Muslim Views, December 2015 by Muslim Views

Vol. 29 No. 12

RABI-UL-AWWAL 1437 l DECEMBER 2015

A Sunnah response to the Paris attacks DR AUWAIS RAFUDEEN OW do we think of a Sunnah response to the Paris attacks? Granted, the Sunnah is vast and there are different ways of thinking what such a response should be. Mine is but one such response. What motivated the Paris attacks? Clearly it was anger, Isis anger at the role of the French in the Middle East; and the underlying anger of young French of North African origin at a society that refuses to regard them as real equals. And then there was the anger rightly felt by many Muslims at the media coverage of the event. It appeared that Parisian lives – mostly white lives – were privileged over brown and black ones that have died because of Isis or Boko Haram atrocities. And then there is also the justified exasperation of Muslims – an exasperation that can easily turn into anger – at the seeming inability by the West to realise that it shares a large responsibility for the current unfolding of events. And so, abominable as the actions may be, they should not be surprised when their sins come back to haunt them at home. And the result of this anger is a lack of empathy: you don’t care about our people so why should we care about yours? To a certain extent such a reaction is natural. It’s part of human nature to react this way and, if the Sunnah is anything, it is embedded in an understanding of this nature. And a lot of this reaction is, of course, really an appeal to justice: help create a truly just world, it says to the West, and then we all can be less worried about such attacks happening again. And justice is an underlying principle of the Sunnah. So, to a certain extent, we can perhaps speak of ‘righteous anger’. But anger, even righteous anger, is not the default position of the Sunnah. On the contrary, and no matter how understandable such reactions may be, the Prophet, peace be upon him, is very clear as to the default: ‘Don’t become angry.’ This is a remarkable statement. The Prophet (SAW) is ordering us to fight that innate and immediate anger within all of us that can be so easily be sparked by the cir-

The ‘rampies sny’ ceremonies at the Cape are fragrant and colourful. Women gather in mosques to chop and scent lemon leaves and flowers before placing them in sachets. These are then offered to the people who attend the Moulood celebrations. The above image is of the ceremony at Masjidul Quds, in Gatesville, in January 2015 (Moulood 1436). Photo ISGAAK EBRAHIM

cumstances around us. We are not to regard this anger as natural. We have no right to instinctually act on it. The Prophet (SAW) is asking us to exchange our lower self – and anger thrives in the lower self – for a higher one, where anger is kept firmly under control. This requires us to take recourse to the virtues of patience, forbearance and strong determination to take the high road at all times – virtues that are cultivated by prayer and entreaty to Allah, among other practices. The road is not easy. It, seemingly, offers no immediate

rewards, no quick victories. It gave no spectacular resistance. But it was the road taken by the Holy Prophet in Makkah, at a time of tremendous persecution. And its rewards came to be seen in due course: it fundamentally changed character, it built people of tremendous beauty; indeed, it built the greatest generation in the history of humankind. And so it was the same beauty that shone through when the Prophetic mission achieved temporal triumph in Madinah: the real triumph was the creation of that beauty, not the dominion over Arabia.

Beauty is the benchmark of the Sunnah. When something is spiritually ugly and repulsive, such as the killing of civilians, whoever they may be, it is far from the Sunnah. When we create ‘us versus them’ categories, when our initial righteous anger translates into lack of pity for others, we are very far from the Sunnah. We need to reclaim, we need to listen carefully, to the default position on anger. We need to continue nurturing institutions where this default position is taught, where it is imbibed, and so, where we nurture human beings who deal beautifully with

one another. We cannot be defined by the injustice of others. In the end, we are them and they are us. Their injustice does not bring them any final triumph nor will retaliatory injustice – the product of anger – bring any victory. We need to transcend both and the Sunnah, which has proven that we can transform the hardest of hearts by restraining our anger, triggering the capacity for true change in all of us. Dr Auwais Rafudeen is Senior Lecturer, Department of Religious Studies and Arabic at University of South Africa.

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Muslim Views . December 2015

The economics of Hajj and Umrah

FTER the annual Hajj, the Umrah sustains pilgrimage to Makkah and Madinah throughout the year, until the next Hajj season. Of an estimated two billion Muslims in the world, the Hajj currently accommodates a limited number of pilgrims per annum. For the past ten years, the average number of pilgrims for Hajj has been almost 2,5 million. The highest number officially recorded by the Saudis is 3,16 million in 2012. According to economists, the Saudi Kingdom’s revenue from ‘religious tourism’ services is estimated at $16,5 billion. In 2014, Hajj revenue alone accounted for $8,5 billion of this industry. Therefore, Umrah makes up a significant share of the religious tourism revenue. Religious pilgrimage is one of the major sectors of Saudi Arabia’s non-oil economy, comprising three per cent of gross domestic product (GDP). Consequently, many domestic and international hospitality firms operating in Saudi Arabia have dedicated religious tourism brands and chains. The only barrier to the number of pilgrims permitted for Hajj and Umrah, each year, is the physical capacity of the holy sites during the course of a large-scale expansion programme. If we were to assume, naïvely, that the Saudi government sincerely provides infrastructure for the devotional obligations of the world’s Muslims then we would be witness to an expansion programme of quite a different order.

We would witness the kind of infrastructure that is affordable, inclusive and consistent with the needs of the majority of pilgrims. We would see the kind of development that reflects sensitivity to the diversity of peoples and the universality of humankind in the House of Islam. Instead, we are witnessing aggressive development of elite, exclusive and extravagant hotels. The world’s leading brands in the hotel industry have scrambled to the holy sites for a piece of the prime real estate pie. The sacred precincts of the Haram have become the focus of untrammelled capitalist enterprises. Hajj packages in the UK in the order of ‘4-Star Deluxe’ and ‘5-Star Super Deluxe’ are sold to extraordinarily wealthy Hajj pilgrims willing to pay between R80 000 and R100 000 per person. The places closest to the Holy Haram attract greatest value in terms of real estate revenue. The Saudi policy, therefore, is clearly a prioritisation of commercial value above spiritual value in respect of access to the Haram by pilgrims. The rapid expansion of exclusive, high-rise developments around the Haram effectively forces poor pilgrims further away. While none of this makes spiritual or moral sense, it certainly makes business sense, particularly in a macro-economic context. The Saudi monarchy is well aware that the volatility in the global oil markets and the finite nature of this non-renewable resource means that they have to find a substitute for declining oil revenues. According to a South African Hajj and Umrah operator, the lesser pilgrimage is becoming more lucrative than the greater one because the Hajj is essentially an annual, ten-day ritual, whereas the Umrah offers greater opportunities for revenue over a longer period. Given this tourism model of the pilgrimage, it is not surprising that local Hajj and Umrah operators, like others over the world, are likely to be driven by a profit motive. The model is, fundamentally, at odds with the ethic of simplicity of the Hajj and the Umrah. The essence of the pilgrimage draws the believer from a concern with worldliness to a contemplation of the hereafter. The Saudi expansion project contradicts this sacred purpose.

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Lessons from the sirah for our struggle against corruption IMAM DR ABDUL RASHIED OMAR oulood-al-Nabi should be used as an opportunity to re-acquaint ourselves with, and to derive inspiration and guidance from, the life story (seerah) of the Prophet Muhammad (SAW). In this article, I would like to examine what lessons we can obtain from the seerah for our struggle against the scourge of corruption. It might be expedient to begin by defining corruption from the point of view of the primary source of Islamic guidance, the Glorious Quran. The Quran uses the Arabic word ‘fasad’ as an equivalent for corruption. Fasad and its derivatives are used fifty times in various places of the Quran. For example, in Surah al-Rum, Allah, the Sublime proclaims: ‘Corruption is flourishing in the land and in the sea as a consequence of the people’s deeds; Allah makes them taste some of the consequences of their own actions so that they may turn back from corruption.’ (30:41) Fasad is a rich and multivocal term, which refers to corruption as that ‘which arises from disturbing the balance of justice (mizan) by greed, selfinterest and deception’. Fasad can occur in different spheres of human life, including the personal, social, economic and political. On the basis of the Quranic exposition of fasad, I would like to define corruption as an abuse of trust and power that manifests itself horizontally across public and private sectors and, vertically, from the state and corporate elite down to everyday citizens. Corruption entails benefiting materially or gaining unfair power privileges, and could take the form of bribery, patronage, nepotism, embezzlement and the abuse of public property. The Prophet Muhammad (SAW) exemplified the teachings contained in the Quran. Small wonder his wife, Ayesha, described his character as an embodiment of the Quran (Musnad of Ahmad). The following prophetic traditions (hadith) encapsulate his teachings on corruption. Abdullah ibn Amr narrated that the Prophet (SAW) ‘cursed the one who offers the bribe and the one who receives it’ (Jami’atTirmidhi, Ahmad & Ibn Hibban). In a more comprehensive but lesser known hadith, Thawban said; ‘The Messenger of Allah cursed the one who offers the bribe, the one who receives it and the one who arranges it.’ (Ahmad, al-Hakim and Tabarani) In the hadith, the last mentioned individual to be cursed, i.e. ar-ra’ish, is that person who becomes a link or gobetween among those who take and those who give a bribe. Such an individual, according to this

hadith, is to be regarded as equally guilty of corruption. Here, the Prophet (SAW) is reminding us that corruption is not limited to public institutions or solitary perpetrators who are caught out in acts of corruption but, often, also involves complicit parties who escape culpability. In another instructive hadith, the Prophet (SAW) warns especially those charged with administering public money, in this case collecting people’s alms taxes, not to abuse their authority by coveting socalled gifts. The Companion Abu Hamid al-Sa’idi informs us that the Prophet (SAW) had employed a man named Ibn alLatiba, from the tribe of Bani Asad, to collect alms. On his return, Ibn al-Latiba told the Prophet (SAW): ‘This is for you and this was gifted to me.’ On hearing this, the Prophet (SAW) ascended the pulpit so that everyone could be privy to his teaching. He reprimanded Ibn al-Latiba by saying that whoever behaves in this manner, i.e. coveting gifts while collecting alms taxes, will be harshly judged on the Day of Resurrection. He emphasised this message by raising his hands high and by asking his audience three times if they had clearly understood the message he had conveyed. (Sahih al-Bukhari) The lessons from the seerah are crystal clear: First, corruption is not merely confined to those who take or give bribes but also those who facilitate it in whatever way or form. Second, those in positions of authority need to be extra careful and scrupulous in making sure that they do not procure undeserving benefits and gifts from their perches of power. The proliferation of bribery in a society leads to corruption, unjust decisions are made, undeserving persons are appointed to positions and deserving ones are passed over, and a culture of greed permeates the society. In conclusion, at this special time of Rabi-ul-Awwal, when we re-dedicate our lives to following in the noble footsteps of our spiritual guide, Prophet Muhammad (SAW), we need to embrace the universal ethics expounded in the seerah and infuse it into our struggle against the scourge of corruption. We can no longer afford to remain mute in the face of endemic corruption. Our silence and indifference render us accomplices in the crime of corruption. We need to muster the courage to speak out unequivocally and in unison against the growing corruption trend in South Africa and the world. Imam Dr A Rashied Omar is the imam at Claremont Main Road Mosque, in Claremont, Cape Town, and was chairperson of the Western Cape Religious Leaders’ Forum when it launched its Anti-Corruption Campaign in August, 2012.

It was narrated from ‘Abdullah bin ‘Amr that the Messenger of Allah (SAW) said: The curse of Allah is upon the one who offers a bribe and the one who takes it. (Ibn-Majah and Al-Tirmidhi)

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Muslim Views . December 2015

Reading the road to prophethood SHAFIQ MORTON

IN the Jordanian desert, north, towards the Hijaz, there is a Roman road. Brushed by the sand, its paving is in remarkable condition. But, in Jordan, where there are hundreds of archaeological sites, an old road, over a thousand years old, is not that big a deal. I was shown this bit of timeless master engineering en-route to ancient Bostra, where there is a Buttum tree under which a 12year-old Muhammad (SAW) sat over 1 400 years ago. This was when he journeyed to Sham with a caravan led by Abu Talib, his uncle, and Bahira, the monk, then recognised him as a prophet. The reason I remember this road is because it is where the Prophet (SAW) once walked. And while the Buttum tree is a surviving ‘Companion’, this road is one of the last physical vestiges there is of the Prophet’s (SAW) existence in our bleak Wahhabi epoch. I have often thought of that road, now wandering into the sandy wastes of a forgotten trail. Metaphorically, it certainly has its message but what I think it tells us is that the Prophet (SAW) had a life before prophethood, and that this must, surely, have influenced his later actions. And while the Quran is resplendent with examples – provided by Qadi Iyad in his Ash Shifa’a – of the acute facilities prophets are born with, I’m convinced that their environments would have played a critical role in their make-up.

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… I do feel that most conventional teachings often ignore the early years – which is surely the context, the scene-setter, as it were, that raises the real questions of the seerah or Prophetic biography A prophet’s primary purpose is to deliver a message – and crucial to this task would be an understanding of to whom that message would have to be delivered. A criticism that I have of Moulood celebrations is that, each year, the Prophet (SAW) is dragged out of an abstract ether and recreated, often in a crude and fanciful form. What I mean is that there is never any context as to who exactly is Muhammad (SAW). Context is the key that unlocks history, not sentiment. In the 21st century – which is a fragile era – idealised, one-dimensional prophetic caricatures can only serve the extremists and fuel the sceptics, such as Richard Dawkins, who snort that we believe in a man who rode a winged horse. Nonetheless, a question of context is: was it prophethood or was it just the message of the Quran that was brought down in Ramadaan? Was the Hira experience on the Mount of Light, then, the eleva-

tion of an already prophetic personality to that of a Messenger, the mantle moving from ‘Ya Nabi’ to ‘Ya Rasul’? Of course, it’s just a question but I do feel that most conventional teachings often ignore the early years – which is surely the context, the scene-setter, as it were, that raises the real questions of the seerah or Prophetic biography. That is why this lonely Roman road in Jordan is so important to me. Every time I think of it, it helps me to understand for myself who the Prophet (SAW) really was. But, before I get to it in further detail, there is also another road that must be mentioned. This is the path to Madinah that the Prophet (SAW) took as a child with his mother, Aminah, to meet her Khazraj cousins. There, the six-year-old boy learnt to swim and fly kites, showing the Prophet (SAW) at an early stage the value of play and leisure – and immediately raising the question as to why extremists hate kites.

Aminah, may Allah bless her, died en-route to Makkah after their visit, and was buried at Abwa. How many of us see her grave as a powerful, if not underestimated, matriarchal symbol? The Prophet (SAW) might have been orphaned young but, already, several women had been seminal influences in his life, his wet-nurse, Halimah, his slavegirl, Barakah, and his mother, Aminah. Not only would his orphanhood have imbued him with an understanding of human vulnerability, it would have made him realise the value of compassion – qualities these women, in his early years, would have shown. If one observes his monogamous 25 years with Khadijah, his first wife, and her influence as friend, lover and counsellor (and was she not the first Muslim?), it becomes a travesty that so many contemporary scholars ignore the hugely significant ‘feminine side’ of the seerah. How could this not have influenced Muhammad (SAW), the Messenger?

But, back to the Bostra road and the Makkan caravans. As part of these caravans, the young Prophet (SAW) would have learnt a lot about business: he would have learnt how to negotiate, how to handle money, how to deal with people, how to cope with contrasting cultures and how to understand the value of contracts. I’m convinced, for example, that these experiences informed his strategy on the Treaty of Hudaibiyya, which led to the conquest of Makkah. Travel is the university of life and, as such, I resent the simplistic notion that the Prophet (SAW) was ‘illiterate’, a kind of autistic tabula rasa, a blank slate, when he received the first Quranic revelation. The Prophet (SAW) was unlettered, yes, but he wasn’t ‘illiterate’. There is a huge difference. The Prophet (SAW) understood the metaphor of language; in fact, he was master of dialect (yet another caravan influence?) and could speak to different tribes in their own idiom. This is certainly not the discourse of an ‘illiterate’ man whose speech was described by Umm Ma’bad as a ‘string of pearls’. My point is that life – the road – taught the Prophet what we would call ‘heart knowledge’ and innate wisdom because, when Angel Jibril came to him with the first verses of the Quran, at the age of 40, he was already literate in terms of worldly matters. What the Quran did to him – an unlettered man in reading and writing but not illiterate in experience, compassion, instinct and essential sagacity – was to give him the spirit of ‘iqra’, the literacy of the universe.

Muslim Views . December 2015

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Muslim Views . December 2015

‘If you put the Sunnah before mercy you have lost both’ MASNOENAH KAMALIE

SHAIKH Abdul Hakim Murad, the dean of Cambridge Muslim College, Director of Studies at Wolfson College and the Shaikh Zayed Lecturer in Islamic Studies at Cambridge University, is known for his thought-provoking social media posts, @Contentions. The posts aim at encouraging Muslims to do as the Quran commands: to reflect and ponder on their state in this world and their ultimate state in the hereafter. Shaikh Murad recently posted the title used for this article. His post, as always, attained its objective in getting me to think about my faith, my beloved Prophet (SAW) and my understanding of him (SAW) and his (SAW) Sunnah. Murad’s post comes at a time when Islam is being presented in the media as a merciless faith – a misrepresentation that Muslims and non-Muslims alike, from across the globe, strongly contest. A Muslim’s faith is founded on belief in Allah SWT and His final messenger, Muhammad (SAW). Muslims are taught, from a young age, what it means to be a believer. They are taught to worship one God, to obey His commands and to follow the example of His prophet. Following his (SAW) example means implementing his (SAW) Sunnah, correctly. Shaikh Murad urges one to reflect on the correct implementation of the Sunnah, which translates into one’s expression of love for the Prophet Muhammad (SAW). His recent contention compelled me to conclude that any

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Furthermore, the Quran reminds us that the best example to follow, in attaining the quality of mercy, is that of the Prophet (SAW): ‘Certainly you (O Muslims) have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the Last Day, and remembers Allah much.’ (33:21) action executed in the name of Islam, claiming to be that of the Sunnah of the Prophet Muhammad (SAW) but is without mercy, cannot be justifiably so claimed. The one who makes such a claim and justification has lost perspective of the Sunnah, has lost perspective of who the Prophet Muhammad (SAW) is and what it means to claim to love him. One needn’t look very far to understand the above for Allah SWT says of the Prophet Muhammad (SAW): ‘And We have not sent you (O Prophet) but as a mercy to the nations (rahmah lilalamin).’ (21:107) ‘Thus it is by Allah’s mercy that you are gentle to them. And if you had been rough, hardhearted, they would certainly have dispersed from around you.’ (3:159) And he (SAW) verifies the kalam of Allah SWT when, as reported in Sahih Muslim, he was asked, ‘Invoke a curse upon the idol worshippers,’ he replied, ‘I have not been sent as the invoker of curse but I have been sent as a mercy.’

Furthermore, the Quran reminds us that the best example to follow, in attaining the quality of mercy, is that of the Prophet (SAW): ‘Certainly you (O Muslims) have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the Last Day, and remembers Allah much.’ (33:21) In order to attain this quality of mercy, and implement it, one has to understand it, one has to know what it means. In essence, Muhammad (SAW) was a blessing, an act of divine favour or compassion, sent to inspire people from darkness to light, from ignorance to cognizance, from merciless to merciful, from uncivilised to humane. Mercy is synonymous with qualities such as leniency, compassion, forgiveness, kindness, sympathy, tolerance and magnanimity. Allah SWT is known as the Most Merciful, and it is befitting that His Prophet (SAW) be sent as a mercy to mankind. His (SAW) mercy is that he came to teach humanity how to attain closeness to Allah SWT and how to live in this life so that one may enjoy the spoils of the afterlife.

His mission of mercy was to call people to pray, fast and give charity, and to teach that one’s faith in Allah should also influence one’s conduct towards others. He said: ‘The best of you are they who have the best character.’ Many sayings of the Prophet (SAW) emphasise the relationship between belief and action, for example: ‘Whoever believes in Allah and the Last Day should not hurt his neighbour, and whoever believes in Allah and the Last Day, should serve his guest generously, and whoever believes in Allah and the Last Day, should speak what is good or keep quiet.’ And he (SAW) taught people to show mercy and to respect each other when he reminded that, ‘He who does not show mercy to others, will not be shown mercy.’ Of his mercy was that he taught us forgiveness. The Prophet (SAW) was the most forbearing of all people, and the kindest. If someone mistreated him, he would exonerate him, and the harsher a person was, the more patient he would become. He was immensely merciful and forgiving, especially when he

had the upper hand and the power to retaliate. Prophet Muhammad (SAW) was all for forgiveness and no amount of crime or belligerence against him was too great to be forgiven by him. He taught that all humans are equal in the sight of God when he said: ‘All humanity is from Adam and Adam is from clay. There is no superiority for an Arab over a non-Arab nor for a black over a white; except through piety… Allah does not judge you according to your appearance and your wealth but He looks at your hearts and looks into your deeds.’ This is the mercy and blessing celebrated by Muslims all over the world when they reflect on their fortune of having come to know Muhammad (SAW). This what they celebrate daily when properly implementing his Sunnah. This is what they reflect upon and celebrate when they commemorate his birth. Masnoenah Kamalie is a lecturer and Examinations and Student Records Officer at International Peace College South Africa (Ipsa).

