Muslim Views, December 2018 by Muslim Views

RABI-UL-AKHIR 1440 l DECEMBER 2018

Vol. 32 No. 12

African voice resonates at Palestinian conference SHAFIQ MORTON

MORE than 600 journalists from over 60 countries attended the third Palestine International Forum for Media and Communication Conference – Tawasol III – in Istanbul, last month. Themed ‘Palestine addressing the world’, it addressed the current media discourse on Palestine. In his opening address, Secretary-General Hisham Qasem said it was important to create a balance of truth. Luisa Morgatini, former vicepresident of the European Parliament, said that current media terminology did not tell the story of Israel’s violations. ‘How can peaceful demonstrations [in Gaza] ever be called ‘confrontations’?’ she asked. For the first time, the Tawasol Conference had a significant African presence, with representatives from over ten countries attending. Addressing the opening plenary, Francis Ameyibor, deputy editor of the Ghana News Agency, said that African journalists – working from afar – had to have access to the historical facts. ‘We have to commit to buying [Palestinian] peace at the price of war,’ he said. A special Africa Group drew up a statement calling for the African Union not to endorse Israel’s request for observer status, and to highlight the Palestinian narrative in the continent’s media, as well as peaceful campaigns, such as the BDS movement. The conference was also addressed by Jimi Mathews, former SABC Head of News, and local journalist, Shafiq Morton, who spoke about Palestine in the South African media.

Shaikh Yusuf da Costa passes away

An exhibition mural at the Palestine International Forum conference in Istanbul featured 29-year-old Ibrahim Abu Thuraya, who lost his legs in an air strike and who was shot dead while protesting peacefully at the Gaza border, and Rachel Corrie (right), killed by an Israeli bulldozer in 2003. Photo SHAFIQ MORTON

Beitul Aman turns 40

Muslim Views urges motorists to buckle up

Masjidul Nimrah: only a part on Arafah

THANKYOU / For Being There In 2018

Aleppo,Syria

Imam Yaseen Harris passes away

Muslim Views . December 2018

Annual urs of Hazrat Badsha Peer held in Durban CTIEC MEDIA

THE three-day urs celebrations of Sufi saint, Hazrat Shaikh Ahmed Badsha Peer (RA) started on Friday, November 16, 2018, with much fervour. It was hosted by the Badsha Peer Mazaar Society, headed by Iqbal Sarang with the assistance of society members. In a symbol of unity, people from various religious and caste affiliations throng this event every year. The urs attracts huge crowds from different parts of the country including Cape Town, Johannesburg, Ladysmith and Pretoria. This year’s urs events attracted close to 5 000 attendees. Friday evening was the Sandal procession that took place at the mazaar of Hazrat Shaikh Ahmed Badsha Peer (RA), situated at the Brook Street Cemetery, in Durban, with recitals by local ulama and a qawwali in the mazaar by Junaid Sabri Qawwals, of Durban. Saturday evening saw the recitals of dhikr and salawaat, followed by Mehfil e Sama where South African artists performed, the highlight of the night being the outstanding performance by South Africa’s youngest qawwali sensation, Sayed Sajjad Ali Sabri, who stirred the grounds of Overport with the art of traditional Sufi music. Sunday, November 18, 2018, was the conclusion of the event where thousands attended at the

Sayed Sajjaad Sabri performing a moving qawwali on Saturday evening, the second day of the annual urs of Hazrat Badsha Peer. Photo CTIEC MEDIA & BROADCASTING

Moulana Sayed Imraan Ziyaee was the keynote speaker at the annual urs of Hazrat Badsha Peer. He is pictured delivering his speech. Photo CTIEC MEDIA & BROADCASTING

Overport Grounds to mark the final day of the celebrations. Talks were delivered by Khalifa Moulana Tariq, Allama Moulana Sayed Yusuf, of Johannesburg, and the final keynote lecture was delivered by one of the leading alims of South Africa, Moulana Sayed Imraan Shah Ziyaee, of Cape Town. Many ulama, huffaadh and naat reciters were in attendance. The keynote speaker, Moulana Sayed Imraan Ziyaee, had the crowd mesmerised as he sang poetry in praise of the Sufi saint.

He highlighted the importance of the love of ouliya from the Quran and Sunnah and also emphasised working for the welfare of humanity and following the teachings of Prophet Muhammad (SAW). The weekend’s programme director, Ebi Aldodi, thanked all the ulama and participants for attending the urs every year and applauded the hosts for organising a celebration of this magnitude, yearly. On the conclusion of the event on Sunday, lunch was served.

A section of the attendees pictured at Sunday’s gathering of the annual urs of Hazrat Badsha Peer, where it is estimated that 5 000 people were in attendance. Photo CTIEC MEDIA & BROADCASTING

Who was Hazrat Badsha Peer (RA)?

BOUT 200 years after the first Muslims landed at the Cape, the first Muslims from India arrived in Natal to work in the cane fields. In about the 1850s, the country’s sugar belt experienced a labour shortage. A suggestion was made to the Indian government to send Indians to work as labourers in the cane fields. It took some time before the government consented. Having eventually succeeded in persuading the Indian government to make legal the recruitment and transportation of the indentured labourers to the Colony of Natal, the authorities concerned then chartered a boat in Calcutta, the Belvedere, and another in Madras (now Chenai), the Truro, to ship the first labourers from India. The Truro left Madras on October 13, 1860. The voyage took 24 days and the ship dropped anchor off South Beach, Durban, on November 6, 1860, and, ten days later, on November 16, the Belvedere arrived. It was not easy for these Muslims to leave their homes in India to work in a faraway country like South Africa under very trying conditions and poor treatment. They left behind their mosques, madrasahs and families. They were in a foreign land where there were no Muslims, no mosques and no

