONAL PROJECTS

IN INCOME COME BY

BY C CATEGORY ATEGORY 150 100 50

We undertake key national projects annually. These projects Develop-are SEED (SANZAF Education, Empowerment and Develop ment Programme), Operation Winter Warmth, Operation Fitrah and Operation Qurbani. In this instance we wish to highlight our achievement in the SEED Programme.

The Fund is committed to a direct investment in education and supports a variety of interventions encompassed in five tiers namely, Early Childhood Development, Youth and Community Development, Islamic Studies, Vocational Training and Higher Education. Our expenditure on tertiary education this financial year was R24.5 million million of the Zakah income received compared to R20 million million in the previous financial year (benefitting 1064 and 1317 students respectively).

EASTERN EASTERN CAPE CAPE

100

2017 / 1438 1438 22016 016 / 14 37 22015 015 / 14 36 22014 014 / 14 35 22013 013 / 14 34 2017 1437 1436 1435 1434 Total Distribution Total IIncome ncome

2017 / 1438 - FUN FUNDS DS DISTRIBUTED DISTRIBUTED & EXPENDED EXPENDED

ZAKAH INCOME AND DISTRIBUTION

GAUTENG GAUTENG

150

2017 / 1438 1438 22016 016 / 14 37 22015 015 / 14 36 22014 014 / 14 35 22013 013 / 1434 1434 2017 1437 1436 1435 To Total tal National Income N on - Zakah Non Zakah Income Income ZZakah akah Income Income

200 150

R R13.3m

Z Zakah akah D Distributed istributed

9% 9% R23.8m R27.1m 16% 18%

100 50

R106.3m R106.3m 72 % 72%

2017 1437 2017 / 1438 1438 22016 016 / 14 37 2015 2015 / 1436 1436 2014 2014 / 1435 1435 2013 2013 / 1434 1434 Total Zakah Zakah Income Income

Total To tal ZZakah akah Distribution

Find us on facebook.com/SANZAF

OFFICES OFFICES IN: IN:

200

50

-

MILLION MILLION R RANDS ANDS

SANZAF EDUCATION EMPOWERMENT AND DEVELOPMENT PROGRAMME (SEED)

TOTAL INCOME AND DISTRIBUTION

200

MILLION MILLION RANDS RANDS

M MILLION ILLION R RANDS ANDS

The past five years are marked by a manifest shift from welfare to development at SANZAF. The merit of this shift is universally acknowledged as one that favours capacity self-reli-building with a view to achieving independence and self-reli ance. This is a far more sustainable form of assistance and is consistent with our aim of restoring the dignity and honour of the needy.

KWAZULUNATAL NATAL KWAZULU

Follow us on @SANZAFSA

NORTHERNCAPE CAPE NORTHERN

Non Zakah Zakah P roject Non Project Di stributed Distributed Net Administration Net A dministration Expenditure Expenditure

Add us on WhatsApp 072 733 1727

SOUTHERNCAPE CAPE SOUTHERN

WESTERN CAPE WESTERN CA CAPE PE

% CHANGE CHANGE

2017 201 7 / 14 38 1438 R'00 R '0 0 0

Zakah Zakah Distribution Distrib t ution Non- Z akah Zakah NonProjects Pr ojects Lillah Lillah Other Other Net Administration Administration Expenditure Expenditure * Net

2016 2016 / 14 37 1437

2017 1438 201 7 / 14 38

2016 201 6 / 1437 1437

R'00 R '0 0 0

R'000 R'000

R'000 R '0 0 0

Non-Cur rent A ssets Non-Current Assets Equipment Property Pro operty & Equipment O ther financial financial assets assets Other

22 22 683 68 3

15 15 378 37 8

21 927 92 7 21 756

14 726 72 6 14 652

Current Current Assets Assets Cash aand nd ccash ash equivalents equivalents Cash Other financial financial assets assets Other Inventory Inventory Other Other Receivables Receivables

22 22 9903 03

2200 9922 22

17 754 75 4 17

15 498 49 8 15

2 026 02 6

2 9971 71

A SSETS ASSETS (8) (8)

106 350 35 0 106

115 115 1176 76

14 1 4

27 2 7 124 12 4

23 23 737 73 7

14 782 1 47 82

13 13 7708 08

12 342 1 23 42 -

9 1180 80 849

1133 2262 62

1122 4485 85

6

TOTAL DISTRIBUTION DISTRIBUTION TOTAL A ND EEXPENDITURE XPENDITURE AND

146 14 6 736 73 6

19 13 319

34 3 343

18 804 04

2 110 11 0

45 4 55 586 86

36 36 300 30 0

43 202 4 32 02

29 29 648 64 8

-

1136 36

Current Cur rent Liabilities Liabilities

23 384 84

6 5516 16

-

1511 3398 15 98

TOTAL A ASSETS SSETS TOTAL FUNDS FUN DS & LIABILITIES LIABILITIES

INCOME INCOME Zakah Zakah

6

Non Zakah Zakah Pr ojects Projects LLillah illah O ther Other

111 11 15 56 556

10 28 1055 3328

Accumulated A ccumulated Funds Funds Current Non - Curre nt LLiabilities iabilities

UTH AFRIC SO

Notes to the Summarised Audited Annual Financial Statements for the year ended 31 May 2017 / 5 Ramadan 1438

Statement of F inancial Po sition as as at at Statement Financial Position 3 1 May May 2017 2017 / 5 Ramadan Ramadan 1 438 31 1438

DISTRIBUTION DISTRIBUTION AND AND EXPENDITURE EXPENDITURE

NATIONAL

Est. 197 4

Summarised Annual Review of Activities and Audited Financial Statements for 2016-17/1437-38

Statement Statement of Co Comprehensive mprehensive IIncome ncome for for th the e yyear ear ended 31 31 M ay 2 017 / 5 R amadan 14 38 ended May 2017 Ramadan 1438

AN

KAH FUND ZA

SOUTH AFRICAN NATIONAL ZAKAH FUND

1. The South African National Zakah Fund (SANZAF) is governed in terms of a trust deed, namely THE SOUTH AFRICAN NATIONAL ZAKAH FUND TRUST – trust deed no. IT 1670 / 1996. It is registered as a Public Benefit Organisation (PBO 930001714) under section 18A and section 30 of the Income Tax Act No 58 of 1962. It is also registered as a Non-Profit Organisation (NPO 007-160).

2. The summarised Audited Annual Financial Statements have been derived from the Audited Annual Financial Statements of the Trust for the year ended 31 May 2017 / 5 Ramadan 1438 which have been audited by Nexia SAB&T and signed on 31 July 2017 / 07 Dhil Qaida 1438. The Audited Annual Financial Statements were approved by the Trustees on 30 July 2017 / 6 Dhil Qaida 1438.

3. The Audited Annual Financial Statements incorporate the principrinciple accounting policies which are consistent with those adopted in the previous financial year. The Financial statements are prepared in accordance with International Financial Reporting Standards for Small and Medium Sized Entities and incorporate disclosure in line with the trust deed and policies of Fund.

48 48 735 73 5

35 35 042 04 2

16 9 52 16 952

13 9907 07 13

30 9 11 30 911

20 4489 89 20

872 872

646

TOTAL INCOME T OTAL INC OME

160 160 291 29 1

140 3370 70 140

Short S hort tterm erm pportion ortion of of long long term term liability liability Other O ther Payables Payables

23 384 84

60 60 6 4456 56

5. Net Administration Expenditure is reflected after the deduction of Amiloon and is included under Zakah Distribution. *

SU RPLUS/(DEFICIIT) FFOR THE YEAR SURPLUS/(DEFICIT) OR T HE YE AR

13 13 5555 55

((11 11 02 028) 8)

FUNDS TOTAL T OTAL FUN DS & LIABILITIES LIABILITIES

45 45 5 586 86

3 36 63 300 00

6. The Audited Annual Financial Statements is available on our www.sanzaf.org.za. website, www.sanzaf.org.za.

39 3 9

4. For practical purposes the Fund's financial year end is set to the nearest Gregorian month end to 1 Ramadan of an Islamic year.

Overview Overview of of A Activities ctivities The Fund continues to create awareness about Zakah by presenting Zakah workshops, seminars and Q&A series on radio and television. This is further enhanced through social media and online strategies. SANZAF has adopted an online-multimedia platform to educate and inform our various target audiences on the pillar of Zakah.

SANZAF has always been compassionate towards the plight and needs of the Senior Citizens. A variety of programmes are hosted nationally to ensure the well-being of our Senior Citizens. “It is He who created you (all in a state of weakness), and then after weakness, ordains strength (for you) and then, after (a period of) strength ordains (old age), and He alone is All-knowing and Infinite in His Power.”(Quran, 30:54)

We share our views, practices and understanding on both a national al and international platform. m The International Zakah Conference was held in Cape Town. The conference included extensive ve workshops, including a master class for financial planners, Women and Zakah, Zakah and Civil Society and Zakah for Entrepreneurs.

The Polokwane Agricultural project at Molamo Primary School in Paledi Village has managed to grow in leaps and bounds.

SANZAF has initiated several food gardens and through this relationship created sustainable opportunities for the team involved in the programme.

SANZAF offers an array of life skills workshops and excursion activities. These activities include Port Elizabeth’s Muharram Youth Development Camp, Similar initiatives are conducted across the country aimed at under-resourced primary and high schools with the emphasis improving the academic performance of learners and to provide a social support structure.

SANZAF has been involved in the collection, coordination and distribution of Zakatul-Fitr.

Operation Fitrah is our main annual relief project.

SANZAF partners with many Masajid in order -h to ensure that distribution of resources reaches those most in need on the day of Eid ul Fitr.

SANZAF has shown phenomenal growth across the country through office expansions in the Eastern Cape and the Garden Route. This is indicative of the growth of SANZAF’s national footprint to respond to increasing obstacles facing those in need.

Vocational Training is a tier under the SANZAF Education, Empowerment and Development programme (SEED). The SANZAF Vocational training programme is designed for a career in the technical or practical fields. SANZAF has partnered with FET colleges to provide education courses to young adults with a view to secure opportunities in the workplace.

Pictured here is the Garden Route Office.

OFFICES IN:

EASTERN CAPE

GAUTENG

KWAZULU NATAL

NORTHERN CAPE

SOUTHERN CAPE

WESTERN CA CAPE PE

22

Muslim Views . August 2017

Conference a bridge between scholars of Quran globally PROFESSOR FARID ESACK

In contemporary Biblical studies, the text is treated primarily as a document of historical and sociological interest whereas in the Muslim world, Quranic studies is still largely seen as trying to understand God’s will for humankind.

THE International Quranic Studies Association (IQSA) recently held its second biennial International Quran Conference in the ancient city of Carthage, in Tunisia.

The three-day conference (July 3-6, 2017) was held in collaboration with Beit al-Hikma (The Tunisian Academy of Sciences, Letters and Arts).

This meeting was convened by Profesor Abdelmajid Charfi, the President of Beit al Hikma, and Professor Mehdi Azaiez (for Iqsa).

The International Quranic Studies Association is the first learned society devoted to the study of the Quran from a variety of academic disciplines.

The association was founded to meet the following needs: l Regular meetings for scholars of the Quran l Cutting edge, intellectually rigorous, academic research on the Quran l A bridge between different global communities of Quranic scholarship l Regular and meaningful academic interchange between scholars of the Quran and other scriptures Iqsa is the first attempt to accommodate the different streams of contemporary Quran scholarship with a solid commitment to critical scholarship.

Like all associations that seek to bridge divides, Iqsa draws a fair share of criticism.

Some argue that a critical ap-

In contemporary Biblical studies, the text is treated primarily as a document of historical and sociological interest whereas in the Muslim world, Quranic studies is still largely seen as trying to understand God’s will for humankind.

The conference theme was ‘Quranic Studies: Methods, Contexts and Interpretations’ and drew a number of prominent Quran studies scholars from across Europe, North America, the Middle East and Africa, including Professors Gerald Hawting (London), Sarah Tlili, Emran el-Badawi (Houston), Mehdi Azaiez (KU Leuven), Fred Donner (Chicago), Asma Hilali (Institute of Ismaili Studies), Johanna Pink (Freiburg), Gabriel Said Reynolds (Notre Dame) and Devan Stewart (Emory).

proach to Quranic studies is bound to negatively affect the faith of believers. Others argue that the faith approach to understanding the Quran, primarily through the Tafsir tradition, is of little use for the scholarly study of the Quran.

