Muslim Views, December 2016 by Muslim Views

RABI-UL-AWWAL 1438 l DECEMBER 2016

Vol. 30 No. 12

The radical Salafi of Bekkersdal

MAHMOOD SANGLAY ‘We are Rasta and we’ll not fall into Indian ways,’ said the defiant twenty-year-old who considered himself a ‘half-baked’ Rasta. That was in 2002, but he soon discovered that Islam does not belong to Indians, but to humanity. Today, over 14 years later, Moulana Vuyo Ayyub Mokoena is imam of Bekkersdal Masjid, seven kilometres east of Westonaria, Gauteng. His journey from Rasta to Islam is one of many striking aspects of his story. The young Vuyo was attracted to Rastafari because he ‘has always been against the system’ and for the ‘upliftment of the African Being’. His reversion to Islam, ironically, occurred during a period when he and his fellow devotees were imbibing the regular ‘spliff @ the ghetto’ where they encountered ‘two brothers sent by Allah’ doing dawah. The manner of the missionaries impressed him. They were frank and direct, not the ‘wannabe-celebrities’ type. Eventually, he was one of ten youth who embraced Islam, in April 2002. He nostalgically

Moulana Vuyo Ayyub Mokoena, 34, expresses a deep resentment for racists. He relates a number of incidents, notably the one at the Mayfair Jumma Masjid, in June 2016, in which black Muslim ulama were ordered off the masjid precincts. Photo OUPA NKOSI

recalls the times they gathered at the same place they received the message, this time to study Islam. About six of them would complete the reading of Sahih Bukhari and Sunan Abu Dawood within days, from ‘Isha until Fajr, drowning in the love of Allah’. Although tensions initially emerged between Moulana Vuyo and his family due to his reversion to Islam, he maintained relations with them and they learned to respect him and his faith. Moulana Vuyo is overtly resentful of slave-master relationships, which he says still prevail between black people and Indians. After he completed his Aalim course at Darul Uloom Newcastle, in 2011, he started working to gain experience at a masjid in Durban but resigned within three months. ‘I did my duties but still that would not stop my employer from subjecting me to that master and slave relationship. After telling him where to get off I resigned, never to return, and I moved back home.’ Home was always Bekkersdal, a township established in 1945 to house black mineworkers. It was the site of violent protests before

the elections of May 2014 and the achievement of the Muslims in the township is patently a source of pride. It is where the young Vuyo completed his primary and secondary schooling in 2000. Within a month of his returning home from Durban, he was appointed chairperson of the Bekkersdal Muslim Association (BMA) and, the following year, in 2012, he assumed the responsibilities of imam of Bekkersdal Masjid. Moulana Vuyo maintains a polygamous marriage. He married Salaama Rapesia, 28, in 2006 and Zaynab Thora, 22, in 2004 and he is father to three sons and three daughters, ranging from nine years to 18 months in age. They live in a dwelling attached to the masjid and he is the sole breadwinner earning R4 000 per month. He says that with these earnings, even in three decades, he will own neither a property nor a vehicle, nor be in a position to undertake the Hajj. CONTINUED ON PAGE 4

WINNERS OF OUR TICKETS AND CDs GIVEAWAY FOR THE MOSTAFA ATEF CONCERT

he Muslim Views tickets and CDs giveaway for the Mostafa Atef concert, in the November edition, received an excellent response from readers. On November 28, after ensuring that all valid entries were placed in line for the lucky draw, some of our staff, a representative from the promoters and an independent auditor gathered to undertake the draw. Pictured during the draw are, from left, Tasleema Latief (Editorial Secretary, Muslim Views), Shireen Abrahams (Advertising Features Consultant, Muslim Views), Tasleema Allie (representing Anonymous Branding), Sharief Hassan (Managing Director, Muslim Views), Farid Sayed (Editor, Muslim Views) and Amaanullah Ayub, CA (SA), partner at Nkonki Cape Town Inc, Accountants and Auditors. The auditor ensured that the draw and the entire process were fair and transparent. The winners of the ten tickets were Yacub Banderker, Hassan Bapoo, Fatima Booran, Faadilah Gierdien, Tagmida Karstens, Rafiq Noordien, Zareena Plaatjies, Kashiefa Safodien, Razeen Sulaiman and Hameda Williams. As a bonus, Anonymous Branding sponsored another ten tickets for a partner for each of the winners. The CD winners were Fouzia Abdurahman, Maryam Ahmed, Nazier Banderker, Raji Devajee and Nazli Hendricks. Muslim Views thanks the sponsors and auditors for their assistance, and especially our readers who enthusiastically responded to our giveaway offer. Photo TOYER NAKIDIEN

‘A Mercy To All The Worlds’ SPECIAL MOULOOD-UN-NABI FEATURE Rejoicing at the unparalleled arrival of the Universal Mercy Mufti Sayed Haroon al Azhari Paying tribute to the Prophet amidst a crisis of leadership Shaikh Sa’dullah Khan Celebrating the birth of the Prophet Muhammad (SAW) Ladies’ Moulood Jamaah programmes in the Western Cape Grand Moulood events in four major cities Cape Town Islamic Educational Centre Prophetic light: the Super Mercy of the Super Moon Shafiq Morton

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Muslim Views . December 2016

Muslims must first emulate the model and then propagate

OUTH Africa’s leadership crisis, at this time of celebration of the birth of Prophet Muhammad (SAW), offers ample cause for reflection. Our leadership crisis is due to obstacles that prevent us from addressing problems that our constitutional democracy and its institutions should ordinarily resolve. These are problems generally related to the abuse of power, which invariably relate to corrupt means of acquiring control of wealth or resources. The wealth and resources in the hands of the corrupt few are usually designated for the masses, but instead, enrich the corrupt elite. And it is not just the president, as head of state, who is accountable. It is also beyond the accountability of a single political party. Accountability for the leadership of a nation extends to the public sector, the private sector and even civil society. The citizen too has a responsibility as voter and as a member of a local community in contributing to a process where responsible, credible, ethical and effective leadership can thrive. Leadership, ultimately, is a function of the relationship between the people in positions of power, the institutions and the public. If this relationship is dysfunctional we have the kind of crisis South Africans currently face. The fact that we have a president who

is morally impervious to calls for his resignation or a ruling party that fails to recall him are symptomatic of the larger problem of leadership. Nevertheless, this does not detract from the fact that the president and his loyal subordinates are guilty of the colossal deficit in integrity in their leadership nor from their conscious evasion of responsibility to advance the goals and aspirations of our constitution. Leaders in a democracy have a duty to listen to the voice of the people. It is not only respectful and common courtesy for a leader to do so but a key strategic element in effective leadership. No matter how well informed and qualified leaders are, it is by listening to people that they understand their concerns and their experiences. The people are entitled to be served by their leaders. It is because the reverse tends to be the norm that we are seeing an inversion (and perversion) of public service by public officials. It is not just ethical for a public servant to diligently service the public and eschew personal benefit or patronage to the purveyors of power. It is necessary for effective government. Democratic leadership requires ongoing engagement between leaders and their constituencies so that there is effective consultation with the people in all matters that affect them. The Prophet Muhammad (SAW) was unique as an exemplary leader. He transcended these worldly problems of leadership because he was divinely appointed. Yet, he remained as much a worldly leader to be an exemplar par excellence. He not only met the worldly criteria for great leadership but he set the standard for leadership that makes him worthy of emulation. The life of Muhammad (SAW) is a manifestation of a moral, effective and enduring legacy that offers a model for a way of life. Even if leaders and followers were to take lesson only from aspects of his teachings, and not his life as a model, there is immeasurable value Muslims can offer this world. However, it is for Muslims to emulate the Prophetic model first in order to propagate it.

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

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Fidel Castro (left) on a visit to Robben Island, in 1998, with Ahmed Kathrada. Photo AHMED KATHRADA FOUNDATION

Castro: we haven’t learnt anything MARCUS SOLOMON

ON Friday, November 25, at 10.29 pm in Havana, the commander in chief of the Cuban Revolution, Fidel Castro, passed away. On behalf of the Friends of Cuba Society (Focus), I offer condolences to the people of Cuba and millions of oppressed and exploited across the world who mourn the loss of a person who led a revolution that restored the dignity of a people. To appreciate Castro, one needs to point to the Cuban Revolution of 1959 and Castro’s role in it. Key achievements were in the field of education, health, culture, sports, internationalist solidarity and the treatment of its children. Under Castro’s leadership, Cuba placed great emphasis on the importance of revolutionary consciousness so that it could become a material force in changing the lives of individuals and society. Castro, therefore, emphasised the need for the government to create the conditions for selfchange and the need for the emergence of a new type of being: selfless, cultured, educated and committed to change, starting with oneself. One of the greatest influences on the life of Castro was José Marti (1853-1895), often referred to as the ‘Apostle of the Cuban Revolution’. Marti taught that there is only one motherland, and that is humanity. This belief, almost from the very first day of the success of the Cuban Revolution, has been the basis of Cuba’s foreign policy, which has been the greatest example of internationalist solidarity. And South Africa was, and continues to be, a beneficiary of this policy. Cape Town has a particular link with the Cuban Revolution in Salt River-born Ronald Herboldt. Herboldt, as a 21-year-old seaman, jumped ship in Havana in 1958 and joined Castro’s revolutionary army.

He was the subject of a documentary by Jack Lewis, Brothers in Arms (2007), where he shares his experiences as a South African Cuban. Herboldt returned to Cape Town in 1998 and died soon afterwards. While we were prisoners on Robben Island, Castro and the Cuban Revolution was the subject of many of our discussions, exploring what we could possibly learn from that revolution. We were inspired by Castro changing the name of the island of Isla de Pinos (Isle of Pines) to Isla de la Juventud (Isle of Youth) on August 3, 1978, fulfilling a promise he had made in 1967, when he said: ‘Let’s call it the Isle of Youth when the youth have done something grand with their work here, when they have revolutionised the natural environment, when they see the fruits of their labour and have revolutionised society here.’ We discussed how, one day, when we are free, we would turn Robben Island into an Isle of Youth where young people from all over the world could come and share their experiences and learn how to build and sustain a better world. Alas, today it is very little but an attraction for foreign tourists. South Africa has benefitted, and continues to benefit, much from the support of the Cuban Revolution but what have we learnt? Very little, if anything, considering the high level of poverty, low levels of literacy, inadequate child-care, poor sports facilities for children, and no planned action to combat racism, sexism and all forms of prejudice. Cuba itself continues to face many challenges and difficulties but Castro’s role in fighting for a better Cuba and a better world will remain a lasting legacy, and his place in history is guaranteed. Marcus Solomon is the national Projects Coordinator of the Children’s Resource Centre. He was imprisoned on Robben Island for ten years and placed under house arrest for another five years by the apartheid regime.

This newspaper carries Allah’s names, the names of the Prophets and sacred verses of the Holy Qur’an. Please treat it with the respect it deserves. Either keep, circulate or recycle. Please do not discard. Muslim Views

Muslim Views . December 2016

Part of Moulana Vuyo’s responsibility is to visit the sick. He is pictured here, second from left, on November 29, in the home of Mamusa Sekoati, seated, and her daughter Marriam, who is about to be admitted to hospital. Moulana Vuyo was asked to offer a supplication for her health. Photo OUPA NKOSI

CONTINUED FROM PAGE 1

The income of the masjid is dependent on a donor for municipal service costs. Two other donors contribute R3 000 and R1 500, respectively. Additional funds are raised by means of collections supported by a letter from the Jamiatul Ulama. Bekkersdal Masjid was built by the local community. In 2002, the masjid was a shack, and that year, construction began under the leadership of its local founders. Moulana Vuyo himself assisted by mixing cement for the project. The masjid accommodates 400 worshippers and over 300 attend Jumuah, including 100 women. Moulana Vuyo is a proud Salafi but with a difference. All other schools of thought in Islam are welcome in Bekkersdal Masjid, even Shias, he says. As imam, Moulana Vuyo is accountable to the BMA. His duties include leading the daily prayers, weekly sermon, funeral prayers and marriage ceremonies. In addition, he is the chairperson of the BMA as well as the Gauteng Muslim Shura Council. Other responsibilities include teaching, visiting the sick and distributing welfare grants. He is acutely aware of the challenges of Muslim clergy, generally, and black Muslim clergy, in particular. He cites the case of a black revert who had become an alim in the Eastern Cape. Due to financial hardship, he had to return to his family and join them in the liquor business. He simply could not feed his children. News of this case was posted on the House of Ummah WhatsApp group on October 19, and verified by the founder of the group, Ismail Omar.

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Moulana Vuyo is clearly aggrieved by the manifest material disparity he sees between poor and wealthy Muslims. ‘Shame on you pompous, show-off bunch of poor, rich people!’ He rails against annual umrah trips, ‘Hollywood marriages’, luxury vehicles for young people and the like. He asserts that black South African Muslims are ‘qualified darul uloom rejects’. His point is that the seminaries produce trained imams, qualified to serve the spiritual needs of their communities but incapable of supporting their own families. Hence, the darul uloom graduates are compelled to develop further skills and acquire training in order to make a living.

He referred to amounts of R800 per month as salaries for ulama but he does not attribute such meagre remuneration only to a lack of appreciation for the work of ulama generally. Racism, Moulana Vuyo insists, is at the heart of the treatment of black ulama. And his narrative is peppered with experiences of the like. The one that is particularly noteworthy occurred in June this year, at Mayfair Jumma Masjid, and Moulana Vuyo was right in the middle of this incident. Black Muslim ulama who had congregated to meet outside the masjid, were ‘rudely confronted by imams and trustees’ and ordered off the precincts. A prolonged controversy followed, including a great deal of

indignation and some conciliatory engagement. But none of the conciliation satisfied him. He deeply resented the racism and, unlike most of his disgraced companions, was determined not to let the incident be condoned as a misunderstanding. He also regrets having been persuaded to forego a formal complaint with the Human Rights Commission (HRC). His regret is the deeper because, he says, his legal counsel advised that he had a good case to take to the HRC. Instead, the Muslim advocates for conciliation eventually let the ‘rich racists and power hungry control freaks’ off the hook. The outrage compounded when, says Moulana Vuyo, the

masjid trustees finally responded with a statement saying they were acting ‘within their rights’ to ask the black ulama to vacate the masjid premises. The reason for their position, he says, is that the black ulama had allegedly wanted to distribute pamphlets and raise funds on the mosque premises. Incensed, Moulana Vuyo, responds, ‘If the person who made that statement is true I’m ready to be thrown in Jahannam, and if he is a liar then he must be ready for Jahannam… I wish to get my hands on you or else the angels of hell be your companions! ‘It’s so upsetting when an ulama body is not relevant nor in touch with the people it claims to lead,’ says Moulana Vuyo. However, ‘there’s no light without darkness’ so he accepts challenges like the condescending attempts by outsiders to assist divides the community. Consultation with the Muslims of Bekkersdal regarding the welfare of the Muslims in Bekkersdal is non-negotiable. Of the people who inspire him, Moulana Vuyo mentions his firstyear teacher, Moulana Muhammad Dindar, and the principal of Darul Uloom Newcastle, Moulana Cassim Mohammed Sema. He also expresses his enduring respect for his parents, his family and elders in the community, especially the pioneers of Islam in Bekkersdal.

Muslim Views . December 2016

Muslim Views

Muslim Views . December 2016

Alleged attack on Makkah ignites local sectarianism MAHMOOD SANGLAY

THE Muslim Judicial Council (MJC) called a press conference on November 3, following news of a missile having been launched at Makkah on October 27. According to official Saudi sources, the missile was launched by the Houthis in Yemen and was intercepted 65 kilometres from Makkah. The MJC statement echoed the Saudi position. The Houthis, and their ally, Iran, have both been accused of this attack but have denied it. The MJC statement makes no reference to this denial. Shaikh Irfaan Abrahams, President of the MJC, further labelled the alleged attack on Makkah as aggression by Shia Houthis. This foregounds a sectarian, SunniShia dimension to the conflict. The MJC spokesperson at the press conference, Moulana Ihsaan Hendricks, said the International Union of Muslim Scholars (IUMS), Rabita al-Alam al-Islami and the Council of Senior Scholars are independent sources confirming the claims of official Saudi sources. However, the IUMS website makes no reference to the incident and there was no response to questions from Muslim Views to three international IUMS offices about it. At the time of going to press, the MJC had not responded to requests for evidence of the official IUMS position on the matter. Neither Rabita nor the Council of Senior Scholars is independent. Both are appointed by and accountable to the Saudi monarch, and are, therefore,

effectively, mouthpieces for the Saudi government. Moulana Hendricks stated that the MJC has a ‘very serious seat’ on Rabita and that Shaikh Amien Fakier is the MJC representative on that body. Responses to the Saudi claim have been divided, internationally and locally. Some have joined the Saudis in condemning the Houthis and Iran, framing the conflict in both political and sectarian terms. However, others were more circumspect in their treatment of the Saudi position. Locally, the Jamiatul Ulama South Africa condemned the attack. However, the Jamiat made no reference to any sectarian differences between the warring parties. Imam Abdul Rashied Omar of Claremont Main Road Mosque said the news inflames an ‘already precarious global sectarian conflict between Sunnis and Shias’ and called for vigilance against sectarianism. He called for scrutiny in ascertaining the authenticity of news and argued that in the absence of an independent investigation, it is irresponsible to uncritically accept allegations that have not been verified. Regarding the Sunni-Shia conflict, Imam Omar said there is no consensus among ‘Sunni scholars, both classical as well as contemporary, that declare the Shias outside of the fold of Islam’. He also pointed out that in 2005, South African Muslims, represented by Shaikh Ebrahim Gabriels, endorsed the Amman Message, which recognises the two Shia (Jafari and Zaydi)

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The war that fuels sectarianism ANYONE can exploit Sunni-Shia differences for either sectarian or political gain. Also, sectarian differences that ordinarily do not lead to tensions between sects can become manifest at times of political conflict. In Yemen, the Sunni-Shia divide became a convenient tool for fuelling a conflict founded on socio-economic and political issues. The Houthis are Zaydi Shias and are generally regarded as moderate by Sunni scholars. Politically, however, they were insurgents in the Yemeni civil war until 2014 when they gained control of the country. A brief background illustrates how political conflict in Yemen is manipulated for sectarian interests. Prior to 1990, Yemen was subjected to both internal power struggles and foreign intervention for decades by Britain, Saudi Arabia, Jordan and Egypt. In 1978, Ali Abdullah Saleh, a Zaydi Shia, assumed power in north Yemen and, in 1990, he was elected president of a united Yemen. This sect comprises 40 per cent of the Yemeni population. Even though the Sunnis are in the majority, the tensions in Yemen were over socio-economic and political, not religious issues. schools of thought as authentic. Another local voice is the prominent journalist Shafiq Morton who posted a response on the Voice of the Cape website to instances where he was vilified and labelled a ‘Shia sympathiser’ for questioning the Saudi reports.

Saleh was deposed in February 2012 in the wake of the Arab spring, inter alia, due to his support for the United States in its ‘war on terror’. His deputy, Abdu Rabbuh Mansour Hadi, a Sunni, then took over but Hadi was an even greater advocate of the war on terror and an ally of the Saudis. This unstable political environment lends itself to a sectarian divide. Following a US drone strike in October 2012 that killed three Houthis in northern Yemen, thousands protested and raised their voices over longstanding economic and political grievances. In September 2014, the Houthis, supported by the ousted Saleh, captured the capital city Sana’a and advanced towards Aden. The Houthis captured significant territory, forcing Hadi into exile. The Saudis retaliated in March 2015 and led a Sunni coalition, bombing Yemen in an attempt to restore Hadi to power. For the past two years, over 10 000 people were killed, of whom two-thirds were civilians. Thousands more have been maimed and over one million have been displaced. This is a war for political control but in the accompanying propaganda, Sunni-Shia theological differences are projected as causes of the conflict.

Morton refers to the alleged attack on Makkah as a ‘manufactured diplomatic crisis, even a false flag event’. He does not make reference to any local organisation that had accepted the allegation at face value. However, he questions the uncritical

regurgitation of Saudi propaganda and cautions against importing sectarian conflicts to South Africa. Morton expressed disquiet with the suggestion he had to ‘buy unquestioningly into the group-think on Saudi’.

Muslim Views . December 2016

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Muslim Views . December 2016

New library offers empowerment through knowledge for all MAHMOOD SANGLAY

THE Al Ikhlaas Academia Library and Resource Centre was officially opened on November 23 at the Academia Centre, Islamia College, in Lansdowne. The opening banquet was attended by 600 invited guests, including donors, stakeholders and the Deputy Minister of Basic Education, Enver Surty. The project is unique in the community in that the library offers more than a collection of specialist Islamic literature specially curated for the institution. It includes facilities like online access to international databases, remote conferencing facilities, interactive educational terminals, a dedicated academic research space and an art gallery. From November 23 to 26, the Islamia College campus was the setting for a pioneering initiative. A public opening ceremony was held on November 25 and over 2 500 people visited the premises over the three days. On November 24, the recitation of the complete Quran was concluded as a devotional exercise to inaugurate the public opening. The highlight of this part of the programme was the unscheduled participation of renowned reciters of the Quran, Dr Ahmed Na’ina and Dr Ahmed Esa Al Masarawi. A visitor from the United Kingdom, Sami Zubairi, surprised the exco by attending the opening after expressing an interest in the project. Zubairi is a chartered accountant and volunteered to assist with sourcing funds for the development of the library. Another highlight was the launch of a special Quranic callig-

The opening ceremony of Al Ikhlaas Academia Library, on November 23, was attended by many dignitaries. Pictured, from left, are Harun Moreira of Al Ikhlaas Trust, Shaikh Amien Fakier of the MJC and Shaikh Sadullah Khan, CEO of Islamia College, perusing a book from the library. The executive committee of the project has managed branches of Islamic Library, at various periods, for almost 30 years in Gatesville, Mitchells Plain, Paarl, Newfields and Primrose Park. Photo SHARAFAT JAFFER

raphy project in which the complete Quran will be scripted by hand over a period of three years. Moroccan master calligrapher and teacher Belaid Hamidi inaugurated the project of transcribing the complete Quran by his student, Nazmie Paulse. The latter will continue the project in his own studio but will showcase the progress of his work every month at the library. This will be for the purpose of public viewing and interaction with the artist. On November 26, the programme in the auditorium featured the launch of the book #AbramjeeOnHajj #Hajj2016 by Yusuf Abramjee, an anti-crime activist and pilgrim who performed the Hajj rites this year. Later that night, a panel discussion on the future of education in South Africa featured academic Aslam Fataar, activist Brian Isaacs and student activist Naledi Mbaba. The discussion was chaired by Muslim Views editor Farid Sayed. The three days also included a guided public tour of the art gallery by the curator, Rishka Chilwan, who educated visitors with a unique exhibition prepared by the South African Foundation of Islamic Art (Safia).