madrasahs. To make matters worse, their language, Urdu, was not even understood here. Through the grace of Allah, we find that Hazrat Badsha Peer (RA) was chosen for the noble task of consolidating the deen in Natal. He, with other Muslims, signed on as indentured labourers and arrived in South Africa in 1860, unknown and unsung, to work and live amongst the people, and carry the Kalima Touheed to this part of South Africa. Hazrat Badsha Peer was born in 1820 (1237 AH), in Madras. Very little is known of his early childhood although it is certain that he was given the basic elementary Islamic teachings. As he grew up, he showed interest in Sufism and was gradually attracted towards the spiritual path. Islamic mysticism ideas were imbued in him and he would often pray to Almighty Allah in lonely spots in the mountains for days on end. Before arriving in South Africa, spiritual contact between Hazrat Soofie Saheb (RA), the founder of the Habibia masjids dotted around the country, and Hazrat Badsha Peer (RA) had existed. The very fact that Hazrat Badsha Peer (RA) foretold the arrival of Hazrat Soofie Saheb (RA) in South Africa, and the latter inquiring about the

whereabouts of the grave of Hazrat Badsha Peer (RA) immediately after his arrival in South Africa is ample testimony that these two saints had spiritual contact. Hazrat Badsha Peer (RA) settled here and came into contact with the local people. He would go to Jumma Masjid, in Grey Street, and after salaah often delivered a talk on Islam, to a small gathering. Those who knew him listened while others paid no attention. He did not have a permanent home neither did he have family or relatives. Friends were few and far between. He would often sleep in the sheltered yard of the Grey Street Mosque and, at other times, he would sleep in the homes of his few friends. He did not bother about food and luxury – a sign of a typical saint who relies upon Allah for rizq (food). Some would take their sick children to him for blessings while others would ask him to pray for their health or for prosperity in business. He would often move from one place to another so that, at times, his close friends and other local Muslims found it difficult to get in touch with him. There were times when he would visit his friends in the cane fields and would give them encouragement and the

will and determination to carry on with their work in order to honour their contracts. This was important as there were many who were tired and longed to return to India but because of their contracts had no choice but to stay. He proved to be a source of inspiration for them by pacifying them and winning their confidence. This he did as the situation required it until such time that they were allowed to return home. However, most of them opted to remain in South Africa. His robust health began deteriorating in the early 1890s. On Friday, Rabi-ul-Awwal 6, 1313 (August, 1895), Hazrat Badsha Peer (RA) was in a state of spiritual ecstasy (wajd) and as the muadhin called out the adhaan for Jumuah Salaah (congregational Friday prayer soon after midday), he breathed his last. ‘To Allah we belong, and to Him we return.’ He was laid to rest after Asr Salaah in the Muslim cemetery in Brook Street. Thus ended the short life in South Africa of one of the country’s most hallowed and legendary Indian saints, a majzoob, a Sufi, Hazrat Shaikh Ahmed Badsha Peer (RA). May his soul rest in eternal peace. Ameen. Courtey: Habibia Soofie Saheb Badsha Peer Trust

Ninety-year-old Asa Abrahams, fondly addressed as Aunty A, was given a special award at the Cape Town Islamic Educational Centre’s (CTIEC) annual graduation, on November 29. The award was in recognition of her regular attendance at the CTIEC madrasah, even at her advanced age. The graduation was held in the presence of the principal of Darul Uloom Pretoria and the president of the Muslim Judicial Council (MJC). There were nine graduates for the academic year 2018. In addition, 410 students of the deen were acknowledged for their achievements, of which approximately 170 were female students. Photo CTIEC MEDIA

Muslim Views . December 2018

Cry, the beloved country Fazilet Bell

Vol. 32 No. 12 l RABI-UL-AKHIR 1440 l DECEMBER 2018

The exercise of one’s constitutional religious rights must be fair to all

OVER the past two years, Muslims, particularly in the Western Cape, have encountered various challenges relating to their right to exercise their freedom of religion. The Muslims of Bayview and Heathfield were faced with allegations of public disturbance while the Muslims in Langebaan, Kalk Bay and Simon’s Town were the targets of hate crime. In the latter communities there were incidents of desecration and Islamophobic attacks on mosques. The responses of the Muslim community and the Muslim leaders to these hate crimes were sober but firm, and were managed in a manner that gained the support of other faith groups and residents. The hate crimes clearly emanated from a small and isolated group of bigots and were dealt with appropriately. However, the Bayview, Heathfield and some other Muslim communities are dealing with cases of Muslim religious expression in the public space that has the potential to impact on the rights of others who do not share their faith. Muslims, like all religious peoples of South Africa, have the prerogative to invoke their constitutional rights to freedom of religion. This includes their rights to religious observances at state or state-aided institutions, and to practice their faith in private and in public. However, it is in the shared public space that the religious expression of one group may infringe on the rights of another The Heathfield case is one involving approval of premises to Muslims for the purpose of religious instruction, namely a madrasah. However, neither the teaching of ritual prayer, nor the actual observance of the regular prescribed prayer can be practically precluded from such use. Nevertheless, there may well be merit in the broader community’s objection to the

subsequent completion of the second part of the project that provided for a regular place of prayer. This points to a grey area in which the obligation is on Muslims to engage wisely and openly with people who do not share their faith in order to obtain clarity and mutually agreeable boundaries that are respected. In addition, Muslims have the responsibility as well as the opportunity to show exemplary conduct by consulting with the broader community in order to build trust and demonstrate that Islam advocates mutual respect and co-existence with the other. Typically, the amplified public call to prayer and parking are contentious issues. The use of an unamplified human voice is sufficient in fulfilment of the sunnah practice of the call to prayer. However, where amplification is permitted, it should be used with due consideration to legal limits as well as the sensibilities of the people of other faiths who may find it a disturbance, especially in the early hours of the morning. Traffic congestion and illegal and inconsiderate parking habits by worshippers who obstruct traffic is simply unacceptable. Neither residents nor traffic law enforcement officials need tolerate this from an ill-disciplined handful of Muslims. It makes no sense to hasten to the worship of God while infringing on the rights of fellow humans. Muslims in South Africa have the opportunity to build good relations with people of other faiths using the mosque as a centre for outreach. The mosque can be a centre for addressing common concerns such as poverty and water conservation. These are obvious ways in which Muslims can exercise their religious freedom and manifest exemplary citizenship.

