Muslim Views, December 2017

Vol. 31 No. 12

RABI-UL-AKHIR 1439 l DECEMBER 2017

Hands off Jerusalem!

HANDS OFF JERUSALEM: Capetonians came out in force on Wednesday, December 13, 2017, gathering in the parking lot of Muir Street Mosque in preparation to march to parliament to express their rejection of US President Donald Trump’s decision to move that country’s embassy to Jerusalem, thus giving recognition to Israel’s claim of Jerusalem as the capital of Israel. This move flies in the face of international opinion, which considers Jerusalem a key issue in a peaceful solution to the liberation of Palestine. Turn to page 4 for a report on reaction to Trump’s declaration of Jerusalem as capital of Israel as well as our editorial on page 3.

Photo SHAFIQ MORTON

The special providence for the rise of a scholar - Mahmood Sanglay interviews Shaikh Umar Faruq Abd-Allah. Page 8

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Muslim Views . December 2017

The Palestinian struggle is universal

T

HE Israel-Palestine peace process died many deaths, the latest being John Kerry’s failed attempts in 2014. Donald Trump has no delusions about peace in the region but he has delusions about Israel’s survival as a settler colonial state.

The recognition of Jerusalem as the capital of Israel by the US signals the end of any pretensions that the US is an impartial peace broker.

The delusion that Jerusalem is the capital of Israel is confirmed by Israel’s and Trump’s indifference to the absence of an enthusiastic international community endorsing his announcement.

And the delusion that the Palestinians are, under these conditions, willing parties to a two-state solution, is confirmed by the rhetoric of American ultra-right wing politicians. In their world, further alienating an occupied people is likely to create conditions for peace.

Even the Saudis restrained the impulse to celebrate the decree.

Christians in Jerusalem have condemned the announcement.

Above all, the 37 percent of Palestinians, many of whom live below the poverty line, are condemned to entrenched repression with no hope of a Palestinian state under present conditions.

This is the context for the grand narrative of the Palestinian people, since 1917 when the British colonialists first occupied Palestinian land.

Since then, the Palestinians have endured the Nakba, ethnic cleansing, their expulsion as refugees, colonial

occupation, annexation and the building of Israeli settlements on Palestinian land and, finally, the imposition of apartheid laws over the remaining Palestinians.

Therefore, Trump’s announcement is significant only insofar as it lays bare the absurd notion of the US as an impartial facilitator in the negotiations.

It is also important to note that while Trump thrives on perverse media sensation, his antics deflect attention away from the destructive consequences of his policies.

The abiding merit of the Palestinian struggle is that theirs is against the world’s only surviving settler colonial state, and is based on universal values and in the interests of preserving human rights and compliance with international law.

The moral high ground in this instance is important because it provides space for alliances and solidarity that transcend religious, national and ethnic boundaries.

Palestinians manifest the lived experience of the colonial settler project.

They are at the receiving end of a process designed to dissolve their native society through divide and rule and to erect a new colonial society on expropriated land.

But the blood of Palestinians has flowed in thwarting this project.

The legacy of the British is thirty years of colonialism, the introduction of a mass influx of settlers and the suppression of Palestinian resistance by means of ethnic cleansing.

The legacy that awaits Trump and his minions is the forging of a doomed peace process but strategically useful in the execution of Israeli hegemony.

The perverse irony is that the settler state seeks to fabricate a ‘peace process’ with the aid of a Saudi crown prince who is just done detaining many of his own family members.

The imposed solution, with the permission of Israel, is the Israeli choice of a Palestinian capital.

Of course, continued Palestinian resistance is expected.

And part of their struggle is the quest for unity and a counter-negotiation of the divide-and-rule strategy.

They actively struggle to preserve their indigenous roots, remain on their land and resist attempts to dispossess and disperse them.

Our task in supporting the Palestinians is to remain loyal to the ideals abandoned by politicians and to actively strive for the isolation of Israel internationally.

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

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How to build a counter power to the unravelling hegemony of the ANC They need to do this, and FOLLOWING the December Cosatu needs to do the same on 2017 ANC Conference, Budget the same day with students and Day 2018 is the second most civil society. And if the SACP and important day in defining the EFF are serious about economic future of the South African freedom, they will be there, too. landscape, leading to the 2019 In Greece, the people spoke. elections and beyond.

In 1996, government imple- They said ‘Oxi’ (No) to austerity. mented a home-grown structural It is time for us to do the same, adjusted programme in the form to unitedly demand the end of of the macroeconomic policy – austerity, to call for a people’s Growth, Employment and Redis- budget for real alternatives. tribution (Gear).

The alternatives The government said that it There are alternatives to the was necessary to implement Gear in order to reduce its debt. Coin- planet-killing, mineral-energy ficidentally, and ironically, a debt nance complex that exacerbates rampant inequality, unemploythat it owed to itself.

We have come full circle and, ment and poverty in South next year February, the finance Africa. Establishing a decenminister will implement Gear tralised, socially-owned renewable energy industry will be 2.0.

It seems likely that the in- crucial in instituting a just trancreased tax revenue will derive sition to a low carbon, wage-led from increased Value Added development path.

We can be certain that postTaxes (VAT) which, rather than increasing corporate taxes and Conference, the ANC will overimplementing a wealth tax, hits see an even harsher neoliberal the poor harder. And even worse: programme of budget cuts (auswhat will have to be cut from the terity) and business friendly policies for investors. spending?

We may even face privatisaGiven all the things we need to finance, including a national tion of state-owned companies health insurance and fee-free ed- and higher VAT. This will further aggravate the ucation, government, interestingly, intends to use R122 billion over 40 per cent unemployment crisis we face, of public money, and push SA into annually, to fiWe can be certain deeper poverty nance black capand inequality. italists who want that post-Conference, All of this will a greater share of the ANC will oversee a become clear on the financial secharsh neoliberal Budget Day, Febtor. History reprogramme of budget ruary 21, 2018. peats itself first cuts (austerity) and Once again, as tragedy, secworkers and the ond as farce. business friendly poor will be Cosatu and the policies for investors. made to bear the SACP are repeatWe may even face brunt for the ing the same misprivatisation of stateZupta’s looting take they made owned companies and of Eskom, in 2007 by putTransnet, Prasa ting their weight higher VAT. This will etc. Also for the behind a candifurther aggravate the money launderdate in the race over 40 per cent ing and profit for the ANC. It is unemployment crisis shifting strategies critical that both we face, and push SA of big business, these historical which has seen worker and left into deeper poverty hundreds of bilorganisations deand inequality. lions of rands velop an indetransferred to pendent left tax and secrecy havens. project outside of the Alliance.

There are considerable politiIn the medium-to-long term, we need to reclaim our people’s cal and ideological divisions that sovereignty, and we need to re- mark South Africa’s popular claim our economic sovereignty. movements.

On February 21, these differWe can start by demanding our provision with housing, food and ences need to be put aside in jobs, and by reclaiming our right favour of united mass action for: l decent work and climate jobs, to health care and education.

To realise these demands, we l free decolonised education, need to build the political organ- l land, food, housing and the right to the city, isation for our economic emancil safe and affordable public pation. transport.

Recently, the general secretary United in the struggle for real of the South African Federation of Trade Unions (Saftu), radical economic transformaZwelinzima Vavi, spoke on the tion!

SABC’s ‘Workers on Wednesday’ This is an abridged version of show and stated the urgency for the December 2017 editorial in workers to march to Parliament Amandla! Ulutsha Newsletter in February and March next year. Issue 4.

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

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . December 2017

Outrage over Trump’s announcement on Jerusalem AMINA WAGGIE

A WEEK after Donald Trump declared Jerusalem as Israel’s capital, people of all faiths came together as a united front to show their abhorrence of his decision and express their solidarity for Palestine by marching from Muir Street Mosque to Parliament on Wednesday, December 13, 2017, in Cape Town.

Well over 1 000 people attended the march to condemn, in the strongest terms, the outrageous announcement by the US president to unilaterally declare Jerusalem the capital of the illegitimate state, Israel.

Speaking at the march Dr Anwah Nagia, of the Palestine Museum said, ‘Millions of people across the world have condemned this declaration. We know in America, civil society has objected to his unilateral decision. He is on the brink of his own investigation, the first proper impeachment of an American president after Nixon.

This is a humanitarian issue not a religious one.

‘Gaza only has a few hours left of electricity and running water, and with only 80 calories of food allowed through the borders every day … the people will soon starve.

There is a complete holocaust unfolding in Gaza.’

Shaikh Ebrahim Gabriels, former president of the Muslim Judicial Council (MJC) echoed the sentiments of the protestors when he declared, ‘This march is to express our disgust at Donald

More than 1 000 people responded to the call to march to parliament to show their rejection of Donald Trump’s decision to move the US embassy in Israel to Jerusalem, long considered to be the capital of a liberated Palestine.

Photo SHAFIQ MORTON

Trump’s announcement. The Israelis are already occupying Tel Aviv, and now they want to take the Holy City, which has consisted of people of various faiths, and make it a city only for the Jewish community.

‘It is the duty of not only every Muslim but every person of every faith to stand up for Al-Quds and preserve Masjid-ul Aqsa.’

Once the march reached Parliament, a member of Cosatu addressed the crowd with words of encouragement. ‘Cosatu supports the people of Palestine. But what

does support mean? Does it mean we sit in the boardroom and say yes they suffer and we go home and enjoy our lives?

‘Until Wednesday last week, the first son of Satan reincarnated as Donald Trump and America accepts Jerusalem as the main city of Israel and says it will create peace; all the peace it creates is piece of land for Israel and nothing for the Palestinian people.

‘What we say now is the following: as Cosatu, we say we are going to demand to the government sitting in the expensive

buildings behind us, close the embassy of Israel today! We don’t want our embassy to move from Tel Aviv to Jerusalem. We do not do business with Israel until Palestine is free!’

ANC Provincial Secretary of the Western Cape, Faiez Jacobs, was interrupted throughout his speech by people from the crowd shouting: ‘Close the embassy now before you speak!’ ‘There is no longer ubuntu in the ANC.’ ‘Where’s the DA?’ ‘This is all lies!’

‘The Israeli government is an apartheid state which violates the

United Nations resolutions. While we know the ANC is about to go to its national election conference, we found it very important to come and join the solidarity of our people and support the march.

‘The liberation has always been partnered with the liberation of Palestine. The ANC relationship with Palestine has always been unbreakable because we have ubuntu,’ said the ANC spokesperson. ‘We are not here as Muslims, Christians, Jews; we are here as South Africans because our love for freedom and our love for equality and our hatred for injustices has brought us together.

‘You must ask what other political party has always been consistent with the Palestinian issue. It’s the ANC who has constantly been driving the Palestinian cause. You are assured that we will fight for this cause until our last dying breath. We assure you that we will close the embassy,’ he vowed.

Moulana Abdul Khaliq Allie, First Deputy President of the MJC, continued in the same vein, declaring, ‘The Palestinians are being violated continuously by the terror of the Zionist Israeli apartheid state. As we gather here today, we join hands with that message so once we have the right of saying the ANC must be able to be firm in its resolutions.

‘We are saying to the ANC be on the right side of history, be on the right side of history, when we say close the Israeli embassy! The world is calling for the closure of the Israeli embassy, the Zionist apartheid state!’

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Muslim Views . December 2017

Youth across Cape Town participate in second youth summit

Youth presenting posters they made denouncing sexual harassment and bullying at the second Orange The World international youth summit.

Photos NDYEBO MAPEKULA

NURUDEAN SSEMPA & SUMAYYA BANGIRANA

OVER 700 youth between the ages of 14 and 17 years, from schools and community-based organisations around Cape Town participated in the second Orange The World (OTW) Youth Summit held at Muizenberg Civic Centre as part of international 16 Days of Activism Against Gender-Based Violence, on November 26, 2017.

‘The youth summit event focused on bringing together youth from different communities in order to include them in recognising their morale to eradicate gender-based violence, bullying and sexual harassment from their society; and this is

because of the great impact these acts have on the youth,’ said Dr Fatima Hendricks, an occupational therapist and event convener at the Madina Institute Centre for Non-Violence and Peace Studies.

The all-youth event consisted of items performed by various schools and NGOs with reflections of youth experiences and engagement in the area of sexual harassment and bullying through spoken word, poems, song, speeches, plays and group discussions and report backs.

‘Orange the World international campaign, under the auspices of the United Nations is about breaking silence on gender-based violence, not just in South Africa but for the entire globe,’ says Ali Kiyaei, Secretary General of the United Na-

tions Association of South Africa (Unasa).

Alex Maaz, from Amnesty International, South Africa added, ‘The Orange the World Youth Summit event is a grassroots initiative that is critical for conversations amongst youth about sexual harassment and bullying in the hope that it is a catalyst for change within our communities.’

The youth summit is an initiative advocated by Madina Institute Centre for NonViolence and Peace Studies, United Nations Association of South Africa, Africa Unite, Muslim Refugee Association of South Africa (Mrasa), Amnesty International South Africa and Cape Town Interfaith Initiative, with the support of the Western Cape Department of Cultural Affairs and Sport, various NGOs and corporate spon-

Youth sharing their experience as bullies, victims of bullying or bystanders when bullying was committed in their presence and they did not take Photo NDYEBO MAPEKULA action.

sors through their corporate social investment initiatives.

Zainab Taonga Chirwa said, ‘Thank you for providing the youth the platform to have their voices heard in the struggle to improve our communities.’

She added, ‘Today left an indelible mark in my life, and I am confident that all participants felt the same way.’

For more information on Orange the World Youth Summit, please visit www.orangetheworld.org.za

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Muslim Views . December 2017

The special providence for the rise of a scholar Shaikh Umar Faruq Abd-Allah visited South Africa from November 8 to 17. MAHMOOD SANGLAY interviewed him on November 13 while on his visit to Cape Town.

‘WHEN I look back on my life from the time I was a baby, God was showing me signs that I would be something other than I was and, ultimately, that I would be Muslim – although I didn’t understand that fully until I became a Muslim. This is part of the proof that God is the guide and that He selects the people that He guides.’

Shaikh Umar Faruq Abd-Allah was born in 1948 and baptised Wymann Landgraff, in Ohio. He was raised as a Christian who took his faith seriously. He loved the church, studied the catechism and served in the church as an acolyte. He was confirmed at age twelve, and the pastor who taught him had very high expectations of him.

Ironically, it was his father, a professor of veterinary medicine and organic chemistry, who accompanied him to church and who kindled his critical mind in matters of faith.

On a beautiful spring day, after church, the twelve-year-old Wymann walked with his father who asked, ‘Do you truly believe in the Trinity?’

Looking back, Shaikh Umar Faruq considers this the most important moment in his life. He admired his father and looked up to him as a person of great authority.

The question implied that there is something about the Trinity that is necessarily questionable.

That same week, the young acolyte sought to resolve his doubts about the Trinity by speaking to his pastor but to no avail.

This precipitated Wyman’s departure from the church. By age sixteen, he was influenced by Freud’s The Future of an Illusion, which argued that God was a fabrication of the human imagination.

Wyman was not comfortable with atheism, though. At seventeen, he studied history at University of Missouri where both his parents lectured. His rejection of Christian doctrine deepened, yet he still held a deep reverence for Jesus and Mary. He became increasingly convinced that Jesus was a monotheist and never preached the Trinity.

Shaikh Umar Faruq contextualises this period in the sixties as coinciding with the heroic struggle of South Africans against apartheid. His political convictions were rooted in socialism and communism and he was an antiwar and anti-apartheid activist.

However, by the age of twenty he faced a spiritual crisis that ended in the conviction that God exists and that He is One. This gave him a strength that further drove his passionate search for knowledge and the certainty that truth is to be found in disciplines beyond history, closer to philosophy.

He studied and was influenced by early modern philosophers like Descartes, Spinoza, Kant and Leibniz, who affirmed the oneness of God. Although philosophy brought him to the realisation that the existence of God can be proven intellectually, it was the study of literature that ultimately captured his innately believing heart.

Shaikh Umar Faruq Abd-Allah addressed a breakfast gathering of 100 guests at the Alhambra Restaurant, in Cape Town, on November 13, on the topic ‘The role of our leaders in engaging the other’. He is pictured offering a savoury to Imam Sulayman Umer, of Masjidul Mansur, in Mount View, Athlone.

Photo NAZMEH SCHROEDER

The study of literature and its various traditions in English, French, German and Russian attracted him deeply, particularly the philosophical, metaphysical and historical insights they offered.

The poets he loved were Chaucer and his ‘love of loves’, Milton, whose meaning was conveyed, inter alia, through poetic metre and recitation.

It was Milton’s concept of the devil that fascinated him most.

The devil, he says, is a collaborator with mankind, and mankind cannot be elevated except through diabolical tests. ‘I could stay up all night reading Milton.’

He was drawn to the beauty of faith in God through literature.