In addition, local artists as well as Hamidi, demonstrated their skills to members of the public in a marquee erected specially for the occasion. Deputy Minister Surty called on government to support such projects that open the doors of learning for all. There are ongoing efforts by the exco to secure government funding. The library has also launched a Book Legacy Project which offers the public and funders the opportunity to dedicate book donations in honour of loved and deceased persons. These books, however, are curated by the library and donors are expected to select titles from lists provided. The library is expected to service the learners of Islamia College, the general public as well as academic researchers. The aim is to offer a unique service with

material that is rare but necessary for the production of knowledge and the dissemination of information. Thus, there will be a focus on the vast global reservoir of rare material on Islam, from the classical to the contemporary. In addition, it will offer access to online and digital sources of knowledge. This means quick and easy access to the databases of universities and publishers of books and periodicals. It also means access to digital versions of repositories, archives and other collections of material on Islam. Very little on Islam in this form is available in South Africa. Academia Library aims to fill this void. As a matter of policy, the library recognises constitutional values and principles relating to education and access to information. This includes the Library and Information Services Transformation Charter of 2009,

which prioritises, inter alia, open access, basic literacy and indigenous knowledge. Therefore, the core services of the library are expected to be consistent with these transformation priorities. The exco of the library expresses its gratitude to the major sponsors like Al Ikhlaas Trust, Africa Muslims Agency and service providers like the late Boeta Yusuf Nieftagoedien and his widow, who have demonstrated exceptional loyalty and dedication to the project. They also gratefully acknowledge the support of International Peace College South Africa (Ipsa) in contributing to the book collection for the opening. Further information about the library may be obtained by calling 021 697 1508, emailing librarian@academialibrary.co.za or visiting the website: academialibrary.co.za

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Muslim Views . December 2016

Neo-liberalism has made education a merchandise DR AUWAIS RAFUDEEN

AMID all the contestations that bedevil the current incarnation of the Fees Must Fall movement (that the students are allegedly negotiating in bad faith, that the university administrators are securitising campuses, that the state has not contributed its part and so on), one thing is clear among various sides in the debate: this movement is not about fees alone. It is about the current state of South Africa and the promises that have gone unfulfilled for the majority of its citizens since 1994. It is little wonder that decoloniality features so prominently among the students’ demands. Decoloniality, very roughly, entails thinking outside the massive box of the Western civilisational inheritance. As an intellectual movement it is still, comparatively speaking, at a nascent stage. But the impetus towards it is indicative of the general feeling that something is seriously wrong with our current way of doing things and that a drastic change is in order. Decoloniality offers an alternative political imagination that promises to break with the neoliberal status quo. Students, if we remember, are also protesting more broadly against the commodification of education, that is, education as an article of merchandise that is bought and sold in the marketplace. It is neo-liberalism that commodifies education and, indeed, reality as a whole. As Paul Treanor says, neo-liberalism seeks to extend all activities, not just eco-

Students on the East London campus of Fort Hare University have joined thousands of others who are demanding that fees must fall. Photo THANDO SIPUYE

nomic ones, to the realm of the market. In other words, it requires that the world be seen as one giant marketplace where profit is the overriding concern and the quest for which, inevitably, leaves winners and losers along the way. It is this status quo then that must bear the primary responsibility for the enormous and volatile inequalities we experience in this country, for our deeply distressing unemployment rate and the social strife that necessarily follows in the wake of such imbalances. And it is, ultimately, neo-liberal logic that bears responsibility for the high cost of a university education. This is not exonerating the state nor the university administrators for their part in allowing matters to have come to such a head. Nor it is excusing the

inexcusable among students where this has happened. But, because of this underlying neo-liberal foundation, all three parties – indeed all of us – are caught up in something that is bigger than ourselves, a monster that we have unleashed but can no longer truly control.

The roots of neo-liberalism Neo-liberalism is the latest phase of capitalism. Capitalism gained traction in the West as a result of a mind-shift. The anthropologist, Talal Asad observes that medieval Europe was characterised by the Christian conception of passive rights, which entailed reciprocal duties and rights among members of society. But, an increasing secularism saw the emergence of active rights which assumed the sovereignty of

the individual. Human beings now have inalienable rights and are at liberty to pursue their selfinterest. Capitalism is enabled by a particular conception of self. This lays the basis for capitalism. Active rights morphed into natural rights and then human rights and so the latter is fundamentally compatible with capitalism. Why is this significant? It is significant because South Africa takes pride in its constitutional dispensation which has as its centrepiece the Bill of Rights. But what if it is precisely this constitutional dispensation, because of its structural compatibility with neo-liberalism, that perpetuates the inequalities in our country? And it is now a wellknown fact that various quarters, including the students of Fees Must Fall, are questioning this dispensation and the MandelaTutu inheritance.

The role of values For true change to take effect, we need a fundamental change in the concept of the self, one that does not regard it as sovereign. But this sovereignty has become so dominant and naturalised that it is hard to fight against it. The state, private corporations and all other components of society have become so enmeshed in the neo-liberal logic it fosters that we find it difficult to pursue any other way. We know that things are horribly wrong somewhere but ‘this is the way things are’. And we are naturally scared that pursuing a completely different way may even make things worse (of course, for the poor it is difficult to see how it can get any

The state, private corporations and all other components of society have become so enmeshed in the neoliberal logic it fosters that we find it difficult to pursue any other way. worse). The monster has escaped the bottle and we really cannot seem to put him back in. But things are never hopeless. There are various ways of standing up to the tide. Religions tend to teach a different view of the self, and faith-based institutions of learning need to be fostered. But it is our public universities that need to play the major role, given the sheer amount of students who access them. But to do so, they need to return to a more traditional conception of the university. In this conception, the university saw its main task as cultivating a student and not simply, as per today’s corporate model, grinding out a graduate. And the various fields of study in that conception were far more integrated with the humanities at the centre of them because it is through the humanities that different conceptions of the self can be discussed and debated – and thus, hopefully, better futures be crafted. Dr Auwais Rafudeen is Senior Lecturer in the Department of Religious Studies and Arabic at University of South Africa

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Muslim Views . December 2016

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Muslim Views . December 2016

Shaykh Yusuf Scholarship Waqf launched at Ipsa banquet RIDHWAANA BARADIEN

INTERNATIONAL Peace College South Africa (Ipsa) launched the inaugural Shaykh Yusuf Scholarship Waqf Endowment Fund at its annual banquet dinner. Ipsa, together with their strategic partner, Awqaf SA, hosted the annual fundraising banquet, which took place on November 15, at the Conference and Exhibition Centre at Kirstenbosch Botanical Garden. This year, with the help of corporate table hosts, hundreds of community members gathered for an evening of celebratory commendation of inaugural and momentous milestones for Muslims in South Africa. Ipsa Principal, Shaikh Ighsaan Taliep, formally welcomed the guests. ‘We are exceptionally humbled and honoured by your presence here this evening and indeed feel indebted to each and every one of you. As we are gathered, our imperative is to build, develop and to advance human capacity. To this end, sustainability is the theme of this evening,’ said Shaikh Ighsaan Taliep. On the evening, the corporate sponsors were thanked and it was noted to be the start of a meaningful partnership between Ipsa, Awqaf SA and investors. Ipsa is grateful that many students will benefit from the community’s generosity and support. From the banquet proceeds, R3 500 will be invested in the Shaykh Yusuf Scholarship Waqf Fund on behalf of each corporate sponsor who hosted a table, and they will receive an official waqf certificate from the Shaykh Yusuf

Ipsa has set itself the target of growing the Shaykh Yusuf Scholarship Waqf Fund to R50 million in five years to award 80 to 100 merit scholarships every year.

(Left to right) Shreef Abass (Ipsa Chairman), Shaikh Ebrahim Gabriels, Najmie Fredericks, Mandla Mandela, Mikaeel Collier (Awqaf SA Deputy CEO) and Shaikh Ighsaan Taliep (Ipsa Principal). Photo FRED BARKER

Scholarship Waqf Fund. Ipsa has undertaken to develop this relationship as one of mutual beneficiation through the continuous development of accredited educational offerings. The current development trajectory, in particular, of postgraduate programmes seeks to leverage the unique emancipatory ethos of post-apartheid South Africa linked to the equally emancipatory theoretical framework of the ‘purposes or intents’ (maqasid) of the shariah in formulating its post-graduate research project in applied Islamic thought. Pursuant hereto, Ipsa is planning an international conference on maqasid al-Shariah for the second half of 2017. Ipsa is looking forward to the participation of

specialists in the field from across the globe to further crystalise the conceptualisation herein. Ipsa has set itself the target of growing the Shaykh Yusuf Scholarship Waqf Fund to R50 million in five years to award 80 to 100 merit scholarships every year. The Shaykh Yusuf Scholarship Waqf Fund was inaugurated with a cheque hand-over of R2 million. It was noted on the evening that the most important lesson we can take from the life and example of Shaykh Yusuf is that investing in education is critical. It is the fundamental driver of personal development and ultimately contributes positively to a greater society. It is therefore apt that the first scholarship partnership between Ipsa and Awqaf SA be called the

Shaykh Yusuf Scholarship Waqf. Awqaf SA Deputy CEO, Mikaeel Collier, explained the role Awqaf SA will play in managing the fund, as well as the strategic partnership between Ipsa and Awqaf SA. ‘Awqaf SA views education as a key driving force in the growth and development of society and, therefore, Ipsa as a tertiary institution that is gaining local, national and international recognition for its forward revolutionary thinking within the scope of Islamic education is acknowledged by Awqaf SA as a high value net worth institution, inseparable from the development of not only Muslims but South Africa. ‘We, therefore, reaffirm our commitment to ensuring that the Shaykh Yusuf Scholarship Waqf Fund is nurtured and bolstered to achieve its objectives of spreading knowledge and virtue as well as developing civilisation,’ said Collier. Awqaf SA trustee, Shaikh Ebrahim Gabriels handed over a waqf certificate to Ipsa Chairman, Shreef Abass and Ipsa Principal, Shaikh Ighsaan Taliep. The guest speaker for the evening was Chief of the Mvezo Traditional Council and former president Nelson Mandela’s grandson, Mandla Mandela.

‘It is interesting to note that academic pursuit could be so strong an impetus for global peace as is implied by the name Ipsa. ‘However, it became very clear from our brief interaction that unless we begin to think differently about the many challenges that humanity confronts, we will continue to fail to rise to the task entrusted to us. ‘We are reminded in Surah 33 Verse 72: “We did indeed offer the trust to the heavens and the earth and the mountains; but they refused to undertake it, being afraid thereof. Yet man undertook it; He was indeed unjust and foolish.” ‘Peace is the antithesis of injustice. Knowledge is the antithesis of ignorance and foolishness. We need peace and a new paradigm of knowledge, of understanding and of being to make a breakthrough in the world in which we live. ‘I want to commend Ipsa on the work that they have done and on the many accomplishments over the past twelve years. In particular, I want to thank them for putting together this fundraising gala dinner evening. I am sure events of this nature play a seminal role in the very survival of institutions such as Ipsa,’ said Mandela.

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Muslim Views . December 2016

Orange the World Youth Summit launched as part of 16 Days of Activism campaign NURUDEAN SSEMPA

A NUMBER of civil society organisations and inter-faith institutions have come together to organise the inaugural Orange the World Youth Summit in Cape Town, as part of the 16 Days of Activism for No Violence Against Women and Children. The Orange the World Youth Summit is part of a global campaign supported by the United Nations to raise awareness and take action to end violence against women and girls. Orange represents a future free of violence against women and girls. ‘Orange the World Youth Summit, an international campaign under the auspices of the United Nations, is about breaking silence on gender-based violence, not just in South Africa but for the entire globe,’ says Ali Kiyaei, Secretary General of the United Nations Association of South Africa (Unasa). The youth summit aims at, among others, providing a platform for the youth from the Cape Metro area to creatively express their voices, breaking youth silence on violence targeted at women and children. This is according to Fatima Hendricks, of Madina Institute’s Centre for Non-violence and Peace Studies, Orange the World Youth Summit partner and convener. Other youth summit partners are Cape Town Young Men’s Christian Association (YMCA),

Fatima Hendricks, of Madina Institute’s Centre for Non-Violence and Peace Studies and Orange the World Youth Summit convener, and Ali Kiyaei, Secretary General of the United Nations Association of South Africa (UNASA), appearing on Voice of the Cape radio, to talk about the first Orange the World Youth Summit, in Cape Town. Photo NURUDEAN SSEMPA

AND NOW, ONIONCHEF! Muslim Refugees Association of South Africa (MRASA), Cape Town Inter-Faith Initiative, Africa Unite, Rock Girl and InkuluFreeHeid. The summit sponsors are the bottlers of Jive cooldrinks, Wholesome Bread, Planet Mercy South Africa, Gift of the Givers and FD Project, among others. In South Africa, gender-based violence – which encompasses any kind of violence (physical,

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Brandon Kadalie, from Cape Town YMCA, talking about the importance of international Orange the World Youth Summit, on Voice of the Cape radio. According to Kadalie, in a society where there are women and children without voice against violence and abuse, it is pivotal that we show our support to them. Photo NURUDEAN SSEMPA

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Muslim Views . December 2016

Defensive driving: the ABC principles of driving

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

ASHREF ISMAIL

DRIVING smoothly and safely is actually as easy as ABC, provided one complies with the basic rules and correct standards of driving. In Defensive Driving, employing the ABC Principle means adopting a smooth driving style that ensures mechanical sympathy. The ‘A’ stands for accelerate, the ‘B’ stands for braking and the ‘C’ stands for clutching. Missing in this little acronym is ‘S’, which stands for steering. Essentially, the ‘ABC Principle’ means driving in such a smooth and co-ordinated style that it improves your concentration and observation and reduces unnecessary wear and tear on a vehicle. Excessive and harsh braking, steering or acceleration results in increased strain on the various mechanical components and, over

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time, can result in failure and costly repairs or replacement bills. So, whether you’re taking off, braking, clutching, gearing or steering, treat the various components gently and the car will reward you with better consumption, less maintenance costs and reduced impact on the environment. Furthermore, because of the reduced stress, journeys will be far more enjoyable. Apart from driving with mechanical sympathy, before embarking on any journey, ensure that you conduct a pre-trip inspection. Many people do so for long holiday trips but tend to ignore these inspections for their daily commutes. Here are some questions you need to ask yourself to check whether you are really familiar or ‘in tune’ with your car: l Have you studied the owner’s manual? l At what mileage will the vehicle be due for its next service? l When last did you check your tyres? l What about the spare wheel? Are you familiar with its location and removal? Are the jack and spanner in place and how regularly do you check the pressure of the spare wheel? l How often do you check the condition of the battery? l Can you tell when critical items such as brakes and shock

Road Safety: MAN Truck & Bus supports IMAGinE research project on cooperative driving ASHREF ISMAIL

INTELLIGENT integrated networking: the focus of the joint IMAGinE project (intelligent automation of manoeuvres – cooperative risk prevention in real-time) is on increasing the safety of all road users. In future, vehicles communicating with each other in real-time will form the basis for cooperative interplay in road traffic. Action not reaction: cooperative risk detection and prevention are key steps towards accident-free and anticipatory driving as well as the optimisation of traffic flow. The cooperative driver assistance systems developed as part of the joint IMAGinE project will help road users reach their destinations not only more safely but also more efficiently and more relaxed. MAN’s role in this project focuses on the coordination of the various manoeuvres of participating road users, taking into consideration the particular requirements of commercial vehicles. Among other things, this includes overtaking manoeuvres of trucks, entering and exiting motorways at junctions and regulating the distance to preceding vehicles. In a real-life scenario, this could involve the following: the vehicle behind coordinates with the vehicle in front in order to determine a suitable overtaking spot to ensure an efficient overtaking manoeuvre. absorbers need attention? l Do you have an emergency tool and first aid kit?

At motorway junctions, vehicles leaving the motorway synchronise their manoeuvres with vehicles remaining on the motorway so that the process is executed efficiently and safely for all participants. The same applies to vehicles joining the motorway. In an ideal scenario, it will be possible to implement this, not only for individually controlled vehicles but also for trucks driving in convoy linked via vehicle-to-vehicle communication. All in all, IMAGinE promotes the vision of fully-automated, driverless driving without forgetting the currently still necessary driver. This is why IMAGinE is also placing significant importance on the design of a man-machine interface for cooperative manoeuvres. IMAGinE brings together a consortium of twelve leading companies and research facilities in Germany. Participating in the project alongside MAN Truck & Bus AG are Adam Opel AG, BMW AG, Daimler AG, Volkswagen AG, Robert Bosch GmbH, Continental Teves AG & Co. oHG, the Würzburg Institute for Traffic Sciences GmbH, IPG Automotive GmbH, Nordsys GmbH, Hessen Road and Traffic Management and Technical University of Munich. The Federal Ministry for Economic Affairs and Industry (BMWi) is providing 17,9 million euros of funding for the research project. (Information supplied by MAN SA)

The old adage of prevention is better than cure holds absolutely true for trouble free, safe and

secure travelling, and is the marque of an advanced defensive driver.

Muslim Views . December 2016

Flagship Car-of-the-Year Volvo now available in South Africa ASHREF ISMAIL

THE range-topping Volvo XC90 Excellence is now available in South Africa. As one of the most luxurious models in Volvo’s 89-year history, the flagship Swedish SUV redefines what is possible in a luxury vehicle, and brings out the best in terms of sophistication, opulence and ultimate splendour. Produced on a separate, specialised line at Volvo Cars’ Torslanda plant in Gothenburg, Sweden, the new XC90 Excellence is available exclusively with Volvo’s T8 Twin Engine powertrain and built on the modular Scalable Product Architecture (SPA) platform as a bespoke four-seater, providing absolute luxury to any of the four occupants. All four seats in the XC90 Excellence are up to top-notch Volvo standards of comfort, and each feature heating, ventilation and massage functionality. The bespoke perforated nappa leather on the seats matches the fine nappa leather on the doors and dashboard, offset by genuine open-pore walnut and real aluminium. As with existing XC90 T8 Twin Engine derivatives, the plugin hybrid XC90 Excellence also features a unique Orrefors crystal gear selector. Despite being as engaging to

drive as any other XC90, the XC90 Excellence places its focus on the two individual rear seats. Offering full electric adjustment, which includes fine-tuning of the side bolsters and an extendable seat cushion, the rear seats are as comfortable and flexible as those up front, to provide ultimate comfort to whomever finds themselves being chauffeured in the XC90 Excellence. Built-in footrests also elevate comfort levels, and convenience is augmented by two additional storage pockets and an armrest glove box. Extra entertainment is taken care of by standard-fitment tablet holders on the front seatbacks, and twin folding tray tables, which feature gloriously intricate design elements, to even enable work to be carried out while on the move. A 230V power outlet is also available for charging laptops and similar devices while on the move, augmented by two USB ports. Cup holders are heated and cooled, and a refrigerator is located between the two rear seats. Volvo’s partnership with the famous Swedish glassmaker, Orrefors, continues beyond just the gear lever in the XC90 Excellence: two exquisite, hand-made Orrefors crystal champagne flutes are included, which feature a unique stem design, matched by

distinctive, specialised cup holders in the centre console and on each tray table when extended. Another unique aspect in the XC90 Excellence is the rear-seat control panel, which is hidden neatly in the rear console. Accessible by either of the rear passengers, the extendable panel enables touch-based control of seat adjustment, heating and cooling, and massage functions. A glass partition separates the luggage area from the passenger compartment in the XC90 Excellence, which enhances soundproofing but maintains the sense of space. With the removal of the third row of seats, luggage capacity in the XC90 Excellence varies from 431 litres (with luggage cover extended) to 726 litres (loaded to roof height). The XC90 Excellence is also perfectly matched to its smooth, quiet and technologicallyadvanced T8 Twin Engine drivetrain. Up front, a 235 kW/ 400 Nm supercharged and turbocharged 2.0-litre 4-cylider Drive-E petrol engine powers the front wheels, via an 8-speed Geartronic transmission. At the rear, the Electric Rear Axle Drive (ERAD) system, which is fed by a 9,2 kWh battery pack, sees a 65 kW/ 240 Nm electric motor powering the rear

Car-of-the-Year winner, the XC90 is now available with even more bells and Photo QUICKPIC whistles.

wheels – enabling all-wheel drive when necessary. Total output is 300 kW and 640 Nm, and the vehicle is able to switch seamlessly between either engine, depending on requirements and driver input. As with other T8 Twin Engine XC90 derivatives, three main drive modes are available in the XC90 Excellence: Pure, Hybrid and Power. When running on electric power alone in Pure or Hybrid modes, the XC90 Excellence is a particularly quiet and relaxing sanctuary. Extra sound insulation ensures that, even when the combustion engine turns on in Hybrid or Power modes, noise levels remain impressively low. Driving dynamics are enhanced by the standard fitment of four-corner air suspension,

which maximises comfort while also maintaining dynamic stability, regardless of the chosen drive mode. As one would expect with a luxury four-seat SUV of this nature, the XC90 Excellence features top-level specification with all available extras fitted as standard – the only available options are on exterior paint colour (ten colours are available) and interior leather colour – a choice of Blond in Charcoal or Charcoal in Charcoal. Including a 5-year/ 100 000 km full vehicle warranty and full maintenance plan, the new Volvo XC90 Excellence retails for an exceptional R1 550 000, and is exclusively available on an orderonly basis. (Information supplied by Volvo SA)

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Muslim Views . December 2016

7 in 17: Seven new models from Opel in 2017 ASHREF ISMAIL

OPEL is really turning on the heat in 2017 with a raft of new models to cater for various tastes. While Opel lost significant ground to rivals such as VW and Ford, in South Africa, its newfound impetus shows that it has lost none of its bold innovation and performance which many enthusiasts have long been yearning for. Next year, Opel will be driving flat out in all vehicle categories. ‘7 in 17’ is the name of the model offensive, with seven premieres in 2017. Never in its long history – automobile production since 1899 – has Opel had so many new models in a single calendar year. The ‘7 in 17’ is part of the extensive model offensive, with 29 new models between 2016 and 2020. During this period, the positioning and the portfolio of the company will be completely renewed. ‘With these seven new models for 2017, Opel will become a completely different brand within the next 12 months,’ said Opel CEO Dr Karl-Thomas Neumann. ‘We are making electro-mobility feasible for everyday driving with the Ampera-e. ‘The second-generation Insignia shows a new elegance, lightness and athleticism. And with the equally new crossover

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Opel plans to launch no less than seven new models in 2017 to prove that you need to take them seriously. Photo QUICKPIC

vehicles in the B and C segments, we are extending our portfolio in a decisive area, which will give our growth significant additional impetus.’