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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In my Bantustan I cry for my country I die for my truth Wondering if we will ever be freed from the Zionist Beast Blockades for Democracy Hamas to Fatah Medicines and food David vs Goliath Netanyahu Conservatism Hatred and pain The American Grinch helped Goliath to steal Christmas in Jerusalem bastion of togetherness Judaism, Christianity and Islam to break the unity Settler vs Indigenous Orchestrated plans unleashing simmering tensions in no man’s land Creating hotbeds of extremism Tel Aviv to Jerusalem Indigenous Jews Brothers of the Holy land who sounded the Massacre Of Deir Yassin Fleeing for safety No right of return Sykes Picot Agreement Broken promises and all The Balfour Declaration of ultimate Betrayal The lack of Trust Subjects not rulers

Both in a strange way bound by Social Darwinism and Eugenics The World’s conscience But broken promises remain Al Aqsa The Right of Return Cold War tensions Divide and rule World’s guilt Who’s to blame? I cry for you I yearn for you Many have died in vain For peace, love and justice Cry the Beloved country The World watches The Damage done Death and destruction Is the name of the game A glimmer of hope A dream deferred…. It’s not on the agenda now… Expendable lives Expendable deaths Walls of Apartheid Bantustan Blockade Hopelessness…yet To fight is hope Forgotten lessons of History Forgotten dreams Forgotten lives… Cry, my Beloved country The writer acknowledges the borrowing of the title of Alan Paton’s 1948 novel in this poem. Muslim Views subscribes to the Code of Ethics and Conduct for South African Print and Online Media that prescribes news that is truthful, accurate, fair and balanced. If we don’t live up to the Code, please contact the Public Advocate at 011 484 3612, fax: 011 4843 619. You can also contact the Press Council’s Case Officer on khanyim@ombudsman.org.za or lodge a complaint on the Council’s website: www.presscouncil.org.za

Muslim Views . December 2018

Unity conference denounces US and Israel MAHMOOD SANGLAY

THE Islamic Republic of Iran hosted the 32nd International Islamic Unity Conference in Tehran from November 24 to 26. The event is hosted annually by the Taghrib Forum, alternatively known as the World Forum for Proximity of Islamic Schools of Thought. The forum was founded in 1990 by Ayatollah Khamenei for the reconciliation between different Islamic schools. The theme of the conference this year was ‘Quds, axis of unity among ummah’. The general secretary of the forum is Ayatollah Mohsen Araki, and the South African representative of the forum is the Iranian scholar Seyed Abdullah Hoseini, who also serves as head of the Islamic Centre for Africa. About 298 delegates from 100 countries attended, including former heads of state, ministers, academics and religious scholars. Two South Africans, Thandile Kona, president of the Muslim Youth Movement (MYM), and I, as writer for Muslim Views, were invited to attend. The visit offered us a first-hand encounter with the conference and with Iranian society. The hospitality of our hosts was striking. And the timing of the conference in the month of the birth of Prophet Muhammad (SAW) provided a special warmth and benevolence everywhere we went.

Ali Larijani is the Iranian parliamentary speaker and a fierce critic of US unilateralism. Like many of his Iranian peers, Larijani is an erudite politician and a former military officer. He was a leading negotiator for Iran’s nuclear programme, holds a Ph.D in philosophy and has published works on Immanuel Kant. Photo SAMI AL-KHULEFI/ KUNA.NE

My itinerary included mainly attendance at the conference in Tehran, followed by a one-day visit to Qom. The theme of Quds underscored the importance of the liberation of Palestine on the conference agenda. This focus was concomitant with a condemnation of the US and Israel. The conspicuous connection between the theme of global Muslim unity and the antagonism of the USA, Israel and their allies was evident throughout the conference.

The opening ceremony featured speakers like Nuri Al Maliki and Hamid Karzai. Although these leaders formerly presided over failed states subjected to the hegemony of the United States, Seyed Hoseini says they were invited because of the role they have played in peacebuilding efforts in their private capacities. The most penetrating critique in the conference, however, came from the Iranian parliamentary speaker, Ali Larijani, at the closing session.

Larijani slammed US President Donald Trump’s ‘deal of the century’ for Palestine and Israel, saying it is strategically designed to entrench Israeli hegemony in the region and to crush Palestinian resistance. The peace deal follows the relocation of the US embassy in Israel from Tel Aviv to Jerusalem. The deal also excludes the Palestinian refugees’ right of return. Larijani further exposed US plans to loot the region’s oil resources, increase strife between Sunnis and Shias and empower extremists and terrorists like Daesh to promote regional instability. Part of this strategy is to supply weapons to allies like the Saudis to persecute the people of Yemen. The Saudis, Kuwait and the UAE collectively provided over $47 billion of aid to Iraq in its eight-year-long war with Iran, which started in 1980. Iran overlooked this act of treachery by the Arab states, says Larijani, but warned it will retaliate this time for their alliance with the US and Israel. Seyed Hoseini says he was recently appointed the African representative for the conference and that Africa has now emerged as a conflict zone in the Muslim world when Isis recruited 15 000 Muslims from Africa, including 1 500 from South Africa. The killing of a worshipper at the Imam Husain Mosque, in Verulam, in May, and the controversy precipitated by the aborted Cape Accord in June this year

were among the reasons for launching the African chapter of the conference in South Africa. What progress has the conference made after 32 years? According to Seyed Hoseini, despite the hostility of Israel and the mainstream world media, countries like Lebanon, Brazil and Malyasia have organised national unity conferences. Access to speakers at the conference by foreign journalists was limited, inter alia, for security reasons. According to Hoseini, Arab delegates are routinely persecuted by their governments, hence their reluctance to be interviewed or to disclose details of their identity and attendance at the conference. While the reasons for extraordinary security and rigorous bureaucracy are understood, it is often frustrating for journalists, especially those of us who already have to negotiate linguistic barriers to get to the facts. Consequently, some key questions about the conference remain unanswered. I have not seen or heard of a documented or a formally articulated and adopted vision and mission statement of the conference since inception. The English version of the conference website is sparse and does not contain these statements. Although travel and accommodation for ‘Muslim Views’ to the conference was sponsored by a benefactor, our coverage remains independent.

Muslim Views . December 2018

The arrival of Shaikh Yusuf at the Cape Continuing his series on the life and philosphy of Shaikh Yusuf of Makassar, this month, DR AUWAIS RAFUDEEN turns his attention to the arrival at the Cape of this saint and political exile.

