Muslim Views, December 2013 by Muslim Views

SAFAR 1435 l DECEMBER 2013

Vol. 27 No. 12

The ten layers of oppression when you are black and poor in South Africa GILLIAN SCHUTTE & SIPHO SINGISWA PPRESSION, when written about, is often reduced to one layer of suffering. Yet, when one unpacks the lives and narratives of the poor, it becomes clear that their struggle to survive takes place under many layers of oppression.

Layer one: the history of racial oppression The most obvious layer of oppression is that of a history of colonialism, labour and apartheid. Colonialists created ‘race’ as a way of oppressing the colonised. This race construct was created on the myth of the ‘inferior other’, the primitive dark man whom the white man could tame, pacify and put to work ‘for his own good’. It is the poor black majority who still carry this historical burden because systemic

damage was so deeply etched into the fabric of their society that little has changed for them.

Layer three: discursive oppression and an anti-Black media

Layer two: enduring racial hierarchy

Many myths and beliefs about blackness abound in the white imaginary, none more rife than that of the savage black male. Black men have become the monster under the bed of our society. The black male, and more specifically the poor black male, has become the scapegoat for all the woes of our country. He is the rapist, the murderer, the tsotsi, the hijacker, the conman, the baby killer, the wife beater, the child rapist and the rapist. While statistics show that more women are killed at the hands of their intimate partners in South Africa, the myth that it is a black male stranger that is more likely to kill white women, is pushed ardently by right wing and even mainstream media. The media continues to present

What endures in postapartheid South Africa is the legacy of racial classification and hierarchy – white, indian, coloured, and black. This is the taboo topic that no one wants to touch because it is complex and sensitive territory. Blacks, coloureds and indians were historically oppressed by the white supremacist system. But within this oppression, coloureds and indians were given more economic privileges than blacks. This meant that blacks were at the very bottom of the social hierarchy and further ‘othered’ by both indian and coloured folk, most of whom did not want to be associated with ‘blacks’ and considered themselves to be superior.

a biased view of South Africa and it is largely black people who are presented in a bad light via stories of corruption and criminality. The corruption of the white corporate echelon is largely overlooked.

Layer four: the repression of Black women Black women are the most marginalised group in South Africa. Black women are at the forefront of the struggle for a life free of all categories of oppression. This includes the experience of economic oppression, the oppression of patriarchy, the oppression of sexually violent crimes, the oppression of environmental degradation and the oppression of not being able to nurture their families in environments conducive to family living. CONTINUED ON PAGE 4

GUEST EDITORAL - PAGE 3 Nabeweya Malick The keynote address was delivered by IPSA’s principal, Shaikh Ighsaan Taliep. Shaikh Taliep’s address focused on the need to rein in the sectarian forces that have been unleashed in the Muslim world, especially in light of Sunni-Shia conflict. According to the shaikh, this needed to be done by applying the following principles: understanding that differences are divinely inevitable; a courageous leadership that proposes new ways of managing difference; tackling the incendiary curriculum that is taught at certain Islamic institutions of learning; and the continuous maintenance of courtesy in argument, tolerance and mercy – these being hallmarks

THE 5th Annual Wasatiyyah Symposium, convened by International Peace College South Africa (IPSA), in association with the Shahmohamed Trust, was held on Saturday, November 23. From left (front): Dr A K Toffar, IPSA Vice-Principal; Dr Auwais Rafudeen, senior lecturer, Department of Arabic and Religious Studies, UNISA; Shaikh Ighsaan Taliep, IPSA Principal, who delivered the key-note address; Mr Fadl Nacerodien, Chief Director: Policy, Research and Analysis Unit, Department of International Relations and Cooperation; and Dr Hisham Al-Alawi, Ambassador of Iraq to South Africa. Photo NAZIER BREY

of the Sunnah. - page 7 5th Annual IPSA Wasatiyyah Symposium

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Muslim Views . December 2013

respect to those who call themselves Christians. It is this magnanimous spirit of love and mutual respect for all of Allah SWA’s (Almighty God) creation that was practised by our Nabi Muhammad (SAW) and his illustrious Sahabah (Companions) that established interfaith goodwill and trust. This goodwill and trust was of such high value that when Jerusalem was conquered by the Muslims in 638, the key of the Church of the Holy Sepulchre was handed to Sayiddina Umar Ibn Khattab (RA) as the custodian of the central most holy church in Christendom. The key remains under the custodianship of the Nuseibah family who has held this honour for 1 400 years. In South Africa, this mutual bond is reflected in the collective spirit of different religious groups, cultures and nationalities who stood shoulder to shoulder for peace, for prosperity and respect for all of Allah SWA’s creation WE, the Muslim community of South during the apartheid years. Africa, extend our warm wishes to It was a time when love for another the Christian community who will be drove the spirit towards a struggle for celebrating their sacred day of the liberation of all oppressed people, Christmas on the 25th December. irrespective of their religious, cultural We wish our Christian brothers and and national origins. sisters peace, joy and love, and pray It is these values that transcend our that Allah Subhana wata’ala (Almighty religious boundaries as we all stand God) protects them and grants all of before our Creator, hoping and praying their people a day of goodwill, peace that whatever good we extend to and joy. others, Allah SWA will be the judge of We pray that all those suffering in our actions. poverty, those in hospital and those As Allah SWA says in the Quran, ‘And who long to see their families will insult not those who worship besides benefit from the beautiful spirit of God (disbelievers) lest they insult God giving and sharing by being united with wrongfully without knowledge… then to their loved ones during this period. their Lord is their return and He shall For Muslims, Nabi Esa (AS) is a then inform them of all that they used messenger of Allah SWA (Almighty to do.’ (6:108) God) and his honourable mother, We therefore extend sincere wishes Sayyidatina Mariam (Mary) (AS) is and prayers for the safety and honoured and revered as one of the protection for all people of this land five leading women in Jannah and abroad, and we appeal to Allah (Heaven). SWA, the Creator of humankind, to Our respect and tolerance for those place love, respect and the spirit of who identify themselves as Christians wanting the best for others into our emanate from the guidance in the Holy hearts so that goodwill may triumph Quran and the sunnah (example) of over the weaknesses within us Nabi Muhammad Sallallahu alayhi wa Nabeweyah Malick, Public Relations, alihi wa salaam who taught us to show Muslim Judicial Council

A Christmas wish to our Christian community

Our editorial comment - unless otherwise stated - represents the composite viewpoint of the Editorial Team of Muslim Views, and is the institutional voice of the newspaper. Correspondence can be sent to editor@mviews.co.za Publishers: BRISKTRADE 175 (Pty) Ltd • P O Box 442 Athlone 7760 South Africa Tel: 021 696 5404 • Fax Admin: 021 696 9301 Advertising adverts@mviews.co.za Admin info@mviews.co.za Editor Farid Sayed E-mail editor@mviews.co.za Fax Editor 086 516 4772 DISTRIBUTION Your Advertiser 021 638 7491 Views and opinions expressed by contributors and advertisers in this publication do not necessarily reflect those of the editorial team or the publishers.

16 Days of Activism HE 16 Days of Activism for No Violence Against Women and Children is an international campaign. It takes place every year from 25 November (International Day for the Elimination of Violence Against Women) to 10 December (International Human Rights Day). By supporting this campaign, thousands of South Africans have also helped to increase awareness of abuse, and build support for victims and survivors of abuse.

What can you do? l Support the campaign by wearing the white ribbon during the 16day period: A white ribbon is a symbol of peace and symbolises the commitment of the wearer to never commit or condone violence against women and children. l Participate in the various 16 Days of Activism events and activities. l Volunteer in support of NGOs and community groups who support abused women and children: Many organisations need assistance from the public. You can volunteer your time and make a contribution to the work of institutions. Help plant a garden at a shelter, sponsor plastic tables and chairs for kids at a clinic or join an organisation as a counsellor. Use your skills and knowledge to help the victims of abuse. l Donations: You can donate money to organisations working to end violence against women and children. l Speak out against woman and child abuse. Encourage silent female victims to talk about abuse and ensure that they get help. Report child abuse to the police. Encourage children to report bully behaviour to school authorities. Men and boys are encouraged to talk about abuse and actively discourage abusive behaviour. l Seek help if you are emotionally, physically or sexually abusive to your spouse and/ or children. Call the Stop Gender Based Violence helpline (0800 150 150). l Talk to friends, relatives and colleagues to take a stand against abuse of women and children. l Try and understand how your own attitudes and actions might perpetuate sexism and violence. Courtesy: http://www.info.gov.za

In this edition of Muslim Views New book on Muslims of the Strand - Page 8 AIDS does affect Muslims - Page 9 Letters to the Editor - Page 14 Stories from the Hijaz: The Siege of Khandaq - Page 16 Hajj Stories: Arafat ends here - Page 18 IMA medical mission to Gaza - Page 20 Significance of intelligence - Page 23 Discussions with Dangor - Page 24 Light from the Qur’an - Page 26 From the Mimbar - Page 27 The second-wife syndrome: voices of women - Page 29 Positive and Effective Parenting - Page 30 Art’s for All: Memoir 5 - Page 31 Fitness, fun and giving is just Ommiedraai - Page 32 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. Muslim Views

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CONTINUED FROM PAGE 1

Layer five: lack of services and unmet basic needs Access to basic services can tremendously improve the burden that is placed on women. Although lack of services and sanitation affects everybody, it is women who are most affected as they are their families’ caregivers. In poor communities where these services are absent, access to sanitation and potable water becomes the women’s problem. The fact that, to this day, three million households live without sanitation and the majority of those households are black is indicative of the value placed on black and poor bodies within this system. Yet, when black bodies rise up to fight for their right to exist, for their right to basic services and sanitation, they are often brutalised by the state and its mechanisms. The so-called ‘poo protests’ are a clear sign of the frustration of communities suffering without sanitation.

Layer six: the Black middle class Although many members of the black middle class themselves have various class layers in their own families, many well-off black people have distanced themselves from the poor in a bid to dissociate themselves from black oppression and suffering and other negative stereotypes that are associated with impoverished blacks. The black middle class are materially comfortable and will generally not join the struggles of the poor, such as service delivery struggles and the struggle for equality. The poor feel abandoned by

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In the 90s, the GEAR macro-economic policy created a situation where the working class lost their jobs in the millions, and industry became capital intensive. Many people remain jobless for the duration of their lives. their own people and express that they do not see them as very different to white people.

Layer seven: access to the job market The poor and black of South Africa largely live and function outside of the formal economy. They have virtually no access to the market place. Jobs for poor black South Africans are few and offer slave wages. In the 90s, the GEAR macroeconomic policy created a situation where the working class lost their jobs in the millions, and industry became capital intensive. Many people remain jobless for the duration of their lives.

Layer eight: influx of foreigners and the economic pressure on the poor* In the 1990s, border control lapsed and this saw many foreign

national economic refugees making their way across the borders and into South Africa. This took place before black South Africans had time to recover from 300 years of brutal economic oppression. The influx of foreign nationals diminished opportunities for locals. Suddenly, locals who sought to exploit their newfound freedom to make an independent living for themselves, found themselves also competing with foreigners who had years of trading and business experience under their belts – having lived in countries liberated way in advance of South Africa. In addition, white folk and business people from other race groups began to hire foreigners to work for them as casual labour in the building industry, as domestic workers, shop workers, gardeners and in restaurants. This was largely because they

could pay less and did not have the hassle of the CCMA or labour laws, as foreigners were prepared to work for less pay and would not rebel due to their illegal status.