Instead, they suggest that one should rely on historical material and the textual tradition such as the Hebrew Bible and the New Testament at the time of the emergence of the Quran.

In some ways, the tensions that Iqsa tries to hold is visible in the fact that its annual conference, which coincides with that of the Society for Biblical Studies, is normally held in North America, while its biennial conference is normally held in a Muslim country, hence the choice of Tunisia.

Papers delivered dealt with a range of subjects such as “‘Al-Safa and Marwa are among God’s signs’ Q. 2:158 and its problems”, ‘Constituting Community: Biblical and Quranic Concepts of Covenant’, ‘A Rhetorical Analysis of Surah Tawbah’, ‘Loopholes and Invitations in Quranic Polemic’ and ‘Bringing the Bible and the Quran into Conversation: From Interreligious Polemics to Scriptural Exegesis’.

Professor Farid Esack, from University of Johannesburg presented a paper on ‘On the Day When Some Faces Turn Black and Others White – Searching for Traces of Racism in Tafsir Literature’.

As was to be expected, the conference was entirely academic.

This notwithstanding, it was also

marked by the disappointing absence of local Tunisian Quran scholars. With the exception of a handful of local scholars associated with Beit al-Hikma, a formal state-run research institute, the conference was closed to the Tunisian public.

In fact, Tunisians scholars, including the leader of Al-Nahda, Shaikh Rashid al-Ghannouchi, were entirely unaware of the conference.

While the scholars presenting at the conference missed an opportunity to engage with local scholars, the organisers may have had some anxieties about the readiness of Tunisian Quran scholars to engage with a critical approach to Quranic studies.

Professor Farid Esack is President Emeritus of Iqsa.

The Sacred Journey The Arrival

Eid-ul-Adha [OL -LZ[P]HS VM :HJYPÄJL [OL -LZ[P]HS VM :HJYPÄJL

The Return to Mecca The Holy Journey Commences

Pelting of the Pillars

The Dress Code

Overnight at Muzdalifah

Prayers at Arafah

GIFT Y OUR LILLAH YOUR S tandard Bank F ordsburg Standard Fordsburg Acc No 005318459 No..

Br anch C ode 005205 Branch Code R ef: QURBAN + NUMBER Ref:

FULFILL YOUR YOUR ZAKAT ZAK KAT

islamic-relief.org.za islamic-relief.org.za

0800 1 111 898 11 898

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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 Almighty bless you, your family and your home with happiness, your heart with devotion and your soul with purity and peace Insha Allah, Ameen.

This day when we reflect upon the journey of the Hajj and the sacrifice Prophet Ebrahim (as) made for the love of the Almighty. The aim of sacrifice, like all other fundamentals of Islam, is to attain piety and righteousness. As the Holy Quran states: “it is not meat, nor their blood that reaches Allah. It is their piety that reached Allah.�

(Quran: Surah 22; Ayah 37).

www.oasiscrescent.com

24

Muslim Views . August 2017

Allah SWT orders the building of the Kaabah The Maqam Ibrahim: While building the Kaabah, Nabi Ibrahim (AS) stood on a rock. The rock, which bears his footprints is encased in this Photo SALIM PARKER structure.

SALIM PARKER

MAKKAH was a barren desert when Nabi Ibrahim (AS) left his wife Hajer (RA) and son Ismail (AS) there after being instructed

by Allah to do so. Allah’s blessing of Zam-zam water soon followed.

The Holy Quran, in the verse, ‘O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks,’ (14:37) indicates that Makkah was central to the worship of our Creator.

The Quran indicates the sacredness of the Haram area in the following verses, ‘Whosoever enters it, he attains security,’ (3:97) and, ‘Have they not seen that We have made (Makkah) a secure sanctuary while men are being snatched away from all around them?’ (29:67).

There are authentic ahadith that indicate that Allah made Makkah a sacred area before He created the heavens and earth.

The two sahihs recorded Abdullah bin Abbas saying that the Messenger of Allah said: ‘Allah has made this city a sanctuary (sacred place) the day He created the heavens and earth.

Therefore, it is a sanctuary until the Day of Resurrection because Allah made it a sanctuary.

‘It was not legal for anyone to fight in it before me, and it was legal for me for a few hours of one day. Therefore, it is a sanctuary until the Day of Resurrection because Allah made it a sanctuary.

After performing a tawaaf, the pilgrim performs two rakaats sunnah salaah behind the Maqam Ibrahim, the structure that contains the rock on which Nabi Ibrahim (AS) stood when building the Kaabah.

Photo SALIM PARKER

‘None is allowed to uproot its thorny shrubs or to chase its game or to pick up something that has fallen, except by a person who announces it publicly nor should any of its trees be cut.’

Al Abbas said: ‘O Messenger of Allah!

Except the lemon-grass for our goldsmiths and for our graves.’

The Prophet added: ‘Except lemongrass.’

Nabi Ibrahim (AS) tried to visit Ismail (AS) after Hajer (RA) had passed away and Ismail had married.

On one occasion, Ismail was not home and Nabi Ibrahim was informed by Ismail’s complaining wife that they lived a hard life.

Nabi Ibrahim left a cryptic message with Ismail’s wife that he should divorce her, which he duly did, and later got married again.

When Nabi Ibrahim visited again, Ismail’s new wife expressed her acceptance and satisfaction with their life and again Nabi Ibrahim left a cryptic message, this time advising Ismail to keep her.

Nabi Ibrahim again stayed away for a long time and when he went to visit his son, he found him under a tree, close to the well of Zam-zam sharpening some arrows.

They greeted each other with love and warmth.

Soon thereafter, Nabi Ibrahim said: ‘O Ismail, Allah has given me an order.’

Ismail replied: ‘Do what your Lord has ordered you to do.’

Nabi Ibrahim asked: ‘Will you help me?’

Ismail answered in the affirmative, like an obedient son would.

Ibrahim said: ‘Allah has ordered me to build a house here,’ pointing to a hillock that was higher than the land surrounding it.

Tradition goes that the Kaabah was ordained by our Creator to be built in the shape of the house in Heaven called Baitul Ma’amoor.

Allah, in His infinite Mercy, ordained a similar place on earth and Nabi Adam (AS) is believed to have been the first to build this place.

It was at the same site that Nabi Ibrahim was going to build the Kaabah.

Nabi Muhammad (SAW) is reported to have said: ‘Then they raised the foundations of the House (Kaabah).

Ismail brought the stones and Nabi Ibrahim was building, and when the walls became high, Ismail brought this stone and put it for Ibrahim who stood over it and carried on building, while Ismail was handing him the stones, and both of them were saying: ‘O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the AllKnowing.’ (2:127) One of the clear signs in Makkah is the Maqam Ibrahim (station, standing place of Ibrahim).

When Nabi Ibrahim was building the upper layers of the Kaabah, he stood on a rock in order to reach there.

This rock was moved as he went on completing the Kaabah and was finally left in front, on the eastern side. It bears his footprints.

The Maqam Ibrahim was initially situated close to the Kaabah.

During the time of Caliph Umar (RA), it was moved eastwards away from the Kaabah in order to ease the movement of pilgrims performing tawaaf. It is currently enclosed in a dome.

The Quran refers to that area: ‘And when We made the House (at Makkah) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Ibrahim stood (to pray). And We imposed a duty upon Ibrahim and Ismail, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).’ (2:125) It is advised that whenever a tawaaf has been completed, two raqaats of prayer be performed behind the Maqam Ibrahim.

Muslim Views . August 2017

25

Unveiling Conference 2017: Living The Names Of Allah ALIA ADAMS

DROPPING the veils between you and your Creator, the Unveiling Conference 2017 saw thousands of women flock towards knowing their Allah.

Since its inception in 2007, this annual female-only event has become synonymous with Ramadaan in Cape Town, inspiring change in the lives of Muslim women.

Hosted by a handful of Islamic institutions, namely, Darun Na’im Institute, Mizan Institute, Qamar Institute, Zahraa Institute and AlTartil Institute, the event was held at Spine Road High School, in Mitchells Plain, on June 3 and 4, to accommodate the expected 3 500 attendees.

Performances by spoken word poet, Aziza Brown and the Darun Na’im Girls High School and Khaadimaat nasheed groups added to the line-up of speakers from the institutions.

Getting to know Allah through His names There are some people who love other than Allah, who consciously choose to love other than Allah. We might think that that is not us but we need to think again.

Allah tells us in His Book: ‘And be not like those who forgot Allah so He made them forget themselves.

Those are the defiantly disobedient.’ (59:19) In other words, when you forget Allah in pursuit of Dunya over Akhirah, you end up forgetting yourself. When you turn away from Islam, from having a rela-

Persevere in submission to Allah with belief that He has perfect timing and is merely testing you to bring you closer to Him. Call on Allah with the belief that He is the owner and source of all that you need.

Rely on Allah alone by trusting in His grand plan and accepting whatever happens.

Genuinely praise and thank Allah for placing you in your situation.

Who is your Allah?

Themed ‘Living the Names of Allah’, this year’s Unveiling Conference explored more of the beautiful names and attributes of our Creator.

Photo NASTAR ABDULLA

tionship with Allah, you close a door on living a life that has true purpose and meaning.

And what is the ultimate purpose of life? It is, quite simply, to worship Allah. ‘And I did not create the jinn and mankind except to worship Me.’ (Quran 51:56) To sincerely worship Allah, one needs to be conscious of Allah and the best way to do so is to learn His names and attributes.

Thus, in keeping with 2016’s theme of ‘Living the Names of Allah’, this year’s Unveiling was all about getting to know our Cre-

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ator and how to bring His names into our lives.

Living Allah’s names means to understand and sincerely believe in them and then to act upon that belief. This means that whatever it is that you need in your life relies on you to make an effort and leave the rest up to Allah. In short, it’s your job to worship Him and His job is to sustain you!

As revealed, here’s how to get your job done: Build a relationship with Allah by praying with a conscious mind and sincere heart.

Seek knowledge by striving to understand the Quran and Sunnah from trustworthy sources.

Live in unconditional obedience to Allah, alone, using your knowledge.

Protect your imaan by guarding your senses (eyes, ears, tongue and limbs) from unlawful things and maintaining pure feelings in your heart and thoughts in your mind.

Nurture your body with the right food, rest and a duah that it enables you to serve Allah.

Help others for the sake of earning Allah’s help.

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The startling growth of the Unveiling conferences over the past decade reflects the desperate thirst we all have to know our Allah.

Reflection of the Names of Allah may be all it takes to revive your forgotten heart, awaken your soul from its slumber and tear down the veils blinding us from our true reality, separating us from our true purpose – knowing, loving and serving our one true Allah.

Once you know your Allah, you will love your Allah. And once you love your Allah, you won’t help but to hasten towards serving Him. For every servant of Allah who moves towards Him, Allah comes even closer: ‘So remember Me; I will remember you.’ (Quran 2:152) And how can we ever forget ourselves when we are remembered by Allah?

So, reach out to Him. Call Allah by whichever of His names speak to you. And do so in complete and utter desperation for each and every little thing.

Keep updated with events hosted by these institutions by following them on Facebook.

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May all the Hujjaaj of 1438 be blessed with a Hajj of ease and acceptance, and the ability to live every day thereafter as if they are always on Hajj

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Muslim Views . August 2017

Makkah awakens you to the real priorities Brokering deals and striking them was in his blood. He was clearly on top of his game, was passionate about his job and seemed to derive enormous satisfaction from it. It was evident that he derived enormous financial benefit from his business dealings and was known to be very wealthy from a young age already. He was known to be generous as well, and many were the beneficiaries of it.

Some talk of an easy way to get into the Haram, others about the best time to perform tawaaf, writes DR SALIM PARKER. ‘WHERE is your husband?’ someone asked her. We were all in the restaurant of our hotel in Makkah about two weeks before Hajj was to start.

Breakfast was a time shared with new-made friends, newformed alliances as well as strengthening existing bonds. The atmosphere is invariably jovial as the hujaaj exchange their experiences.

Of course, the necessities of travel, such as where to get the best quality garments at the best prices or where to exchange money for the best rates has to be discussed. The food served is always a rich topic of discussion.

Inevitably, talk gravitates to more pertinent issues. Some talk of an easy way to get into the Haram, others about the best time to perform tawaaf and when to try to get as close to the Kaabah as possible. Small groups congregate and plan an additional Umrah while others start an initiative to feed the poor who are evident even in the avalanche of excess.

All of this was happening as she sat alone, waiting for her spouse to make an appearance. It was widely known where he was most likely to be. No, not in the Haram, not sleeping nor busy with the usual activities for which Hajj is known.