AFTER a life spent pursuing Islamic learning and then waging jihad against the Dutch in his Indonesian homeland, Shaikh Yusuf of Makassar was finally exiled to Cape Town in 1694. He was then aged 68. His stay in Cape Town was relatively brief, just five years, but his impact was to be enduring. Cape Town in the 1690s was very far from being a city. It was still a fledgling town that had its beginnings in 1652 with the landing of Jan van Riebeeck. Its primary purpose was to be a refreshment station that would supply vegetables and meat to passing ships. It was run by the Dutch East India Company (DEIC), who acted on behalf of the Dutch government, and who maintained a very tight control on the expansion of the town and on the allotment of land. This is land that they had gained by gradually subjugating the Khoi who had used the area, now called central Cape Town, as grazing pasture for their cattle. With the expansion of the Dutch settlement, the Khoi, despite putting up resistance, were

…the DEIC felt it safer to isolate Shaikh Yusuf and his entourage to the farm Zandvliet, in Faure, about 30 kilometres away from the emerging town. forced to the outskirts of the town. As the Dutch started thinking of settling in Cape Town more permanently, a number of them became categorised as ‘burghers’ (citizens) rather than simply being viewed as employees of the DEIC. The slowly expanding Dutch settlement also brought slaves from various parts of Africa and Asia to help them build the town and as farmhands. There were a small percentage of freed slaves as well as political exiles and ‘convicts’ from the East who made up the budding Cape population. These last three classes were collectively known as free blacks. When Shaikh Yusuf arrived, the population of Cape Town and its outskirts consisted of about 125 free blacks, 400 slaves and 1 000 Europeans, not forgetting thousands of Khoi. This was the scene that greeted Shaikh Yusuf when he arrived on the ship named Voetboog, with 49 family members and followers: a small town in a far flung area of the world with a very unsettled population. The indigenous people were being driven from their traditional grazing lands and looked at the emerging settlement with much resentment. Slaves and free blacks were there against their will and, in fact, there was a high frequency

of desertion among slaves in this period. But even the conquering Dutch were still finding their feet and were only starting to think of settling on the land on a more permanent basis. There were no roads and infrastructure to speak of. But even in these conditions, the DEIC felt it safer to isolate Shaikh Yusuf and his entourage to the farm Zandvliet, in Faure, about 30 kilometres away from the emerging town, or about a 12-hour trek in those days, because they worried about his impact among the slaves and free blacks (freed slaves, political exiles and convicts). They knew about his considerable reputation as a fighter and as a person of deep piety, and he was indeed received honourably by the governor, Simon van der Stel. The Cape authorities also provided Shaikh Yusuf and his entourage a maintenance allowance of 12 rixdollars a month, although they complained about the expenditure on the group. And at the same time, they were wary of his charismatic reputation and preferred to be on guard against him, given the unsettled nature of the Cape. The company was, in part, motivated by a strong Christian ethos and certainly did not want Shaikh Yusuf to spread Islamic teachings

at the Cape. In fact, the farm to which he was sent was owned by Reverend Petrus Kalden, who headed the Dutch Reformed Church in Cape Town at that time, in the vain hope, it is said, of converting Shaikh Yusuf! There was a strong incentive towards Christianisation in that period. A slave of ‘full colour’ could buy his or her freedom after 30 years of service and after having being baptised. Slaves of ‘half colour’ could buy their freedom in a much shorter time but they too needed to be Christian. The company also instructed that all slave children under 12years-old be instructed in Christian education. There was then no incentive to remain Muslim among the slaves and free blacks so Shaikh Yusuf’s main task was to ensure that the Muslims among the slaves and free blacks did not renege on Islam. He needed mechanisms to ensure that they remembered Islam and knew how to practice it, even if at a very basic level. Oral tradition has it that slaves and free blacks used to go from Cape Town to Zandvliet, where Shaikh Yusuf used to instruct them in the rudiments of Islam. In addition, many of his entourage were also accomplished teachers and would have also taught the

small population of slaves and free blacks. In fact, after Shaikh Yusuf passed away in Faure, in 1699, and most of the entourage returned to Indonesia, it is said that two ‘imams’ among them opted to stay at the Cape and, presumably, continued teaching. These may be among the disciples that are buried with Shaikh Yusuf at Faure. Tradition also has it that Shaikh Yusuf instituted gatherings of Moulood in Cape Town, the ‘rampies sny’, the ‘gadat’, and the ‘seven nights’ and ‘40 nights’ after the passing on of a Muslim. Although traditionally associated with Sufism, these gatherings could be used as teaching moments to not only instruct Muslims in Islam but also to build a sense of community and tradition in what was then a hostile environment. The late Moulana Yusuf Karaan makes the important point that the way many people still learn recitations such as Surah Yasin is not through madrasah but through participating in such gatherings. This would have held even more force in Shaikh Yusuf’s day when the only madrasah was the ‘gadat madrasah’. In the following edition, Dr Rafudeen expounds on the teachings and legacy of Shaikh Yusuf in the Cape. Dr Rafudeen is Senior Lecturer in the Department of Religious Studies and Arabic at University of South Africa (Unisa).

Muslim Views . December 2018

SHAIKH YUSUF DA COSTA (1935 – 2018)

Shaikh Yusuf da Costa: a giant for all seasons SHAFIQ MORTON

IN the heyday of the Islamic empire, scholars were traditionally polymaths. In other words, they were all-rounders, men and women as comfortable with Quran and the shariah, as they were with poetry and music or mathematics and science. This month, the community lost such a giant, an oak tree of a man who was not only an educator of renown but a wise leader, a Sufi shaikh, a political activist, a daee, a respected scholar, an author, a keen historian and a towering human being. Shaikh Yusuf da Costa, khalifah of the local Naqshbandi Muhammadi order, passed away on December 3 after a long illness. Aged 83, he had lived a colourful, multi-dimensional life hallmarked by modesty and achievement. Born in 1935, in Salt River, he matriculated from Trafalgar High School in 1952 and enrolled at Hewat Teacher’s Training College. He first taught at Salt River Muslim School, in Kipling Street, transferring to Livingstone High School, in Claremont, after completing a Bachelor’s degree in History and Geography. A member of the Non-European Unity Movement, he was cut from the same political cloth as Dullah Omar, South Africa’s first post-apartheid justice minister. But, when it came to faith, he was uncompromising on its centrality, insisting that Livingstone learners