Layer nine: food security The poor struggle to access healthy food, as large supermarkets that are more likely to offer discounts are far from where they live. As food costs rise, the poor are less able to access proper nutrition. Hunger and malnutrition is a reality for many in South Africa. The poor are just a step away from starvation.

Layer ten: the security industry Between the right wing Afrikaner and foreign-owned security industry in South Africa, black South Africans are treated

like unwelcome refugees in their own country. It becomes increasingly difficult for black males, in particular, to move easily through suburbs in search of work. Even if they live in these suburbs, they are treated with suspicion. Black people, especially men, are racially profiled and treated like criminals or potential criminals in their own land. It is they who feel that they do not belong in this land that has been recolonised by white people from all over the world who then spend a lot of money on security in order to keep black people out. * In response to an online comment that Schutte and Singiswa are promoting xenophobia, Schutte writes: ‘This list is compiled as a result of years of conversations and interviews with economically oppressed people and this is expressed via their voices. It is problematised from the perspective of the poorest of the poor South Africans and does not suggest xenophobia; speaking of the actual burden this places on the poor is in no way xenophobic. Any study on this influx of economic refugees will indicate that this placed enormous pressure on the poor of this land (not us) thus adding to their economic oppression. Schutte and Singiswa are filmmakers and social justice activists. They compiled this list after conducting interviews with poor people over the past 15 years as filmmakers working with marginalised communities in their struggles to achieve social justice and human rights. This article first appeared on The South African Civil Society Information Service (sacsis.org.za) website.

Muslim Views . December 2013

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Muslim Views . December 2013

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Muslim Views . December 2013

Addressing the blight of sectarianism DR AUWAIS RAFUDEEN THE International Peace College South Africa (IPSA) hosted its annual symposium on November 23, 2013, with the focus this time round being on the very topical issue of sectarianism in the Muslim world. Now into its fifth year, the symposium has proven to be a meeting ground for ulama, academics, government and the broader public to engage the issues of the day. This year, speakers included the President of the Muslim Judicial Council, Moulana Ighsaan Hendricks, government ministers Mr Ebrahim Ebrahim and Mr Marius Fransman, the ambassadors of Syria and Iraq, eminent imam and academic, Dr Abdurrarshied Omar and Syria expert, Mr Aslam Farouk-Alli. The keynote address was delivered by IPSA’s principal, Shaikh Ighsaan Taliep. Shaikh Taliep’s address focused on the need to rein in the sectarian forces that

have been unleashed in the Muslim world, especially in light of Sunni-Shia conflict. According to the shaikh, this needed to be done by applying the following principles: understanding that differences are divinely inevitable; a courageous leadership that proposes new ways of managing difference; tackling the incendiary curriculum that is taught at certain Islamic institutions of learning; and the continuous maintenance of courtesy in argument, tolerance and mercy – these being hallmarks of the Sunnah. Shaikh Taliep’s richly textured speech was well complemented by the contribution of Imam Omar. Imam Omar noted that differences between Muslims were, in fact, enriching and should be welcomed rather than disdained. He also pointed out that there is an international ulama protocol in place, the Amman Message, which clearly takes a stand against sectarianism. This declaration recognises eight different

schools of thought and law in Islam as valid within Islam and has been endorsed by prominent Sunni and Shia ulama. Farouk-Alli took a more historical perspective, looking specifically at Syria, which is the major current flashpoint for sectarian tensions in the Muslim world. He argued that the present crisis in that country has less to do with sectarianism and more to do with the ‘corrupt, anti-democratic Assad regime’. His assertion was fiercely contested by the Syrian ambassador, Mr Bassam Darwish, who laid the blame for his country’s troubles at the door of ‘foreign terrorists’. This provoked an emotional response by some audience members who pointed to the catastrophic humanitarian consequences of the Syrian government’s actions. Dr Hisham Al-Alawi, ambassador of Iraq, pleaded that the entire Syrian situation be cautiously approached as it was a complex and intricate one. Play-

ing the blame game would largely miss the point as efforts should be directed at securing peace and rebuilding the country. In an impassioned address, Moulana Ighsaan Hendricks noted that, as a whole, the Muslim community had become increasingly insular and that this, perhaps, was a key factor in the rise of sectarianism. Speaking of the South African situation, he complained that non-Muslims could justifiably ‘lose patience’ with the Muslim community here as they become overly absorbed in debates around Hajj and halaal, for instance, instead of addressing the problems they face as members of a broader South African society. He urged Muslims to reclaim the spirit that was evident in the fight against apartheid, to reclaim the spirit that made Islam such an attractive option to many forbears of Islam in South Africa who had converted to the religion. Both Ministers Ebrahim and Fransman touched upon the

underlying rationale that drives South African foreign policy in general, and how this shapes the country’s approach to the situation in the Middle East. In brief, South African policy is in large measure motivated by an anti-imperialist outlook and so it is particular concerned with how imperial powers would seek to exploit sectarian tensions to further their own geo-political agendas and undermine national sovereignty. But, ultimately, it is the human dimension to the conflict that counts above all else. Minister Ebrahim, the veteran anti-apartheid stalwart, moved the audience by reminding them of the very visceral loss of innocent life and limb, of the deaths of women and children; that is the real casualty of the sectarian divide. He ended his presentation with a very poignant question: ‘Who is going to take the responsibility for all of this?’ Dr Rafudeen is Senior Lecturer in the Department of Religious Studies and Arabic at UNISA.

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Muslim Views . December 2013

New Strand Muslims book

Imam Abubaker Saban, right, is pictured above with his father, Imam Bayanodien Saban, in 2009, on the occasion of Eid ul Fitr at Masjidul Muqarram in Factreton. Imam Abubaker passed away on November 9, coinciding with the 40-day commemoration of the death of his father. He was 50-years-old and worked from the time he left school with his father as assistant imam at Masjidul Muqarram. He also taught at the masjid madrassah in the afternoon and offered special classes at the homes of children who were unable to attend madrassah. Imam Abubaker supported his father’s work at Hospital Welfare and Muslim Educational Movement (HWMEM) by doing the halaal inspections at hospital kitchens on Tuesdays. He is survived by his wife Suraya. He had no children. Photo SUPPLIED

A NEW book entitled The Strand Muslim Community: 1822 – 1966, An Historical Overview has been published. The author, Ebrahim Rhoda, explores the diverse views of the origin of the Muslims in the Strand, missionary efforts to convert the children of the Muslim fishermen to Christianity, and religious leaders who served the community. The book also covers the illegal occupation of Crown land for 60 years, the role of women in the community and the forced removal of the community by the Group Areas Act. The 280-page publication is available at R150 and all proceeds will be held in a trust to benefit the widows of imams and madrassah teachers with long-standing service to the community. A formal launch of the book will be held on January 11, 2014,

Hajj operator wins award KHIDMATUL Awaam Pilgrimage Services (KAPS) was recognised for the ‘best services delivery to its South African pilgrims’ by the head of the Saudi National Tawafa Establishment for Pilgrims of the Non-Arab African countries, Abdul Wahid Saifuddin. The recognition was formally announced in Makkah on October 30, and was received on

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behalf of KAPS by the South African Hajj and Umrah Council (Sahuc) Head of Mission, Haafidh Ismail Kholvadia, and the South African Consul-General in Saudi Arabia, Ebrahim Edries. Sahuc president, Shaheen Essop, says it is the first time a South African operator had been singled out for this kind of recognition by the Saudi Hajj Ministry. KAPS is celebrating its sixth

year as a Hajj operator and will be publishing a book on its operations over the past five years. The operator is an NGO registered as a section 21 company, not for gain. Adam Jainodien, a director of KAPS, told Muslim Views that in an industry that attracts so much negative publicity for poor service delivery, it is refreshing to be singled out for excellence in this respect.

at the Strand Town Hall. Further details about the event may be obtained from Moulana Mogam-

mad Chotia at 021 853 1932 or Ebrahim Rhoda at 021 842 2092 or 083 582 7722.

Muslim Views . December 2013

SHIREEN MUKADAM WORLD AIDS Day was on December 1. With an estimated 6,4 million people living with AIDS in our country, HIV/ AIDS is an ongoing scourge for South Africa. How has the Muslim community responded to this pandemic? ‘HIV/ AIDS does exist in the Muslim community,’ said Professor Ashraf Kagee, chair of the psychology department at University of Stellenbosch. A few years ago, he headed a research project that looked at the prevalence of AIDS amongst Muslims in Cape Town and found a 3% prevalence of HIV infection in a random sample. According to him, one of the greatest challenges is the stigma attached to being HIV-positive. As a result, there is a tendency for sufferers not to disclose. Faghmeeda Miller, the first Muslim woman to disclose her HIV-positive status in 1996 – on World AIDS day – agrees with Kagee. Since her disclosure, there have not been many who followed her example. She said she understands why

AIDS does affect Muslims people don’t disclose their HIV status. ‘There is still a strong stigma attached to being HIV-positive in the broader community, not just amongst the Muslim community.’ While not many other Muslims have disclosed their status, Faghmeeda believes there is an increased awareness of HIV and more empathy for people living with HIV. There is still, however, an ongoing need to talk about AIDS. ‘Muslims don’t talk enough about AIDS,’ said Faghmeeda. ‘Because of the means of contracting HIV, people shy away. But we must face reality, Muslims have sex outside of and before marriage.’ According to Moulana Zakariyah Philander, Director of the Discover Islam Centre, more religious leaders need to get onto the bandwagon and de-mystify the misconceptions around AIDS. He explained that there were two main views of AIDS: one retributive and the other compas-

sionate. The retributive approach assumes that AIDS is a punishment from God. The compassionate perspective says that Islam is a religion of compassion and mercy. This view, which has gained traction in recent years, says that we have a pandemic, and focuses on our responsibility to those in need, regardless of their lifestyle choices. Moulana Philander said that, previously, AIDS was associated with homosexuality. As a result, anyone who had AIDS was vilified. When it began affecting people more broadly, like innocent women, people realised the rhetoric needed to change. Statistics show that women bear the brunt of the pandemic. The 2012 Household Survey found that in the key age group of 15 – 49 years, there was a 23% prevalence among females and 13% among males. Finally there was the realisa-

tion that ‘Islam needs to respond’. Scholars started looking at issues that affect Muslims who are HIVpositive. Does the fiqh speak to them? ‘Scholars are recognising the questions AIDS sufferers have, and are responding without being retributive. ‘It shows how encompassing the religion is. HIV/ AIDS sufferers can still lead a life as a Muslim,’ said Moulana Philander. He cautioned that there is still a need for AIDS education and raising awareness, though. Positive Muslims, founded in 2000 by Faghmeeda Miller, Kayum Ahmed and Professor Farid Essack played this important role. Unfortunately, the organisation closed two years ago. Another organisation is the Muslims AIDS Programme (MAP), established in 1997 in Johannesburg. This initiative is a partnership between the Islamic Medical Association (IMA), Islamic Care-

line and Jamiatul Ulama. While it has expanded its work around the country, the organisation is still struggling to get off the ground in Cape Town. Ferhana Coovadia, Project Manager of MAP in the Western Cape, said that the organisation’s greatest stumbling block in the province is a lack of funding, staff shortages and support from the community. Coovadia, a trained social worker, runs the organisation single-handedly in the province. Some of MAP’s activities in the Western Cape include a life skills programme at public schools, a gender violence programme at women’s shelters, and HIV/AIDS testing and counselling at an IMA clinic in Langa. The organisation would like to extend a life skills programme to madrassahs and Islamic schools. Coovadia said the priority for 2014 is to expand MAPS’s programmes and to reach more people. Anyone interested in getting involved with the Muslim AIDS Programme (MAP), or with queries can contact Ferhana Coovadia via email: Ferhana.coovadia@gmail.com