But the barriers to his own faith were science and materialism.

‘This wish to be able to believe like that is part of the gift of God,’ says Shaikh Umar Faruq.

His talent and potential for learning and literature was noted by a professor who ‘loved knowledge and loved students’. The professor nominated him for the Woodrow Wilson scholarship and tutored him in preparation for the

scholarship interview, despite not having the required grades yet.

The night before the interview, at age twenty, he dreamt that he was walking barefooted in the Iowa grass, clad in what he later learnt was an ihraam. In the lucid vision, mothers approached him and kissed his hand. What distinguished this dream was its clarity, as opposed to other similar but more obscure dreams he had had since infancy.

When he awoke, he was astounded by what felt like a religious experience. But what religion? Buddhists wear ochre, not white. He had no knowledge of Islam or the pilgrimage but he knew something was happening.

The interview with the scholarship committee followed the next day, and his performance in the oral test was exceptional. All the questions he was asked were based on the material he had prepared the previous week. It was an extraordinary feat and he won the scholarship.

‘I knew this was not natural.

This was God’s doing.’ As he drove home, he recalled a line

from Hamlet’s deeply enigmatic speech, in act 5, scene 2, (that paraphrases a Biblical reference in the Gospel of Matthew): ‘There’s a special providence in the fall of a sparrow.’

In 1969, Wymann was twentyone, married and studying Shakespeare at Cornell University. But he also took classes in AfricanAmerican literature and was deeply influenced by writers like WEB Du Bois, Richard Wright and, above all, Malcolm X. Two important events in his life then converged. The first was his reading of the Autobiography of Malcolm X, who was assassinated in 1965.

‘I read it all day and all night,’ he says. ‘I couldn’t put it down.’

By dawn the next day, January 3, 1970, at 7 am, he finished the seminal chapter on the pilgrimage and experienced an ‘emotional conviction’ that God and Allah are the same.

‘God guided Malcolm X and, of course, He was guiding me as well.’ It felt as if an anvil-like weight had been lifted from his head. ‘He spoke to me very personally.’

Malcolm X was already a loved figure as a revolutionary leader, socialist and civil rights activist.

However, it was Malcolm’s call for Islam as the answer to global and historical racism that precipitated Wymann’s acceptance of Islam.

‘I felt light, I began to cry and it was the first time I prayed in six years. I became a Muslim from that time.’

The second event was the call by the American government to draft young men to fight in the Vietnam War. This was a crisis for the young man who had just embraced Islam. He had already joined the anti-war movement and had deep political convictions.

His options were to leave for Canada, refuse induction and go to prison or join the army in a non-combatant capacity. He refused induction in August 1970 and wrote a statement of conscientious objection, as a Muslim.

The FBI interrogated him more than once and, after a struggle of over two years, he finally succeeded in obtaining an exemption from being drafted.

One momentous instance converged with another. In the course of this struggle, after refusing induction and after one of the interrogation sessions by the FBI in Philadelphia, Shaikh Umar Faruq walked home in a reflective mood.

He recalled a relative from an earlier generation, Steven Aims, who was outlawed by the American army because he had fought against them on the side of the Iroquois native Americans. He was captured, rescued by the Iroquois and then adopted the name Amis Freeman.

As he walked, Shaikh Umar Faruq pondered and regarded himself a ‘free man’ too, having just refused to honour the draft

‘I knew this was not natural. This was God’s doing.’

As he drove home, he recalled a line from Hamlet’s deeply enigmatic speech, in act 5, scene 2, (that paraphrases a Biblical reference in the Gospel of Matthew): ‘There’s a special providence in the fall of a sparrow.’

order. And then, as if by divine providence, he passed Muhammad Ali, the boxer.

‘It was the only time in my life that I ever met that beautiful man.’

He was overawed but conquered his inhibition and turned to address Ali, who, at the time, was a follower of Elijah Muhammad’s Nation of Islam. Ali was six years his senior and a towering athlete yet, Shaikh Umar Faruq ventured to advise him to follow Malcolm X. It was a brief but indelible encounter in the mind of a young Muslim driven by the relentless quickening of courage, knowledge and faith.

The end of the drafting episode in 1972 marked the beginning of his life with a new name. The attorney who represented him in the matter against the federal government was instructed to change his name to Umar Faruq Abd-Allah.

Then began his studies in Arabic and Islam in earnest. University of Chicago welcomed him with a full scholarship. There he met Fazlur Rahman, known for questioning the integrity of Hadith transmission.

However, Shaikh Umar Faruq differs and remains convinced of the credibility of Hadith and its untainted chain of transmission.

In 1977, he spent a year teaching with Ismail Raji al Faruqi at Temple University.

In 1978, he obtained his Ph.D with a dissertation on Imam Malik’s Concept of Amal in the Light of Maliki Legal Theory. He subsequently also resumed his doctoral studies in English literature after it was suspended due to the efforts required to challenge the US Army draft order.

Shaikh Umar Faruq’s views on matters literary are equally fascinating. As a scholar of literature, he rejects the parochial notion of fiction as fabrication that is not permissible in Islam. The conservative argument is that fiction, as opposed to fact, is based on lies.

This reductionist and binary notion of the written word is necessarily oblivious of the interplay of the objective and the subjective in a genre of writing that is, by nature, open-ended and that resists closure.

‘We must have fiction!’ insists Shaikh Umar Faruq. ‘We can write more historical fiction than Shakespeare because the history of Islam is the history of the world. We’ve got to tell our story.’

When Salman Rushdie’s The Satanic Verses was published in 1988, Shaikh Umar Faruq was teaching at King Abdulaziz University, in Jeddah. He views the publication of the novel as an ominous event that is part of a revival of an Islamophobic movement.

The novel, he says, is part of a dirty game and uses the language of violence against Islam. It is reviving the crusading spirit of the Middle Ages and part of an unfolding continuum that is linked to the violence in the Muslim world today.

Yet, he regards the fatwa that placed a bounty on Rushdie’s head an act of stupidity. ‘We have become the laughing stock of our own sacrifice.’ He says an intelligent response is to show we are people of civilisation.

Islam was spread in Java by means of fiction and the use of puppets, he argues. He bemoans the death of English poetry.

‘If this religion ever spreads among my people we will have English poetry again.’

Happy Holidays

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Muslim Views . December 2017

Golestan: A place of hope and inspiration towering above sectarianism and intolerance MUHAMMAD JIHAD ABU IJTIHAD

IN winter, Iran presents itself as a paradoxical paradise as the crisp, chilly, awe-inspiring and soul-wrenching coldness of the winter weather juxtaposes itself with the heart-warming and illuminating cordiality of the Iranian people. No more so is this true than in the northern-most Iranian province of Golestan.

Visiting the county of Gonbade Kavus, located 70 kilometres from the Turkmenistan border, and capital of Golestan Province, one is intrigued by the serenity and historical quaintness of this ancient society, which surrounds the 1 011-year-old monument of Gonbad-e Kavus in the central park of the town.

It is located three kilometres north from what was the ancient city of Gorgan from where the Ziyarid dynasty ruled. Gonbad-e Kavus tower is a Unesco World Heritage Site since 2012. The tower was built in 1006 AD on the orders of the Ziyarid amir, Shams al-Ma’ali Qabus ibn Wushmagir .

A Kufic inscription at the bottom of the tower reads in Arabic: ‘This tall palace for the prince Shams ul-Ma’ali, Amir Qabus ibn Wushmagir ordered to build during his life, in the year 397 the lunar Hegira, and the year 375 the solar Hegira.

Gonbad-e Kavus was formerly called Gorgan or Jorjan because of the historical ruins of the ancient city of Gorgan located there. The tower is the only remaining evidence of Jorjan, a former centre of arts and science that was destroyed during the Mongols’ invasion in the 14th and 15th centuries.

Gonbad-e Kavus tower also remains as an outstanding and technologically innovative example of Islamic architecture that influenced sacral building in Iran, Anatolia and Central Asia at the turn of the first millennium AD. Robert Byron, the British travel writer and architectural critic, wrote that it was a photograph of this tower that motivated him to visit Persia (Iran).

Seeing the tower, he expressed high regard for its unique architectural qualities, noting that the tower was built with bricks representing a special art related to the 11th century.

He also maintained ‘the Gumbad-i-Kabus (sic) ranks with the great buildings of the world’.

Today, this ancient architectural relic remains a proud and unifying symbol for this predominantly Sunni Muslim region in a predominantly Shia Muslim country. Indeed, Gonbad-e Kavus’ last 1 000-year existence bears testi-

(Above) Shaikh Abdol Karim Akhond Javar, the Sunni Jumuah Imam, delivering Photo SUPPLIED the Eid-ul-Fitr 1438 khutbah at the Eidgah in Golestan.

At the Gonbad-e Kavus tower (from left): Mr Sadegh (interpreter), Haj Sattar Tatar (local councillor), Hamid Vasta Adams, Shaikh Torabi, Mr Abdolrahim Niazisaei (academic) and Muhammad Jihad Abu Ijtihad.

Photo SUPPLIED

mony to bedrock principles of tolerance, understanding, cooperation and mutual respect, which remain defining traits of contemporary Golestani society.

Since its ancient beginnings as a 53-metre high monument bearing witness to cultural exchange between Central Asian nomads and the ancient civilisation of Iran, it remains a hub of history, humanity, humility and homogeny between diverse religious and cultural communities.

Indeed, in contemporary times Gonbad-e Kavus remains a towering symbolic beacon of hope in a world engulfed in the gloom of religious intolerance and prejudice.

Visiting the city of Gonbad-e Kavus with the explicit intention of meeting the Sunni Muslims of Iran could not adequately prepare us for the hospitality of this placid, religious and dignified people.

Amongst the people we met was the local Sunni imam, Shaikh Abdolbaset Norizad, a respected religious leader and judge in Gonbad-e Kavus for the past 22 years.

At his office, we were cordially received with Golestani hospitality and pleasantly surprised by conversation about the exemplary, mutually respectful and cooperative socio-religious life Gonbad-e Kavus’ diverse communities enjoy.

The demographics read as follows: 55 per cent of the population represent Hanafi Sunni Islam while the rest are predominantly Shia from the Ithna Ashari (Twelver) persuasion.

Our meeting being on a Friday, we were invited to attend Jumuah at the most prominent mosque in Gonbad-e Kavus, Masjide Mosalla Bozorg Ahl Sonat (loosely translated as the ‘large mosque for Sunni worshippers’) with a Jumuah congregation exceeding 12 000 Hanafi congregants.

The presiding Jumuah imam was Shaikh Abdolkarim Akhond Javar who later narrated an anecdotal account of his horrific experience on Hajj 2015. Of the approximately 2 000 Iranian casualties of the 2015 Hajj stampede, 49 of the deceased hujaaj were Sunni Muslims from Gonbad-e

A panoramic view of the congregation at the Eidgah, Eid-ul-Fitr 1438, in Golestan, Iran.

Meeting the leadership of the Sunni community in Golestan after Jumuah at Masjid Mosalla Bozorg Ahl Sonat (from left): Shaikh Abdol Karim Akhond Javar, Sunni Jumuah Imam; the writer, Muhammad Jihad Abu Ijtihad; Shaikh Aziz Akhond Akhondei, Assistant Imam; Hamid Vasta Adams, who accompanied the writer on the visit to Golestan; Shaikh Abdolbaset Norizad, judge and Sunni alim; Abdolrahim Niazisaei, a retired lecturer and historian. Unfortunately, the musallee at the back, right, was not identified.

Photo SUPPLIED

Kavus.

Shaikh Abdolkarim recalls being caught up in the stampede and subsequently waking up in a body bag.

He had been rendered unconscious by the panicked crowd and intolerable heat and assumed dead.

Several deceased hujaaj were piled on him, resulting in him not being able to move much except for his feet. A Saudi official saw this and promptly removed him from the body bag.

On enquiring about his nationality, Shaikh Abdolkarim was apprehensive to tell the Saudi official that he was Iranian, believing that his life would be in danger if he was assumed to be a Shia Muslim; the body bag might be closed, assigning him to an untimely death.

He said he was from Afghanistan, which he believes is what saved him in an apparently dangerous situation. He remains convinced that his quick-thinking response saved him from immi-

Photo SUPPLIED

nent death in a situation that he presumed might have had sectarian undertones.

On a less sombre note, a highlight of the trip was a visit to a hifdh school of approximately 50 Hanafi students, aged between 8 and 14-years-old, who randomly recited Quranic verses with melodious voices.

It was a treat worthy of mention as being in their company was reminiscent of being back in Cape Town, listening to a Quranic recital.

From our arrival late one wintry night and being unexpectedly met with warm company, a warm meal and a warm bed, to a tearful departure a few days later, an indelible impression was left etched in our hearts and minds of this simple, dignified and religious people who through their virtuous character and impeccable etiquette taught us an invaluable lesson: another world is possible beyond the treacherous mire of religious sectarianism, intolerance and bigotry plaguing contemporary Muslim societies.

Clearly, Wahhabi ideology, with its takfiri overtones (namely, declaring other Muslims apostate), had not raised its insidious head in Golestan to taint this exemplary Muslim society.

This has, thank God, left this beautiful place and its sincere people pristine (as the winter snow which falls here) in their socio-religious acuities and practices.

As we parted, we left part of our hearts in Gonbad-e Kavus, Golestan.

Muslim Views . December 2017

11

The lesson of Sarah and Hagar about women’s equality VANESSA RIVERA DE LA FUENTE

ANOTHER 16 days of activism to end violence against women have passed. The spiral of terrorism, armed conflict, sexual violence and social problems affecting mostly women and children demand a greater effort of awareness from all of us.

This year’s theme was ‘Leave no one behind: end violence against women and girls’ – a fair demand for women to live their lives free of violence.

I began working in social education in 1997. Since then, I’ve worked for the empowerment of women in Chile, Ecuador, Peru, Morocco, Argentina, Nigeria, Rwanda, Cameroon and South Africa.

The women I worked with were from different backgrounds: indigenous, immigrants, factory workers, housewives, grassroots change makers, social promoters or rural leaders.

Whenever the roots of female oppression and possible solutions are discussed, the statement is made: ‘Women are women’s worst enemies.’

Are we women naturally enemies of each other? Have we always left others behind?

Not at all. We have been taught to be like that.

This destructive socialisation aims to reproduce and legitimise our oppression at the expense of our integrity as women. We are like that as a result of centuries of being conditioned to distrust each

The struggle for women’s equality improves when we women learn to act like each other’s allies as a practice of life, rejecting the traditional models that depict our relationships based on conflict, envy and competition.

Photo WWW.ISLAMICITY.ORG

other as women, the validation of social belittling and being conditioned to compete.

We have been indoctrinated since childhood. Just look at traditional fairy tales. There are always women fighting or competing against each other. The greatest danger to the princess is always another female, and relations between women are tinged with envy, deceit and resentment. The woman triumphs by overcoming adversity and stepping over other women.

The enmity in the story of Sarah and Hagar has captivated my attention since my high school years in the convent. This tale, registered with nuances in sacred books, stands out as an example of ‘woman against woman’.

Their lives depict the universal performance of women who are equally worthy, capable and powerful. I often wonder what would have happened if, instead of jealousy there had been cooperation, support and empathy between them?

What would a community of believers look like? The story of Sarah and Hagar speaks to what the Mexican anthropologist Marcela Lagarde, calls the ‘gender rift’, a gap created by all those barriers that prevent women from identifying with each other.

Sarah and Hagar are among us whenever we compete against or are unfair with ourselves or with other women – when we are silent to abuse; when we use our privileges to cause pain to other

women; when we fail in judging, by victim blaming; when we become gatekeepers, limiting other women’s opportunities due to our own insecurities.

But we are able to change this.

Their story teaches us that if we, women, demand equality, we should begin by treating ourselves as equals.

In a society of male privilege, women have long found strength and power by connecting with one another. To fight the inequality that affects us in society, we, as women, must first recognise the value in ourselves and others, working to heal the mistrust between us that keeps us isolated from each other.

We must make a conscious effort to uplift each other, building

sisterhood, searching for new times, new identities outside the models that link us in negative ways.

I am not saying that we should deny that conflicts and tensions exist between women because even if female oppression were completely eradicated, conflict among women will still exist.

My call to women is that we should take this as an opportunity to exercise empathy in solving it, not just because of our similarities but also because of our differences, that has at its core the respect for our condition as diverse and equally different human beings – conditions where there are no Cinderellas or stepmothers, fairies or Maleficents, only women.

I am talking about a sisterhood that reflects a conscious decision of support among women in a violent world. It has nothing to do with being friends. Rather, it is a shift toward awareness that enables the healing of personal and cultural wounds inflicted by different kinds of violence on our souls.

It is a sisterhood that will break the shackles of oppression, to bring fulfilment and peace for everyone and make it possible for all the Sarahs and Hagars we know to enjoy a part of heaven they have a right to.