Dr Yusuf da Costa, a teacher, author and Sufi shaikh, passed away on December 3, 2018, after a long illness. Shaikh Yusuf was inducted as a khalifah of Photo SHAFIQ MORTON the local Naqshbandi Muhammadi order in 2000.

be allowed to attend Jumuah. While teaching, Shaikh da Costa studied Arabic and the Islamic sciences, and went on to earn a doctorate in the field of geography. He became the principal of Crestway Senior Secondary School, in Retreat, in 1967; Crestway being the first ‘coloured’ school to offer Xhosa as a subject. In 1987, he joined the Faculty of Education at University of the Western Cape, where he became an associate professor and Head of Didactics until his retirement, in 1996. He was also one of the founders, together with Shaikh Faaiq Gamildien, of the South African National Zakah Fund (Sanzaf), which today is an iconic national institution. His interest in geography and history imbued him with a unique skill to understand and to inter-

pret our history, about which he was passionate. Together with Dr Achmat Davids and Professor Suleman Dangor, he penned the iconic Pages from Cape Muslim History, and conducted groundbreaking research on a host of historical topics. Shaikh Yusuf was a stalwart of Islamic education, being rector of the now defunct Islamic College of South Africa (Icosa), and moving on to International Peace College of South Africa (Ipsa). A measure of his integrity is revealed by a former colleague, Dr Auwais Rafudeen, who tells the story of salary negotiations in a financially testing time for the college. Aware of this, Shaikh Yusuf – worth infinitely more than what Ipsa could offer – said he would accept whatever remuneration it could afford.

After payday, he would then donate his salary back to the institution. As an author and translator, Shaikh Yusuf was prolific, penning a number of books and papers. I edited some of his writings, and he, very much my senior, would insist on coming to my home to discuss business. His humility was totally disarming. Shaikh Seraj Hendricks recalls being apprehensive about contradicting Shaikh Yusuf in his research. He says that instead of being churlish, as some academics would be, Shaikh Yusuf had made a special point of visiting him to thank him for the correction. Through all of this, Shaikh Yusuf remained a firm believer in the centrality of dhikr, of remembering our Creator. Without this, he said, the heart would have no direction, society would have no direction, Islam would consist of empty ritual and the centre would dissolve into chaos. He was totally unapologetic about his love for tasawwuf, and visiting Sufi scholars, such as Sayyid Muhammad Alawi al-Maliki and Shaikh Hisham Kabbani, would enjoy his company as well as his deep insights into our community’s history, which he also shared on the airwaves of Radio 786 and Voice of the Cape. After attending the Second International Islamic Unity Conference, hosted in Washington in 1998 by Shaikh Naazim Adil al-

Haqqani, a Naqshbandi master, he found his spiritual oasis. On a historic visit to South Africa in 2000, Shaikh Naazim inducted Shaikh Yusuf, together with Imam Hasan Walele, as khalifahs of the Naqshbandi Muhammadi order. It was as a Naqshbandi shaikh, that Shaikh Yusuf would write yet another illustrious chapter of his life. Never the stereotype of a quietist Sufi, he embarked upon an extensive outreach programme, particularly in the townships. This he initiated by taking his dhikr jamaah to the communities, as opposed to the other way round. Largely unheralded, his dawah outreach – based on a sustainable communal model of long-term commitment – has seen hundreds, if not thousands, of people in the townships embracing Islam. Towards the end of his life, Shaikh Yusuf said that it was through the Basmallah that Allah introduces us to His two most important names, Al-Rahman and Al-Rahim. Both these names embrace mercy, and in Shaikh’s senior years, he found these names were a major anchor for what he did as a Muslim. Always to the point, always compassionate, always humble and always God-fearing, Shaikh Yusuf da Costa’s passing is like that of an oak tree falling in the forest. We will all miss his presence greatly. May Allah, the Merciful, grant him peace in the Highest Place, ameen.

Muslim Views . December 2018

Beit-ul-Aman celebrates 40th anniversary AMINA WAGGIE

BEIT-UL-AMAN Home for the Aged, in Wynberg, hosted a ghatamal Quran on its premises to celebrate their 40th anniversary, on Sunday, November 11, 2018. The home has been in existence since 1978 and, since then, it is estimated that about 500 elderly have passed through its doors. Work, however, started in 1965, long before the official opening of the home, by a small group of people who had identified the growing need for an institution to house destitute elderly from the Muslim community. At the time, there were several old-age homes but none of them catered for the needs of Muslims. It took more than ten years of fundraising before the home opened to its first residents, who were then taken out of non-Muslim old-age homes, in 1978. Once the home was up and running, it was realised that there was another sector of vulnerable individuals, and a few years later, cottages were built next to the home for orphaned children. Beit-ul-Aman partnered with Beit-un-Noor until the latter moved to larger premises in Skaapkraal. The cottages are currently occupied by Darun Na’im Girls High School. ‘Today, we pay tribute to those individuals who had the foresight to establish these much needed institutions, and I want to acknowledge the people that led this

This gathering of the residents of Beit-ul-Aman, ulama, hufaadh, donors, volunteers and invited guests, brought tears to the eyes of all those present as the home for the aged was filled with the beautiful rendition of the Holy Quran and the remembrance of Allah SWT at its 40th anniversary. Photo TASHREEQ LASKER

organisation through 50-odd years. ‘The home has had eight chairpersons: Mr Taliep Sydney, Mr Amien Fayker, Mr Achmat Abrahams, Mr Naadir Agherdien, Mr Phaldie Jeppie, Mrs Camillah Haywood and the late Mr Noor Moerat,’ said Hajji Fareed Abrahams, the current chairperson of Beit-ul-Aman. Today, Beit-ul-Aman has the capacity to house 68 people with the main focus being on frail care. They also provide medical and general care for residents. The home has an annual budget

of about R4 million, which equates to about R7 000 per resident per month. The income from the pension and state subsidy covers about R4 000 per resident per month, which leaves a shortfall of about R3 000 per resident per month. Invited to the ghatamal Quran were ulama, amongst whom were Shaikh Ebrahim Gabriels and Shaikh Irfaan Abrahams, the president of the Muslim Judicial Council (MJC), who vowed to continue to support Beit-ul Aman in whatever means they are able to within their personal capacities.