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Muslim Views . December 2013

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Muslim Views . December 2013

LETTErs TO ThE EdiTOr It’s people who are a problem ISLAM discourages divorce because of the endless related problems. Initially, the family will have to survive anxiety, anger, sadness, guilt, low self-esteem, disappointment, frustration and loneliness etc. These feelings are part of the process of divorce. The family are not the only people affected; others close to them will be affected, too. The sense of loss will be greater if the partners were reliant on each other. Outside help may have to be sought to deal with the ensuing trauma. While it is true that, in many cases, a person comes to this decision because of the behaviour of a partner, it is also true that a divorce may not always be the best solution. About 15 years ago, I was sitting in my office in the Social Welfare Department at the Muslim Judicial Council when a woman walked in with a man whom I assumed was her husband. She demanded an immediate divorce. Upon inquiry, I heard that her husband was a drug addict who did not support his family. Since those were reasons for divorce I turned to the man expecting a defence. The man looked surprised and stated that he was not her husband but her boyfriend. They were living together and he had accompanied her to ensure a speedy divorce. That the woman had brought her boyfriend suggested to me that she had lost the notion of modesty. At that juncture, after a decade in the Social Welfare Department, I realised I needed a career change. I found people’s disregard for the institution of marriage and for the work of that department extremely offensive. Their indifference towards our efforts dazed my senses. Since we are all innately weak and errant, I considered, what happened to the concept of at least trying to hide one’s mischief? What I did not appreciate was the contempt often shown to the ulama that I worked with. Imam Abdul Moutie Saban and Moulana Yusuf Karaan were my immediate mentors and the late Shaikh Nazeem Mohamed was always available when extra guidance was required. I struggled to understand how, after all those decades, they could

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listen to the narratives without flinching at the flagrant crudity. Sometime after I left, I grasped that their training in the Islamic sciences and decades of practice was vastly superior to my university qualifications. What I also learnt in that department was that if your first marriage failed and you did not understand and fix your faults, your second marriage would also fail. In my opinion, since many marriages are based on emotional decision-making, divorce is primarily an emotional response. People often use Islamic law when it is convenient and as it suits their desired outcome. For practical reasons, some couples need to remain together. As divorcees, they pose a threat to the general well-being of society. If they do not learn to manage their mistakes they will continue to spread misery for generations to come. In the end, Allah knows best. Cllr Yagyah Adams Cape Muslim Congress

Polygyny the way of the Prophet IT appears from the article on the ‘second wife syndrome’ (MV November 2013), that our ulama seek to discourage the practice of polygyny and use the very ayaat that regulates this practice to support their arguments. Shaikh Sa’dullah states that verse 3 of Surah Nisaa related to some social need. This is incorrect as polygyny, which was the need, was already being practised as a norm. The ayah deals with dealing justly with the orphan that the male guardian might want to marry. It offers polygyny as an alternative to dealing unjustly with the orphan: ‘…and if you fear that you will not deal justly with the orphan (you want to marry), then marry (other) women of your choice, two, three or four…’ Further, he states that polygyny falls under the category of mubaah. If the Prophet practised polygyny over and over, should it not fall under the category of sunnah? In modern western society, polygyny is not the rule but the exception. In the best society, the society of Muslims in the time of the Prophet, polygyny was the rule. Surprisingly, Shaikh Sa’dullah subscribes to the norms of modern western society.

The popular verse 129 of Surah Nisa is aptly explained by Aishah: ‘The messenger of Allah used to treat his wives equally and then proclaim to Allah: “O Allah, this is my portion of what I own, so do not blame me for what You own and I do not own.”’ She explains that the Prophet did justice with that which he had control over, like his time and his material resources. These he shared justly amongst his wives. That which belonged to Allah and which the Prophet had no control over were his feelings. That is why he asked Allah not to blame him as he had no control over whom he loved more, whose company he enjoyed more etc. The ayah further clarifies itself thus: ‘…so do not incline too much to one of them so as to leave the other(s) hanging...’ This sounds more like a warning and advice on how to deal with the wives. If the man finds himself more attracted to one of his wives, Allah warns him to keep the balance; Allah does not order him to stick to one wife. The ayah also mentions a method of correcting any such error: ‘…and if you make sulh (correct the matter) and have taqwa, then Allah is Oft-Forgiving, Most Merciful.’ Nowhere in this ayah does Allah say that because men will never be able to do justice to more than one wife, they should stick to only one. Allah rather advises how to handle and correct the situation. Further on the shaikh refers to ‘the preferred monogamy’. Whose preference is this? Certainly not that of the Prophet; he was polygynous over and over. How can he even refer to polygyny as ‘unconventional unions’? How does he view the marriages of the Prophet and the position of the ‘ummahaatul mu’mineen’ who were in these ‘unconventional unions’? I think the shaikh ends up mixing legal argument with social dynamics. Moulana Zakariyyah holds up the issue of justice as a stumbling block to the ‘acceptability’ of polygyny. Muslims are just by nature, and injustice should be the exception rather than the rule. That is why Allah first mentions two, three or four; only if one fears one will not be able to be just, then one. Shaikh Faaik needs to be clear as to who decides on the ability to do justice as Allah speaks directly to the men: ‘…if you fear that you will not be able to do justice…’ It

seems the man himself must be confident that he will be able to do justice and, in the case where he becomes unjust, Allah warns him in ayah 129 and gives him a chance to make good and regain his taqwa rather than revert to monogamy. There is no consensus among the ulama as to the validity of the contract or that portion of the contract which seeks to prevent a man from taking another wife. Quraysha Ismail Sooliman incorrectly states that ‘Islam is the only religion that prescribes specifically one wife…’ But this is, in fact, the way our ulama bring it across. Polygyny was the way of the Prophet and the Muslims of his era even before the famous ayah 3 was revealed. It remains the way of the Muslims in Muslim countries up to today. Mogamat Hashiem Fryddie Cape Town

Her right to nafaqah TO marry up to four wives is an undeniable right of Muslim men, and not merely a ‘chauvinistic notion’ as Jasmine Khan asserts (MV November, 2013). However, a wife’s right to nafaqah acts as a natural check and balance in this regard. Unfortunately, it has become the norm for Muslim wives to contribute to their own lodging, food and accommodation (and even that of their husband’s). It is in this context that ‘polygamy’ has become rife – men who do not have an inkling of what nafaqah constitutes taking on the ‘responsibility’ of another household. Think about it: how many women, even in monogamous marriages, are paying for their own food, clothing and lodging? If men were sufficiently held to their obligations to provide, the incidence of polygyny would be negligible. Ibtisaam Benzoin Lansdowne, Cape Town

Letters to the Editor Write to: The Editor e-mail: editor@mviews.co.za fax: 086 516 4772 PO Box 442 Athlone 7760 Please supply full name, street address and contact telephone number. Letters of 500 words or less will be given preference.

Stalwart from Bo-Kaap addresses World Imams SHAIKH Serag Makkie Johaar, the Imam of the Nurul Islam Masjid, in Cape Town, has been recognised for his immense contribution to the Bo-Kaap society, and to Cape Town in general, by being invited to address delegates at the World of Mosque Imam Conference. The conference took place from December 2 to 6, 2013, in Pekanbaru, Indonesia. The imams of the Haramain of Makkah and Madinah, as well as luminaries from masajid from diverse places such as London, Washington, Madrid, Istanbul and other capital cities, will be in attendance. Shaikh Johaar’s paper is titled ‘The revitalisation of the role of the Mosque Imam in building the Ummah Civilisation’. Other topics include the role of the imam in Muslim majority and minority countries, the fiqh aspects of the role of the imam in the masjd, and the historical perspective of the role of the imam and the masjid in the building of Islamic civilisation. Shaikh Johaar is eminently qualified to talk on the topic. His involvement with the masjid and the community, from the establishment of hifdh classes, workshops on Hajj and his well known youth forums, as well as the recent successful effort to close down a liquor serving establishment adjacent to the mosque, has established him as one of the senior ulama of Cape Town. We are proud that a person of his calibre was invited to represent South Africa.

Muslim Views . December 2013

Muslim Views

Muslim Views . December 2013

Battle of the Trench: the Siege SALIM PARKER HE trench took six days to dig and was barely completed when news reached the Muslims of the imminent arrival of the enemy. The Quraish were to the south-east of Madinah traversing the valley of Aqiq while their Ghatafan allies were approaching from the east and were nearing Uhud. Instructions were given to the occupants of the outlying houses of Madinah to evacuate their premises and move to areas where there was more adequate protection. The Prophet (SAW) ensured that women and children were securely housed in the upper rooms of the numerous fortresses of the city. The Muslim army of about three thousand soldiers assembled at the base of Mount Sal’a, ready to oppose the enemy that numbered over ten thousand. Nabi Muhammad (SAW) pitched his red tent in this vicinity. Some of his wives, such as Ayesha, Umm Salamah and Zainab took turns in accompanying him at this site. The Confederates soon discovered that the crops at the oasis had already been harvested. This was a blow to them as they only had fodder that they had brought along for their horses as provisions and this would soon run out. The camels could survive by consuming the plants in the surrounding areas but the horses would need to get replenishments soon. It was thus vital for them to overrun the Muslims and destroy them as soon as possible in order to loot their stocks. Two of the armies of the Confederates

combined to the north-west of Madinah and marched in unison to confront the Muslims. They were overjoyed to see the Muslim army on the outskirts of Madinah close to Jabal Sal’a. The Confederates thought that if they confronted the Muslims in the open, they would easily beat them due to the sheer size of their army. However, if the Muslims were secured in fortresses and strongholds, a protracted battle might ensue, leading to the starvation of the horses of the Confederates. The Muslim army was positioned at a level higher than that of their enemy and could easily observe them. The Confederates would have had to ride or march uphill to reach the Muslims while the Believers could shoot arrows or hurl spears and stones downhill. Abu Sufyan was commander-in-chief of the Confederates but it was decided that each clan leader would have some part in leading the army at some stage during the anticipated skirmishes. Khalid bin Walid and Ikrimah were two of the prominent leaders of the Quraish who were present. When they got closer to where the Muslims were stationed, they were astonished to find the broad trench facing them. Behind and above it were the Muslim archers protecting it for as far as they could see, ready to ward off any advances. The terrain would have been difficult for the enemy horses to traverse, crossing the trench was near impossible. The Confederates were faced with a battle situation that was alien to them and they were at a loss as to how to proceed. Khalid and Ikrimah examined the trench

from their vantage points and exclaimed with exasperation that they had never seen such trickery in Arab warfare. They realised that there must have been some Persian influence in the tactics of the Muslims, which can be considered a tribute to Salman Al-Farsi. It was evident to them that the trench had been well planned, with very little evidence of any easy passage. The narrower sections were particularly well guarded by the Muslim army. Some of the earth that had been dug up was used to build a high embankment, further shielding the Muslims. There were a few initial attempts to storm the trench but this was easily repelled by the archers. The horses of the Confederates were also not used to having to cross such obstacles and, at times, proceeded with great reluctance. They were also extremely agitated by the arrows and stones that were raining down on them. So, instead of the physical confrontations that the Confederates wanted, there was no more than the exchange of arrows. Over the next few days, the enemy scouted the area for any access point to cross the trench. On one occasion, Ikrimah noticed a lack of vigilance by the Muslims at a narrow part of the trench. He and three of his soldiers succeeded in leaping over that part of the trench with their horses but Sayyidina Ali and other Muslims quickly secured the affected section. The four enemy soldiers were then isolated on the side of the Muslims. One of them, Amr, shouted out a challenge to any Muslim to face him in single combat. Ali, one of Islam’s greatest warriors, readily took up the

challenge. Amr refused the challenge, saying, ‘I hate to kill the likes of you. Your father was a good companion of mine. Therefore, go back, you are but a stripling.’ Ali refused and insisted that he engage in combat. Amr dismounted and the two adversaries advanced toward each other. It is claimed that a cloud of dust enveloped the two as they fiercely fought and momentarily obscured the other Muslims’ view of the fight. It soon became evident as to who the victor was. The cry of ‘Allahu Akbar!’ exclaimed by Ali informed all around them that Amr had been slain. Ikrimah and the other two soldiers took full advantage of the distraction caused by the fight and attempted to flee across the trench to safety. Ikrimah and one of them managed to get away but Nafwal’s horse failed to clear the gap and both tumbled into the trench. The Muslims started stoning him as he lay at the bottom of the trench. He pleaded with them, ‘O Arabs, death is better than this!’ Some of the Muslims then descended into the trench and ended his life. The fact that the trench could be crossed, even though the attempt was ultimately unsuccessful, made the Muslims aware that vigilance was an absolute requirement. The Confederates made a few more attempts, some even before sunrise; all were futile. The Muslims were aware that the enemy could strike at any time and this led to some prayers not being offered in their allocated times.