Muslim Views . December 2015

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Muslim Views . December 2015

Moulood celebrations at the Cape DR HOOSAIN EBRAHIM

UNDOUBTEDLY, one of the most auspicious occasions in the lives of Muslims is the 12th of Rabi-ul-Awwal, which marks the birth date of Nabi Muhammad (SAW). Muslims celebrate this joyus event of the noble birth globally, every year, with honour and passion. In this article, we will be focusing on the manner in which Muslims in the Cape celebrate Moulood, and not debate about whether it should be celebrated or not. This celebration is a contentious issue and it seems that, annually, no consensus is met. We will also present an overview of the adherence of the Quranic injunctions and will conclude with advice for the organisers of Moulood. The most significant feature at the Cape is the assembly of families at mosques and, nowadays, at stadiums. Females gather at mosques, usually in the afternoon, dressed in colourful attire, preparing the rampies (a scented mixture of chopped lemon tree leaves and flowers), while, at madrasahs, teachers speak on the significance of this occasion. At these venues, shaikhs and imams educate people about the life (seerah) of the Prophet (SAW). This festive spirit reaches its climax when religious dignitaries address thousands of people. The memorable occasion commences with Quranic recitals after which learners from various madrasahs render dhikr and qasidahs. Finally, everyone participates in the popular poems read from the Ruwayats of Barzanji,

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salawat and, thereafter, a closing duah. There is sufficient evidence that the Prophet (SAW) himself expressed delight in the observance of his moulood. This is obvious in his remark to his Companions who kept fast on Mondays, the day of his birth. The Companions who had observed the fast for the joy and

happiness of that momentous day, were told by the Prophet (SAW) that Allah would grant them a tremendous reward for having observed the moulood in the manner they had done. While participating in Moulood celebrations, there is a need to be conscious of chapter 33, verse 22, where Allah says, ‘You have in the Messenger of

Allah an excellent exemplar…’ with the intention of emulating the practice of Muhammad (SAW). The celebration of Moulood would be ineffective if the following text of the Quran is not adhered to: ‘And whatever the Messenger gives you, accept it, and whatever he forbids you, abstain (therefrom)…’ (9:7) We are experiencing major problems with the character of some of our youth, and Nabi Muhammad (SAW) made it clear that we should emulate him when he said: ‘I was mainly sent to perfect the noblest of character.’ Thus, the noblest of character was afforded to the Prophet (SAW) when Allah says in Surah Qalam: ‘And surely thou hast sublime morals.’ Celebrating the birth of Muhammad (SAW) simply means we love and are conscious of Nabi Muhammad (SAW) so let us look at the following ayah: ‘If you love Allah, follow me (Muhammad): Allah will love you and grant you protection from your sins. And Allah is forgiving and merciful.’ (30:3) On the cover of The Life of Muhammad, by M H Haykal, chapter 21, verse 107 of the Quran is printed in bold type: ‘And We have not sent thee but as a mercy to the nations.’ This message is important and should be appreciated at all times. We should endeavour to emulate the life of Nabi Muhammad (SAW), share it with others and celebrate it every day of our lives as well. In conclusion, when Moulana Abdul Alim Siddique visited

Dressed for the occasion, a young girl preparing rampies on the afternoon before the celebration of Moulood-un-Nabi, 1436, at Masjidul Quds in Gatesville. Growing up in this tradition, to honour the birth of Allah’s Beloved, she is fully absorbed and takes full interest in this act of love for the Prophet (SAW). Photo ISGAAK EBRAHIM

South Africa twice, he advised that, apart from direct dawah work among indigenous people, Muslims should invite them to their functions to establish cordial relations with them, and, with time, through these social contacts when Muslims should be the exemplars of Islam, these people would be attracted to the faith, as was evident in the history of Islam in different parts of the world. Therefore, the organisers of Moulood celebrations have a great role to play in the new South Africa for spreading the message of Islam (peace), through a peaceful and non-controversial way, by inviting non-Muslims to these functions. They should also appeal to Muslims to bring gifts to the functions – both in cash and kind – that anybody would normally take to somebody’s function. These cash and gifts should be distributed, particularly among needy non-Muslims attending such functions. In this way, non-Muslims, with the qudrah of Allah, could possibly accept this beautiful, peaceful, deen of ours. Dr Ebrahim is a lecturer in Religion Studies, History, Ulum al-Quran and Ilm al-Kalaam at International Peace College South Africa (Ipsa).

Muslim Views . December 2015

Mass Mawlid on Dec 16

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THE media launch of Mass Mawlid 1437 took place at Habibia Soofie Masjid, on November 20. The launch officially announced the venue of Mawlid SA, which will be at Athlone Stadium, starting at 5pm Wednesday December 16. This year’s event will be graced by the legendary Egyptian Qari, Dr Ahmed Naa’ina, the Chief Minister of the State of Perak in Malaysia, Dato Zambry Abdul Kadir, and the head of the Madina Institute, Shaikh Muhammad bin Yahya Al Ninowi. The media launch was accompanied by a ceremonial opening performance by the Habibia Siddique Muslim Brigade, and a celebration of an event that has been faithfully observed by past generations. All supporters are asked to wear white for the event. This year, the organisers are hoping to use not only the pavilion at Athlone Stadium but also its lawns, to enable mass participation in the ‘marathon of qiraah and dhikr’ from 5pm to 9pm. Buses for the event are set to leave from various masajid around Cape Town and volunteers are making preparations in this respect. Mawlid SA is a non-profit organisation and it depends on the generosity of sponsors and food sales at the event to fund its programmes. Further information about Mawlid SA is obtainable at www.mawlidsa.org.

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Muslim Views

Muslim Views . December 2015

Kathrada, a leader who prefers the back bench OCTOBER 15, 2015, marked 26 years since struggle stalwart, Ahmed Kathrada, was released from prison. This means that his time spent in prison, and the years following his release, are now equal. To mark the occasion, he was interviewed by the Ahmed Kathrada Foundation’s Director, Neeshan Balton. ZAAKIRAH VADI captures highlights of that interview in this two-part series.

AS he sits in his lounge at his Killarney flat, Ahmed Kathrada’s memories blur the line between past and present. The police sirens that sound in the background are an eerie reminder of a not too distant past, characterised by arrests of anti-apartheid activists, imprisonment and deaths in detention. On October 15, 1989, five of the eight Rivonia Trialists were released from 26 years of incarceration. They were dropped off outside their houses in police vehicles. They included Walter Sisulu, Ahmed Kathrada, Raymond Mhlaba, Andrew Mlangeni and Elias Motsoaledi. Three of the eight prisoners were released at different times. They were Denis Goldberg, Govan Mbeki and Nelson Mandela. Twenty-six years later, Kathrada’s surroundings are reflective of his days as a prisoner and of that as a free man – both periods now equal in time. Apart from newspapers and a book of poems on Kathrada’s lounge table, the

Muslim Views

Ahmed Kathrada at the ANC National General Council, in Midrand, in October this year. Photo ZAAKIRAH VADI/ AHMED KATHRADA FOUNDATION

Ahmed Kathrada at the Palestinian Walk for Freedom, in Benoni. Photo ZAAKIRAH VADI/ AHMED KATHRADA FOUNDATION

morning lights up an assortment of artefacts and photos that he has displayed. This includes a metal plate, the type he and his fellow inmates would eat from on Robben Island. Kathrada’s relaxed composure reinforces the idea of someone who calmly deals with matters. ‘When prisoners are released, you are examined by the doctor in the morning,’ he explains. ‘In my case, the doctor remarked, “What’s wrong with you? The blood pressure of all your colleagues is up, except yours!”’

The tide of events that followed the release of the five Rivonia Trialists, however, was anything but relaxing. Kathrada says that it is a blur in his mind, strung together with media interviews, rallies, visits from comrades and family, and travelling frequently between Lenasia and Soweto. Perhaps forgetting his ‘notoriety’ as a Rivonia Trialist, he seems surprised that some 5 000 people turned up at a park outside his family home, in Lenasia, to welcome him ‘at such short notice’. He specifically recalls the press conference in Soweto the very day of the release, where he says he conveniently passed on all questions to Sisulu! Kathrada remembers his speech at an FNB Stadium rally some two weeks later, in which he

was highly critical of the Tricameral Parliament. He beams as he narrates the example he used to describe the ludicrous reasoning behind the system. The first ‘governor’ of the Dutch colony at the Cape, Simon van der Stel, would have been in the House of Representatives, as he was a ‘coloured’. His mother would have been in the House of Delegates, as she was of Asian origin, while his father would have been in the ‘white’ House of Assembly. Kathrada, upon his release, was conscious of the importance of maintaining simplicity. ‘One of my relatives wanted to take me in a Jaguar to the rally. I asked him to take me in an ordinary car.’ So who was it that Kathrada wanted to visit first upon his release? He says that Helen Joseph was

a priority, as well as visiting the grave of Suliman ‘Babla’ Saloojee, who was killed in detention. Twenty-six years on, Saloojee’s name still surfaces as someone whom Kathrada dearly misses. He adds that he often thinks about Mandela and Sisulu, along with Ruth First, Bram Fischer, Joe Slovo, ‘Rusty’ Bernstein, Ameen Cajee – who took care of his Kholvad House flat while Kathrada was imprisoned – Nana Sita, ‘Murvy’ Thandray, Maulvi and Yusuf Cachalia, JB Marks, Moses Kotane, ‘Duma’ Nokwe and Lillian Ngoyi. In part two, Vadi looks at the life of Kathrada in the 26 years following his freedom. Vadi is the Communications Officer at the Ahmed Kathrada Foundation.

Muslim Views . December 2015

Street marches for Grand Moulood

SPECIAL CORRESPONDENT

HUNDREDS are set to march through the streets of Cape Town to celebrate the annual Grand Moulood events in South Africa. The marches are organised by the CTIEC (Cape Town Islamic Educational Centre) as part of their Rabi-ul-Awwal Grand Moulood celebrations. The events have become increasingly popular over the past few years in many parts of South Africa. A convoy of vehicles and walkers will make their way through the streets of Cape Town’s Southern Suburbs on January 31, 2015, at 9:30am from the CTIEC Masjidul Kareem Centre in 11th Avenue, Eagle Park. The aim of the march is to spread awareness of the birth of the Holy Prophet (SAW). The colourful procession of flag-bearers will be led by Allama Moulana Sayed Imraan Shah Ziyaee, accompanied by chants in praise of the Prophet (SAW). The juloos (procession) will become a permanent feature on the CTIEC calendar. Sayed Ridhwaan Mohamed, Spokesperson of CTIEC commented, ‘The march will see hundreds of people from across the town turn out to show their love and support for Rasool-Allah (SAW) in a peaceful march.’ The march will end at the Masjidul Kareem Centre where the guests will all be seated for the main lecture and will be served lunch. The march is open to all masjids, madrasahs, organisa-

tions and the general public who wish to attend and experience the beauty of Moulood. South Africans can now prepare themselves for a grand celebration of Moulood in the coming months hosted by the Cape Town Islamic Educational Centre (CTIEC). Each year, the Grand Moulood is celebrated with a number of traditions and different activities, including the recitation of the salawaat, qirah, dhikr, talks about Islamic history and street marches in honour of the Blessed Birth. In the lead-up to the Grand Moulood, the CTIEC holds special sessions dedicated to learning more about the ways of the Prophet. This year’s Grand Moulood events will run from December 23, 2015, to January 31, 2016, in four major cities across South Africa. The events will have different speakers and reciters. Although street marches will be held at certain events only, refreshments/ meals will be served at all the events. The proceedings of the mega events will be covered live around the world through CTIEC Media Division Networks and various national TV networks. For more information on the Grand Moulood events, you may contact Moulana Sayed Imraan Ziyaee, on 082 833 2036, Sayed Ridhwaan Mohamed Ziyaee, on 021 396 2896, or Whatsapp 084 352 1969; alternatively mail admin@ctiec.co.za

Ipsa launches seminal work INTERNATIONAL Peace College South Africa (Ipsa) has just published a translation of one of the seminal works of the late Sayyid Muhammad Alawi alMaliki, one of Makkah’s foremost scholars, and author of over 100 works. Manhaj al-Salaf fi Fahm alNusus (The Way of the True

Salaf) is a powerful testimony of mainstream Islam, and is an eloquent voice against the extremist discourse that has so bedevilled the Muslim community since the rise of Al-Qaeda and Isis. The book, translated by a team of local scholars headed by Dr Auwais Rafudeen and Shaikh Ighsaan Taliep, and edited by

journalist Shafiq Morton, will be on sale at the college and all Islamic bookshops nation-wide. A well-known student of Sayyid al-Maliki, Dr Wasif Kalbi, spoke at the launch of the book, at Azzawia Masjid, in Walmer Estate, Cape Town, and at the Nana Memorial Hall in Crosby, Johannesburg.

Muslim Views

Muslim Views . December 2015

Muslim Views

Muslim Views . December 2015

Sahrawi women call for SA support MAHMOOD SANGLAY

THE World March of Women (WMW) held a seminar in solidarity with the women of Western Sahara at the District Six Museum Homecoming Centre, on November 6, 2015. WMW is an international feminist movement working towards eradicating the root causes of poverty and violence against women. The Sahrawi Arab Democratic Republic (SADR) is an occupied country in the Western Sahara. It claims sovereignty over the entire territory of Western Sahara, a former Spanish colony. However, about 80 per cent of this region is currently occupied by Morocco. Hence, the Sahrawi people are in struggle against Morocco for independence. The territory occupied by Morocco includes that of the SADR capital, Laayoune. The SADR also shares borders with Mauritania and Algeria. According to Fatma Mehdi Hassam, President of the National Union of Sahrawi Women, their struggle has been on the agenda of the United Nations Security Council for more than 24 years, and the SADR is the last colony of Africa under foreign occupation. Hassam made an appeal to South Africans to support their struggle for independence. ‘The South African people have also paid this price, and history has made you victorious but you did not achieve this on your own and we will not be able to achieve this on our own,’ she said. The seminar at the District Six Museum was attended by 35 people, mostly women, and Hassam’s talk was accompanied by a video

Wilhelmina Trout, from the World March for Women (WMW), addresses the audience at the District Six Museum Homecoming Centre, on November 6. Seated, from left, are women’s rights activists Nzira de Deus, from Mozambique and Fatma Mehdi Hassam, from the SADR. De Deus and Nyampinga attended the seminar in solidarity with WMW. Photo MAHMOOD SANGLAY

which showed the suffering of especially the women in the SADR. Horrific footage and images taken in Laayoune, in April 2013, shows the public assault of civilian women by Moroccan security forces. Their crime was holding up the Sahrawi flag. Her presentation was met with intermittent sighs of distress and anguish from members of the audience who watched the video showing the brutality of Moroccan soldiers against Sahrawi women. Hassam’s narrative was also presented at a pre-khutbah talk at Claremont Main Road Masjid, on November 6. It was an emotional one in which she paused to fight back her tears. The Sahrawi people were largely nomadic until they were first colonised by the

Spanish from 1884 until 1976. From the 1950s, their calls for national independence were suppressed even after the International Court of Justice, in 1976, intervened and recognised their right to a referendum for self-determination. Hassam says Morocco, today, opposes a referendum because the overwhelming majority of Sahrawis want independence. In 1975, a year prior to liberation from Spanish occupation, Morocco invaded Western Sahara from the north, and Mauritania from the south. Hassam says it was a war of extermination because chemical weapons were used. Vast numbers of Sahrawis fled, including Hassam. Currently, 200 000 Sahrawi refugees are in Algeria. Spain was complicit in this invasion, and the occupation of the SADR today is supported by France and the USA politically, economically and militarily. Those who could not escape to the desert now live under occupation. The human rights abuses against the Sahrawis have been well documented by Human Rights Watch and Amnesty International. The people of the SADR are divided by a 2 700 km long military wall, known as the Berm. The length of the wall is peppered with landmines, even though there is a ceasefire in place. It also separates families, like the wall in Palestine. ‘Everyone knows of the Berlin wall, everyone knows of the wall cutting across Palestine but hardly anyone has heard of the wall cutting across Western Sahara,’ says Hassam. Sahrawi women organise a march to the wall every year, asking for the ‘peace

This map of the Sahrawi Arab Democratic Republic (SADR) shows the 2 700 km wall (indicated by the red line) which separates the territory occupied by Morocco in the west and the area controlled by the SADR government in the Source: Wikipedia east.

process’ to include a dismantling of this military wall and a clearance of the landmines. The nature of war and exile forced the Sahrawi men to the frontlines of the conflict while the women stayed in the camps. It is the women who built the governance structures and civil services. They are largely responsible for the health, education and administration of the SADR. The women of the SADR have imagined a model of society in Arab culture in which all women and men are free and have equal opportunities, while conserving the traditional values. Sahrawi women occupy close to 85 per cent of administrative positions of

SA’s first Halaal guesthouse turns eighteen ESTABLISHED in October 1997, Suburban Lodge is the brainchild of Fatieg Behardien, his wife Fairuz and her sister, Dr Faiza Toefy. In 1996, Fatieg searched for Halaal lodging for his Malaysian business partners but could not find any. They then realised they had discovered a business opportunity. ‘We started with a four-bedroom house in Fourth Avenue, Rondebosch East, in October 1997. Our initial focus was the international market but due to domestic demand by the end of 1998, we opened a second lodge at 15 Sixth Avenue.’ According to Fatieg, they were then told by Satour that Suburban Lodge was the first official Halaal guesthouse in South Africa. ‘We take pride in providing true Cape Malay hospitality and cuisine,’ says Fatieg. The lodge is a triple-storey building with eight en-suite bedrooms, accommodating up to 20 guests. The rooms are tastefully furnished, with a range of complimentary features, including wi-fi. There are two lounges, a dedicated breakfast area and panoramic views. The location is in proximity to three golf courses, Newlands Stadium, Athlone Stadium, malls, restaurants, UCT, Cape Town International Airport and the city centre. The first lodge in Fourth Avenue was sold as a going concern in 2004, enabling the owners to concentrate on the bigger establishment and the conference centre in Sixth Avenue. This establishment is now being upgraded for the December holiday season. The lodge has the first conference centre owned by historically disadvantaged individuals (HDI’s). The facility can host up to 40 delegates, boardroom style, and 80 delegates, theatre style. As a Muslim-owned business, the lodge is strictly Halaal and, therefore, no alcohol Muslim Views

the SADR, 75 per cent in education and 90 per cent in health care. There are four women ministers in government, one female governor of a province, five women in the leadership of the Front and 31 per cent of parliamentarians are women. The seminar was also attended by retired judge Essa Moosa, as a representative of the Kurdish Human Rights Action Group. He expressed solidarity with the Sahrawi people and said that what the Kurdish, the Palestinian and the Sahrawi people have in common is a struggle for selfdetermination, resistance against colonialism and confronting the consequences of decolonisation.

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is allowed on the premises. Suburban Lodge pioneered the local Halaal hospitality business, and this criterion posed the challenge of an untested niche in the market. Doomsayers predicted the failure of the business due to its strict adherence to Halaal standards. And, in the absence of mentors or government support, the owners were confronted by unprecedented challenges. ‘This made us even more determined to continue but, more importantly, we were not prepared to compromise our values and principles. Our clients from all different religions and cultures have come to know and respect the rules of the lodge, and have remained loyal guests over the years,’ says Fatieg. Through the years, Suburban Lodge has hosted many famous people, like Yusuf Islam, The Earth Walker and The Tallest Man, and hosted dinners for Premiers Ebrahim Rasool and Helen Zille, to name a few. The lodge has also been on all the provincial government’s lists of pilot projects for entrepreneurs, and co-operated with them in presenting training for the tourism industry. The lodge has been instrumental in mentoring and assisting other entrepreneurs to open their own guest houses. Suburban Lodge has also been part of the Tsogo Sun Book a Guest House programme for the last four years. Fatieg says he and his partners are committed to a transformation agenda in their business. ‘We use only previously disadvantaged service providers in all our procurement initiatives,’ he says. In addition to his work in the hospitality industry, Fatieg set up a subsidiary in the travel and tourism industry, in 2008. Suburban Travel & Tour Advisors specialises in tours to Indonesia with a view to strengthen historical and cultural bonds between South Africa and Indonesia. Fatieg is confident that their motto ‘Come as a stranger, leave as a friend’ has served them and their clients well, and will continue to do so.

Muslim Views . December 2015

Wits ex-SRC leader talks about student struggle AAISHA DADI-PATEL

FORMER Wits SRC president Shaeera Kalla has told Muslim Views that the most important thing highlighted by the recent Fees Must Fall protests is ‘the power of a mobilised youth to shake the core of an unjust system’. Kalla was one of the leaders of the movement at Wits University, where it was arguably born after students shut down the university by blocking entrances on October 14. ‘This has been an extraordinary year and all that has transpired comes from desperation and anger from young people who have been lied to by a system. ‘From workers’ issues and campaigning for an end to outsourcing, to free education, decolonisation and the symbolic and literal reclamation of university institutions by young people. What’s also come out is the way in which we have refused to accept the labels given to us – for example, ‘the born free’ label – and my term, I think, was a testament to all of these issues which were built up. ‘Before October 14, there was the October 6 movement, before that, there was Rhodes Must Fall, and, in between, there have been protests at UKZN. This has been an extraordinary year in student activism.’ Kalla says that, despite the fact that the government needs to be held accountable for not delivering on promises of free education, universities are also to blame. ‘The values, principles and policies that the government promises us are not being implemented,

Wits ex-SRC leader, Shaeera Kalla looks back on an ‘extraordinary year in student activism’ in an exclusive interview with Muslim Views reporter, Aaisha Dadi-Patel. Photo SUPPLIED

and this is the problem – and the role of the youth is to hold the state accountable and ensure that there is transparency. ‘But universities, who take great pride in having institutional autonomy, are wary to take responsibility to the students who pay exorbitant sums to attend these institutions. And what you find is that people are not competing on an equal level – you have very poor students in the same spaces as very rich ones.’ When it comes to her identity as a Muslim woman, Kalla is vocal about the ways in which this has proven to be challenging in some aspects as she navigates political spaces. ‘Being a woman

in these spaces itself is difficult – when myself or Ulo [Nompendulo Mkatshwa, Kalla’s successor] would speak and address crowds during the protests, there would never be complete silence. ‘But when Mcebo [Dlamini, axed SRC president] spoke, you could hear a pin drop. And there is reasoning behind this – it symbolises the way in which our society is still inherently patriarchal – something we even find within our Muslim communities. ‘A lot of the time, as a Muslim woman, you feel used to this – the way in which you allow others to take credit for your hard work; the way you allow others to dictate the way in which your life

pans out. And that in itself is something you are constantly fighting. ‘I am lucky enough to come from a family that has ‘progressive’ views when it comes to being involved but there are still very many limitations which I know I am not the only one facing. Instances where you are continually asked, “When is this all going to be over,” or told by elders, “enough with the politics, it’s time to settle down now or think about getting married.”’ Something that Kalla highlights is the importance of being cognisant of the role that nonAfrican Muslims from privileged backgrounds – such as Kalla herself – play in this struggle. ‘In the beginning of the protests, there was a stark minority of us but, as it grew, it became popular, it became cool, people wanted to be involved and seen as active. ‘And I’m not criticising that; I think it’s great that people were getting involved and coming in their numbers but this is not your struggle. Placing our role in this struggle into context is very important, knowing and understanding that part of that role is going back into our communities to fix glaringly evident problems. ‘We need to challenge these spaces, and being involved is a way to do that. So these people that got involved later on, that saw this was something, I urge them to continue. This is not a struggle that is over; this is something that is just beginning.’ These ideas of whose struggle it is also brought questions of privilege to the fore. ‘People would say to me, “This doesn’t affect you so why do you care?”