‘He is probably in the room,’ she replied. Their table just had its standard cutlery on it and a glass of Zam-zam, which she was slowly drinking – for more than an hour already. She was patiently waiting for him, and was not going to start indulging from the extensive buffet before he made an appearance.

‘Oh, is he still doing some business?’ someone dryly asked.

‘Probably,’ was her hesitant, sad but very predictable reply.

‘Some urgent business matter must

have cropped up and it most likely needs his immediate and urgent attention. He should be here soon,’ she added.

We all knew by then that soon could be any time. Her husband was a fabulous person who got along with everyone; a jovial, social and very likable person who engaged with everyone – with everyone when he was around that is. He was constantly on his phone, either instructing business directions to some hapless employee at his office verbally or ma-

niacally typing or texting messages.

Brokering deals and striking them was in his blood. He was clearly on top of his game, was passionate about his job and seemed to derive enormous satisfaction from it.

It was evident that he derived enormous financial benefit from his business dealings and was known to be very wealthy from a young age already. He was known to be generous as well, and many were the beneficiaries of it.

That was one part of his being that he did without any fanfare.

He was a true believer in giving with the one hand without the other knowing about it.

His good qualities could however not camouflage his absolute obsession with doing business, and that he was doing that in his room on his laptop as his wife waited for him. Food would have to wait, his spouse would have to wait and everything would have to wait.

In fact, when he arrived in Makkah clad in his ihraam, he immediately, after getting to his hotel room, started working on his laptop and delayed his group from performing Umrah as he took a while to join them where they had assembled in the foyer at the agreed time.

I have often realised that the obsession is not to amass a fortune; it is the adrenaline rush of initiating, brokering and finally concluding a deal that fuels the ad-

diction. He was not addicted to money, he was addicted to making money. A large percentage of this he would spend in the way of charity.

A few days later, he and his wife were returning from the Haram to the hotel after the evening prayers when he received the inevitable phone call and somehow wandered off in a random direction, gesticulating feverishly.

When he finished his conversation some time later, he realised that his wife was not with him and decided to return to the hotel.

When he got there, she was not in the room nor was she anywhere else in the hotel. He decided to wait for her in the room, while busy on his laptop, of course.

After more than an hour, he started to worry about her whereabouts. She did not have her mobile phone with her as she believed it to be a distraction, and also as they normally meet outside the Haram after prayers at a prearranged place if they get separated.

She would often comment on how taking selfies and photos seemed to be more important to some than sitting and reciting in the Haram.

Another hour passed and there was still no sign of her. He put away his laptop and decided to go look for her. She would never do anything without informing him so this worried him. He knew her intimately, and went down to the Haram but soon realised that find-

Even though you could be deeply engrossed with your worldly affairs upon entering Makkah, the spirituality of the Haram will eventually open your eyes to the true reason for being there.

Photo SALIM PARKER

ing her amongst the thousands in the vast expanses would be near impossible.

He stared at the Kaabah and found himself making duah for her safety. By now, he was starting to panic, and subconsciously, started to walk to the place where they meet if they get separated.

She was standing there. He rushed up to her, and burst out crying as he could not contain his emotions. She was completely dumbstruck and could not understand his concerns.

‘But I told you that I was going back to perform a tawaaf!’ she said. She explained to him that when they left the Haram they were chatting about how relatively empty it was there. People were streaming out and it would have been easier than normal to go back for a tawaaf.

When his mobile had rung, she realised that he would probably be engaged in a long conversation and told him that she would rather perform a tawaaf than wait for him to finish his conversation.

‘You said it was fine if I do that!’ she reminded him.

‘I must have been distracted and did not hear that,’ he confessed. She was not a lady to spit back retorts and remained silent.

‘I did not realise that I would panic like this when I realised that you were gone,’ he said.

‘I just got back to the hotel now and was told that you went looking for me. I thought you would look at our normal place and that’s why I came here,’ she said.

It seemed that something stirred in him. ‘Will you come with me for a tawaaf now?’ he asked.

‘Are you not hungry? You did not have supper yet from what I have gathered,’ she responded.

‘Neither did you eat yet,’ he said, fully aware that she always waits for him for any meal.

‘I am hungry but would infinitely prefer to be performing a tawaaf with you,’ she smiled. He switched off his phone when they entered the Haram; the Kaabah welcomed them in all its glory.

Much, much later, they had supper at one of the small tucked away restaurants as their hotel’s one was closed for hours already.

‘Let’s go back to the Haram,’ he suggested. ‘I want to stay there for Tahajud and then till Fajr.’ His phone was still switched off and there was no mention of his computer.

They sat looking at the Kaabah.

For the first time he was aware of the spirituality of all around him.

He was not merely participating in a ritual in order to get done, he was immersed and living his deen.

His digital detoxification had commenced.

For more Hajj Stories visit www.hajjdoctor.co.za. You may contact Dr Parker via e-mail: salimparker@yahoo.com

Muslim Views . August 2017

27

Great women scholars In Islam – Part 2: Sayyida Nafisa Al-Tahirah Since the lifetime of the Prophet (SAW), every century has produced great Muslim women scholars from countries like Egypt, Iraq, the Arabian Peninsula and Iran. In this series, DR ESHAAM PALMER examines the lives and contribution of three of these great women scholars.

SAYYIDA Nafisa al-Tahirah was born in Makkah in 762 AD to al-Hasan al-Anwar, son of Zayd al-Ablaj, son of Hasan, grandson of the Prophet (SAW). Thus, she was a direct descendent of the Prophet (SAW).

At the age of 16, she married Ishaq al-Mutamin, son of Imam Jafar al-Sadiq (also a descendent of the Prophet SAW) with whom she had two children, Qasim and Umm Kulthum.

At a young age Sayyida Nafisa exhibited signs of high intelligence and memorised the Quran. During her period in Makkah and Madinah she was exposed to the teachings of great scholars of Islam in the fields of Quran, Hadith and fiqh.

At the age of five, her father was appointed governor of Madinah and she accompanied him to live at the governor’s residence.

She became beloved to the residents of Madinah and was renowned for her piety and abstention from anything of a luxurious nature.

Sayyida Nafisa fasted virtually every day and spent the night in

Al-Sirri bin al-Hakam, and the inhabitants pleaded with her not to leave. In return, he gave her a large house as a gift where she could receive the multitudes of visitors while continuing her daily devotions and teaching.

Sayyida Nafisa, Imam Shaafi and other Islamic scholars

The masjid in Cairo, Egypt, alongside which is the mausoleum of Sayyida Nafisa.

Photo SUPPLIED

devotion to Allah. She performed her prayers and other forms of devotion mainly in Masjid alNabawi. She performed Hajj 30 times, mostly on foot in emulating the Prophet (SAW).

Relocation of Sayyida Nafisa to Cairo At the age of 44 years, Sayyida Nafisa emigrated to Cairo and was met by a very large, cheering crowd who had been anticipating her arrival. Residents of Cairo arrived in their thousands, on foot, camel, donkey and horse chanting

‘laa ilaha illallah’ and ‘Allahu Akbar’ from the city of Arriche until she arrived in Cairo.

People came from all corners of Egypt and other countries to receive her blessings and learn from her vast reservoir of knowledge and wisdom. Her life became occupied with endless meetings with people and, at times, she became overwhelmed and longed for the solitude she had experienced in Madinah.

After much contemplation, she decided to return to Madinah.

However, the governor of Egypt,

Many of the students who attended her fiqh and Hadith classes were eminent jurists of their time, like Imam Shaafi, Uthman alMisri and Imam Abu Bakr al-Adfawi.

Imam Shaafi arrived in Cairo five years after Sayyida Nafisa and remained there until his death four years later. During his stay in Cairo, Imam Shaafi also taught many students fiqh, kalam (Islamic theology), tafsir and hadith.

It is noteworthy that Sayyida Nafisa taught Imam Shaafi, one of the greatest scholars of the Muslim world. Sayyida Nafisa and Imam Shaafi’s relationship was based on faith and piety. He regularly requested that she make duah for him.

Like Imam Shaafi, she led a simple lifestyle divided between acts of devotion and teaching. She was a distinguished jurist, specialising in fiqh and hadith. While Imam Shaafi was critically ill he requested that she lead his janazah salaah when he passes on. She acceded and led thousands of women in his salatul janazah in Cairo.

Her preparation for the hereafter At the age of 60 years, Sayyida

Nafisa dug her own grave with her bare hands in her home and would worship in it daily to remind her of the hereafter. Her illness took a turn for the worse and the people of Egypt begged her to stop her daily fasting, which was detrimental to her health. Despite the pleas, she continued fasting as she had done for the past 30 years.

After Sayyida Nafisa’s death, her husband wished to return her body to Madinah for burial in Jannatul Baqi. The governor and people of Egypt implored him to bury her in Cairo. He relented after he had a dream in which the Prophet (SAW) instructed him to allow her burial in Cairo.

A mausoleum was built with money donated by the inhabitants of Egypt, and scores of people from all over the world visited her grave daily, lighting candles and offering blessings for her.

Sayyida Nafisa was without doubt one of the great women of Islam, and her intellect led her to be the teacher of many renowned scholars. She lived the life of an ascetic and devoted her life to teaching and submission to the Will of Allah.

She was constantly aware that her life on earth was but temporary and that it was a means of preparation for the permanent abode of the hereafter. She was reported to have performed many miracles, like restoring the sight of a blind child.

Her maqam has been renovated by successive governors of Egypt up until 1314. The maqam has since evolved into a beautiful mosque bearing her name.

Wishing all a joyous

Eid Mubarak

28

Muslim Views . August 2017

Aboshaar Brothers to tour South Africa TASLEEMA ALLIE

OVER the past decade we have seen the revival of a great love for nasheed amongst the youth in South Africa.

Secular Western trends are being challenged with nasheed groups emerging across the country. This is a significant development in the moral fibre of our communities.

As with any art form, practice is most important and it’s always best to learn from the masters of nasheed. And the Aboshaar Brothers of Syria are regarded as a world favourite.

Currently residing in Egypt, the Aboshaar Brothers were established in 1983 by their father, Shaikh Muwafiq ibn Shaikh Ahmad ibn Shaikh Ismail Abo Shaar al-Hussaini, who is a renowned munshid (nasheed artist) and a student of many of the senior scholars of Damascus.

This was an ideal environment in which to raise his sons, one filled with Prophetic knowledge and love for Nabi Muhammad (SAW).

The group has emerged as leaders and its members are noted for their knowledge and expertise in various fields, which includes Islamic theology, Islamic art, and a blend of classical and contemporary poetry that appeals to young and old alike.

It indeed is a historical event for South Africans to receive these multi-talented teachers and lovers of nasheed to its shores.

The event is hosted by the South

African Students Association of the Arab Republic of Egypt (SASAE), Minaratul Ilm, Al Jeem the Arabic Way and Awqaf SA. Minaratul Ilm was created by the Al Azhar University alumni to reach out in matters of education, counselling and inspiration. Its objective was also to ease the transition of students returning to their local communities and, in turn, to create opportunities for communities to benefit from returning graduates of Al Azhar University.

Studying abroad, in a country where Arabic is the primary spoken language can be most overwhelming at first. The SASAE is an association that has served students from across South Africa, for more than half a century.

The life president of the association is Shaikh Riad Fataar and the current chairperson is Shaikh Abdullah Gabriels.

The Aboshaar Brothers tour is organised to raise the revenue required to establish a proper base for the SASAE. Great excitement is mounting with the forthcoming tour of the Aboshaar Brothers to South Africa on September 26 at 8.30pm at the Cape Town International Convention Centre, along with Al Jeem the Arabic Way and Awqaf SA. The event is titled Aboshaar Tour SA: Live in Concert.

This is big news for South African nasheed lovers who will be excited to see the home-grown, proudly South African nasheed group Khuddamul Islam feature in this auspicious upcoming event.

Ticket sales are now open and

Pictured above are the South African students studying in Egypt, at Al Azhar University, and the Syrian nasheed artists. The Aboshaar Brothers are set to tour South Africa and perform at the Cape Town International Convention Centre on September 26 at 8.30pm.

Photo SUPPLIED

members of the public are urged to support the event. The media partners of the concert are Muslim Views, Voice of the Cape Radio 91.3 FM and iTV, Channel 347 on DSTV. Tickets are obtainable at www.quicket.co.za or may be purchased at The Lounge (Kromboom Road), Timbuktu Bookstore (Sybrand Park) and Fazlien’s Islamic Wear (Gatesville and Westgate Mall only).