Mount Sal’a: For the first battle of the Muslims against the Confederates, the Muslims were well positioned. They were stationed at the base of Mount Sal’a, which meant they could not be attacked from behind, and in front of them, they had dug a huge trench, making it difficult for the more than three times stronger enemy to attack. Photo SALIM PARKER

Muslim Views

Khandaq Masjid with Jabal Sal’a in the background. The masjid is a fairly recent, modern construction meant to replace the five small, historic mosques situated in the immediate vicinity and that have some relevance to Photo SALIM PARKER the Battle of the Trench. From this angle, with Mount Sal’a on the left, behind the masjid, one can see how well the Muslims were protected from an attack from the rear.

Both Bukhari and Muslim state that Jabir reported the following: ‘On the Day of the Trench Umar bin Khattab came and was cursing the disbelievers, saying, “O Allah’s Messenger, I have not offered the afternoon prayer and the sun has set.” ‘The Prophet (SAW) replied, “By Allah, I too have not offered the prayer yet.” He went to Buthan, performed ablution and offered the afternoon prayer after the sun had set and then offered the evening prayer.’ This was a source of great concern to all Muslims since it was the first time since the advent of Islam that they had been confronted with such a situation. It is also clear that while some were performing the prayers with the Prophet (SAW), others were standing guard. This tactic was amply justified when Ikrimah attempted to storm a section again and his foray was thwarted. The number of direct confrontations and sword duels were limited and very few were killed in this battle of resilience. It is estimat-

ed that only six Muslims and ten of their enemy were killed in the entire month that the Battle of the Trench lasted. One of the dearest Companions of the Prophet (SAW), Sa’d bin Mu’adh (RA), was injured when an arrow pierced one of his

blood vessels. He started to bleed profusely. Sa’d perceived that his end was near. He invoked his Creator and said, ‘O Allah, You know nothing is closer to my heart than striving in Your way against those disbelievers who belied Your Messenger and exiled Him.

Ikrimah and one of them managed to get away but Nafwal’s horse failed to clear the gap and both tumbled into the trench

‘O Allah, I deeply believe that You have decreed that we should fight them so if there is still more fighting to go with them, let me stay alive in order to strive more against them. If it has ceased, I beg You to let it (the blood vessel) bleed again so I may die of it.’ Sa’d, though severely wounded, survived and ultimately delivered judgment against the perpetrators of the treachery that was brewing within Madinah. The Muslims were already strained by the external assault of the Confederates. They were now being threatened by their supposed allies with whom they had signed pacts of peaceful cooperation, and with whom they were supposedly to harmoniously co-exist in the City of Peace. The Muslims were facing the enemy army at the trench to the north-west of Madinah, they were now being stabbed in the back by the enemy within the City, the Jewish tribe of Banu Quraizah. Stories from the Hijaz is sponsored by Al-Anwar Hajj and Umrah.

Muslim Views

Muslim Views . December 2013

Arafat ends here RAFAT ends here’. The yellow board heralded the message as clear as that. How did the day whirlwind by? It felt as if we had barely reached there even though we had been there for the better part of ten hours. The day had been a scorcher, the temperature exceeding forty degrees Celsius. ‘Arafat ends here.’ There was so much still to do! So much more still to ask for! I frantically tried to remember all the duahs that I had pledged to make for a number of people. Many had entrusted me with a humble request to say a prayer for their parents who were either deceased or not enjoying the best of health. Many had asked me to convey the deep wishes that Allah had temporarily withheld from them. Others had simply asked to be remembered in a prayer, no matter that it was for a mere moment. A mere moment on Arafah is all that is required under extreme conditions for the obligation of Hajj to be fulfilled. But we mere human beings wanted, no required, so much more time. And here the board said ‘Arafat end here.’ There were at least a million fewer pilgrims this year due to the construction taking place in Makkah but the Holy City felt more crowded than in previous years due to the claustrophobic effects of machines, massive cranes, men labouring and bizarre restrictions imposed by the authorities. The tawaaf became a major exercise in physical endurance and spiritual tolerance. I felt immense sympathy for the ‘firsttime’ hujjaaj whose only recollection of it would be of pushing, shoving and drenching sweat in intolerable heat. To their credit, most hujjaaj took it as one of the challenges of the most important journey of their lives that they simply had to conquer – and conquer it they did, with advice about the best time to go, where to enter and what distance to circumambulate around the Ka’bah and very quickly dispersing amongst the rapidly growing brotherhood and sisterhood.

‘A

Muslim Views

There were at least a million fewer pilgrims this year due to the construction taking place in Makkah but the Holy City felt more crowded, writes Doctor SALIM PARKER. The first day of Hajj on Mina was unbelievably peaceful; with the decrease in numbers evident to all those who have had the privilege of being in the valley before. Even the bus ride early the next morning to Arafah was uneventful, and every bus, even the one which had somehow managed to take a wrong turn and circumnavigated the plains of Arafah a few times, reached our camp in record time. In previous years, the buses had departed Mina way before sunrise in order to avoid the traffic; this year we departed after the Fajr salaah and still had no problems reaching our destination in record time. Arafah was hot; even with the customary breeze that typically welcomes and heralds the time of Wuqoof, the majority of hujjaaj were sweating by mid-afternoon. The heat was compounded by the mechanical coolers and refrigerators not working for long periods due to power failures. But, everyone was present on Arafah and we were secure in the knowledge that their Hajj was, at

least, partly correctly completed. The medical team was kept busy by a number of medical issues; nothing severe enough to warrant hospital referral but niggling enough to demand medical attention. I was drenched in sweat just by going from one tent to another. Two patients who had collapsed needed a bit more attention than others but it was heartening to see them later adhering to our advice and fully participating in the group’s spiritual activities. But, as always, there was time to reflect, time to pray, time to carry out the requests others had entrusted me with, and time for myself. On no other place on earth do we feel so close to our Creator, and it was heartening to note that there was no chit-chat and that all the pilgrims were engaged in intense communication with their Creator. Some of the spiritual leaders commented on the tolerance of the pilgrims and that there was no dissatisfaction expressed about the power disruption, paucity of ablution facilities and quality of the food. There was, instead, appreciation and a feeling of being part of the ‘lucky chosen few’ to be there, and an earnest prayer was evident for all those who, for whatever reason, had not been able to be in our midst.

At sunset, on 9th Dhil-Hijja, millions of hujjaaj will cross the boundary of Arafah and head towards Musdalifah. At this stage they will have implored our Creator to forgive them all their transgressions and allow them to depart the area as pure as newborn babes. Despite this spiritual high, there is still the agents’ immediate concern of ensuring that none of the hujjaaj get lost in this sea of humanity, hence the flag at the front and rear of the group. Photo SALIM PARKER

The groups normally have collective prayers in the late afternoon and I was completely occupied with medical problems during that time. Soon, too soon, the time arrived for us to assemble in groups and commence to the border of Arafah. We normally stay there till sunset before we embark on the walk to Musdalifah, and from there to Mina. The group leaders, well versed from past experiences, always try to keep the group together and have devised a system where all those in our group have to, at all times, stay within the area demarcated by two flags, one carried by the person leading the group and the one bringing up the rear. I, as a rule, am assigned the role of sweeper, as it allows me to attend to whoever needs my services and ensure that no one lags behind and somehow gets detached from the group. The walking masses were visibly reduced compared to previous years but the notion of shepherding our flocks is somehow entrenched in us as group leaders. We did not notice that our progress was much faster than in previous years. I failed, initially, to notice the thousands on Jabal Rahmah, so obsessed was I with keeping the group intact. Then, suddenly, we were virtually below the board which screamed at us, ‘ARAFAT ENDS HERE.’ Only then did I see the man carrying his mother on her first Hajj, the father with one child saddled on his shoulders and another on his arms while pushing a pram in which his twins were peacefully sleeping. The firm and forceful statement of ‘Labaik!’ – of being pre-

sent – echoed throughout the vast plains. ‘I am here,’ I thought. But for how long? Arafat ends here. When, if ever, would I set foot on these plains again? Numerous messages came through on my phone at that time. ‘Please don’t forget to make duah for my struggling child,’ the one message read. Another flashed onto my screen – from someone who can barely remember her experience on Arafah a few years ago but recalls how the medical team ensured that she had a fully completed Hajj. All she asked was to be remembered in our prayers but, more importantly, she was making duah for all of us. The events were screened live to billions around the globe. ‘I can feel the atmosphere,’ one texted to me from South Africa. I could feel the presence of those close to me as they shared their treasured previous presence on these plains. I looked at my group and many had tears rolling down their cheeks. Couples made their last prayers, others had their eyes closed and hands raised as the setting sun silhouetted them on the Mount of Mercy. ‘From Arafah we emerge as innocent as newborn babies,’ I thought. ‘Now comes the time to ward off future attempts by Shaitaan to mislead us.’ We were now on our way to Mina, to pelt the jamaraat – our recommitment to repel the attempts of the devil to mislead us. We walked past the board. We were off Arafah. Another delayed message flashed on my phone, appealing for a duah. ‘Arafah ends here,’ I thought, ‘but not my duahs.’ Labaik! I am here. Labaik! I shall always be here.