The model offensive ‘7 in 17’ in seven steps

l The range champion: Introduced at the Paris motor show, the Ampera-e will revolutionise electro-mobility in spring, 2017. With its electric range of more than 500 kilometres (according to the New European Driving Cycle), the Ampera-e dominates its class. In addition, the Ampera-e

offers sports car performance and the spaciousness of a fivedoor in the compact class. l The new flagship: With the allnew Opel Insignia Grand Sport, a five-door sedan with coupé-like silhouette, sporty handling and class-leading allwheel drive makes its debut. Like its predecessor, of which more than 900 000 units were sold, the new Insignia will be produced in Rüsselsheim. l The large sporty station wagon: Like the Insignia Grand Sport, the new Opel Insignia Sports Tourer shares its design language with the

visionary Opel Monza Concept study from 2013. The sporty front with the slim headlights signals pure dynamism. Compared to the predecessor, the interior space has increased significantly, especially at the rear seats and in the trunk. l The all-rounder: With the Opel Insignia Country Tourer, the Sports Tourer is joined again by an adventurer with allwheel drive and off-road looks. The new Country Tourer is the right choice for winter sport enthusiasts, outdoor fans and anyone who appreciates

an individual appearance. l The versatile touring companion: Next year, the successful Opel Vivaro enters a whole new level of passenger comfort and flexibility. l The car with that certain ‘Xtra’: At the beginning of 2017, the best-selling SUV in the Bsegment – the MOKKA X – will be joined by a new crossover model (CUV) – the Opel Crossland X. The new model gives further impetus to the trend towards sporty as well as spacious CUVs. l The new CUV in the C-segment: Opel will extend its offer in the compact class with an especially sporty crossover model joining the Astra and the Zafira. It doesn’t matter in what segment of the car market you’re shopping, make sure you place the Opel brand on your shopping list. You may be pleasantly surprized. With an extensive dealer network, vast range of models, excellent quality and great performance, it makes sense to take advantage of its value offerings, especially if it means you will be scoring thousands in the process. Resale values? Ummm… then maybe a good used or demo model perhaps?

Muslim Views . December 2016

Toyota Hilux SRX models receive an upgrade ASHREF ISMAIL

COMPETITION in the lucrative bakkie segment has never been so fierce. With the Ranger giving the Hilux a good run for its money, Toyota is not taking the contest lying down. Having revived the special SRX moniker, Toyota aims to cling on to its hard fought crown by introducing special editions to make it easier to coax buyers into their products. The Toyota Hilux range remains one of SA’s favourite vehicles, with the new model having racked up over 30 000 units since introduction in February this year. Topping sales charts on a consistent basis, the monthly sales figures are testament to South African’s love, respect and trust for the bakkie. The vehicle market can be a strange beast, with varying trends, buying patterns and market forces shaping it. To this end, Toyota has analysed the market carefully and as the company prides itself on being customer focused, conducted in-depth customer research. As a result of this approach, Toyota has just introduced the upgraded Hilux SRX models. The most significant change comes in the form of the change from the previous ‘narrow- body’ design to the new ‘wide-body’ construction. Metaphorically speaking, the Hilux SRX has been subjected to a rigorous gym exer-

Keeping it fresh and competitive, Toyota’s top sellers offer more value in their SRX models. Photo QUICKPIC

cise programme, with the result that it now stands wider, taller and more prominent. The change to the wide configuration brings along with it bold, integrated over-fenders (as seen on existing Raider models) paired with a wider, front bumper design. This re-profiled exterior adds 55mm to the width of Single-cab and Double-cab SRX derivatives (up to 1 855mm). Xtra-cab models already boast the ‘wide-body’ construction and, as such, all three body shapes now share the same exterior width dimension. The exterior mirrors inherit turn signal lamps while retaining the durable matte black treatment

and electric adjustment. The exterior facade is enhanced with a change to widertrack 17” alloy wheels (previously steel wheels), shod with 265/65/R17 all-terrain rubber (an increase from the current 225/70/R17 specified items). The new wheels are shared with the Raider grade, lending the SRX some solid street cred. As many fitness enthusiasts will testify, it’s all about the gains! In this regard, the ‘pumped-up’ SRX’s vital stats definitely measure up. While retaining its go-anywhere, do-anything utility credentials, the SRX derivatives now incorporate enhanced exterior

styling, which is sure to appeal to the leisure buyer as well. The new SRX package perfectly complements the sublimely capable 110kW, 400Nm 2.4 litre GD-6 engine (or 2.7 litre petrol VVTi powerplant) and delivers a bakkie that will work hard in the week, while allowing its owners to play just as hard over weekends, too – and look good doing it.

Fortuner brings more bling South Africa’s biggest selling SUV range, the popular Fortuner has also been given a very light cosmetic upgrade in the form of newer wheels. It can be argued that alloy wheels make one of the

most significant contributions to a vehicle’s aesthetics. On this note, all 2.8 GD-6 and 4.0 V6 Fortuner models are now equipped with striking 18” alloy wheels. Replacing the previously employed 17” version, the new alloys are fitted with 265/60/R18 rubber and make use of distinctive counter-flowing spokes, with a machined finish accentuating the dual-dimensional design. The entry-level 2.7 VVTi and 2.4 GD-6 models retain the stylish 17” ‘dual rib’ alloy wheels. As an additional bonus, the 2.7 VVTi and 2.4 GD-6 Fortuner derivatives are furnished with leather interior trim, replacing the current textile offering. This luxurious appointment is provided at no cost to the customer, boosting the already high-value proposition significantly. It’s also worth noting that the Fortuner is the only SUV in its class to offer such an attractive, entry-level price point as well as such a high standard of equipment. Things are tough out there. It really is a buyer’s market so, if you’re in the market for a new vehicle, you have a bewildering array of models and options. Do your homework, shop around and get the best deal! (Information supplied by Toyota SA)

Muslim Views

Muslim Views . December 2016

Discover Islam Centre rejuvenated DR ESHAAM PALMER

the DIC. These organisations include the Da’wah Co-ordinating Forum (DCF), Muslim Judicial Council (MJC), Darul Naim Islamic Institute, Sanzaf and various other bodies. The DIC is a non-profit organisation and is situated in the appropriately named Imam Haron Road, in Lansdowne.

THE appointment of Moulana Irshaad Sedick as Director of Discover Islam Centre (DIC) heralds a new era in its ten-year history. In 1999, the Muslim Judicial Council (MJC) established a Department of Dawah headed by Dr Abdullah Hakim Quick. In 2005, the Dawah Department was instrumental in the formation of a national body known as the Da’wah Coordinating Forum (DCF).

New Director, Moulana Irshaad Sedick

DIC’s founder, Dr Hakim Quick Dr Quick was born in the USA and is of Mohawk and Caribbean descent. He embraced Islam in 1970, is a specialist in history and a graduate of the faculty of Da’wah at the Islamic University in Madinah. Dr Quick laid much of the foundation needed for the establishment of the DIC. His experience in the field of dawah and a person who had embraced Islam made him the natural choice as the first director of the DIC.

Moulana Irshaad Sedick has been appointed as Director at the Discover Islam Centre, in Imam Haron Road, Photo SUPPLIED Lansdowne.

Mission of the DIC The mission of the DIC is to share the beautiful message of Islam and to provide multifaceted support for new Muslims, and help build a vibrant community. The governing body of the institution consists of an executive director, a board of directors and four full-time staff members. The following persons serve as members of the board: Ashiq Allie (Chairperson), Marwaan

Abdul (Treasurer), Farooq Pangarker, Ganief Abrahams, Nathmie Booley, Naseem Adams, Dr Eshaam Palmer and Moulana Irshaad Sedick.

Programmes and networks The DIC also networks with community, educational and welfare organisations in offering services and programmes that fulfil the vision and mission criteria of

At 28-years-old, Moulana Irshaad Sedick is a fresh and enthusiastic leader of this young institution, eager to take it on a new strategic journey to spread the beautiful message delivered by the Prophet (SAW) to all humanity. He commenced his Islamic education at Darun Naim Institute of Higher Islamic Learning and furthered his education at Dar al-Ulum al-Arabiyyah alIslamiyyah (DUAI), in Strand, under the guidance of Mufti Taha Karaan. He graduated from DUAI in 2011 and has been teaching at the institute on a full-time basis since 2014. Ml Irshaad holds formal ijazah from a number of renowned Islamic scholars: Sh Muhammad Awamah, Ml Abdul Hafeez Makki, Sh Muhammad Ya’qubi Dimashqi, Sh Muhammad bin Yahya Ninowi, Sh Salmaan alNadwi, Mufti Taha Karaan and Dr Jonathan Brown. He currently directs the Dar alMahamid Educational Institute, which focuses on world-class Islamic educational courses. From 2010 to 2014, he served as the

resident imam at Masjid alMunowar, in Retreat. He also regularly appears on ITV (Islamic Television), Top TV and Reflections of Faith on SABC.

Projects of the DIC The DIC’s New Muslims support structures have helped hundreds of new Muslims through their transition phase into Islam by way of initiatives such as New Muslims support and classes, township madaris, counselling and tarbiyyah camps. Literature on Islam is produced and distributed in the townships. The outreach programme is a high priority for the DIC and takes the form of dawah within the local community as a functional madrasah and soup kitchen, teacher training and other types of support. The soup kitchen provides food to the children and adults of the local community. The main programmes of the DIC are: Girls’ Youth Camps; New Muslims Support; Information Packs; New Muslims Support Group; New Muslims Support Classes on Saturdays; Township Outreach Iftaar; Township Outreach Ramadan Food; Mosque Open Days; Dawah Caravans; Islam Expos; School Mosque Tours; Public Library Outreach; Mall Outreach; Street Dawah; Feeding Schemes; two township madaris; four New Muslim classes; tarbiyyah camps; corporate dawah; prison dawah outreach; and hospital visits. Over the years, there has been a steady growth in the impact of the work of the DIC, resulting in about 17 500 people being

reached with the message of Islam during 2014, which amounts to 17 500 fewer people in the Western Cape likely to be deceived into believing false views about Islam. In the same year, more than 200 people embraced Islam and were assisted with their transition into Islam and Islamic education. In addition, 150 young adults who embraced Islam received free Islamic education, meals and other support at the Township New Muslim Outreach and Education programmes. In addition, the DIC has three mobile learning centres at three masajid in Cape Town for people who have embraced Islam.

Coordination of dawah interventions With the large number of organisations and bodies conducting dawah interventions, there is a need for coordination and integration of such activities. Resources, information and technology should be shared and integrated to more effectively disseminate the message of Islam. The DIC is ideally suited to play a significant role in this regard. Donations to the Discover Islam Centre will help it reach its targets. You can do this through EFT, cash payments at the office, a monthly debit order or call DIC to collect a donation from you. Banking details: Discover Islam Centre; Standard Bank Kromboom Branch; Account no. 072 873 647 Contact us on 021 696 8375/6 Dr Eshaam Palmer is a member of the Board of Discover Islam Centre

Muslim Views

Muslim Views . December 2016

Indonesia on a mission to revive centuries-long ties with South Africa Indonesia Delegation visit to Cape Town, South Africa, from October 29 to November 4, 2016 FRANZALBERT JOKU INDONESIA is a maritime nation comprising the five principal islands of Sumatera, Java, Kalimantan (Borneo), Sulawesi and Papua, and more than 17 500 smaller islands. With a population of 252 million, Indonesia is ranked as the world’s fourth largest country after the United States of America. Although its territorial waters take up the larger part of the country’s total area, it is nonetheless almost equal to the US minus Alaska in that respect. Politically, Indonesia has become one of the world’s largest democracies, following significant changes that were ushered in after the Soeharto regime was forced to abruptly end its 32year rule towards the end of the 1990s. Despite the current economic downturn in the world, Indonesia has recorded a comfortable 5,7 per cent growth. The government of President Joko Widodo is determined to build on past achievements and has drawn up a blueprint to spur on greater economic, industrial, infrastructure and social developments to take the nation to new heights. South Africa and Indonesia are not complete strangers. The two countries share a long recorded history, going back more than 300 years. The Dutch East Indies Company, feeling increasingly uncomfortable with the reformist and nationalist tendencies emerging among the different Indonesian communities and religious establishments, had devised a labour mechanism and, combined with already rampant slave practices, isolated and exiled many Indonesian leaders and their families to work as cheap labour in South African mines. Sadly, now into its fifth generation, none of the members of the exiled communities had ever been allowed to return to their homelands. Many free slaves then elected to settle in Cape Town, in what is today known as the Cape Malay Quarter. Amazingly, the exiles and their descendants never lost hope. They kept their religion and nationalist tendencies alive in the diaspora. In fact, the religion of Islam in South Africa owes its existence to the exiled communities from Indonesia. They also helped in the liberation fight against the Dutch and British. And later, for years, many of them willingly participated in the war against apartheid alongside other South Africans. South Africa became an independent nation under apartheid rule in 1948. However, President Soekarno, having known about the long historical connection between the two countries and the enduring struggle of the indigenous people of South Africa yearning for true freedom, planned that South African anti-apartheid leaders in the African National Congress (ANC) attended the 1955 Bandung Conference of Non-Aligned Movement Nations. However, there was no way that the Pretoria regime and its allies would allow that to happen. President Soekarno then turned to his comrades-in-arms in India for assistance. Through a swift, clandestine operation, two ANC representatives were successfully sneaked out of South Africa and were able to attend the Bandung Conference, bearing Indian passports and Indonesian visas dated in New Delhi. The late Nelson Mandela, throughout his life, treated South Africa’s historical ties with Indonesia with utmost reverence. He constantly reminded the ANC leaders and other nationalists never to forget the deeds of exiled Indonesians and the political and diplomatic support extended to the ANC by the successive governments of Indonesia. Outwardly, Mandela demonstrated his respect for Indonesia through an important public gesture – by often wearing Indonesian-made batik shirts, now popularly referred to as ‘Madiba shirts’ in South Africa. Today, many South Africans are studying and conducting research in Indonesia, assisted in some instances through various scholarships provided by the Indonesian government. Following various visits and engagements by the governments of Indonesia in the past, an eight-member delegation from Indonesia’s Coordinating Ministry for Political, Law and Security Affairs, headed by Major General Yoedhi Swastono, First Deputy Minister for Internal Policy Coordination, had occasion to visit South Africa in early November, this year. Indonesia’s Ambassador Extraordinaire and Plenipotentiary,

Muslim Views

His Excellency Suprapto Martosetomo, based in Pretoria, the seat of the South African executive government, and Consul Muhammad Sadri, based at the Consulate General of the Republic of Indonesia in Cape Town, ably assisted and guided the delegation throughout its entire stay in Cape Town. The visit was primarily to update key political constituencies on the latest developments in Indonesia, reaffirming ties with them, exploring possible areas for expansion and increased collaboration in the coming years. The Jokowi government’s development priority is deliberately being directed towards Indonesia’s lesser developed areas, with particular elaboration on the affirmative development policies and construction efforts directly aimed at addressing the longstanding development gap, and raising the living standards and prosperity levels in the special autonomous region of Papua was an important agenda item for the visiting delegation. During its visit, the Indonesian delegation held productive and mutually beneficial discussions on a broad range of issues of common interest with the International Relations Committee of the South African Parliament. Both sides have pledged to hold further dialogues to enhance and strengthen relations between the two countries. The visiting delegation’s meetings with officials and members of the ANC were significant, where historical ties were acknowledged, yet open admissions were forthcoming from the ANC that they had not adhered to Nelson Mandela’s direction for both the ANC and the nation of South Africa to maintain and strengthen relations with Indonesia at all times. Firm renewal pledges were exchanged and the two sides acknowledged and reaffirmed their commitments to act on the need to recreate and strengthen relations given the wider and significant impacts of globalisation affecting all nations, without exception. Lastly, but no less importantly, the dinner gathering with the diaspora community of Indonesia was of particular note. The occasion was moving for both the visitors and the community. Despite the open and strong display of patriotism for the motherland, the diaspora community is only nominally so, as for all practical purposes, the huge gap of more than three long centuries of forced alienation from their native roots is obviously far too great a time frame for anyone to ever possibly fill in practical terms. Time simply cannot be rewound or reset backward. Therefore, unless the two governments find and agree upon some amenable arrangements to cater especially for the descendants of the exiled, the over a million-strong-member diaspora Indonesian community or the descendants of exiled, enslaved and alienated nationalists will remain South African. The visit by the official Indonesian government team was given considerable attention and exposure on the country’s electronic media, both on radio and television. However, in terms of the enormity and importance of the strong ties that must be rebuilt between the two countries, allocations of longer time segments and more comprehensive news coverage would have been preferred. On the topic of accelerated development being prioritised for the Papua region by the government of President Joko Widodo, both Deputy Minister Swastono and Ambassador Martosetomo went to great lengths to provide detailed elaborations to the different constituencies as to the important consideration being extended in order to narrow the development gap and Jakarta’s strong commitment to ensuring equality and prosperity for the people of Papua. Why the special focus on the Papua region? Papua’s re-integration into the Republic of Indonesia was effected only after considerable international pressure two-and-a-half decades since the proclamation of Indonesian independence, in August 1945, forcing the Netherlands to permanently abdicate its authority over the remaining areas of the colonial territory known as the Dutch East Indies. Owing to these historical peculiarities

and continuing tensions and debates over the region’s ethnic and cultural homogeneity as Melanesians, Papua, today, comprising the provinces of Papua and West Papua, is a self-governing region under a Special Autonomy Law enacted by the National Parliament in 2001 and approved by the government. Hence, the national government in Jakarta is only responsible for five principal areas, namely, Security and Defence, Fiscal and Taxation, Education and Health, Foreign Relations and Religion. Under the Special Autonomy Law 2001, the Papua region is mandated to govern as a special authority in developing the two provinces, making provisions and managing the needs of the local indigenous population based on their aspirations and basic rights. The single principal objective is to enhance the welfare and prosperity of Papua’s predominantly Melanesian people. The two areas identified to help achieve this main objective are through improved quality of human capital (education and health) as well as bringing about economic empowerment through the utilisation of economic and resources potential existing in Papua. Essentially, there are three principal funding sources under the financing arrangements approved by the government of Indonesia for the autonomous Papua and West Papua Provinces. They are: s 3PECIAL AUTONOMY FUND /TSUS &UND WHICH IS TWO PER CENT OF the total national general allocation fund (DAU); s !DDITIONAL )NFRASTRUCTURE &UND WITH THE ACTUAL AMOUNT determined by the government of Indonesia and the National Parliament (DPR-RI), based on inputs from Papua and West Papua Provinces; s !DDITIONAL 2EVENUE 3HARING &UND DRAWN FROM OIL MINING per cent) and (b) natural gas mining (40 per cent). Under the special autonomy arrangements, only indigenous Papuan Melanesians can aspire to and be elected as governor and vice governor to run the provinces. However, at the next tier of government structure below them – the municipalities and regencies – the law is currently silent, meaning that any Indonesian citizen is eligible for these posts although, in practice, they are largely occupied by indigenous Papuan Melanesians, with rare exceptions. In terms of the legislature representatives, the country’s political parties nominate candidates, including Papuan Melanesians, for seats from municipality and regency parliaments right through to provincial and national parliaments. At the provincial parliaments, however, the law has made additional provisions to safeguard the Papuan Melanesian interest by setting up what is known as the Papua Peoples’ Assembly to effectively scrutinise decisions by all tiers of governments and parliaments affecting Papua’s Melanesian population. Franzalbert Joku is a Special Staff sian Coordinating

member in the IndoneMinistry of Political, Law and Security Affairs.

Muslim Views . December 2016

Legalising Islamophobia: a growing international trend DR AAYESHA J SONI

LAST year, Ahmed Mohamed, a 14-year-old high school learner in Texas, was handcuffed, taken into custody and barred from seeing his parents as he was transported to a juvenile detention facility, and eventually suspended from school. His crime: bringing a homemade clock to school. It is the same sentiment that targeted Ahmed as a threat, which resulted in a 10-year-old Muslim boy from Lancashire, north-west England, to be quizzed by British police for writing that he lived in a ‘terrorist’ house – instead of a ‘terraced’ house – during an English class. The overwhelming paranoia that has resulted in spelling mistakes and ambitious ingenuity to be viewed with suspicion in children as potential terrorists is a growing trend within the global framework of Islamophobia; one which is consuming the mind-sets of many communities, and needs to be urgently addressed. Last month, the Danish government presented a list of measures to combat radicalisation, including steps to assist members of civil society to ‘systematically be present in social media and engage critically in relevant forums, take part in dialogue and challenge extremist views’, making it easier to prosecute those spreading ‘extremist views online’, according to the government. Getting the general public involved in furthering the mentality of anything related to Islam being automatically associated with terrorism is a slippery slope

An FBI report published in 2013 showed that only a small percentage of terrorist attacks carried out on US soil between 1980 and 2005 were perpetrated by Muslims... scenario that any democratic country should avoid. Another example can be seen in Australia, one of the most peaceful and law-abiding countries yet, it is about to allow people who might commit terrorism to be held in prison – indefinitely! Under Prime Minister Malcolm Turnbull’s center-right government, federal judges could stop prisoners being released after completing terrorism-related sentences. Further, it is being enacted into law to allow teenagers as young as 14 to be subjected to courtordered controls restricting who they can see and where they can go if any ‘suspicious’ activity is assumed – the underlying tone of Islamic-related activities of any sort being top on the watch-list is rampant. These sentiments making their way into the laws of countries globally are a reflection of the mounting inclination and cementing of beliefs that Muslims are not only prone to terrorism but the greatest architects of anarchy challenging global peace today. A look at the facts will dispel this notion immediately. An FBI report published in 2013 showed that only a small percentage of terrorist attacks carried out on US soil between 1980 and 2005 were perpetrated by Muslims.