But, as Muslims, concepts of social justice and creating a system where the poor are given a chance are integral to our religion – we know about how systems like capitalism and greed affect and destroy a society, so why are we not more active in challenging them? ‘The way that we see the world is inherently flawed because we only see it as binaries – ‘us vs them’ – and that is something that we need to be challenging as Muslim people. Many of us came here in the first place as refugees so, at what point did we develop this arrogance where we think that we are better than the very people that this land belongs to?’ Kalla is adamant that young Muslim people need to get more involved. ‘We are too complacent because of our standing in community. We are in a compromised position but also in a position to do more. ‘I had an elder tell me that if free education was a reality, the only thing people would be judged by is their academic results. To me, that kind of thinking is absurd. Why should it be any other way? Why should your financial status be a determining factor for how far you go in your life? At what point did we lose our humanity? At what point do we feel like our financial status has to validate us?’ Within Muslim communities, there are a number of issues that need to be dismantled, Kalla says. ‘When do we start having these difficult conversations about race, racism, discrimination, class? As a woman, when are we going to start having conversations about patriarchy?’

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Muslim Views . December 2015

Muslim migration to the Cape in contemporary times RAAGHIB NAJAAR

MIGRATION is one the oldest activities of mankind. People were voluntarily or involuntarily moving from one place to another since time immemorial. Many of our forefathers were forced into migration and found themselves in South Africa for the past 350 years or more. In the humble beginnings of Islam and Islamic history, in general, migration is well-documented. Muslims fleeing from prosecution and injustices, and, sometimes, travelling for economic and study purposes, is part of such a rich history. When Prophet Muhammad (SAW) and his Companions could not tolerate the oppression and the enmity against them in Makkah, they migrated to Madinah where its citizens welcomed them with exceptional generosity and a sense of true brotherhood. The people of Madinah willingly offered their properties, belongings and family to the new immigrants. It is also important to note that these immigrants were very eager to be productive for themselves and the community instead of being a burden to their new families in Madinah. When Sa’ad bin Rabee, a Madinah citizen, offered Abdurahman bin Awf, a well-known Companion of Prophet Muhammad (SAW) and one of the immigrants (muhajirun), a share of his properties, Abdurahman replied, ‘May Allah bless you and your family and your wealth. But just show me where the suq (market) is.’ Abdurahman went into business and, subsequently, became successful in his endeavours.

While we are all from the same ummah, believing in the same God and followers of the same prophet, Nabi Muhammad (SAW), the Muslim communities seem to operate and function in silos, with very little interaction. To some extent, there is a complete marginalisation of some communities and total disregard for each other’s cultures and traditions. Experiences and challenges faced by the Muslim communities are often not shared and/ or supported by the various Muslim communities based in Cape Town. Another important migration that happened during that time was that of Companions who went to East Africa, known to us as Abyssinia, where they also received a warm welcome. Those Muslims are considered to be the first who brought Islam to Africa. Looking at our local position, the Cape Town Muslim community has, traditionally, consisted of Muslims of mainly Malay/ Indonesian/ Javanese descent until the arrival of Muslims of Indian origin in the late 1800 and early 1900s. Until recently, these two groups dominated the Muslim landscape in the Cape.

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In the 1960s, Islam also began to spread among the indigenous African communities, and during this period Muslim communities were established in Langa, Gugulethu and Nyanga. With the advent of democracy in South Africa, in 1994, Muslim communities from across the globe, and especially from the African continent, were drawn to South Africa, with various Muslim communities settling in the Cape and the rest of the country. This was mainly as a result of political instability, coupled with anarchy and chaos in countries such as Somalia, Egypt and Pakistan.

Currently, we have Muslim communities in Cape Town ranging from Southern Africa to West Africa to East and North Africa, as well as communities from Turkey, Pakistan, Bangladesh and some Middle Eastern countries. Information, to date, reveals that there are approximately 20 Muslim communities settled in Cape Town alone. While we are all from the same ummah, believing in the same God and followers of the same Nabi Muhammad prophet, (SAW), the Muslim communities seem to operate and function in silos, with very little interaction. To some extent, there is a com-

plete marginalisation of some communities and total disregard for each other’s cultures and traditions. Experiences and challenges faced by the Muslim communities are often not shared and/ or supported by the various Muslim communities based in Cape Town. This was the key driver to the formation of the Inter-Muslim Community Forum, where the various Muslim communities that find themselves in Cape Town could interact with each other. The representatives of the key communities present at the inaugural meeting of the forum agreed that it was created with the overriding purpose of getting to know one another, as we have been commanded to do in the Quran, and that the forum will co-operate with similar platforms across the country and promote such interaction where it is not existing. At this stage, the forum should not be seen as a platform that will solve all the problems of the various Muslim communities in the Cape but merely as a first step towards understanding and knowing each other as members of the single Muslim ummah, with the sacred intention of establishing a single integrated Muslim community in the future that will implement the concept of the oneness of the ummah. The following people may be contacted for further details: Mr I Osman 073 615 2231, Achmat Kamalie 061 153 2664 or email: intermuslimcommunityforum@gmail.com Raaghib Najaar is one of the members of the Inter-Muslim Community Forum.

Muslim Views . December 2015

Refugee organisation brings change through social cohesion NURUDEAN SSEMPA

IN collaboration with Islamic Relief South Africa, Muslim Refugee Association of South Africa (MRASA) is partnering with Maitland High School to promote social cohesion. According to MRASA refugee centre director Ramadhan Wagogo, this will be achieved through a series of programmes targeting youth at schools, and Maitland High School is one of them. The programme includes public lectures, debates, paintings and art exhibitions, among others. At Maitland High School, MRASA, in collaboration with the school administration, organised a panel of speakers who talked to Grade 11 learners on different topics, including human rights, social justice and the contribution of migrants to South African society. issues affecting Various migrant youth and local South African youth were also addressed. The theme of the meeting was: Fostering Social cohesion through strengthening the spirit of Ubuntu. Maitland High School was chosen because it accommodates many foreign nationals compared to other schools in the Western Cape. Keith Kitungulu, from African Diaspora Business Forum and a MRASA Refugee Centre Board member, called on the youth to embrace each other regardless of their background. ‘Let us work together as youth and embrace each other and move forward.’ He said. ‘Let’s create a new society which understands each other’s cultures, and work for the wellbeing of our immediate community.

Panel Members (L-R): Siddeeq Railoun, from Transformation Change Management, Karam Jeet Singh, Provincial Manager of the South African Human Rights Commission, and Keith Kitungulu, from African Diaspora Business Photo SUPPLIED Forum.

‘This will create oneness, ubuntu,’ he pointed out to learners. According to Kitungulu, the youth constitute 70 per cent of the South African population, yet the majority are unemployed. Other than looking for jobs, youths can learn a skill from a migrant or partner with them to do business together. That is why social cohesion is very important. According to the United Nations High Commissioner for Refugees (UNHCR), xenophobia incidents, particularly those aimed at shops owned by migrants, continue sporadically throughout the country; that is why more platforms which promote social cohesion should be created.

Siddeeq Railoun, from Transformation Change Management, explained to the learners what xenophobia is and distinguished it from racism. ‘Xenophobia is a cultural hatred based on fear of outsiders,’ he said. It has often been associated with the hostile reception given to those who immigrate into societies and communities. It could result from a genuine fear of strangers or it could be based on factors such as competition for jobs or ethnic, racial or religious prejudice. While racism distinguishes a human population from other humans, for example on the basis of skin colour, ancestry or nationality, he called on the learners to embrace diversity.

Grade 11 learners at Maitland High School listening to various speakers during MRASA’s social cohesion programme. Photo SUPPLIED

Railoun called on the learners to join the social justice movement, which, according to him, refers to the work and struggles of people throughout the world to be safe, seek equality, trust a just democratic government, have access to economic opportunity, intellectual freedom, environmental protection, strive for family prosperity, engage in meaningful work and establish a good quality of life. Karam Jeet Singh, Provincial Manager of the South African Human Rights Commission, highlighted the rights and responsibilities of foreign nationals in South Africa. At the end of the presentations, the learners were given the opportunity to interact by asking questions and sharing experiences.

According to Zimkhitha Mpateni, one of the Grade 11 learners, there are many foreign nationals in her class but she has never bothered to learn anything about their cultures. ‘This meeting has given me a different perspective and I hope to interact more with people from different nationalities than mine,’ she said. Many other South African youth who attended the conference changed their perception towards foreigners and they pledged to interact more with people from outside South Africa. More information about MRASA programmes may be obtained from www.mrasa.org.za or 021 637 9181. Nurudean Ssempa is a member of the executive committee of MRASA.

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Muslim Views . December 2015

Masjid supports campaign for no violence against women and children CLAREMONT Main Road Mosque (CMRM) has come out in support of the 16 Days of Activism for No Violence Against Women and Children, which ran from November 25 to December 10. The following joint statement was issued by the imam of the mosque, Dr Rashied Omar, and the secretary of the CMRM Board, Jaamia Galant: Gender Justice is an integral part of the vision and mission of the CMRM. To this end, we are committed to upholding the struggle for the full dignity, honour and equality of women in our country, our communities, our workplaces, our homes, our schools and our places of worship. We recognise that these are all spaces where women’s rights and dignity are routinely violated through acts of violence that range from rape and femicide to other forms of physical, emotional, sexual and economic abuse. Thus, during these 16 Days of Dr Naeemah Abrahams, Deputy Director and Chief Activism, CMRM once again re- Scientist in the Gender and Health Research Unit of the SA affirmed solidarity with victims of Medical Research Council delivered th pre-khutbah talk at gender-based violence and renewed Claremont Main Road Mosque, on Friday, November 27, as of the mosque’s awareness campaign in support of its commitment to take collective part the 16 Days of Activism for No Violence Against Women responsibility to end the scourge of and Children. Photo SUPPLIED violence against women and children in our society. We believe that the struggle for no violence against women and children is an urgent, ethical and socio-political imperative of our times. It is central to the broader ideals of social justice and full human equality and dignity for which we strive. Acts of violence against women and children destroy the social fabric of our society, and it is the collective responsibility of all consciencious citizens to fight this plague in our society. While we know that many factors coalesce in acts of violence against women and children, we believe that it is one of the most profound indicators of male power over women – the most definitive evidence of the pervasive effects of patriarchy in our society. According to Dr Naeemah Abrahams, a researcher at the Medical Research Council (MRC) who addressed the CMRM congregation on Friday, November 27, 2015, social norms that accept male dominance, and norms that accept violence are the two main contributing factors to violence against women and children. Surveys done by the MRC and other researchers show that men and boys with more rigid views about masculinity are more likely to report having used violence against their partners. Women who are more accepting of these same norms are also more likely to be abused. She proposed that interventions that promote gender equality and specifically challenge normative patriachal practices are critical in our struggle against violence against women and children. Taking up this struggle, we call on our faith communities, especially, to engage critically and deeply with our various approaches to gender relations, the ways that we foster acceptable norms for people, the gender values we implicitly promote through our concrete communal actions and ritual forms, as well as our vigilance towards potential sexual predators within our communities. We call on our faith communities to be self-consciously critical about patriarchal practices, in our homes and places of worship, that violate women’s rights, dignity and honour. Furthermore, to mitigate against this violence, we call on all our communities to challenge hegemonic prescriptions of masculinity and femininity, and allow for more fluid ideas of masculinities and femininities to be nurtured. We call on our communities to work together to protect and help the vulnerable members of society from becoming victims of violence, and to co-operate with law-enforcement agencies to bring perpetrators to justice. For people of faith – whatever our tradition – violence against women and children must serve as a sobering reminder of our need to continue to witness to justice and commit to building a non-sexist South Africa. Claremont Main Road Mosque urges all religious leaders, from all denominations, to use their weekly sermons and teachings to raise awareness amongst their congregants and to sensitise them to the need for eradicating the scourge of gender-based violence in our society.

Muslim Views

Muslim Views . December 2015

Tell me, why you don’t buckle up, please ASHREF ISMAIL

IT hardly takes a second. Yet, we are too lazy to do it. I’m talking about using your seatbelts. Here are the startling stats: according to offence surveys conducted by the Road Traffic Management Corporation, less than 65 per cent of South Africans buckle up. For rear seat passengers, the figure is a shockingly low two per cent! This is during peak holiday seasons so you can imagine what’s it like ordinarily. Having worked at numerous roadblocks in my day, I am dumbfounded to find motorists unbuckled. If you’re not going to buckle up at a massive roadblock, when are you going to buckle up? The excuses for not buckling up are even more astounding. These range from ‘find it uncomfortable’ to ‘I wasn’t going far’ to ‘people will call me a moegoe’ to ‘but my car has airbags’, and the unbelievable, ‘I thought you guys are only checking for drunken driving!’ Red Cross Children’s Hospital has found that a sizeable proportion of head injuries amongst young children can be attributed to the failure of buckling up. Check the number of young children that are not buckled or sitting in an appropriate car seat. In my suburb, I have seen elderly folk allowing toddlers to stand on their laps and hold the steering wheel, while children standing on the centre

armrest sticking their heads out of the sunroof is not very uncom-

mon either. This is criminal. And dangerous.

This level of lawlessness and irresponsible behaviour can only occur because of inadequate road traffic law enforcement. In fact, count the number of police officers you see not wearing seatbelts. Their perennial argument has been that they cannot waste time buckling or unbuckling, especially when they’re in pursuit of criminals. Oh, please man! Would you rather arrive at the crime scene in one piece or be flung through the front windscreen? According to studies conducted by the London Transport Research Laboratory and our very own University of Stellenbosch, it has been found that if we can get our seatbelt wearing rate up to 80 per cent for both front and rear seat occupants, there is an automatic 30 per cent reduction in fatalities. Then why don’t we see a dedicated, national seatbelt education and enforcement campaign driven from the top? It’s a no brainer. Buckling up is not going to prevent you from having a crash but it will certainly reduce your chances of being fatally or seriously injured by up to 70 per cent. Hundreds of lives are saved because people have been buckled up. The Pennsylvania Traffic Injury Prevention Project says that seatbelts help save lives in the following ways: l Restrain the strongest parts of your body, preventing one from hitting the steering wheel

or windscreen. l Keep the occupants of the vehicle inside. Being thrown out increases your chances of being killed by almost four times. l Spread out any force in a collision. Lap and shoulder belts spread the force of the crash over a wider area of the body and, by reducing the stress in one area, it reduces serious injury. A shoulder strap also helps keep your head and upper body away from the hard interior parts of the vehicle should you stop suddenly or be hit by another vehicle. l Help the body to slow down. The instantaneous reduction in speed in a collision is what causes the biggest injury. Buckling up slows the forward movement of your body in the event of a crash. l Protect your brain and spinal cord. A seatbelt is designed to protect these two critical areas. Buckling up in the back is equally important. We have come across rear seat passengers being flung forward because they were not buckled up, seriously injuring front occupants. Remember, in a collision your body weight increases exponentially and you will hit whatever object is in front of you with up to four times your body weight. Road safety starts with every one of us. Let us make a conscious effort to buckle up and ensure that all occupants are, too.

Muslim Views

Muslim Views . December 2015

New generation VW T-Series launched ASHREF ISMAIL

VOLKSWAGEN Commercial Vehicles presents the sixth generation of the successful T-Series model. The T6 offers improved safety features, comfort, convenience and greater driving dynamics. Its predecessor (T5) sold about two million units around the world (over 23 400 sold in South Africa) in eleven years. Nearly 12 million vehicles have been sold worldwide since the first model was introduced, 65 years ago. In South Africa, about 280 000 units have been sold since the first unit rolled off the assembly line at the Uitenhage manufacturing factory, in 1955. Type 2 was one of the first models to be produced in Uitenhage. The production of the T-Series in South Africa ended in 2002. The new T-Series is available with a range of body styles, from a simple, single cab Pick Up to the range topper Caravelle. The Transporter Pick Up is offered as a single cab or double cab with a long wheel base. The Transporter Panel Van seats up to three people and is available with a short or long wheelbase. The Transporter Crew Bus is the most diverse model of the new T-Series range as it offers customers all the available engine options, transmissions as well as wheelbase (short or long) in the range. The popular people mover Kombi seats up to eight people

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SHARE YOUR ‘KOMBI’ MEMORIES & BE PUBLISHED IN MUSLIM VIEWS! The Granddaddy of them all! The original ‘Kombi’. Share your memories of the good ol’ days in your Kombi and one lucky reader’s story will be published and he/ she will also receive a 1:18 scale model of the old faithful Kombi. Photo SHUTTERSTOCK

Putting the T6 range high on the list of priorities is VW’s aim with this newly revamped range. Photo QuickPic

and is also offered with an option of short or long wheelbase. The range topper is the Caravelle, which can seat seven people and incorporates 360° swivelling and folding seats on the first rear row, and a newly designed, three-seat bench at the rear. The sixth-generation model is as striking to look at as it is practical. The front end has been redesigned with a sharper, more precise look, while lines, beads and edges run continuously from front to back. The entire body has the appearance of being all one piece, as if milled from a solid block.

The interior has also been extensively updated with a luxurious new look and full integration of new touchscreen infotainment systems that offer smartphone connectivity. Incorporating a host of significant changes, from new steering wheels to additional and redesigned storage areas, the cab area of the T6 raises the segment standards once again. The entire engine range remains unchanged from the previous model. The line-up consists of 2.0 TDI and 2.0 BiTDI engines, with the power output ranging from 75kW to 132kW. The Transporter Pick Up and Panel Van are offered with the

75kW and 132kW engines. The Transporter Crew Bus is available with an option of 75kW, 103kW and 132kW engines. The Kombi comes with the choice of engines with power outputs of 75kW and 103kW. The Caravelle is only offered with a 132kW engine. The 75kW engine is fitted with a five-speed manual gearbox as standard. The 103kW is equipped with either 6-speed manual gearbox or 7-speed DSG gearbox. The Caravelle only comes with 7speed DSG. Customers requiring the additional ability of fourwheel drive can opt for Volkswagen’s 4MOTION system. Occupant safety has always been a cornerstone of the T-Series model range, and the T6 takes protection to a new level. In addition to existing features such as Electronic Stabilisation Programme (ESP), driver and passenger front airbags and electric seatbelt tensioners, all sixth-generation derivatives are equipped with the Multi-Collision Braking Sys-

tem fitted as standard. The Kombi and Caravelle are also equipped with the Fatigue Detection system. The T-Series model range is structured to equally appeal to both commercial and private customers. For commercial customers, the Transporter Pick Up, Panel Van and Crew Bus come standard with a raft of safety and convenience features such as ABS, ESP, Hill Hold Control, Electric Windows (optional with the Pick Up), Composition Audio Radio with LCD screen, Bluetooth and a Climatic manual air conditioning system. Meanwhile, private customers buying the Kombi and Caravelle models get additional standard features such as electrically adjustable side mirrors, body coloured bumpers and height adjustable driver seat. The Kombi and Caravelle derivatives have also been rationalised through Trendline, Comfortline and Highline equipment lines.

Muslim Views . December 2015

What’s on your holiday adventure bucket list? ASHREF ISMAIL

NEXT holiday, instead of plodding through the same old boring activities as last year, Tiger Wheel & Tyre encourages holidaymakers to take a walk on the wild side and create and execute an Adventure Bucket List. ‘Why do more of the same when there’s so much adventure to be had?’ asks Group Marketing Executive, Joe du Plooy. ‘We’re teaming up with Experience Gifts Online Store (EGOS) to offer two lucky winners the chance to win* an adventure and get started on that bucket list. On December 21, 2015, a draw will take place and two winners will each win an Adventure Voucher from EGOS.’ Whether you are staying at home for the holidays, or fortunate enough to be travelling across the country, there’s an adven-

ture in every province. The vouchers may be used for a stunning array of experiences including these, which top Tiger Wheel & Tyre’s Adventure Bucket List: Gauteng l Orlando Bungee Jump: Experience the world’s first bungee jump between cooling towers, at the colourful Orlando Towers. l Canopy Tour for Two: Zipline through the trees of the picturesque Magaliesburg; its an experience as wistful as it is thrilling. Western Cape l Beach Outrides: Horseback riding along the beach is the stuff of romance movies, and a real option in Cape Town. l Abseiling for Two: Abseil off the sheer edge of Table Mountain, 1 000m above sea level.

KwaZulu-Natal l Segway Ushaka Beach Glide for Two: Glide along Durban’s Mile of Gold on a Segway. l Shark Cage Diving: Get up close and personal with a variety of shark species from the safety of a cage. Free State l Quad Biking for Two: Enjoy the great outdoors from a unique vantage point. l White Water Rafting for Two: Experience the Ash River through the mist of pounding rapids. Mpumalanga l White Water Rafting for Two: See the Sabi River as you’ve never seen it before. l Quad Biking for Two: Kick up dust and ravage the ravines in Hazyview. Eastern Cape l Canopy Tour for Two: See the ancient Tsitsikamma Forest from the canopy,

looking down. l Walking with Elephants, with a Ride for Two – Plett. Walk hand-in-trunk with an elephant and experience a 15-minute elephant-back ride. Limpopo l Canopy Tour for Two: See Magoebaskloof in a new light. l Quad Biking for Two: You know you want to! ‘If the activities that top our Adventure Bucket List don’t strike a chord with you, there’s more adventure to be had out there, and it starts at www.egos.co.za,’ added du Plooy. For more details on Tiger Wheel & Tyre and to find a store near you, visit www.twt.to *Terms & Conditions apply. Competition entry process may be found on the Tiger Wheel & Tyre Facebook page.

Ashref Ismail, Muslim Views’ motoring correspondent, addressing attendees at the Advanced Defensive Driving Skills Theory Course. As part of the special introduction of the Motoring Feature in Muslim Views, the dynamic, irrepressible, effervescent motoring correspondent, Ashref Ismail, who is also the owner of FleetMax Africa and its safety brand ‘Drive4Life’, ran a special competition where 20 lucky readers won an Advanced Defensive Driving Skills Theory Course comprising the following approved modules: Hazard Perception and Avoidance; Defensive Driving Techniques; Driving Economically; Your rights at a roadblock; Hijack prevention; Advanced Active and Passive Safety Features in a modern car. Due to the limited time, only the first two modules were presented. Part 2 of the course that was not delivered will be done shortly. Winners will be notified by SMS and/ email. Based on the feedback received after the presentation of the first two modules, there was an overwhelming positive response to the course content. Attendees found the course exciting, very interesting and absolutely relevant to the prevailing conditions on our roads. Many expressed the view that young, novice drivers, especially, would find this course extremely beneficial as important skills, such as observation, hazard perception and avoidance are taught, all of which are vital in ensuring that offence and casualty rates are reduced. Ashref will, in conjunction with Muslim Views, be presenting a special, innovative Youth4Road Safety campaign in the new year. Watch the press for details. You may contact Ashref on 061 447 8506 or Ash@fmxafrica.co.za for any motoring/road safety queries. Photo HASANAIN ABDULLAH Muslim Views

Muslim Views . December 2015

BMW launches the Xciting new X1 ASHREF ISMAIL

lights, Dynamic Damper Control, the BMW Head-Up Display and the Driving Assist Plus system. Rugged proportions, a powerful presence and dynamic lines lend the new BMW X1 a commanding appearance and highlight its status as the youngest member of the BMW X model family. The new model has grown in height compared to its predecessor, which has helped increase the spaciousness of the interior. Folding down the standard-fitted 40:20:40 rear seat backrest, which can also be specified in angle-adjustable form as an option, allows load capacity to be expanded to as much as 1 550 litres.