Vanessa Rivera de la Fuente is a social educator and communication specialist, journalist and research consultant. She is also an independent scholar on women’s studies, religion and politics.

12

Muslim Views . December 2017

Al-Waagah scoops ‘Madrasah of the Year’ award AMINA WAGGIE

IMAM Nusra Cassiem started Al-Waagah in 1995, after identifying the desperate need for an Islamic institute for the deaf. It was found that there were Muslims attending church gatherings because that was the only spiritual outlet for them as, at the time, there were no places that offered Islamic education for the deaf.

Three months after establishing the institute, Imam Cassiem left and Latiefah Shabodien took over the reins.

At that time, Al-Waagah Madrasah had ten students. Today, there are about 80 students attending the Sunday madrasah, which moved from Shabodien’s house to International Peace College South Africa (Ipsa).

There are seven taxis that transport the students from their homes to the classes then back home. The taxi service has been sponsored for the past 20 years and only recently Al-Waagah started paying a portion of the transport costs.

The madrasah is central to the institute, which sees to many of the other needs of the deaf – their social, financial and personal needs.

Thus, for the past few years, Al-Waagah Institute has been able to provide a valuable service to the deaf.

The madrasah is extremely important because it is the only place where the deaf receive Islamic education.

The students attend either Dominican School for the Deaf, in Wynberg, or Dominican Grimley, in Hout Bay.

Al-Waagah has been recognised for the work that they’ve been doing by teaching Islam to the deaf, and was presented with the ‘Madrasah of the Year’ award for 2017 by Madrasah tul Madina, who hosted the first ever Madrasah Teachers Awards on Sunday, November 5, at Glendale Photo AMINA WAGGIE High School Hall.

These are Catholic schools where, besides the academic curriculum, the students are also taught Bible studies.

By the time these children get to attend madrasah they are between the ages of 12 and15, and have already learnt a lot about Christianity.

This is a big challenge for the madrasah because, when the children get there, they know a lot about the Bible and very little or nothing about the Quran.

One of the first things that they have to learn to change is the sign for God, which they know as the sign of the Trinity, and they use this when speaking about Allah as well.

‘Despite the fact that these children have never heard the recitation of the Quran or the adhaan (call to prayer), they are willing to learn more and more about Islam. Some of the students can recite beautifully and can even recite the adhaan but you need to listen closely because it does not sound like the hearing person,’ said Sherina Jainodien, the Public Relations Officer of Al-Waagah.

However, despite the deaf flourishing at the madrasah, there are many challenges that they face in their own communities, one of the biggest being that there are no sign interpreters at the masjids for Jumuah.

This means that the deaf sit through the Ju-

muah not knowing what the khutbah is about.

Al-Waagah has been trying to address this challenge for the past year, going to masjids, creating deaf awareness and urging ulama to learn basic sign language or to have an interpreter present during Jumuah.

‘There should be at least four masjids in Cape Town that has an interpreter: one in Mitchells Plain, Bo-Kaap, Athlone and Belhar, and then the deaf can choose what is nearest and most convenient for them,’ suggested Jainodien.

‘I feel that it is the responsibility of every hearing person to ensure that Islam reaches the ears of the deaf. We cannot say that because we don’t have a deaf child or relative, we should not worry about it.’

When asked for comment, Mishka Daries, Head of Media and Communications at the Muslim Judicial Council, acknowledged the challenge and conceded that there are not many ulama who are able to use sign language, admitting, that only a ‘handful’ use it.

‘We do encourage and welcome volunteers who are able to sign during Jumuah to make contact with their local imams so as to communicate the Jumuah khutbah (and other events/ talks) to the community,’ noted Daries.

Muslim Views . December 2017

13

Madrasah tul Madina hosts first ever Madrasah Teachers Awards AMINA WAGGIE

MADRASAH tul Madina, a weekend madrasah which has designed its own syllabus, approved by the Muslim Judicial Council (MJC) and International Peace College South Africa (Ipsa), hosted the first ever Madrasah Teachers Awards on Sunday, November 5, 2017, at Glendale High School Hall, in Mitchells Plain.

The programme opened with qiraah rendered by three students from Madrasah tul Madina, followed by the welcome address by Farid Sayed, editor at Muslim Views.

‘I think it is so important for us here in the Cape to actually take that lead in madrasah education because the pioneer of madrasah education in Southern Africa was none other than Tuan Guru. So every single madrasah in the Western Cape builds on the legacy of Tuan Guru.

‘And it is really a responsibility that is passed through the generations, from highly-qualified ulama and specialist madrasah teachers to dedicated people in the community who actually established madrasahs, some in the lounges and kitchens of their homes.

‘This function is to honour our muallims and our muallimahs; it is about those unsung heroes and heroines in our community,’ said Sayed.

Madrasah tul Madina presented three awards: the Madrasah of the Year Award, the Teacher (Muallim/ Muallimah) of the Year Award and the Lifetime

Honourable nominees for the awards with members of Madrasah tul Madina, from left to right: Moulana Riyaad Titus, from Bayview Madrasah; Shaikh Hassan Adams, of Saicom (South African Council of Madaris); Moulana Muhammad Kamalie, Secretary – Madrasah tul Madina; Muallima Rushda Hoosain, from Madrasah Tul Ma’roof; Muallima Zulpha Isaacs, from Madrasah Nasriellaa; Muallima Asa Ariefdien, home-based Madrasah; Muallima Nadeema Davids, Madrassa Tu Lil Muaaqeen; Farid Sayed, Editor – Muslim Views; Muallima Adilah Arendse, from Madrasah tul Madina and Moulana Abduragmaan May, Principal Madrasah tul Madina.

Photo HASANAIN ABDULLAH

Award. The madrasah teachers were nominated by their students or fellow teachers, and then, from those nominees the winners were selected.

Each nominee was called to the stage and presented with a certificate and a gift. The nominees were: Moulana Fagmie Solomons, Mitchells Plain Independent Youth; Muallim Mogamat Toffar, Cape Youth Desk; Hajja Fatima Ariefdien, madrasah teacher; Muallimah Zulfa Isaacs, Madrasah tul Nasrielaah;

Moulana Riyaad Titus, Bayview Islamic Society; Muallimah Reyghana Mohammed, Bayview Islamic Society; Muallimah Rushda Hossain; Muallimah Nadeema Davids, Madrassa Tu lil Muaaqeen; and Muallim Ghasan Adams.

The Lifetime Award was presented to Mualimah Mariam Mosavel, the Teacher of the Year Award was presented to Muallim Abduraghmaan Ismail, teacher at Madrasah tus Saabireen, and the Madrasah of the Year Award was

presented to Al-Waagah, Madrasah and Institute for the Deaf.

Abdul Wahab Arendse, 20, a hifdh student at Madrasah tul Madina, gave a speech in which he highlighted his most memorable experiences at the madrasah, also mentioning that, to him and many of his fellow learners, Madrasah tul Madina is a home away from home.

‘My experience at Madrasah tul Madina has been a memorable one so far and I hope it will con-

tinue. The teachers are very supportive and caring towards their students. At our madrasah we are not only taught about Islam and how it should be implemented but we are also taught how we should live our lives. I want to give a big shukran to all my teachers at Madrasah tul Madina. Thank you for taking good care of us.’

Madrasah tul Madina, felt the need to host this award ceremony to appreciate and value the sacrifices that madrasah teachers make for their students.

SPRING/SUMMER ‘17

14

Muslim Views . December 2017

This is why road safety begins with you

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

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ASHREF ISMAIL

THE preliminary statistics for people who died on our roads from January 1, 2017 to December 31, 2017, will be revealed after the silly season.

Sadly, the figures will rise as more fatalities are reported during this high volume holiday season as thousands of motorists will crisscross the length and breadth of our major arterial routes.

Clearly then, we will have little to celebrate when so many people would have lost loved ones at great emotional cost as well as great cost to the country. These are people who may have been breadwinners; economically active, community leaders, in the prime of their lives and those who may have had great plans for 2018 and

Expect long delays as South Africans embark on various long distance travel journeys. Be prepared, be polite and be patient.

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beyond. A road safety researcher once remarked: ‘Statistics are figures from which the tears have been wiped off.’ What these figures do not reflect is the emotional cost to the loved ones left behind.

Also, consider for a moment the thousands more who have been traumatised by injuries, some permanently so by these senseless crashes.

The common denominator in all these crashes remains the human factor, which accounts for more than 80 per cent of the causes of crashes. For me, blaming the vehicle or the environment is a

no-brainer because, as the pilot of the vehicle, the driver must adjust his or her driving according to the prevailing conditions.

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

Research has proven conclusively that 95 per cent of crashes are preceded by an offence. This clearly means that South African

motorists are breaking various road traffic laws with impunity.

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

Why this is so can be attributed to a variety of reasons, not least of which, poor training, aggressive driving attitude, bravado and the perception of inadequate traffic enforcement will be at the top of the list. As South Africans, we need a drastic mindset change to our approach as road users. We need to understand that road safety is everyone’s responsibility.

We need to also understand that no matter how unpopular traffic enforcement is, it is absolutely necessary because of our unacceptably high crash and casualty rates.

We look forward to the day when voluntary compliance becomes an ingrained part of our culture so that we do not obey traffic rules only when we see a marked traffic police vehicle; we obey traffic rules because it is the right thing to do. We also look forward to the day when we are not part of the problem of corruption; that we conscientiously avoid ‘contributing’ to the problem then go about showing off about how you got away with it. We certainly look forward to the day when every member of the family respects the rules of the road, respects fellow road users and respects the motor car, which can become a lethal weapon in the hands of an offender. Government can roll out as many road safety campaigns and intensify traffic operations as they can afford but the ultimate responsibility of road safety lies in the hands and hearts of all road users. Hence we say: road safety is everyone’s responsibility. Let’s just do the right thing on the roads, now and forever… for the sake of our loved ones!

Enjoy the break and take care!

Muslim Views . December 2017

15

To breathtaking, beautiful ‘hell’ and back in an FJ ASHREF ISMAIL

I HAVE always mentioned to anyone who cares to listen that South Africa has among the most incredible scenic beauty to offer the avid traveller.

It truly is a world in one country: spectacular mountain passes and ports, and the fauna and flora remain attractive reasons for many, particularly overseas visitors. It is therefore a pity that many of our local people are not aware of what splendour there is right on our doorstep.

The Western Cape, in particular, has amazingly awesome and breathtakingly beautiful mountain passes in the country. Trust me, I’ve visited almost all and I can really vouch that my favourite passes in Southern Africa remain the Chapman’s Peak and Swartberg passes, both in the Western Cape, and the Sani and Moteng passes in Lesotho.

You really must put these passes on your bucket list – it is an absolutely awe-inspiring and somewhat life-changing experience – yes, that great! Just imagine what a great feat of engineering these were for Thomas Bain, back in the late 1800s.

The subject of this story is my re-visit to Gamkaskloof via Swartberg Pass, popularly dubbed ‘The

Even if you suffer from vertigo, make the trip and look towards the mountain instead of down Hell’. I can only imagine that it is so named because of the frightening driving experience that takes you along the spectacular Swartberg Mountains, which forms the boundary between the Klein and the Great Karoo.

The views of the valleys in the distance, far below, are just too magnificent to describe, and pictures do very little justice.

The road to ‘The Hell’ from the Swartberg/ Prince Alfred junction is preceded by a warning sign that says that the 40 kilometre gravel road is dangerous, is used at one’s own risk and will take two hours in one direction. This really sets the tone for the little adventure.

Taking me there was Toyota’s new retro-styled FJ Cruiser. Love it or loathe it, you certainly cannot ignore it. This in-your-face bruiser turns heads everywhere you go so if you’re a shrinking violet, don’t come near it.

Powered by a 4.0 litre, V6 petrol motor pushing out 200 kWs and 380 Nm, the automatic FJ is loud and proud, large and incharge.

That it comes from one of the most boring manufacturers is a refreshing surprise. The fact that the

Toyota brand represents solid reliability is a solid vote of confidence for those looking for something special without it costing the earth.

Based on the FJs of the sixties, it shares many styling nuances with the older model that include the front grille, round headlights, white roof and an upright windscreen. The interior is sparse but functional, almost business-like, with lots of stowage space and no carpets or unnecessary frills.

Luggage space is not as generous as in the Prado or Fortuna but is adequate, and you can use the second row of seats to carry additional stuff. Please do not even think of carrying passengers, large or small, in the second row because they will not be a happy lot, especially over long distances.

Yes, it might not look like it but the FJ has two rear suicide doors (opposite hinged), which make entry and egress a bit easier but I found it more useful for luggage space.

It gives excellent on-road ride performance on the long, comfortable cruises and is more revealing on the off-road bits. While the road to ‘The Hell’ is by no means

hectic in terms of requiring low range or diff lock and the like, the FJ’s fancy traction system makes it all smooth and effortless.

On hard-core off-road tracks, the FJ is in its element. The short wheelbase, high ground clearance and dumpy width makes it easy to climb over obstacles. The overall enjoyment is reinforced by the fact that a huge network of dealers spread over the country is within reach if something goes awry.

Gingerly making our way down the last three kilometres of Gamkaskloof (The Hell), along a narrow, steep, gravel road with very sharp switchback bends is an experience to savour for a lifetime.

Even if you suffer from vertigo, make the trip and look towards the mountain instead of down, deep in the doerrr valley, because your mind will start playing tricks on you, and if you’re the driver, you really don’t want that! It’s a long drop to oblivion.

Surrounded by 360° mountains, you will be rewarded by million dollar views that are truly a sight to behold. Cape Nature is in charge and accommodation in the valley is available but you need to book in advance.

It’s a lonely, rugged and peaceful trip for a day or two of getting away from it all.

And if you opt to just do ‘The Hell’ and not stay over, it’s free of charge and highly recommended for the sheer adrenalin rush of it all.

Gamkaskloof, ‘The Hell’, is situated between Prince Alfred and Oudtshoorn, in the Western Cape.

You don’t need a pukka 4x4 but a vehicle with sufficient ground clearance would be ideal.

So what didn’t I like about the FJ? I’m not sure about the styling, especially the rear. It does not work for me. The heavy fuel consumption, which worked out to around 14 litres/ 100 kms on various surfaces, is a painful experience at the pumps. The large C-pillar, resulting in a major blind spot also takes getting used to.

It’s not family friendly, rather, best suited for a couple who loves travelling the great outdoors instead of undertaking lengthy overland trips.

After seven days with the FJ, I found it a cool, rugged and stylish Toyota which happens to be highly capable and very dependable.

Get the beige one with the white top and bull bars with spotlights.

16

Muslim Views . December 2017

Fuel efficient driving saves money and lives ASHREF ISMAIL

AS I sit at home, reading the paper, more depressing news hits me: ‘Fuel price shocker’ screams the headline! By the time you read this, the price of a litre of fuel will probably be the most expensive it has ever been.

Muslim Views Motoring recommends ‘going lightly’ to save fuel, reduce green-

house gases and also reduce crashes.

There are many benefits to reducing speed, not least of which, saving money and sustainability of our precious planet which are becoming major priorities for all.

Whether you drive an econobox or a massive, three-ton SUV, you can squeeze a bit more distance from a tank of fuel if you adopt a smoother and more relaxed driving style, which can also lead to less stress and

fewer incidences of road rage.

By driving slower, you also increase the chances of identifying potential hazards and have sufficient distance and time to avoid them.

Here are some important tips that on their own can show a small saving but use several together and the savings will really add up: l One of the most effective ways to save fuel is to slow down. As speed increases, fuel economy decreases and your journey will not take much longer. Try it for a few days and you’ll see the difference. l Ensure that your car is serviced and maintained regularly. Things like oil changes, clean filters and correct tyre pressures are critical to ensure that fuel is not wasted. l Take off smoothly and change up quickly. Plan your trips carefully so that you avoid unnecessary stop/ go’s which consume lots of fuel. If you drive an au-

l

l

l l l

tomatic, gentle acceleration will ensure quicker up-changes, which will also reduce wear-and-tear.

Ever notice how trucks in traffic jams always seem to maintain a constant speed, rather than speeding up and slowing down like cars which wastes fuel and adds to the aggravation.

At speeds below around 70 km/h it is more economical to switch off the air conditioner and open the windows. At higher speeds it is actually cheaper to close the windows and use the air-con because of the drag caused by open windows at higher speeds.

Wider, non-standard bling wheels and rims may look smarter and handle better but will consume more fuel.

Remove any unnecessary loads from the car, especially roof racks and heavy tool boxes that cause drag.

If you’re shopping for a new set of wheels, down-size and find a car that is light on fuel but that still features all the comfort and safety items you may be used to. ask l Always yourself: ‘Is this trip really necessary?’ Join a lift club, take public transport or ride a bicycle.