News of the tour, details about awesome giveaways and more may be viewed at the Aboshaar Tour SA on Facebook and Aboshaar on Instagram.

Special offer giveaway The tour promoters are giving away two sets of double tickets to The Aboshaar Tour SA. All you have to do is answer this simple question: In what country is Al Azhar University?

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Muslim Views . August 2017

29

Islamic Relief and MJC launch appeal for Somalia SHANAAZ EBRAHIM-GIRE

IN January 2017, Islamic Relief began rolling out emergency drought and famine relief operations in Somalia, South Sudan, Kenya, Ethiopia and Sudan. By the end of July, the humanitarian organisation has come to the aid of more than 600 000 beneficiaries.

Emergency operations included the distribution of food and water, non-food items such as mosquito nets and kitchen utensils, the rehabilitation of water systems, and nutritional support for young children and lactating mothers.

However, the United Nation’s Office for the Coordination of Humanitarian Affairs (OCHA) has warned of deteriorating conditions, increasing the need for more assistance to families affected by this unprecedented drought.

The number of people in need of assistance across East Africa now stands at 22 million – the majority of whom are women and children.

As of July 2017, more than 6,3 million people are on the brink of starvation in Somalia. OCHA has further warned that the number of displaced people, as a result of the drought conditions, now stands at 766 000.

In response to this growing crisis, the Muslim Judicial Council (MJC) has partnered with Islamic Relief South Africa (Irsa) to raise

‘We need to work towards finding lasting solutions to mitigate the effects of the drought and famine in East Africa. Farmers have lost their livestock and their crops due to the lack of rains…we need to build resilience to help families rebuild their lives.’ much-needed funds for the humanitarian organisation’s emergency response in Somalia.

‘We have received reports from our East Africa regional office that the situation has reached critical levels. People and especially children are dying. More food, medicines and water are needed to save lives,’ Irsa chief operating officer, Yusuf Mohamed, said.

‘If a famine is declared in Somalia, this will be the fourth famine to be declared in the country in the last 30 years. We have an obligation to do all we can to especially protect the lives of vulnerable women and children who have been displaced in the drought crisis.’

MJC President, Shaikh Irafaan Abrahams, reiterated Mohamed’s sentiments adding: ‘The MJC (SA)

was shocked and dismayed after receiving an update from Islamic Relief on the growing crisis. We cannot turn a blind eye to the harsh and untold suffering of our fellow brethren who are struggling to survive, often times by eating grass and leaves.’

His comments come following the publication of a report by Islamic Relief South Africa, which detailed the looming humanitarian catastrophe. ‘We need to work towards finding lasting solutions to mitigate the effects of the drought and famine in East Africa. Farmers have lost their livestock and their crops due to the lack of rains…we need to build resilience to help families rebuild their lives.’

A key programme for the Islamic Relief regional team has been the installation and rehabili-

tation of 36 boreholes in the Puntland and Somaliland regions. ‘The borehole project is ongoing. We have begun installing solar-powered pumping systems, prioritising areas where the rainfall has been extremely low and where there has been acute water shortages.’

Another issue, which Islamic Relief has been leading on in Somalia, is raising awareness amongst communities on the need of improved protection for women and children.

‘Displacements has led to increased protection concerns as families are separated and children and the elderly are left behind, while makeshift camps leave women and children particularly vulnerable to risks of sexual and gender-based violence,’ Mohamed said.

‘UN agencies have reported an increase in incidents of rape and other forms of sexual and gender based violence among newly arriving IDPs; an average of five cases is reported per week. The number is likely to be higher due to underreporting.’

Mohamed appealed to the community to support Islamic Relief and the MJC’s efforts supporting the ongoing emergency relief efforts in East Africa.

‘We will be hosting a series of public talks and fundraising initiatives to raise much needed funds for the East Africa appeal. We are strongly urging the community to join us in our efforts by donating generously.’

To donate towards the East Africa Crisis appeal, deposit your donation into the following bank account: Islamic Relief SA, Standard Bank, Account number 005318459, Fordsburg branch, Branch code 005205, Reference: SOM01 and contact number.

For zakaah contributions, use the following bank account details: Islamic Relief SA, First National Bank, Account number 62161066933, Smith Street Branch, Branch code 221426, Reference: SOM01 and contact number.

For more information about Islamic Relief’s East Africa emergency operations call 0800 111 898 (toll free) or email info@islamic-relief.org.za.

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FULFILL YOUR YOUR ZAKAT ZAK KAT FNB Smith Street Street Acc No. No. 62161066933 Branch Br anch Code Code 221426 Ref: AFRICA R ef: EAST EAST AFRIC A + Contact Contact No. No.

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Muslim Views . August 2017

Health File

Meningococcal meningitis vaccination for Hajj DR SALIM PARKER

NEISSERIA meningitidis is globally one of the leading causes of bacterial meningitis, and even one case in a community is considered a serious health issue.

Some authorities estimate that worldwide up to 1,2 million people are affected annually, leading to between 50 000 and 135 000 deaths.

The fatality remains high even with appropriate treatment, and the long-term disabling neurological consequences of the disease are significant, especially in developing countries.

Thirteen different types, called serogroups of N meningitides, have been reported, of which six (A, B, C, W135, X, and Y) cause almost all worldwide life-threatening disease.

The Meningitis Belt of sub-Saharan Africa, which stretches from Senegal in the west to Ethiopia in the east, has the highest prevalence with a baseline endemic incidence of 10 to 20 cases per 100 000 of the population.

Annual epidemics during the dry season from December to June and cyclical explosive epidemics can increase this rate to 1 000 per 100 000 population. These cycles are variable and peak every eight to 12 years.

Annually, the Kingdom of Saudi Arabia (KSA) hosts between two and five million Muslim pil-

DR SALIM PARKER. Photo SUPPLIED

grims from all over the world during the Hajj period, a significant number attending from sub-Saharan Africa. This will take place from August to September in 2017.

The minor pilgrimage, called the Umrah, attracts millions more throughout the year.

The associated overcrowded conditions are conducive to the spread of human-to-human diseases such as meningococcal disease and a serogroup A outbreak occurred in 1987.

In 2000 and 2001, serogroup W135 outbreaks were documented at the Hajj. A worrying factor was the exportation of the W135 serogroup from Saudi Arabia by returning international pilgrims to 14 different countries.

Since then, vaccination with the quadrivalent ACWY vaccine, which covers four of the more serious strains, has been a visa requirement for the Hajj and Umrah.

Previously, the quadrivalent meningococcal polysaccharide vaccine (MPSV4) was available in South Africa but it seems to be being phased out as it is an older type of vaccine. MPSV4 is indicated for the age group of two upwards, with no upper age limit.

A quadrivalent meningococcal conjugate vaccine (MCV4), called Menactra, is the only one currently available but is only licenced for the age range nine months to 55 years. Conjugate vaccines are considered superior to polysaccharide ones but are significantly more expensive.

The roll out of MenAfriVac, a conjugate serogroup A vaccine, across the Meningitis Belt of Africa, has led to a dramatic decrease in the prevalence of the dis-

ease caused by that serogroup and elimination of carriage in certain areas.

Saudi Arabia requires proof of quadrivalent meningococcal vaccination and the vaccine is strongly advised to those visiting the Meningitis Belt of sub-Saharan Africa. Recent trials in South America have shown the efficacy and safety of MCV4 in adults up to the age of 65.

Asymptomatic carriage has been documented in up to 86 per cent of pilgrims. While the incidence of infection in travellers to developing countries is about 0,5 per 100 000 travellers, it has been documented to be much higher in Hajj pilgrims (640 per 100 000) and their contacts (up to 28 per 100 000), and peaks during meningitis belt epidemics (up to 800 per 100 000).

The CDC and South African meningitis experts advise the use of MCV4 in those older than 55 when required if MPSV4 is unavailable despite it not being licenced for that age group. This has to be explained to the older pilgrim.

The experts of the Middle East region, in a consensus document, agreed on the concept of using conjugate vaccines, replacing polysaccharide vaccines. Below follows an excerpt from their position statement: ‘The potential of stopping transmission by prevention/ clear-

ance of carriage offers the possibility to protect the contacts of vaccinees and prevents dissemination of the bacteria to other countries.

In many countries the experience is that meningococcal infections still occur (especially at the contacts around pilgrims) despite high coverage of polysaccharide vaccination among pilgrims.

‘Since Hajj pilgrims often are of older age, it is reassuring that conjugate ACW135Y vaccines in the age group of 56 to 65 years of age resulted in higher percentage of seroresponders, compared to polysaccharide vaccine.’

The vaccination record of the pilgrims should be clearly labelled as being of a conjugate vaccine and is valid for five years.

If it is not labelled as conjugate, the Saudi authorities will assume it to be MPSV4 and consider it valid only for three years.

It is anticipated that the licencing parameters should change in the future.

Dr Salim Parker (www.hajjdoctor.co.za) is Immediate Past President: South African Society of Travel Medicine (SASTM) and a member of the South African Meningococcal Meningitis Advisory Group.

Muslim Views . August 2017

31

Neurology – the face of the future DR P M THOMAS

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AMONG the medical disciplines, neurology is usually considered the most arcane of fields and is often the most misunderstood.

The public often asks questions like, ‘Doctor, do you do operations?’ and the answer is, ‘No.’ Colleagues in the medical fraternity will ask, ‘I think the patient has a stroke. What do you think?’ and again, the answer is, ‘No.’ When you ask a neurologist, ‘What do you do?’ days later you may find yourself still the unwitting victim of an impromptu lecture, with the neurologist’s passionate discourse about his or her field not waning in the least.

Pardon my colleagues – after all, we love what we do.

I will not bore you with the answer of what neurologists do but I will give you a glimpse into the unusual things that neurologists do that make them very different from other specialists, and hints at what the future of medicine may look like.

Most people know that neurologists study the electrical activity of nerves all over the body.

We look at muscles, the neuromuscular junction, nerves, spinal cord, brainstem and brain.

We send little messages along the nerve and we track the course of these signals using electrodes.

We look at spontaneous activity of muscles and brain cells.

These components of the nervous system create a universe of

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The Cefaly device is a headband-like device that sits across the forehead and uses transcutaneous electrical nerve stimulation (TENS) to stimulate the branches of the trigeminal nerve with the aim of, over time, diminishing the frequency and severity of migraine attacks of the brain.

Dr P M Thomas.

The Cefaly device

Photo SUPPLIED

their own, with constant chatter between neighbours and lots of traffic on the highways.

However, most people don’t know that neurologists often interfere with the electrical activity of these components of the nervous system to make people better.

At the most basic level, we inject local anaesthetic agents into subcutaneous tissue to paralyse nerves that propagate headache, or muscle paralysing agents like botulinum toxin into muscles that are overactive to diminish unwanted movements like blepharospasm, spasticity and dystonia.

On a more complex level, neurologists use treatments and work closely with other disciplines to interfere with the electrical activity

The Cefaly device is a headband-like device that sits across the forehead and uses transcutaneous electrical nerve stimulation (TENS) to stimulate the branches of the trigeminal nerve with the aim of, over time, diminishing the frequency and severity of migraine attacks.

The results are not astonishing but the device does work and allows some patients to reduce their requirement for medication to control their migraine attacks.

Deep brain stimulation Patients with Parkinson’s disease can be offered a new lease of life with the implantation of a needle-like probe deep into the brain, where it emits regular electrical pulses.

These pulses stimulate the discharge of critical neurotransmit-

ters that are deficient in the brains of patients with Parkinson’s disease, which improves the symptoms of Parkinson’s disease dramatically, and significantly reduces the need for medication.

Although the treatment is expensive, it is highly effective.

Transcranial magnetic stimulation Transcranial magnetic stimulation (TMS) is a noninvasive procedure that uses magnetic fields to stimulate nerve cells in the brain to improve symptoms of depression.

TMS is typically used when other depression treatments have not been effective.

During a TMS session, an electromagnetic coil is placed against the patient’s scalp near the forehead.

The electromagnet painlessly delivers a magnetic pulse that stimulates nerve cells in the region of the brain involved in mood con-

trol and depression.

And it may activate regions of the brain that have decreased activity in people with depression.

As medical science develops so too will the frontier in neurology broaden to offer patients new and effective treatments for problems that do not respond well to traditional therapies.

As a neurologist, I am excited about what the future holds.

Perhaps this will mean that neurology will always remain the arcane speciality, as we now can alter human beings with carefully applied electrodes.