The interior design of the new BMW X1 combines the driverfocused cockpit design that has become a hallmark of the brand’s models with touches promoting authoritative, Sport Activity Vehicle-style driving pleasure and a contemporary premium ambience. Standard equipment include air conditioning, an audio system with USB and AUX-in sockets, and the iDrive operating system, whose 6,5-inch display is integrated into the instrument panel in freestanding monitor form. Meanwhile, the Sport Line, xLine and M Sport packages available as an alternative to standard specification open the door for targeted individualisation. FFP11191

THE new BMW X1, the successor to the model that blazed the trail for this class of car, treats the premium compact segment to an even more potent shot of Sports Activity Vehicle DNA. The second generation of this successful model, more than 730 000 units of which have now been sold, takes to the stage with a body design straight out of the BMW X model mould. The interior of the new BMW X1, meanwhile, offers significantly more space for passengers and luggage, a cutting-edge premium ambience and functionality grounded in solid engineering. Four-cylinder engines from the BMW Group’s latest generation of power units, an efficiency-optimised version of the BMW xDrive intelligent, all-wheel-drive system and newly developed chassis technology all help to palpably enhance sporting ability and ride comfort compared to the outgoing model – with fuel consumption and emissions reduced by up to 17 per cent, model-on-model. Alongside its market-leading dynamics and efficiency, a host of innovative equipment features also help to secure the new BMW X1 its stand-out position in the segment. Among the items on the options list are full-LED head-

Rugged proportions, a powerful presence and dynamic lines lend the new BMW X1 a commanding appearance and highlight its status as the youngest member of the BMW X model family. Photo QuickPic

The all-new BMW X1

www.bmw.co.za

Sheer Driving Pleasure

UNMISTAKABLY X. THE ALL-NEW BMW X1.

The all-new BMW X1 brings a spirit of freedom to every day. It provides the space and ﬂexibility to suit the most adventurous of lifestyles, with the presence to turn heads wherever it goes. With its broad, conﬁdent stance and strikingly athletic features, it is unmistakably a member of the ‘X’ family. Choose freedom and book a test-drive today.

Auric Auto

215 Main Road, Claremont Tel. 021 670 1100 www.bmw-auricauto.co.za Model shown with optional extras.

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The second-generation BMW X1 (fuel consumption combined: 6,4 – 4,1 litres/100 km; CO2 emissions combined: 149 – 109 g/km) lines up with an all-new selection of engines. Two petrol and one diesel unit will be available from launch, all of which have four cylinders and are members of the BMW Group’s new engine family. Outputs range from 100 kW to 170 kW. The engines link up with either a six-speed manual (sDrive18i and sDrive20d, only) or an eightspeed Steptronic unit (standard in all xDrive models, and six-speed Steptronic unit in sDrive18i only), both of which are new developments. The change of BMW X1 generations also brings significant advances in the field of intelligent connectivity. A new addition to the range of BMW ConnectedDrive features is a BMW HeadUp Display which, as in the larger BMW X models, projects driving-related information directly onto the windscreen. The BMW X1 can now also be specified with the Driving Assist Plus line-up of the Active Cruise Control system with Stop & Go

function, Lane Departure Warning, Traffic Jam Assistant, Collision Warning and Approach Control Warning with City Braking function. These systems are complemented by an up-to-the-minute selection of apps, allowing customers to add to the car’s comfort, navigation and infotainment functionality, as desired. The ConnectedDrive Services option enables the use of the BMW Online internet portal via the SIM card embedded in the vehicle as well as the integration of smartphone apps into the car. Standard features also include the Intelligent Emergency Call and BMW Teleservices. The steadily growing selection of smartphone apps comprises web radio functions as well as the use of social network services such as Twitter or services like Spotify, Life 360 and GoPro, among many more. The ConnectedDrive Services option is also the prerequisite for using the Concierge Service personal information service, Remote Services, the internet function and Real Time Traffic Information. PREDICTION: this is another BMW that will certainly take the market by storm. The new, improved X1 will also scavenge sales from its bigger X3 sibling and, like its sister, the 3 Series, will go on to become a bestseller in the compact SUV range.

Muslim Views . December 2015

Volvo Cars – delivering the luxury of time ASHREF ISMAIL VOLVO Cars’ ongoing research into autonomous driving confirms what we all know – daily commute takes the joy out of driving. It is during the commute and on long trips that people are most willing to delegate the act of driving to their cars. Volvo has developed Concept 26, so named to reflect the aver-

age daily commute time to work of 26 minutes – time that could be spent doing something more meaningful than sitting in stop-go traffic. Volvo has set out to bring choice and freedom back to drivers; to enjoy the driving experience when they want to or to delegate driving to the car when they want to do something else. Concept 26 is based on an allnew patented seat design that cradles the driver during the trans-

formation phase into one of three modes: Drive, Create or Relax. With these three modes, the concept creates a new autonomous drive innovation platform that can adapt to new needs and technologies over time. When the driver delegates driving to the car, the steering wheel retracts, the seat reclines and a large display emerges from the dashboard. This allows drivers to enjoy the

time spent in the car as they like. Concept 26 embraces the need for radical change of the basic design of car interiors and provides a space that can be used as the driver/ passenger wishes. Concept 26 opens up a new paradigm of possibilities in the car – from entertainment to service provision and beyond, using technology that is now part of our everyday lives. It also signals huge potential

for new business opportunities and high-tech collaborations that autonomous drive will bring. Volvo Cars’ ongoing Drive Me research project, which will see an extended fleet of fully autonomous cars driving customers on the roads of Gothenburg, Sweden, in 2017, is further proof that Volvo is a leader in autonomous drive technology, building firmly on its foundation of safety.

Muslim Views

Muslim Views . December 2015

Muslim Views

Muslim Views . December 2015

Health File

Useful tips for diet-free dieting towards better health NADIA ARIEFF

WHETHER it’s summer around the corner or a health concern, there are many people who want to shed a few kilograms to live a healthier, more comfortable life. With overweight and obesity fast becoming one of the largest global health challenges, accompanied by the increased risk of comorbidities, such as diabetes, heart disease, stroke and cancer, the need for dietary intervention is of great importance. Is a strict diet plan, however, always the best way to tackle weight loss? When consulting clients on weight loss, a diet sheet is the last thing I talk about – if at all. Many people who visit my consulting rooms looking to lose weight, have been on numerous diets before, ranging from measuring and weighing their food, to restricting and cutting out certain foods, and even using shakes and meal replacements. These practices have either not lasted very long or not worked at all. If you have ever attempted to lose weight, this will sound very familiar. Sometimes, we are issued a meal plan, which often gets stuck onto the refrigerator, adhered to for the first month or so, and then is forgotten about. The key to starting a healthy eating pattern is to develop a healthy relationship with both food and your body. Developing a healthy relationship with food involves moving away from restrictive eating such as strict meal plans and diets, and moving

l Do you have wholewheat or brown bread? l How often do you have takeaways and fried foods? l What do you choose to drink when you are thirsty? It is recommended that you write down everything you eat in a notebook or journal for about a week. This will create an awareness of your daily intake and will help you to identify poor dietary patterns and habits. With this information at hand, it will be easier to make a change.

Identify areas of concern

When aiming to maintain a healthy, balanced, eating pattern, ensure that your plate of food consists of the following portions: half the plate should be vegetables or salad, a quarter of the plate should be carbohydrates, such as rice, pasta or potato, and the other quarter should be protein, such as meat, Photo SUPPLIED chicken or fish.

towards and learning to eat what is wholesome and nourishing for your body. If you learn to love your body and care for your health, you will start to be careful and mindful of the food you put into your body. You will start to choose food that will nourish your body and provide you with the nutrients your body needs.

Four useful tips to diet-free dieting: Look at what you are eating When considering going on a ‘diet’, first look at your current diet and meal patterns: l Take stock of what you are eating every day. l Are you having enough fruit and vegetables?

Now that you have an idea of what your daily eating is like, identify and select two or three areas that you would like to improve or change in your eating pattern. Examples of these changes could be something like: l drinking more water; l eating less fatty foods l changing from white bread to wholewheat bread, or l cutting down on sweets and luxury items. Once you have selected the areas, try and make the healthy change. Choose only two or three changes every two weeks or a month; this will be a lot more manageable than changing everything all at once.

Be mindful of portions Portions or the amount of food we should be eating in one meal is often misjudged and overestimated, in most cases.

As a guide, when dishing a plate of food, try to remember this: l half of your plate should contain vegetables or salad; l no more than a quarter of the plate should have carbohydrates, such as rice, pasta or potato, and l the other quarter should be protein, such as meat, fish, chicken or beans. Such portioning will ensure balance and variety in your meals.

Healthy snacking Snacking is something everyone does throughout the day but most people often grab the least healthy option, which often includes high fat and sugary snacks, such as crisps, sweets and chocolates. It is advisable to choose the better options so, when feeling a bit peckish, try to snack on home-made popcorn, fresh fruit, yogurt or a handful of dried fruit and nuts. When embarking on the weight loss journey, it should never be a tedious and difficult task. Simple steps and incorporating realistic changes into your lifestyle will make the journey more manageable and sustainable. Bear in mind that there are certain medical conditions that require a strict meal plan, and such plans should be provided by a registered dietitian. Nadia Arieff is a registered dietitian and may be contacted on 021 511 2672 or email: dietitian.nadia@gmail.com

Insha’Allah!

What if we made it our resolution to make

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Muslim Views . December 2015

What is HIV/Aids? ROUDENE FOURIE

HIV stands for Human Immunodeficiency Virus, and it is the virus that causes Aids. Unlike most viruses, like the flu, our immune systems cannot get rid of HIV. Once a patient is infected, the patient carries the virus for life. H – Human: This form of the virus infects only humans. I – Immunodeficiency: HIV weakens the immune system by attacking its most important cells. V – Virus: As a virus, HIV reproduces by taking over a healthy host cell. HIV can be transmitted via the exchange of a variety of body fluids from infected individuals, such as blood, breast milk, semen and vaginal secretions. Individuals cannot become infected through ordinary day-to-day contact, such as kissing, hugging, shaking hands or sharing personal objects, food or water. HIV replicates in and then kills T-cells, among others. T-cells are key players in our immune systems. If HIV destroys enough of these host cells, the immune system can no longer fight off basic infections and illnesses. The CD4 count gives an indication of the number of T-cells still available. HIV is not the only illness that can affect the CD4 count. Once an HIV-positive patient begins to suffer from opportunistic infections and diseases, like chronic dysentery, osteoporosis or skin infections, that patient is considered to have Aids. A – Acquired: Aids is a deficiency acquired due to infection with HIV.

I – Immuno: Aids targets your immune system. D – Deficiency: Aids is characterised by deficient immune responses. S – Syndrome: Aids is not a singular disease; it is called a syndrome because it comes with a whole host of complications and symptoms. Even with treatment, patients living with HIV still experience higher rates of certain non-communicable diseases (NCDs) as they age. Common NCDs include heart disease, diabetes and arthritis. These conditions affect multiple body systems, from pulmonary and cardiovascular failures to disorders of the nervous system. Aside from a compromised immune system, these conditions may also be caused by the antiretrovirals prescribed to treat them. Currently, there is no cure for Aids. However, many treatments allow HIV-positive patients to live long and healthy lives. As long as a patient has access to treatment, Aids is not the death sentence it was thought to be in the early years of the crisis. In most developed countries, treatment is accessible at reasonable cost. To date, over 20 of the most powerful combination therapies have been approved by the FDA, though these drugs are not available everywhere. HAART (highly active antiretroviral therapy), nowadays also called cART (combination antiretroviral therapy) implies a

combination of a number of drugs taken together – usually, at least three. Treatment should be taken daily to have maximum positive effect. New formulations make it easier to do that as the drugs are combined into one tablet, which can usually be taken once daily. Initially, treatment was only started when the CD4 count was very low, implying that the immune system was already severely depleted. The latest (2015) guideline from the World Health Organization (WHO) is that all people infected with HIV should be started on treatment as soon as the diagnosis is made, irrespective of the CD4 count. Knowing your status (going for an HIV test) could put you back on the road to a life of healthy living should treatment be started and adhered to. Antiretrovirals (ART) do not cure HIV infection but control viral replication within a person’s body and allows an individual’s immune system to strengthen and regain the capacity to fight off other infections. Individuals can reduce the risk of HIV infection by limiting exposure to risk factors. Key approaches for HIV prevention, which are often used in combination, include: l Male and female condom use l Testing and counselling for HIV and STIs (sexually transmitted infections) l Voluntary medical male circumcision l Antiretroviral use for prevention

TAC World AIDS Day message THE Treatment Action Campaign (TAC) issued the following statement to mark World AIDS Day, on December 1: Under the leadership of Health Minister Dr Aaron Motsoaledi, South Africa has dramatically scaled up the provision of antiretroviral therapy to people living with HIV. This has led to a dramatic increase in life expectancy in South Africa. We have also dramatically reduced the rate of mother-to-child transmission of HIV. While the death rate in HIV-positive people has come down substantially, the rate of new infections remains at crisis levels. There is still in the region of 1 000 new HIV infections in South Africa every day. Around 6,8 million people in South Africa are now living with HIV, and with the current medicines at our disposal, all of these people will require treatment and care for the rest of their lives. Yet, a number of provincial healthcare systems in South Africa are in a state of crisis. Over the last year, the Free State has lost a quarter of its public sector doctors. In the Eastern Cape, emergency medical services across the province are in a state of crisis – as shown in a recent report of the SA Human Rights Council. In Mpumalanga and most other provinces, patients and healthcare workers continue to report stock outs of essential medicines, at an alarming rate. Even while our healthcare system is generally understaffed, a number of provinces have, in recent months, placed moratoriums on the hiring of new staff. TAC has joined a coalition of civil society organisations calling on all countries to change their treatment guidelines to provide treatment for all HIV-positive people. At present, you can only get HIV treatment in the public sector in South Africa if your CD4 count is below 500 cells/mm3. It will require well-functioning healthcare systems to deliver quality and sustained treatment and care to the additional people who will receive HIV treatment if the guidelines are updated. Given that we are already struggling to provide quality care at current treatment levels, simply changing treatment guidelines in itself will not be enough. It will have to be accompanied with increased investment in the healthcare system, more generally, and in HIV counsellors and community healthcare workers, in particular. We are at a moment in the Aids epidemic where huge progress is possible but only if governments and donors commit to a second big push. While the World Health Organisation and Deputy President Cyril Ramaphosa speak of an ‘end to Aids’ as if it is around the corner, an ‘end to Aids’ will remain nothing more than wishful thinking if the world fails to commit the resources to make it a reality. l Harm reduction for injecting drug users l Elimination of mother-to-child transmission of HIV (EMTCT) Reference: www.publichealth.orghttp://www

.who.int/mediacentre/factsheets/fs 360/en/#.Vl7Sl0CRvHM.email Roudene Fourie is the Client Services Coordinator based at Pathcare Head Office, N1 City, Cape Town.

ACT against AIDS World AIDS Day is held on 1 December each year. This is an opportunity for people worldwide to unite in the fight against HIV, show their support for people living with HIV and to commemorate people who have died as a result of this Infectious disease. HIV stands for the Human Immunodeficiency Virus. It is a virus which attacks the body’s immune system – the body’s defence against diseases. HIV can be passed on through infected bodily fluids, most commonly via sex without a condom or by sharing infected needles, syringes or other drug injecting instruments. There are now more people than ever living with HIV with a quarter of those people unaware that they have the virus. Get tested today at any Melomed Private Hospital and know your status. Knowledge is power and a positive step in the right direction. Melomed Bellville Physician/Infectious Disease Specialist: Dr E Reid: Tel (021) 948 2443 Physicians: Dr B Ford: Tel (021) 948 8131 Dr V Leboho: Tel (021) 950 8917 Dr P Roelofse: Tel (021) 949 8598

Melomed Gatesville Physicians: Dr A Bruning: Tel (021) 638 5158 Dr Abdul Gafoor Bilal: Dr J Naidoo: Tel (021) 637 8100 Tel (021) 637 7079 Dr I Abdullah: Tel (021) 633 4647/80 Dr S Rajpaul: Tel (021) 637 5644 Dr N Abrahams: Tel (021) 699 0095 Dr C Arendse: Tel (021) 637 7276

Melomed Mitchells Plain Physicians: Dr E Danso: Tel (021) 392 6136 Dr T Mudaly: Tel 021) 391 6255 Dr R Samson: Tel (021) 391 2020

S THE 1 BER OF DECEM IS WORLD AIDS DAY

www.melomed.co.za info@melomed.co.za Melomed Gatesville: 021 637 8100 Melomed Bellville: 021 948 8131 Melomed Mitchells Plain: 021 392 3126 Melomed Claremont Private Clinic: 021 683 0540 Melomed Tokai: Opening Soon! Muslim Views

Muslim Views . December 2015

Big Walk gets a new name and major changes MAHMOOD SANGLAY

AFTER sixteen years, a major transformation has been underway behind the scenes in the popular annual event known as the Sunfoil Big Walk. It is now known as the Sunfoil Cape Town Big Walk. The name change is important because it reflects a series of other changes that fundamentally transform the event into one that meets contemporary challenges. A new presenting sponsor, Spur, is now also on board, hence the grand title of the Sunfoil Cape Town Big Walk presented by Spur. The date of the Sunfoil Cape Town Big Walk is Sunday, February 28, 2016. Cape Town is a global destination and a wonderfully diverse metropolis. Therefore, the Sunfoil Cape Town Big Walk has announced structural changes designed to benefit participants in the event as well as the public. While the 10km and 5km distances, the route and programme on the day of the walk remain the same, the Sunfoil Cape Town Big Walk will now sustain a programme of activities throughout the year. A three-tier programme focused on health, fitness and education introduces a fresh approach to the event’s benefit and to the public. This coincides with the concomitant launch of the Cape Town Big Walk Foundation at the media launch of the event, on November 25. The foundation is now the channel through which the health, fitness and education tiers of activity will be sustained. All proceeds from the entry fees and

Muslim Views

The Cape Town Big Walk is not an isolated, annual event. The public can expect sustained benefits in the interests of their health and fitness.

The unveiling of a fresh logo and brand image of the Sunfoil Cape Town Big Walk took place at the Sports Science Institute, on November 25. Sharing their excitement on the occasion were, from left, Dr Elias Parker, Sponsorship Manager of the event, Louise Driver, CEO of the Children’s Hospital Trust, Abe Amien, Technical Customer Manager of the Willowton Group, the title sponsor, Liakat Sonday, owner of Golden Feather Spur, at Vangate Mall, and Dawood Esack, Chairperson of Photo SHARIEF JAFFER the Big Walk Exco.

for charity will now support these tiers. The focus on health is essentially the Cape Town Big Walk’s annual contribution to the Children’s Hospital Trust of Red

Cross Children’s Hospital. To date, an amount of over R2 million has been paid by the Walk to the hospital. This vital contribution to a unique and worldrenowned institution will contin-

ue. The focus on fitness is a radical and new intervention to sustain fitness programmes in the community throughout the year. This will be in the form of clinics

designed to alter sedentary lifestyles, workshops and seminars on fitness, healthy diets and actual outdoor fitness programmes. The Cape Town Big Walk is not an isolated, annual event. The public can expect sustained benefits in the interests of their health and fitness. Finally, the focus on education will be on libraries, reading and literacy. In the past, the Walk has already contributed to Academia Library in Lansdowne, which is a library facility open to the public, and which services the needs of school learners as well as researchers at tertiary level. This focus on education will continue. The Sunfoil Cape Town Big Walk also launched its website on November 25, featuring all these exciting changes. The online presence of the event is supported by a comprehensive social media strategy, which will enable the public to directly and meaningfully engage the organisers and each other. The Facebook page of the event is Cape Town Big Walk, the Twitter handle is @CTBigWalk, the Instagram name is ctbigwalk, and the social networking hashtag is #CTBW2016.

Muslim Views . December 2015

‘Community heritage’: building a shared future for Bo-Kaap - Part 1 SADIQ TOFFA PART ONE BO-KAAP, as a place and a community, dates back at least 250 years. In addition to a unique and outstanding architectural record, Bo-Kaap can be considered to be the heart of Islamic culture in South Africa, and the only historical surviving mixed community in central Cape Town. In October, this year, Bo-Kaap was designated by the New-York based World Monuments Fund (WMF) to be one of the most significant cultural heritage sites in the world at risk of being lost. This article is the first in a series describing the significance of Bo-Kaap’s cultural heritage in the context of post-apartheid South Africa, its contemporary challenges, and a vision and project to protect its heritage for future generations. Though much has been written on the area and its people, very little of this has been based on the cultural understandings and lived experiences of the community themselves. As our political consciousness and social reality has shifted over the past two decades, multiple and competing heritage narratives have emerged both within and without the Bo-Kaap community. Here, I briefly track several of the main themes in differing perceptions of Bo-Kaap’s heritage, and bring them together towards a common project that may build a shared heritage future foremost among the varied people of BoKaap, as well as with the wider Muslim community and the citizens of Cape Town.

A community united: Imam Manie Bassier and Dr Achmat Davids, pictured, established a community trust between three Islamic values of spirituality, scholarship and service, in the darkest hours of apartheid. Photo BOORHANOL ISLAM MOVEMENT

Heritage as social exclusion

2016 will mark the 50th anniversary of the declaration of the ‘Malay Quarter National Monument’ within a small area of Bo-Kaap by the apartheid-administered National Monuments Council of South Africa. The legacy of this designation has proven to be a mixed blessing. In 1966, the same year of the ‘Malay Monument’ designation, District Six was declared a ‘White Group Area’, and its devastating process of forced removals and historical erasure was set in motion.