Princeton University’s Loon Watch compiled the FBI’s data which illustrated there were more Jewish acts of terrorism within the United States than Islamic (7 percent vs 6 percent). These were not terrorists who happened to be Jews; rather, they were extremist Jews who committed acts of terrorism based on their religious passions, carried out by groups such as Jewish Armed Resistance, the Jewish Defense League, Jewish Action Movement, United Jewish Underground and Thunder of Zion. Yet, the scrutiny by law enforcement and homeland security has been on American Muslims and has exponentially grown against Islam, setting the tone for worldwide trends. A recently released 2011 FBI Intelligence Assessment, a previously classified document, found that anger over US military operations abroad was the most commonly cited motivation for individuals involved in cases of ‘home-grown’ terrorism. Following 9/11, the anti-war movement was completely isolated as trade unions and civil society organisations had swallowed the media lies and government propaganda. They had accepted a war of retribution against Afghanistan, an impoverished country of 30 million people.

And US-led military action in Iraq, Pakistan, Somalia and countless other Muslim countries have left these lands devastated, with millions of innocent civilians losing their lives in the process. The report also identified no coherent pattern to ‘radicalization’, concluding that it remained near impossible to predict future violent acts. ‘It can be difficult, if not impossible, to predict for any given individual what factor or combination of factors will prompt that individual’s radicalization or mobilization to violence.’ Despite this conclusion, the US government has announced plans to spend millions of dollars on ‘Countering Violent Extremism’ (CVE) initiatives, which are supposed to involve community members in spotting and stopping would-be extremists. ‘Countering violent extremism programmes are really a danger to us all. They hinge on very broad and vague definitions of ‘extremism’, and target any ideology that challenges liberal democracy. ‘This is a dangerous approach, since it criminalises ordinary religious behaviour and stands to silence political dissent. This pushes ideologies underground where they may become violent,’ says Karen Jayes, from advocacy group CAGE.

‘Radicalisation theories are built on the flawed assumption that the more religious a person, the more likely they are to commit violence, when in fact the opposite is true. ‘These theories have been proven to be based on unreliable studies, in a report authored by CAGE and entitled “The ‘Science’ of Pre-Crime”, which was also backed by over 100 academics in the UK. ‘Despite this, CVE programmes are expanding throughout the world, including in South Africa, because they are a multibillion dollar industry that trades off a fear of Islam, which is fanned by corporate media and a growing security industry.’ From the CVE initiatives in the US, to arbitrary yet dangerous laws being implemented from Denmark to Australia, the rapid move to vilifying Muslims has become extreme. These moves seek to demonise Muslims as a whole, as a group and as an identity – not the individual acts of harm or evil committed by some. Instead of uniting people, this serves to divide them; instead of cultivating respect, it sows contempt, fear and antagonism. Most perniciously, it codifies automatic antagonisms in society as well as in law and regulation. By systematically denying Muslims the cherished civil liberties afforded to others, we are seeking to entrench the ideology of Islamophobia within the fabric of our everyday lives. Dr Aayesha J Soni is a medical doctor working in Johannesburg, South Africa. Follow her on Twitter @AayeshaJ.

Muslim Views

Muslim Views . December 2016

Al-Azhar bids farewell to a legend AMEERA MARTIN

ON Friday, October 14, the students of Al-Azhar High School, in Athlone, with heavy hearts, bade farewell to their beloved principal, Mr Mogammad Suroor Christian. After eleven years at the helm, Mr Christian is retiring. More than a decade ago, Mr Christian had a vision to provide an excellent education for the ‘Carriers of the Quran’ – the hifdh students. He then convinced the Muslim Judicial Council (MJC), with the involvement of other key people, to establish AlAzhar High School. Not only has he been an excellent principal to Al-Azhar students but has also been involved in community structures from high school through to his adult life. He was always an avid sportsman, participating in a range of sporting codes, such as rugby, soccer, gymnastics, weightlifting and judo. He also played a key role in establishing volleyball as a sporting code at schools and clubs in the Western Cape. He is also an expert angler, loves classical music, reading and watching movies. Mr Christian taught at various high schools, some of which include Livingstone, Spine Road, Sibelius and Grassy Park. He also taught at Al Risalah, in London, and Al-Azhar Primary School. He is not only regarded as a principal to his students and colleagues but as a reliable source of friendship and emotional support, and shows interest in every student and staff member.

At the school farewell, retiring principal of Al-Azhar, Mogammad Suroor Christian, was presented with a bouquet of 25 roses – one for each of their principal’s qualities the students admire. Photo NABEELAH MENTON Principal of Al-Azhar High School, Mogammad Suroor Christian, in the chair he has occupied for eleven years, and will vacate at the end of the 2016 school year. Photo NABEELAH MENTON

Mr Christian knows each student by name, even when their backs are towards him! The school secretary, Ms Bharoochi, who has worked alongside him for the past eleven years, said that it was a challenge to work with him at times, yet fun.

She will mostly miss his caring, understanding and fun-loving nature. Soffaa Galant, a Grade 11 student, said that she has mixed emotions about him retiring. She feels sad but she understands his reasons.

She described him as a ‘one of a kind’ principal. Although Mr Christian says that he has not thought about his retirement, he believes he has fulfilled his purpose of preparing his students for the dunya and the hereafter. He has been a teacher for over 47 years and is grateful that he could be part of Al-Azhar High School for eleven years. He believes that one is never finished

teaching; he will always be educating, just on a different level. Mr Christian will always remain dear in the hearts of every Al-Azhar student. We make duah that Allah SWT grants him every success, Insha Allah. Mr Christian, our principal, will surely be missed! Ameera Martin and Nabeelah Menton are Grade 10 pupils at Al-Azhar High School.

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Muslim Views . December 2016

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Muslim Views . December 2016

Going home, and never returning

For someone who had been so close during the two preceding pilgrimages in Makkah and yet unable to greet our Beloved Prophet (SAW), even one minute would have appeased the intense longing, writes DR SALIM PARKER. ‘I NEED to go home,’ I told my friend. He smiled and nodded understandingly. He lived in Madinah and whenever he left the city for whatever reason, he always could not wait to return home. I had just arrived in Madinah having completed Hajj the day before. In fact, some hujjaaj were still in the valley of Mina where they spent three days of pelting instead of the two days that I spent there. Leaving after following in the footsteps of our Prophet Ibrahim on the second day afforded me the opportunity to come home to the City of Peace and Tranquillity. It was going to be a visit of just over 24 hours but for someone who had been so close during the two preceding pilgrimages in Makkah and yet unable to greet our Beloved Prophet (SAW), even one minute would have appeased the intense longing. ‘We’ll leave soon,’ he said, urging me to at least have something to eat. I am sure he noticed my haste but he was calm and sagely. ‘Would you mind first seeing to a patient?’ he asked. Of course I could not refuse. I had enough time and seeing to the health of a stricken pilgrim was always my immediate and first priority. ‘In fact, it is two South Africans, an 87-year-old man and his 79-year-old wife. They live on the way to the Haram so it’s not out of our way,’ he continued. ‘Elderly South Africans resident in Madinah?’ I asked incredulously as I know most foreigners are evicted after reaching the age of sixty-five. ‘I know how much you love Madinah, and I am going to introduce you to them as being as passionate about the City of Light,’ he said. ‘How passionate?’ I asked, Muslim Views

intrigued. The reply completely amazed me. ‘They came to Saudi Arabia 41 years ago,’ he replied. ‘And they never went back to South Africa.’ As we drove to their house, he briefly informed me of their story. While on Hajj more than four decades ago, the wife had a dream. In it, she was informed by the Prophet (SAW) to stay in Madinah. There was no debate about what they were going to do; they were going to stay. They lived in a mud house for more than 30 years with the husband doing various different jobs and the wife teaching local children to memorise the Holy Quran. Their kitchen had no roof but a large tree in the middle of it prevented problems during the rainy season. My friend and some others befriended them and, a few years ago, convinced them to move to a modest, enclosed apartment which had a few basic necessities, such as electricity and a separate bathroom. ‘The husband is quite sick; in fact, he is completely bedridden. There are times when he does not speak at all but at other times you can hear him recite,’ I was advised. ‘And the wife?’ I asked, my curiosity aroused. ‘You’ll see,’ he smiled. The small but very neat ground-floor apartment had a welcoming entrance. The frail, small but very sprightly lady who looked 30 years younger than her nearly 80 years welcomed us into their house. She thanked us for coming to visit and insisted that we should have something to drink as it brings blessings to her household. Of course we could not refuse!

Inside the Prophet’s Mosque, behind the resting place of Nabi Muhammad (SAW).

Photo SALIM PARKER

Quran, many of them the daughters and some even the granddaughters of those that she had taught. They lived frugally, and once she had covered their basic expenses from whatever income she received, she donated the rest to charity. ‘There are many worse off than us,’ she advised. She also collects the bread that the locals do not finish consuming, cleans it of any mould that might have collected, and feeds it to the goats and sheep in the area. ‘Insha Allah, the animals will make duah for me,’ she said. I noticed what looked like a book which her husband was trying to reach on his bed. ‘What is that?’ I asked. ‘He has to perform his salaah,’ she said matter-of-factly. ‘That is his tayamum box. He touches it and performs his compulsory ablution by touching his face and hands thereafter for each of the five daily prayers. He never misses a prayer,’ she added. I looked at him; his mind imprisoned by a diseased body yet, his soul liberated by his religion. ‘They are both living in the most serene city in the world, both lived and still living their lives to the fullest and both living embodiments of their deen,’ my friend said. When we wanted to leave just before Maghrib, she insisted on giving me some presents. ‘You blessed our house with your visit,’ she said.

‘I am immensely blessed to have been honoured to meet the two of you,’ I replied, struggling to keep the tears back. ‘You left your home 41 years ago and since then you have truly been home.’ I noticed the two clocks on their wall, one with the standard western time and one based on the old Arabic time. The one indicated the sun was about to set, the other heralded the start of a new day. She knew that I wanted to go to the Haram to greet our Prophet (SAW). ‘Go,’ and convey my salaams to Muhammad (SAW),’ she requested. As we drove to the Haram, my friend informed me a bit more about them. ‘A wise man visited them and said that she keeps her husband motivated with her constant care, encouragement, love and dedication. The husband’s soul is being sustained by her, and only when she is not around anymore will his life-sustaining flame be extinguished.’ Thirty minutes later, I was in the Rhodatul Jannah, in the Prophet’s Mosque. It was my time to be all alone amongst thousands of others, all yearning for the close proximity of the qabr of Nabi Muhammad (SAW). At peace in the City of Light, time stands still, irrespective of which clock we use. Here, as always, we are truly home. For more Hajj Stories visit www.hajjdoctor.co.za. You may contact Dr Parker via e-mail: salimparker@yahoo.com

I asked about her husband and, after she again profusely thanked me for offering to medically examine him, led us to his bed. He appeared completely immobile, and was only wearing an adult diaper and a vest. He was wasted from years of being sickly, with all his large joints bent into the foetal position. He was lying on his right side on the bed, facing Qibla and, initially, appeared moribund. We greeted him and to my surprise he returned our greeting. Thereafter, I could on occasion clearly discern the verses of the Quran that he was reciting very, very softly while I examined him. His wife in the meantime was on the telephone, gently but firmly counselling a lady who was having what sounded like marital issues. ‘You have to choose a path and Allah will guide you,’ she advised. After finishing her call, she confirmed the story that my friend had related. ‘Did you not ever wish to go home to South Africa?’ I asked. ‘No, I was guided to stay in Madinah and I am still here four decades later. This is home. My brother once came to urge us to return but I assured him that we want to stay in the Prophet’s City and that we as siblings will surely meet again, if not in this world then definitely in the hereafter. Which other place do you want to call home?’ she asked. She added that she is currently teaching 60 girls to memorise the

Muslim Views . December 2016

International Peace College South Africa (Ipsa) held its third annual Women in Islam-Women in South Africa (Wiwisa) conference last month. Starting this month, we will publish edited versions of the papers delivered by the various participants who spoke on the theme ‘Muslim Women at the Intersection of Violence: Contextualising Poverty, Racism and Terror’. The experience of women on the Cape Flats opens the series with Gabeba Gaidien, a Manenberg community activist, and Nuraan Osman, director of Heideveld-based Ihata Shelter for abused women and children.

Intersections of poverty: gang violence and drug wars on the Cape Flats GABEBA GAIDIEN

CHARLES was 33-years-old when he lost his life at the hands of a young man in Manenberg. He was shot at point-blank range because he happened to be in the wrong place, at the wrong time, during intense gang warfare. He is survived by his family, including a five-year-old son. At his funeral, the little boy read a farewell poem to his father, which he concluded with a simple question: ‘Why?’ Cape Town is celebrated for its picturesque mountains and coastline, and blessed with seemingly eternal sunshine and blue skies. Yet, it is also rated by a Mexican Council for Public Security and Criminal Justice 2016 study as one of the ten most violent cities in the world. The larger part of the city’s population lives in the shadow of Table Mountain, in that flat and dusty space that was earmarked for those considered to be outcasts in terms of the Group Areas Act of 1952. The Cape Flats is recognised for its densely populated areas, social and economic strife and disconnect from the formal economy. The area is an outcome of almost 400 years of oppression that includes a legacy of slavery, colonialism and apartheid. It is impossible to ponder the question posed by Charles’s fiveyear-old son in isolation of this troubling legacy. This boy lost his father because of the ripple effects of multiple variables, a large part of it being the impact of centuries of oppression. In her doctoral thesis on the Intergenerational Trauma of Displaced Families (UWC), Dr Shanaaz Hoosain demonstrates that trauma linked to a specific event in time can be transmitted from one person to another, across generations. This process happens in the form of various mechanisms in our human interaction. Disenfranchised grief is the first mechanism mentioned and refers to the lack of mourning for a loss that goes unacknowledged. The displacement of families in the era of forced removals created deep social fractures. People lost more than their homes; they lost their social networks of support, which brought great comfort. There are many untold stories of grief and loss suffered by those who were directly affected by the Group Areas Act. This unacknowledged trauma manifested in tragic ways in the lives of the generations that followed. Socialisation is another way of conveying our beliefs and values related to trauma. Research suggests that the violent nature of disciplining children in Cape Town can be linked to the brutal era of slavery in the Cape. During the slave trade period, humans who had been captured as slaves endured violent punishment at the hands of their owners. Thus, many slaves came to associate discipline with brutal violence and it became a learned behaviour, which they practised in their families, especially while rearing their children. Shame is a mechanism of trauma transmission strongly associ-

Gang violence and drug abuse on the Cape Flats: a response NURAAN OSMAN

ated with substance abuse. Wyatt & Jones (2009) outlines the two levels of shame experienced by black people. They speak about the shame of being African and also the shame of being shamed. The historic oppression of the marginalised communities in our city is rooted in identity. The language and culture of people of were considered colour uncivilised and inferior by the oppressor. This became a general belief for the disempowered, hence, it became a social ambition to adopt the identity of the oppressor as a token of social progress. The deep levels of shame in communities affected by oppression created an identity crisis with disturbing psychological ripple effects on both the individual and collective levels. Epigenetics explores the impact of the external environment on human genes. Research proves that the biological transmission of trauma from one person to another is a reality. A powerful example of the latter is the brain development process of a human from the moment life is conceived in the womb to the age of two years. The first 1 000 days of human life, including the in utero phase, is the most crucial period of brain development as this is when a child’s ability to absorb new information and emotional intelligence are shaped. The process of brain development in this phase is hugely impacted by external factors like violence and tension. An unborn child can sense anxiety and fear, which will inhibit the development of that part of the brain responsible for learning, and stimulate the fight or flight function of the organ, instead. The transmission of trauma in the form of disenfranchised grief, socialisation, shame and epigenetics is a major contributing factor to the current socio-economic context of Cape Flats communities. The murder of Charles at the hands of that young man is a reality that came about as a result of a series of actions that were fed by beliefs and values shaped by our traumatic history. The gradual and systemic dehumanisation of their ancestors, starting in 1652 and continuing to this day in the form of structural poverty and race and class-based segregation, created multiple levels of trauma that influences their perceived reality. The nuances of our past and their impact on our present state

HIV/ AIDS is a disease that has led to the death of many. It is a disease, not a moral condition. Some young women, due to being abused, often turn to substance abuse, which leads to prostitution so that they can support their families and, often, their habit which they feel allows them to cope with their circumstances.

IN poor Cape Flats communities, gender roles are learned within a particular social and cultural context and are affected by education and economics. In practice, gender roles often affect women adversely, impeding their self-determination in areas like their socio-economic status, status within the family, health, life expectation, independence, freedom and rights, and the challenge of gender bias. One often hears the boys in Heideveld – where I work – speak about women’s bodies as if they are car parts and sexual objects. While the Heideveld community is largely Muslim, Islam is often interpreted as oppressive to women and, due to a lack of education, women in these communities are unable to challenge the status quo. We should bear in mind that most women in these communities are economically dependent on men, who may be gang members or gang affiliated. Central to this challenge is the issue of girl children, who are less valued than boy children. This indoctrination takes place in the home, where boys are allowed to lie around watching TV while the girls are expected to do household chores and care for younger children. Related to this perception is the misinterpretation of Quranic verses, which seemingly privilege men over women and reinforce gender roles. The girl children, who perceive themselves as less valued than their brothers, may seek validation from men who are not good for them or their well-being. Examples of these are the ‘taxi queens’ and girls in gangs who enjoy the ‘protection’ of these men. The protection, however, comes at a price, which may include forced sexual acts, drug running and smuggling. Community members are often unable to do anything about it as they are ‘held hostage’ by gang members who will intimidate and even kill. One such young girl, only 14years-old, became the ‘sex slave’ of a gang leader in a Cape Flats community. When her police officer father fetched her and did what he could to protect his daughter, his home was trashed and his police vehicle ambushed. Unfortunately, in many societies and for many years, women have been principally defined as

sexual beings whose chief purpose is to satisfy the sexual needs of men – a perception which contributes to maintaining women in positions of inferiority and often subservient to men. Even today, women are singled out as sex objects, either as victims of rape or willing participants in industries such as advertising or pornography, industries that exploit women’s sexuality. Demeaning cultural habits have no place in Islam and we are certain that should the Quran and example of the prophets (peace be upon them) be followed, women will enjoy equal and an even better status than men. In the Quran, women, specifically mothers, are held in high esteem, and a hadith states that Paradise lies at their feet. This is Utopia considering what women and girl children are faced with on the Cape Flats. Furthermore, because many of these young women are not highly educated and their mothers are often not able to rear them as strong women, these young women fall victim to diseases, HIV/ AIDS and teenage pregnancy. HIV/ AIDS is a disease that has led to the death of many. It is a disease, not a moral condition. Some young women, due to being abused, often turn to substance abuse, which leads to prostitution so that they can support their families and, often, their habit which they feel allows them to cope with their circumstances. Some of the challenges we face are: denial of the existence of such problems in our communities; spreading the truth impedes

men’s comfort and pleasure in using women; hindrance of profitability of the industry, especially for those players who are politically connected; prostitution is too horrible a practice, a highly stigmatised, taboo subject that people would prefer not to hear about. The majority of us may believe that prostitution is a choice and that the women enjoy what they do. The reality is quite the opposite for many of them. On many occasions, deprivations, conflicts and difficult circumstances often lead to desperation, and desperation forces these women into prostitution. Many of the women I work with who have left sex work are uneducated, live in poverty and possess few marketable skills. While we criminalise and stigmatise sex workers for ‘living in adultery’, spreading diseases, disrupting family institutions and giving birth to innocent, illegitimate children who suffer for having dishonorable mothers, we fail to see the other end of the spectrum of the consequences of prostitution – the consequences that break down women who cannot function fully as mothers, daughters, wives and educators. The vicious cycle then continues. Allah SWT says in the holy Quran: ‘The reward of goodness is nothing but goodness.’ (55:61) Nuraan Osman is the Director at the Ihata Shelter for Abused Women. She is a women’s rights activist and has spent most of her career working in the field of HIV and gender-based violence (GBV). She has presented at two World AIDS conferences and consults to Islamic Relief and World Vision to create and implement faith-based educational and prevention materials.

are crucial parts of our journey towards solutions. We must address the root causes of our social barriers as opposed to the symptoms. We can break down the barriers of trauma through acknowledgement of our wounds and sincere human connection. It is crucial that our community interventions have sincere relationship

building and dialogue at the heart of the process. In this approach lies an opportunity to move towards real reconciliation and social progress. Gabeba Gaidien grew up in Manenberg, where she still resides. She works in the development sector with a strong focus on enabling accessible and quality early childhood

development and school education systems. Her life experience, as well as her journey with the non-government education sector and school communities in the past eight years, inspired her passion for enabling collective healing through education. She holds a Master’s degree in Development Finance. Muslim Views