But, hopefully, the most inspiring message is that what we can do in the future will be limited only by what the collective human mind can conceive.

Dr PM Thomas, MB,ChB (US), Mmed (US), FC Neurol (SA), is a neurologist with rooms at Melomed Tokai. Telephone 021 712 5374.

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Muslim Views . August 2017

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MHSA sheep marked and ready for Qurbani day 2016.

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MHSA staff during distribution 2016 when over a 1 000 families received parcels.

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Muslim Views . August 2017

Art gallery showcases diverse local talent MAHMOOD SANGLAY

THE South African Foundation of Islamic Art (Safia) was established in 2006 by Shaheen Soni, son of the renowned artist Achmat Soni. After being dormant for nine years, the foundation was revived in 2015 due to renewed interest by local Muslim artists in a forum to showcase their talent.

In November 2016, Safia was invited to manage the exhibition in the art gallery of the Al Ikhlaas

Academia Library and Resource Centre at Islamia College, in Lansdowne.

The library, together with the gallery, was officially opened in November 2016.

Safia’s role is to manage the gallery, which includes the curatorship of the gallery’s contents and the themes that are reflected in the works on display. Safia brings artists together and aims to set up a platform for artists to showcase their work. The exhibitions presented by Safia reflect not

33

only individual talent but also diversity and the essential spiritual nature of Islamic art.

Safia indicates that the content and theme of the art exhibited in the gallery will be refreshed from time to time in order to sustain public interest in the facility.

The current exhibition at the gallery houses 23 works of 15 local artists and was launched on April 26.

The art includes oil on canvas, digital photography on metal, acrylic with mix media on ostrich egg, polystyrene covered in crete stone, leather craft, giclee paint on paper, and water colour and ink on cotton paper.

Razack Abbas discussing two of his paintings (to his left) at the Safia Art Gallery. The paintings are the embellished name of Photo SHARAFAT JAFFER the Prophet Muhammad (SAW) and the Shahadah between layers of autumn leaves.

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Muslim Views . August 2017

Sanzaf reports on challenging financial year MAHMOOD SANGLAY

THE South African National Zakah Fund (Sanzaf) recently published its audited financial statements, within two months after financial year-end. The report was published early this month.

Shauket Fakie, the National Chairperson of Sanzaf told Muslim Views that although there is no strict timeline for the publication of the financials, it has become imperative for the organisation to routinely report in good time as part of an ethic of best practice.

In the chairperson’s report,

Fakie emphasises compassion as this year’s theme for the NGO. He says recognition of the need for compassion underscores the responsibility of organisations like Sanzaf to ensure that where poverty dehumanises, they strive to restore the dignity of people through compassion.

According to Fakie, the financial year ending on May 31, 2017, was challenging for two key reasons.

First, due to difficult economic conditions and sustained high levels of unemployment, Sanzaf’s donor base was under pressure.

Secondly, Sanzaf General Manager for Gauteng had emigrated and re-

signed from his post. Thus an acting administrator had to be appointed.

Nevertheless, the revenue of R160 million was 14 per cent above that of last year. Distribution and expenditure of funds collected, however, declined by three per cent, from R151 million to R147 million. Similarly, zakaah distribution decreased by eight per cent from R115 million in the previous financial year to R106 million.

Fakie says distribution in the current financial year will be accelerated to ensure the surplus is appropriately deployed in the service of needy and deserving benefici-

aries.

In its commitment to development, Sanzaf has ensured that R24,5 million of the zakaah income received was allocated to tertiary education for the benefit of 1 317 students in the Sanzaf Education and Empowerment fund (Seed). In the year prior R20 million was allocated for the benefit of 1 064 students.

In a significant shift, in future, the Seed fund will focus more on full, as opposed to partial, financial support for students. The implication is that about 1 100 students will benefit, which is marginally fewer than is currently the case.

However, the full bursaries will relieve the financial pressure on these students and enable them to focus on their studies instead of finding the sources for the balance of their funding.

Fakie says their vision for 2020 includes the use of technology, exploring options in crowd funding and working more closely with other organisations suitably skilled with competencies and resources to undertake execution of projects.

This strategy will enable Sanzaf to become more efficient. Similar strategies are envisaged for partnerships with corporations and with government.

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Muslim Views . August 2017

35

Sanzaf takes part in Mandela Day

All set to do the rounds on Mandela Day, Tuesday, July 18. Sanzaf staff on the steps in front of Groote Schuur Hospital ready to distribute food and fruit packs to patients.

Photo SANZAF COMMUNICATIONS

SANZAF COMMUNICATIONS IT is imperative to engage in the community as this serves as a reminder of the beauty of the cause. As a nation it is important

Sanzaf staff preparing food for distribution on Mandela Day, Tuesday, July 18.

Photo SANZAF COMMUNICATIONS

to stand together and make a change.

Sanzaf joined the global call to action that commemorates Nelson

Mandela’s philosophy that each and every one of us has the power to transform the world and the ability to make an impact.

The Sanzaf staff worked assiduously to provide food and a fruit pack to some 900 patients across various Western Cape clinics and hospitals, including Groote Schuur Hospital, and Bonteheuwel, Vanguard and Mitchells Plain Day Hospitals.

The nurses at Groote Schuur Hospital contributed their 67 min-

utes of goodwill by helping Sanzaf distribute to all those in the Oncology Ward and Ante-Natal Maternity Ward.

The Zulu proverb Umuntu ngumuntu ngabantu expresses a reflective truth and is translated as ‘A person is a person because of people’ and alludes to us serving our communities, Insha Allah.

36

Muslim Views . August 2017

Awqaf governance: thinking inside the box DR HISHAM DAFTERDAR

GOOD governance is a major issue facing awqaf organisations.

Despite the sector’s awesome size, awqaf remains one of the most misunderstood areas of the Islamic financial system.

Because of awqaf’s private and usually esoteric nature, and lack of transparency regarding how awqaf are governed and regulated, awqaf appear to work in isolation from other sectors.

The most-oft cited reason for this seclusion is the pantomimic management style of the nazirs.

Nazirs are required to comply with both the letter and spirit of the waqf deed.

The importance of the waqif’s conditions is indicated by the frequently quoted rule: ‘The conditions of the waqif have the same legal force as the edicts of the legislator.’

This rule leaves very little leeway for the nazir to originate or innovate.

What is deemed to be appropriate strategy for the nazir, will be conditioned by a concern not to violate the conditions of the waqif, the wishes of the donors and the rights of the beneficiaries.

If the waqf document is silent on a particular matter, should a case arise which justifies an action

at variance to the conditions of the waqf or if the nazir is not sure about the most appropriate action to take then the matter should be referred to a proper authority for an opinion or a decision.

Much has been said and written in recent years about corporate governance and the need for the corporate nazir, and a lot of rules are laid down to regulate awqaf along the lines of the corporate world.

Many awqaf nazirs resist regulating the sector. They consider the no-emotions-allowed corporate governance standards are a bane for awqaf as they ‘mechanise’ the nazara function, ‘desensitise’ atti-

tude and remove the moral loading from the nazir’s conduct.

In awqaf, moral autonomy is less about compliance and control and more about consciousness and reflection.

To be an awqaf nazir is more of a calling than a job. Awqaf organisations are mostly populated by ethical and well-intentioned people. Staff in awqaf comprises professionals and passionate volunteers who have chosen to work in awqaf for less tangible rewards.

They are engaged and empowered by their faith, and are more likely to make conscientious proactive effort in serving awqaf.

However, being passionate is not enough. The task requires a multidisciplinary approach, combining and understanding of shariah, awqaf, finance and sociology.

Awqaf organisations exist within and are part of society, and as such, reflect the ethics and social mores of society. Awqaf, like all organisations, be they public or private, can fall into cultural habits, and awqaf nazirs grow up with processes around them that they see as normal and should be followed.

The prevailing cynicism about the human value of the individual nazir is the direct influence of the emotionless market culture that

opened a chasm between nazirs and beneficiaries. For too many years, we taught ourselves that awqaf is a corrupt and careless sector with loose accountability over loose assets.

We appear to find it easier to talk about unscrupulous awqaf nazirs whose unethical and careless behaviour led to the loss of many awqaf, than to talk about those who are good and kept awqaf alive and thriving.

For over 1 400 years, awqaf has not only survived but thrived.

In spite of the recent strides in awqaf, the common perception of awqaf as amateur organisations run by enthusiastic volunteers still lingers on.

It is impossible to keep awqaf and emotions apart. Awqaf is an industry where the heart and mind have to fire simultaneously. Awqaf by its religious conviction is an ethical sector, regulated mainly by shariah.

Unlike corporate governance rules which generally dictate what should be done without necessarily engaging in conscious deliberation, shariah provides a principles-based approach to ethics. It enables us to weigh what should be done through reasoning.

Unlike man-made policies and procedures which are situationspecific, shariah enables us to

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If apathy is a corporate taboo, apathy in awqaf is practically sinful. ‘I’m just a nazir doing a job’ is neither ethical nor a moral defence. To dehumanise awqaf management means that awqaf can no longer be the engine of welfare it is meant to be.

The concept of governance in awqaf has two interrelated meanings. One is practical and the other is moral.

Governance in its practical sense means improving the way awqaf is organised and managed, and committing to proper standards and benchmarks of performance.

On the other hand, governance in the moral sense relates to the concept of the waqf as an institution for human development in accordance with the objectives of shariah (maqasid al shariah) in all of its spiritual, intellectual and physical attributes.

The emphasis on ethics is that awqaf is part of religion. Thus, a nazir as an individual has duty and responsibility to all stakeholders, to the state, to society and to God. This is where actions speak louder than words.

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Muslim Views . August 2017

37

Cape Town preparing for international Quran event HAFIDH MUNTAHAA KENNY

EXCITEMENT is mounting for the eagerly awaited finals of the International Qur’aan Recital Award (Iqra) that will take place from September 21 to 24, 2017, in Mitchells Plain, Cape Town.

The four-day occasion, which will see the participation of more than 60 Quran reciters is considered the biggest such gathering of its kind in the country. The deadline for applications outside of the Western Cape is September 11, while local hopefuls will have until September 15 to submit their applications. Regional programmes were held recently in Gauteng and KwaZulu-Natal to en-

sure that the most proficient reciters from those areas could be earmarked for the climax of the event.

Foreign and Western Cape reciters, as well as those from other provinces, will participate in their own preliminaries that will take place simultaneously with the main programme.

The female preliminary rounds of the Western Cape section are due to take place on September 17.

The programme serves as added encouragement for individuals to improve, and hence the aim of the Iqra is to promote and maintain high levels of Quranic learning and service, as well as to train and earmark successful local candidates for interna-

tional platforms.

Apart from featuring reciters from other countries, the event is divided into seven categories. It makes provision for male reciters of various age groups (under 15, under 18, under 23, and 24 years and over), there is a female contest, a special section for past winners (champs of champs category) and the regional Servant of the Holy Quran Award.

Unlike a hifdh (Quran memorisation) competition, participants will be evaluated on their ability to recite the Quran beautifully.

After having been given passages of the Quran to prepare for the event, the contestants will recite in front of a panel judges who will determine

their presentation in terms of tajweed, eloquence, voice and beauty of presentation.

Winners and competitors who impress will be recommended by the organisers to represent the country on international platforms.

It is not required of contestants to have memorised the Quran in order to participate.

Reciters who would like to participate in the event may register online on the South African Qur’aan Union (Saqu) website at the following url: www.quranunion.co.za.

KZN and Gauteng reciters need to be counted among the winners of their regional preliminaries in order to gain entry. More details on the

event and a full breakdown on how participants will be judged is also available on the Saqu website.

The Iqra finals, which is a joint initiative by Saqu, Awqaf SA, the South African National Zakah Fund and Madrasah Tarteelul Quraan, will be hosted by the Lentegeur Islamic Society, at Masjidul Mieftaagh, in Mitchells Plain.

Muslim Views is one of the media sponsors of the event.

Organisations or individuals who would like to support the event may contact the organisers on info@quranunion.co.za or 083 277 3216.

Hafidh Muntahaa Kenny is the Chairperson of the South African Qur’aan Union.

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Muslim Views . August 2017

IUC hosts Imam Haron commemoration

The Islamic Unity Convention (IUC) invites the public to the Imam Haron Annual Commemoration to be held on Sunday, September 24, 2017, at 5pm, at the Western Cape College of Nursing (Nico Malan) hall in Klipfontein Road, Surrey Estate.