While Bo-Kaap was spared the worst fate, and heritage status gave the community some security of residence in the city, this heritage would henceforth be cast in a frame of racial belonging. Heritage became deeply associated with forms of racial exclusion. Apartheid administrators spoke of ‘community’ as a byword for ‘race’ – as in ‘the coloured community’ – where the word came to stand for a homogeneous social group of poor and low-skilled population. This view of community today continues to be politically mobilised against perceived new

threats of gentrification and destitution alike. A contemporary moral challenge is how to imagine post-apartheid community in ways that do not exclude vulnerable groups in Bo-Kaap, like refugees and informal settlements, as well as new residents, visitors and new professional classes.

The great strength of this emergence was a community of values that did not share colour or creed but believed in a common project and a shared future. I was fortunate to be invited to this project by Imam Manie (Bassier), although I was only a young student then. It has shaped my life ever since.

Heritage as community values

Heritage as apartheid redress

The Group Areas Act and other race laws brought hardship to Bo-Kaap’s people as many of its residents became increasingly socially and economically marginalised. Yet, as the vision of an apartheid city became ever more deeply entrenched, a modern flowering of Islamic cultural life took root in the community that has yet to be matched, and is only beginning to be more deeply appreciated and understood. Within a few short years, beginning in the early 1960s, an array of cultural organisations was established in Bo-Kaap, attending to the needs particularly of women, the elderly and the young. They include the Boorhanol Movement, Muslim schools and a civic association. Towering figures in these efforts were Imam Abdurahman Bassier and Dr Achmat Davids. I believe they were instrumental in tempering the modern soul of BoKaap’s community. They remain my role models through establishing a community trust between the three Islamic values of spirituality, scholarship and service, in the darkest hours of apartheid. Later, the Tana Baru Preservation Committee was established and its partnership with a multicultural grouping of scholars at University of Cape Town.

Heritage is firstly about inheritance, what has been bequeathed to us by our forebears. We must never presume to own it, whatever our claims may be, only to take care of it for a short time. It, therefore, demands much responsibility, humility and skill. But heritage is also about remembrance, of struggles, values and bonds that draw us closer to each other and our Creator. Heritage is thus a natural form of ibadah, in the remembrance of Allah, which all believers can practise with their hearts. With the endorsement of the City of Cape Town and the local civic association, I submitted a nomination dossier to the WMF early this year, where I presented an argument for what I term ‘community heritage’. Heritage, in this sense, is developed as a means to redress past injustices against our community; to heal divisions within our community; and to chart a collective future path together. These strategies will be detailed in the next articles. Sadiq Toffa is a lecturer in the School of Architecture at University of Cape Town and trustee in the Tana Baru Trust. He is the nominator of Bo-Kaap for the World Monuments Fund.

Muslim Views

Muslim Views . December 2015

Individuals’ contributions acknowledged FATIMA ASMAL

VARIOUS individuals were recognised at the sixth annual Minara Recognition Awards, which took place at a glittering gala dinner held at Durban’s City Hall on Friday evening, October 27, 2015. Ebrahim Patel, the incoming president of the Minara Chamber of Commerce, revealed that a wide range of nominations were received for the various award categories, making the judges’ decision difficult. ‘Nominations are called for from the public,’ he explained. ‘An adjudication committee scores the nominations against a set of criteria, and the recipient is identified. The adjudication committee looks not only at the individual success but also at the social impact of the individual and their commitment to community upliftment.’ Winners in their respective categories were: Dr Haroon Haffejee (antiapartheid activist) – Lifetime Achiever Award (posthumous); Achmat Jappie (Judge President of Kwazulu-Natal High Court) – Leadership Award; Faizal Motlekar (Chairman, Motlekar Group) – Business Achiever Award; Ismail Dockrat (CEO, Denel ISM) – Professional Achiever Award; Haniefa Bi Allee (Nursing Director, IMA Baytul Nur) – Community Builder Award; Taskeen Adam (engineer and inventor) – Young Achiever Award (sponsored by Standard Bank). Jappie was appointed Judge President of the Kwazulu-Natal division of the High Court in June this year. He said he attributed his success to hard work, commitment and dedication. ‘Receiving this award is indeed an honour because I am sure that I was up against many other deserving candidates,’ he added. Dockrat, who has over ten years’ worth of experience at CEO level, said he was honoured by the recognition. ‘I consider it a trust placed in me by the community. Therefore, I have to ensure that I carry this trust with humility and make myself of service to others by it,’ he said. For Allee – who, in her role as director of nursing at the Islamic Medical Association Baytul Nur, works mainly among the disadvantaged – the recognition served as further impetus to serve society in a positive away.

Haniefa Bi Allee, Nursing Director IMA Baytul Nur centre, receiving the community builder award from the Minara outgoing president, Solly Suleman. Photo SATISH DHUPELIA

‘This acknowledgement by a reputable organisation like Minara Chamber of Commerce is humbling yet it strengthens my resolve to give to society more than I ever receive,’ she said. Patel congratulated the awardees, calling them role models. ‘You show us that, with a little effort, we can all make a great difference.’ The national minister of finance, Nhlanhla Nene, who delivered the keynote address at the event, said he was sure that each awardee had ‘made a meaningful contribution to the local community’. In his address, Nene focused on the importance of collaboration between government and the business sector. ‘Without private partnerships, the city will not be able to adequately address the social package and indigent support needs that it must meet.

With the pressures of urbanisation, it is estimated that the cost of providing free basic services to indigent households will rise from R1,3 billion in 2014/15 to R1,7 billion in 2017/18,’ he said. ‘Government acknowledges these challenges and, for this reason, we have committed to work together with cities to build the right foundation for success. ‘Cities cannot, on their own, fully meet the needs to address backlogs and provide full basic services on the one hand, while fully investing in growth opportunities, on the other,’ he added. ‘We can only achieve these goals if we forge a partnership between government and business in which both parties are determined to make South Africa a better place for all. ‘As business, I would like you to reflect and see how you can partner with government in making this a reality.’

Literary award winners announced FATIMA ASMAL

AZIZ Hassim was born in Durban, in 1935. He grew up on the streets of Durban’s Casbah – a predominantly Indian area. Hassim’s first novel, The Lotus People, won the 2001 Sanlam Literary Award for an unpublished novel. His second novel, Revenge of Kali, was published in 2009. Both novels were centred around the Indian community. Hassim passed away in 2013, having left an indelible mark on South African literature. ‘In recognition of his contribution to the literary world, at the 2014 Recognition Awards for excellence in various fields, Minara Chamber conferred on the late Aziz Hassim, a wellknown Durban writer, their own Arts and Culture Literary Award posthumously,’ said Ebrahim Vawda, vice-president of the Minara Chamber of Commerce. ‘In his honour, Minara Chamber initiated the Aziz Hassim Literary Award writer’s competition sponsored by Twenty Seven Four Investment Managers and Esquire Technologies. An independent group of judges were appointed to review and select winners in the categories, “main” and “debut”.’ Authors Carol Campbell and Z P Dala were recently announced the inaugural winners of the award. Campbell and Dala received a laptop each and prize money totalling R15 000 – sponsored by Esquire Technologies and Twenty Seven Four Investment Managers, respectively – at a glittering function hosted by Minara at the Durban City Hall, on Friday, October 30, 2015. Campbell won in the main award category for her novel Esther’s House (Umuzi), which is

set in one of South Africa’s marginal communities. It tackles some of the burning issues that South Africa faces, including the housing crisis and corruption. Campell said that being associated with Hassim was one of the greatest compliments she had ever been paid. ‘Although he came late to writing, he saw the humanity shining in people’s eyes. Thank goodness we have his books, which capture the lives of people in a certain place and time,’ she said. Dala, whose novel, What about Meera, set in Tongaat and Dublin, deals with themes of domestic violence and women abuse, echoed these sentiments: ‘It is a very special honour as Mr Aziz Hassim was one of the community’s most celebrated and talented writers. His writing shaped the way we, as young writers, view our stories, and show how important it is to tell them to the world.’ Campbell and Dala commended the Minara Chamber of Commerce for initiating the award. ‘Awards like this make one feel like one’s work is meaningful,’ said Campbell, pointing out that there were only one or two big awards for writers in South Africa. ‘A writer doesn’t earn money from novels, and so prize money like this is really nice. Writers are part of the country’s creative community and they help a society make sense of its life, be it political, emotional etc.’ Dala said such awards also encouraged young people to creatively express themselves. ‘By initiating and implementing recognition awards for local artists, it encourages youth who have talent to be confident and realise that they can put forward their creative work and be recognised and remunerated,’ she said.

young entrepreneurs, marketing collateral and the opportunity to pitch their business to a panel of judges, vying for a grand prize. This programme is funded by the Department of Economic Development and the private sector. Minara is also working with Trade & Investment KZN to explore the potential of the $3 Trillion Dollar Halaal economy, which has a consumer market of 1,5 billion across the globe. ‘Accessing this market can increase our exports to Africa, Europe and the US. Islamic finance mechanisms are ideally suited to funding infrastructure and development with Sovereign Sukuks attracting potential investment,’ Patel explained.

Minara’s graduates programme also provides a suitable platform for young graduates to interact with each other to build peer networks, and with successful businesspersons for mentorship. Patel pointed out that collaboration is central to Minara’s philosophy: ‘Minara Chamber believes in collaboration and building strong relationships with government and other business organisations. ‘We remain committed to working together in implementing the strategies of the National Development Plan and the Provincial Growth Plan so that South Africa becomes a better place for all citizens.’

Carol Campbell receiving the Aziz Hassim Literary Award: Pictured left to right are Solly Suleman (Director), Betty Govinden (Chair of Judging Panel), Professor Lindy Stiebel (Judge), Nadir Thokan, Twenty Seven Four Investment Managers, and winner of the literary award, Carol Campbell. Photo SATISH DHUPELIA

Patel new president of Minara Chamber of Commerce FATIMA ASMAL

THIS year, we celebrate 21 years of our democracy, and we have much that our country must be proud of. Ours is a country that showed the world that a peaceful transition to democracy is possible. This is the country that produced leaders whose wisdom has been the catalyst for change in other parts of the world. Yet, after 21 years, we are still vexed with the twin challenges of economic inequality and social imbalance. While some of us contemplate the high cost of living, others in our country contemplate living at any cost. While some of us live blessed lives, parts of our society count their blessings in just being alive. It is within this context that the Vision of the Minara Chamber of Commerce was born. This is how Ebrahim Patel, the incoming president of the Minara Chamber of Commerce, began his address at the organisation’s Muslim Views

This programme is funded by the Department of Economic Development and the private sector. Minara is also working with Trade & Investment KZN to explore the potential of the $3 Trillion Dollar Halaal economy, which has a consumer market of 1,5 billion across the globe. annual recognition awards dinner, held on October 30, at Durban’s City Hall. As Patel explained, Minara is a networking forum for South African businesses and institutions promoting business interests in South Africa and abroad: ‘We utilise the collective experience and wisdom of established business to assist and mentor emergent entrepreneurs. We have a network of experts in various niche areas in order to promote business interests and harness

opportunities locally and internationally.’ Since its inception in 2000, Minara has established a number of innovative programmes aimed at assisting entrepreneurs, youth and women-owned business, and helping established business develop new markets. For example, in conjunction with the KZN Business Chambers Council and five other chambers, Minara launched the Entrepreneur Competition, which provides professional training for

Muslim Views . December 2015

- ADVERTISEMENT FEATURE -

IPSA Vision ‘2020’: Celebrating 10 years of achievements SHAIKH IGHSAAN TALIEP

IN 2005, International Peace College South Africa (Ipsa) celebrated its inauguration at an historic occasion of a joint graduation of merging partners – the former Islamic College of Southern Africa (Icosa) and Darul Arqam Islamic Institute. Today, ten years later, Ipsa is the first and only Islamic institution registered by the Department of Higher Education and Training (DHET) in South Africa that offers accredited programmes – a Higher Certificate in Islamic Studies and a BA degree in Islamic studies. The establishment of International Peace College SA marked a momentous occasion in the educational development of Muslims in the Cape. Two prominent educational institutions took a bold step in the direction of ukhuwwa, and as an act of unity unparalleled in our history, inaugurated an institution of higher learning, which would serve the practical needs of the community and its academic aspirations. By 2015, the national student record database of the Department of Higher Education and Training shows that close to a thousand students had enrolled at the college since 2005 for the BA in Islamic Studies and the Higher Certificate in Islamic Studies. Five hundred and thirty-three BA degrees and higher certificates have been issued up to and including 2014, Alhamdulillah. In addition to these numbers, an

even larger number of students graduated from Ipsa and its formative partners through a wide range of non-formal Islamic studies programmes. In 2007-2008, Ipsa also offered a Masters programme in partnership with the International Islamic University of Malaysia that saw the successful conferral of post-graduate degrees upon seven from among the ulama. Founded in 2007, Ipsa’s research arm, the Institute for the Study of Current Islam (ISCI) has consistently developed forums to foster academic debate among representative cross-sections of society, including academics, Islamic scholars, community activists, ulama, NGOs and government. The past few years have seen the maturing of the annual Wasatiyyah Symposium, the annual Women in Islam - Women in South Africa Symposium and the annual Environmental Justice Seminar. Papers and the Journal for Islamic Studies are periodically produced, including seminal publications by staff and others. Over the past ten years, Ipsa has positively impacted the lives of thousands of students. The campus is a hub of activity all week, including weekends. These activities include non-formal madrasah classes; teacher training programmes; matric support programmes and students doing stewardship in the gardens of Ipsa or participating in Art and Expression workshops, as well as community outreach pro-

Shaikh Ighsaan Taliep, the Principal of International Peace College South Photo SUPPLIED Africa.

grammes. To mark the start of a new, exciting decade, Ipsa is embarking on a five-year strategic development plan called IPSA Vision 2020 that includes the establishment of the Ipsa School of Graduate Studies that offers fully accredited programmes. It will also establish the Shatibi Chair in Maqasid Studies, in January 2016, which will serve as an international area of focused research in Applied Islamic Thought.

Towards the end of 2016, Ipsa will convene an international conference focusing on Maqasid asShariah that will also coincide with the launch of the School of Maqasid Studies. Starting 2016, Ipsa will enter a new phase on its trajectory as a provider of quality higher education that serves the needs of the Muslim community, both locally and internationally. It is launching its very first post-graduate programme – the Bachelor of Arts Honours in Islamic studies (BAHIS). Insha Allah, Ipsa will be offering a Masters degree in Islamic Thought at the beginning of 2017. The college has secured an impressive panel of international scholars and academics as well as qualified local scholars that will serve as faculty on the BAHIS programme. Ipsa’s educational philosophy and approach in these programmes will be one that is firmly rooted in Quran, Hadith and the rich history of fifteen hundred years of traditional scholarship, while concomitantly focusing on a more contemporary and future orientation. It will further emphasise a holistic approach over simplicity, moral values over literalism, a multi-dimension approach over binarism, re-construction over deconstruction, and purposes and principles over rules. The objectives of the Ipsa academic offerings are: l Foundation programme: the objective is to develop the academic skills of students in

order to meet the minimum admission requirements. l Undergraduate degrees: the objective is to develop the academic and knowledge competencies of students. l Honours degrees: the objective is to develop the technical and critical thinking competence of students, underpinned by an ability to analyse and synthesise current conditions in the context of a maqasid al-shariah framework. l Master’s qualification: the objective is to develop the research and publication competence of students in the field of Islamic studies, using the maqasid approach to solve challenges encountered by individuals, communities and nations. Ipsa takes honour in the relationship we have developed over the past few years with leading international scholar and author in applied Islamic thought, Dr Jasser Auda. Pursuant hereto, Ipsa has enlisted Dr Jasser Auda to establish and occupy the Shatibi Chair of Maqasid Studies, commencing 2016. The college is proud to announce that it has further secured an impressive and highly qualified group of Islamic scholars, both locally and internationally, such as Professor Ahmad AlRaisouni, of Morocco, and Professor Abdullah Al-Juda’i, head of the European Council for Fatwa. Shaikh Ighsaan Taliep is the Principal of International Peace College South Africa.

Muslim Views

Muslim Views . December 2015

‘He is not a perfect Muslim who eats his fill while his neighbour goes hungry’ JASMINE KHAN

CARING ConneXions hosted their first public event on November 8, in the form of a breakfast. Guests of honour were Shaikh Abdul Aziz Brown, John Mans, from the Dr Abdurahman Community Health Clinic, in Kewtown, Valencia Lottriet, head of the Lavender Hill Aged Home Care Centre, and Idrissa Ebrahim, Office Administrator of Africa Muslim Agency (AMA). Shaikh Brown opened the proceedings with a qirah and duah. Mans paid tribute to Caring ConneXions and reported how the patients attending the clinic are benefiting from their assistance. Lottriet told the audience about the Aged Home Care Centre she was running, and the problems they have because they do not, as yet, receive any aid form Social Services; and how the ladies from Caring ConneXions had adopted the home and had made it their project for 2016. Caring ConneXions started by hosting a Muharram lunch and fun day for the residents, a few weeks ago, giving each of them a goody bag as they left. After the first course, Zarina Variawa, vice-chairperson of Caring ConneXions, explained what their aim is and listed the projects they have done for the year. She then handed over to Naeema Mohamed, the chairperson of the organisation, to tell us how they got involved in supplying sandwiches to the community health centre five days a week. The audience was very moved when Naeema told how she had found her grandfather extremely tired one day.

The entire Caring ConneXions group, including Yaseen, the only male member. Photo MOHAMED BULHAN, AMA

He said that he had spent the day at the community health clinic, in Kewtown, and had neglected to take something to eat with him. As a result, he had not had anything to eat while he was there. On hearing this, it was as if Allah was sending her a message; that this was what she had to do. The ‘sandwich drive’ was born and, every night, sandwiches are made to take to the hospital. Midway through the morning, one of the volunteers with Caring ConneXions, Gadija Abdullatief, handed over a cheque to Idrissa Ebrahim for R19 000. Their water well project, in partnership with Africa Muslim Agency (AMA), had successfully raised enough for two water wells in Mozambique. Idrissa spoke about the hardships people in rural areas suffer due to lack of water, and what a difference a

well will make to their quality of life. Caring ConneXions started in the backyard of a suburban home when a young woman, assisted by her husband, cooked a 100-litre pot of food to be distributed in areas like Blikkiesdorp/ Heinz Park, on a monthly basis. Family and friends volunteered to help and, as the word spread, the donations started pouring in. Very soon, this group of women were cooking every week for mosques in Salt River, Parkwood and a hifdh school run by Shaikh Abdul Aziz Brown, in Primrose Park. With the unstinting support and assistance offered by stalwarts, like Aunty Faika Mustapha and Aunty Gouwa Ismail, the amount of aid spread to supplying an average of 80 vegetable parcels per week, often including groceries.

Local madrasah distributes 1 650 Qurans MAHMOOD SANGLAY

MADRASAH Tul Madina (MTM), in Beacon Valley, Mitchells Plain, has a vision to educate Muslim students about Islam and to ‘restore the dignity and respectability of Muslim youth’. The organisation is a registered non-profit entity with the mission of spreading knowledge of Islam through the distribution of Qurans and Islamic literature. MTM also strives to offer leadership, organisational management, oratory and debating skills to the learners, and their ultimate objective is to form a network of Muslim students societies at high schools. The madrasah works mainly with Muslim youth in high school, where they are challenged by values inimical to Islam. They are also working with the Department of Community Safety’s Crime Prevention Programme to talk to learners about sports, careers and xenophobia. According to Muallim Muhammad Kamalie, secretary of Head of Curriculum Development of MTM, one of the school principals said that several youth are ‘becoming murtad’ due to the lack of guidance at home. Teenage pregnancies, HIV infections and abortions are common. Another major campaign is the High School Students Love Madrasah project, in aid of encouraging madrasah attendance. MTM is attended mainly

Kamalie says ‘at least 30 to 40 per cent’ of the learners at the 21 high schools in Mitchells Plain are Muslim and that attendance at madrasah is poor... by high school learners on the premises. Kamalie says ‘at least 30 to 40 per cent’ of the learners at the 21 high schools in Mitchells Plain are Muslim and that attendance at madrasah is poor, hence the intervention. He adds that the madrasah’s campaign is underway and is showing results. They are building relations with principals and educators at high schools and are making use of opportunities to address all the learners at the school assemblies, including those who are not Muslim. They are also given opportunities to address Muslim learners only. Copies of the English translation of the Quran are distributed to Muslim learners. The Quran distribution campaign, this year, commenced in May, at 15 schools and, by August, 1 650 copies of the Quran had been distributed. MTM makes an appeal for copies of the English translation

Grade eight learners at Princeton High School, in Woodlands, Mitchells Plain, received their copies of the English Translation of the Quran, on November 4. Princeton High School received 250 copies of the Quran. The campaign is one of the key projects of Madrasah Tul Madina to combat social problems among the youth in the area. Photo MUHAMMAD KAMALIE Muslim Views

of the Quran, and for Islamic as well as ‘motivational’ literature for youth. They are also appealing for donations to fund their projects. Further information in this regard may be obtained from Muallim Kamalie on 081 803 8538 or Muallim Abduragmaan May on 083 948 5436 or by email at madrasahtulmadina99@gmail.com

Gadija Abdullatief, from Caring ConneXions, with Idrissa Ebrahim, from Africa Muslim Agency, after handing over the cheque to Africa Muslim Agency. Photo MOHAMED BULHAN, AMA

As more women came forward to help, it was decided to form the organisation called Caring ConneXions. With the approach of Ramadaan, these women work tirelessly, helped by their husbands and children as they prepare parcels for iftaar and Eid to help the less fortunate. Their Quran Drive, last Ramadaan, resulted in 900 Qurans being distributed to mosques, madrasahs and homes. For their ‘dress a child for Eid’ campaign, Masjidul Bahrain, in Hout Bay, was chosen this year; 44 children and 34 adults were provided with a full set of Eid clothes as well as Eid gift boxes. An essential part of Caring ConneXion’s brief is that they assist other institutions when and where needed; one of these is Mustadafin Foundation where they assist with disaster relief, and in the preparation of food cooked for Eid.