It is generally accepted that one need but spend a few moments on Arafah for the Hajj to be completed. However, those few moments when one is closer to our Creator than on any other occasion, will be cherished for as long as the hujjaaj will live. For them, the sign that announces the end of Arafah also announces the start of a new chapter in their lives. Photo SALIM PARKER

Muslim Views . December 2013

Muslim Views

Muslim Views . December 2013

Mercy medical mission to Gaza THE Islamic Medical Association of South Africa (IMASA), which has a rich history of providing humanitarian and charitable medical services to the local communities in South Africa for the past 35 years, is to join Partners International Medical Aid Palestine (PIMA) and the Ministry of Health in Gaza, on a medical aid mercy mission to Gaza from March 29 to April 5, 2014. This is a much needed mercy mission to show ongoing solidarity and support to the beleaguered people of Gaza who have been

imprisoned by the apartheid Israeli state. The continuous bombing of Gaza for 22 days in 2008/09 by the Israeli army destroyed much of the infrastructure, including clinics and hospitals in Gaza. Following this Israeli bombing, many people, including women and children, were severely injured and maimed and, to this day, are still in need of medical help. Hence, this humanitarian mercy medical aid mission. An open invitation is made to all persons to participate. Learners willing to experience what it is like to live in, and go to

school in war-torn Gaza can also join. Sponsors are required for the following: l Essential medicines l Cancer medicines (Oncologists welcome) l Medical and surgical equipment A special appeal is made to the following medical specialists to join the mission: l Vascular surgeons l Orthopaedic surgeons l Anaesthetists l Specialist surgeons l Academics to lecture to medical students

l Senior nurses l The appeal is aimed at all medical and allied health professionals l It is also open to all willing to provide any form of service to the besieged people of Gaza. All CVs are to be submitted by January 1, 2014. Early response is essential to formulate the programme, travel and other arrangements. The special reduced cost for the mission is R20 000 (twenty thousand rand) per person includes return airfare, accommodation, meals and visas. Requirements are a valid pass-

port, (to be handed in by 1 January, 2014) and proof of immunisation. Contributions to this mercy mission may be made to Islamic Medical Association of South Africa. Banking details: Standard Bank Albert Street, Durban; Branch code: 040826; Account name: IMA Durban Branch; Account no.: 052646874; Reference: Gaza & ‘Your Name’ (Please indicate ‘Lillah’ or ‘zakaah’) For further information, contact Dr Ebrahim Khan on 082 359 3841.

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Muslim Views

Muslim Views . December 2013

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Muslim Views

Muslim Views . December 2013

- ADVERTISEMENT FEATURE to provide food for their families as well as create employAlleviating poverty, creating sustainability able ment for these farmers also share Fadia Abrahams feeding adults and children in Valhalla Park. PHOTO SUPPLIED

FADIA ABRAHAMS THE Prophet Muhammad (SAW) said: ‘O God, grant me life as a poor person, cause me to die as a poor person and resurrect me in the company of the poor.’ His wife asked him why he had said that, and he replied: ‘Because (the poor) will enter Paradise (before) the rich. Do not turn away a poor person even if all you can give is half a date. If you love the poor and bring them near you, Allah will bring you near Him on the Day of Resurrection.’ Al-Tirmidhi, Hadith 1376 We are surrounded by poverty, no matter where we look. At the traffic lights, stop streets, every corner and every open space one

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will see a beggar, a make-shift shelter or, as we call it, a pondokkie. We turn a blind eye, rolling up our windows when a beggar approaches, this will not make the ever-increasing poverty in our country and worldwide go away. At times, we miss the insight, thinking that poverty is lack of materialistic wealth, so we solve this by providing clothes, blankets and other basic needs. How often have we heard that we should be more generous, it will help our souls and it will help us build communities and aid in providing relief in emergencies. But will this end poverty? The poor are becoming poorer. It is not that they lack tangible things but lack of infrastructure

and community-based projects by local governments; if not by government then by our NGOs and community welfare organisations. Across the world, and locally, Muslim Hands provides food, shelter, education and emergency relief to thousands of people. MH also provides income-generation projects which will not only provide food but also employment and security. These projects include farming tools, olive trees and livestock, allowing recipients the opportunity to reach their goals in providing sustainability. In Somalia, last year, Muslim Hands distributed vital food for the desperately hungry in Haidon District, Mogadishu. In Sri Lanka, Muslim Hands South Africa provided a fully furnished IT lab to students in Madurankuli to enhance the educational needs of the under-privileged children. A mother of a student expressed her appreciation in the following words: ‘Computer education is provided at learning institutes only when students complete their grade 10. Alhamdulillah, our children are really fortunate to receive this education, thanks to Muslim Hands South Africa.’ Supporting and investing in small-scale agriculture lies at the heart of MH. We aim to assist in increasing the productivity of subsistence farmers who will be

their production with other farmers to extend and help more people in the needy community. Muslim Hands provides farming tools and livestock which will go a long way in helping the needy increase sustainability, and create prosperity for themselves and their families. Locally, Muslim Hands runs projects providing relief to hundreds of people, from education providing computer laptops and schools kits for children, to feeding schemes across Cape Town. Feeding has always been a priority at MH not by choice but because it is needed or requested. In certain areas in the Western Cape, education is a luxury and food is a necessity. I have witnessed the hundreds of needy and destitute individuals in areas such as Mitchells Plain, Blikkiesdorp, Valhalla Park and Delft who have little or nothing to eat, let alone basic needs to sustain themselves. When we are in these areas, we are greeted with much warmth. When the residents receive a warm plate of food, they are extremely thankful, which reflects on their faces, in their smiles and in their eyes. Helping the poor and needy begins with you. We work as an extension of your hand in helping you achieve your goal. So, how do we create sustainability for those in need? We do it by creating prosperity and stability in their lives. There are a few steps that we could take to make their lives easier: we need to raise awareness about poverty and its causes with

Muslim Hands Feeding scheme at Al Mamana, Mitchells Plain. PHOTO SUPPLIED

the aim of combatting it. We need to help the needy in their intangible needs by providing them with measurable tools which will enable them to create sustainability for themselves. We should establish a social welfare system that will guarantee basic needs as well as create socio-economic infrastructure for income-generation. You can also make a difference in alleviating poverty and creating sustainability, which will make the lives of those easier who are less fortunate. Sympathies are not enough, action is needed. Call Muslim Hands today on: 021 6336413 (CT); visit: muslimhands.org.za; email: mail@muslimhands.org.za; facebook:muslimhandsSA; Twitter: muslimhandsSA Our banking details: Standard Bank, Parow Centre, Acc No: 071621881 Branch Code 03110.

Muslim Views . December 2013

Significance and views of intelligence DR MOGAMAT HOOSAIN EBRAHIM One of the greatest gifts bestowed upon human beings by the Almighty Allah is Intelligence. He has made human beings superior to animals and other beings of his creation. The Qur’an is clear on this matter: in chapter 95 verse 4; “Certainly We created man in the best of mould”. Allah has enabled humankind to praise and to thank Him. He has enlightened him/her to differentiate between what is haq and batil, attractive and unsightly, just and unjust thus to put things in their correct position, holding sound positions about them and utilise them in accordance with their true value. Also, acquiring exemplary qualities and avoiding blameworthy actions. By virtue of his/her intelligence, a human being obtains a good reputation in this life and is included among the just in the hereafter. Pythagoras, the Greek philosopher and mathematician, the

founder of a religious and philosophical school, once said: “Intelligence consists exclusively in determining things, in words and in actions”. Furthermore Plato affirms that: “Intelligence means considering the outcome of everything that occurs”. His following philosophy is in conformity with Islamic values i.e. “Forbearance, constancy, goodwill, keeping of promises, decorum, generosity, sincerity, caution, beneficent, love as well as equity”. Socrates asserted: “If intelligence appeared in a tangible form, the night would become light in its presence; if ignorance appeared, the day would appear in darkness”. Every person should benefit from his/her intelligence, if not, that person is exposed to the harm that his/her ignorance may inflict on him/her. Sound intelligence is one of the fundamental components of a human being’s happiness. Intelligence and decorum are two sisters who never part company. When one disappears, the other can no longer be found.

The book of Arabic wisdom and guile, entitled The Subtle Ruse ‘translated by Rene R. Khawam, the author makes it unambiguous that an intelligent person has the following characteristics: religious knowledge, clear-headedness, forbearance, modesty, a sense of shame, constancy. Let us underline the following characteristics. Religious knowledge leads to glory, even if a person is of humble condition; power, even if he is despised by others; wealth, even if he is poor, weak; nobility of character, humility; frankness and generosity. Clear-headedness (sobriety) leads to restriction of one’s needs to the necessities of life; in search of only attaining that just limit; friendship with others; constancy; patience, control in behaviour, pity as well as faith to the omission of doubt. Forbearance leads to the desire for a happy ending to all conflicts; the honourable maintenance of social status; be concerned to act nobly at all times;

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keeping company with just people; an effort to rise above heartlessness and greediness and a sense of security against possible attack by irrational people. Modesty leads to abstaining from all unlawful things; valuing the character of others in discussion; affection; purification of intentions; perfection in work and meditation. A sense of shame leads to control of carnal feelings; keeping in excellent order; political skilfulness; attentiveness to danger and obeying instructions. Constancy leads to striving towards perfect generosity; a gradual advance; elimination of the forces of oppression; respect that can be inspired, good judgement; a fine sense of loyalty and loathing of evil. It is better to have high intelligence rather than any other possessions – religious knowledge is more worthwhile than any type of learning. The Almighty Allah says in chapter 39 verse 9: “Are those equal, those who know and those who do not know? It is those who

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are endued with understanding that receive admonition”. Prophet Muhammad (peace be upon him) says: “The smart person is the one who takes control of their self and acts for that which comes after death; and the foolish person is the one who simply follows their whims and then has false hopes with Allah.” (Tirmidhi, Ibn Majah). In conclusion, an intelligent person looks through his/her heart and his/her will, but a fool through his/her eyes and his/her visual apparatus - intelligence is a new garment that never deteriorates. An intelligent person is also one who does well the things that he/she does and applies his/her effort at the right place – the hostility of an intelligent person is better than the friendship of a fool. Dr Ebrahim is Director; Student Records and Examinations and senior lecturer: Religious Studies, History, Ulum al-Qur’an and Theology at the International Peace College South Africa (IPSA) !% "

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Muslim Views

Muslim Views . December 2013

discussiOns WiTh dAngOr

Roll call: Palestine SRAEL released 26 Palestinian prisoners recently. Though the occasion was marked by much celebration, the joy of Palestinians was marred by the fact that there are currently over 5 000 political prisoners still in Israeli jails. The release of the prisoners, offered by Israel in exchange for the Palestinian Authority’s participation in a new round of negotiations, is the first of four that will eventually free 104 detainees, including all prisoners held by Israel since the 1993 Oslo agreement, according to PA and Israeli negotiators. This follows Israel’s agreement in the 1999 Sharm el-Sheikh Memorandum it signed with the Palestine Liberation Organisation in terms of which Israel pledged to free detainees imprisoned before the Oslo process. Most prisoners were imprisoned for armed struggle during the First Intifada, which began on December 9, 1987, and lasted through the Oslo accords, ratified on September 13, 1994. From the beginning of the Second Intifada, in 2000, to April 2003, more than 28 000 Palestinians were incarcerated. In April 2003, alone there were more than 5 500 arrests. In 2007, the number of Palestinians under administrative detention ranged about 830 per month, including women and

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Since 1967, roughly 20% of the total population and 40% of the male population of Palestine had been imprisoned by Israel at one point in time, writes Emeritus Professor SULEMAN DANGOR. m i n o r s under the age of 18. By March 2008, more than 8 400 Palestinians were held by Israeli civilian and military authorities, of which 5 148 were serving sentences, 2 167 were facing legal proceedings and 790 were under administrative detention, often without charge or knowledge of the suspicions against them. In April 2008, The Legal Center for Arab Minority Rights in Israel stated that 11 000 Palestinian prisoners were in prison and detention in Israel, including 98 women, 345 minors, 50 members of the Palestinian Legislative Council, and 3 ministers of the Palestinian National Authority. Of these 11 000 Palestinian prisoners, 8 456 were from the West Bank, 762 from the Gaza Strip, and 694 from within Israel itself (including 552 from Jerusalem). In October 2008, Haaretz reported that 600 Palestinians were being held in administrative detention in Israel, including