The keynote address will be delivered by Mr Imtiaz Cajee, the nephew of martyred Ahmed Timol.

For further information, please contact Rashida Survè at 021 696 9838 or 078 620 8526

Letters to the Editor

Anti-dagga protestors called monkeys

THIS is outrageous! The pro-dagga lobby has branded us as being rented for the protest against dagga, while white dagga people are calling us monkeys to our faces!

When we who come out of a life of dagga abuse were standing outside the court to demonstrate against the legalising of dagga, a white dagga man in a wheelchair

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rolled over and called us monkeys.

He first wanted to bribe us then he called us monkeys!

This man said that he would â&#x20AC;&#x2DC;pay us double whatever we were being paidâ&#x20AC;&#x2122;. But we cannot be bought and the truth is not for sale!

Every one of us who are protesting against dagga, has a unique life story of how dagga has affected us. We are from many different provinces and each have a unique, truly South African, story.

We ask ourselves: why would they like to drug the youth of South Africa? Why do they want to enslave us with drugs? Why do

they call us monkeys?

Experts from overseas can say what they wish; here in South Africa everyone in the townships knows the effects of South African dagga. There is not much that â&#x20AC;&#x2DC;overseas cannabis expertsâ&#x20AC;&#x2122; can tell us. We know dagga! We have used it! Today, we are suffering the consequences of it!

Indeed, dagga has become the South African gateway drug to whoonga/ nyoape (cheap heroin).

We know the truth! We can tell you exactly how dagga works!

No to the legalisation of dagga.

Lala panzi!

Mrs Stella Hlongwane President Concerned Young People of South Africa

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Muslim Views . August 2017

Focus on Finance Five easy ways to save money Everybody wants to – and needs to – save money.

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, show our readers five easy ways to do so.

EVEN the smartest people can let stupid costs creep into their budgets.

You might focus on stretching every last cent but you can sabotage yourself when you rack up costs you could easily avoid. Here are some common expenses that can add up over time: 1. Untapped discounts or negotiation opportunities Bargaining for a better deal is extremely common in South Africa, more so than in many other countries. So there are certain situations in which negotiating a price is not only acceptable, it’s expected; buying a car is a good example. Still, some people would rather pay the listed price instead of making a lower offer.

People often qualify for discounts because they are members of certain clubs but they might be too embarrassed to ask about them at the register. If you are one of those people, find a less shy friend to help you. Bargaining for a better price is your proudly South African way to a better deal.

2. Automatically renewed memberships and subscriptions Many people sign up for mem-

berships and subscriptions that automatically renew each month with the best intentions. In reality, they don’t end up using them and they continue to be charged.

Review all your memberships and subscriptions and ask yourself whether you are using them.

If you aren’t, it’s time to cancel them. Some organisations charge a penalty fee to cancel early.

Taking the cost of cancelling early into account, it may still be worth it in the end to walk away from recurring unnecessary expenses.

Hassen Kajie

Aysha Osman

3. Late payments It’s easy to forget to pay your monthly instalment at a clothing store or other such retailer. But your bad memory or poor organisation skills will cost you through late fees and higher interest charges. Avoid late payments by paying all your monthly instalments together on a specific day each month.

You can also arrange for your bank to automatically pay your instalments as soon as they arrive.

Many clothing retailers have a sixmonth no interest plan to avoid the unnecessary costs of interest.

Try to make use of these facilities if buying on credit.

4. Bank fees Whether through overdraft penalties or ATM withdrawal fees, banks charge customers in many ways. Avoiding these fees requires people to simply pay more attention.

Leave a small cushion in your bank account to prevent over-

It’s easy to forget to pay your monthly instalment at a clothing store or other such retailer. But your bad memory or poor organisation skills will cost you through late fees and higher interest charges. Avoid late payments by paying all your monthly instalments on a specific day each month...

SOCIAL MEDIA

39

drafts. Look for banks that offer free cheque and savings accounts.

Also, many banks offer a number of free withdrawals at certain retailers e.g. FNB withdrawals at Checkers.

Try your best to avoid ATM fees by anticipating your cash needs in advance so you’re not forced to turn to the closest machine if you find yourself in a rush and low on money.

Many banks also offer services like e-wallet, where you can transfer money free of charge.

Make use of these free services.

5. Traffic tickets When you are in a rush, you are likely to drive too fast or miss a ‘no parking’ sign.

The next thing you know, a traffic officer is writing you a ticket, or, worse, your car is being towed.

Charged tickets are an unnecessary expense, and besides that, driving fast also wastes petrol and raises your risk of an accident.

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.

40

Muslim Views . August 2017

Discussions with Dangor

Confusion or distortion in politics?

There are those who label all opposition fighters in Syria as ‘takfiris’ without providing any evidence of their allegation, writes Emeritus Professor SULEMAN DANGOR.

IN this article, I will present a summary of people’s responses to some political events locally, nationally and internationally.

Not surprisingly, there has been a lot of criticism of the Saudi rulers recently for their dependence on the US, corruption, waste of resources, destruction of heritage sites, support for extremism, relations with Israel, support for Sisi etc.

However, does that make them polytheists (munafiqun), as someone recently described them? If the Saudis are indeed polytheists then how would we describe all those Muslims who support Saudi Arabia (for whatever reason) – polytheists as well?

In some circles, the (justifiable) criticism of wealthy Arab rulers for a variety of reasons has degenerated into a virtual hatred of all Arabs. All Arabs are perceived as

corrupt, arrogant, self-seeking etc.

Are those who hold such views not as guilty of generalisation and stereotyping as Islamophobes?

How does one explain their attitude? The underlying cause – in my opinion – is the belief that the Iranians have always been and always will be the torchbearers of Islam, not the Arabs. The Arab contribution to Islam is dismissed as inconsequential.

Then there are those who label all opposition fighters in Syria as ‘takfiris’ without providing any evidence of their allegation. According to some sources, fighters from more than 50 nations have joined the Syrian opposition. Are we to believe that they are all, without exception, influenced by Wahhabi ideology (if that is what makes a person a takfiri)?

What about al-Ikhwan al-Muslimun, the main opposition to Hafiz Assad (who massacred 20 000 of them at Hama in 1982) and now to his son, Bashar? Since all opposition groups – in their view – are takfiris, we should support Bashar Assad, the man who has tortured and butchered thousands of his own people!

We know that thousands of

men from dozens of countries went to fight alongside opposition forces in Afghanistan, Bosnia and Chechnya in the sincere belief that they were engaged in jihad against the enemies of Islam. From that perspective, they should be regarded as mujahidun, yet they, too, are labelled takfiris.

That being the case, it is argued, it is better to support Putin, never mind the fact that thousands of young Chechens ‘disappeared’ – many of them massacred and dumped into mass graves – after the invasion by the Russian army.

In the eyes of Putin supporters, this is irrelevant.

We are also told that Putin is a devout Orthodox Christian, which is why Muslims should form an alliance with the Russian Orthodox Church. However, Putin backed Serbia in its war against Bosnia.

The 1995 massacre of 8 000 young men in Srebrenica by the Serbs, who tied their hands behind their backs, shot them in cold blood then buried them in mass graves, is well known. However, since those who joined the opposition to Serbia are assumed to be takfiris, the argument goes, we should support the Serbs! (Is it not

ironic that the UN and European Union have both described the Srebrenica massacre as a genocide?)

With regard to the Syrian conflict, many Muslim observers condemn both the Saudis and Iranians for their support of opposing sides in the war. Of course, no one supports or defends Isis. However, there is a tendency by Iranian supporters especially to be ever willing to condemn the Saudis and other Gulf monarchies in general for their ‘sins’ but are reluctant to utter any condemnation of the Iranians, even when their culpability is proven. To some, criticism of Iran equates to support for Saudi Arabia, just as criticism of Russia equates to support for the US. Closer to home, there are many Muslim supporters of the ANC who are critical of the ANC and/ or its president for a variety of reasons, including corruption, nepotism and gross inefficiency.

Some indicate that they will no longer support the party. Others, however, advise that despite the ANC’s faults, it should still be supported because it is the only party that is ‘Muslim friendly’.

However, there are others who believe the claims that there is a sinister international agenda to topple the ANC government, that criticism of the ANC in the media – intended to portray South Africa as a failed state – is sheer propa-

ganda, that opposition parties are agents of foreign powers, and that all civic organisations are sponsored by outside sources to challenge the government and remove the president from office.

The reasons that are proffered for the goal of regime change are that there is a move to destroy Brics, ANC is challenging white monopoly capital, ANC wants to restore land to the blacks etc.

There is also a suggestion by a few that the Guptas are beneficial to our country; that they are, in fact, a counter to white monopoly capitalism. The DA is viewed as a party determined to protect white privilege, pro-Israel, anti-Muslim (because of its opposition to the construction of mosques in previous white suburbs) etc. The visit of the DA leader Mmusi Maimane is cited as proof that the DA is in cahoots with Israel and will promote Israeli interests in South Africa so, supporting the DA is akin to supporting Israel.

Al-Jama’ah hardly gets a mention, except by supporters or members of al-Jama’ah who argue that the party is devoted to uphold and promote Islamic values within the political system. The message is that the party is a natural home for Muslims who are concerned about ethical issues.

The above represents some of the discourses among Muslims on political matters.

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Light from the Quran

Muslim Views . August 2017

41

The All-Wise Quran: source of guidance and instruction IBRAHIM OKSAS and NAZEEMA AHMED

IN reflecting upon the ayahs in the Quran that describe the miracles of the anbiya, Bediuzzaman Said Nursi, in his contemporary Quranic tasfsir, Risale-i Nur, says that investigative scholars and scholars of the science of rhetoric agree that all the Quran’s ayahs contain numerous aspects of guidance and instruction.

Bediuzzaman says that the ayahs of the miracles of the anbiya, are the most brilliant of the Quran of Miraculous Exposition’s ayahs, and therefore are not simply historical stories but contain numerous meanings and different kinds of guidance for mankind.

Allah Almighty sends the anbiya to communities as leaders and vanguards of spiritual and moral progress.

All of the anbiya are given a number of wonders through which they become masters and foremen with regard to mankind’s material progress, and men are commanded to follow them absolutely.

Thus, just as by speaking of the spiritual and moral perfections of the anbiya, the Quran encourages people to benefit from them, so too in discussing their miracles it is encouraging people to achieve similar things and to imitate them.

For example, the ayahs about

Allah Almighty sends the anbiya to communities as leaders and vanguards of spiritual and moral progress.

Nabi Dawud’s (AS) miracles are enumerated in Surah Sad: ‘We subjected the mountains to glorify with him in the evening and at sunrise’; in Surah Saba, ‘O mountains and birds! Echo with him in his praise! And we made the iron soft for him’ and, in Surah AnNaml, ‘We have been taught the speech of birds.’

These ayahs indicate that Almighty Allah gave Nabi Dawud’s (AS) hamd and tasbih such strength and a sound so loud and agreeable that they brought the mountains to ecstasy, which, each like a huge gramophone, formed a circle on the horizon around the chief reciter, each mountain also reciting the tasbih.

Bediuzzaman then raises the issue of whether this is possible, and concludes that not only is it possible but it is the truth.

He says that it is the truth since every mountain with caves can speak with man in man’s language like a parrot, by means of an echo.

You say ‘Alhamdulillah’ to the mountain, and the mountain will declare ‘Alhamdulillah’ as you said it.

Thus, since Allah Almighty gave Nabi Dawud (AS) the vicegerency of the earth together with his Messengership in exceptional form, He so made the seed of that ability unfold – as a miracle

– worthy of his Messengership and magnificent rule that huge mountains followed Nabi Dawud (AS) and at his command and in his tongue declared the hamd and tasbih of the All-Glorious Creator.

Whatever Nabi Dawud (AS) said, the mountains repeated.

Bediuzzaman says that now, because the means of communication have multiplied and developed, a powerful commander could compel his large army dispersed in the mountains to declare ‘Allahu Akbar!’ and could make the mountains speak, bringing them to tumult.

Since a commander of men can make the mountains speak metaphorically in the tongue of those present in the mountains, surely a magnificent commander of Almighty Allah could make them speak actually, and recite His hamd.

Furthermore, the ayah in Surah Sad, ‘And also the birds flocking together’ and the ayah in Surah An-Naml, ‘We have been taught the speech of birds’, show that Almighty Allah bestowed on Nabi Dawud (AS) and Nabi Sulaiman (AS) knowledge of the language of the birds and of their innate capacities; that is, of the things for which they would be useful.