Muslim Views . December 2016

Health File

Adolescence: a journey of self-discovery FAHMIDA HARRIS

ADOLESCENCE is the period following the onset of puberty, during which a young person develops from a child into an adult. The duration and defining characteristics of this period may vary across time, cultures and socioeconomic situations. However, adolescence is a journey of self-discovery and a time in the life of a young person where the opportunities for health are great. It is also a time when the need to establish and nurture future patterns of adult health is important. The shape of adolescence is rapidly changing, where healthrelated behaviours are influenced greatly by social determinants and risky behaviours. Young people are exposed to many challenges in their communities, including substance abuse, violence and poverty. These challenges have a longlasting negative effect on their future health and wellbeing, especially their mental health. Mental health is an essential part of health yet it is not given the attention it deserves. In adolescence, the opportunities for health are great when facilitated correctly. Young people should have the motivation and ability to achieve, to establish positive relationships with their peers and adults; to adapt to complex demands of growth and development; to con-

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Physical activity in groups is good for the development of social relationships.

tribute to their peer group, family, school and community; to make responsible decisions that enhance their health and avoid risky behaviours. Physical activity has been found to play a significant role in promoting good mental health among adolescents. It is known to reduce anxiety, depression and negative moods as well as improve self-esteem and cognitive function. This helps the youth to be confident, determined, focused and allows them to concentrate better thus enabling them to be in control under stress and pressure. Despite the known benefits of physical activity, there remains a challenge of how to enable the

youth in our communities to become more active and take responsibility for their own health and wellbeing. They face many barriers, including lack of resources, social support and opportunities, often emanating from poverty and unsafe environments due to crime. Adolescents, therefore, to a great extent, rely on their families, communities and schools to teach them skills that can help them cope with the pressures they face and make the transition from childhood to adulthood successful. Cycling or, as others might say, ‘riding a bicycle’, is a form of physical activity that has been

Photo FAHMIDA HARRIS

studied widely. It was found that cycling imparts greater feelings of revitalisation, increased energy and positive engagement amongst people. Cycling as a sport has increased its popularity status in our communities and is well supported by various organisations and cycling clubs. ‘Active Bodies’, a newly established sports development cycling club (previously known as Spartans Cycling Club) based in Cape Town, supports the mental health and wellness of adolescents through the facilitation of cycling as a physical activity programme offered in the community. The club networks and collaborates with various stakeholders

and businesses and has thus far successfully developed meaningful partnerships. Current initiatives include collaboration with a school in an impoverished community to recruit a team of scholars to join the youth programme in the 2017 Cycle Tour. The benefits of cycling as a form of physical activity are well motivated. However, who are the people who can actually speak from experience? Upon interviewing a group of adolescents who participated in Active Bodies community cycling, it was evident that physical activity acted as a distraction from the challenges faced by them in their communities. Their attendance at training sessions helped to counteract the negative effects of poor motivation as their involvement in regular training programmes provided them with a routine and something to look forward to. The youth also reported that they felt a sense of purpose and had an opportunity to learn new skills. These sessions also offered a secure and safe social environment that allowed them to form positive relationships with one another. The more they attended, the more their social confidence increased and they reported feeling a sense of achievement, which was possibly derived through the process of participation in a group, even if they didn’t win. Fahmida Harris is employed at UCT as a clinical educator: physiotherapy

Muslim Views . December 2016

Some facts we need to know about HIV DR VALENCIA EAGLES

HIV is an abbreviation for Human Immunodeficiency Virus. The virus attacks the body’s immune system, which is our body’s natural defence against infection. HIV will kill most of our CD4 cells. These cells are very important for the functioning of our immune system. When their numbers go down, we develop more infections. This can also lead to the development of certain types of cancer. When your CD4 count is below 200 or you develop certain infections or cancers, we say you have developed AIDS (Acquired Immune Deficiency Syndrome). AIDS can take from ten to 15 years to develop if HIV is left untreated. AIDS is not a separate disease but rather an advanced form of HIV infection. It is a deadly disease with no cure but treatment is readily available. With early detection and starting antiretrovirals or ARVs, most people can live normal, healthy lives. Antiretrovirals are tablets formulated for the treatment of HIV infection. Since HIV is an infection, it means we can get the disease from other people. You can get the disease by having sex without a condom or sharing needles with an infected person. It can also be transmitted from pregnant women to their unborn babies, during childbirth or breastfeeding. The virus is found in blood, semen, vaginal and anal fluids as well as breast milk. It is not transmitted through saliva, urine or

HIV and AIDS statistics for South Africa.

sweat. It cannot be transmitted by touching, kissing, using the same toilet or cutlery as an infected person. The only way to know for sure whether you have HIV is to be tested. We take a blood sample and the result is completely confidential. You can go to any healthcare professional, clinic or hospital and request testing. The test is also available at certain pharmacies but I would suggest consulting a healthcare professional first. Knowing your status is important because it helps you make healthy decisions to prevent getting or transmitting HIV. Anyone of any age, race, sex or sexual orientation can be infected but you are at greatest risk of HIV/ AIDS if you: l Have unprotected sex. This means having sex without

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using a condom. It is even more risky if you have multiple sexual partners. l Use intravenous drugs. This means injecting drugs directly into your veins. People who use intravenous drugs often share needles and syringes. This exposes them to other people’s blood, which could be infected. l Have another STI. Many sexually transmitted infections (STIs) produce open sores on the genitals, which can act as doorways for HIV to enter your body. l Are uncircumcised. A lack of circumcision increases the risk of HIV transmission. Some people may experience a flu-like illness within two to four weeks after infection but others may not feel sick at all. Flu-like symptoms include fever, chills,

rash, night sweats, muscle aches, sore throat, fatigue, swollen lymph nodes or mouth ulcers. These symptoms can last from a few days to a few weeks. During this time, people are highly infectious. At this time, the blood test for HIV may be negative – this is called the window period. It is very important to have a negative test for HIV repeated within three months (depending on which test is used). This is to ensure that you are not in the window period. It is important to remember that these symptoms can be due to other diseases as well and the only way to know for sure that it is HIV, is to be tested. South Africa has a very high burden of disease, with over seven million people living with HIV. Less than half of those people are currently on effective therapy.

The only way to know for sure whether you have HIV is to be tested. We take a blood sample and the result is completely confidential. You can go to any healthcare professional, clinic or hospital and request testing. There are many treatment facilities all over the country. Treatment is available and effective so let’s get tested. Know your status and help prevent the spread of this disease. Dr Valencia Eagles [MBChB, FCP (SA)] is a specialist physician at Melomed, Bellville. Tel: 021 948 8131

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Muslim Views . December 2016

Awqaf beneficiaries – venerable or vulnerable? Part 2 HISHAM DAFTERDAR

KNOWING who the beneficiaries of a waqf are can be more complex than what might seem. How the nazir defines the waqf beneficiaries will decide the way he can allocate its resources. Awqaf nazirs are not all intuitive or perceptive, and beneficiaries are not all virtuous and honest. To determine the eligibility of a beneficiary involves reliable background checks and rigorous analytical diagnoses based on easily observable and verifiable indicators, including the social circumstances, legitimacy of the needs, income level, conformity with the conditions of the waqif, and the availability of resources. Managing an awqaf organisation is generally more complicated than managing a comparable sized commercial company. While in companies decisions are justified in terms of their effect on profitability and shareholder value, in awqaf, decisions are commonly considered good if they create better values for their beneficiaries. When a company creates or adds value for a customer, it generally recovers the cost-plus by an increase in sales or in price, i.e. the customer pays for the created value. When a waqf organisation seeks to create or add value for its beneficiaries, the cost cannot be recovered from the beneficiaries. Donors usually pay these costs. Being a beneficiary is different

The waqf was also used as an instrument to circumvent Islamic inheritance rules, by entitling male descendants and depriving the females or disentitling females upon marriage, distributing the estate equally between males and females or in any other way that would be impossible under the Islamic laws of inheritance from being a customer. If customers are dissatisfied, they may switch to another brand or a competitive product. This choice is not available to beneficiaries. Unlike other customers, dissatisfied awqaf beneficiaries can’t just take a benefit they get from a waqf and exchange it for another. Many awqaf beneficiaries are not very clear about the waqf they are beneficiaries of. They are not privy to the waqf document and are not aware of its provisions. The majority are poorly educated and do not know how to approach the nazir regarding their entitlement. They do not know how to seek action against the nazir if they have suffered a hardship as a result of breach of the waqf conditions, and if they do, they have a slim chance of prevailing. The reality is that the nazir has many stakeholders to deal with –

waqifs, donors, regulators, contractors, staff and volunteers – that distract him from devoting full attention to the beneficiaries’ needs. That is not to say that nazirs do not ask or get feedback from their beneficiaries. They sometimes do but this is often done through the ‘eyes and ears’ of volunteers who frequently receive expressions of gratitude even when there are issues, especially from older people who feel they should not complain or make a fuss out of fear of exclusion. Such techniques may prevent the nazirs from getting reliable feedback from their beneficiaries, and the chances of vulnerability multiply. In family awqaf, the purpose is not always religious, and the beneficiaries are not necessarily poor. Some family awqaf were estab-

lished as wealth management tools, taking advantage of the alienation rules to safeguard the property from falling into the wrong hands or to protect it from creditors. The waqf was also used as an instrument to circumvent Islamic inheritance rules, by entitling male descendants and depriving the females or disentitling females upon marriage, distributing the estate equally between males and females or in any other way that would be impossible under the Islamic laws of inheritance. However, these cases are very few as the vast majority of family endowments are established for religious aims and they ultimately revert as general charitable awqaf after a stated period or when the family lineage discontinues. The impact of religion on awqaf is deep and enduring. We

often hear the plea to follow the objectives of shariah (maqasid al Shariah) not only its dogmatic expressions. Otherwise, we could be shariah compliant without achieving the desired outcomes. The waqf being a (sunnah) voluntary act of worship (ibadah), is a means of realising shariah objectives of alleviating poverty, building capabilities and creating opportunities for the most vulnerable people. Awqaf serve the spiritual needs of the waqifs, just as they serve the mundane needs of the beneficiaries. In awqaf, all stakeholders are beneficiaries and, as such, are better referred to as partners because they constitute the community that the waqf is here to serve. Hisham Dafterdar, CPA, PhD, is Chairman of Awkaf Australia Ltd

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Muslim Views . December 2016

Islamic finance: these two questions always come up BASHEER MOOSAGIE

IT has been one year since my first article was published, and it is with this frame of mind that I thank Muslim Views for affording me the opportunity to express my opinion on the subject of Islamic finance. My initial objective was to use my exposure to Islamic finance to educate and share my insights with the readers. But, I soon found that it was I who was gaining deeper understanding of the subject. During the course of the year, I had a number of people who asked similar, basic questions, and I felt that I will use this edition to answer two of the most enquired questions that I have fielded. The foremost question that I encountered was around the topic of interest. I will lightly touch on the surface of it, and expand in depth at a later stage. Why is interest banned in Islam? With regard to loans for consumption purposes, in times of need, ethical considerations demand that people should help each other without charging a premium. According to jurists, to charge interest amounts to taking advantage of a personâ&#x20AC;&#x2122;s weaker

The interest-based system discourages innovation by small businesses. Big businesses can take risks by being creative about their products because they have reserves of funds to fall back on if new ideas are not successful. Small businesses, however, cannot drive innovation as hard because they would need to borrow money on interest from banks to do so...

Basheer Moosagie is a business development analyst. He obtained his MBA from University of Stellenbosch Business School where he focused his studies around Islamic finance. Photo SUPPLIED

economic position, which is against the Islamic spirit of justice and equity. Reasons why interest is undesirable: Transactions based on interest violate the equity of a business. In business, the outcome of any enterprise is always uncertain yet, the borrower is obliged to pay the agreed rate of interest, even if the borrower experiences a loss. Even if the borrower achieves a profit, the interest that has to be paid may amount to more than the profit. This clearly militates

against the Islamic norm of justice. The inflexibility of an interestbased system leads to a number of bankruptcies, and this results in loss of productive potential for the whole society as well as unemployment. A bankâ&#x20AC;&#x2122;s commitment to keeping its depositorsâ&#x20AC;&#x2122; money safe as well as paying them a fixed amount of interest makes banks anxious to recover their principle as well as the interest. Thus, more loans are provided for those who are already successful, while potential entrepreneurs are prevented from starting up. The interest-based system discourages innovation by small businesses. Big businesses can take risks by being creative about their products because they have reserves of funds to fall back on if new ideas are not successful. Small businesses, however, cannot drive innovation as hard because they would need to bor-

row money on interest from banks to do so. And, if the ideas fail, this puts huge financial distress on the business as they would have little to no resources to service the debt, forcing them back into deeper financial distress. Conventional banking institutions have opened Islamic banking divisions within the same bank to extend Islamic products to their customers. The balance sheets of such banks reflect both conventional and Islamic banking products. The second question is: is it permissible for conventional banking institutions to mingle in Islamic products to their advantage and is the return on investments received by customers based on Islamic products through such conventional banking institutions permissible? A number of conventional banks have begun to offer Islamic products. The cooperation of

scholars with financial institutions is based on their understanding that Muslims are presently in need of the experience and influence that these institutions possess. Thus, even though there is little likelihood that such institutions will ever convert all their operations to comply with shariah principles, the purpose they serve at the present time is to offer stability in serving the financial needs of individuals and organisations. Likewise, their presence in the Islamic investment sector lends the sector an important degree of credibility. Finally, these institutions are ideal vehicles for the training and education of a new generation of Muslim financial professionals. With regard to the question of whether or not the profits earned by the Islamic products offered by these banks are halaal, the short answer is: yes, the profits are usually halaal. In other words, if the ways in which these profits are earned are known to be shariah compliant then the profits will be halaal. As a general rule, however, the presence of reputable scholars on a board will ensure that the products it offers are indeed shariah compliant.

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Muslim Views . December 2016

Rejoicing at the unparalleled arrival of the Universal Mercy MUFTI SAYED HAROON AL AZHARI

ALL praises are due to Allah, the Cherisher and Sustainer of His entire creation, who has done a great favour upon humankind by sending His Beloved Messenger Muhammad (SAW) as a Universal Mercy to His entire creation. Allah mentions in the Quran: ‘And We have not sent you (O Beloved SAW) except as a mercy for all the worlds.’ (21:107) Before we delve into the understanding of this verse from the Glorious Quran, we must show gratitude to Allah SWT for sending His Beloved (SAW) to us. Ibn Qayyim said it so beautifully in his book Miftaahu Daar is-Sa’aadah: ‘Had it not been for the Nubuwwah (Prophethood) there would not have been any beneficial knowledge on this earth, nor any righteous deeds nor any comfortable or stable lives. Rather mankind would have been like animals and stray dogs fighting each other. ‘In fact, every goodness is a direct effect of Prophethood and every evil that happens or will happen in this world is due to the lack of connection to Prophethood and its teachings. The world is a body and Prophethood is its soul. A body cannot function without a soul…’ When referring to the grand status of Nabi (SAW), Imam Busairi said: ‘And all the prophets (AS) acquired bounties from Rasulullah (SAW), be it a handful from the ocean or a sip from continuous rains.’ Nabi (SAW) said: ‘Surely Allah is the Giver and I am the distributor.’ (Bukhari).

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Mufti Sayed Haroon Al Azhari.

Hence, the above verse from the Quran highlights this very point where Allah sends Nabi (SAW) to distribute the bounties of Allah to us. We will consider a few basic points regarding the verse: ‘And We have not sent you (O Beloved SAW) except as a mercy for all the worlds.’ (21:107) l Allah uses the pronoun ‘We’ to refer to Himself, which is the royal ‘We’, highlighting grandeur and majesty. This displays the highest position in

the language. The only reason for this is that Allah is making it known to us that Allah is the one who is sending so we should be very mindful of this fact. l The next point is that Allah uses the pronoun ‘ka’, which refers specifically to ‘You O Muhammad’ (SAW). Allah is emphasising the exclusiveness of Nabi (SAW). l In the Arabic language, the word ‘not’, which is followed by the word ‘except’ is used for

restriction (hasr). Restriction means to limit the intention to one specific meaning or definite person, and leave out other meanings and/ or people. Here Allah is highlighting the mercy of Nabi (SAW). l The word ‘aalameen’ linguistically means ‘all the worlds’ and, according to shariah, means ‘everything besides Allah’. Here Allah is telling us that the mercy of Nabi (SAW) is all encompassing, for the entire creation of Allah. We are also part of aalameen so Nabi (SAW) is also a mercy upon us till Qiyamah and beyond. We now understand that Allah specifically sent Nabi (SAW) as an unparalleled universal mercy. Allah also commands us in the Quran to rejoice and celebrate when He showers upon us bounties and mercies when He says: ‘Inform (them O Beloved SAW) “In the bounty of Allah, And in His Mercy, in that let them rejoice”: that is better than whatever they accumulate.’ (10:58) The Quran teaches us that Nabi (SAW) is the Greatest Mercy as Sayyidina Ibn Abbas (RA) said: That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (SAW), as Allah said: ‘We have not sent you except as a mercy to all the worlds.’ (21:107) (As-Suyuti, in Dur al Manthur (4/330) Allama Aloosi explains: ‘Bounty’ and ‘mercy’ both refer to Nabi (SAW). [Ruh al Ma’ani (17/135)] Hence, celebrating the arrival of the Unparalleled Mercy (SAW) is an instruction from Allah. Allah is Rabbul Aalameen (Lord of All Worlds) and Allah

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sent Rasulullah (SAW) as Rahmatulil Aalameen (The Mercy of All worlds). Imaam Zamakhshari says: ‘The word ‘aalam’ has the same base letters as ‘ilm’ (knowledge).’ Based on this, we affirm that, as Allah made Nabi (SAW) a mercy unto all creation, likewise Allah gave Nabi (SAW) the knowledge of knowing all the different types of creation so that he can be a mercy upon them all. As Allah says in the Quran: ‘And He (Allah) has taught you whatever you did not know. The grace of Allah on you has always been great.’ (4:113) Allah made Nabi (SAW)’s mercy so encompassing that it encompasses every creation of Allah, even imaan (faith) is part of Aalameen, as Imam Qurtubi noted. When we ask Allah to ‘Guide us along the straight path’ when making salaah, five times a day, we are asking Allah to guide us to Rasulullah (SAW) because he is ‘the straight path’, according to Imam Hasan Al Basri. (Shifa, 24) We learn that Allah is the ultimate giver of knowledge and mercy and Allah Himself gave Nabi (SAW) the duty of distributing it. If we want to love Allah, we must receive from Rasulullah (SAW) and obey him (SAW). Don’t marginalise Rasulullah (SAW) lest you be deprived of his mercy! Mufti Sayed Haroon Al Azhari is Head of the Cape Town Ulama Board and Deputy Principal of Cape Town Islamic Educational Centre. He is also the Head Spiritual Mentor for the Dusuqi Sufi Way in South Africa.

Muslim Views . December 2016

Paying tribute to the Prophet amidst a crisis of leadership SHAIKH SA’DULLAH KHAN

THE Prophet’s uncle and dear friend, Abbas ibn Abd al-Muttalib, said: ‘When you were born (O Muhammad), the earth shone and your light illuminated the horizon. We travel in the illumination of that light and in the paths of right guidance.’ (Sharh al-Shifa’ and ’al-Isti’ab) This path of guidance is more than mere dogma, far more than the routine of robotic rituals. Islam is a comprehensive way of life with a revelation that has been preserved in its entirety, an exemplar who lived in the full bloom of history and whose exceptional life-standard as uswatun hasanah serves as a holistic model of excellence.

Need for effective leadership At a time when there are evident crises of political and religious leadership, locally and globally, there is a need for operative leadership in the style of the Prophet, a leadership that is vibrant in thought, articulate in expression, warm in engagement, relevant in message, courageous in action, revolutionary in approach, embracing in methodology and compassionate in objective. There is need for leadership that serves as a catalyst for positive change; leadership that is constructive rather than destructive, connecting rather than disconnecting, resolving conflict rather than escalating clashes, offering optimism rather than pessimism, harmonising rather than polarising; a leadership that is relevant, practical, realistic and pragmatic.

by Muslims. It is apparent that some among those who proclaim to be part of the Muslim fraternity, have lost sound understanding of the higher objectives of our faith and are substituting the inspirational message of Islam by despicable expressions of intolerance, a pomposity of dogmatic self-righteousness and atrocious acts of unjustifiable viciousness. For any Muslim who cares about his or her faith, this reality arouses intense feelings of concern and anguish. How do we reconcile the prevalent negative, intolerant, violent public perceptions of Muslims in the world today with Islam as the Faith of Peace brought by the Messenger of Mercy? Shaikh Sa’dullah Khan. Photo SUPPLIED

Whither followers of the Prophet? More than a billion people throughout the world claim to follow the Prophet Muhammad (SAW) and find in Islam our emotional and spiritual sustenance. Islam is our source of guidance, the spring of our moral guidelines, fountain of serenity and spiritual enlightenment. Islam offers ethical guidance that fills our lives with tranquillity and motivates us to compassion. Yet, there are distinct elements that make understanding of the current Muslim condition particularly challenging. Of grave concern is the fact that there is an escalation in Muslims killing in the name of Islam, coupled with the fact that Muslims are increasingly being killed

Treading the Middle Path The rising tides of fanaticism, the preponderance of violence in the name of Islam, growing interfaith resentment and increasing intra-faith intolerance are untenable courses signifying substantial departure from the ideally Islamic path of wasatiyyah (non-extremism). As an ummah (global community of faith) we are distinguished by what we as Muslims share and agree upon regarding the fundamentals of our faith, not by the way we differ among ourselves on secondary issues. We were never intended to be a community bogged down in disputations and discord (Quran 3:105). The Quranic concept of wasatiyyah nurtures a peaceable environment through a synergy of positive forces. It envisages a degree of confluence and the striking of a balance between reason and revelation, text and con-

text, ijtihad (informed independent reasoning) and maslahah (social goodwill), ideals and reality, rights and responsibilities, distinctiveness and inclusivity, obligatory obedience and free-willed voluntarism, continuity of fixed principles and the imperative of transformational adjustment; between the legacy of the past, the reality of the present and prospects for the future.

Prophetic style The Prophetic style was such that he (SAW) promoted mahabbah (love) not hatred, he promoted rifq (kindness) not harshness, he promoted i’itimaan (trust) not suspicion, and he promoted amal (hope) not pessimism. In establishing the foundation of Islamic civilisation, the Prophet’s first act in Madinah was to build a masjid and establish bonds of brotherhood, the cornerstones of building a healthy, strong and successful Muslim fraternity. He built a foundation of unity and companionship that developed into a global civilisation; he did not build institutions of suspicion and division to lead to fragmentation.