The other guests included some of Beit-ul Aman’s longstanding donors and individuals who have been channelling their fitrah, fidya, zakaah and sadaqah to the home. They were thanked for their contributions towards the home and the chairperson made a beautiful duah for their good health, long life and blessings from the Almighty. Hajji Abrahams placed the donors’ contributions in context by explaining how their donations assist the home and its residents. ‘The actual cash that we spend on food works out to R3 per resident per day. If you consider they get a cup of coffee in the morning, breakfast, mid-morning tea, lunch, afternoon tea with a snack, supper and tea again before they go to bed, you will realise that it is impossible for this to cost a mere R3 per person per day. The rest is covered by your kind and generous contributions that we’ve seen in kind.’ Over the years, the building has deteriorated and required various upgrades. Recently, through some sterling efforts from some individuals, and general contributions, both the male and female wings were upgraded, and the rooms are now in the best condition that they have ever been. ‘We need to continuously look at ways to optimise our space and facilities that save costs, as such, we are busy with a few projects,’ said Abrahams.

Beit-ul-Aman needs storage space, and plans have been submitted to the council to erect storage space above the kitchen. There is also no dedicated rest area for staff members and so they are looking at utilising part of the courtyard of the male wing. A donation was given to the home to use borehole water and the supply is currently connected to the laundry. They are now looking at connecting the supply to the toilets and geysers, which will help during the periods of severe water restrictions. This is estimated to cost an additional R40 000. In order to reduce the home’s electricity bill, they are looking towards installing heat pumps, which will cost around R250 000. They are also currently in the final stages of purchasing some vacant land next to the home, which they hope to develop so that it could contribute to the financial sustainability of the home. The reason that these projects have been mentioned is in the hope that donors will come forward and offer to fund or donate towards one or more of these initiatives. ‘Turning to the administration of the home, I want to acknowledge the staff for the superb work that they are doing and caring for our residents. I’m also grateful for the volunteer members who assist in the fundraising of the home. We appeal, especially to our younger generation, to get involved with our home in any way you can,’ said Abrahams in closing.

Muslim Views . December 2018

Al Baraka responds to growth in customer base with opening of regional office THE rapid growth of awareness about the benefits of Islamic banking in the Western Cape region has seen Al Baraka Bank, a commercial and fully-fledged shariah banking institution, doubling its client base in the Mother City during the past four years. Exceptional growth in demand for its services has resulted in the recent launch of the bank’s Western Cape regional office, located in Athlone, a move which has almost doubled the outlet’s size and brought on-stream additional parking for the benefit of customers. Commenting on the upgrade, Al Baraka Bank’s chief operating officer (COO), Mr Mohammed Kaka, said: ‘Islamic banking is widely regarded as one of the fastest growing industries in the world. ‘Indications are that the growth of shariah-compliant banking is outstripping that of conventional banking, globally. ‘This is mirrored in the most encouraging growth in demand for Islamic banking services Al Baraka Bank is currently experiencing in South Africa.’ ‘It is evident that the Islamic banking industry has gained a rep-

utation for its stability and this, coupled with government amendments to financial legislation to better accommodate shariah-compliant banking and investment products and services in recent years, has led to growing South African public recognition of the attractiveness of Islamic banking amongst especially, but by no means exclusively, this country’s Muslim community,’ said Kaka. Legislative improvements are likely to see South Africa emerge as the Islamic finance hub for subSaharan Africa. The Durban-based bank’s response to the growing service demand growth trajectory was to increase and enhance its national footprint so as to better serve increasing numbers of customers countrywide and, especially, in the Western Cape region. The 615 square metre Athlone branch, established in 1995, has been expanded to cover 1 140 square metres, with an additional 80 square metres dedicated to adjacent parking. ‘The upgrade in Cape Town was an imperative, given that our full commercial offering here has seen our Western Cape client base almost double in the past four years.

‘This large, new facility now comprises both our corporate office – originally established in the city in 2009 to provide personal banking solutions to our growing medium to large corporate client base in Cape Town – and full retail services, inclusive of investments, transactional and international banking, finance and wealth management,’ Kaka added. Both the bank’s corporate and retail banking services are operational and immediately accessible by the bank’s clients. Kaka said that with the expanded facilities, strategic location, with easy access from neighbouring suburbs and the N2 freeway, the significantly upgraded facility was poised to provide its rapidly growing client base with ‘a personal and more rewarding banking experience’. The bank’s linked corporate office caters for business clients requiring asset finance, working capital and commercial properties. Al Baraka Bank enjoys a national operating footprint, comprising seven retail branches, located in central Durban and Overport, Fordsburg, Lenasia and Rosebank (Johannesburg), Laudium (Pretoria) and Athlone, three corporate offices in Cape

The upgraded Athlone branch of Albaraka Bank, which incorporates the bank’s recently established Western Cape regional office. This landmark building is strategically located with easy access from neighbouring suburbs and the N2 freeway. Photo QUANITA EDRIES

Town, Durban and Gauteng, and a professional office in Gauteng. The bank, established in 1989, is an acclaimed pioneer of shariahcompliant banking in South Africa and remains the country’s only fully-fledged Islamic financial institution. Kaka said: ‘We are greatly encouraged by the noteworthy business growth of the bank since its inception almost 30 years ago and especially most recently, with such growth and increasing levels of client appeal clearly reflecting the worldwide momentum Islamic banking and finance is generating.’