Fuel-efficient driving means planning ahead and driving smoothly and gently.

Photo QUICKPIC

Muslim Views . December 2017

17

DET-recognised Ipsa a platform for higher Islamic education SHAIKH IGHSAAN TALIEP

INTERNATIONAL Peace College South Africa (Ipsa) was founded in 2006 through the coming together of the two most prominent institutes of Islamic studies at the Cape at that time – Islamic College of Southern Africa (Icosa), located at Masjidul-Quds, and Darul Arqam Islamic Institute (DAII), located on the Muslim Judicial Council premises.

Thus, Ipsa was inaugurated at the new campus, situated at the historic Habibia Soofie Masjid premises. The motto chosen for Ipsa was ‘Knowledge Virtue Civilisation’.

Since 2006, Ipsa has been imparting authentic and beneficial knowledge to its students, and instilling in them the Islamic virtues of compassion, peace and respect for human dignity in pursuit of harmonious societal coexistence and civilisation.

In 2013, Ipsa became the first and only institute of Islamic studies in South Africa to be fully accredited and recognised by the Department of Education and Training. This was done to maintain the highest standards in the field of education. All our courses are fully accredited and registered, in accordance with the National Qualification levels required.

Today, the fully accredited courses Ipsa offers are: 1. The BA in Islamic Studies, which is for a period of three years. 2. The Higher Certificate in Islamic Studies (HCIS), which is for one year.

Both courses may also be done

Students at International Peace College South Africa (Ipsa) are trained in a learning environment that prepares them for the challenges and opportunities of the future.

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part-time, over a few years, with students only covering certain subjects per year.

In 2018, Ipsa will be launching its part-time evening programme, allowing seekers of knowledge to do the HCIS course during the evenings, at their convenience.

This has been done to accommodate parents and professionals who are occupied during the day but are nevertheless eager to increase their knowledge of deen.

Ipsa will very soon be launching its BA (Hons Islamic Studies) and MA (Islamic Studies) programmes as well.

Named after Peace (al-Salam, a name of Allah), Ipsa promotes an understanding of Islam aimed at bringing about peace and harmony within the person and within wider society.

Qualified lecturers teach core subjects such as Tafsir, Hadith, Fiqh, Sirah, Aqidah, Usul, Tajwid, Comparative Religions and Contemporary Islamic Thought based on horizontal and vertical integration.

Our Arabic language programme is intense, with an exciting, innovative approach to be implemented in the coming year, led by our language specialist from Yemen.

Another focus at Ipsa is student activism. Throughout the year, our students are involved in social, political, educational and spiritual activities geared towards serving our communities.

The Ipsa graduate is one who is both God-conscious and sociallyconscious. In fact, the two are considered inseparable in Ipsa’s view

of the deen. To serve humanity is to serve God. This can only be achieved through a balanced understanding of the deen, which we term ‘wasatiyyah’.

In addition to this, Ipsa develops thinkers and writers who can present and represent Islam to the world in the most appropriate manner.

For this, we focus immensely on the academic excellence of our students. To this end, Ipsa continues to evaluate and upgrade its programmes on an annual basis, in consultation with experts in the field.

Many Ipsa graduates are now successful teachers, imams, counsellors and community activists.

Many more have gone on to pursue further studies at various universities and institutes, and are

academics, lawyers, doctors and engineers. In their fields of specialisation, they proudly represent the ethical value system of Islam.

Ipsa graduates are coached to combine the wisdom emanating from Revelation, with the reality that we find ourselves in, thus making Islam relevant in our age and time.

This can only be achieved if one not only studies the rules and regulations of shariah but also the wisdom and objectives behind them, which we term ‘maqasid alshariah’.

A correct understanding of the maqasid of the shariah makes the application of the deen relevant in every age and time.

The Islam that is taught to the students at Ipsa is one that is concerned with the rights of fellow citizens, the rights of women, the rights of animals, the rights of our environment and the well-being of the whole planet. It is not an isolationist version of Islam but an inclusive one.

Our basic foundation is our Sunni/ Shaafii tradition but we are non-sectarian and look at Islam as a vast body that includes various madhahib and traditions.

While we at Ipsa cherish our rich tradition and legacy, and believe in keeping them alive, we also train our students to be forward looking and prepared for the challenges and opportunities of the future.

Our goal is to produce servant leaders.

Shaikh Ighsaan Taliep is the Principal of International Peace College South Africa (Ipsa).

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Muslim Views . December 2017

19

The Sanzaf 5 Pillars Quiz – acknowledging the madrasah SHAFIQ MORTON

THE annual Sanzaf 5 Pillars Quiz, which involves the participation of selected madrasahs in underprivileged areas in the Western Cape, took place on December 9, at Masjid ul-Mubarak, in Delft.

Delft, which is situated in the northern suburbs on the Cape Flats, twenty-five kilometres from the Cape Town city centre, is close to the leafy towns of Kuils River and Stellenbosch.

But leafy it is not.

It is poor, suffers from fifty per cent unemployment, crime and gangs, and is sandy, windswept and architecturally soulless.

In spite of these imposed injustices, the people are warm and welcoming.

Delft is also home to Blikkiesdorp, known in English as ‘Tin Can Town’.

Blikkiesdorp is what the City Council calls a TRA, a euphemistic abbreviation for ‘Temporary Relocation Area’.

In reality, Blikkiesdorp is an unprotected urban gulag of badly constructed corrugated iron shacks – hot and sandy in summer, and cold and muddy in the winter months.

It is to Blikkiesdorp that many of the victims of gentrification in the city have been relocated, often against their will but with no other choice.

From left: Yasmina Francke, Sanzaf General Manager Western Cape, with Layla Jansen of Madrasatul Sagheera, who came third, runner-up Zuhair Charles and first prize winner, Nafeesah van der Schyff, both from Masjid ul-Badr, and Shafiq Morton, who was one of the quiz adjudicators along with Mahdi Fakir (not in picture). The quizmaster was Nay-emah Samaai.

Photo SANZAF COMMUNICATIONS

For many of Blikkiesdorp’s residents, ‘temporary relocation’ has become a permanent limbo of anger, hopelessness and social deprivation.

One of the six madrasahs competing at the annual 5 Pillars Quiz was the Blikkiesdorp madrasah, under the guiding hand of Moulana Razaan Sydow.

The children may not have won on the day but their mere presence was a triumph of recognition, an acknowledgement that even under the most difficult conditions, children are learning.

The point is that madrasah education is under-rated, especially

in terms of the social values it imbues in young learners after school hours, the time when social problems manifest themselves in terms of hunger, boredom and lack of facilities, and when the attraction of the gangs becomes an omnipresent allurement.

Sadly, today, the madrasah is a poorly neglected institution, with children in more affluent neighbourhoods finding their schools making strenuous demands on their time, and those in less affluent areas falling prey to socio-economic abandonment.

On each side of the scale, the education of deen is sacrificed.

For these reasons, the madrasah teachers of the Cape need to be saluted for their selfless contribution and perseverance.

It is a tough job, satisfying yes but still tough because most madrasahs are under-funded.

This is a massive blight on our community, which seems to have forgotten that learning has to progress from the cradle.

Yet, in spite of this, the madrasah teachers, the mualims and mualimahs, soldier on – preventing countless young people from losing their values in a jungle of social despair.

And here it is not just a ques-

tion of ‘alif, ba, ta, tha’ or even learning the six pillars of faith, it is the question of deen providing a moral anchor, a compass in a wayward and confusing world.

For me, the 5 Pillars Quiz has never really been about the winners but more about the occasion.

It is when the children enjoy a day of fun and challenges.

Standing in front of a microphone and answering questions in front of an audience, based on the famous 5 Pillars Quiz game, can be daunting.

The 2017 quiz was won by a bright, young student, Nafeesah van der Schyff, from Masjid ulBadr, extension 23 in Belhar.

In the final round of 21 questions, she romped away from the rest of the field, dominating the buzzer.

Zuhair Charles, also from Masjid ul-Badr, came second, with Layla Jansen, from Madrasatul Sagheera, in third place.

Nafeesah won R1 000 in cash, with second place getting R700 and third R500.

The winners also received a 5 Pillars Quiz game.

Each competitor was given a certificate as recognition of participation, which is the focus of the event.

Sanzaf also donated R5 000 to the winning madrasah, which evoked tears of joy at the end of an uplifting and informative 5 Pillars Quiz.

Muslim Views . December 2017

A milestone in qiraah for South Africa QARI SALEEM GAIBIE

IT was a first for South Africa: the first females-only ceremony of a group of females who completed various qiraah, under a female teacher.

Muallimah Ayesha bint Ganief Abrahams is the only woman in South Africa to have attained sanad and ijazah in the 14 qiraah: the ten canonical Quranic recital styles as well as the four extra canonical recital styles. She is the only female, full-time teacher committed to passing on this sacred knowledge to students.

On Friday, December 1, 2017, five hafidhat, Muallimah Radia Bawa, Muallimah Kareema Jassiem, Muallimah Fuzlin Girie, Muallimah Aneesa Jabaar and Muallimah Wasfeeya Altalib completed various qiraah, at DarunNa-im Masjid, in Wynberg.

They completed their khatams and became part of a sanad, or chain of transmission, linking all the way to Prophet Muhammad (SAW), who received it from Archangel Jibril, who in turn received it from Allah Himself.

Ibn al-Jazari records this as being of the greatest honours and achievements in this world – to be linked to the Messenger of Allah through the Kalam (Divine Speech) of Allah.

The last five links in the chain of transmission were present at this momentous occasion: the students; Muallimah Ayesha bint Ganief Abrahams; her first

teacher, Moulana Abduragmaan Davids; his teacher, Qari Saleem Gaibie; and Gaibie’s teacher, Qari Ayyub Essack, who flew from Johannesburg for the event.

Moreover, the students received sanad and ijazah from their teacher, which means that they were issued written authorisation to transmit the Glorious Quran on behalf of their teacher.

These written ijazah record the oral transmission of the Quran from their teacher and transcends 14 centuries of illustrious Quranic scholars all the way to Prophet Muhammad (SAW) himself.

This was a historic occasion, and a milestone in the field of qiraah for South Africa. It was a pioneering event and we pray that it was the first of many.

We pray for the continuous success of Muallimah Ayesha Abrahams, her teachers and her students. May this be an inspiration to our community – especially women – to invest in the tradition of attaining sanad and ijazah in the transmission of the Divine Speech, and not end with only the memorisation of the Quran.

May those who have attained sanad, aspire to connect themselves to Prophet Muhammad (SAW) through all ten canonical recital styles and 20 transmissions, the closest to the Prophet (SAW) being the recital style of Asim via the transmission of Hafs, and the recital style of Ibn Amir al-Shami via the transmission of Ibn Dhakwan.

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A feast for the brains at UCT’s Summer School ZULEIGA ADAMS

ON January 15, 2018, the Centre for Extra-Mural Studies (EMS), based at University of Cape Town, will host its 68th annual Summer School.

Every year, during the last two weeks of January, UCT’s Middle Campus comes alive as over 3 000 people from all over South Africa and the world converge on the Kramer building to feast on the Summer School’s offerings.

Subjects range from the esoteric to the topical, and whether you are interested in science, history, politics, economics, literature, art, music or current issues, there is a course for you.

Our target audience is an adult one – young and mature. For the matriculant not quite sure what to study after matric, attending one of the courses in our Summer School on the latest research in medicine, genetics or astronomy will stimulate an interest in a field and assist in making up his or her mind.

Lovers of books and reading will have the opportunity to listen to well-known writers talk about good books and how those have influenced their lives.

Our Summer School is influenced by the philosophy that when knowledge is engaged in for pleasure, without the anxiety of exams or tests, it stimulates the imagination and creativity.

Summer School is a public adult education programme in which the research and scholarship of UCT is made available to the general public. It is located at the in-

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terface between the university and the public.

Our participants are generally well-informed and are not interested in qualifications or certificates. They come because they want to be enlightened and their awareness raised. Lecturers have to present their research in a format that is intelligible to the general public.

There are courses on art, literature, science, medicine, history, politics, current affairs, birds, gardening, religion, palaeontology, environment and astronomy.

On politics and current affairs, the Summer School offers courses that provide an in-depth understanding of how our political landscape has been shaped.

Open Secrets director Hennie van Vuuren and researcher Michael Marchant will conduct a series of lectures on ‘Apartheid, the first state capture’.

The first lecture will focus on the period from 1977 to 1994, during which the apartheid state constructed a sophisticated global money laundering system that facilitated the illegal purchase of weapons and weapon technology.

The second lecture looks at how foreign governments, many of whom publically condemned apartheid, privately supported its securocrats for personal and political gain, as did businesses and banks in the country.

The final lecture will investigate links and continuities between the illicit dealings of the apartheid state and the crisis of state capture and corruption in democratic South Africa.

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In the Islamic Mysticism and Gender lecture, Associate Professor in the Department Religious Studies at UCT, Sa’diyya Shaikh, will make the argument that mystical or Sufi discourses, particularly the works of thirteenth century Muslim polymath, Muhyi al-Din Ibn al-Arabi, offer contemporary Muslims a rich and mostly untapped resource to engage with on gender equality.

If you are an aspiring artist, writer or poet, you can try one of the practical writing or art courses, which include writing for children, travel writing and abstract figure drawing.

For those interested in learning another language, why not register for Mandarin, Xhosa, Italian or Portuguese?

With Cape Town facing a water crisis, Keith Kirsten’s talk about water-wise gardening will interest many.

For more information you may contact the Centre for ExtraMural Studies (EMS) at 021 650 2888 or email: ems@uct.ac.za Full course descriptions, registration forms and a downloadable PDF of the complete brochure may be found on our website: http://www.summerschool.uct.ac.z a Those who are unemployed and those earning less than R8 000 per month pay reduced fees.

Zuleiga Adams is a lecturer in the Centre for Extra-Mural Studies where she is co-convener of the annual Summer School. She holds a PhD in History from University of the Western Cape.

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Muslim Views . December 2017

The history of the door to Allah’s House SALIM PARKER

THE door of the Kaabah rises above the ground level of the Grand Mosque in Makkah, with about two metres and 20 centimetres separating it from the floor.

The door is 3,18 metres high and 1,71 metres wide. This is according to the family entrusted to look after the Kaabah, the alShaibi family who are the custodians of the Kaabah.

Very little documentary evidence of the history of the door is available and some consider this to be one of the unknown aspects of the Kaabah. There is no documentation of its initial shape, what it was made of, who built it over the ages or what its builders looked like.

There is, however, one indisputable historical fact: the Kaabah had two doors for a long time.

Some say that it even had a window for a while.

The current door is the legacy of Shaikh Ahmad bin Ibrahim Badr, the chief artist who recast the golden door of the Kaabah. He made the door using 300 kilograms of pure gold at the orders of King Khaled, in October 1979.

The work was carried out at a workshop prepared exclusively for the project.

He also refurbished the meezab (the spout on the roof of the Kaabah) and the Hajaratul Aswad’s (Black Stone) silver frame. He learnt this art from his father, Shaikh Ibrahim Badr, who originally designed and built the door when King Abdul Aziz ordered him to do so, in 1942. He joined his father’s workshop at the age of 15 to continue an art form that the family was famous for.

In 1977, the then King Khalid noticed scratches at the bottom of the door while he was praying inside the Grand Mosque. He immediately ordered that the door be remade and for a Taubah (repentance) door to be installed and coated with gold.

Ahmad and two relatives, Mahmoud and Ibrahim Badr, cast the door in pure gold, taking a full year to complete the work. The interior pillars and the meezab, made with 25 kilograms of 24carat gold, were also completed during that time.

The duah, ‘Ya Hayy Ya Qayyum’ (O the Living, O the Lasting), verses of the Holy Quran are inscribed on the door. The words ‘Allah’ and ‘Muhammad’ were also inscribed on the door.

Ahmed died at the age of 89, in Makkah, in 2009.

It is generally believed that when Prophet Ibrahim (AS) built the Kaabah, the two openings were on ground level. Worshippers could enter from the eastern opening and exited through the western one. The current door is on the eastern side.

The door remained on the original eastern side until the Quraish rebuilt the Kaabah after it was The current door is on the eastern side of the Kaabah but pilgrims are no longer allowed to enter. Nowadays, the inside of the Kaabah is only seen by dignitaries and guests when it is being cleaned, which happens twice a year.

Photo SALIM PARKER

The Kaabah door has been replaced a few times but the lock is relatively unchanged.

Photo SALIM PARKER

In the past, pilgrims were allowed to enter the Kaabah, as can be seen in this scene, where they are leaving Allah’s House.

Photo courtesy SAUDI DEPARTMENT OF HEALTH

damaged. They raised it above the ground during the reconstruction phase. It is not known whether or when the western door was removed.