‘about 15 minors who do not know even know why they are being detained.’ From 2000 to 2009, 6 700 Palestinians between the ages of 12 and 18 were arrested by the Israeli authorities, according to Defence for Children International’s Palestine Section (DCI/PS). In 2009, a total of 423 were being held in Israeli detention and interrogation centres and prisons. In April 2010, the number dropped to 280. Up to August 2013, 193 minors were imprisoned and, according to The Economist, ‘nearly all’ were ‘brought to court in leg shackles and handcuffs’. In 2010, the Palestinian Central Bureau of Statistics reported that there were ‘over 7 000’ Palestinians in Israeli jails, of them 264 under administrative detention. Most of the prisoners are held at Ofer Prison in the West Bank, and Megiddo and Ketziot prisons in Israel. Rory McCarthy, The Guardian’s Jerusalem correspondent, estimated that one-fifth of the population has at one time

been imprisoned since 1967. On December 11, 2012, the office of then Prime Minister Salam Fayyad stated that since 1967, 800 000 Palestinians or roughly 20% of the total population and 40% of the male population, had been imprisoned by Israel at one point in time. Of these, about 100 000 had been held in administrative detention. There are several Palestinian leaders and politicians held in Israeli jails, including 47 Hamas members of the Palestinian Legislative Council, in addition to some ministers and the mayors and municipal council members of various towns and cities in the West Bank. The table at the top of this page provides details of prisoners. From time to time, Israel has transferred Palestinian prisoners from Palestinian territory to Israel, in contravention of the Fourth Geneva Convention. As can be seen from the above, Israel detains individuals without trial. According to B’Tselem, Israel uses interrogation methods that includes: ‘depriving the interrogee of sleep for a number of days by binding him or her in painful

positions; playing loud music; covering their head with a filthy sack; exposing the interrogee to extreme heat and cold; tying them to a low chair, tilting forward; tightly cuffing the interrogee’s hands; having the interrogee stand, hands tied and drawn upwards; having the interrogee lie on his back on a high stool with his body arched backwards; forcing the interrogee to crouch on his toes with his hands tied behind him; violent shaking of the detainee, the interrogator grasping and shaking him; using threats and curses, and feeding him poor-quality and insufficient amounts of food.’ Israel does not treat the Palestinians it has arrested for being involved in the liberation struggle as prisoners of war but as terrorists and politically motivated criminals. While Palestinian freedom fighters languish in jail and are subjected to cruel treatment, there does not appear to be any intent by the West or Muslim nations to pressurise Israel to free all political prisoners, which should be a priority if there is to be meaningful negotiations between Israelis and Palestinians.

Muslim Views . December 2013

Muslim Views

Muslim Views . December 2013

Light from the Qur’an

The Miraculousness of the Quran IBRAHIM OKSAS and NAZEEMA AHMED N his Quranic tafsir, Risale-i Nur, Bediuzzaman Said Nursi discusses numerous aspects of the Quran’s miraculousness, including the aspect of repetition. This is interesting since it is usual to consider repetition to be, at best, tedious and, at worst, cause untold boredom. Bediuzzaman deals at some length with this aspect of the Quran’s miraculousness since he contends that the Quran contains subtle, wise and necessary repetitions which cause no boredom. He explains with proof how appropriate, fitting and acceptable are the repetitions in the Quran. He conveys that, unlike reading other books, in reciting the letters and words of the Quran, we acquire sacred distinctions, there being ten merits in each of its letters, and sometimes a hundred, a thousand or thousands of merits. Another aspect of the Quran’s miraculousness is that it addresses all classes of people in every age just as if it were freshly revealed. Furthermore, persons gain their reward from the Quran depending on their own level, capacity and understanding so that no one is left without benefit in their engagement with the Quran. Since its revelation, the Quran has been inscribed with eagerness in the hearts of millions of huf-

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faadh; and it does not cause weariness through its frequent and numerous repetitions. Despite its unique linguistic structure, it can settle quite perfectly in the delicate heads of children and, like Zam-zam water, it is agreeable to the ears of the sick and the dying. The Quran has the further distinction of gaining, for its sincere and serious students, happiness in this world and in the hereafter. Is there any other comprehensive book which is simultaneously a sacred book of guidance, ibadah, instruction, law and commands, summons and wisdom, and which explains all the tenets of iman? An issue that is worth pondering is the wisdom in and purpose of the Quran proving and drawing our attention to the hereafter, Divine unity and our reward and punishment thousands of times, explicitly, implicitly and allusively. Bediuzzaman shares with us that the purpose of this repetition is primarily to teach us the most significant and most awesome matters related to our duties in this world, and for us to perform these necessary and essential duties of ibadah, expressing thanks and glorifying Allah. He further says that if the Quran draws man’s attention to them thousands or even millions of times, it is not excessive for those discussions in the Quran are read millions of times, and they do not cause boredom, nor does the need for reminders cease.

For example, the ayah in Sura Al Ma’ida, ‘For those who believe and do righteous deeds are gardens beneath which rivers flow; they will dwell therein forever’ announces to humankind the news of eternal happiness. And ‘saves from the eternal extinction of death … both himself and his world, and all those he loves, and gains for them an everlasting sovereignty.’ Thus, in teaching invaluable matters of this sort, and endeavouring to prove the occurrence of the awesome event that will destroy the present form of the universe and transform it into the hereafter, the Quran draws our attention to these matters thousands of times. This can never be excessive since it serves to renew the promised reward which is like an essential need, the same as our essential needs for bread, air and light are ever renewed without causing us boredom or fatigue. In a chapter entitled the ‘Fruits of Iman’, Bediuzzaman discusses the wisdom and meaning of the Meccan and Medinan surahs in the Quran. He informs us that the essential differences between those surahs are with regard to their eloquence, miraculousness, detail and conciseness. In Makkah, the first of those addressed by the Quran and those opposed to it were the idolaters of the Quraish and untaught tribesmen, thus a powerful and elevated rhetorical style was necessary, coupled with a convincing, persuasive conciseness.

Furthermore, in order to establish the message, repetition was required. Thus, in most of the Meccan surahs, the pillars of iman and degrees in the affirmation of Divine unity are repeated and expressed with a powerful, elevated and miraculous conciseness. They prove, very powerfully, the first creation and the resurrection, Allah Almighty and the hereafter. So it is that in the Meccan surahs and ayahs are found the highest styles of eloquence and the most elevated, concise miraculousness. As for the Medinan surahs and ayahs, the first of those addressed and who opposed them were the People of the Book, the Jews and Christians who affirmed Allah’s existence. What was required was eloquence and guidance and for the discussion to correspond to the situation, not explanations of the high principles of religion and pillars of iman. What was required was the explanation of particular matters of shariah and its injunctions, which were the cause of dispute, and the origins and causes of secondary matters and general laws. Thus, in the Medinan surahs and ayahs, they mostly mention within those secondary matters, powerful proofs and conclusions which make the particular matters of the shariah universal and ensure that it conforms to belief in Allah. After the ayah in Surah AlHadid, ‘Who created the heavens

and the earth’ following the verse, ‘He merges the night into the day and He merges the day into the night’, it says, ‘And He has full knowledge of all that is in [men’s] hearts.’ Bediuzzaman explains that what this means is that ‘within the vast majesty of the creation of the earth and the skies, Allah Almighty also knows and regulates the thoughts of the heart’. Through an exposition of this sort, it transforms that simple and particular discussion which takes into account the minds of ordinary people, into an elevated, attractive and general conversation for the purpose of guidance. In expounding secondary matters of the shariah and laws of social life, the Quran at once raises the views of those it addresses to elevated, universal points, and transforms instruction in the shariah into instruction in Divine unity. In essence, the Medinan surahs, through teaching many of the aims of Quranic guidance in every passage, display a brilliant and miraculous eloquence different to that of the Meccan surahs. In conclusion, we are advised in Risale-i Nur that the miraculous repetition of ayahs in the Quran, rather than causing boredom, will infuse our hearts with fresh life and breathe a fresh breeze into our spirits. Insha-Allah, may our yearning ruh cause us to increasingly spend our time reciting the Quran and pondering and reflecting on its multi-layered meanings.

Muslim Views . December 2013

FrOm ThE mimBAr

Don’t you see how many families

A month like any other ‘O believers, verily intoxicants, gambling, superstition and fortune telling are the abomination of Satan’s handiwork. Shun all abomination that you may prosper,’ quotes Shaikh ABDURAGMAAN ALEXANDER. E glorify and praise Almighty Allah, the true sovereign of the skies and the earth and beseech Allah to bestow His eternal peace, blessings and salutations upon our illustrious master, Nabi Muhammad (SAW) who liberated the world from the abyss of idolatry and superstition to the worship of the true God of the universe.

Khamr The Qur’anic term ‘khamr’ refers to all intoxicants that befogs the mind and strips one of the garb of human dignity and respect. In a Prophetic tradition ‘intoxicants’ is referred to as ‘the key to all evil’. The consumer fills his being with the najis (filth) of Shaitaan who leads him to utter destruction. Don’t you see how many families and homes are ruined because of addiction to intoxicants?

and homes are ruined because of addiction to intoxicants?

‘Whoever

Evil merchants

goes to a

and drug dealers

fortuneteller

are making it

and believes in

readily available

what is said,

through various

has denied

names like heroin,

what was

coke, tik and other sophisticated

revealed to me.’

names. Intoxicants

The month of Safar O Muslims, I exhort myself first and all of you with taqwa, to be ever conscious of Allah. The Islamic month of Safar 1435 has dawned upon us. I deem it my Islamic duty to clarify the gross misperception that Safar is a month of ill-fortune and bad luck. During the pre-Islamic era (Jahiliyah), the Arabs believed that a snake, bearing the name Safar, lived in the stomach of human beings. It comes to life during this month, causing disease and sickness. Thus, many ignorant people today still equate ‘Safar’ with ‘suffer’. Our khutbah today focuses on Surah 5 verses 90-92. ‘O Believers! Verily intoxicants, gambling, superstition and fortune telling are the abomination of Satan’s handiwork. Shun all abomination that you may prosper.’ Reflect, O believers, how Allah mentions these four evils together in one ayah.

Evil merchants and drug dealers are making it readily available through various names like heroin, coke, tik and other sophisticated names. Intoxicants are the major contributing factor to the accidents and tragic loss of lives we witness during holidays and festive seasons.

are the major contributing factor to the accidents Photo OSMAN KHAN

Gambling

Superstition

Gambling is a disease which causes laziness and complacency. The gambler is so overwhelmed by the idea of winning and losing that a sense of leading a responsible life does not bother him at all. It is a known fact that gambling addicts forsake their responsibility as breadwinners and are more likely to feed their bad habit than feed their hungry families. They incur heavy debts with evil money lenders, which ultimately results in them losing their homes and families. O Muslims, beware of every game of chance, whether it is betting on horse racing, raffles or any form. The present day lotteries are also developed forms of gambling, even though it is called ‘state lotteries’. Through gambling, one makes one’s home and sustenance bereft of goodness and divine blessings. Any income gained from such haraam and spiritually impure sources causes one’s worship not to be divinely accepted for forty days, and one feeds oneself and one’s family with fire in the bellies.