At the end of every year, they take a group of elderly on an outing. This takes the form of a bus drive along the coast with breakfast, lunch and tea provided. On one occasion, Caring ConneXions took a group on a boat trip to Seal Island. Children from orphanages are also treated on a regular basis. At last year’s Cancer Association of South Africa (Cansa) event, they supplied supper and goody bags for 300 cancer survivors. Caring ConneXions would like to extend their sandwich project to community health clinics (formerly known as day hospitals) in other areas. If there are volunteers willing to make the sandwiches, the organisation will supply the bread and fillings. Please contact Naeema, on 072 103 4062, Zarina, on 083 262 2622 or email caringconnections@gmail.com

Pictorial guide to Umrah and Hajj THIS guide contains a simplified presentation and explanation of both Umrah and Hajj through distinctive aerial maps, diagrams, illustrations and pictures. It also provides an overview of visiting the sacred Mosque in Makkah. (Prophet Muhammad, SAW, indicated that praying in the sacred mosque is highly rewarding. One prayer in the sacred mosque is equivalent to 100 000 prayers.) In addition, the book includes a diagram explaining each step of performing Umrah; explanations for both men and women are given. It includes a step-by-step pictorial description of Umrah as well as a detailed description of the spiritual meanings of Umrah. This is one of the finest pictorial Umrah and Hajj guides, and is strongly recommended for anyone who intends performing Umrah. Prophet Muhammad (SAW) said, while interlacing his fingers: ‘Umrah rites are merged

with Hajj rites until the day of resurrection.’ (Bukhari 2/176) To avoid disappointment, place your orders today! Visit Baitul Hikmah’s online bookstore on www.hikmah.co.za or contact them via email: info@hikmah.co.za or telephone 031 811 3599.

Muslim Views . December 2015

The Islamic view on water conservation Dr MUHAMMAD RIDWAAN GALLANT

ALLAH speaks about the importance of water in the Quran. Allah SWT says: ‘And we send down water from the sky [rain] in (due) measure, and We gave it lodging in the earth, and, verily, We are able to take it away.’ (23:18) Allah mentions His innumerable blessings to His servants, whereby He sends down rain in due measure, which means ‘according to what is needed, not so much that it damages the land and buildings, yet not so little as to be insufficient for crops and fruits but whatever is needed for irrigation, drinking and other purposes’. All living species are dependant on water. Water is a life-sustaining and purifying resource. According to the Quran, the origin of every living thing is in water. ‘And We have made from water every living thing.’ (21:30) Allah sends the water as sustenance to His creation. Subsequently, man and beast will benefit from the vegetation, as stated in the Holy Quran: ‘It is He who sends down water from the sky; and with it We produce vegetation of all kinds…’ (6:99) The precipitation is a blessing and provision for the servants of Allah, it is a relief and means of survival for His creatures and it is a mercy for His creation. Water fulfils many functions in our society. It is the mainstay of human society; early civilisations were concentrated in river basins, such as the Nile, Ganges, Tigris and Euphrates river basins.

‘See you the water that you drink? Do you bring it down (in rain) from the cloud or do We? Were it Our Will, We could make it saltish. Then why do you not give thanks?’ Water is used by households, industry and agriculture, and forms the habitat for marine and freshwater plants and animals, an important food source for many societies. Water is thus the basis of life and plays an indispensable role in the sustenance of all life on Earth. It is a matter of fact that life on Earth will not be possible without the presence of water. Humanity only realises the value of water when there is a shortage. The Quran describes how water resuscitates the earth. ‘And Allah sends down water from the skies, and gives therewith life to the earth after its death…’ (16:65) Humanity does not appreciate the preciousness and benefits of water. If the water had been salty, sour or bitter it would have been unfit for drinking purposes as well as for the growing of plants. The Dead Sea, in the Middle East, is a good example where no plant or animal life is possible due to the high salt content of the water. Allah says in the Quran: ‘See you the water that you drink? Do you bring it down (in rain) from the cloud or do We? Were it Our Will, We could make it saltish. Then why do you not give thanks?’ (56:68-70) In the life of a Muslim, water also has a socio-religious function in that it is used for ritual purifi-

cation. Cleanliness of one’s person and one’s surroundings is stressed in Islam. Allah says in the Quran: ‘And it is He who sends the winds as heralds of glad tidings, going before His mercy (rain); And We send down pure water from the sky.’ (25:48) Every living species on Earth must have a right to water. The supply and preservation of fresh water was always regarded as of fundamental importance since the time of the Prophet (SAW). This can be deduced from the following hadith: ‘All Muslims are partners in three things: water, herbage and fire, and to sell it is prohibited.’ (Ibn Maja: 1990). The rulers must make provisions for people to have access to water. In Islam, it is not permissible to withhold excess water where there are others who have need of it. The Prophet (SAW) declared: ‘Excess water should not be withheld so that the growth of herbage may be hindered.’ (Muslim: 1993:Vol 3A: 38 no. 1566) If water is withheld then it will hinder the growth of herbage, which is important for the fodder of animals. Excess water should also not be withheld from usage by animals. (An-Nawawi: 1995: 193-194) Unfortunately, despite the value of this great blessing, we

seldom express our gratitude but, rather, take it for granted and overuse, pollute and waste this precious resource. Extravagance in using water is forbidden; this applies to private use as well as public, and whether the water is scarce or abundant. The Prophet (SAW) emphasised the proper use of water without wasting it. When the Prophet (SAW) saw Sa’d performing wudu, he said: ‘What is this? You are wasting water.’ Sa’d replied: ‘Can there be wastefulness while performing ablution?’ The Prophet (SAW) replied: ‘Yes, even if you perform it in a flowing river.’ (Ibn Maja: 1990: Vol. 1: 147, no. 425) In addition to encouraging water conservation, the Prophet (SAW) set the example; for instance, it is narrated by Anas that the Prophet (SAW) used to take a bath with one saa (about three litres) or up to four mudds of water, and used to take ablution with one mudd (about 750ml) of water. (Bukhari: 1986: Vol.1:135, no. 201) Wise use of our natural resources, keeping in mind the preservation of the common good, is thus a key principle of natural resource management in Islam.

The basic principles that relate to natural resource management in Islam have been outlined in a book entitled Environmental Protection in Islam. This book was produced for the World Conservation Union. Another principle applied to the use of water resources is ‘whatever fulfils and helps to achieve the basic necessities of our lives is itself a necessity’. By misusing water, a vital resource, through pollution or misuse, we are tampering with its function as the source of life, leading to disease, sickness or even death. These principles formed the basis of water law in most Muslim societies, which were largely located in dry areas. The use of these principles, based on guidance from the Quran and the Sunnah, defined water rights in Islam. The value and importance of Shariah principles, which formed the basis of water rights in many Muslim societies, has much to contribute to creating a co-operative water management system. Similarly, it lays the foundation for the wise use of natural resources by the individual. In our lives, water fulfils a vital function. We need to transform our understanding of the lessons and teachings of the Quran and Sunnah into action. Shaikh Dr Muhammad Ridwaan Gallant is head of the Environmental Desk of the Muslim Judicial Council and a member of the Southern African Faith Communities Environmental Initiative (SAFCEI)

Muslim Views

Muslim Views . December 2015

AWQAF - promoting self-reliance and sustainability

Awqaf and private-sector partnerships: a connection between religion and economic development HISHAM DAFTERDAR

AS an act of piety, awqaf provides a connection between religion and economic development. Economic development in Islam is a matter of faith. Economic development is premised on the nexus between faith and human welfare. The two institutions of zakaah and waqf are two socio-economic development models having the objective of achieving equitable redistribution of income and wealth. The overall objective is to build a sustainable way of life for the weaker sections of society and, thereby, raise the ummah’s human development index. Awqaf is a vital economic sector accounting for a substantial share of the Islamic financial system. Awqaf operations dovetail into all sectors of the economy and include a wide range of industries. However, in spite of its social and economic importance, this sector remains lacklustre. Financiers divide their world of organisations into public and private sectors. Perhaps the reason for overlooking awqaf lies in the shariah restrictions relating to pledging of awqaf assets. Another reason is that awqaf organisations are charitable institutions and, as such, are perceived to lack the organisational discipline of the corporate world.

Muslim Views

Therefore, it is easy to dismiss awqaf as being esoteric, undisciplined and un-entrepreneurial, particularly when compared with the high-flying private sector. Awqaf is rich with one of the important factors of production – land, but is short on other factors such as capital and labour. Funding for development is a constant quest for awqaf. To date, large parcels of awqaf land are undeveloped due to lack of funding. This calls for a strategic cooperation between awqaf and the private sector who can bring in capital and entrepreneurship. Companies are attracted to awqaf projects because of the business opportunities they represent. A socially connected project generating a cash flow has a special appeal to the private sector. Companies see these projects as a way of discharging their corporate social responsibility and making them stand like a good citizen in the community. The engagement of the private sector in awqaf projects brings some questions to mind. Are awqaf organisations swimming upstream when they engage the private sector in their projects or are the partnerships between awqaf and the private sector nothing more than ‘marriages of convenience’, where each party expects the relationship to realise a specific benefit at the expense of the other?

The elephant in the room is dealing with risk. Awqaf properties cannot be used as collateral. Awqaf as charitable institutions may have an edge over the private sector in certain disputes, particularly in the area of ‘business versus charity’. These are areas of concern to the private sector who may feel that the playing field is tilted in awqaf’s favour. A contentious issue in developing awqaf projects relates to the different interests of stakeholders. Any discussion of developing a waqf project is likely to be distracted by disparate demands, views and interests. The waqifs stipulate how the waqf property is to be used, the beneficiaries have their demands, and the nazirs have their conditions. Government’s policies and local laws may impose restrictions that affect the project. The community, pressure groups, volunteers and the media are also powerful forces that influence the proposed development. A key factor for awqaf-private partnership (APP) projects to succeed is the alignment of goals between all these stakeholders. Good planning and cooperative behaviour are important to keep the project on schedule. APP projects require commitment from all parties to work cooperatively and communicate amenably even when there’s conflict. The waqf organisation has the key role in explaining to

stakeholders the justifications for the project. The developer has to understand the waqf organisation, its mission and its beneficiaries, before undertaking the development or offering the service. At times, when doing business with the private sector, some awqaf organisations have been short-changed, unaware of the final outcome of the project. APP contracts that stretch between 30 to 50 years, effectively take the ‘whole of asset life’. During this period, residential, commercial and special purpose buildings are designed, constructed and exploited by the private sector. At the end of the long concession period, when ownership goes back to awqaf, the project could be old, sapped and ineffective. The poor appear as victims of what has become an uncaring industry rather than beneficiaries of a noble cause. With ill-conceived concepts, the result is often controversial, confusing and counter-productive. Any entity involved in such issues generates mistrust and attracts the attention of stakeholders, regulators, politicians, the general public and the media. However, while such issues are relevant and need to be taken seriously, they are rare and should be put in perspective. Awqaf private-sector partnerships are not a matter of calling on the private sector to be chari-

table, and private investors in awqaf projects should not be expected to sacrifice their profit. Both sectors have a lot to learn from each other. Awqaf can adopt many of the corporate governance practices of the commercial world, especially in the areas of accountability and transparency. Reciprocally, the private sector can learn from awqaf that there are ‘values’ in business other than just financial ones. On many fronts, the awqaf sector has taken steps towards reinventing itself, dispelling the tendency of writing it off as being inherently inefficient and has no place for entrepreneurial behaviour. Companies can learn from awqaf commitment, dedication, social responsibility and long-termism. Awqaf projects are more than being commercial investments. They are ‘impact’ investments that combine social objectives with profitability. The engagement of the private sector in awqaf projects can help create a new breed of social entrepreneurs – practical, passionate, innovative and want to make a difference. Awqaf-private sector partnerships build confidence and bolster cooperation between the two sectors thus making the marriage between the two ‘for better, not worse’. Hisham Dafterdar is chairperson of Awqaf Australia Ltd.

LETTERS TO THE EDITOR

Is the MJC and Al Quds Foundation against Hizbullah?

I SENT the email/ letter below to the Al Quds Foundation and the Muslim Judicial Council (MJC) almost a month ago and have not received a reply. I re-sent it a week ago and still no response. I even sent the letter to the President of the MJC, Moulana Ihsaan Hendricks, but he too did not respond. This issue now needs wider public attention and, therefore, my request to have it published in Muslim Views. To whom it may concern I greet you with the universal greeting of peace. I’m writing this

email to get clarity from the Al Quds Foundation of South Africa (AQF) and the Muslim Judicial Council on their position towards the Lebanese Resistance Movement, Hizbullah. On October 21, I decided to heed an open invitation by the above-mentioned organisations to attend a welcoming rally for Hamas political leader, Khaled Meshaal. Standing outside the venue, I was verbally and physically attacked by a small number of South African as well as foreign people of Arab descent. They called me a kaafir and threatened to burn my Hizbullah flag. At this point, I wasn’t inside the venue but was waiting to enter. There were physical altercations as well and the stick of my flag was broken as they were trying to wrestle it from me. I was then dragged away by marshals of

Dialogue is the key to understanding I AM a Muslim and, to me, a Parisian is a Lebanese is an Iraqi is a Palestinian is a Nigerian is an Ankaran is a human. Our hearts go out to the victims of the blind violence that occurred in Paris, Lebanon and Iraq on Friday, November 13. To every mother, father, brother, son, daughter and friend who has experienced a loss, we send our thoughts and prayers. I refuse to accept that such acts can be committed in the name of God – mine or anyone’s. These are the acts of wicked people with a diabolic agenda, patent as well as hidden, and I contend that there is nothing religious about their actions. No part of my Islamic identity allows me to align myself with this. I condemn the violence and cowardice in the strongest way and in no way feel I share anything with these brutal extremists. Because of their kind, from the age of nine, I already knew that being a Muslim meant I would have to be softer, kinder and more cautious than those around me because being a Muslim meant being associated with terrorism. And, somehow, being Christian didn’t mean being associated with crimes committed by those apparently Christian; and the same could be said for Jewish and Buddhist extremists who are not considered to represent the entire faith. At age 12, I became skeptical of mainstream media because I learnt that they are selective in the news they choose to tell you. The Islamophobia that has surged on social media, and will surely still increase, will put Muslims on trial. The blood price for these innocent Parisian lives taken by these depraved people will surely be paid tenfold by similarly innocent victims who are unrelated to the actual perpetrators; and even beyond this, we feel anger of the knowledge that many

the event to the opposite corner. At this point, Moulana Isgak Taliep, from the AQF, came to me and said that I could come inside but I would have to close the Hizbullah flag. I asked him, ‘What is the position of MJC and AQF towards Hizbullah?’ His reply was: ‘The MJC and Al Quds Foundation are against Hizbullah.’ This small conversation took place in the presence of the media. Now, some people might ask, why the Hizbullah flag? Firstly, I am a great supporter of Sayed Hassan Nasrallah and the Lebanese resistance, and all they are doing for the freedom of Palestine. Secondly, the invitation was for the welcoming of a Hamas leader whose movement is in close partnership with Hizbullah in the fight against Israel. Here, I

innocent Muslims will fall into a stereotype created by less than 0,001% of ‘Muslims’. I feel it is important to mention that these acts are part of a large and complex geo-political picture where different political agendas are at loggerheads, and innocent lives are lost in the process. These clashes rarely have to do with actual religious ideologies but have more to do with political and socio-economic motivations of parties. Religion is most often merely the guise under which the agenda of groups are paraded. I am an angry, frustrated, helpless and overwhelmed young adult but I know that dialogue is the key to understanding. Reacting with hate and issuing threats breed isolation between ethnic groups. There are so many conversations waiting to happen and there is a place for each of us at the table. We just need to take our seats. Everybody knows how to speak but we need to learn to listen actively. Walk in the shoes of the next person. My faith says: Speak the truth. Speak justice. Speak fairly. Speak gently. And this is how we all need to begin this conversation. Mustafa Karbanee and Zakiyyah Sablay MSA Schools of The Cape

Prof Dangor, you may accept Shafiq Morton’s invitation for breakfast Re: Muslim Views, November 2015, ‘Discussions with Dangor’ I AGREE that certain muftis do insult others on verdicts they scribe. Whether these muftis are qualified from reputable institutes or not is another matter of concern. Some of these so-called muftis have proclaimed themselves so, and some have

Muslim Views . December 2015

would like the reader to open the following links to support this well-known fact, despite many lies propagated by the various Saudi sponsored liars. The links are as follows: https://www.youtube.com/wat ch?v=kdD2iECh-Dk https://www.youtube.com/wat ch?v=dyeu60yBENg https://www.youtube.com/wat ch?v=2qNna9uDGWI There is much more similar information that can be found easily for the heart that yearns for truth. The organisations that I represent are having urgent meetings and fact-finding investigations to ascertain if what Moulana Isgak Taliep said was indeed the position of MJC and AQF. We are also looking at establishing the organisation’s position towards Hizbullah, internationally. Important to mention is that I wasn’t the only one physically removed from outside the venue. Another Palestinian supporter was removed for wearing a Hizbullah shirt. It has become clear from the day’s happenings and incidents on

issued verdicts with no qualifications. The issue pertaining to the Muslim Marriages Bill (MMB) is a serious matter as many Muslim women are turning to the courts for relief. The courts are issuing relief, which is contrary to Islamic law. With the MMB in place, relief would be in accordance with Islamic law. The Majlis entity, which always has differing views to the majority, will continue, together with its cohort of organisations. The matter relating to eating at a home to which one has been invited differs from purchasing a product. Being invited and served with meals, you need not question even if you are fed with doubtful items. When purchasing, you are allowed to question the status of items as you have a right to question. Professor Dangor, you may accept Shafiq Morton’s invite, and I’m sure he will prepare a five-course breakfast. Ibrahim Muhammad Pietermaritzburg

Anxious truth or comfort with deceit YEARS ago, while working in the Social Welfare Department of the Muslim Judicial Council (MJC), under the guidance of Imam Saban and the late Moulana Karaan, I had many unusual and tough meetings. One day, a woman walked into my office and confessed to adultery. To verify her crime, the woman detailed her infidelity to ensure that I did not seek her reunion with her husband. She clearly wanted a divorce. What was appalling was her disregard for the sanctity of the MJC, her indifference to my youth and the crudity in listing her activities. Procedure required that I entreat the husband to appear at a counselling session. After consulting with my elders, I

Hajj Doc’s book on travel medicine

Doctor Salim Parker’s book, Travel Medicine Anthology, is now available at a cost of R95. It is a collection of his articles that were published in the Diversions travel and leisure magazine. In it, he looks at issues such as deep vein thrombosis or DVT, jet lag and, every traveller’s fear, the runs. It is written in his usual, easily understood style and the colourful volume is vividly illustrated with some superb contributions by Saaid Rahbeeni. To obtain your copy, please contact Marion at sastm.org.za or call her at 011 025 3297. All proceeds of the book sales go to the South African Society of Travel Medicine (SASTM). None of the SASTM members, involved in the production of the book benefit financially in any way. Salim Parker is the current president of SASTM and is our well-known writer of the popular Muslim Views column, ‘Hajj Stories’. The column may be accessed at www.hajjdoctor.co.za

previous marches that it is no longer safe for Hizbullah supporters to participate in pro-Palestinian activity where MJC and AQF are present, thanks to continuous sectarian incitement and hate speech from certain religious leaders in the mosques. The argument that it’s only a small number of imams inciting sectarian hate can no longer be accepted as the killer of the she camel was one but God destroyed them all for they remained agreeable to it. The happenings on the day are the results of this sectarian incitement. The faces on the day were dark, full of hate and violent. Among them were known Muslim Brotherhood supporters of Egyptian descent. It appears that they are trying to import their intolerance to our shores. I hope to get a reply soon as we as leadership of our organisations need to take urgent decisions on the future of our participation in the NC4P. Safoudien Bester Chairman, Runners for the Freedom of Palestine Action Forum for Palestine

advised him to give a talaq instead of the wife seeking a faskh, which could be arduous. I suggested that it was in his interest as his wife was unhappy. This was upsetting as I saw him hug his child. I did not have the courage to tell him what I was told as he trusted the advice. To this day, I remain conflicted by my lack of complete honesty. In another case, an old lady decided to sell her home way below cost to relatives as they agreed to care for her in her old age in her existing home. In dialogue with the relatives, they privately clarified that they were eager for transfer in order to sell profitably and relocate without the old lady’s knowledge. Fearing deceit, I told the old lady about their plan and she then confronted her relatives. Cornered by the truth, they reacted with deceit. Trusting her relatives, the old lady blamed me of stirring trouble. My integrity was so viciously attacked that I considered if complete honesty was always the best policy. Moving on from the MJC, and after 15 years in politics, I have realised that many politicians are masters in the art of mixing truth and deceit, and serving the mix as a cure to the electorate. Example, recently, President Zuma said that the African National Congress (ANC) is more important than South Africa. His attempts to explain himself shocked many people. He has also refused to clarify if or when he was going to ‘pay back the money’, regarding Nkandla, or if he consider himself guilty at all. The question that we need to consider is: should his upfront approach and indifference to hide intent be measured as noteworthy or condemned? In the words of the wise: as thinking people, we must consider if we prefer to be uncomfortable with the truth or do we prefer to feel comforted with untruth and deceit? Councillor Yagyah Adams Cape Muslim Congress

Write to: editor@mviews.co.za • Fax: 086 516 4772 Kindly include full name and address. Letters must not exceed 500 words

ERRATUM: breast cancer IN our October 2015 edition (page 18) we published an article by Dr Louis Kathan, emphasising the importance of regular screening for the early detection of breast cancer. A gremlin, unfortunately, crept in during the editing process in a paragraph on the risk factors; instead of the conjunction ‘and’, the preposition ‘with’ was inserted, changing the meaning of the latter part of the paragraph. The paragraph should have read: ‘There are numerous other risk factors for developing breast cancer and include women who have never had children or have children after the age of 35 years, obesity, excessive alcohol use and combined oestrogen and progesterone hormone replacement therapy.’ Muslim Views

Muslim Views . December 2015

Expert joins MV team to focus on Islamic finance MUSLIM VIEWS launches an expanded Focus on Finance section in its January 2016 edition. While the team from Nexia SAB&T will continue to offer advice on regulatory financial matters, our new writer on board, Basheer Moosagie, will share his expertise and insights on, mainly, Islamic finance. Moosagie is a business development analyst at Arrow Africa Trading. When he is not busy with regular work, he volunteers as a consultant at Grow Movement. Grow Movement is a UK-based NGO that attempts to unlock the potential of entrepreneurs in Africa by matching them with volunteer business consultants from around the world. Currently, Moosagie is working with a Ugandanbased entrepreneur to improve business processes. Moosagie is also in the final stages of a master’s programme in Islamic finance, at University of Aston, in Birmingham, United Kingdom. Last year, he obtained his MBA from University of Stellenbosch, where he focused his studies around Islamic finance. His master’s dissertation measured the performance of the FTSE100 against that of a shariahapproved portfolio over a 14-year period. His findings suggest that the returns of a risk adjusted, shariah-approved portfolio outperformed the returns of the FTSE100 over the period. Prior to the MBA, Moosagie was involved in various capacities within the retail environment. He started his career as an operations manager, which culminated in his appointment as a general manager at a local franchise store. After nine years in the family business in the automotive industry, Moosagie decided that it was time for a change in scenery and a career, and ventured out of the crib into the retail environment. In order to advance his administration, he completed a Post-Graduate Diploma in Business Administration at the Graduate School of Business (GSB) at University of Cape Town (UCT). It was during this time that he was introduced to the concept of ethical finance. In 2000, Moosagie registered for the Associate in

Muslim Views

Battle of the Books

The team that represented Al-Aqsa School, Lenasia Extension 5, in the Battle of the Books, a reading development programme hosted by the City of Johannesburg’s library and information services are, from left: Ahmad Cassim (Gr. 6), Aamina Ebrahim Fakir (Gr. 6), Aaishah Mohamed (Gr. 6), Asma Mohamed (Gr. 6), Afreen Khan (Gr. 7) and Lamees Omar (Gr. 7). The Al-Aqsa team was coached by Shaakira Osman, the school librarian. Al-Aqsa did extremely well, reaching the final four out of a total of 226 schools that participated. They finished as runners-up to Unified Public School, in Maraisburg, Roodepoort, in the Metropolitan Final, missing out on first place by a margin of just two points. The other two finalists were Basa Diepsloot Primary School and Rebonwe Primary School, Ivory Park, Midrand. Photo SUPPLIED

Basheer Moosagie.