Manifesting the Prophetic example As we celebrate the birth and life of the rahmatan lil aalameen (mercy unto the worlds), it is incumbent upon all of us to replace the preponderance of suspicion, hatred and violence with trust, brotherhood, kindness and love. It is on occasions like these that we should seize the opportunity to enhance our insight to Islam, develop a higher con-

As an ummah (global community of faith) we are distinguished by what we as Muslims share and agree upon regarding the fundamentals of our faith, not by the way we differ among ourselves on secondary issues. We were never intended to be a community bogged down in disputations and discord (Quran 3:105). sciousness of the values of our faith and promote a better understanding of the universal prophetic mission. In engaging fellow human beings, we should reflect on the prudent words of the Prophet: ‘A Muslims is one from whose words and deeds other Muslims are safe; and a mumin is one in whom humanity at large find safety and security regarding their lives and property.’ (Tirmidhi) What the world desires is mindful and empathic leadership, a leadership promoting fellowship, building partnerships and devoid of showmanship. What is desperately needed is a leading voice of reason championing the cause of humanity, rising above the artificial divisions of self-serving prejudices, religious bigotry and party politics. Shaikh Sa’dullah Khan is Chief Executive Officer at Islamia College, Cape Town

Muslim Views

Muslim Views . December 2016

CELEBRATING THE BIRTH OF THE PROPHET MUHAMMAD (SAW) Ladiesâ&#x20AC;&#x2122; Moulood jamaah programmes in the Western Cape Cutting rampies ladies programme Habibia Soofie Masjid Duine Road Rylands Estate December 10, 2016, after Dhuhr, till 5pm. Supper will be served. Imam Goolam Parker 021 638 2130 Al-Faldilah Ladies Jamaah Masjid Shaafie Chiappini Street Cape Town 17 December 2016, at 2pm Hajja Mariam 073 562 2892 Whardah Ghadraa Jamaah Al Jaamia Masjid Stegman Road Claremont 17 December 2016, at 9am Hajja Asa Abrahams 021 671 5978 Mawlid SA 1438 Century City Conference Centre Century City 17 December 2016, from 4pm to 8pm Hajji Uthmaan Brey 082 872 1130 or Nabeweya Malick 081 560 7409 Jamiya Tus-Sabr Cnr Vygekraal & Kunene Roads Primrose Park 17 December 2016 Mariam Clark 021 638 2561 Azzavia Ladies Jamah Azzavia Masjid Perth Road Walmer Estate 18 December 2016, at 3pm Faheemah 021 447 1521

Muslim Views

Al Mieftaag Ladies Jamaah Masjidul Mieftaagh Marguerite Way Lentegeur, Mitchells Plain 18 December 2016, at 9.30am Aziza Gatap 079 540 9178 Dar al-Turath al-Islami DTI Auditorium, Athfin Centre, Cnr Aden & Church Street Athlone CBD 24 December 2016, after Maghrib Salaah (performed at the centre) Rifqa Carr 021 697 0515

Nurul Hudaa Abbey Hall, Cheddar Road, Wynberg 14 January 2017, at 9am Fadia Davis 072 539 2646 Masajid of Bo-Kaap Ladies Jamaah Awwal Masjid Dorp Street Bo-Kaap 14 January 2017, at 2pm Boeta Farouk Kamalie 021 424 5837

Al Moefieda Ladies Jamaah Masjiedur Rawbie Merrydale Road Portlands, Mitchells Plain 25 December 2016, at 8am Rashieda Manuel 083 377 5529

Noeroeniyaahs Moulood Jamaah Goolhurst Islamic Centre Klip Road Grassy Park 15 January 2017, at 2pm Salma Hendricks 083 427 1856/ 083 258 8716

Jamaa Atoen Nisaa Nurul Islam Mosque Addison Road Salt River 7 January 2017, at 2pm Hajja Rugaya Johardien 073 051 7446

Al Gayriyah Moulood Jamaah Masjidul Fatgh Voor Street Wellington 22 January 2017, at 8.30am Shaheeda Latoe 084 682 1341/ 021 873 5419

Wardiah Jamaah Worcester Masjid Durban Street Worcester 8 January 2017, at 9am Shumeez Laatoe 072 317 4748

Al Waniyas Masjidul Taqwa Cnr Alleman & Athwood Roads, Newfields 29 January 2017, at 2pm Shariefa Sabadien 083 675 8260

Maitland Ladies Moulood Jamaah Maitland Mosque Coronation Road Maitland 8 January 2017, at 9am Hajja Nijema Hayat 083 321 2555

Masjiedul Joem-ah Shepherd Way Westridge, Mitchells Plain 29 January 2017 Hajja Mariam 073 977 5541 Jamaah-Tun-Nur Masjidun Nur 16 Lapperts Street

Charleston Hill, Paarl 5 February 2017, at 9am Hajja Shiehaam Abrahams 021 862 3714 Jamaah Tus Thaalieth Al Masjieduth Thaalith Lords Road Beacon Valley, Mitchells Plain 11 February 2017, at 10am Gawa Jonathan 073 155 1963 Jamaa At Toer Raghmah Al Masjidul Thani Spine Road Rocklands, Mitchells Plain 12 February 2017, at 9am Hajja Sherene Taliep 079 481 1000 Imaaniyah Moulood Jamaah Delft Civic Centre Cnr Main Rd & Voorbrug Rd Delft 19 February 2017, at 2.30pm Farieda Ely 082 640 9163 Lateef us Saligheeya Moegammadiyah Masjid 68 Tennyson Street, Salt River 19 February 2017, at 2pm Hajja Lateefa Sterras 021 447 0793 Nurul Ghairaa Jamaah Masjidul Mubarak Adam Tas Avenue, Ext 13, Belhar 25 February 2017, at 2pm Fatima 083 424 4189 Gujjatul-Islam Gujjatul Islam Masjied Banhoek Street, Stellenbosch 26 February 2017, at 9am Hajja Rugaya Toefy 021 886 6486

Nurul-Hudaa Ladies Moulood Jamah Moegammadiyah Masjid 68 Tennyson Street Salt River 5 March 2017, at 8am Hajja Laygie 021 447 3406 Masjidul Ummah Jamaah Gustrouw Masjied Cnr Gustrow & Hassan Khan St Strand 12 March 2017, at 8am Hajja Mariam Oliver 072 379 2360 Masjidul Quds Gatesville Date and time to be confirmed Shaikh Abduragmaan Alexander 021 699 1999 Kapteinsklip Masjid Aloette Road Tafelsig, Mitchells Plain Date and time to be confirmed Hajja Asa 021 397 5230 Please note that if your jamaah will be having programmes after January, we will gladly indicate this in our January edition of Muslim Views. - compiled by Shireen Abrahams [According to Dr Hoosain Ebrahim, lecturer in Religion Studies, History, Ulum al-Quran and Ilm al-Kalaam at International Peace College South Africa (Ipsa), Moulana Abdul Alim Siddique encouraged contact with indigenous people through functions like Moulood programmes.]

Muslim Views . December 2016

Grand Moulood events in four major cities He said that the sight of thousands of THE Grand Moulood is set to take place people attending the Moulood celebrations around the country with traditional every year bore witness to the efforts of the fervour, and South Africans can now Younus family and DUP/ CTIEC in this prepare themselves for a grand celebration regard when the faithful strengthen their of Moulood in the coming months, hosted bond with their beloved by the Cape Town Prophet by celebrating the Islamic Educational birth anniversary of the Centre (CTIEC). Holy Prophet (SAW). Each year, the Grand All the events The Grand Moulood Moulood is celebrated will have different events will run from with a number of tradiDecember 11, 2016 to tions and different speakers and reciters. January 29, 2017, in four activities, including the major cities across South recitation of the Street marches will be Africa. salawaat, qirah and All the events will have dhikr, talks about Islamheld at certain events different speakers and ic history and street reciters. Street marches marches in honour of only and refreshments/ will be held at certain the Blessed Birth. events only and refreshThis year, the CTIEC meals will be served ments/ meals will be will celebrate Mouloodserved at all events. The un-Nabi (SAW) with a at all events proceedings of the mega resolve to promote events will be covered live peace, love, unity, hararound the world through mony and brotherhood. Sayed Ridhwaan Mohamed, spokesper- CTIEC Media Division Networks and varson of CTIEC, threw light on the details of ious national TV networks. CTIEC invites South African communithe Cape Town Grand Moulood 1438 in his briefing of the media about prepara- ties to participate in these events that seek to rekindle the love of the Prophet (SAW), tions of the event. He said that distinguished international which is incumbent upon all Muslims, and local religious, social and political per- especially upon those who aspire towards sonalities, renowned naat khawans, schol- his (SAW) way of life. The CTIEC Grand Moulood events are ars, ambassadors and intellectuals will held under the honourable patronage and attend the Grand Moulood events. Placing on record that there were over prominent leadership of Hazrat Allama 6 000 people who attended the Grand Moulana Sayed Imraan Shah Ziyaee, the Moulood events in 2015/ 2016, Sayed Rid- principal of CTIEC, who is a descendant of hwaan Mohamed said that love of the the Holy Prophet (SAW). For more information on the Grand Holy Prophet (SAW) is the basis of our faith, adding that the Younus family and Moulood events, you may contact the Darul Uloom Pretoria (DUP) and CTIEC CTIEC offices on 021 396 2896 or Sayed have been making efforts to spread the love Ridhwaan Mohamed on 076 608 6867. of the Prophet (SAW) for the past 38 years Issued by the Cape Town Islamic Education Centre in South Africa.

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Muslim Views . December 2016

Prophetic light: the Super Mercy of the Super Moon SHAFIQ MORTON

THE moon is something that has always fascinated me. As I’ve been in, or on, the ocean all my life, the moon has played a major role through its influence on tides, fish behaviour, waves and – when I started designing the Wembley Calendar – Islamic lunar months. The moon, that crescent in the sky, has been a constant reminder of the cycles of my life. In fact, there is a story that the Prophet (SAW) used to look at the night sky to reassure himself that the dunya, or material world, was secure. The Quran told him that Allah made the sun and moon subservient to Him, each one running for a specified term. I’ve learnt over the years that the moon, which has a gravitational pull on earth, is in itself a complex organism. If you watch for long enough, the skies reveal amazing things around it, some not explicable by our laws of physics – like zigzagging UFOs travelling with astounding speed into Orion’s Belt. The Quranic verses that tell of meteors being shot at inquisitive jinn certainly enjoy new meaning when you see a meteorite streaking across a clear desert sky, when the Milky Way becomes so dense and just so real that it almost seems to hang in the heavens like a crystal chandelier. ‘We have indeed adorned the lower heaven with the beauty of the stars,’ says Quran 37:6 in confirmation. But, back to the moon, which is the most visible light in our night skies. I’ve learnt that its orbit is elliptical, that it is sometimes closer to earth and sometimes further, scientists using the terms perigee and apogee to describe this phenomenon. It begs the question: what ultimately decides how far the moon must, as the Quran says, ‘swim’? In spite of its apparent randomness, I’ve discovered that while the sighting of the new crescent involves numerous variables, the structure of the lunar year throws up infinite mathematical outcomes. But it always produces the same result: a consistent lunar year in which there will be a certain amount of 29-day months, and a certain amount of 30-day months.

The moon, I’ve discovered though, is extraordinarily reliable within its wandering orbit; but you have to wait for it to come to you – to reveal itself to you within its mansions. The sighting of the new crescent is not just a shari custom, it is also a science of patient observation, a lesson of sabr – Quranic forbearance. In this is a lesson for us all. We can’t tell the moon what to do. We are not in control. We have to submit to its laws of motion and appearance. It is not a clockwork mechanism, which some – it seems – would like it to be. The only person to have ever exercised control of the moon was the Prophet (SAW) who split it in response to the hostile Quraish – the miracle observed independently in India – and recorded in the tafsir, or exegesis, of Chapter 54 of the Quran. Not even Nabi Sulaiman, who had dominion of other beings, like the jinn, had permission to exercise authority over the moon. The moon is literally a reflective emblem of Allah’s creation embedded in the heavens around us. As the verse in Surah Jathiyyah proclaims, ‘Indeed, within the heavens and the earth are signs ...’ and the biggest sign is that Rasulullah, a Mercy to All of the Created Order, could miraculously manipulate the moon. As Rabi-ul-Awwal 12 approaches every year, I enjoy looking at the waxing crescent. This is a lunar date which celebrates the birth of the Praised Prophet, the Final Messenger and the Mercy of All the Created Order. The moon, almost half, always seems to be offering the potential of something greater to come – the full effulgence of the Prophet (SAW). The timing of the Prophet’s birth date, I believe, is no creational co-incidence and it is to the full moon that we finally turn. The Quran describes the sun as a ‘lamp’ and we understand moonlight to be reflected light; on another level, the full moon radiates nur, or an earthly resemblance of spiritual light. This, we understand, is the nur of divine grace. The light is bright, mercifully not so bright as to blind us but enough to illuminate the landscape with a clean silvery softness, like the scented touch of the Prophet himself. Prophetic traditions are resplendent with descriptions of

The moon is sometimes closer to earth and sometimes further, scientists using the terms perigee and apogee to describe this phenomenon. It begs the question: what ultimately decides how far the moon must, as the Quran says, ‘swim’? Photo SHAFIQ MORTON

the Prophet’s spiritual light resembling that of the moon. The recent super moon of November 14, the closest the moon will be to earth until 2034, was 14 per cent bigger, 48 000 kilometres closer and 30 per cent brighter. And as I struggled in a raging south-easter to photograph it, its luminosity threw all my conventional camera settings out the window. It reminded me of the times when, at sacred moments or in sacred places, my camera had gone mysteriously haywire or refused to work. Granted, the super moon wasn’t such a case – its brilliance was just offering up technical challenges but its overpowering intensity did begin to remind me of all the poetry written about the Prophet (SAW). This poetry, I believe, reflects the most passionate, the most eloquent and the most moving human expression in history.

One of the lines from the Barzanji Moulood, with reference to Nabi Muhammad (SAW) states: ‘You are the sun, you are the full moon.’ Photo SHAFIQ MORTON

Muslim Views

One such instance is the qiyaam, the standing greeting, of the Barzanji Moulood. Its opening words resonate in my heart. They remind me of seeing a full moon rising above the minarets of Madinah. They invoke in me an aching longing for Madinah: The full moon has risen above us With his [Muhammad’s] rising all other moons have been eclipsed

The like of your beauty we have never seen – the face of joy and rapture You are the sun, you are the full moon You are light upon light You are the great elixir of life You are the flaming lamp of our breasts O, my beloved, O Muhammad You are the bridegroom of the East and the West.

Mass Mawlid 1438 moves to new indoor venue TASLEEMA ALLIE

‘LOVE towards all, malice towards none’ is the theme for the annual Mass Mawlid 1438 that will take place on December 17 at Century City Convention Centre. The organiser, Mawlid SA, is an umbrella body of volunteers and lovers of our Beloved (SAW) from all over Cape Town. Doors open at 3pm at the all new, air conditioned venue, and the seven-hour programme commences at 4pm with Shaikh Abduragmaan Alexander of Masjidul Quds as the master of ceremonies. Mawlid SA has invited the Egyptian-born qari and nasheed vocalist, Mostafa Atef, to render the opening qiraah. Atef has been in the Al Azhar system since he was four-yearsold and, at 26, is currently in a second post-graduate degree at Al Azhar. He completed his hifdh at the tender age of seven and is a renowned vocalist best known for the famous Egyptian nasheed ‘Qamarun’. Shaikh Dr Muhammad bin Yahya al-Ninowy, the renowned scholar, will be rendering a Naseeha in line with the theme and remembrance of our great love for Nabi Muhammad (SAW). Born and raised in Syria, Shaikh al-Ninowy currently resides in Atlanta, Georgia, in the

United States, as an imam and khateeb. The Ba Alawi ladies of the Azawiya Masjid in Cape Town, led by Hajja Naeema, will once again bring the Moulood flavour and render the Lailatul Barzanji. Mawlid SA’s ambassador in the United Kingdom, Pakistaniborn Milad Raza Qadiri, will be rendering some popular naats from 8pm, in celebration of Mawlid 1438. To enable an event like this that is free and open to the community, there are many costs involved. Mawlid SA is made up of volunteers, and the success of the event rests on the generous sponsorship of the business sector and individuals. For those wanting to make a contribution, kindly contact Uthman Brey 082 872 1130. He may also be contacted with any queries regarding transport by bus to the venue. The pre-Mass Mawlid 1438 programme commences with a mass dhikr after Maghrib on Thursday, December 15, at Habibia Soofie Masjid, in Rylands Estate. The mass dhikr will be led by six of Cape Town’s tariqahs: Alawi Husaini Ninowy, Tijani, Qaderi Sarwari, Naqshabandi, Shadhili and Bazme Chirage Faqir International. For updates on the programme, follow Mawlid SA on Facebook, Instagram and Twitter or visit the website: www.mawlidsa.org

Muslim Views . December 2016

Women who care to make a difference JASMINE KHAN

MOST people return from Hajj and change their lives; others resolve to change the lives of others. One such person is Gabeba Khan. When she returned from performing Hajj in 2001, she felt an overwhelming sense of awe and gratitude to have been privileged to make this journey. She resolved to work towards improving the circumstances of those who were not as fortunate as she was. Growing up in Strand, her mother was her role model and she lived the values that her mother had instilled in her. Gabeba’s mother, Constance, had been married for a while but, sadly, was unable to bear children. She decided on a supreme sacrifice and asked her husband to divorce her and marry someone who would give him children. She had also decided that she would embrace Islam. Her husband, Marthinus, instead of accepting her offer, decided to also accept Islam and, eight months later, Constance (now Carnita) was pregnant with her first child – a son named Na’im. He was followed by two daughters, Gabeba and Yasmine, and then two boys, Yunus and Yusuf. Carnita was a well-loved and respected figure in the Strand community, and could always be relied on to help those in need. After her passing, one of the residents commented to Gabeba that ‘the light has gone from the Strand’.

Members of Women Who Care handing over an amount of R13 000 raised for a water project in Palestine. From left to right are Washiela Chhotoomia, Gabeba Khan, founder of Women Who Care, Shaikh Ebrahim Gabriels (accepting the donation) and Fatima Dollie. Photo SUPPLIED

Gabeba enjoys relating to people how her mother insisted that, at mealtimes, they had to look presentable, and idle talk was not allowed. ‘Kos is ’n genade van Allah,’ (food is a blessing from Allah) she said. Shortly after Gabeba’s return from Makkah, she attended a high tea. She noticed that the ladies at her table were all ‘very posh’, with one exception. This person looked uncomfortable and it was obvious that she had been donated a ticket. Gabeba was not happy with the way in which the woman was being ignored by the others at the table. Her earlier resolve to do something strengthened and she called her friend, Fatima Bardien, to share her vision. Fatima was receptive to the idea and said she knew of others who would also

be interested. Thus, Women Who Care was born in October, 2001. The first meeting was held at Fatima’s home because Gabeba’s children were studying for exams. Present were Gabeba, Fatima, Washiela Chhotoomia, Sorayda Salie and Fatima’s two sisters, Asa and Bahia. They commenced with dhikrullah and the ladies were each asked to contribute R20. They raised R200, which was donated to Muslim Hands. Subsequently, the gatherings took place at Gabeba’s home and if any lady wanted to host the gathering, that lady could nominate the organisation that would receive the sadaqah. The group grew steadily until, today, they have 35 members, and the ladies now contribute R100 per month. They

have broadened their base and money goes to regular recipients every month as well as overseas. In 2010, the group adopted a Palestinian orphan. They have sent a wheelchair to Palestine, contributed R13 000 towards a water project and provided milk for babies in Syria. Women Who Care is a lifeline for the ladies who are mostly pensioners and widows, and they support each other. They have a buddy system and inform each other about illness and janazahs. Sick people are overwhelmed when cars full of ladies visit them, bearing gifts. They supply tea, sugar and milk for janazahs, and often give money to ladies who have been blessed with being gifted a ticket for Hajj or Umrah. One such person was feeling sad when she saw

so many people shopping in Makkah, until she remembered the envelope given to her by Women Who Care. In addition to the monthly meetings, the ladies go bowling, take trips around the peninsula and have birthday breakfasts where the birthday girl is treated. At one such gathering, Gabeba arranged for them to have a pedicure. One lady was so overcome, she said that in all her years, her children had never given her such a treat. Many of them say that if it were not for Women Who Care, they would never have seen the inside of a restaurant. Gabeba makes it very clear that they do not go out to seek donations; people hear about them and give generously. The surpluses after their regular monthly contributions are given to mosques or madrasahs. Raised by a caring woman, it is no surprise that Gabeba founded a group that has made a difference in the lives of thousands of people. The Women Who Care ladies’ first act on receiving their pensions is to put aside the R100 contribution and, to date, they have donated upwards of R500 000. Nabi Muhammad (SAW) said that a true believer is the one who wants for his brother that which he wants for himself.

Muslim Views

DISCUSSIONS WITH DANGOR

Muslim Views . December 2016

Moulood: origin and development The earliest account of a Moulood proper was given by Ibn Zahira al-Hanafi as early as the tenth century, writes Emeritus Professor SULEMAN DANGOR.