Sayyida Aisha (RA) once asked the Prophet (SAW) why the Quraish had raised the door above the ground. The Prophet (SAW) replied: ‘Your people did it so that they could permit into the Kaabah only those people whom they approved of and could prevent those

whom they pleased.

‘Had your people not been recently removed from ignorance and had I not feared that they would be averse to change, I would have included the Hateem within the Kaabah and brought the door level with the ground.’

The Syrian army destroyed the Kaabah in the 64th year after Hijrah. Ibn az-Zubayr wanted to change the Kaabah to how Prophet Muhammad (SAW) had

wanted it, on the foundation built

by Prophet Ibrahim (AS). According to reports, he built it with two doors on ground level and added the Hateem area to it.

In the 74th year after Hijrah (693 AD), Al-Hajjaj bin Yusuf alThaqafi, demolished what Ibn azZubayr had added to it from the older foundation. He restored the old Quraish structure, which resulted in an elevated, single eastern door, and the Hateem area removed.

Abbasid Khalifa Harun al Rasheed wanted to rebuild the Kaabah the way Prophet Muhammad (SAW) wanted and the way Abdullah ibn az-Zubayr had built it.

However, when he consulted Imam Malik, the imam advised him not to proceed as the constant demolition and rebuilding is not respectful and each future ruler would want to put his own personal stamp on it. He accepted Imam Malik’s advice and the

structure has remained more or less the same since then.

Some sources claim that, in the past, the Holy Kaabah was opened twice a week, on Mondays and Thursdays.

According to Abdul Aziz, the Holy Kaabah was kept open three times a month for people to enter and pray inside. However, when the number of people seeking to enter it increased, it was stopped.

Now, it is opened only twice a year for cleaning, and it is done in an Islamic ceremony and in the presence of a large number of officials as well as the ambassadors and consuls of Islamic countries and other guests of the Custodian of the Two Holy Mosques.

The Kaabah is washed with Zam-zam, rose water and oud.

The key of the Kaabah does not necessarily change when the door is changed. During the time of King Khaled, even though the door was changed, the key was not changed.

Letters to the Editor

Let’s not divide the ummah IT is with great sadness that I read messages are sent on social media inciting intolerance, disharmony and hatred towards others.

There was an instance that a person driving around the Ahlul Bayt Mosque – dubbed ‘The Shia Temple’ by some, and recording on video all vehicles parked close by. I am surprised the perpetrator made no effort to note the registration plates of vehicles.

Let me categorically state that no one, be it an Ahmedi, Sunni, Shia, etc is guaranteed Jannah.

That is the sole domain of the Supreme Being, Allah.

This alone sums up everything.

It is strange that quite a few incidents happened in the past and nobody really raised an eyebrow.

Allow me to venture down memory lane.

Some years ago, a prominent personality was outspoken against the past apartheid system and ended up being incarcerated. He was dubbed a ‘K*** Boetie’. To add insult to injury, his family suffered financial setbacks.

No major outcry was made.

Another incident: we Muslims were subjected to consuming haraam foods. The official response – ‘consignment basis’.

President Zuma, has a terrible track record. A prominent shaikh uttered the following words: ‘I’m a Zuma man.’

Imagine Nabi Musa uttering the words: ‘I’m a Firoun man.’ He would have changed the course of history.

I can guarantee that no person can answer the following questions: 1. How many children in the Western Cape attend madrasah?

2. How many children can recite the Holy Quran? Consider that they are the mothers and fathers of tomorrow.

3. Why are all the madrasahs not subsidised? Please don’t say there’s no money.

Rather spend the time and energy on the above issues.

The hadith: ‘Whomsoever calls another Muslim a kaafir and cannot prove it, becomes one.’

Almighty Allah warns us not to be divided. It will have obvious repercussions.

I hope sanity will prevail because the enemies of Islam encourage this kind of thinking.

We beg Almighty Allah to help us, to guide and protect us and our offspring.

M N Peters Cape Town

Umm Zakiyyah: A remarkable woman I WAS one of the attendees at American Umm Zakiyyah’s Book and Nasheed Tour with Zain Bhika, held at NMJ in Durban

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Dear Ms Petersen. Our advertiser has taken up your suggestion.

So now you will not miss out on all those tasty recipes.

Write to: editor@mviews.co.za

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TRIP LE

I refer to your October 2017 edition. Shukran for producing and publishing yet another excellent edition of Muslim Views.

I paged through it and came across the Spice Mecca Advert on page 9.

My first reaction was, ‘Wow! How delicious and yummy do these chicken and feta balls look!’

Casting my eyes downward, hoping to see the recipe, I find a packet of Portuguese spice there (excuse the pun ). Truth be told, I was disappointed.

I would like to suggest that Spice Mecca place their recipes alongside their pictures.

I know they might say that it can be found on their website.

True but, on the other hand, not everyone has access to the internet.

Just a suggestion from my side.

Muslim Views, keep up the good work!

Was Salaam Shireen Petersen Athlone

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JUMUAH IN EACH 3 HARAMS • Air fare in Economy including taxes • “First Timer” Umrah Visas and Courier fees for Saudi Arabia • 6 nights in Madinah at the Sofara Al Huda Hotel (BB) Check in 28 March and check out 03 April • 6 nights in Makkah at the Elaf Mashaer Hotel (BB) Check in 03 April and check out 09 April • 4 nights in Aqsa at Revoli Hotel or similar (BB) Check in 09 April and check out 13 April • 1 night in Amman at the Bellevue Hotel (BB) Check in 13 April and check out 14 April • Full Day Bus tour in Al Aqsa • Half Day Walking Tour in Al Aqsa • “Drive pass” Bus Tour in Jordan • Ziyaaraat in Makkah and Madinah • All Airports and Hotel Transfers in Luxur y Busses in Saudi Arabia, Jordan and Al Aqsa • All groups accompanied by qualified groupleaders • All packages includes breakfast • • • •

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Could I have that recipe, please?

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have been fortunate in the sense that dawah is readily available and a lot of exceptional work is being carried out locally.

While there are complaints of racism and mistreatment at times by reverts, overall working together as a team striving for one purpose of shahadah and imaan, many rural areas have shown tremendous progress as madrasahs, educational bursaries and feeding or empowering schemes continue, some under the hot corrugated roofs and dedication of a moulana and his wife – corners one would not imagine.

The fact is the world is in so many crises and the more knowledge and information bombardment, the less practice, compassion, unity and change exists, and by igniting the spark of reading in our communities, we can make this world a brighter, lighter and great place, Allah willing.

A little background for those who don’t know Umm Zakiyyah: She was born in 1975, in Long Island, New York, to African-American converts. She is also known by her birth name, Ruby Moore.

She writes about the interfaith struggles of Muslims and Christians, and the intercultural, spiritual and moral struggles of Muslims in America. Her work has earned praise from writers, professors and filmmakers, and has been translated into many languages.

Shameema Omar Durban

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recently, then her ‘meet and greet’ at Kiki’s Overport and the writing workshop at Mariam Bee Auditorium.

It being her first time to South Africa with twenty books under her banner, praise and recognition for their sterling effort go to the organisers, Baitul Hiqmah, whose sole mission is to bring back Iqra (Read) to our communities as technology and tablets snatch the ‘hard copy generation’.

In the battle of the books, it is becoming difficult for bookshops and authors to compete in an ever so fast-paced world of changes.

They say ‘dynamite comes in small packages’ and Umm Zakiyyah’s writing talent, advice, experiences and expertise especially being an African American Muslim in the United States in today’s times, is a story on its own.

Almost everyone knows the battles of the head garb, polygamy, interfaith challenges overseas in today’s volatile times.

Umm Zakiyyah’s journey as a confused child began many years ago in kindergarten as she explained, firsthand, how her mom adorned the hijab for her and, at school, how her teacher would take her hijab away and hide it in a drawer then give it back to her when school was over.

Praise to Allah, for her that was the beginning of many stories.

In a democracy after 23 years post apartheid, South Africans are indeed blessed with freedom of speech and religious rights.

South African revert Muslims

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Muslim Views . December 2017

Clothes maketh the man

(Above and below) Although tasked with maintaining order and the safety of the pilgrims, the way they treat the pilgrims have caused that these officials are viewed with suspicion to the point of being despised by the very people they are supposed to protect.

Photos SALIM PARKER

He was considered to be not a guardian angel but a conspirator with the enemy, writes DR SALIM PARKER. HE was an engineer working at the jamaraat during Hajj.

Immensely aware of his duties in assisting with the smooth flow of the pilgrims during the days of pelting, he wore his uniform with pride and served his country with distinction.

As he was a member of the National Guard, which is part of the Defence Ministry, he, like all other members, wore the army uniform.

Even the medical personnel falling under the National Guard wear military uniform when not performing clinical duties.

It never occurred to him that the clothes indeed mark the man but one incident shattered his perception of what the uniform meant to the ordinary hujaaj who undertake the most important journey of their lives.

He, who was under the impression that he was there to help the pilgrims and felt honoured to be able to do so, was considered to be not a guardian angel but a conspirator with the enemy.

It was 2006 and millions were in attendance for Hajj that year.

The ultimate peak of the journey, the Wuqoof on Arafah had passed without any incidents, and most did not anticipate any problems during the next few days.

However, we were all shocked when on one of the days of Tashreeq, the days of stoning, just after midday, a stampeded occurred which resulted in the death of more than 360 pilgrims.

I was among the South African medical contingent that was asked to assist, and what unfolded in front of us was horrifying as the suffering that our martyrs had endured was evident from the injuries we witnessed. It was soon evident that a major catastrophe had taken place and credit has to

be given to the Saudi authorities who soon redeployed enough personnel to render the need for further assistance unnecessary.

He was part of the engineering team tasked with photographing whatever they could see in front of, and around them. First, they were torn in performing their duties and assisting the battered bodies and shattered souls that clearly, desperately needed help.

However, as soon as reinforcements arrived, they manfully stuck to their task and did as much as possible within the limitations of the environment in which they were working. He was in charge of the division that had to photographically document the tragedy, and when this was accomplished, gave his team the option to leave the scene or assist the medical personnel with rendering assistance to the wounded or respectfully help in removing the bodies of the deceased. Needless to say, all stayed behind to help in whatever way they could. With some it was easy as they merely needed to transport the injured to the medical facilities to be treated. With others it was much, much more heart-rending.

He had no medical training. As he scouted the area, he noticed a lady crouching. She was seemingly in a state of shock. She was an elderly Turkish lady and, despite the mayhem around her, was immobile, with her head bowed.

He approached her and noticed a man lying on the ground, his head on her lap. Amidst the frantic scurrying that was occurring around them, no one noticed this couple. He then noticed her gently and very slowly stroking the forehead of the elderly man, most likely her husband.

‘At least she was moving,’ were his relieved thoughts.

The man showed no evident signs of injuries and he asked her in Arabic whether he could assist her. She was completely silent and did not respond, continuing to stroke her husband’s forehead in a loving manner.

It then struck him that the chest of the husband was not rising and falling as with all the other survivors he had assisted. The man was showing no signs of life.

He was not trained to deal with disaster nor with the heartbreak of the loss of a loved one. In full military regalia he kneeled down and, in his own uncertain way, tried to establish any sign of life. There was none.

The elderly lady was clearly aware of her loss. Still, she did not make any attempt to communicate with anyone and clung onto the last physical manifestations of her long-standing soulmate. She was profusely sweating, a combination of her response to the heat and the cold, clammy response to shock.

He had his water bottle attached to his belt and detached it.

He opened it and, with the utmost empathy, handed it to her. It was the least he could do. He, however, did not expect her response.

She did not sip on the bottle to relieve her very evident thirst. Nor did she put some of the water on her husband’s forehead, which she was still stroking.

She hurled the water back at his face, waved him away and turned her back on him.

He was completely taken aback and retreated a few steps. The lady did not look at him and remained in the same position. He just stood there, not knowing what to do as he wanted to help and she clearly did not want his assistance.

A doctor, in a white coat and stethoscope approached the lady.

She allowed him to examine her husband, allowed him to examine her and drank some of the water that the other medical team members, who by now had joined them, offered her.

The lady started first to cry then started wailing as the reality of her loss sunk in, with the medics consoling her as much as they humanely could.

The engineer could not understand what had just happened to him until he noticed the fear and apprehension that was evident in the faces of the pilgrims that he passed. He was in full military uniform, and it was evident that he was perceived to be the enemy.

He made some enquiries and realised that the long-standing tension between the security forces and the hujaaj they monitored and policed was a long-standing, unresolved issue. Often, the security forces, with no explanation and in a very military-like manner, would forcefully impose rules on the pilgrims.

Sometimes, they would suddenly divert them, sometimes completely deny them access to a road, and sometimes very rudely

yell orders that did not make sense to the bewildered hujaaj who were merely attempting to complete their rituals.

The lady clearly had been previously traumatised and possibly felt that the actions of the security forces had led to the death of her husband.

When he spoke to the security forces, he realised that they, in return, regarded the pilgrims to be their enemy as well – a bunch of ill-disciplined and lawless illiterates who needed the full physical might of the law to force them to comply.

He held a relatively junior position and clearly was unprepared to deal with this matter. He decided to study crowd psychology and, over the next few years, did his doctorate on the subject.

Ten years later, and now in a senior position, he was able to start to change the mindset of the security forces, instilling in them a sense of serving the pilgrims rather than monitoring an unruly mob.

Instead of shunning the pilgrims, the soldiers now spray them with cooling water in the oppressive heat.

Maybe his ideal has not been reached but at least he realised that there was a problem. He gained a deep understanding of it and, in his small, humble way, is bringing about major shifts in mindsets in order to harmonise the experiences of all those involved in the fifth pillar of Islam.

Muslim Views . December 2017

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OTTOMAN WAQF REGISTERS IN JERUSALEM, PART 3 Appointment registers as archival sources for waqf studies: Ottomanisation and integration of the local elites SERIFE EROGLU MEMIS

provincial forces into its own structure to ensure local security and surveillance.

However, this integration did not occur through a vertical appointment process from the central to the regional but rather by a horizontal process, through ongoing negotiation and consensus.

In terms of the relations between the Ottoman authorities and its provinces, this view is contrary to the claim that central control was gradually relaxed and local powers became more independent during the 18th century.

Rather, the central authority was strengthened, not only through the enacting of strict bureaucratic centralisation measures but also by monitoring events through the appointment of officers with strong local ties and good stipends.

The waqfs functioned as an important mechanism for central control because they served to form and integrate relationship networks and institutions, and hence could monitor them.

At the same time, by including the economic network of state officers working into its administration, the state was able to supervise waqf institutions to implement its own policies.

In the case of the waqfs of the Magharibah neighbourhood, the Ottoman State maintained the same policies. Waqf employees were appointed from among the leading

scholars of the neighbourhood.

Apart from the waqf stipends and tax exemption, the waqf staff enjoyed their accrued prestige in society. The Ottoman State also preserved the loyalty of these notables through grants provided to them and to the poor of the community during the period under review.

Two important devices for this support were implemented: the food allocations from the al-Imara alHasekiyya and the surre incomes sent from Istanbul.

In addition, allocations were distributed through the surre grants.

Surre is a general term that covers all the money, gifts and goods sent to the people in Haremeyn (Makkah and Madinah) during Hajj season by the Ottoman Empire.

These grants were earmarked for Jerusalem, as in previous centuries, and these continued during the 19th century. The prayer recitants, muadhins and other employees of the Cami al-Magharibah were recorded among the prayer recitants of Masjid al-Aqsa and the Dome of the Rock.

Grants also covered the poor of the Magharibah neigbourhood together with the Risha neighbourhood. The amount of the grants remained constant throughout this time.

There is a historical link between the conservation of documents and control exerted by the central authority.

That is, the central authority maintained control by its strict appointment policies concerning waqf administration. Comprehensive files relating to the administrative data of Jerusalem were preserved in Istanbul.

This situation was not limited to the imperial waqfs whose supervisors were called to Istanbul from time to time for the inspection of these files. Thus, these appointment registers can be considered part of this bureaucratic process since they also include regularly updated summaries of appointment deeds (berats) of waqf staff.

Istanbul demanded oversight of these registers. Thus, the preservation and continuous indexation and updating of these registers enabled the central authority to exert its control.

In this sense, Atik and Cedid appointment registers provide valuable insights into the administration of the waqfs and their effects on social and economic life, beginning from the start of the 17th century until the end of the Ottoman Empire.

However, in both series, all the appointments to the public waqfs are included. Sometimes, family waqfs are also included in these registers when their administration was taken over by the central authority.

Serife Eroglu Memis, PhD, is a Waqf expert in the Department of Archives of Directorate General of Foundations, Turkey.

GAIN G AIN

ALL public waqfs are recorded in the registers, including any changes, especially the administration of these waqfs and the reasons for the changes.

Part of the centralisation measures implemented by the central authority can be seen in the records. As in the example of the Magharibah neighbourhood, all the waqfs in the neighbourhood were combined and administered together.