Photo SUPPLIED

Management programme at GSB, UCT, to improve his overall management skills. He started his post-matric studies at the Islamic University of Madinah, where he completed a twoyear programme in Arabic and Islamic studies.

Battle of the Books was launched 20 years ago and is open to learners in Grades 6 and 7. A team of six is given the task of reading 15 books about which they are asked questions. Learners start as early as April to prepare for the book quiz, which is held in a series of knock-out rounds. The winners of each round concurrently progress to rounds covering a broader region, which culminates in the Metropolitan Final.

Focus on Finance

Muslim Views . December 2015

The new revised codes of good practice THE updated Broad Based Black Economic Empowerment (B-BBEE) codes came into effect on May 1, 2015, and it is evidently much stricter in its scoring and implications for business owners than the older codes.

What are the critical aspects and changes that business owners and directors should be aware of? The revised codes of Good Practice indicate, that any company that has a revenue of more than R10-million will be most affected in order to be BEE compliant. The categories for compliance have been condensed from seven categories to five categories, three of which are regarded as compulsory, and must be adhered to in order to be compliant. The three high priority categories are Ownership, Skills Development and Enterprise, and Supplier Development. The broad-based BEE levels range from one (the highest) down to eight or non-compliance.

Changes in the B-BBEE Act Element 1: Ownership Summary: Indicators: Voting rights, Economic interest and Realisation points. A measured entity is required to achieve a minimum of 40% on net value points (8 points) Non-compliance with subminimum target will result in B-

HASSEN KAJIE, CA (SA), a director of NEXIA SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T in the Centurion office, offer advice on how to come to terms with the new revised codes of good practice.

BBEE being dropped by one level. Weighting: 25 points Element 2: Management Control Summary: The overall representation of black individuals in senior and middle management is considered. Weighting: 15 points Element 3: Skills Development Summary: 6% of annual payroll and 2,5% of the total number of employees must be spent on skills development. Non-compliance to the threshold target (40%) will result in the overall BBBEE status being discounted. Weighting: 20 points Element 4: Enterprise and Supplier Development Summary: As this is a priority element, an entity must achieve a minimum of 40% in the following three areas: preferential procurement, enterprise development, and supplier development. Weighting: 40 points Element 5: Socio-economic Development Summary: Entity will only be recognised if 75% of the beneficiaries of socio-economic contributions directly benefit black people. The compliance target is 1% of net profit after tax. Weighting: 5 points

Major changes to the previous codes include 1. The seven elements on the scorecard have been reduced to five elements, and the weighting of each element has been adjusted. 2. The total score will now amount to 105 instead of the previous 100. 3. The elements Ownership, Skills Development and Enterprise and Supplier Development are now categorised as priority elements, as mentioned previously, which means that certain minimum requirements are set for these elements. Large enterprises are required to comply with all the priority elements, whereas Qualifying Small Enterprises (QSEs) have only to comply with Ownership and one of the remaining priority elements. 4. If the minimum requirements set for priority elements are not met, the actual level obtained will be discounted by one level. 5. The limits for Exempt MicroEnterprises (EMEs) have been adjusted to enterprises with an annual turnover of between R0

Hassen Kajie is a Director of the Cape Town office of Nexia SAB&T.

and R10 million. EMEs will still be deemed to be level four contributors. 6. QSE limits have been adjusted to enterprises with an annual turnover of between R10 million and R50 million. 7. EMEs and QSEs with black ownership of more than 51% will automatically qualify as level two contributors. 8. EMEs and QSEs with black ownership of 100% will automatically qualify as level one contributors. 9. Start-up enterprises will still be measured as EMEs during the first year following the formation of the enterprise. It is crucial to seek expert advice when adjusting any entityâ&#x20AC;&#x2122;s B-BBEE strategy. Do this in order to avoid costly mistakes and to ensure maxi-

Aysha Osman, National Technical Manager in the Centurion office of Nexia SAB&T.

mum benefit for the business, while at the same time properly complying with the relevant B-BBEE legislation. If you would like a specific topic featured in the upcoming issues, kindly send your suggestions to technical@nexia-sabt.co.za. This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

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Muslim Views . December 2015

Muslim Views

Muslim Views . December 2015

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Muslim Hands’ Durban projects October 2015 THASNEEM BUCKUS

ALTHOUGH our office is based in Cape Town, Muslim Hands is always looking to extend its footprint beyond the city. Durban, in KwaZulu-Natal, was selected as the city of choice. With October signifying Breast Cancer Awareness Month, Muslim Hands SA embarked on a few projects to show our support for cancer awareness. An investigation was carried out amongst various cancer awareness groups in KwaZuluNatal. We found The Cancer Association of South Africa, better known as Cansa, to be one of the major role players, and the one organisation most in need of funding. They suited us as they ensured our objective was reached. MHSA contacted Cansa and enquired about possible upcoming projects they had for cancer awareness month, and, more importantly, if they would allow MHSA to partner with them. Much to our delight, we were informed that they would openly welcome our partnership, and were more than happy to get us involved in a project called Relay for Life. Relay for Life is a 12-hour, overnight relay event meant to show empathy with what cancer patients go through, from the time they are diagnosed, and the treatment they undergo. Cansa had invited 100 cancer survivors to the event, as a beacon of hope and for them to share their stories

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with other cancer sufferers. Addressing one of their longterm needs was also something of interest. Muslim Hands wanted to ensure we could help as many people as possible. Cansa has a mobile unit that they use in rural and disadvantaged areas. The purpose of this mobile facility is to offer free health screenings, including cancer screenings. Once a diagnosis is made, relevant steps are taken to ensure that the patient receives the correct medical treatment. An MHSA sponsorship towards this mobile clinic was greatly appreciated. Almost at the same time, Muslim Hands was approached by two families from Pietermaritzburg, KZN, for financial assistance. Both these families have children who have lymphoma cancer. Four-year-old Iman Gani was diagnosed in March this year, and twelve-year-old Asanda Mbili was diagnosed in July, this year. Muslim Hands handed a

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cheque to the parents of Iman Gani, Lameez and Ziyaad, who are both unemployed. Both have had to stop working to take care of their only child. Iman has been in and out of hospital, receiving treatment and chemotherapy. This has taken quite a toll on the family. Asanda Mbili is an only child to single mother Zandile. She is the sole breadwinner and cares for not only her child but her siblings as well. Having to travel to hospital daily and buying dietary requirements have proved to be very challenging for her. Cheque handovers: Muslim Hands staff arrived at Greys Hospital, Pietermaritzburg, on Saturday morning, August 24, 2015. The team was excited to meet 12year-old Asanda Mbili. With the MH team was volunteer and cancer survivor Kauthar Roomaney. Being a survivor herself, Kauthar was a positive influence to the young boy. Asanda and his

mom both expressed their heartfelt appreciation for the donation from Muslim Hands. Insha Allah, the donation will ease the burden of his mother and make things a little easier for Asanda. After the cheque handover to Asanda, the Muslim Hands team made its way to the home of Iman Gani. Little Iman was looking forward to seeing the team. She really enjoyed connecting with Kauthar as she saw Kauthar as a figure of hope for herself. Iman’s parents could not thank Muslim Hands enough for the donation as it will assist the family tremendously and make life a little easier for Iman. The MHSA team then headed back to Durban to prepare for the 12hr CANSA Relay for Life. This took place in Reservoir Hills, Durban. Cansa’s Relay for Life is an annual fundraising event. This event is a celebration for cancer survivors. At the event, there was a mobile testing unit which gave people who can’t afford it, the freedom to be tested, allowing for early detection and prevention as well. The cancer survivors at Relay for Life offer hope to those who have been recently diagnosed or who are sufferers. This also has a positive impact on families and communities as a whole. Seeing those who have been through so much, yet still come out fighting, smiling, having conquered cancer, gives the cancer patients a significant hope of survival. In ensuring a fruitful trip,

Muslim Hands also looked to expand on our Street Child Programme. Muslim Hands contacted Umthombo Street Child Centre, in Umbilo, Durban. The centre accommodates 35 children and runs active programmes with approximately 155 street kids. An assessment was made in consultation with the Director, Mr Nyemba, concerning the needs at hand. The most pressing need at the time was beds for the street children, as well as stationery. Muslim hands donated seven double bunk beds, including mattresses, and 35 fully equipped school stationery packs, which included school bags as well. On doing research on organisations in Durban, we also came across Umduduzi, a children’s hospice for terminally ill children. Umduduzi needed medical and educational equipment, as they operate in the city’s state hospital and they have an ongoing cycle of sick patients. They receive no funding and rely on community support. Muslim Hands’ donation included pressure mattresses, suction machines, reading books, educational toys and cleaning materials. If you would like to sponsor a national project, contact Muslim Hands on 021 633 6413 or mail@muslimhands.org.za. Be sure to follow us on https://www.facebook.com/MuslimHandsSA and https://twitter.com/MuslimHandsSA

Muslim Views . December 2015

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Muslim Views . December 2015

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Sanzaf Garden Route programme NURENE JASSIEM

SANZAF hosted a series of successful events from November 13 to 15, as part of its Garden Route Development and Outreach Programme. The Garden Route Development and Outreach programme started with an informative Jumuah lecture by Sanzaf Consultant, Shaikh Yusuf Gassiep, at Masjid dur Rahmah, in George. As one of the beneficiaries of Sanzaf’s Masjid Waqf Fund this year, the committee of Masjid dur Rahmah also provided Sanzaf with a progress report on the improvement of the ladies’ section, ablution facilities and development of the masjid. The committee announced that the renovated masjid will officially be reopened on December 11, and that Sanzaf’s new offices at the masjid would be completed by then. Sanzaf hosted a Zakah Seminar at the Wilderness Beach Hotel on Saturday, November 14, where the importance of zakaah as a means to purify one’s wealth was reiterated. After the seminar, Sanzaf paid tribute to the Brown family as the first Muslim residents in George, and thanked them for their selfless contributions to Sanzaf’s operations and the broader Muslim community. On accepting the certificate of appreciation, Bashier Brown thanked Sanzaf’s Garden Route Coordinator, Shaikh Said

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The winners of the SANZAF 5 Pillars Quiz with their proud teachers. From left, back, are: Lamisa Majaal (Masjid dur Rahmah), Shaikh Hassan Dahir (An Nur Islamic Centre) and Shaikh Said Wehliye (Sanzaf Garden Route). The winners are seated (from left): Ilhaam Wehliye (third prize), Mariam Dhison (second prize) Photo NURENE JASSIEM and Khalid Abdi (first prize).

Wehliye, for ‘becoming an inspiration to so many people and being like a father to our children’. ‘It is not often that we, as a Muslim community in the Garden Route, have the opportunity to come together but this has, indeed, been a memorable occasion,’ Brown said.

For the youth, the highlight of the weekend’s proceedings was the first ever SANZAF 5 Pillars Quiz in the Garden Route. Some 30 youth between the ages of eight and 18 years, from various communities, including Plettenberg Bay, Mossel Bay and George, participated in this exciting event.

People from all walks of life attended the Sanzaf Zakah Seminar on Saturday, November 14. Here Sanzaf Garden Route’s Shaikh Said Wehliye addresses the audience at the start of the seminar. With him is Shaikh Yusuf Gassiep. Photo NURENE JASSIEM

The six top scorers from the six elimination rounds were selected to vie it out in the finals, where they competed in a gruelling 21-question round for the top position. Khalid Abdi (15), from the madrasah at Masjid dur Rahmah (George), won first prize, followed by Mariam Dhison (18), from An Nur Islamic Centre

(George central), and Ilhaam Wehliye (13), also from Masjid dur Rahmah. Sanzaf thanked all those who helped make the weekend a success. For more information about how you can get involved in Sanzaf’s Garden Route activities, call Shaikh Said Wehliye on 044 871 4735 or 073 343 6651.

DISCUSSIONS WITH DANGOR

Minorities under attack in Modi’s India WILL commence with the comments by Arundhati Roy, in her piece, “I’m Ashamed of What’s Happening in India”: First of all, ‘intolerance’ is the wrong word to use for the lynching, shooting, burning, and mass murder of fellow human beings. Second, we had plenty of advance notice of what lay in store for us – so I cannot claim to be shocked by what has happened after this [Bharatiya Janata Party-led] government [of Narendra Modi] was enthusiastically voted into office with an overwhelming majority. Third, these horrific murders are only a symptom of a deeper malaise. Life is hell for the living too. Whole populations – millions of Dalits, Adivasis, Muslims and Christians – are being forced to live in terror, unsure of when and from where the assault will come. While enacting the National Minorities Commission Act, 1992, the central government of India recognised five communities as ‘minority communities’: Muslims, Christians, Sikhs, Buddhists and Parsis. These communities enjoyed protection under the Indian National Congress government. However, according to Prakash Louis, it’s been a terrible time for the minorities in India under the BJP-led government. ‘They have been abused and humiliated. ‘They have been called outsiders, aliens, second-class citi-

The cases of violence against minorities have certainly increased since Narendra Modi came to power, writes Emeritus Professor SULEMAN DANGOR. zens, people who survive in this country only because of the “goodwill” of the majority.’ While addressing a convention on anti-communalism, Sitaram Yechury, CPI general secretary, claimed that the ruling BJP is trying to unite Hindus by fomenting hatred against religious minorities. ‘As BJP is a political arm of RSS (Rashtriya Swayamsevak Sangh), it is trying to unite Hindus in the country on the basis of hatred against religious minorities,’ said Yechury. He asserted that, in the past 17 months of the BJP-led National Democratic Alliance (NDA) government, ‘several thousand communal riots have taken place in different parts of the country’. The cases of violence against minorities have certainly increased since Narendra Modi came to power.

There have been a series of instances of vandalism and robbery at various churches in Delhi. The Catholic Archbishop, Anil Joseph Thomas Couto, holds the Modi government responsible for all the ‘hate crimes’ and violence against the minorities. Dr Christopher Joshua, of University of Edinburgh, provided substantial evidence of violence against the Christians, citing about 272 cases of violence against them during the first year of BJP rule. According to the Delhi Police, 206 temples, 30 gurdwaras and 14 mosques were burgled in 2014. Valson Thampu, principal of the prestigious St Stephen’s College, in Delhi, refuses to accept the official explanation that these are ‘episodes of burglary’. Senior Congress leader, Ghulam Nabi Azad, slammed BJP leaders for ‘creating fear’ in the minds of minorities by making provocative statements. He claimed that (a) such comments were not possible without the ‘blessings of their leadership’; (b) ‘BJP is responsible for creating an atmosphere in which minorities are feeling scared’; (c) the BJP leadership was ‘responsible for creating such an environment of fear and scare than those people who killed Mohammad Ikhlaq’ (referring to the man who was killed for allegedly eating beef); (d) ‘senior leaders, office-bearers, MPs and BJP ministers frequently

Muslim Views . December 2015

make statements which pitch one religion against another… No one takes any action against such utterances. ‘This shows that they (those who make such statements) have the backing of their [BJP] leadership’; (e) it was the RSS which was running both the central and BJP-ruled state governments. ‘Chief ministers, ministers, officials – everyone is listening to the diktats of RSS.’ According to Ishwari Bajpai, a senior NDTV adviser, there is absolutely no question that there has been an increased intolerance towards those who refuse to conform to the idea of the Hindutva state since the general elections, and Muslims have borne much of the brunt of it. The electoral victory by the BJP has been seen by many extremist elements as licence to preach their brand of Hindutva. The three incidents of lynching over beef are clear indications that those responsible believe that the state will not act against them. The Shiv Sena’s and others’ acts of violence against events that they believe do not conform to ‘cultural values of India’ are just another facet of this. Dismissing government claims that attacks on minorities have decreased, the UCFHR’s Vidya Bushan Dayal accused the government of keeping incidents of communal violence under wraps: ‘They are not reported. In those states, which are ruled by the BJP, the police, government and the RSS is one seamless entity. The cases that happen do not come out in the open.’ Now there is a controversial Ghar Wapsi scheme to convert the religious minorities of India to Hinduism. A Dharm Jagran Samiti (DJS) functionary said Muslims

and Christians will have to convert to Hinduism if they want to stay in this country. ‘Our target is to make India a Hindu Rashtra by 2021. ‘The Muslims and Christians don’t have any right to stay here… So they would either be converted to Hinduism or forced to run away from here,’ Uttar Pradesh DJS head, Rajeshwar Singh, said. A RSS leader told Mail Today that they have formed committees in every district of the state for this purpose. The USCIRF said, in September 2014, the Dalit Seventh-day Adventists filed a report in Uttar Pradesh that they were forcibly converted to Hinduism and that their church was converted to a Hindu temple. V D Savarkar, in his book Hindutva, groups Indian Muslims and Christians together as ones who do not share ‘the tie of the common homage we pay to our great civilisation – our Hindu culture’. He adds: ‘Christian and Mohammedan communities who were but very recently Hindus cannot be recognised as Hindus since their adoption of the new cult they had ceased to own Hindu civilisation (Sanskriti) as a whole... For though Hindusthan to them is Fatherland, as to any other Hindu, yet it is not to them a holy land, too. Their holy land is far off in Arabia or Palestine.’ It is a matter of great concern that, in the words of Sajjad Shaukat, ‘Hindu fundamentalism is increasingly widening its influence everywhere … The hate campaign unleashed by the fundamentalist forces is keeping the minority wholly preoccupied with defending their basic human rights and cultural identity.’

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Muslim Views . December 2015

Light from the Qur’an

The principles of Quranic civilisation IBRAHIM OKSAS and NAZEEMA AHMED

THEORIES abound regarding the ideological foundation of the events unfolding in the world today. In his inimitable contemporary Quranic tafsir, Risale-i Nur, Bediuzzaman Said Nursi draws an insightful comparison between the principles of what he refers to as ‘the civilization of the Shari’a and the civilization of the Quran’ and those of present-day civilisation, and he invites us to reflect upon their respective results. Bediuzzaman contends that the principles of present-day civilisation are negative, and that its foundation and values are five negative principles, and that its machinery is based on these. He summarises the values of present-day civilisation as: (i) its point of support is force instead of right, and the mark of force is aggression and hostility, and their result is treachery; (ii) its goal is self-interest instead of virtue, and the mark of self-interest is rivalry and dispute, and their result is crime; (iii) its law of life is conflict instead of co-operation, and the mark of conflict is contention and mutual repulsion, and their result is poverty; (iv) its principle for relations between peoples is racism, which flourishes through harming others and is nourished through devouring others. The mark of negative nationalism and racism is terrible clashes, and

their result is annihilation. (v) its alluring service is to excite lust and the appetites of the nafs, and facilitate the gratification of whims, and their result is vice. The mark of lust and passion is always this: they transform man into a beast, changing his character, perverting his humanity. In considering the foundation and values of the Quranic civilisation, Bediuzzaman says that since the mercy in the shariah comes from the Quran, it necessarily follows that the principles of Quranic civilisation are positive. Its wheel of happiness turns on the following five positive principles: (i) its point of support is truth instead of force, and the constant mark of truth is justice and balance. Security and wellbeing result and treachery disappears; (ii) its aim is virtue instead of self-interest, and the mark of virtue is love and mutual attraction. Happiness results and enmity disappears; (iii) its principle in life is co-operation instead of conflict and killing, and its mark is unity and solidarity, and the community is strengthened; (iv) its service takes the form of guidance and direction instead of lust and passion. The mark of guidance is progress and prosperity in ways befitting humanity. The ruh is illuminated and perfected; (v) the way in which the shariah and the Quran unify people repulses racism and negative nationalism. It establishes the bonds of deen and the brotherhood of imaan.

The marks of these bonds are sincere brotherhood, general wellbeing and defence in the case of external aggression. From this comparison between the foundational values of modern-day civilisation and the principles and values of Quranic civilisation, Bediuzzaman contends that we can thus understand the reason that Islam was affronted, and therefore could not embrace and support the foundation of present-day civilisation. He says that, up to the present, Muslims have not entered this present civilisation voluntarily since it has not suited us; moreover it has clamped on us the ‘shackles of oppression’. While progress and civilisation should be the cure for mankind, present-day civilisation has become poison, and has cast eighty per cent into poverty and misery, and produced a false happiness for ten per cent. It has left the remaining ten per cent uneasily between the two. Bediuzzaman contends that true happiness is happiness for all or, at least, salvation for the majority. The Quran, since it was revealed as a mercy for mankind, only accepts civilisation of this kind, which is happiness for all or at least for the majority. It is a characteristic of presentday civilisation that passions are unrestricted and whims are free. Bediuzzaman characterises this not as true freedom but, rather, considers it to be an animal free-

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dom. Furthermore, present-day civilisation, has made inessential needs essential, and banished comfort and ease. In primitive life, a man was in need of four things, civilisation has put him in need of a hundred, and, consequently, has impoverished him. Lawful labours are insufficient to meet the cost, and this has driven mankind to trickery and what is unlawful. It is on this point that it has corrupted morality. It bestowed wealth and glitter on society and mankind but made the individual immoral and indigent. Bediuzzaman enumerates these issues as being characteristic of this malignant civilisation. The Islamic world’s holding back from it is both meaningful and noteworthy. It has been loath to accept it and has acted coldly towards it. The distinguishing quality of the divine light of the shariah is independence and selfsufficiency, and therefore it will not give up that quality, that light of guidance. The shariah has nourished the compassion and dignity of belief in the spirit of Islam. The Quran of Miraculous Exposition has taken the truths of the shariah in its shining hand. Bediuzzaman then addresses himself to a consideration of the spirit of this present-day civilisation, and says that Ancient Rome and Greece were two geniuses; twins from a single stock – one fanciful, the other materialist. Like oil and water, they never

combined. It needed time; civilisation worked at it too, and so did Christianity, but none was successful at combining them. Both preserved their independence. Bediuzzaman then invites us to consider that with its different source, origin and place of appearance, whether it is conceivable that the light of the Quran and guidance of the shariah could be reconciled with the genius of Rome, the spirit of modern civilisation, and should join and combine with it. In guiding our reflection, Bediuzzaman points out that their origins are different: guidance descended from the heavens, genius emerged from the earth. Guidance works in the heart, and works the mind. Genius works in the mind and confuses the heart. Guidance illumines the ruh, making its seeds sprout and flourish. Its potential for perfection suddenly advances; it makes the nafs a docile servant; it gives aspiring man an angelic countenance. Genius subjugates the ruh, desiccating its seeds; it shows up satanic features in mankind. But guidance gives happiness to life, it spreads light in this life and the next; and it thus exalts mankind. Insha Allah, may we hold firmly onto the guidance of the Quran, and may its foundational principles and values be the frame with which we understand, view and engage contemporary sociopolitical complexities.