The Arabs were a very superstitious society before Islam. They would not dare to undertake any journey or conclude any important business deals without first ‘determining’ through superstitious customary beliefs, if it were good or bad for them. They used a method of three arrows to ascertain whether they should proceed with a task or not. This pagan practice is akin to believing in modern day horoscopes. Daily horoscopes are an indispensable part of even the most prestigious newspapers. Yes, superstition is still very much alive in this post-modern world. I find it absurd that the superstitious fear of the number thirteen is so pervasive that corporate skyscrapers and buildings don’t have a thirteenth floor, nor a room numbered 13 because of the fear of bad luck. Locally, we have our own weird superstitious beliefs. You incur bad luck when a black cat crosses your path. You will suffer bad luck for seven years if you break a mirror.

Because of these baseless ideas, some ignorant Muslims even believe that a nikah ceremony or new business venture contracted in this month of Safar, is doomed for failure. O Muslims, desist from superstition as our beloved Nabi Muhammad (SAW) has condemned it. Imam Muslim documents a Hadith: ‘There is no (ill-fortune) in the month of Safar.’

Fortune telling In every era there are imposters who try to fool people into believing that they knew the outcome of future events and happenings through contact with the spirit world. The glorious Qur’an categorically rejects this false notion. ‘Say, no-one in the heavens and earth knows the unseen, except Allah.’ The illiterate masses pay exorbitant amounts of money to the fortunetellers, palm readers and doekoems who only operate on conjecture. Nabi Muhammad (SAW) said: ‘Whoever goes to a fortuneteller

and tragic loss of lives we witness during holidays and festive seasons. and believes in what is said, has denied what was revealed to me.’ O Muslims, this month of Safar is like every other lunar month. Rejoice in the love of Allah. Structure your lives on the path of righteousness with the glorious Quran as your supreme guidance and the Prophet as your perfect example. Have firm faith that nothing will befall us, except what is divinely decreed. Shun these afore-mentioned abominations and Allah promises us success and prosperity, ameen. In Allah alone we put all our hopes and trust, not in the cryptic words of an ignorant soothsayer or fortuneteller. We conclude with the Quranic verse in Surah Luqman verse 31: ‘No soul knows what it will earn tomorrow.’ Jumuah mubarak!

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Muslim Views . December 2013

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Muslim Views . December 2013

From Consciousness to Contentment

The second wife syndrome

Voices of women In light of the prevalence of men taking second wives, last month, JASMINE KHAN presented the views of some scholars with reference to two related verses (4:3 and 4:129) from the Quran. In the second part of this threepart series, she presents the voices of some women who have experience of, or are in such marriages. T is clear that taking a second wife is permissible but with strict conditions. If not handled properly, it causes extreme emotional trauma, which is a form of abuse. I spoke to two first wives and two second wives. Here are their stories: ‘My name is Layla, and after 30 years of marriage my husband took a second wife. At some point he became quiet and withdrawn and blamed it on work stress. I was supportive and patient but noticed constant references to a young woman who worked for him. ‘When I challenged him he admitted to a fondness for her. I contacted her to get more information and she told me that he had proposed to her. ‘I told him to leave and when he did I burst into tears. I could not accept that he could do this to me and wondered what I had done to deserve this. ‘The intensity of the pain and hurt I felt was unlike anything I have ever experienced before in my life. I felt at that time that it would have been easier if Allah had taken him away. I was angry at both of them; at my husband for doing this to me and I despised the other woman for interfering in my life. ‘In view of my emotional state, I needed counselling which has helped. I am still married and have learnt the value of time-sharing. ‘When the first wife sacrifices for the pleasure of Allah, she gains spiritually while the second wife merely gains someone to share her life with and the husband gains an additional wife to

into physical abuse and a year ical reasons. add variety to his life.’ ‘My advice to someone con‘My name is Zahra and my later I ended the marriage. Going marriage was unhappy because of for counselling helped me to templating this is to discuss all aspects. Draw up a contract to rumours that my husband was heal.’ ‘My name is Nazli, and I was protect yourself. Should he decide having affairs. I felt threatened and disrespected but 16 years introduced to my second husband to return to his first wife and by a family member. I knew that divorce you, ensure that you are passed and things settled down. ‘When we went for Hajj, one he was married but we both felt financially looked after. ‘Do not enter into the marriage of the women in the group, a an immediate connection. I divorcee travelling alone, agreed to marry him even though without the first wife’s knowlbefriended me. Surprisingly, my his first wife was unaware of his edge. If possible, have a discushusband invited her along on intentions. I did not meet her and sion with her, which includes the many occasions. Ten days after the matter was not discussed as husband.’ ‘My name is Wedaad and the our returning home, he told me she lived in another country. man I marhe planned to ried was a propose to her. colleague and ‘When I a friend. I realised he was ‘My name is Zahra and my marriage knew he was serious, I married. I almost begged was unhappy because of rumours that my had just come him not to go out of a very ahead with it traumatic but he was husband was having affairs. I felt threatened marriage and adamant. Still could confide being on the in him. When spiritual high of and disrespected but 16 years passed and he proposed I my Hajj, I was initially decided not to things settled down. When we went for Hajj, not interested expose him to at all but conthe temptation sidered the of zina and gave one of the women in the group, a divorcee fact that I was permission. divorced with ‘I felt no a young child. anger but in the travelling alone, befriended me. Surprisingly, ‘His wife five months was aware of before the his intentions nikah I felt my husband invited her along on many and I met uneasy about with her to the situation occasions. Ten days after our returning home, discuss it and and consulted a we mutually kinesthesiolodecided not gist. I left my he told me he planned to propose to her.’ to go ahead. session crying However, he all the way became more home. I no ‘My family liked him and determined and I gave in. We longer wanted the marriage to take place and told them but they because I had been in an abusive were all still very young and the first marriage they were happy for children born of both the unions refused to listen. ‘I was told to just deal with it me. Four years later, her family know only this way of life, and as I had already given my bless- found out and they were angry they have good sibling relationbut his wife accepted it. Emotion- ships. ing. ‘I really cannot say that I strug‘I felt emotionally traumatised ally, I always felt insecure and gled with emotional issues, apart and angry that I had given per- even mildly jealous. ‘As the years passed, I felt from normal ups and downs. mission but decided to make the best of it. I was determined that more at ease and we had a suc- Alhamdulillah, we have been time should be shared equally but cessful partnership. He was a married for almost 30 years. A lot when he was supposed to be with great support to my young chil- depends on the husband being me, he still visited her and only dren as their own father was out fair, the co-wives respecting each of their lives. Sadly, after 15 other and keeping the lines of came back to sleep. ‘This infuriated me and I start- years, my fears were realised and communication open at all times. ‘What keeps the spark is the ed to count the hours spent with the marriage ended when he him. The verbal abuse escalated decided to go back home for med- fact that we are not around each

other all the time so there is always the anticipation of waiting for him to come home. ‘The best advice I can give to women is to remember that your happiness is not dependent on someone else. Only you can make yourself happy. Don’t take your spouse or co-wife for granted, nurture your relationship. Cowives can be a means of support for each other if the husband is not around for some reason or in times of crises.’ Two young women were faced with a similar situation but both of them dug in their heels and refused to accept the situation. They did not withhold permission but they were emphatic: ‘Marry her but only after you give me a talaq.’ Rishqa says: ‘I’d also like women to know that they’re not always as helpless as they think. We have dignity and this should be maintained. If you’re willing to do it though, there’s nothing wrong in it. You’re probably stronger than most women and I take my hat off to you.’ The final words are from a young woman who sent me the following message: ‘Your article on the “second wife syndrome” touched on many issues that our male-dominated society seems to ignore. ‘I may not be an alimah or learned scholar of Islam, but what I’ve learnt through the years by reading the Quran and listening to various Islamic scholars is: Since men and women are equal in Islam, except by man’s physical strength, if a man is to take a second wife there should be ‘mutual consultation’ since men and women are ‘garments’ to one another. ‘Allah is just and loves honesty, so why should the husband marry behind his wife’s back. If he truly cares for his wife and treats her like a ‘garment’ he will honour, protect and care for her.’ The series concludes next month exploring possible solutions to this situation with input from Clinical Psychologist Ferial Johnstone, and Aalim Shaikh Riyadh Walls.

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Muslim Views . December 2013

Positive and Effective Parenting

Positive discipline Part one: Our approach FOUZIA RYKLIEF AM frequently asked what an effective discipline formula is, and how one can ensure that it will work? Another question many parents pose is, ‘Why does he make me so angry?’ Ironically, parents persist in asking the child why she did this or that? Young children do not really know why they behave in a certain way. They just behave. We have learnt in the first few articles that there are many underlying factors affecting behaviour, such as stages of development, life experiences and unconscious goals.

cipline really means. Discipline is a process and not something you take out of a cupboard when a child misbehaves. It is part of our communication with children on a daily basis. Discipline must take place within the context of a loving relationship for it to be effective. Discipline is not equal to punishment. It is important to consider the difference between discipline and punishment. Consider the root of the word. It is derived from the Latin ‘discere’ which means to teach. Parents are their children’s most important teachers, guiding and limiting behaviour when it is not acceptable. They have the

When children misbehave, they are sending messages that need to be decoded, and they are asking to have limits set. When we set limits for our children we provide them with a sense of security and containment. A discipline problem is not a battle that we need to win nor is it a situation in which we need to prove that we are stronger. Our aim is to teach children, ultimately, to develop self-control, to facilitate the formation of our children’s own unique characters and to socialise them. Punishment, on the other hand, is something we do to our children out of frustration at not knowing what else to do. It is typ-

we despair. We may even have feelings of guilt and wish that we can start all over. There is no point in this kind of thinking. You cannot make a new beginning but you can make a new ending! It helps to try to gain a perspective by following the steps below: 1. Stop, take a step back and take control of yourself. This is the most crucial stage in the discipline process. This is how we develop our sense of authority and direction. Get your emotions down, take a deep breath and think! The most important feature of the discipline process is our self-

Children, as we all do, test limits. They may be tired, ill, hungry, frightened, frustrated, confused, over-stimulated or bored. It is always helpful to remember the following: A young child seldom wants to make a parent cross, he is just putting into action his needs and feelings and not thinking about the consequences for others. We need to consider what dis-

right to set limits on children’s behaviour and children need to know that their parents are in charge. The parent’s responsibility to teach is just as important as the child’s responsibility to behave appropriately. It is important to remind oneself constantly, before acting, ‘What am I teaching my child if I say or do this?’

ically a knee-jerk reaction to misbehaviour that has been allowed to carry on for too long. Discipline aims at helping children and not hurting them. It is something we do for our children as an expression of our love for them.

control. Our reactions to a discipline problem are often influenced by unhelpful thoughts (negative selftalk) that can sabotage our dealing effectively with the problem. It is possible to become aware of these thoughts and change them into helpful thoughts that will enable us to act effectively and assertively. These examples may help:

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When faced with an on-going discipline problem Sometimes, a discipline issue can appear so overwhelming that

Unhelpful thought (Passive/ Aggressive): Why is he always doing this to me? Helpful thought: I don’t like this behaviour so I’m going to do something about it. (Assertive) Unhelpful thought: How dare she talk to me like that! Helpful thought: I know my child is out of control and it’s my job to set a limit. Don’t take children’s misbehaviour personally. Each time you say to yourself, ‘Why is he doing this to me?’ your feelings are automatically involved and you are on the wrong track. Effective responses come from thinking, not from reacting emotionally or instinctively. When we learn to stand back and put things into perspective, to think and evaluate and only then to act, we will become far more effective. 2. Assess the situation: do a mental checklist as to why this behaviour is occurring. When discipline becomes an issue, it helps to focus on our relationships with our children and to go through the following checklist: l Am I focusing on the positive in my child? l Am I aware of not labelling negatively and not being critical? l Am I giving affirmation and encouragement? l Do I convey an overall attitude of acceptance? l Am I really listening and acknowledging my child’s feelings? l Am I spending adequate quality time? l Do I convey to him/ her through my words and actions that I like being with him/ her? l Do I have realistic expectations? l Do I avoid comparing my child with others? We may find that by changing our attitude from one of criticism to one of acceptance and encouragement, the discipline issues are resolved. 3. Take action. An effective and respectful discipline format can be used, and will be covered in the next publication. By going through this process one allows oneself to go into the situation from a position of selfcontrol, and is more likely to be effective in disciplining. When faced with a discipline issue we need to remember to stop and think about the situation rather than rushing in. This will help us respond appropriately and effectively.