As a result, all the duties of the waqfs in the neighbourhood were recorded. The records also detail the mismanagement of the waqfs and show that some of the revenue of the newly established family waqfs was added to public waqfs.

However, the residents of the neighbourhood continued to administer these institutions under supervision of the central authorities during the 19th century.

This analysis of the waqf records of the Magharibah neighbourhood shows that for centuries, the institutions in the neighbourhood were managed by the residents, creating a local network but corruption was rampant.

This was brought under control in 1860, when the waqf structure was united administratively and controlled centrally.

But, some employees were still appointed separately. Thus, these registers were part of a bureaucratic

mechanism that allowed the central authority to exercise strict control over the administration of waqfs through appointments to waqf posts.

The organisation of the waqfs in Jerusalem facilitated this strict control. This was driven by the localisation of Ottoman bureaucracy, which was primarily the result of the inclusion of the administration of the waqfs and the incorporation of scholars into the state’s structures.

Ottoman bureaucracy was able to establish itself locally through these new appointments. This meant involving the local people in the administrative and distributive networks of the imperial centre, the formation of an elite class in the system and the introduction of the Ottoman bureaucracy in local affairs.

The decentralisation expressed in the concept of Ottomanization also meant ‘restructuring’ in terms of the Ottoman administrative mechanisms and centre-periphery relations.

The provincials who were integrated into the institutional framework of the empire increased the Ottoman power in the provinces by gathering them under the imperial institutional umbrella on the one hand while transforming the traditional administrative structure of the empire on the other.

The Ottoman centre had no choice but to provide the provinces with resources and to integrate the

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Muslim Views . December 2017

Health File

Breast awareness and screening DR FRANCOIS MALHERBE

BREAST cancer is very common and, according to Cansa statistics, one in 29 women will be diagnosed with breast cancer during her lifetime.

This risk will increase depending on various risk factors, of which family history, previous radiation exposure and genetic mutations are the most important.

All women should try and reduce their risk by adhering to a healthy diet, not smoking and partaking in regular exercise but even if you do everything possible, you will still be at risk of developing breast cancer. That is why breast awareness is very important.

Breast awareness means getting to know your breasts so you know what is normal for you. If you are familiar with how your breasts look and feel, you will be able to pick up changes.

The changes you need to look out for are a lump or thickening in the breast, skin changes (skin thickening or skin dimpling), nipple retraction, a bloody nipple discharge that comes out without you squeezing the nipple and swollen glands in your armpit.

Breast pain on its own is rarely a symptom of breast cancer but if associated with any of the other mentioned symptoms, it needs to be investigated. If you have any of these symptoms, I would advise

Early breast cancer can be treated very well, with an excellent prognosis.

Therefore, it is important to get checked if one notices unusual changes in the look and feel of one’s Photo 123RF.COM breasts.

that you consult with a healthcare practitioner as soon as possible and not to wait and see if it will resolve.

All patients, except maybe teenagers, will need investigation to make sure that there is not an underlying breast cancer. It is very important not to wait because early breast cancer can be treated very well with an excellent prognosis.

Where do mammograms fit into all of this?

A mammogram is a very good investigation for women older than 35 years of age with breast symptoms. It is also advised that patients at high risk for developing breast cancer have yearly surveillance mammograms starting at an age five to ten years younger than their youngest relative with breast cancer.

Breast awareness means getting to know your breasts so you know what is normal for you. If you are familiar with how your breasts look and feel, you will be able to pick up changes.

Photo 123RF.COM

What about screening low or moderate risk patients with yearly mammograms?

Ideally, a screening tool for breast cancer would reduce mortality while having a low false alarm rate and being relatively cheap. The ideal screening test would be simple, inexpensive and effective. The problem is that mammography does not meet any of these criteria.

The goal of breast screening is to prevent death and not simply to detect cancers early by mammography. The Canadian national breast screening study (CNBSS-II),

which randomised women aged 40 to 59 years to mammography and clinical breast examination or clinical breast examination alone, concluded that the mammographic detection of impalpable cancers does not contribute to reduced mortality from breast cancer.

I would advise that if you have no breast symptoms, with an average risk of developing breast cancer and want to go for a screening mammogram, have a discussion with your doctor before going for the mammogram.

A mammogram does not replace an examination of your breasts because ten per cent of breast cancers can be missed with a mammogram. You need to have a clinical breast examination and a mammogram as a package. Also ask your doctor to explain the risks and benefits of a mammogram.

Doctors often fail to explain the risks associated with mammography to their patients. The most problematic is something called over-diagnosis. By this I mean you might be diagnosed with a very early, non-invasive form of breast cancer, called DCIS (ductal carcinoma in situ).

DCIS does not lead to death but the problem is that some patients with DCIS will develop invasive breast cancer that can lead to mortality.

At present, we have no way to predict who with DCIS will go on to develop infiltrative breast cancer and our treatment of DCIS is therefore very aggressive.

Once we make the diagnosis of DCIS, the treatment from a surgical point of view is the same as infiltrating breast cancer, meaning a lumpectomy or mastectomy.

Routine mammographic screening does not stop women from dying of breast cancer. Breast awareness and early treatment are likely to be as effective.

In a resource-poor environment like South Africa, we need to shift the focus to preventing breast cancer from developing in the first place by promoting a healthy lifestyle.

We need to develop more effective, less toxic and affordable treatment to help women who are diagnosed with breast cancer in the best possible way.

Dr Francois Malherbe FCS(SA), is a specialist breast and endocrine surgeon working at Groote Schuur Hospital and UCT Private Academic Hospital, in Cape Town. He has a special interest in oncoplastic breast conserving surgery and sentinel node biopsy in the treatment of breast cancer.

Muslim Views . December 2017

29

Know your HIV status, and get yourself tested

Prevalence of HIV in South Africa, 2015.

Image SUPPLIED

DR VALENCIA EAGLES WHAT is HIV? HIV is the abbreviation for Human Immunodeficiency Virus, a virus that attacks the body’s immune system. The immune system is our body’s natural defence against infection.

The virus will kill most of our CD4 cells, which are very important to the functioning of our immune system. When their numbers go down, we develop more infections. This can also lead to the development of certain types of cancer.

When a person’s CD4 count is below 200 or the person develops certain infections or cancers we say that person has developed Aids. Aids is the abbreviation for Acquired Immune Deficiency Syndrome, and it can take ten to 15 years to develop when HIV is left untreated.

It is not a separate disease but rather an advanced form of HIV infection. It is a deadly disease with no cure but treatment is readily available. With early detection and starting antiretrovirals – or ARVs – most people can live a normal, healthy life. Antiretrovirals are tablets for the treatment of HIV infection. HIV is an infection, which means we can get the disease from other people. You can get the disease by having sex without a condom and sharing needles with an infected person. It can also be transmitted from pregnant women to their unborn babies, during childbirth or breastfeeding. The virus is found in blood, semen, vaginal and anal fluids as well as breast milk. It is not transmitted through saliva, urine or sweat. It cannot be transmitted by touching, kissing, using the same toilet or cutlery as an infected person.

The only way to know for sure whether you have HIV is to be tested. We take a blood sample and the result is completely confidential. You can go to any healthcare professional, clinic or hospital and request testing. The test is available at certain pharmacies but it is advisable to consult a healthcare professional first.

Knowing your status is important because it helps you make healthy decisions to prevent getting or transmitting HIV. Anyone of any age, race, sex or sexual orientation can be infected but you are at greatest risk of HIV/ Aids if you: l have unprotected sex. This means having sex without using a condom every time.

Anal sex is more risky than vaginal sex.

It is also more risky if you have more than one sexual partner. l use intravenous drugs. This means inject-

ing drugs directly into your veins. People who use intravenous drugs often share needles and syringes. This exposes them to other people’s blood. l have another STI. Many sexually transmitted infections produce open sores on the genitals, which can act as doorways for HIV to enter the body. l are uncircumcised. A lack of circumcision increases the risk of HIV transmission.

Some people may experience a flu-like illness within two to four weeks after infection but some people may not feel sick at all. Flulike symptoms include fever, chills, rash, night sweats, muscle aches, sore throat, fatigue, swollen lymph nodes or mouth ulcers.

These symptoms can last from a few days to a few weeks. During this time, people are highly infectious. At this time, the blood test for HIV may be negative, and this is called the window period.

It is very important to have a negative test for HIV repeated within three months (depending on which test is used). This is to ensure that you are not in the window period.

It is important to remember that these symptoms can be due to other diseases as well and the only way to know for sure that it is HIV, is to be tested.

South Africa has a very high burden of disease, with over seven million people living with HIV. Less than half of those people are currently on effective therapy.

There are many treatment facilities all over the country. Treatment is available and effective so let’s get tested, know your status and help prevent the spread of this disease.

Dr Valencia Eagles, MBChB, FCP (SA) is a specialist physician at Melomed Bellville and may be contacted on Tel: 021 948 8131.

30

Muslim Views . December 2017

- ADVERTISEMENT FEATURE -

Islamic Relief hosts comedy show for education SOME of South Africa’s top comedians have teamed up with Islamic Relief South Africa (Irsa) to help get 2 000 orphans and vulnerable children ready for the 2018 school year.

‘A Lekker Comedy Show’ will run for two nights, on December 29 and 30, at the Academia Auditorium in Lansdowne, Cape Town.

Comedian Yaaseen Barnes leads the exciting line up that includes Loyiso Gola, Joey Rasdien, Rob Van Vuuren, Carl Weber, Robby Collins and KG Mogadi.

Speaking about the cause, Barnes said the comedy show aims to raise funds for Islamic Relief’s 2018 Back 2 School campaign but it will also be a fun evening for the whole family. ‘Islamic Relief are a family that helps other families and that’s why I love them. There are so many children who need school uniforms, stationery, backpacks etc. and for me these items are essential because a good education is key,’ Barnes added.

Islamic Relief’s annual Back 2 School campaign aims to distribute essential school items, such as uniforms, stationery and shoes to children sponsored by the organisation. For the 2018 project, approximately 2 000 children – living in rural and semi-urban areas in Cape Town, Durban and Johannesburg – will be supported.

Statistics South Africa reports that nearly one fifth of South Africa’s population of children has

Rights holders from Umhloti Primary School, Durban, receiving their Back 2 School kits.

lost one or both parents. These numbers are increasing due to the high prevalence of HIV/ Aids, escalating crime levels and poor socio-economic opportunities. Protecting these children and ensuring their welfare is a priority for Islamic Relief South Africa.

Islamic Relief’s orphans 1-2-1 programme aims to alleviate the struggles faced by orphans and vulnerable children. Wendy Khoza is a 17-year-old orphan living with her aunt and cousins in Emphusheni, in Durban.

Her household receives monthly support from Islamic Relief, such as monthly food packs. She and her siblings have also benefitted from the annual Back to School campaign. ‘We are so thankful for the support we received this year from Islamic Relief,’ Khoza said.

‘Our family was struggling and we were always worrying about where we will get our next meal. The organisation has helped us with school uniforms, stationery and winter essentials like blankets during the cold months. I am now looking forward to completing my final year of high school so that I can go on to study further to be able to provide for my family.’

Addressing the lack of access to quality primary education is one of the ways of addressing structural poverty. According to Irsa chief executive officer, Yusuf Mohamed, they have taken on these issues by setting up a holistic programme that addresses the nutritional, educational and psychosocial needs of impoverished orphans. ‘We support orphans and vulnerable children through their primary and

Photos KHALID SAYED

secondary schooling career. Islamic Relief has also partnered with the 2 Oceans Education Foundation to provide bursaries for children living in impoverished communities to successfully complete high school. We supported just over 200 learners from The Leadership College, in Manenberg, during 2017,’ Mohamed said.

The annual Back 2 School programme caters for the basic needs of primary and secondary schoolgoing children. Islamic Relief aims to assist approximately 2 000 orphans and vulnerable children with school uniforms, school shoes, hygiene items and stationery. In-kind donations towards the project are welcome.

‘We are coming together for the sake of these children who are in need of love, care and support.

‘I appeal to members of the public to support this initiative. We intend to distribute the Back 2 School items in January 2018.

‘We are overwhelmed by the support we have received from these talented and much-loved comedians.

‘The show promises to be highly entertaining … so we look forward to playing host to this event and call upon the community to book their tickets early to avoid disappointment,’ Mohamed concluded.

To donate towards the Back 2 School campaign, deposit your donation into the following bank account: Islamic Relief SA, Standard Bank, Account number 005318459, Fordsburg branch, Branch code 005205, Reference: B2S2017 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: B2S2017 and contact number.

Tickets for the comedy show are available through the Quicket online ticketing system. (www.quicket.co.za).

Tickets may also be purchased at the Islamic Relief Cape Town office at 396 Imam Haron Road, Lansdowne.

For more information, contact Ashraf Kenny on 072 202 1007 or 021 696 0145 during office hours.

We make the best possible choices: cho from clothes and care to education; but for many youngsters in o our beautiful country - even the basics are a luxury.

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Muslim Views . December 2017

Focus on Finance

Growing pains in business

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, tackle the challenges and scale-up issues faced by a growing business.

AS a business grows, it faces a range of challenges. Different problems and opportunities demand different solutions. Yet, regardless of the size of the business or the industry it operates in, a few issues hound all businesses in their quest for expansion.

Some of the common ones faced in South Africa are: l Accessing capital for growth; l Attracting and hiring the right people; and l Developing an appropriate growth strategy.

The decision to extend the scope of a business must be a result of careful consideration of several factors, including the financial, logistical and even one’s emotional readiness to embrace change.

Growth is change. It requires more processes, controls and people. Too much growth too quickly can create financial, quality and reputational risks, which, if not

properly managed, can lead to the downfall of the business. Understanding and overcoming this hurdle is the first step in the right direction.

There may be an abundance of opportunities out there for successful start-ups but the challenge lies in choosing the right ones that will build on the company’s strengths. Too often, businesses try to do too much, which dilutes their focus and with it the quality of their product or services.

Execution is one of the key risks for any growing business. A growing business needs to have appropriate expansion policies in place and be able to effectively delegate control and responsibility.

Fortunately, this is something that is within the control of management and greatly depends on the people and the culture of the company. When founders of companies are experiencing fast growth, they easily get entrenched in the daily grind and lose track of

Hassen Kajie

Aysha Osman

the big picture.

The challenge lies in building the right management team and learning to ‘let go’. This is where a board of advisors becomes an important participant in the company’s growth. To have a body of collective wisdom with industry knowledge and experience is an important hedge to mitigate risk during this crucial phase of the business life cycle.

With a competitive job market and shortage of skilled professionals, it has become increasingly difficult to attract and retain good talent. This is one of the most common challenges all businesses face. In South Africa, several initiatives have been introduced to address the issue. While the government has introduced legislation and other initiatives to promote training and skills development to fast-track the building of worldclass skills and competencies, the private sector and educational institutions have also introduced various learnerships and mentoring programmes to improve the skills base in the country.

While finding the right talent is the first obstacle, once hired, keeping them in the business is equally tricky given the supply and demand ratio.

The objective should be to build a collaborative corporate culture and ensure businesses have the right programmes and benefits in place to not only retain the talent but enable them to grow and perform at their best.

Which brings us to the biggest barrier to growth – capital! Making the best use of the finance available is a critical element of the growth strategy.

With limited financial resources, decisions on how to invest the capital between growing infrastructure, exploring new opportunities and hiring the right employees is the key to success. It is a balancing act that one needs to get right in order to build a successful business, not only in profit but also in culture.

Businesses need to control every element of their working capital to maximise free cash flow. Growing a business through internal fund-

31

ing is an ideal situation though not always practical. Most SME businesses in South Africa struggle to obtain external finance due to lack of a vibrant Venture Capital culture in the country.

Mentoring and networking is an effective way of tackling the murky waters of expansion. By joining associations and other groups, lessons can be learned from experts and peers.

While each type of business faces its own set of challenges, knowing that other businesses are going through the same issues can make it easier to cope and re-focus on the business strategy. Peer networking opportunities are a great way for breaking down boundaries, discussing challenges faced and learning from each other.

While businesses may not experience growth right away, with the right growth strategy and utilising the support that is available, progress is sure to happen if they keep at it.

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.

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32

Muslim Views . December 2017

Discussions with Dangor

The Islamic worldview and the shaping of minds in the modern period When we see a person doing something different from what we are accustomed to, we assume it is wrong, writes EMERITUS PROFESSOR SULEMAN DANGOR.

WHAT shapes our Islamic worldview?

From time to time, we come across a ‘conflict of minds’, where people, instead of engaging critically with others with a different, legitimate, viewpoint, virtually crucify them because, in their minds, the only correct viewpoint on any matter is what they have been taught or learnt.