A subsidiary of the Bahrainbased Al Baraka Banking Group, acknowledged as one of the world’s leaders in Islamic banking, the South African operation is committed to growing its client base, according to Kaka. ‘Equally and from a product development perspective, our aim is to continue interrogating technological advances in the quest to make banking easier and totally efficient for customers across our growing business network,’ he added. Issued by Assegai & Javelin on behalf of Al Baraka Bank

Al Baraka Bank in SA first with launch of shariah-compliant bonds DURBAN-based Al Baraka Bank has become the first South African financial institution to issue a Tier 2 Capital Sukuk, a shariah-compliant investment and attractive alternative to conventional bonds, raising R200 million from the retail market, capacitating the bank to target a broader market. The bank’s issuance decision is in line with an escalating international trend, with the sukuk market globally demonstrating considerable growth in recent years. Sukuk issuances world-wide totalled a massive US$116, 7 billion in 2017, growing by around 32 per cent from the US$ 87,9 billion achieved in 2016, as reported in the 7th Edition of the International Islamic Financial Market Sukuk Report for April 2018. Indications are that the market will continue to grow in the years ahead. Commenting on Al Baraka’s sukuk issuance, financial director, Abdullah Ameed, said: ‘Most encouragingly, our sukuk initiative has been fully subscribed – raising R200 million – at the end of October, this year. ‘Initially, it was gradual to gain traction because this type of investment structure was new to the South African Islamic market, we are most gratified to have achieved the target by raising these funds from the retail market. The sukuk enables us to grow our advances book by both creating direct cash flow from its proceeds and also allowing us to leverage its capital effect as required by regulation.’ A total of 94 people and institutions have invested in this, South Africa’s inaugural Tier 2 Capital Sukuk by a bank. With the issuance restricted to this country, local investors comprised primarily individuals in the professional and business sectors, with a number of institutions also joining the investor base. ‘Because of the little-known nature of sukuk and its risks and rewards in South Africa, we adopted

a one-on-one, soft marketing approach to presenting and securing acceptance of the concept, which proved most successful. ‘Although fully-subscribed at this time, we now have numerous prospective investors showing great interest in the sukuk investment concept which, based on the risk involved, yields an encouragingly higher rate of return to holders. ‘This makes it a most attractive investment vehicle and, because of the popularity it has gained, we intend giving serious consideration to further capital issuances in the future, as a means of further stimulating the growth of the bank,’ Ameed said. He added that one of the benefits of sukuk is that, once established as a vehicle, it is tradable between a willing buyer and willing seller. ‘Sukuk are transferable and amalgamate the characteristics of debt and equity.’ ‘Al Baraka Bank chose to look beyond share capital – its traditional source of capital – considering alternatives and selecting sukuk, an uncharted territory for our bank. After careful consideration and following professional advice, we opted to prepare a shariah-compliant sukuk structure, approved by our Shariah Board. ‘We were very pleased to have received approval from the South African Reserve Bank for a sukuk issuance, on a Tier 2 Capital basis, for the raising of R200 million,’ said Ameed. Al Baraka Bank has created a special purpose vehicle, Al Baraka Sukuk Trust, to manage the flow of investments from sukuk holders to the bank. Advocate AB Mahomed SC, a founding director of the bank and current chairman of the Al Baraka Sukuk Trust, expressed his delight at this significant event. ‘Apart from the fact that Al Baraka Bank had been a trailblazer for the first fully shariah-

compliant bank in Southern Africa, the successful subscription of the R200 million sukuk is another historic milestone for Islamic finance in South Africa as well as a new challenge for the South African economy,’ said Mahomed. Sukuk is Arabic for investment certificates, issued for the purpose of raising money for utilisation within a corporation or government entity. In 2014, South African National Treasury successfully concluded a US$500 million sukuk issuance in international capital markets, in spite of the concept’s relative obscurity in South Africa as a viable investments vehicle. Islam’s prohibition of interest precludes Muslims and Islamic financial institutions, such as Islamic banks, shariah-compliant equity funds and Islamic insurance companies, from investing in interest-bearing bonds. The Accounting and Auditing Organisation for Islamic Financial Institutions (AAOIFI) defines sukuk as certificates of equal value

that ‘represent undivided shares in the ownership of tangible assets, usufruct and services’. As in the case of bonds, sukuk have a maturity date, and sukuk holders receive regular income streams. In contrast to bonds, however, these income streams and terminal values are not guaranteed because sukuk represents an undivided share in the ownership of the underlying asset. The generation of income streams and terminal values are, therefore, wholly dependent on the underlying asset’s performance. Ameed added: ‘We are most grateful to the investors who have supported us in becoming the first South African bank to venture into Tier 2 Sukuk, as an investment vehicle. We look forward now to growing the South African market for the mutual benefit of all our stakeholders, including prospective new customers.’ Islamic finance is making sizeable gains in the South African and African markets. According to a recent Moody’s Investors Service

Report, Islamic finance is set to grow steadily across Africa as financing needs increase and global investors become more comfortable with the legal structure of Islamic debt securities. The South African government has, in recent years, made amendments to financial legislation here to better accommodate shariahcompliant banking and investment products and services, leading to enhanced public recognition of the attractiveness of Islamic banking amongst South Africans. In a September 2018 statement, the renowned credit rating agency indicated that Africa’s large Muslim population will provide a solid foundation for the growth of Islamic banking assets. Moody’s believes the share of Islamic banking assets, as a percentage of total African banking assets, is likely to rise to more than ten per cent during the next five years, from its current level of under five per cent. Issued by Assegai & Javelin On Behalf Of Al Baraka Bank.

Partners in the Old Mutual Al Baraka Shariah Funds held a business function at Al Baraka Bank’s Western Cape regional office, in Athlone, Cape Town, recently to discuss with guests unfolding economic events and trends. The partners also used the event to unveil their new corporate identity and positioning statement: Invest with Faith. Keynote speakers included Johann Els, Old Mutual Group Economist, and the Fund Manager responsible for the Old Mutual Al Baraka Shariah Funds, Saliegh Salaam. Among those attending the function were (from left): Maahir Jakoet, Old Mutual investment analyst; Mohammed Kaka, Al Baraka Bank’s chief operating officer; Faried Boltman, public officer, Old Mutual; Saliegh Salaam, fund manager, Old Mutual; Nasir Seedat, assistant general manager, Al Baraka Bank; Adeeb Abrahams, sales manager at Al Baraka Bank’s Western Cape regional office; Luqman Issadeen, risk analyst at Al Baraka Bank; and Imraan Modack, Cape Town corporate manager, Al Baraka Bank. Photo QUANITA EDRIES