MOULOOD-an-Nabi, which is generally celebrated on Rabi al-Awwal 12, is now listed among the public holidays of nearly every country in the Muslim world. One could say that the foundation of Moulood-an-Nabi was laid in the early days of Islam, when some of the Tabiun (successors of the Companions of the Prophet) began holding sessions in which poetry and songs composed to honour the Prophet were recited and sung in the major Muslim cities. The earliest account of a Moulood proper was given by Ibn Zahira al-Hanafi as early as the tenth century. ‘Each year, on the 12th of Rabi’al-Awwal, after the Salat alMaghrib, the four qadis of Makkah (representing the four madhahib) and large groups of people, including the notables of Makkah, shaikhs, zawiya teachers and their students, magistrates and scholars leave the mosque

and set out collectively to visit the birthplace of the Prophet, shouting out dhikr and tahlil (La ilaha illallah). ‘The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. ‘They all wear special clothes and they take their children with them. ‘Having reached the birthplace, inside, a special sermon for the occasion of the birthday of the Prophet is delivered, mentioning the miracles that took place on that occasion.’ Al-Maqrizi, the Egyptian historian, quotes Jamal al-Din Ibn alMamun (d. 1192) who recorded events of the year 517 AH: ‘And by way of charity, the caliph presented 6 000 dirhams from the fund of najawa (an Ismailite tithe), and from the dar al-fitra he presented 40 dishes of pastry, and from the chambers of the trustees and caretakers of the mausoleums that lie between the Hill and Qarafa, where the Ahl al-Bayt lie, he gave sugar, almonds, honey and sesame oil (as a gift) to each mausoleum.

And (his vizier) took charge of distributing 400 pounds (ratl) of sweets, and 1 000 pounds of bread.’ In the year 566 AH/ 1170 CE, Nur al-Din al-Zangi (d. 569/ 1174), the leader of the Zangid dynasty, visited the city of Mosul. There he met Umar al-Mulla, who was in charge of a zawiya, who informed him that ‘…every year, during the days of the Moulood of the Prophet (SAW) he would invite the governor of Mosul, along with the poets, who would come and sing their poems, and be rewarded (by the governor) for this.’ According to some reports, Moulood al-Nabi was held in Ceuta, Morocco, in the late twelfth century. It was introduced by the scholar Abu al-Abbas alAzafi as an alternative to Christian festivals. His son Abu l’Qasim continued to hold the Moulood after he seized power in 1250. Ibn al- uwayr (d 1220) describes the pageantry and pomp associated with the Moulood during the Fatimid khilafat in Egypt. He speaks about the large amounts of foods that were distributed on the day, especially around the famous mazars of Cairo. The caliph would appear at a palace window, his face covered in a turban. Various reciters and preachers would address the audience, cul-

minating in the address of the khatib of the Azhar masjid. The historian Ibn Khallikan (d. 681/ 1282) mentions that Muzzafar al-Din was known for his generosity for he had built many khanqahs (monasteries) for the Sufis to worship in. He describes the Moulood celebrations he witnessed first-hand: ‘Two days before the mawlid, Muzzafar al-Din would take out camels, cows and sheep – a large number, beyond counting – and he would send these animals, accompanied with drums and song and other instruments, until they would reach the large open ground (outside the city). ‘Then, these animals would be slaughtered and pots would be set up, and all types of different foods would be cooked, until finally it would be the Night of the Mawlid itself (meaning the night before the moulood). ‘On that night, he would allow sama’as(special poems) to be sung in his fort, and then he would descend down (to the people), the procession being led by countless candles. ‘Amongst these candles were two, or four … that were so large that each one had to be carried on a mule, and behind it was a man in charge of keeping the candle erect (on the mule), until it reached the Sufi monastery. ... Then, Muzzafar al-Din himself would descend to the khanqah, and all of the noblemen and leaders and gentry would gather together. ‘A chair would be placed for the preachers, and Muzzafar alDin himself would be in a special tower made of wood (that he had built for the occasion).’ to historians, According Moulood spread to the rest of the Muslim World from Cairo where it became popular.

The majority of Muslim scholars consider Moulood to be permissible, many even considering it a praiseworthy event. However, the Ahl al-Hadith and Salafis claim that it is an innovation and criticise those who celebrate it. They argue that the Prophet never celebrated his own birthday nor was it sanctioned by him or his Companions. Nonetheless, 47 countries worldwide officially recognise Moulood as a public/ national holiday. Some of these countries are not even Muslim dominated e.g. India, Sri Lanka, Fiji, Guyana, Tanzania and Mali. Much poetry and hagiographic literature has developed over the centuries. One of the most widely celebrated qasidas about the life and times of the Prophet came from the selection commonly known as The Burda, by Shaikh al-Busairi. This qasida about the life and times of the Prophet (SAW) inspired countless others in various Muslim languages. Moulood al-Nabi takes on a variety of forms in different parts of the world. Some celebrations take place in private homes, others in public. Celebrations of Moulood alNabi include distribution of food, relating stories about the life of the Prophet, decorating the mosque, public square and public and private buildings, setting up tents, participating in marches, hoisting the national flag, reciting the Quran and devotional poetry. Scholars and poets celebrate by reciting Qasida al-Burda Sharif. In South Africa, Moulood anNabi is celebrated annually by several groups, some of them celebrating long past the 12th of Rabi al-Awwal.

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Muslim Views . December 2016

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Muslim Views

Muslim Views . December 2016

- ADVERTISEMENT FEATURE -

Muslim Hands close to communities we serve NABEELAH RYKLIEF

ESTABLISHED in 1996, Muslim Hands South Africa has offices in Cape Town (Western Cape Province), situated in the heart of the community and easily accessible to our loyal supporters, enthusiastic volunteers and the needy communities we serve. Muslim Hands is known as a reputable and recognised international charity organisation in South Africa registered with the department of Social Welfare. We are a non-profit organisation conforming to the requirements of both local and international authorities. The core functions of Muslim Hands SA are both to raise funds and to assist with local and international humanitarian relief. Fundraising is, therefore, focused on both international work and sometimes focused on assistance of the impoverished local communities. With South African projects, we provide relief to poor communities, orphan care, assist with educational needs, provide safe, clean water, feeding schemes and income generation projects. We also assist individuals and their families in the local community on a regular basis and respond to their requests for assistance. The MHSA winter drive (known as Project Ubushushu – meaning warmth) provides warm food, clothing and blankets to the underprivileged.

Muslim Hands in partnership with Radio 786 for community feeding. Photo ABDUL BAASIT LILAH

Our medical care projects include providing eye tests and spectacles to families living below the bread line as well as physically or mentally challenged students. MHSA medical care projects also include cataract removal, and providing wheelchairs to individuals, clinics and hospitals that do not have the funding to ease the suffering of the poor experiencing ill health. South African donors who choose to donate to other countries are able to do this via Muslim Hands offices in South Africa. In essence, we are able to fulfil the requirements of donors who intend donating for both international and local projects. We carry out humanitarian welfare activities locally, in South Africa, and internationally.

Muslim Hands South Africa is registered with the department of Social Welfare as a Non-Profit Organisation NPO 005-997 and the South African Revenue Service as a Public Benefit Organisation PBO: 930019033, conforming to all welfare and tax requirements of local authorities. We are also registered with the South African Revenue Service (Sars) as being Section 18A compliant.

Partnerships Muslim Hands has been selected by many renowned businesses, institutions and organisations as the charity organisation of choice for winter, food drive campaigns, educational and medical projects. Makro, a subsidiary company of Walmart and Massmart International has chosen Muslim

Muslim Hands staff member Nabeelah Ryklief with a Nkazimlo Primary School Photo ABDUL BAASIT LILAH Grade 1 learner.

Hands as the partner of choice for both the Winter Food Drive Campaign as well as the Stationery Drive to help local, underprivileged students with their educational needs. Groote Schuur Hospital, one of the biggest public hospitals in Cape Town, South Africa, and where the very first open heart surgery was performed, is also a beneficiary to Muslim Hands Wheelchair Projects. Red Cross Children’s Hospital is a beneficiary of some of the medical projects of Muslim Hands. Wholesome Foods (a bread baking factory) has chosen Muslim Hands as their means of distributing fresh bread to over 1 500 needy every month. Norman Henshilwood High

School did some fundraising for the Winter Campaign and chose Muslim Hands as the beneficiary for this drive. Crescent Lifestyle offers their subscribers value added services via their mobile application and, every quarter, contributes towards Muslim Hands welfare projects, which is selected by their subscribers as the organisation of their choice. Muslim Hands’s physical address: S & H Centre 1st Floor 1 Carnie Road Rylands Cape Town South Africa 7764 GPS Coordinates: DMS S 33° 58’ 3.562” E 18° 31’ 42.06”

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UJ Book-Review

Muslim Views . December 2016

An ‘outsider’ perspective on the life of the Prophet Muhammad: A Biography of the Prophet by Karen Armstrong. Orion Books. ISBN: 1842126083 KAREN Armstrong is an author of many books on religion, and received much attention for her 1993 work A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam. However, it was before that, in 1991, that she published a biography of the Prophet, which appeared during the time of the Salman Rushdie issue. Armstrong begins her biography on the Prophet by stating that ‘as we approach the twentieth century, religion has once again become a force to be reckoned with’ and that ‘[t]he barriers of geographical distance, hostility and fear, which once kept the religions in separate watertight compartments, are beginning to fall’. The background to writing this biography of the Prophet, according to Armstrong, is also because Islam continues to be outside the circle of goodwill, especially in the West. Negative and distorted views from ‘Western scholars have denounced Islam as a blasphemous faith and its Prophet as the ‘great pretender’ who has founded a violent faith of the sword in order to conquer the world’. It is within this context that Armstrong pens her biography of the Prophet. She develops a view of Islam as a universal religion. Her biography of Nabi Muhammad (SAW) is aimed at a contem-

Armstrong encourages the Western reader of her biography to imagine a more unprejudiced Islam and Muhammad (SAW), on the one hand, and the Muslim reader to appreciate the egalitarian message of the Prophet and his very human character, on the other.

porary modern audience and portrays the Prophet as a complex human being. Armstrong extensively uses the primary Muslim source of Ibn Ishaq through the translation by Alfred Guillaume. For other Muslim primary sources, such as Ibn Sa’d, Al-Waqidi and Al- abari, she relies on Martin Lings’s biography of Muhammad (SAW). Armstrong seems to have examined these primary sources available in translation only as no Arabic language sources are cited. Moreover, she also does not question the veracity of these classical Muslim sources, rather noting that ‘these early biographers were not writing in the same mode as modern Western writing’ and ‘were aware of the complexity of their material and of the elusive nature of truth’.

She, however, states that Lings does not address controversies or questions that modern readers may have had about Muhammad’s (SAW) life and accordingly refers to Western biographical works of Muhammad (SAW) such as that by Montgomery W Watt and Maxime Rodinson. Armstrong maintains that the Prophet was the bearer of the same monotheistic message as the Judeo-Christian prophets. However, she shows that Muslim historians’ writing about the life of Muhammad (SAW) is different from how Christians wrote about Jesus. For example, she cites that the earliest Christian writers, such as Paul, were more concerned with ‘the religious meaning of Jesus’ life than the historical facts and frequently express the needs, preoccupation and belief of the early churches rather than the original events’. The early biographies of Muhammad (SAW) by Muslim historians, however, represent the Prophet as a human figure who

lived in a tumultuous society, comparing him to ‘figures of the Jewish scriptures such as Moses, David, Solomon, Elijah and Isaiah’. Armstrong’s treatment of issues such as the Satanic Verses aligns with the traditional Muslim perspective. She also has a lengthy chapter on the Islamic concept of jihad, mentioning that Westerners usually translate this as ‘holy war’. She attempts to present the concept of jihad as a form of defence, one that puts an end to violence. She mentions several battles and skirmishes, such as the Battle of Badr, the Battle of Uhud and the Prophet’s responses to the Jewish tribes of the Qaynuqah, Nadir and Qurayzah of Madinah, who were seen as treacherous. Regarding the Prophet’s treatment of the Qurayzah (the killing of the men, the enslavement of the women and children and the division of the property among the Muslims), according to Armstrong, he (SAW) cannot be judged according to twentieth

century standards and concepts of ‘universal natural law’. She rationalises that Muhammad’s (SAW) Madinah was probably more like the ‘Jerusalem of King David who slayed the enemies of God’ on the occasion when two hundred Philistines were massacred. For Armstrong, even though Muhammad (SAW) took on a political role, his social message was integral to his religious vision, and intrinsic to the development and survival of his faith. Her biography of Muhammad (SAW) is interesting in so far as it presents an ‘outsider’s’ perspective on the life of the Prophet. She demonstrates that it is possible for an outsider to offer an impartial reading of the Prophet’s life on non-confessional terms while, at the same time, being faithful and respectful of the traditional Muslim account. Armstrong encourages the Western reader of her biography to imagine a more unprejudiced Islam and Muhammad (SAW), on the one hand, and the Muslim reader to appreciate the egalitarian message of the Prophet and his very human character, on the other. However, one will be disappointed if the expectation is a detailed and rich scholarly analysis of the Prophet’s life. Review by ABU BAKR KAROLIA Karolia is an MA candidate in the Department of Religion Studies at University of Johannesburg.

Muslim Views

LETTERS TO THE EDITOR

Muslim Views . December 2016

A Veteran’s Call

A President mesmerised by the fruits of office Uncertificated, not sophisticated Unable to deal with the country’s pressing issues Focused on his self-inflicted personal dilemma No positive outcome during his term of office Despite an abundant supply of finance ministers Preference for Nuclear van Rooyen Probably a loose cannon at his beck and call Ministers Nene and Pravin avoiding an imminent fall A captain without a steering wheel Unable to navigate his ship through troubled waters Should kiss his captaincy

goodbye lest the ship flounders A prosperous future awaits the land of plenty With Minister Gordhan and President in waiting Ramaphosa at the wheel I turn to the Almighty, save our beloved country Moosa Kaprey Former Western Cape Chair, National Education Crisis Committee ANC Veteran

Priorities with zakaah I WISH to respond to two issues emanating from the article by Mahmood Sanglay, ‘Sanzaf leadership prioritises developmental agenda’ (MV September 2016).

First, Muslim NGOs should strive for operational efficiency both financially and administratively. Zakaah is divided into eight categories, one being for the administrator (office of the Hence, 1/8 administrator). (i.e.12,5 per cent) would be a reasonable overall standard that could be used as a benchmark to achieve the desired efficiency. Second, it is heartening to note that the South African National Zakah Fund (Sanzaf) is considering a developmental agenda beyond just the Muslim community. There are numerous ‘nonbaligh’, non-Muslim children in need. What is the responsibility of the Muslim community towards them? Ikbal Kolia Johannesburg

Write to: editor@mviews.co.za • Fax: 086 516 4772 • P O Box 442, Athlone 7760 Kindly include full name and address.

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

Ipsa 2017 enrolment now open IF you are looking for programmes that encourage spiritual and academic development then Ipsa has what you are

MJC responds to water crisis AS the country experiences one of its worst periods of drought, the Muslim Judicial Council (MJC) has appealed to the community to implement all methods of using water sparingly and efficiently. The MJC also responded to a plea from the people of Loeriesfontein, in the Northern Cape, and delivered approximately 50 000 litres of water during the past few

Centre’s open day shows progress to donors and public THE MA Motala Islamic Centre, managed by Southern Africa Dawah Network (SADN), held an open day function on Sunday, October 30, in Wyebank, in KwaZulu-Natal. The Open Day was an invitation to the donors and general public to view the ongoing construction of a multi-purpose hall and mosque building project. Community members who contributed

On October 15, St Dunstan’s Association held its Annual Long Cane Rally, which formed part of the celebration of October Eye Awareness Month. Blind and visually impaired people from all over the Western Cape participated in this fun event. The participants’ ages ranged from seven years to 80. The aim of the Long Cane Rally is to create awareness among the general public about blindness issues. It also provides an opportunity to assess the long cane skills of blind persons. But it is as important to create a fun-filled day for everyone. This year, the event took place at Rondebosch Common. The event was inaugurated by the John and Ester Ellerman Trust, under the auspices of St Dunstan’s Association for South African War-Blinded Veterans, and has been in existence since the 1970s. The John and Ester Ellerman Trust is an organisation that makes orientation and mobility training available to blind persons at nominal or no cost. The day was a great success with sponsored prizes for everyone. Photo HENTIE ROSSOUW

looking for. Ipsa’s programmes equip their students with skills to fulfil Islamic scholarly leadership roles as well as further academic studies. Join the only Islamic institution of higher learning to be registered by the Department of Higher Education and Training

(DHET) in South Africa. Visit the Ipsa website on www.ipsaedu.org for more information on the programmes being offered. Application forms are available for download on our website or from the Ipsa campus in Johnston Road, Rylands Estate.

months in order to assist the embattled community during a severe drought period. Shaikh Isgaaq Taliep, Secretary General of the MJC, said the country was in a water crisis that would impact on the quality of life of all citizens. ‘We have witnessed during the last few years that water scarcity has become a crisis affecting many parts of South Africa,’ said Shaikh Taliep. ‘Badly affected areas, such as the Karoo, imported water during dry periods.’ Making an appeal to the community, he added: ‘Enjoy the blessings of life but take

cognisance of the guidance from the Holy Quran in which God Almighty advises mankind regarding wastage, for example, in chapter 7, verse 31.’ Shaikh Taliep also quoted the hadith of Prophet Muhammad (SAW) where he spoke about not wasting water: ‘Do not waste water even if performing ablution on the bank of a fast-flowing, large river.’ In light of the lowest average rainfall in the Western Cape in five years, Shaikh Taliep requested the community to ‘implement water-wise policies in our homes, mosques, workplaces and during recreation’.

to the project were present and were joined by members of the public from the surrounding Wyebank area to view the facilities at the boarding institute. Directors Yousuff Mohammedy and Farouk Shaik Essop were on hand to show the progress of this massive community project. Guests were informed of the impact the new infrastructure will make at the MA Motala Centre in enhancing service delivery. The event culminated with a short programme in which students rendered a few items, with words of appreciation to all donors, supporters and members of the public for their support. This was followed

by a presentation which gave a deeper view of the MA Motala Islamic Centre programmes and activities. Some of these programmes include: boarding for secondary school students; Islamic Studies classes; Adult Education and Training; Syabathanda Abantwana Orphans; tertiary students; senior citizens sewing and beading; Community Outreach; and a basic computer course. Also, in October, a graduation was held for eight students who completed a basic computer course. Issued by Shabier Nhleko MA Motala Islamic Centre

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Focus on Finance

Muslim Views . December 2016

Undisclosed foreign assets: Special Voluntary Disclosure Programme

With the Minister of Finance having earlier announced a last opportunity to disclose previously undisclosed foreign assets, 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, discuss the Special Voluntary Disclosure Programme.

IN the 2016 Budget Speech, the Minister of Finance announced a last opportunity for South African resident taxpayers to regularise funds held abroad that are not known to the South African Revenue Service (Sars) or the South African Reserve Bank (SARB). Taxpayers have been afforded a limited time period in which to disclose previously undisclosed foreign assets. This opportunity is available from October 1, 2016, and closes on June 30, 2017.

Income tax relief

Who can apply for the Special Voluntary Disclosure Programme (SVDP)?

l Individuals and companies may apply on the same basis as for the existing Voluntary Disclosure Programme (VDP) contemplated in the Tax Administration Act (the Act). For example, an initial ‘noname approach’ may be made and applications may be made

Muslim Views

in a representative capacity. l Trusts will not qualify for this SVDP. l Settlors, donors, deceased estates or beneficiaries of foreign discretionary trusts may, however, participate in this SVDP provided they elect to have the offshore trust’s assets and income deemed to be held by them. l As is the case with the current VDP, you may not apply for this SVDP if you are aware of a pending audit, an investigation or an audit has commenced in respect of foreign assets or foreign taxes. However, if the scope of an audit or investigation is in respect of other areas (other than foreign assets or foreign taxes, e.g. in respect of PAYE), you may still qualify to apply for relief under this SVDP. l Amounts in respect of which Sars obtained information under the terms of any international exchange of information procedure will not be eligible for this SVDP.

What relief will be granted under the Special Voluntary Disclosure Programme? l 40 per cent of the highest value of the aggregate of all assets situated outside South Africa between (or deemed to be between) March 1, 2010, and February 28, 2015, that were derived from undeclared income will be included in taxable income and subject to tax in South Africa in the 2015 tax period. l The value referred to above is the highest market value as at the end of each tax period, in the relevant foreign currency translated to South African Rand at the spot rate at the end of the tax period in which the highest value fell. Investment earnings and other taxable events prior to March 1, 2015, will be exempt from tax.

What will happen to the interest charged on your outstanding tax debt?

l Interest on tax debts arising

Hassen Kajie

from the disclosure of amounts used to fund the acquisition of offshore assets or investment returns in respect of those offshore assets will commence from the 2015 year of assessment at the relevant interest rate.

Will I have to pay a penalty under the Special Voluntary Disclosure Programme?

l No understatement penalties will be levied should an application under this SVDP be successful.

Exemption from criminal prosecution under the Special Voluntary Disclosure Programme: As is currently the case in the existing VDP, Sars will not pursue criminal prosecution for a tax offence where an application under this SVDP is successful.

Aysha Osman

Application process under the Special Voluntary Disclosure Programme l The application process for the existing VDP will be extended to the new SVDP. If you would like a specific topic featured in the upcoming issues, kindly send your suggesto technical@nexiations 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.

Muslim Views

Muslim Views . December 2016

Muslim Views

Muslim Views . December 2016

Like Alice in Wonderland at Batavia Cafe DILSHAD PARKER

THERE is a certain allure about entering a place that you think will barely house three tables and then discovering a whole other world inside. That’s what is was like for me the first time I visited Batavia Cafe. The unmissable blue building paints a striking picture, even in the colourful Bo-Kaap cityscape. And the surrounding cobbled streets and Cape Town views are a photographer’s dream. Before going inside, I was delighted to see several tables, a cushioned park bench and a sort of love seat in two places outside the restaurant. On going inside, the small entrance across the counter has a large trestle table and benches beaming in the sun from the large windows. One step up the wooden floors leads you into what feels like a living room and is the main section of the restaurant where there are a couple of smaller tables for two or three people, and several larger tables for bigger groups. There are also quaint little hidey holes with armchairs and a side table if all you want is a coffee and to read your paper or smart phone for that matter – it is the 21st century after all. On sitting down, I noticed a door leading to what I hoped was a patio area. I decided to explore and passed another little nook with two tables before going through the door and discovering what was indeed a kind of enclosed patio with some small tables and a colourful bench topped with pillows. Lots of plants gave this area a

Muslim Views

(Left) The breakfast spread is captured. Photo DILSHAD PARKER

very outdoorsy feel even though it was not really open to the outdoors. The inside walls are adorned with lots of interesting artwork, some for sale. And there are also local objects’d art and ceramics tastefully showcased for sale. The co-owner, Zayaan Rasdien is responsible for the interior design of this restaurant, and has brought together a visual feast for the eye, and all this even before I’d placed my order. We were a foursome this week in November, having a catch-up after months and looking forward to some great food and vibes. The menu has a nice breakfast selection along with sandwiches, craft burgers, light meals and a small collection of sweet stuff. They also have a selection of fresh health juices on the menu and an interesting array of speciality coffees.