Muslim Views . December 2015

From Consciousness to Contentment

Respect the dignity of the elderly JASMINE KHAN

FEW weeks ago, I was asked my views on how elderly parents are treated by their children, specifically in the Muslim community. This immediately brought to mind what Allah says in the Holy Quran: ‘Your Lord hath decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt nor repel them but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: ‘My Lord! Bestow on them Your mercy even as they cherished me in childhood.’ (17:23-24) Dignity is a basic human right, and the fact that one has advanced in years does not negate that right; old age is an integral part of the human experience. The question is: how do we react and view it when we become old? More important, how do those younger than us view it? Do we regard it as a natural progression in the life of a human being or do we resent that there are certain things we can no longer do? How do the youth view the elderly, especially the elderly’s offspring? Do they regard them as a necessary nuisance, place them in old age homes or relegate them to the background of their lives? As Muslims, we are blessed that Islam holds regard for both the concept of aging as well as for

The elderly have protected status in Islam but, as with almost everything else, this does not always happen. In our community, there are many who take care of their parents; in fact, where they are young and fit enough, grandparents also fulfil a valuable role in caring for their grandchildren.

those who are aging themselves, and the Islamic concept of aging is not seen as a burden. Our beloved Rasul (SAW) said: ‘Do not pluck out grey hair. If any believer grows a grey hair in Islam, he will have light on the Day of Resurrection.’ (Hasan, 2009, p.1). Thus, he (SAW) honoured old age. The aged are seen as valuable sources of information and experience, and should not be viewed as a nuisance or a burden. In his book, The Different Aspects of Islamic Culture: The Individual and Society in Islam, the author, Abdelwahab Bouhdiba, says regarding old age in Islam: ‘It should be seen as an efficient and useful feature, a precious resource to which people must from time to time have recourse.’ Old age is also described as being precious, which invokes imagery of a valuable commodity, which, instead of being silent about, should, instead, be discussed without fear. Growing older is a blessing through which Allah accords the elderly honour and respect. The plight of the elderly has become the focus of worldwide attention because it is felt that

they are often not accorded the respect and dignity that every human being needs, even if they are provided with the basics of life. The elderly have protected status in Islam but, as with almost everything else, this does not always happen. In our community, there are many who take care of their parents; in fact, where they are young and fit enough, grandparents also fulfil a valuable role in caring for their grandchildren. Many of the elderly are still fairly independent and can manage to live on their own. Family ties are strong and the children visit often. The phenomenon of extended families living in one house, as in the past, is no longer so common. However, there are many cases where one or more grandparents live in a ‘granny flat’ on the property. This gives them some form of independence and also a measure of privacy. In most cases, these people are happy and content; one’s attitude to change in circumstances is of vital importance; you can either bemoan your fate or embrace it with gratitude. While you are doing so, regard your grandchil-

dren as a bonus from Allah to please and comfort you in your declining years. The concept of old age homes is foreign to Islam yet, there are instances where placing a parent in one is seen as unavoidable. Ultimately, it comes down to how you see your duty towards your parents, and how strongly you want to obey Allah’s command. Certainly, there are cases of women who have no children but even here there are instances where suitable arrangements can be made. I know of a family with three sisters who each took a turn in caring for their mother’s unmarried sister. Where there is absolutely no other recourse, a home will have to be the solution. This is another question I was asked in the interview: What my opinion is regarding old age homes. I believe that whoever establishes such a place must have the love for old people as a basic requirement, and should employ people who have similar feelings. Caring for the aged must be done with love and compassion, and respect for the dignity of those placed in their care. In the cycle of life, growing is only a matter of time. The young

must surely grow old one day. Islam reminds the young of this basic truth of the human condition through a narration of the Prophet (SAW) in which he stated: ‘If a young man honours an elderly on account of his age, Allah appoints someone to honour him in his old age.’ (At-Tirmidhi). I am reminded of reading about an old man whose wife died and he was forced to go into a retirement home. On arrival, an attendant welcomed him and, as she conducted him to his room, she apologised. ‘Sir,’ she said, ‘I am afraid that your room is very small and basic.’ Before she could continue, he interrupted her. ‘It is fine, my dear, whatever it looks like, I am certain I am going to love it. I am truly blessed to find a place for I cannot manage on my own. I had forty years of happiness with my dear wife and that is sufficient for me.’ Our prayer is that Allah guides our elderly to have a similar attitude. We pray that Allah will guide us to fulfil our duties towards our elderly, to love and respect them as they ought to be loved and respected, to preserve their dignity and to set a good example for our own children. Ameen. Let us take cognizance of the hadith of our Rasul (SAW): ‘He is not one of us who does not show tenderness to the young, and who does not show respect to the elderly.’ (At-Tirmidhi)

May the Prophet’s teachings guide you in every walk of your life on

Mawlid al-Nabi and always!

Photo: Shafiq Morton

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Muslim Views . December 2015

Positive and Effective Parenting

Parenting through the child’s developmental stages Part 4: Parenting children between 6 and 12 years FOUZIA RYKLIEF

RIK Erikson, a world-renowned theorist, refers to this stage as industry versus inferiority. According to him, children between the ages of six and twelve years need to develop a sense of industry, which means that they need to feel that they can contribute to the world they live in. The child needs to realise that she has the ability to do things, to achieve and to be successful. If the child does not develop a sense of industry, she will feel a sense of inferiority. This means that she will feel inadequate, and lack selfesteem and self-confidence. This is also a joyful stage as the child discovers her strengths, and uses all her talents and skills to begin to create and produce. Practising skills with success becomes a pleasure. The child will develop a tolerance for frustration and will not be disappointed by things she cannot do when parents and educators have realistic expectations of her and support her when she struggles. A child who has developed a healthy sense of industry can undertake tasks with productivity and develop work habits which are needed to progress into adulthood.

Social development in this stage During this period, their world is expanding quickly through

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their interactions with peers and educators. They are ready to move onto new relationships. Friendships are important and, along with this, peer acceptance. When children want to do what their peers are doing or wearing, it is peer acceptance. They do not want to feel different. According to Erikson, they learn to relate with peers according to rules, progressing from free play to play that may be elaborately structured by rules, and demand formal teamwork. Thus, they learn about fairness and justice. They learn about loyalty, cooperation and sharing.

Intellectual development in this stage Intellectually, children in this stage are capable of more complex thinking and deductive reasoning. They develop the ability to classify many tasks, order objects in a logical sequence and are capable of concrete problemsolving. Thinking becomes less egocentric as they learn and form relationships with peers and other adults; it is not just about them anymore. Going to school is where they learn to do meaningful work, pay attention, persevere and develop self-disciplined approaches to learning. This stage may bring up new discipline issues as parents may have different views on homework, results, educators and school pressures.

Parents may take a child’s school results personally and blame each other when there is a difference in how the issues of schoolwork are viewed. Parents may become overwhelmed by advice from teachers, schools, family and friends that does not seem to work if a child has learning difficulties.

The parents’ role during this stage The parents’/ caregivers’ primary task is to build the child’s self-esteem. Self-esteem development involves acknowledgement of efforts children put in, improvement and progress made and not labelling them as slow, stupid or lazy, for example. Parents often make the mistake of only commenting when children behave badly or do badly at school. When we peruse the school report, we focus on the weak results, comment on these, reprimand and punish the child, believing that this is the only way that the child will improve. What normally happens is that improvement does not take place because a child becomes discouraged when we only notice where they ‘failed’ and not when they made an effort and improved in some areas. Praise your child when you see her doing something right then she will improve. Parents need to trust and give appropriate and increasing responsibility. This means not doing for children what they can

do for themselves but to make realistic demands for contributions in the home. Teach values and live by them. Children need to be allowed to face the consequences of their actions but parents should be available to listen to their difficulties and feelings. Friendships and activities outside the home need to be accepted and encouraged provided that these are beneficial to children’s healthy development. Provide guidance and support to help them experience success. Have realistic expectations regarding the child’s stage of development and temperament. Make sure that expectations are clearly communicated. Our own daily programmes and tight schedules often don’t allow our children to take the time to follow through with activities at their own pace, e.g. children are often rushed through activities, rushed to get in the car, rushed to put on shoes etc. Rushing a child is disrespecting a child, disrespecting who they are. We live in a competitive society where children are expected to perform at a very young age. Parents need to be aware of their own attitudes and the role they play in reinforcing competition. Often, we give exaggerated praise to children e.g. you have done the best drawing in the whole class. When we do this, we may be teaching our children that they

always need to perform and be the best in everything they do. On the other hand, we may also be teaching them that failure, making mistakes and struggling is bad and unacceptable. How the child works through this stage points to how she is going to experience the rest of life: as a winner or as a loser. Faced with so many challenges of learning and exploring, children at this stage are in danger of feeling overwhelming inadequacy and inferiority. They may go through life experiencing deep feelings of inferiority and failure, if they have not developed strengths from previous experiences, and if they have not developed the ability to successfully solve conflicts and to problem-solve. Feelings of inferiority may generate feelings of being useless. This may lead to experimenting with drugs, gangs and cults – just for a feeling of belonging and some success, even if it is negative. At this stage, other adults, besides parents, begin to count, and a compassionate educator or family member can be of great help. Challenges such as talking to children about sex and sexuality; technology (cell phones and social media and the impact); and bullying will be covered in subsequent issues. Reference: Parent Centre Positive Parenting Manual

FOR ALL

Muslim Views . December 2015

A Vincent van Gogh artwork in the British National Gallery. Photo M C D’ARCY

Ramblings in art Art is nourished by overt talent but, in the absence of that mysterious aptitude, it can be learnt and expressed with equal triumph, writes DR M C D’ARCY. RECENTLY, I attended the opening of an art exhibition run by a prominent national art society. It was conspicuous by the dearth of ‘people of colour’ in attendance. They were just nowhere on the scene, neither as artists nor as buyers. This is a sad situation some 20 years after the glorious birth of freedom from the yokes of apartheid in all its iniquitous forms. But why is’t so? Fingers can be pointed in all directions but that would be counter-productive, just as odious as the current penchant of two-celled-nobrainers pouring poo on sculptures. The malady has to be addressed on both sides. Art-societies should reach out to those who were either deprived of art facilities or rejected because of their racial orientation. Equally, those previously disadvantaged should not wring their hands in woe but should make a concerted effort to access and utilise current facilities, and join art societies and workshops. Art is not an egg that produces a chicken after three weeks of incubation. It is a dynamic that has to be nurtured over the long term, from the first twitch of germination to the fulfilment of fame and fortune. Like all endeavours in life, there are certain bespoke pointers to success. Talent under a bush is a shadow with no substance.

A landscape by Vincent van Gogh in the British National Gallery Photo M C D’ARCY

Art’s growth starts with a fertile seed called ‘passion’. It is nourished by overt talent but, in the absence of that mysterious aptitude, it can be learnt and expressed with equal triumph. Just look at the work of the Dutch painter, Vincent van Gogh, who never sold a painting in his whole life, except one to a brother who felt sorry for him. I’ve seen quite a few of his paintings on gallery walls and in books. Many of his paintings are technically easy, even somewhat naïve in execution, as if a child had painted the canvases. And yet, his paintings now reach celestial prices. Why? His paintings are different to all other artists’. You can spot a van Gogh a proverbial mile away. That gives us the first direction pointer to artistic success: your paintings should be significantly different and express emotions that are unique. Let’s elaborate a little further. Recently, on one of my expeditions to second-hand bookshops, I bought a small volume, Indian Paintings from Oxford Collections by Andrew Topsfield; it is actually a saunter into the world of exquisite Indian miniature paintings.

(Above and right) The death of Inayat Khan.

These artworks might evoke sighs of the deadly dull and esoteric sort but those miniature paintings, so familiar in India, Iran and Turkey, are windows to our past and illuminate our wonderful heritage. They open magic windows to us. These treasures counter the rabid blindness of some clerics and fundamentalists who cover up their eyes to such colourful vistas. They wish us to mire in the darkness of their black view of the world and religion. I find these miniature paintings valuable and of great interest. Many relate epic tales from the great Iranian poets such as the Shahnameh (Book of Kings) by Abu’l Qasim Firdausi (935–1020). Others tell of love and loss, joy and sadness. Some are records of travel and wars, gory battles and the gorgeous blossoms of peace. In this collection, there is one page that rises above all others. It contains a pencil sketch, as well as a small painting, of a dying man, Inayat Khan. And it tells a story like no words can. Read what the Indian Mughal Emperor, Jahangir, father of the famous Emperor Shah Jehan of Taj Mahal fame, wrote in his

memoirs in 1618AD: ‘On this day news came of the death of Inayat Khan. ‘He was one of my intimate attendants. He was addicted to opium, and when he had the chance, to drinking as well, by degrees he became maddened with wine. As he was weakly built, he took more than he could digest and was attacked by the disease of diarrhoea, and in this weak state, he two or three times fainted… ‘They brought him…He appeared so low and weak that I was astonished. He was skin drawn over bones. Or rather his bones too had dissolved. Though painters have striven much in drawing an emaciated face, yet I have never seen anything like this, nor even approaching it. Good God, can a son of man come to such a shape and fashion? As it was a very extraordinary case, I had painters to take his portrait.’ The artist made a preliminary pencil sketch. The completed, coloured version accompanies this. (Which is more incisive, black and white or colour?) This is what the author, Andrew Topsfield, had to say: ‘The dominant image remains the emaciated pallor of Inayat Khan’s face, torso and hands. His wintry blue eye stares in profile like a courtier still at attention before the Emperor, yet also with the poignant fixity of ultimate resignation… This chill and moving study of a dying courtier is one of the most famous of all Mughal portraits.’ So, you can copy a thousand pictures and paintings but the buying public will always prefer an original piece of art from your own hands and psyche. Once you have painted from life or your own pictures, sooner or later, you will develop your ‘own style’ and it is this that will entice the buyer. Of course, don’t make all your paintings look as if they’re just photocopies of your last one. Over several years, I bought paintings from a landscape artist who is now well known. Then I saw that he had painted another painting almost identical to the one I had bought from him. I never bought another of his paintings. Uniqueness adds value. Sadly, many artists in our communities get stuck in one type of art. ‘Struggle’ and ‘political’ art are passé, overwrought and overpriced. The market is small, and the in-your-face ‘political’ paintings would not sail easily onto the dining room walls of the average art lover. Many Muslim community artists are generally stuck in geometric art, particularly calligraphy. The earth is big and beautiful yet, they do not often venture out beyond bland still-lifes. If they do then they confine themselves to painting daisies. I salute the enterprising artist who makes the world his feast.

One of the most difficult tasks for the novice artist is to put a price on his or her work. Some price their art according to the size of the picture. Big pictures can be junk; small pictures can ooze ‘masterpiece’. The famous and priceless Mona Lisa painting of Leonardo da Vinci is only 73x53 cm. Others go according to time spent on the art. Junk may take long to complete; a quick piece may turn out brilliant. Many new artists overprice their art. Naturally, prices are dictated by how well the artist is known and regarded in the art world, compounded by the general public’s current tastes and the running investment markets. What is a fair price? The market dictates prices. And here, to be fair, at the national exhibition quoted above, the asking prices of many pieces were well below actual market value. The art market is similar to the housing market where the dictum is: Location, location, location! The more desirable the area, the more pricey are the houses. In art, the key word is: Exposure, exposure, exposure! The more you exhibit and market your art, the more are your chances of striking the golden jackpot. I have written about this before but here it is again. Make an appointment with an art gallery manager before you go to the gallery. Take a photo-album of your art, not your originals, for viewing. If the paintings are copies of other artist’s paintings or photographs, remember that the gallery managers are knowledgeable about famous art pieces, and also read and page through the same magazines that you do. Copyright is a very dicey issue that can cause much agony. In some countries, it is a crime to take an unsolicited picture of a child in the streets; you can be arrested or sued! In today’s electronic world, it is difficult to know where the lines are drawn. If you have copied a painting, you cannot sign it as your own. You must acknowledge it as: ‘in the style of/copied from the original artist (state his/her name)’. So, to be safe, draw what you see and experience in the world around you; it is a wonderful place to start, and there is no end to its beauty; that’s what artists hone their inspiration on. Do not be a slave to another man’s sweat.

Photos M C D’ARCY Muslim Views

SPORTS-TALK

Muslim Views . December 2015

South African karateka honoured as soke GAUTENG CORRESPONDENT

HE Solly Said 50-year anniversary celebrations held on October 4, 2015, at the Image Lifestyle, in Fordsburg, was a night of magic in more ways than one. Man-of-the-moment, Solly Said, was officially ranked 9th Dan Black Belt, and moves from being a hanshi to a soke (grandmaster, founder of a style of martial arts) – amongst the highest ranking on four continents. This function, co-promoted by Johannesburg-based (Fordsburg) Solly Said’s Karate, Kickboxing & Gym and world-renowned charitable organisation Gift of the Givers Foundation, was a memorable affair. There were karate demonstrations, brilliant oratory, jokes from comedian Joey Rasdien, music from gifted Zara Ally, and words of praise from international karate Grandmaster Olen Lane (9th dan black belt), Executive Director of World Multi Arts Hall of Fame, and Grandmaster Newton James, from Jamaica. Soke Said also received the prestigious Golden Samurai award from the two illustrious masters. In addition, he was presented with a special, handmade, samurai sword from his senior

Professor Olen Lane presents Omaruddin ‘Don’ Mattera with the symbol of recognition into the World Multi Martial Arts Hall of Fame. Photo LAURE LOMBARDO

A demonstration at Soke Solly Said’s 50th anniversary banquet by Soke Solly Said, 9th dan, with Sei Shihan Ahmed, 6th dan. Shihan Simon is in the backPhoto LAURE LOMBARDO ground.

students. Also honoured was his wife, Sensei Shamsa Said, and a letter of thanks from one of his appreciative students, Owen Briley, now residing in New Zealand, was read. Soke Said also received a Budoshin Award from the president of the United World Karate Federation, Mr Imtiaz Abdulla. This is one of the highest accolades in martial arts. Guests of honour included celebrated author, journalist, poet and activist Muhammad

Dr Imtiaz Sooliman, founder of the Gift of the Givers, being inducted into the World Multi Martial Arts Hall of Fame as a warrior of peace by Professor Olen Lane, from Cornell University, and Professor Newton James, from Florida, USA. Photo LAURE LOMBARDO

Umaruddin Don Mattera, who gave a riveting oratory praising Said, Muhammad Dangor, former ambassador to the Middle East (Lebanon, Syria and Egypt), and Ismail Vadi, MEC of Transport. Hasen Lorgat, from Transparency International, also participated in the proceedings. TV and radio personality, Tim Modise, did an amazing job as the master of ceremonies for the entire event. A very special friend and guest of Soke Solly Said who also attended the event was Abdul Kader Ismail, well-known karate master from Natal. Alauddin Sayed and Emily Thomas, from Gift of the Givers, together with their team were also present. Dr Imtiaz Sooliman, founder of Gift of the Givers, was honoured with an honorary 5th dan

black belt by Soke Said who described him as a ‘humble warrior of peace’ and a remarkable philanthropist. Sooliman said he would do his best to get back to karate, which is a lifelong dream of his. He was also inducted into The World Multi Martial Arts Hall of Fame as a peace warrior. This was a special award to a non-martial artist for the first time ever but, nevertheless, his spirit is regarded as that of a true warrior. Both Hanshi Lane and Hanshi James inducted Soke Said into the Hall of Fame as an executive director of the African Division, and officially named him the Chairman. A captivating half-hour documentary depicting Soke Said’s 50year journey was shown, which left everybody spellbound. It was a journey that started when Soke Said was first inspired by a visiting cleric from India before taking up the noble art of Karate-do. From the very first day he entered a dojo, back in 1965, Soke Said was captivated, and he never looked back. As a 20-year-old, he left South Africa in 1973 for the United States of America where he

trained under illustrious Japanese instructors, including the then Shihan Nakamura and Shihan Shigeru Oyama, in New York City. After attaining his black belt, he left the USA for Japan where he trained under the legendary Grandmaster Sosai Mas Oyama (10th dan black belt). He celebrated his 21st birthday in Japan, which he described as ‘the loneliest of my life’, before returning to South Africa where he opened his current centre. The celebrations on this remarkable man were three-fold — 50 years of studying and teaching karate, 40 years as a fulltime teacher of karate, physical culture and running a gym, and ten years as founder and director of Ken to Fude no Karate Ryu, a unique and eclectic style of karate, which incorporates the Shorin, Shorei and Kyokushin Kai systems, which originates from Okinawa and mainland Japan, respectively. Soke Said recently received a Lifetime Achievement Award in Durban from Murakami Sensei the international representative for Hirokazu Kanazawa Sensei, and South Africa’s representative for Shotokan Karate International, Mr Sonny Pillay, who is also President of Karate South Africa. Some of Said’s students were honoured with certificates, and gifts were exchanged between Sooliman (Gift of the Givers) and the two visiting grandmasters, Hanshi Lane and Hanshi James. The general air of generosity, praise and happiness, which pervaded the evening, culminated in a sumptuous dinner. Concluding a remarkable evening, Soke Said added: ‘I just love teaching karate and I was blessed to have the best teachers in the world. I will never stop teaching karate and I would like to thank everybody for making this a night to remember.’ Allaudin Sayed, director of Gauteng Gift of the Givers, being presented with an award from Soke Solly Said. Photo LAURE LOMBARDO

Muslim Views