Since it is the truth and since the face of the earth is a laden

table set up by the Most Merciful in honour of man, most of the animals who benefit from it may be subjugated to man and serve him.

Man employs some of the smallest of them, the bee and silkworm, and through divine inspiration has opened up a beneficial highway, and by employing pigeons in various tasks and teaching birds to speak, he has added fine things to the virtues of human civilisation.

Similarly, if the innate capacities of other animals were known, there are many species that could be employed in important tasks.

For example, if the tongue of starlings, who eat and destroy locusts, were known and their movements could be regulated, they could be employed against plagues of locusts.

Thus, this ayah traces the furthest limit in subjugating birds and benefitting from them, and in making lifeless beings speak like a telephone or gramophone, and in profiting from birds.

It specifies the most distant goal, it points a finger at it in majestic fashion and, in a way, urges man towards it.

Through these ayahs, Almighty Allah is saying in meaning: ‘O men! In order to honour his prophethood and the complete justice of his rule, I subjugated to

one of your fellow men who was totally submissive to me, the huge creatures in my dominions, causing them to speak, and I made most of my troops and animals his servants.

‘Since I have committed to each of you the Supreme Trust, from which the sky, earth and mountains shrank, and I have given you the ability to be My vicegerent on earth, you should yield to Me, the One in Whose hand are the reins of these creatures, so that the creatures in My dominions may yield also to you, and you may obtain in the name of the One Who holds them, their reins, and rise to a position worthy of your abilities.’

Bediuzzaman advises that since this is the ttuth, rather than listening to the gramophone, playing with pigeons and making them deliver letters, and teaching parrots to speak, we should strive to attain to the most agreeable and elevated amusement.

The mountains may then be huge gramophones for us like Nabi Dawud’s (AS), and the harmonious recitations of divine hamd may reach our ears from the trees and plants at the touching of the breeze, and the mountains may show their true nature as wondrous creatures who recite the divine hamd in thousands of tongues, and most birds may be clothed in the form of intimate friends or obedient servants, like Nabi Sulaiman’s (AS) hoopoe.

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Positive and Effective Parenting

Muslim Views . August 2017

43

Parenting when you’ve lost a child FOUZIA RYKLIEF

THIS article addresses three questions.

Does it ‘do’ things to you as a parent when a child dies?

I quote from Abigail Brenner’s article ‘When a child dies’ as a point of departure: ‘In the natural order of things, parents are not meant to bury their children yet, through illness or accident, a parent’s worst nightmare can and does occur. Unlike illness, painful as that kind of passage is, which gives some extended, quality time with the child, death by accident (or suicide) offers no warning, no time to prepare. There is no time to process everything, no time to say goodbye.’

The article does not refer to death as a result of violence, such as that experienced by parents in the Western Cape since the beginning of this year, and those of us who have not experienced the death of a child in this way can’t imagine what it must be like for the parents.

In a study conducted in the United States on two groups of parents, bereaved and non-bereaved, it was found: ‘An average of 18 years after the death, the characteristics that significantly distinguished the bereaved and the non-bereaved parents in this study

were consistent with research on shorter term outcomes showing that depressive symptoms are common features of grief and that depressive episodes tend to follow the death of a child.’

The study also revealed that bereaved parents are at risk for stress in their marital lives. The bereaved parents in the study experienced a higher rate of marital disruption than had the non-bereaved parents.

When I counselled a number of bereaved parents many years ago, I learnt that some of them experienced feelings of guilt.

They wondered whether if they had been better parents the child would still be alive; if they had taken notice of symptoms earlier before the child got really sick.

With regard to the killings of children during the past six months, parents are probably plagued by the thought that if they had been more vigilant, the child would not have been abducted and killed.

Well-meaning friends, neighbours and family members often do not help when they ask questions relating to the above.

Parents need compassion and support during these times, not judgement.

Is something irretrievably lost?

To answer this question, one has to consider the parents’ expec-

tations when their children are born.

To quote Brenner: ‘The death of a child shatters the myth of how life is supposed to unfold. Parents are not supposed to bury their children.

‘Parents expect to watch their children grow into adulthood, having given them what they’ll need to succeed. And then as life continues, parents expect to sit back and enjoy their children’s lives, and the lives of their grandchildren.’

What has been lost is the potential that the child showed when she was alive.

One reads about the descriptions of the children given by the bereaved parents. And one picks up the irretrievable loss they experience.

Sometimes when an only child dies, parents want to replace this child by having another soon afterwards. In this way they hope; in fact, they want to fill the deep hole the death of the child has left in their lives.

Friends and family often recommend this but I feel it is not helpful. Parents need time to grieve and fully mourn the death of the child. Besides, this kind of advice does not bring any comfort to the parent. I remember when my baby daughter died as a result of a stillbirth, I received this advice from well-meaning people.

It did not help. All I could think of was how I had looked forward to this baby, hoping that it would be a girl after the birth of two sons. It was a girl so my grief was multiplied. I still think of her sometimes and wonder what kind of woman she would have become.

What about parents who have known a child and who has memories of good times with that child?

One cannot erase memories.

They are there to stay but they can help in the healing process. Talking about the child and what he was like is a positive way of dealing with the loss.

What has been found is that having other children also helps.

This brings me to the third question:

Can it ever be turned into something positive in terms of raising those children who lived?

The answer to this is ‘yes’, however, it is not helpful when the wounds are still raw to point out that parents must be grateful that they still have other children. It can also have the negative effect of putting all the lost expectations on the surviving siblings.

Needless to say, the siblings also need help to deal with the death of their brother or sister. It helps when parents talk about the

deceased child with the siblings.

Let them see your sorrow, express sadness and cry with them. They should not be shut out of the mourning process.

Sometimes, adults will insist that one not speak about the deceased child in front of the siblings because it will upset them. This is a no-no!

Including the children will help to reinforce the feeling that they are an integral part of the family.

Go through the family photos with them and talk about where and when the photos were taken.

This kind of interaction will cement the relationship between the parents and the siblings.

Let us also not forget that children are resilient and will cope if the parents are seen to be real and supportive to them too.

Furthermore, children are by nature compassionate and are able to also support and comfort parents.

Faith, religious practices and rituals help greatly in the mourning process and to bring closure.

Coming together for dhikr on the 3rd, 7th and 40th nights after the death provide a safe space to mourn. Children learn that dealing with death and mourning is part of life.

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

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Muslim Views . August 2017

From Consciousness to Contentment

Forgiveness, not just at the season of Hajj but throughout the year JASMINE KHAN

OUR community is abuzz about those who have been blessed with having left for Hajj. Wherever you turn, the prospective hujaaj have visited family and friends and greeted before departing on this holy pilgrimage. An essential part of the greeting is that they had to ask for forgiveness for anything they may have said or done to harm another.

Naturally, we all said ‘Allah maaf’ because we know that it is important that they left their homes with no one having the slightest feeling of anger or resentment towards them. When they stand on Arafah on the day of Wuqoof, begging for Allah’s forgiveness, they need to have our forgiveness, and they should have forgiven anyone who has transgressed against them.

Once they left, we returned to our daily lives, feeling that we had done our part in making their journey easier, Alhamdulillah.

However, there are many instances where we have not forgiven some of those who are not making the journey.

There is still resentment and even anger at what was done to us or said; we carry a grudge until the pain turns into bitterness and festers into something that turns our lives toxic.

As Muslims, we are constantly exhorted to forgive; the deen of Islam is based on mercy and for-

The offended person decided to go to her cousin and explained that she did not understand why she was being treated in that way and begged forgiveness if she had done or said anything to harm the cousin.

Sadly, the person addressed walked away without saying a word... giveness. In spite of this, there are many who find it hard to forgive.

Allah, in the Quran addresses the believers as ‘those who reflect’ and a phrase most often used to describe Allah is ‘the Most Forgiving, Most Merciful’. Allah is the Forgiving (Ghafir), the Absolutely Forgiving (Ghaffar) and the Most Oft Forgiving (Ghafoor).

The Quran enumerates countless excellent examples and role models of forgiveness. Let us not forget how wonderfully forgiving the Messenger (peace be upon him) of Islam was!

Often we believe that forgiving someone excuses the behaviour; it does not. It will soften and even remove the pain of the experience, and even if we never forget the incident, it can no longer control our lives. In his book The Garden of Forgiveness in Beirut, Asseily says, ‘When memory controls us we are the puppets of the past.’

Still, there are many who prefer to hang onto old scars; their contention is: ‘I did nothing wrong, why should I forgive or ask for forgiveness?’

This is the time of year when all

these questions are being asked.

We ask this even as we listen to the hujaaj and we say ‘Allah maaf’.

Sometimes, one wonders how many say to the hujaaj, ‘I also ask for your forgiveness for any hurt I caused you.’

What is it that makes it so difficult to forgive or ask for forgiveness? Sometimes, the situation is so bad that it seems nothing can resolve it.

There is a case where one person completely ignores another family member, does not return a greeting and is turning her children against the other one. This is very toxic; another generation going forth in bitterness.

The offended person decided to go to her cousin and explained that she did not understand why she was being treated in that way and begged forgiveness if she had done or said anything to harm the cousin. Sadly, the person addressed walked away without saying a word.

The situation remains unchanged but this woman decided that since she had asked for forgiveness, she would no longer let

it upset her life. She has also forgiven her cousin in her heart and now holds no resentment towards her. As someone told her, ‘It is not between you and that person, it is between you and Allah.’

It would be great if more of us adopts this attitude. It is always better to seek forgiveness from whoever treats you badly; hopefully it will make them reflect but, if it does not, it is not your problem. Remember, istighfar opens the door to untold blessings.

Before we implore Allah’s forgiveness, let us be certain that we harbour no ill feelings towards others, whether justified or not.

Bitterness, hatred, grudges and desire for revenge are known to increase blood pressure and symptoms of stress.

As we think about our brothers and sisters who have embarked on the ultimate quest for forgiveness, let us take stock of how many people there are with whom we have unresolved issues. While our family and friends stand on Arafah, let us resolve to forgive those who have hurt us, and ask forgiveness from those we have hurt.

A very simple statement, ‘I ask you to forgive me for anything I have done or said to hurt you,’ will immediately lead to lower blood pressure, no more headaches every time you replay the offence, less hostility, less anxiety and depression.

Whether you were in the wrong or were wronged, forgiveness will make you feel more positive, change your attitude from being a victim and enable you to manage your relationships better. On the whole, forgiveness is a complete remedy for personal, social and health well-being.

If you still feel that you have been wronged and have rehashed your personal tragedy and sense of betrayal so many times that it is now part of your DNA, answer this question: What if Allah were to forgive you the same way you forgive others?

Our Rasool (SAW), who was the most forgiving human who ever lived, said: ‘If you show mercy to creation, the All Merciful will show mercy to you.’ (Hadith Muslim and Bukhari) The time of Hajj may be the season of forgiveness for many but, actually, this is a season that should be throughout the year.

As we make duah for our hujaaj on their journey seeking Allah’s mercy, let us also beseech mercy for us left behind, and in that fervent hope, let us forgive those who have harmed us, and forgive ourselves as well, ameen.

Muslim Views . August 2017

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Muslim Views . August 2017

Halaal Fine dining just got real at 126 Cape Kitchen and Café

An elegant and comfortable space suitable for special occasions.

Photo DILSHAD PARKER

DILSHAD PARKER

IF there was a gap on the Halaal scene in Cape Town, it was that of proper fine dining. The Hilton Hotel Cape Town has managed to fill that gap and is taking fully halaal dining in Cape Town to the next level.

When our little one was sleeping over at his cousins’ one night in the July holidays, we took the opportunity to enjoy a date night.

Choosing the elegant 126 Cape Kitchen and Café restaurant at the Hilton Hotel, we would be taking our time over a leisurely dinner, and savouring every course so we decided no movie afterwards, which would usually have us rushing to finish dinner and often too full to enjoy the popcorn. And no, you can’t go to the movies and not have popcorn!

Walking into the hotel lobby, I was impressed with the complete transformation of the space. What used to be an elegant lobby has evolved into an exquisite display of beauty and form. The juxtapo-

sition of Malaysian laser cut screens with heavy teak tables, plush dining chairs and ultra modern lighting and chandeliers makes for an impressive entrance.

The previously dimly lit area has been brightened up by removing walls and opening up spaces, making way for an open plan dining area that looks right into the kitchen where expert chefs toil away, creating magic on plates.