Muslim Views . December 2013

FOr ALL Memoir 5 Short stories and plays: distilling emotional essence Newly in Canada in the 1960s, I started writing short stories, mainly with South African settings, writes Doctor M C D’arcy. OVELS are exacting to write, requiring great skill and fortitude. Short stories can be even more taxing; they encapsulate whole narratives or events in a few pages. A rewarding short story has to be written with consummate panache to hook and excite the reader. The following were my inspiration. French literary giant, Guy de Maupassant, was a master at this genre. His brilliant story, The Pearl Necklace, relates the story of a maid who borrows her rich madam’s pearl necklace and loses it. She goes into debt to replace the necklace and then slaves tirelessly to repay the debt. Later she discovers a shattering truth about the necklace. Somerset Maugham, an English doctor of the early 1890s, became one of the most successful playwrights ever. He also wrote a string of wildly successful novels such as The Razor’s Edge, The Painted Veil and his masterpiece, Of Human Bondage. Also an accomplished short story writer, he was probably the most widely read of his time. His niche short stories potboiled the salacious lives of British expats deep in the torrid Malaysian rubber plantations. They shocked. But, their sexual consorting with Malay ‘natives’ outraged Victorian racists. His classic short story, Rain, set in Pago Pago, capital of French Polynesia, pits a San Francisco prostitute against an American priest intent on ‘saving her from damnation’. It has been filmed three times. My favourite South African short story writer, Nobel Laureate, Nadine Gordimer, described a thunderstorm on the South African Highveld in one of her stories. As I read I could hear the drops of rain falling with a puff in the parched red dust even though, outside my window in icy Canada, the snow drifts lay a metre deep. It was gourmet reading. Newly in Canada in the 1960s, I started writing short stories, mainly with South African settings. My friend, the late Professor Mogamat T Ajam, with whom I corresponded for many years, was my sole reader. These tentative steps helped me to digest situations and events and to distil their dramatic essence in as few words as possi-

ble, as in the first memoir-piece of this series: the horrific event of my young brother’s fall from a balcony unfolded via my fouryear-old eyes and limited vocabulary. With the power of the short story in mind, in 1990, I wrote a collection of short stories titled Seven Tales from the Seven Steps. Each step of the iconic granite steps tells a unique story. David Phillip Publishers in Claremont declined to publish it. The editor said that the stories were some of the best written about District Six that he’d read, but there was too much ‘wedding and bedding’. He was, of course, not familiar with the role these pleasures played in the community, given the many children they produced. He advised me to send one of the stories, The Coon, to Andries Oliphant, editor of Staffrider, an English literary magazine. The Coon is a short-story set in apartheid days. It relates the ambitions of a ‘Coloured’ teacher in ‘lowly’ District Six who tries his utmost to be accepted by the ‘Coloured’ neo-political socialites of uppity Walmer Estate, an upmarket ‘Coloured’ suburb on the slopes of nearby Devil’s Peak. He despises the annual New Year’s minstrel ‘Coon’ carnival of Cape Town as base and degrading but, in the end, he has to decide what sincerity is all about. The story also touched on snippets of the real-life shenanigans of a political ‘movement’, ostensibly fighting in ‘the struggle’ for political freedom, and how some of their well-liquored members caroused in the basement flat of my aunt’s Walmer Estate home.

The Coon was published in 1990 in Staffrider. And then it got a life of its own. It was republished in an anthology of South African short stories: Sounding Wings, (Maskew Miller, 1994). It has been translated into Afrikaans, made into a comic book (Raven Press) and also adapted by Chris van Wyk (Viva Books, 1999) as a reader for adult first-time readers. Another short story, It’s a sin to light a candle in the dark, tells of a young boy, raised in a tinshack in Crossroads squatter camp, who cannot finish his homework on a Sunday evening because there is no paraffin in the lamp and no candle to provide light. The father goes to the local shop to buy a candle but a white apartheid policeman is also in the shop. The Nationalist government’s law, allegedly based on the Dutch Reformed Church’s biblical Sabbath dictums, prohibited the sale of candles on Sundays. This makes for a tense situation of drama and intrigue. An act of savage humiliation ensues. It will shortly be published in school books. Ominously, some currently ‘politically incorrect’ words in the story are to be deleted (redacted?), despite the fact that it would significantly detract from the dramatic and historic impact of the narrative. Bizarrely, when studying for my final 1963 medicine exams at Jagger Library, UCT, I got hooked onto reading plays such as William Inge’s Bus Stop and Teahouse of the August Moon. Since then, I’ve watched many plays, and even wrote some dismal ones.

The Red Disa, Dr D’arcy’s output after attending a workshop for new playwrights would have been staged at Artscape Theatre in Cape Town but, due to lack of funds, it was only presented as a staged reading with actors from the popular TV soapie, Sewende Laan. Photo SUPPLIED

These I sent to playwrights enclosing a R50 note in the manuscript for them to read and assess. Fifty Rand was substantial in those days. Sad to say, their comments were usually negative. So, in 2005, I attended a playwriting workshop at Artscape for new playwrights. My effort, The Red Disa, had a staged-reading at Artscape, directed by Peter Braaf with professional actors from the TV soapie, Sewende Laan. The Red Disa would have had a full staging that year but the National Lotto failed to deliver enough money to Artscape Theatre. Reaction to seeing one’s own created characters come alive on stage is a gratifying, emotional experience. The Red Disa, a family drama, plays out after the protagonist is subjected to a terrifying ordeal. (It is based on a true incident.) A male teacher in one of the housing estates around Cape Town chides an unruly girl in his class. She scoots out and returns with her gangster brother who sneers at the dark-skinned teacher for ‘thinking that he is white’ (Jy dink jy’s wit). Threatening physical harm, the gangster paints the teacher’s face with white oil-paint that burns his skin. A colleague takes the teacher home where a family drama of another kind unfolds. The climax is startling. My play, Samson, the storyteller, was selected in a recent play-writing competition and published in Happy Snappy Plays for school children. This play tells the stories of several slave children, particularly how they were enslaved by the Dutch colonialists and transported to the ironically named Cape of Good Hope. A more dark monologue about discarded ‘teen-babies’, Life comes in a black plastic bag, was

selected in competition and will be published in December. In the story, high school pupil, Precious, finds a baby in a black plastic bag at school. She instantly bonds with the baby. What is she to do? My favourite play? It must be The Island, workshopped by Athol Fugard, John Kani and Vincent Nshona. I saw the original cast production at the Baxter Theatre many years ago. The scene where, imprisoned on Robben Island, John Kani’s character telephones his wife, Princess, using an old rusted fishtin was emotionally heartwrenching. Unforgettable! It won them a Tony on Broadway, New York. The Island is usually doublebilled with Sizwe Banzi is Dead. In this play a dead man’s identity book – the apartheid dompas with a precious work-permit to work in a non-Black area – assumes a new life. During apartheid it was illegal for wives and families of migrant Black labourers to live with them in the Western Cape. Sizwe Banzi recalls a workstint I did at Langa Medical Clinic in a local ‘Black Location’. Frequently, we, Black doctors, wrote letters to the Bantu Affairs Department certifying that many of the Black male patients were ‘very sick’ and that it was imperative for their wives and children to get permits for them to travel from the Transkei to visit their husbands and fathers for a few weeks. It was illegal for us to do that, and it could have had serious consequences for us but apartheid was an illegitimate, unethical and inhumane policy. Short stories and plays are entertainments to be enjoyed at all levels. Bonus-wise they can be recalled and relished like cows rechewing the cud. But there are other dramatic accounts out there to be savoured but that’s for next time.

The short story It’s a sin to light a candle in the dark, tells of a young boy in a Crossroads squatter camp who cannot finish his homework on a Sunday evening because there is no paraffin in the lamp and no candle to provide light. When the father goes to the shop to buy a candle, a white apartheid policeman is in the shop. The ‘White’ government’s law prohibited the sale of candles on Sundays and an act of savage humiliation ensues. Photo SUPPLIED Muslim Views

Muslim Views . December 2013

sPOrTs-TALk Fitness, fun and giving is as close as Ommiedraai YUNUS OMAR HE Loneliness of the Long Distance Runner, which won Allan Sillitoe the Hawthornden Prize in 1959, is considered a classic. But the warmth of those bright orange tops speaks of a far different running experience for a running and athletic club that is now a feature of Cape and national road races. It’s all a bit faster than a Sunday morning hike but it’s from hiking that Ommiedraai Friends Athletic Club was born. Formed in 2008, and confirmed as members of Western Province Athletics in April, 2010, Ommiedraai Friends Athletic Club (OFAC), or simply ‘Ommiedraai’, is formally on the road-race map. The club’s name, Ommiedraai, is an Afrikaans term to indicate something is ‘just around the corner’. In other words, it’s something close, familiar and welcoming. Capetonians, and sports-lovers across South Africa, will know the home of Primrose rugby and cricket: Rosmead Sports Ground, near Kenilworth Centre. Part of the Ommiedraai ethos is ‘caring’, and a few of the causes its members contribute to (from their own pockets) are Beit-

(Above) Ommiedraai runners, from left, Zaheer Alexander, Rayyan Arnold, Tawfiq Adams and Abdul-Malik Karriem enjoy the tough but magnifcent Chapmans Photo MOEGSIEN EBRAHIM Peak 21.1km race. (Right) Ommiedraai athlete, Lwando Makhasi, is pictured finishing in the top three in the Junior Category of the prestigious Jive Slave Route 10km run in 2012, hosted by Itheko. Photo SUPPLIED

ul Amaan (for older citizens), the Flamingo breast cancer project, and the Charity in Motion pro-

ject, an initiative of Teddy Govender, Ommiedraai member, whose charity runs have seen great suc-

cess in a relationship with community radio-station Voice of the Cape’s bursary fund. So what’s next for a club with more than 150 registered athletes who have participated in internationally famous races such as the Two Oceans and Comrades? Well, it’s the planning of the inaugural Ommiedraai 10km road race and 5km fun run, planned for September, 2014. Ommiedraai club secretary, Mogamat Shahmiegh Allie, indicates that the club trains at Rosmead each Tuesday and Thursday evening at 5.30 p.m. ‘It is imperative for a young

club to ensure a good balance of young and mature membership,’ says Allie, who encourages prospective members to meet members at training sessions, after which membership and related matters can be discussed. If you want to contact Ommiedraai before feeling the grass of Rosmead Sports Ground under your running shoes, you can contact club administrator Ruwayda Christians at ommiedraai@gmail.com, club secretary Shahmieg Allie at sallie@uwc.ac.za, or chairperson Fadl Majiet at fadlmajiet1@gmail.com.

(Left) smiles and grins all round at the Titans 21.1km race, held in November 2013. Photo MOEGSIEN EBRAHIM

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