I opted for the spanish omelette with potatoes, caramelised onion, mushroom, cherry tomatoes and chilli. The chilli added just the right burst of heat to this dish, and I thoroughly enjoyed my choice. My friends also chose from the breakfast section. There was the Easy Break – scrambled eggs, mushrooms and salmon – beautifully stacked, the Eggs Benedict – poached eggs on a croissant with salmon under a blanket of lemony hollandaise sauce – and the classic English breakfast with eggs, macon, sausage, grilled tomato and mushrooms. We had no complaints except for a slightly burnt croissant that was despatched back to the kitchen and quickly replaced. I tried one of the new health juices called a Yellow Submarine. Made with pineapple juice, mint and lemon, it was delicious and

Batavia Cafe – a bright blue landmark that is hard to miss. Photo DILSHAD PARKER

refreshing, and was just a touch of coconut milk short of a pina colada. It definitely has my vote. I finished with a robust capuccino which hit the senses just right and was the perfect ending to a lovely meal. Prices are fairly reasonable for its location in the CBD. All our meals were between R70 and R80, just the English breakfast was higher at R95. It did include a coffee or tea, though. Batavia Cafe is located just around the corner from the Hilton hotel, on the corner of Rose and Church streets.

The location is coveted and parking is a prized commodity. It’s a great place to stop for a quick lunch or linger over brunch on a Saturday or Sunday morning. Yes, they’re open till 3pm on Saturdays and 2pm on Sundays. But be prepared to hunt for parking, more so in the week. If you live or work in the Cape Town area, take a walk and work up an appetite. It’s worth it. This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za

Muslim Views

Muslim Views . December 2016

From Consciousness to Contentment

Neither a borrower nor a lender be JASMINE KHAN

CENTURIES ago, one of Shakespeare’s characters advised: ‘Neither a borrower nor a lender be...’ In Islam it is permitted to seek help when in need, and it is also permitted to make a loan to someone when necessary. However, the rules governing this transaction are very strict; for example, it is recommended to draw up a written document. What is even more important is that the loan has to be repaid. It is, in fact, a command according to the Quran. ‘Allah commands you [people) to return things entrusted to you to their rightful owners, and if you judge between people, to do so with justice.’ (4:58) In addition, in his farewell sermon, Nabi Muhammad (SAW) was very clear in his injunction: ‘O People, just as you regard this month, this day and this city as sacred so regard the life and property of every Muslim as a sacred trust. ‘Return the goods entrusted to you to their rightful owners.’ What happens when loans are not repaid or items lent in good faith, are not returned? What can be done when the lender has exhausted all efforts to be repaid? This is when Shakespeare’s quote becomes relevant. He goes on to say: ‘… for loan oft loses both itself and friend.’ (Polonius advising his son, Laertes, in Hamlet).

Muslim Views

We do not worship our possessions but when we have worked for it someone else has no right to devalue it and get annoyed when we ask for it to be returned On Polonius’s terms, there is little to argue with in his perhaps ungenerous advice. His logic is thus: lending money to friends is risky because hitching debt onto personal relationships can cause resentment and, in the case of default, result in the lender losing both his money and his friend. Unless the relationship is particularly strong between relatives or friends, the strain will eventually be felt, especially if you have asked for its return repeatedly and nothing has happened. The stress is felt by both parties; the one who owes feels uncomfortable because, for some reason, the obligation to return the loan cannot be fulfilled. In this case, it is a good idea to talk about the situation and explain that due to circumstances the debt cannot be repaid at the promised time. This could ease the tension. The lender should also be upfront and ask, after all, it is his or her property. There seems to be an increasing trend towards casualness about loans, especially when it involves an item rather than cash. The unspoken message appears

to be: ‘Why are you making such a fuss, it’s only a dish (book or chair) and it’s just dunya things.’ This can be construed as the height of disrespect, after all, whatever we possess has been acquired with rizq given to us by Allah, and, as such, should be valued. We do not worship our possessions but when we have worked for it someone else has no right to devalue it and get annoyed when we ask for it to be returned. It is particularly annoying when people visit you and allow their children to run amok amongst your things; and if the child breaks something you get told: ‘It is just a glass.’ There is another scenario about lending and borrowing: when a person leaves with something belonging to you and promises faithfully to return it the next day, and forgets. It is difficult to understand how you can have something in your home which belongs to someone else and forget that it does not belong to you. However, this happens very often, and the owner of the item

fumes and frets, and talks about it constantly to others, even saying they have written it off. But how can it be written off if it comes up in every conversation with people who know both parties? When, out of sheer desperation, one of them decides to mention the matter to the offending party, this person is devastated and horrified because he or she had totally forgotten about it. A message of sincere apology is immediately sent, which is good because it comes from the heart. However, as in all matters, a little ego will raise its head, and the rest of the message shows that the person is upset because someone else had to tell them. The injured party starts her reply with ‘apology accepted’ but then, once again, ego makes itself known. Apart from the two words, the rest of the message rants about the many times the matter had been raised, to no avail, and goes on to quote an extract from the last sermon of Nabi Muhammad (SAW), which is quoted above. This is a classic situation when one could ask: ‘Do you want to be right or do you want to be

happy?’ This friendship now teeters on the very edge of a chasm. If that message is sent, it could cause an irrevocable split. Sometimes, we are so fixated on how right we are that we forget that we are all human and prone to error. While it is greatly satisfying to proclaim that we would never be guilty of such a thing, the reality is that as we go through life, people, whether friends or family, will hurt or disappoint us. What if one has been provoked or treated poorly? Should one get angry with the guilty party or forgive? In Al Tabarani, it is narrated that our Prophet (SAW) said: ‘Whoever controls his temper, Allah will take away punishment from him, and whosoever safeguards his tongue, Allah will conceal his sins.’ Islam is about being kind to Allah’s creation; in the example of our Prophet (SAW) we have the best example. What we go through today is but a drop of a drop from the ocean, compared to what he (SAW) experienced. I am happy to relate that, in the scenario sketched earlier, the offended party did not send the message, accepted the apology and, thereby, chose reconciliation rather than retaliation. Proverb: It is difficult to be friends with someone who owes you money or with someone to whom you owe something so it is better not to borrow or lend in the first place.

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Light from the Qur’an

Muslim Views . December 2016

Contemplation on the atmosphere and earth IBRAHIM OKSAS and NAZEEMA AHMED This article forms part of a series of articles focusing on our duty as people of imaan, to engage in reflection or contemplation on Allah Almighty’s creation. ACCORDING to Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, Risale-i Nur, such contemplation allows us to look at creation ‘through the eyes of imaan’, which then yields knowledge of Allah Almighty. In the previous article, we shared Bediuzzaman’s contemplation of the heavens as the means to attain indisputable proof of tawhid and thus complete certainty of imaan. Bediuzzaman conveys in his tafsir that we must understand through the teaching of the AllWise Quran and instruction of Allah Almighty’s Most Noble Messenger (SAW) that just as the heavens and stars testify to Allah Almighty’s existence and unity so, too, does the atmosphere with its clouds, lightning, thunder, winds and rain, testify to His necessary existence and unity. He draws our attention to the reality that the lifeless, unconscious clouds that send rain, which is the water of life, to the assistance of needy living beings is only through Allah Almighty’s mercy and wisdom. Furthermore, lightning, which is the most powerful form of electricity, with its potential for lighting, spectacularly lights up Allah Almighty’s power in space. The thunder announces the coming of rain, causing infinite space to speak, and makes the

heavens ring out with the reverberations of its glorification of Allah Almighty. The winds, which are charged with numerous duties, like providing the rizq vital for animate creatures, and ensuring and facilitating respiration, turn the atmosphere into a ‘tablet for writing and erasing’ thus pointing to the activity of Allah Almighty’s power and testifying to His existence. Similarly, the rahmah milked through Allah Almighty’s compassion from the clouds and sent to living beings, testifies through its balanced, orderly droplets, to the breadth of His mercy and compassion. The clouds, lightning, thunder, wind and rain each testify on their own to Allah Almighty’s necessary existence, so too as a whole, being one within the other and assisting one another in their duties, although they are by nature dissimilar, indicate most powerfully Allah’s unity. They also point to the magnificence of Allah Almighty’s extensive rule, which makes the vast atmosphere into an exhibition of wonders, and to the immensity and all-pervasiveness of His power, which makes the atmosphere resemble a slate which is written on and then rubbed clean, and wrings it out like a sponge and waters the garden of the earth. Moreover, the air is employed in such wise duties and the clouds and rain utilised in such extensive benefits that if it were not for a knowledge and wisdom that encompass all things, they could not be employed in this way. Thus, through Allah Almighty’s activity in the atmos-

...the air, clouds, rain, and thunder and lightning in the atmosphere are subjugated and employed in Allah Almighty’s domains, through His command, power and strength. phere, His power, which continuously displays examples of the resurrection of the dead and the Great Gathering, and which transforms the summer into winter and winter into summer and similar acts, gives us a clear indication that Allah Almighty will definitely transform this world into the ahirah. Furthermore, the air, clouds, rain, and thunder and lightning in the atmosphere are subjugated and employed in Allah Almighty’s domains, through His command, power and strength. These creatures, which by their nature are so different to one another, sanctify their Ruler and Commander, Who makes them submit instantaneously to His swift commands while praising and extolling His rahmah. Bediuzzaman shares with us that just as the atmosphere testifies through all it contains, so too the earth testifies to Allah Almighty’s existence and unity through all its creatures and states.

Indeed, there is no change on earth, such as that of the trees and animals changing their attire every year but through its orderliness indicates Allah Almighty’s existence and unity. There is no animal but through its rizq being compassionately provided in relation to its need and weakness, and its being given all the members and faculties necessary to pursue its life, testifies to His existence and unity. There is not a plant or animal created before our eyes in the spring that through its wondrous art, its subtle adornment, its being distinguished from all other creatures, and through its order and balance, makes Him known. marvels of Allah The Almighty’s power which fill the earth and are known as plants and animals, and their creation from seeds and grains and droplets of fluid, perfectly, each with its distinguishing features, form a testimony to the existence, unity, wisdom and endless power of their All-Wise Maker. Also, there is no element, such as air, water, light, fire and earth but through its performing functions consciously and perfectly, despite its lack of consciousness and being the means for the arrival of various well-ordered fruits from the treasury of the unseen despite being simple, without order and overrunning and spreading everywhere, testifies to Allah Almighty’s existence and unity. Bediuzzaman conveys that just as together with all its inhabitants the earth testifies to the necessary existence of its Creator so, too, it testifies to His unity (wahidiyyah) and Oneness (ahadiyyah).

Also, all the different kinds of rizq of innumerable living beings, and its being given to them compassionately, generously, at exactly the right time from the simple, dry earth, and the complete subjugation and obedience to the dominical commands of those innumerable individuals, demonstrate that Allah Almighty’s rahmah embraces all things and that His sovereignty encompasses them. Furthermore, the supreme importance given to man, who in a brief lifespan in this world performs infinite duties, and who has been equipped with abilities and faculties which suggest he is to live for all eternity, and who has disposal over all the beings of the earth; surely cannot be contained in this fleeting, sorry, confused life, this transitory world so full of tribulation. Since they could be only for another, eternal life and an everlasting abode of bliss, they point to, and even testify to, the bestowals of the ahirah in the everlasting realm. Bediuzzaman concludes that together with all its inhabitants, the earth sanctifies and glorifies its Maker with innumerable tongues far clearer than the spoken word; they praise and extol their Glorious Provider for His infinite nimah with the ‘tongues’ of their beings. Thus, our duty as humans, in recognising the praise and glorification of the elements of the atmosphere as well as the earth and all it contains, is for us to declare Allah Almighty to be free of all fault, impotence and partners, and to offer to Him our praise and thanks.

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Muslim Views . December 2016

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Muslim Views . December 2016

Masjid Al-Aqsa, the far-off mosque: (Part 1) I stood in Jerusalem’s Garden of Gethsemane, on the Mount of Olives, surrounded by a small grove of gnarled olive trees, some more than a thousand years old, writes DR M C D’ARCY.

HALF the magnetism of a masterpiece is its history; physical aesthetics complete the other half. Jerusalem’s Masjid Al-Aqsa affirms this. Its history is daunting, replete with nasty political storms, bloody wars, frequent damage by earthquakes, incendiary lunatics and, of course, bitter controversy. But its aesthetic beauty is sublime. Mr Niezaar Abrahams requested this brief narrative that really needs volumes to do it justice. Many years ago, I stood in Jerusalem’s Garden of Gethsemane, on the Mount of Olives, surrounded by a small grove of gnarled olive trees, some more than a thousand years old. Rising from the adjacent, deep Kidron Valley, was a rectangular, flattopped hill clad with a sandstone wall. On it, stands a marvellous blue-tiled, octagonal building – the Dome of the Rock. Its shimmering golden dome glowed in the morning sun, eclipsing all the other structures on the elevated al-Haram ash Sharif (the Noble Sanctuary) (also called the Temple Mount). The Dome of the Rock is a supreme architectural confection built by the Umayyad caliph Abd al-Malik, in 671 CE, almost 40 years after the death of the Prophet (SAW), on June 8, 632 CE. Some contend that it was built as a religious and political rival to the Kaabah, in Makkah. The Dome of the Rock covers a sacred rocky outcrop revered by the three Abrahamic religions – regarded as ‘The people of the Book’ – Judaism, Christianity and Islam. Most Muslims believe that it was from this rock that the Prophet’s heavenly journey, or Miraj, took place. Some early Muslims queried this assertion. Following the conquest of Jerusalem by the Christian Crusaders, in 1099 CE, the Dome of the Rock was turned into a church. Masjid Al-Aqsa was used as a palace and horse stables. With the reconquest of Jerusalem by the Kurdish general, Salahudin Ayyubi (Saladin) in 1187 CE, both the Dome of the Rock and Masjid Al-Aqsa were restored to their former glory. In the sixteenth century, the outer walls of the Dome of the Rock were decorated with striking Kashani tiles by the Ottoman sultan, Suleiman the Magnificent, and his super-architect, Mimar Sinan. Technically, the Dome of the Rock is not regarded as a definitive mosque but as a circumambulatory for visitors to walk around the venerated rock. Skirting the southern perimeter of the mount was a silver-domed mosque. This historic edifice is revered as Masjid Al-Aqsa, or the mosque of the Rashidun caliph Umar, Companion of Prophet Muhammad (SAW). Muslim Views

Thousand-year-old olive trees in the Garden of Gethsemane, near the Dome of Photo WIKIPEDIA the Rock.

For the first fourteen years, the early Muslims turned to Jerusalem as their qiblah (direction of prayer). During the seventeenth month of Hijri, in the current Masjid Qiblatain space, the Prophet (SAW), by the command of Allah SWT, changed his direction of prayer to the ancient venerated Kaabah, in Makkah. At various times, many Muslims regarded the whole ‘Temple Mount’ inclusive of both religious buildings as Masjid Al-Aqsa. Others differed; they regarded the gold clad Dome of the Rock only as a place of reverence. The silver domed, Umar-inspired mosque was called Masjid Al-Aqsa. Their histories are intertwined. Jerusalem is ancient, a city with a turbulent, somewhat bloody history. The city and its surrounds, now known as Palestine-Israel, were sequentially in the hands of the Egyptian Pharaohs, the Canaanites, the Persians, Babylonians and others, including the Aramaic-speaking Nabataeans with their striking, rock-hewed capital city, Petra. Incidentally, Jesus and the early Christians purportedly spoke Aramaic. Then came the Romans and the Byzantines. According to Jewish lore, Temple Mount was the site of King

Solomon’s Temple that secluded the Ark of the Covenant (Temple no 1). This ornate ark was a wooden casket that held two stones inscribed with the Ten Commandments, which Moses had received from God. The Roman emperor, Titus, destroyed Herod’s Temple (Temple no 2) on the mount in 70 CE. According to the historian Josephus, the Roman legions sacked Jerusalem and enslaved or killed large numbers of its population of Jews and early Christians. The Romans ruled Palestine for the following 600 years. In 312 CE, the Roman emperor, Constantine, converted to Christianity and shifted the Roman Empire’s capital to Byzantium. This city on the Bosphorus Straits became Constantinople (following the Ottoman conquest in the 15th century, it became Istanbul). By the time the Muslims came on the scene in the 6th century, Palestine and Jerusalem were in the hands of the Eastern Byzantine Christian Empire. In 614 CE, their emperor, Heraclius, had recaptured it from the Persians who had looted Jerusalem and massacred 90 000 Christians. In Part 2, we look at Masjid Al-Aqsa after the passing of Caliph Abu Bakr.

The real Masjid Al-Aqsa facade on Al Haram Ash Sharif – the Noble Mount.

(Above) Inside Masjid Al-Aqsa: note the fat marble pillars of the central nave and their Corinthian tops. Photo WIKIPEDIA

(Above) This is really the Dome of the Rock ambulatory built around a sacred rock of the Abrahamic religions. Photo WIKIPEDIA

Photo WIKIPEDIA Muslim Views

Muslim Views . December 2016

UN Climate Change conference in Morocco a call to save the planet SHAIKH DR MUHAMMAD RIDWAAN GALLANT

THE 22nd Conference of the Parties to the United Nations Framework Convention on Climate Change (COP 22) and the 12th session of the Conference of the Parties serving as the meeting of the Parties to the Kyoto Protocol (CMP 12) were held in Bab Ighli, Marrakech, Morocco, from November 7 to 18. The conference comes after a year of growing political momentum within the international community to address climate change. In December 2015, the Paris Climate Change Agreement was adopted and, following a series of important political events, the agreement came into force on November 4, 2016. The UN Climate Change Conference in Marrakech was the crucial next step for governments looking to formulate the Paris Agreement. While the Paris Agreement gave clear pathways and a final destination with regard to decisive action on climate change, many of the details regarding how to move forward as one global community in that common direction still needs to be resolved. COP 22 is also committed to reinforcing responsible collaboration between all parties in order to achieve a collective shift towards a new sustainable development model.

Human inducement on climate change Human activities over the last 200 years, particularly the burning of fossil fuels (oil, coal, natural gas) and the clearing of forests, have increased the concentration of greenhouse gases in the atmosphere. Carbon dioxide in the atmosphere passed the 400 parts per million (ppm) mark in 2015. PPM is the way scientists measure the carbon dioxide in relation to all the other molecules in the atmosphere. Scientists have already stated that the safe threshold is 350 ppm. It has been predicted that with the amount of greenhouse gas emissions released daily due to human activity, the carbon dioxide is now increasing at least 2ppm in a year. We are heading for a catastrophe if our greenhouse gas output is not reduced

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immediately. Several gases in the atmosphere act to trap the energy from the sun, thus warming the earth. These gases are called greenhouse gases and the result is the greenhouse effect. Greenhouse gases, which are highly responsible for the greenhouse effect, comprise carbon dioxide 64%, methane 17%, nitrous oxide 6%, fluorinated gases 0,8% and other gases 11,9%. The emission of these gases have all increased markedly since 1750, and now exceed preindustrial levels by far. The greenhouse effect is the process where the earth gets its energy from the sun in the form of sunlight. The earth’s surface absorbs the sun’s energy and eventually heats up. When the earth’s surface cools down it gives off a different energy known as infrared radiation. Under normal circumstances, the infrared radiation escapes into space. Since greenhouse gases have increased over the last few years they absorb the infrared radiation, making the atmosphere

warmer. At the same time, the earth’s surface gets warmer, too. It is because of this phenomenon that global warming comes about. Temperatures around the world have started to increase. In fact, 2000 to 2009 was the warmest decade ever recorded. Global warming influences the climate globally and this is the basis of climate change.

Impacts on the world due to climate change Global warming affects the physical systems of the earth, such as the atmosphere (air), the lithosphere (land), the hydrosphere (water) and the biosphere (where living things are found on earth). Climate change results in extreme weather conditions such as heat waves and heavy rainfall. In other areas, drought will increase. Coastal flooding is on the rise due to the melting of ice caps at the polar regions. There is an increase in ocean acidity because the oceans absorb the extra amount of carbon dioxide from the atmosphere. Lives in the

oceans are then negatively affected. Thus, climate change negatively affects the earth’s ecosystems.

Green energy The implementation of green energy instead of burning fossil fuels should be the first solution to the global warming problem. Wind energy, water energy as well as solar energy will form part of the ultimate solutions. It is the duty of all the nations of the world to come to an agreement soon to reduce their fossil fuel output and utilisation, and switch to green energy.

Advice from the Islamic perspective Allah SWT says in the Quran: ‘And do not do mischief on the earth after it has been set in order, and invoke Him with fear and hope. Surely, Allah’s mercy is (ever) near unto the good-doers.’ (Araaf:56) Allah SWT has created everything on earth in the best of ways, with no shortcomings. When humankind interferes in the beau-

tiful creation of Allah SWT, it upsets the balance. Similarly, when humankind overuses the burning of fossil fuels, the result is global warming. In another verse of the Quran, Allah SWT says: ‘Evil (sins and disobedience of Allah) has appeared on land and sea because of what the hands of men have earned (by evil deeds etc.), that He (Allah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His pardon). (Rum:41) The Prophet Muhammad (SAW) advised us: ‘There is not to be causing of harm nor is there to be any reciprocating of harm.’ (Malik and Ibn Majah) Ibn Rajab, in the analysis of the hadith, mentions the burning of goods which will cause harm to the environment. Similarly, burning fossil fuels is causing harm to the environment. Sh Dr Muhammad Ridwaan Gallant is a lecturer in Islamic Studies at University of the Western Cape and head of the environmental desk of the MJC.

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