If we believe that photography is haraam, for instance, we will condemn all those individuals, including ulama, who appear on television – a simple yet potent example. Another is considering all products containing gelatine sourced from animals not slaughtered by Muslims as haraam, despite the fact that there is a difference of opinion on the matter.

Similarly, when we see a person doing something different from what we are accustomed to, we assume it is wrong. It could, for ex-

ample, be a Shaafii performing Witr Salaah. Some among us will ‘inform’ the imam, expecting him to correct those who – in our view – are acting improperly.

Others among us will avoid going to a masjid because we believe it is wrong for the imam not to recite the duah aloud.

In my opinion, this behaviour is a result of ignorance as well as of the shaping of minds. It is understandable that ignorance can make us reject viewpoints and actions different from our own. This hardly needs elucidation. What I will focus on is what or who shapes our Islamic worldview.

The understanding of the majority of us about Islam is shaped by what we learn at home, the madrasah, the masjid, the campus, the workplace, the club, ‘motivational speakers’, the media and literature.

Only a few who expose themselves to new ideas through reading and listening, as well as interacting with persons with different viewpoints, manage to break out of their restricted worldview.

That children imitate their parents is a given. It is, therefore, not surprising to find a boy whose father attends a moulood doing likewise.

In the same vein, the son of a man who belongs to the Tabligh jamaah, Murabitun, a Sufi tariqah is likely to walk in his father’s footsteps.

I concede that this could change in later life.

What we learn at the madrasah remains with us for the rest of our lives. Though most madrasah teachers focus on the basics e.g. reciting the Quran and memorising verses, rules of wudu, salaah and fasting, some will introduce us to their particular ‘brand’ of Islam so we grow up thinking that this is the way Islam is to be practised.

The perceptions of those among us who attend the same masjid for Jumuah regularly are likely to be influenced by the khatib of that masjid. If that is our only source of information, we could end up believing that what we hear is the be all and end all of Islam.

I know of colleagues who were surprised to hear alternative viewpoints when they moved house and began attending a different masjid.

Our worldview could undergo a complete transformation when we attend university.

This is because, on campus, we meet students with diverse ‘understandings’ of Islam and, conse-

quent to our discussions, our own viewpoints sometimes take a complete u-turn.

Since we enjoy greater autonomy at university and have the opportunity to exchange ideas, many of us become more understanding of differences.

The same transformation could occur at the workplace where we rub shoulders with employees from different backgrounds on a daily basis. Though matters relating to aqidah are generally not discussed, even sharing interpretations of the crises in the Muslim world could shape our thinking.

Lesser influences occur on the sports fields and at sports clubs since the interaction is short-lived – usually once a week, for a few hours. But during the banter, views, usually on world events, are sometimes expressed which could influence our attitudes.

The type of literature we read could make the greatest impact on our worldview. When it comes to Islamic literature, unfortunately, many of us read only works written by the ideologues of our particular group.

Furthermore, our discussions are usually confined to members belonging to our own group so our minds remain locked in a specific paradigm.

Newspapers can inform and educate us as well as shape our minds through the types of articles they publish. This is also true of

radio and television programmes.

Many of us choose the programmes that reflect or reinforce our views and are reluctant to expose ourselves to alternative programmes that challenge our thinking.

The internet is a useful source of knowledge and information.

We could learn a great deal from surfing the net. However, since there are many sites with distorted information on Islam, this could leave us with incorrect knowledge as well as negative perceptions of Islam.

Social media has become the fastest means of communication today. It provides us with almost instant information on events.

However, dependence on only one source of information could shape our vision of national and global events.

Finally, in my view, those whom I refer to as ‘motivational speakers’ have a great impact on us. Their lectures attract hundreds, including women, who are excluded from most mosques in the country. These ‘motivational events’ provide us with opportunities to interact with the speakers.

The above, in my view, explains why we have so many ‘Islams’, which sometimes lead to conflict in our communities. There is little prospect that this situation will change and so we will simply have to live with the consequences.

I may sound pessimistic but this is the reality.

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Light from the Qur’an

Muslim Views . December 2017

33

Rain, the means of mercy IBRAHIM OKSAS and NAZEEMA AHMED

BEDIUZZAMAN Said Nursi, in his contemporary tafsir, Risale-i Nur, discusses an important matter that has been the object of criticism and objections by certain atheists who have deviated from the true path of religion.

This matter is among the Five Hidden Things mentioned in the following ayah at the end of Surah Luqman: ‘Truly Allah has knowledge of the Hour and sends down abundant rain and knows what is in the womb. And no self knows what it will earn tomorrow and no self knows in what land it will die.’ The objections and criticisms concern the time of rain falling, from among the Five Hidden Things, where it has been said: ‘Instruments in the observatory can discover when rain is to fall so someone other than Allah knows.

This means it is possible to learn the Five Hidden Things.’ Bediuzzaman states that since the time that rain falls is not tied to any law, it is of necessity bound directly to Divine Will. He says that one instance of wisdom in the appearance of rain from Allah Almighty’s treasury of mercy being dependent on a divine wish and

not to a regular law is as follows: The most important and the most valuable things in the universe are existence, life, light and mercy, which look directly, without intermediary or veil, to divine power and a particular divine wish. In other creatures, apparent causes are veils to divine power, and regular laws and principles to a certain extent screen the divine will and wish. However, such veils have not been placed on existence, life, light and mercy because the purpose they serve is not in force in those things.

Bediuzzaman expresses that since the most important truths in existence are mercy and life, and rain is the source of life and the means of mercy – indeed, it is pure mercy – it is definite that intermediaries will not veil it, and neither will laws and monotony screen the wishes that pertain to Allah Almighty alone. In this way, everyone in every situation will at all times be obliged to make shukr and duah, and perform ibadah and salaah. From this it follows that if rain had been included under a law, everyone would have relied on the law and the door of shukr and duah would have been closed. It is clear that there are numerous benefits in the sun’s rising.

But since it is tied to a regular law,

duahs are not made for its rising and neither is shukr made. And since by means of the law, human knowledge knows that the sun will rise again tomorrow, it is not counted among the matters of the Unseen. But since the particular occurrences of rain do not follow any law, men are at all times obliged to take refuge at the Divine Court with salaah and duah.

And since human knowledge has been unable to specify the times of precipitation, they consider it to be a special bounty proceeding directly from the treasury of mercy alone, and therefore they truly make shukr.

Bediuzzaman states that it is because of this that the aforementioned ayah includes the time of rain among the Five Hidden Things. Deducing the preliminaries of rain with instruments in observatories and specifying the times of precipitation do not constitute knowledge of the unseen. It is through studying certain of its preliminaries that what is known is when rain has emerged from the world of the unseen and its being drawn close to the manifest world.

When the most secret events of the unseen occur or when they are close to occurring, they are known through a sort of premonition.

This cannot be considered as

CA C C CA C C

‘knowing the unseen’, rather, it is knowing something to be in existence or its being close to existence. Bediuzzaman expresses that through a sort of sensitivity in his nerves, he could perceive the rain, sometimes twenty-four hours before it came.

That is to say, the rain has preliminaries or forerunners. They show themselves through a sort of dampness; making it known that rain is to follow. Just like a law, this situation is a means of reaching matters that have left the world of the unseen but have not yet entered the manifest world.

But to know when rain will fall that has not as yet reached the manifest world, and knowing when it has left the treasury of mercy through a divine wish, is unique to the one all-knowing of the unseen. Since knowledge of the time when rain will fall is with Almighty Allah alone, it becomes evident that salaah and duahs for rain are an acceptable form of ibadah.

Bediuzzaman expresses that drought is the time for such ibadah. He cautions however that ibadah and duahs of this sort are not in order to bring rain. If they are performed with that intention alone they are not worthy of acceptance for they are not sincere

ibadah. Sunset is the time of Maghrib salaah. And eclipses of the sun and moon are the times of two particular salaahs known as Salat al-Kusuf and Salat alKhusuf. That is to say, with the veiling of the two luminous signs of the night and day, Allah’s tremendousness is proclaimed so Almighty Allah calls his servants to ibadah at those times. The salaahs are not so that the sun and moon will be revealed (whose appearance and how long the eclipses will continue have been calculated by astronomers).

In the same way, drought is the time for the salaah for rain, while the visitation of calamities and infliction of harmful things are the times of certain duahs, when man realises his impotence and through his duahs and entreaty he seeks refuge at the Court of One Possessing Absolute Power.

Even if the calamities are not lifted despite many duahs, it may not be said that they were not accepted. It should rather be said that the time for the duah is not yet over.

Insha Allah, let us collectively continue to perform salaah and make duah, and beseech Allah Almighty to send His mercy to all those areas that are currently experiencing drought. Ameen.

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Muslim Views . December 2017

Moulood & Dhikr Jamaah programmes in the Western Cape Jamaa Toen Nisaa Nurul Islam Mosque Addison Road, Salt River January 6, 2018, at 2pm Hajja Rugaya Johardien 073 051 7446/ 021 447 4784

Masjiedul Joem-ah Shepherd Way Westridge, Mitchells Plain January 28, 2018, at 8am Hajja Mariam 021 371 8946/ 063 473 5521

Al Gayriyah Moulood Jamaah Masjidul Fatgh Voor Street, Wellington January 7, 2018, at 8.30am Shaheeda Latoe 084 682 1341/ 021 873 5419

Jamaah-Tun-Nur Masjidun Nur 16 Lapperts Street Charleston Hill, Paarl January 28, 2018, at 9am Hajja Shiehaam Abrahams 021 862 3714

Masajid of Bo-Kaap Ladies Jamaah Auwal Masjid Dorp Street, Bo-Kaap January 13, 2018, at 2pm Boeta Farouk Kamalie 021 424 5837 Habibia Soofie Masjid Duine Road, Rylands Estate 13 January, after Asr Imam Goolam Parker 021 638 2130/ 076 390 1170 Wardiah Jamaah, Worcester Masjid, Durban Street, Worcester January 21, 2018, at 9am Aishah Petersen 072 317 4748 Noeroeniyaahs Moulood Jamaah Goolhurst Islamic Centre Klip Road, Grassy Park January 21, 2018, at 2pm Salma Hendricks 083 427 1856/ 083 258 8716 Imaaniyah Moulood Jamaah Delft Civic Centre Cnr Main Rd & Voorbrug Rd January 21, 2018, at 2.30pm Farieda Ely 082 640 9163

Lords Road Beacon Valley, Mitchells Plain February 11, 2018, 9am Gawa Jonathan 073 155 1963 Jamaa At Toer Raghmah Al Masjidul Thani Spine Road Rocklands, Mitchells Plain February 11, 2018, at 9am Hajja Sherene Taliep 079 481 1000/ 021 391 5408 Nurul Ghairaa Jamaah Masjidul Mubarak Adam Tas Avenue, Ext 13 Belhar February 17, 2018, at 2pm Hajja Fatima 083 424 4189/ 021 952 1433

Cape Town Islamic Education Centre (CTIEC) 11th Avenue, Eagle Park January 28, 2018, at 10am Maulana Sayed Imraan Ziyaee 082 833 2036

Gujjatul-Islam Gujjatul Islam Masjied Banhoek Street, Stellenbosch February 18, 2018, at 9am Hajja Rugaya Toefy 021 886 6486

Madrassa Tu Annahdho Jumuah Masjied Shepherd Way Westridge, Mitchells Plain January 28, 2018, at 8.30 am Hajja Mariam 021 371 8946/ 063 473 5521

Cnr Alleman & Athwood Roads, Newfields March 4, 2018, at 2pm Shariefa Sabadien 083 675 8260/ 021 447 0594 Ummatul Muslimeen Jamah Gustrouw Masjied Cnr Gustrow & Hassan Khan St Strand March 11, 2018, at 8am Hajja Mariam Oliver 072 379 2360 Kapteinsklip Masjid Aloette Road Tafelsig, Mitchells Plain Date and time to be confirmed Hajja Asa 021 397 5230/ 081 263 6072 Nurudien Thikr Jamah Bridgetown Masjid March 18, 2018, at 8am Hajja Koolsum Kannemeyer 082 688 9310

Masjidul Quds Housewives Forum, Gatesville January 30, 2018, at 10am Shaikh Abduragmaan Alexander 060 375 5136

Nurul-Hudaa Ladies Moulood Jamah Moegammadiyah Masjid 68 Tennyson Street, Salt River February 25, 2018, at 8am Hajja Laygie 021 447 3406/ 082 200 6912

Ahlus Sunnah Ladies Jamaah Maitland Mosque Coronation Road, Maitland February 4, 2018, at 9am Hajja Nijema Hayat 083 321 2555/ 021 697 3523

Lateef us Saligheeya Moegammadiyah Masjid 68 Tennyson Street, Salt River Date and time to be confirmed Hajja Lateefa Sterras 021 447 0793

The following Moulood and weekly dhikr programmes are all under the auspices of Jamaah Ad Dai’rat Us Salihiyyah – The Salihiyyah Dhikr Circle: The dress code for all programmes is white.

The contact person is Hajja Naema Manie 078 200 9774 Al Azhar Masjied Aspeling Street, District 6 February 3, 2018, at 2pm

Jamaah Tus Thaalieth Al Masjieduth Thaalith

Al Waniyas Masjidul Taqwa

Masjied Rasheed Coniston Park,

ENT STUD ATION D O M ACCOM BLE AVAILA Wifi Daily cooked meals Washing and ironing Lift club to campus and back home Airport shuttle service Supervised mother care Safe family student environment Single and sharing rooms Study facility

Lavender Hill February 10, 2018, at 2pm Mowbray Masjid Queen Street, Mowbray February 24, 2018, at 2pm Salaamudeen Masjied Cnr Portulago & Contytuft Rds Lentegeur March 3, 2018, at 2pm Dhikr programmes (after Asr) Habibia Mazaar, January 13, 2018 Primrose Park Masjid, February 17, 2018 Primrose Park Masjid, January 20, 2018 Primrose Park Masjid, January 27, 2018 This list was compiled by Muslim Views staffer, Shireen Abrahams.

We thank the Moulood and dhikr jamaahs for kindly sharing the information. If your jamaah has a dhikr or Moulood programme which you wish to publish in Muslim Views, please email the details to: shireen@mviews.co.za

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Muslim Views . December 2017

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Muslim Views . December 2017

39

It’s a new day at New Brighton Bakery

Café style breakfast is the order of the day.

DILSHAD PARKER

IF you ever wanted an idea of the artistic soul of old Cape Town then the new setting of New Brighton Bakery provides a small keyhole through which you can catch a glimpse of it.

Set in the historic building at 196 Victoria Road, which has been converted into a wellness centre, it shares the space with an art gallery, yoga studio and various other practitioners in the wellness and holistic space.

We visited one Saturday in the middle of November to see what the new space was like and explored the menu for breakfast.

I adore old buildings, and I loved that as you enter this building there are all these adjoining rooms and spaces.

The main restaurant is not very big.

Photo DILSHAD PARKER

Amsterdammertjies, an unexpected discovery. Photo DILSHAD PARKER

It is dominated by a large wooden counter and sideboard, which was laden with a variety of jars filled with fudge, cookies and other treats designed to go straight to your hips.

An eclectic mix of wooden tables is set upon a trendy white and black chequered floor leading through open steel and glass doors into a spacious studio where a few more tables are available.

From here you can walk through to an art gallery and pretty outside courtyard where café style seating on dark slate paving will have you feel like you are in the streets of Italy.

We were quickly seated inside and offered menus. As it is a bakery and coffee shop, the menu is café style food – light lunches and breakfast.

While we were deciding, Taufeeq spotted the counter of sin

and dragged his dad over to choose dessert instead of breakfast.

As he had already eaten at home, we weren’t too phased at his choice of a gingerbread man for brunch, washed down with a berry iced tea.

We opted for the creamed mushrooms, chicken rashers and scrambled eggs on croissant for him and the Shakshuka for me. It wasn’t technically on the menu but I had seen it on their facebook page, and when I asked about it they said they could make it.

I love it when a restaurant makes an effort to accommodate requests.

While we waited, I took in the framed posters of old Cape Town and classic musicians, like Abdullah Ibrahim, John Coltraine and The Beatles. The sounds of old jazz played in the background and

I felt a bit like I was in a smoky tavern in an old black and white movie.

I ventured through the rest of the building and wished it was a bit warmer in order to sit outside.

A table was set up outside with some wine glasses.

I was told by Zaidah Naroth, who owns the bakery and showed me around, that the outside space is shared with the other tenants so when events happen in the courtyard wine is sometimes served there but it is not allowed in the restaurant.

Our food was taking a bit long and we were glad we had arrived early as the venue was now full and spilling into the adjoining room.

The smell of freshly baking croissants was driving me insane, and just before my stomach betrayed me with rude noises, I saw our waitress heading in our direction.

Both dishes were presented on wooden boards as is the style in many restaurants at the moment.