The restaurant serves a very unique menu, offering flavours from South Africa, Asia and Malaysia to create a culinary experience of what the menu describes as ‘fun dining’ – fun because they have turned the idea of dining in courses a bit on it’s head.

The menu is divided into six categories: Cleansing, Texture, Unique, Twist, Create Memories, and Pure. These are designed to provide a culinary tour of emotions and tastes that engage the five senses. You would choose a dish or more out of any of the six sections to make up your meal,

The chicken and prawn laksa served with a ramen egg was a decidedly different Asian inspired dish.

Photo DILSHAD PARKER

and any dish could serve as a main or starter and some even double as dessert.

Our waitress seated us and brought us each a digital tablet on which to view our menu. She recommended the naan bread stuffed with mince as a starter to share.

We were also offered an appetizer of garlic-flavoured crostini with a peanutty humus spread before our starter arrived.

I was wary of filling up on too much bread so while it was delicious, I only had one slice. The stuffed naan bread came with raita and mango pickle on the side. It was light with not too much filling inside. As a starter it was suitable as anything heavier would be too satiating.

They have a range of signature dishes like Karoo Lamb Bredie Ravioli, which I have had before – Tender Mutton Ravioli, pea & mint veloute, onion chips. The spicy, masala flavoured sauce was

This deconstructed confection of carrot cake, ginger sand and olive oil ice cream was the perfect ending to our meal.

Photo DILSHAD PARKER

the twist here because you’re expecting Italian flavours, it being ravioli, and get hit with eastern spice. And Crispy Duck Duo – crispy duck breast, duck cigar, baby vegetables, sweet potato and orange puree, smoked maldon salt, char sui jus – mostly delicate dishes with artful plating designed to be a feast for the eyes and the senses.

For our mains, we chose a Chicken and Prawn Laksa at R175 for him, and the Beef Rib Eye with vegetables at R195 for her. The Laksa came in a bowl – chicken and prawn with red curry coconut broth, wok-fried udon noodles and a tempura egg. The Asian flavours were quite strong and the tempura egg an unexpected treat.

My steak came with my choice of rub – Dukkah, a choice of sauce – green peppercorn and new season vegetables. These were delicate roasted purple and yellow

baby carrots, young green beans and wild mushrooms. My steak, which I asked for medium to well, was a little too well done but I chose not to send it back.

When my waitress mentioned this to the chef he sent over a little plate of desserts as an apology – classy move. Prices are not cheap.

The average price of signature dishes are R150 but the level of service and quality of product and presentation duly qualifies the price.

We opted to share one of the desserts from the menu, it being quite different from the apology plate sent by the chef, which was fairly standard pastries. The desserts are quite out of the ordinary, like the Unconventional Lemon Meringue Pie at R65, Rooibos curd, soft marshmallow meringue, lemon and wild lavender biscuit or Sweet Mother Earth at R55, which is what we chose.

Ginger soil, carrot cake crumble with beetroot and sweet potato crisps and, wait for it … olive oil ice cream drizzled with beetroot syrup scattered with fresh mint. It was amazing. The olive oil ice cream was unexpectedly delicious and the mint gave a beautiful pop to the warm spicy flavours.

A perfect end to date night dinner!

This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za.

Art’s for All

Muslim Views . August 2017

47

The marriage of the pen and the picture Viewers often dismiss photographs as the product of the camera and not the photographer, writes DR M C D’ARCY.

WHEN a prime calligrapher’s pen compliments a striking picture, the marriage is often made in heaven.

Recently, in the reception room of Sulayman Hart’s home in Plumstead, I viewed a stunning collection of photographs of the natural world by leading photographer, Rashid Latiff. All were wedded with stellar calligraphy that imbued them with the ‘Wow!’ factor, and more.

Sulayman Hart was born to a Christian family in Johannesburg, 38 years ago. The family moved to Cape Town when he was eleven years of age.

In his teen-age years he was a fervent Methodist, attending church six days a week. His desire was to be a missionary in Madagascar.

He was taught ‘that part of faith is to believe without question’. This, and a 14-hour ‘exorcism’ by a priest, disturbed him. In his matric year, he worked in a shoe store where he learnt about Islam from a learned Muslim who is now a moulana. In 1999, he decided to ‘give Islam a try’. After consulting an imam in a Bo-kaap mosque, he converted to Islam.

Sulayman studied Islamic teachings at Icosa for one year under the tutelage of Shaikh Sadullah Khan. When he was 21years-old, he left South Africa to further his studies in Syria and Jordan, where he associated with the top calligraphers Mothana AlObaydi and Hasan Kan’nan. He is married and has four young children.

Currently, he is connected to SeekersHub, a donor-sponsored organisation that runs free online (seekershub.org) Islamic courses.

He also sells photographer Latiff’s art-quality photo-calligraphy renditions.

Viewers often dismiss photographs as the product of the camera and not the photographer. This is particularly so when they raise their cellphones, press an electronic trigger and, voila, a picture is stored in the memory to be retrieve at will.

Sulayman Hart framed by pictures from local, acclaimed photographer, Rashid Photo M C D’ARCY Latiff, embellished by master Jordanian calligraphers.

The sun paints the sky and the clouds. The calligrapher turns the spectacular Photo M C D’ARCY picture into a masterpiece.

The camera has indeed done most of the work and presented passable pictures for everyday viewing and amusement. Millions of these pictures are posted daily on various electronic posting applications, such as Facebook and a host of other websites.

That is good enough for everyday needs. Some might even be worthy of publication. But, when a photographer really sees the world of light and shade, colours and composition, that path can lead to dramatic images that talk to and even shout at the viewer.

The art of the photographer is no different to the artist who brushes paint on a canvas or of a sculptor who chisels at a stone and

brings out a form as diverse as a leaf or a leaping leopard.

Art quality photo-pictures produced can range from spectacular, fiery images of exploding volcanoes to the ethereal gossamer threads of a spider’s web clad in mist drops glistening in the morning sun.

Images can bring joy: the down-soft skin of the newborn baby is almost tactile. They can produce revulsion at the cruelties of man and nature: South Africa’s necklacing with burning petrol and tyres, USA’s waterboard torturing and world-wide genocides too numerous to count.

And then there are those that ask questions as profound as the

The dust of the dry lands softens the glow of sunset on the savannah.

Photo M C D’ARCY

meaning of life for an ant or an elephant.

Others are relayed from orbiting telescopes that reach out to the far galaxies and beyond to the very birth of the universe.

The pictures of the USA’s atomic bomb destruction of Hiroshima and Nagasaki in Japan seared the consciences of warring nations never ever to use such evil destruction again, that is, until a fool pulls the trigger once more.

There’s an eye behind the camera and the lenses that produce these voluble pictures that speaks to us without a sound.

The photo-artist’s brush is his camera and its magic. The picture it takes will only be as good as the brain that composes the picture and instructs the camera to freeze a millisecond or hours of time, to produce a picture of quality and delight. Surely, that brain is the same brain that paints a master-

piece, sculpts a treat, fashions a piece of fine jewellery – all regarded to be in the usual ambit of art.

The nature pictures accompanying this column are the works of a consummate artist.

Renowned calligraphers have embellished them with words and thoughts of profound scripture that evokes contemplation both of the photo-art and the words.

There is beauty in the picturesque scenes that delight the eyes, and there is splendour and magnificence in the written letters that spell out divine injunctions.

The symbiotic genesis of the artworks is astounding, worthy of gracing walls in museums, galleries and the humble home.

The original framed pictures may be viewed from AraCal: Sulayman Hart 072 377 0799 or Sulayman.hart@gmail.com or view at www.aracal.co.za

A partial picture of a seascape and calligraphy that stuns.

Photo M C D’ARCY

48

Muslim Views . August 2017

Memories of surfing the Hajj SHAFIQ MORTON

IF anybody were to ask me, I would say that the biggest lesson of the Hajj is that you can’t swim against the stream. It’s not only a physical reality but a lesson for the ego.

On Hajj, the extreme crush of humanity makes the simplest thing a huge trial of patience. Going from point A to point B, which usually takes minutes, can become a half-hour marathon. And in the vast crowds, which speak languages we don’t understand, we become absolutely nothing.

It is profound for once in ihraam – those two white sheets reminiscent of our funeral shroud – it doesn’t matter whether we are a prince or a pauper. Stripped of all materiality, we stand absolutely equal before Allah, reminded symbolically of the Final Day. The Hajj is one of the most unique travels, ever. As invited guests of Allah, our prayers are multiplied in value and accepted.

What’s more, it’s haraam to think that Allah will not forgive us on Arafah.

Yet, when the hujaaj return home, many will cry or simply chatter about trivialities – not because their Hajj was trivial – but

because it’s hard to put it into words. I can recall being asked on Arafah how I felt. To be honest, I couldn’t answer. I could describe everything happening round me.

But how did I feel? Difficult.

I mean, exactly how do you explain first seeing the Prophet’s grave, touching the Kaabah or drinking Zam-zam? Each act carries with it layers of historical symbolism, personal spirituality and private emotions.

Thirteen years later, some aspects of my Hajj are still as clear as yesterday. It is wajib to perform the Hajj once, and Alhamdulillah, I’m very happy with my Hajj. I have no yearnings to go to Makah again, except on Umrah.

I have many profound memories; and they perpetually remind me of how fortunate I was. Hajj, I believe, hinges on submission to the moment. If you submit to it, it becomes so much easier. It’s like riding a wave, you go with its force, not against it.

On Hajj, reality becomes illusion, illusion reality. I would often sit and stare at the Kaabah, asking myself what was real. A friend of mine who’d died that year, for example, was seen on Arafah. I once saw a mysterious old man in ragged clothes sitting at the

The vista of Makkah from the top of Jabl Nur.

Yemeni corner talking to the Kaabah. Who was he?

The wuqoof, the day of standing on Arafah, is the pinnacle of the Hajj. ‘Hajj is Arafah,’ said the Prophet (SAW). And as it dawns, a dense cloud of sakinah, or tranquility, descends. There is an amazing buzz of energy on the ground but just above it, there is this transparent ‘cloud’.

It is after Dhuhr when emotions heighten and the calm air seems to descend even lower, despite the babble of duahs and the impassioned tears of hujaaj, many standing bareheaded in the sun.

The release of energy just after Maghrib is mind-boggling as one of the earth’s greatest traffic jams commences. Buses wrestle their way, millimetre by millimetre, towards Muzdalifah where one collects the pebbles for pelting the jamaraats.

The air becomes acrid with the stench of burnt clutches. If one is not walking the Hajj, a few kilometres will take hours to complete. In the meantime, it becomes a fascinating mosaic of humanity.

I recall seeing a young man on a quad bike, a trailer behind him.

Strapped to it is an old man, the whites of his eyes reflecting the twilight. It is, by far, the most novel way to perform the Hajj I’ve seen. I notice that the Iranian buses have no roofs; Afghani men sit on the top of theirs, cheerfully eating rice. Elderly Bangladeshi men stand, almost falling over every time their bus jerks. There is a diplomat in a blue-light vehicle.

His driver puts on the siren. Everybody laughs. Like us, he is going nowhere.

The year I performed Hajj, hundreds of people died on the bridge in Mina where the jamaraats are. One group, carrying its luggage – which is totally inadvisable in the squash of people – tried to take a shortcut back to Mina, and by stupidly pushing against Mina at night.

Photo SHAFIQ MORTON

the flow of people coming onto the bridge, caused a major stampede.

I remember going to the bridge after the event (I was reporting on the Hajj) and beyond the red tape saw piles of bags, shoes and items of clothing scattered around. The authorities were moving the last of the dead and injured off the bridge.

Pelting now became an act of fear for the hujaaj. The next night, we went to pelt but the area was really crowded. I was with friends of mine, and we were nervous. I don’t know why but I made us all sit down and drink a cup of tea.

‘When I go surfing,’ I said, ‘I sit and observe the ocean to see what the waves are doing, what size they are, when are the sets, where the currents are moving and where the best channel is to paddle through the swells. I am going to do the same here on Mina.’

After watching the ebb and flow of the crowd, patterns started to emerge. Like the sea, the crowd would surge and recede. Finally, I said, ‘There’s a big lull. Let’s go.’

Amazingly, our pelting of the jamaraats was easy. It was almost as if the crowd had opened up.

There was no pushing and shoving, and we literally glided through the rituals.

As we walked off the bridge towards Makkah, a cool breeze embraced us and we felt the most amazing feeling of exaltation, a feeling I will never forget for the rest of my life. We’d completed the rites of Hajj.

Photo SHAFIQ MORTON