The croissant was overflowing with its stuffing and proved to be tasty and hearty enough to be quite filling.

My Shakshuka was quite neatly presented with poached eggs on top, which is unlike the rustic way it’s normally done, with the eggs cooked in the sauce. The tomato base had a hot chilli kick, which I silently prayed was kickstarting my slow metabolism. Yes, that’s my story and I’m sticking to it…

Flavour was on point and the poached eggs just runny enough.

If you don’t like your eggs runny, be sure to tell your waiter as I wasn’t asked how I wanted my eggs done.

I couldn’t resist ending with a traditional dutch treat that I spotted earlier on said counter of sin.

Amsterdammetjies is sort of a cross between a cupcake and a cookie made with almond paste.

It almost has the texture of a very rich and heavy, tasty, wheat cake.

You don’t see these everywhere and I jumped at the chance to have one, reluctantly sharing it with Zulfi and, inevitably, having to sacrifice half of it to Taufeeq, whose concept of sharing is what’s yours is mine, and what’s mine is also mine.

Breakfasts average at about R60. I found pricing on the rest of the menu a little bit higher than I was expecting but not by much.

And the sweet treats were cheaper than most.

In total, our bill for all twoand-a-half of us came to R201.

Do note, they charge an automatic ten per cent service charge for tables of four or more.

I like the vibe and artistic setting, and I will visit in summer to enjoy the courtyard outside and another of those Amsterdammetjies.

This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za

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Muslim Views . December 2017

- ADVERTISEMENT FEATURE -

Another year of making a difference at Muslim Hands SA

As part of our Community Upliftment Project, MHSA installed windows and provided bedding and hygiene packs at OWL Haven Shelter, in Lansdowne.

Photo ABDURAGHMAAN DAVIDS

NAZEER VADIA

MUSLIM Hands SA (MHSA) is a locally registered NGO operating as a branch of Muslim Hands International.

Started in 1996, MHSA rooted its head office in Cape Town, while fulfilling its mission to serve the poorest communities internationally and in South Africa.

We pride ourselves on being a trusted relief organisation focussing on many facets of charity, such as education, welfare, water, food programmes and many more.

With your help and trust, MHSA once again had an effective

calendar year with our mission to serve humanity stronger and more momentous than ever. A successful Ramadaan campaign saw over 1 000 families receive fitrah parcels and a further 1 000 were fed through our local iftar programmes.

From Johannesburg to rural KZN, the wings of MHSA spread warmth and joy throughout the country while also facilitating donations to various international zakaah projects. Our International Qurbani Programme led to thousands of underprivileged receiving fresh meat during the days of Eidul-Adha in over 30 countries.

A fun day for 50 children from safe-houses, who were treated to an outing to Blue Train Park.

Photo ABDURAGHMAAN DAVIDS

As December comes to an end, we have increased our efforts and projects in the last quarter of 2017.

Angels of Almighty, Mitchells Plain: MHSA aided 35 mothers of Down’s syndrome children by providing them with much needed basics and nebulizers to improve their and the children’s lives.

Children Fun Day, Blue Train Park, Sea Point: Muslim Hands SA treated 50 children from three different orphanages and safe houses in Cape Town, to a fun filled day at Blue Train Fun Park, in Sea Point, Cape Town.

Nomaxabiso Centre for Children – Crossroads, Philippi East,

Cape Town: This centre for children with special needs caters for 135 children, of which 75 per cent cannot afford to pay the monthly fee.

MHSA upgraded the facilities, including paving and play area of the children. In addition, we provided learning materials such as books and stationery, educational toys and food for the day.

OWL Haven Shelter, Lansdowne, Western Cape: MHSA completed the window installation, provided bedding and donated hygiene packs to the shelter.

Masibambane High School, Kraaifontein: The team’s mission was to provide over 1 000 female

high school learners with hygiene packs, and we managed to complete this project aimed at female empowerment and awareness.

Muslim Hands SA would like to take this opportunity to thank our loyal donors without whom none of the work we do would be possible. Your generosity allows us to make a difference in the lives of so many needy and underprivileged people.

We urge you to continue with us on our journey to serve humanity.

Find out how you can donate on www.muslimhands.org.za, call us on 0216336413 or visit us at 1 Carnie Rd, Rylands Estate.

For more information on events, bookings and how to be a Sponsor, email wanl@mgafrica.com or call 27 11 250 7300

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42

Muslim Views . December 2017

From Consciousness to Contentment

Visiting the sick – a valuable sunnah JASMINE KHAN

ABU Hurairah (RA) narrated that Rasulullah (SAW) said, ‘The rights of the Muslim upon the Muslim are six.’ It was asked, ‘And what are they, O Rasulullah?’

He replied, ‘When you meet him, give him the greeting of peace; when he invites you, respond to his invitation; when he seeks your advice, advise him; when he sneezes and praises Allah, supplicate for mercy upon him; when he becomes ill, visit him, and when he dies follow him [i.e. follow his janazah].’

When we look at the fifth right – ‘when he becomes ill, visit him’ – it is clear that we have an obligation to visit the sick, particularly those who have a greater right over you, for example, family or a close friend.

Visiting someone who is ill is one of the best of the righteous deeds. And whoever visits his Muslim brother remains engulfed in the mercy (of Allah), and when he sits with him, the mercy (of Allah) covers him.

Allah tells us: ‘Indeed, in the Messenger of God you have an excellent example to follow for whoever hopes for [the meeting of] God and the Last Day and remembers God much.’ (Quran 33:21) When we study the life and teachings of Rasulullah (SAW), we

Spending time with the sick has two major benefits. It shows love for another human being and forges bonds of kinship or friendship. In addition, people see the beauty of our deen if they are not Muslim. It is also a strong reminder to us of the blessing of health that we currently have and take for granted find that he was constantly looking out for the well-being of others. With every noble duty, he led by example. He would visit the sick and also enquire after them through others.

We know the story of the pagan woman who used to throw her garbage onto Rasulullah (SAW) every morning when he passed her house. When a day came when no rubbish was thrown out, he was concerned and asked about her.

Upon being told that she was sick, he visited her to offer comfort.

Such was her surprise and gratitude for his compassion that she embraced Islam. Here is a valuable lesson for us but it should come as no surprise.

Allah tells us: ‘Repel (the evil of your foe) with what is better: then lo! The one between you and whom was enmity will become (to you) as if he were a dear friend.’

(Quran 41:34) From this example we learn that the sick being visited is not confined only to Muslims.

Sadly, we only visit our Muslim brothers and sisters; and if they are not very close to us, we send a message saying we will make duah

for them.

We have the classic example of church groups who make it their life work to visit hospitals and sit with patients who have no visitors, irrespective of whether they are Muslim or Christian. In this way, they are doing dawah for their churches.

Rasulullah’s compassion towards all, irrespective of faith, resulted more often than not in the person embracing Islam.

Spending time with the sick has two major benefits. It shows love for another human being and forges bonds of kinship or friendship. In addition, people see the beauty of our deen if they are not Muslim. It is also a strong reminder to us of the blessing of health that we currently have and take for granted.

The next time you hear of someone who is ill, try your best to go beyond sending them a ‘get well soon’ and practise a forgotten sunnah. Make the effort to be physically present and comfort them.

When visiting the sick, try to ease their worries by giving glad

tidings of well-being and recovery.

Above all, do not discuss someone else’s illness which led to death or permanent disability. It is good to remind them of the opportunity to draw closer to Allah.

Do not stay too long; it may tire the person, unless your company is cheery and therefore welcome.

Each case is different so try to gauge the situation.

There is another side to visiting the sick, and this is becoming more and more prevalent today.

People who are seriously ill actually forbid others from visiting them. To a certain extent this is understandable; many of us do not follow the protocol of visiting the sick. We visit in groups and spend the time chatting to each other rather than being a comfort to the patient.

Many people also feel it is offensive to their dignity to have so many people witnessing their struggle. We should observe the guidance Islam provides for visiting the sick: spend just a few moments giving a cheery word, make a short duah if the person is unconscious and then leave.

There are also the ones who are not seriously ill, perhaps recovering from surgery. Some of them turn down offers of a visit totally and do not even like being asked how they are doing. They make light of their situation and refuse to be fussed over. This is commendable, to a certain extent, but what they are doing is depriving their friends or family from the reward of visiting the sick.

Abu Huraira reported that the Messenger of Allah, peace and blessings be upon him, said, ‘Whoever visits a sick person or visits his brother for the sake of Allah, a heavenly caller will announce: May you be blessed, may your walking be blessed, and may you dwell in a residence of Paradise!’

(Sunan al-Tirmidhi 2008) Ali ibn Abu Talibi said, ‘I heard the Messenger of Allah, peace and blessings be upon him, say: No Muslim visits a sick Muslim in the morning but that seventy thousand angels will bless him until the evening, and he does not visit in the evening but that seventy thousand angels will bless him until the morning, and he will reap the fruits of Paradise.’ (Sunan al-Tirmidhi 969) Failing to visit the sick or being prevented from doing so deprives us of fulfilling the fifth right of a Muslim upon a Muslim. We also fail to practise a very valuable sunnah.

Art’s for All

Muslim Views . December 2017

43

Lionel Davis – The iconic, loquacious artist The voluble artist is still sprightly, animated and thoroughly amiable despite his history of suffering and torment, writes DR M C D’ARCY.

‘I LOVE to talk,’ said Lionel Davis. The twinkle in his eyes testified that he certainly does.

‘Stop me if you get tired of my voice.’ That bit of advice was said without conviction. His narration galloped along at speed.

With a balletic wave of his hand, he pointed to the vast output of paintings and collages hanging on the walls of the Iziko South African National Gallery, in the Company’s Garden, in Cape Town. ‘You can be an artist without having fancy brushes and paint. Pieces of scrap, cloth or metal, wood or stone can become wonderful objects of art if you just apply your mind.’

I first encountered Lionel when he was a guide at the Robben Island prison some years ago. Yes, he was loquacious, his narration went on and on; he couldn’t stop but he knew his subject so well.

He was, after all, a political prisoner in that very prison for many years.

Then I understood.

In the long, dark silences of the cold cells when the evening locks turn shut, your voice tones down to whispers of personal loneliness.

Only the wind whistles loud and strong. No one listens.

Many of our forefathers were incarcerated on that island.

Khoisan leaders and other indigenous royal figures of note were imprisoned there.

Miscreants, slaves and political prisoners from the East Indian Islands lingered there in dire circumstances.

Chakra Deningrad IV, the king of Madura, died there. His bones were shipped back to his home soil. Others are buried there.

Lionel Davis was born in 1936, in District Six, Cape Town. The voluble artist is still sprightly, animated and thoroughly amiable despite his history of suffering and torment at the hands of the apartheid regime.

In 1964, still a young man, he was charged with attempted sabotage, mercilessly interrogated by the feared Special Branch arm of

Lionel Davis in full flight about his political history and stunning work.

Photo M C D’ARCY

the South African Police, and jailed on the notorious, windswept, cold, Robben Island.

There he was incarcerated in the special section of political prisoners where he met and got to know Nelson Mandela, scion of the ANC and survivor of the infamous Rivonia trial. It is there where he attained his matriculation certificate in 1968.

After his incarceration, he was served with a ‘Banning Order’ which restricted his political and social interaction. A period of house arrest curbed his movement beyond the front gate of his home until 1976.

On release from the onerous political and social constraints, Lionel widened his interests in art and education. He attended the Evangelical Lutheran Church Art

An evocative lino-cut rendering of Muir Street’s Zeenatul Islam Mosque in the rubble of District Six, by Lionel Davis.

Photo M C D’ARCY

Lionel Davis, the Robben Island political prisoner who became an Photo M C D’ARCY artist of note.

and Craft Centre at Rorke’s Drift, in Natal (KwaZulu-Natal), and started working on a Diploma in Fine Arts.

This educational endeavour ended with a BA degree in Fine Art from The Michaelis School of Fine Art, at University of Cape Town, in 1974.

But this was only the beginning of this journey into the arts and crafts fields. He was intimately involved as an assistant organiser of

‘You need only scraps of coloured cloth to make a beautiful artwork to enjoy,’ says Lionel Davis.

Photo M C D’ARCY

the Community Arts Project, in Cape Town. He enjoyed the company of fellow artist Peter Clark, who came from Simon’s Town and died in Ocean View, far from the sea.

(Incidentally, I interviewed and wrote a column for Muslim Views on Peter Clark a few years ago.

His paintings now, after his death, reach stellar prices).

Lionel’s creative genius burst into a flurry of literary and artistic activity, contributing to books, poetry anthologies, literary magazines, cartoons and educational material for young readers. He taught screen-printing and linocutting.

His output was prodigious.

He exhibited in diverse venues, from Botswana to New York. He even worked as a part-time educator at the National Art Gallery, in Cape Town.

Robben Island has a particular niche in Lionel’s psyche. He returned to the island as a tour guide where, on a sweltering summer’s day, I got to listen to him relating both his, and others’, experiences on that island as political prisoners.

Later, he was tasked as an educational officer for the Island Education Department, specialising in the development of educational material for the prisoners on the island. He still gives specialised tours to the island.

Earlier this year, Lionel escorted a small group of University of the Third Age (U3A) members around the galleries of the Iziko South African National Gallery, in Cape Town.

(The U3A is a non-denominational organisation of senior citizens whose members come together monthly and treat themselves to discussions, games, visits

to interesting places and entertaining talks by a host of speakers.

Anyone can join, irrespective of educational status. The cost is R35 per year. Oh, and a R5 donation for koesiesters, snacks and coffee.

The locals can’t do without that fortification!)

The walls of the Iziko galleries are swathed with a stunning, diverse collection of paintings, etchings, collages, lino-cuts and posters. ‘I have never sold any of my paintings,’ said Lionel. ‘They are too precious to me. I can’t part with them.’

I can empathise with him. I know the feeling. I cannot part with any of my own paintings; they are my children, and selling a creation that takes so much effort is like selling your offspring into slavery.

‘Many people put obstacles in their way when it comes to art; it’s just a way for doing nothing,’ said Lionel. ‘Look at some of the works on these walls. I found some off-cuts of material in a bin, and look at what I created from them; they look beautiful when pasted on board and framed.

‘Any scrap can be turned into a masterpiece with a little effort.

And you can get much joy and pleasure from that effort. Linocutting is easy and cheap, and you just carve out a pattern of the lino and then ink it, and you can print as many as you like in a thousand colours.’

Lionel is right. A little effort, scraps of torn, coloured paper, a little spit or glue and, voila, you can have a pretty picture that you can hang on a wall, and it will give you enjoyment and pleasure every day you set eyes on your very own masterpiece.

Lionel is silent. His work speaks volumes. Go and see it.

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Muslim Views . December 2017 Prime Time Seniors, a group of crafters in the Belgravia area, meet every Wednesday from 9am to 12.30pm. This weekly get-together builds bonds between seniors in the area and also acts as a support structure. Towards the end of the year, Prime Time Seniors organises two major events, a lunch for the members (left), which was held on November 29, and an outing (bottom), which saw the group go to Grabouw Lodge, on November 18. Prime Time convener, Farieda Salie, thanks the volunteers and sponsors who made these two events possible. For further information, you may contact her on 083 475 4096 or 021 696 8777.

Photo SUPPLIED

The Al Ikhlaas Academia Library Gallery launched its latest exhibition on December 13 in partnership with the Madina Institute Centre for Non-Violence and Peace Studies. The exhibition showcases the work of internationally acclaimed photographic artists Hasan and Husain Essop. The launch was attended by 100 people, including community leaders, artists, activists and the general public.

The exhibition is intended to offer social commentary on the impact of violence in our society in diverse ways. Pictured is Hasan Essop, right, and Akbar Guffar discussing some of the work exhibited. The artists are brothers and view the photographic lens as a powerful forum for images that reflect contemporary issues relevant to Muslims. Their work typically involves shooting multiple images on a single theme on location, followed by elaborate technical crafting and imposition with imaging software. The exhibition will be open to the public until January 31, 2018.

Photo MAHMOOD SANGLAY

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The second Awqaf SA Primrose Cricket Club T20 Youth Cricket Tournament was launched on December 12 at the Newlands Cricket Stadium Media Centre. Present at the launch were, from left, Moegamad Majiet, Chairperson of Primrose Cricket Club, Nabeal Dien, CEO of Western Province Cricket Association, Beresford Williams, President of Western Province Cricket Association, Mickaeel Collier, Deputy CEO of Awqaf SA, and Noer Abrahams, Youth Coordinator of Primrose Cricket Club.

Matches were scheduled from December 15 to 17 and sixteen teams in four age groups were set to compete. Participating clubs were Primrose, Somerset West, Hanover Park, Ottomans and Makhosana. Among the aims of Awqaf SA’s initiative is the promotion of social cohesion and development focused on poor communities.

Photo HASANAIN ABDULLAH

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