Muslim Views . December 2018

Setting the pace for Toy for Joy Toy for Joy is a campaign that collects toys for children aged from infant to 14-years-old MY name is Youssef Kanouni and I am a proud ambassador for Toy for Joy. Toy for Joy is a campaign that collects toys for children aged from infant to 14-years-old and provides resources to institutions that offer aftercare and educational facilities for under-privileged children. Also, much needed resources will be purchased to improve the children’s educational experience. I became involved with this great initiative because I have always been passionate about helping where I can. I am a runner and used my running to assist with the Palestine Relief Fund to help raise funds for a much-needed hospital Long-distance athlete, Youssef Kanouni, is a Western Province pacesetter. A pacesetter runs a certain time for the first part of a race and paces the leading runners to assist them in completing the race in a certain time. This time of the year, however, Kanouni sets the pace for another cause – the Toy for Joy campaign. Photo SUPPLIED

in Gaza, in 2016. Since then I have become very involved in the community and was nominated to become the chairman of the Woodstock Community Policing Forum, in November 2017, working with the community and the South African Police Service (Saps) in trying to bring down the rate of crime. I am also assisting the community in sorting out housing issues in Woodstock and Salt River. In addition, I assist runners in the community and coach them to achieve their personal goals. I am a co-presenter on the sports show with Naziem White on Radio 786 on a Saturday evening and, on a Sunday evening, I present the Winding Down show with Sister Sitara Khalfey-Bhatti. This is where it all started. Radio 786 has been running the Toy for Joy project for eight years now and I was approached by Rushni Allie to become one of the ambassadors for the Toy for Joy campaign.

I feel I want to make a difference in a child’s life no matter how small the contribution, and it will be great if we can all come together and assist where we can. Please come out and support and try to assist by donating toys or much needed educational tools. Bring joy and smiles to a child’s life by showing your support. For more information, please contact us on the cell number 078 610 0786; landline: 021 699 1786 or rushni@radio786.co.za. Your generous monetary donations will assist with the purchasing of much needed equipment, specific learning materials required for a Montessori-based education and other resources required. Kindly EFT or deposit any donation into the following account: Account name: Radio 786; bank: Standard Bank; branch: Kenilworth Centre; account number: 072890614; reference: Toy for Joy or T4J.

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Muslim Views . December 2018

Safia launches photo competition with Legacy FS THE South African Foundation for Islamic Art (Safia) launched its first photographic competition at the inaugural fundraising banquet that was held a few

weeks ago. According to the convener of the competition, Shabodien Roomanay, the idea for the competition stemmed from the fact

that many people now have smartphones and digital SLR cameras, and are shooting anything from family events and current events in and around their neighbourhoods

to beautiful landscapes as people increasingly journey into the countryside. ‘This is the first time that we will be having a competition

where amateur photographers will be rewarded for quality images that all admire,’ Roomanay said. According to him, people are increasingly posting photographs on social media and many of these go viral. This innovative Safia platform will now recognise photographs that are well composed, relevant, have great lighting and a creative feel and texture that deserves a prize. ‘We are really fortunate and happy that we have Showkat Mukaddam of Legacy FS as a partner to provide monthly prizes of R2000 for the entry judged to be the best, based on the theme for the month. In addition to the monthly prize, a R5000 prize for the Photograph of the Year will be awarded,’ said Roomanay. The judging criteria, monthly themes and registration forms where photographs are uploaded are all on the Safia website. The competition will start in January 2019 and end in December 2019. For further information go to www.safia.org.za.

Achmat Soni, world-renowned artist, was presented with a Lifetime Achievers Award at the inaugural South African Foundation for Islamic Art (Safia) banquet held on Friday, November 16, 2018. Seen here from left to right are Raaghib Najjaar; Achmat Soni; Shaikh Seraj Hendricks, a patron of Safia; Mrs Nazli Soni; Zaitoon Abed, a patron of Safia; Safia chairman, Hassan Asmal; Dr Amiena Bayat; and Dr Cassiem D’arcy, who presented the award to Achmat Soni. Photo ISGAAK EBRAHIM

Muslim Views . December 2018

Tips for solo, long-distance driving AS we head into the season where many people will be driving long distances to spend time with friends and family, a large portion of these people may be undertaking the trip alone or be the only driver in the car. In addition to the usual challenges faced during this time, solo drivers face a few more without the help of passengers or co-drivers. The managing director of MasterDrive, Eugene Herbert, says without other drivers to fall back on, avoiding fatigued driving becomes even more important. â&#x20AC;&#x2DC;The general rule is that for every two hours of driving, you should have 15 minutes of rest. If, however, you experience more fatigue than 15 minutes can combat, rather consider stopping for longer. â&#x20AC;&#x2DC;Eat something nutritious and stretch your legs before leaving again. Avoid caffeine or foods high in sugar or unhealthy fats as your energy levels will soon crash.â&#x20AC;&#x2122; These are the other tips to follow if you will be a solo driver this holiday period: l Ensure you get enough rest the night before and avoid leaving early if you did not get enough sleep.

l If you can, avoid leaving early, in general. Some road users travel at night in an attempt to avoid law enforcement, which creates another potential safety hazard for other drivers. l Know your limits. If you have an eight-hour trip ahead of you and you know that five hours is the most you can safely do in one day, rather book an overnight stay. l Keep healthy food in the car that will help maintain your energy levels. Examples include proteins, like eggs and healthy fats, like peanuts. l Pack plenty of water and make a point to stay hydrated. l Position the food and water so that it is easy to get to with minimal distraction. l Plan your stops so that you ensure you stop around the twohour mark. You do not want to skip a stop intending to stop at the next one only to find out that there is another hour between stops. l Ensure you keep your vehicle maintenance up-to-date and do a check on your car before leaving to avoid being stranded solo, next to the road. l Keep someone updated on your intended route and progress so that, should something go

For long-distance driving, plan your stops so that you ensure you stop around the two-hour mark for your break in order to Photo MOTORPRESS avoid fatigue.

wrong, they will soon know if you are not on schedule. This is one instance where it is advisable to keep your cellphone

handy in the car in case you run into trouble. If your plan is to be driving alone this December and January,

follow these tips to ensure you start the new year happy, healthy and safe. Courtesy: MotorPress

Muslim Views . December 2018

Too relaxed for a seatbelt? AS many motorists set off for various holiday destinations in December, road safety experts can hope, with all the awareness campaigns circulating, that all passengers in vehicles will buckle up. Can we, however, be sure that once motorists have safely reached their destinations, they will continue the practice? If you drive a kilometre or two to the beach, do you always wear your seatbelt? The managing director of MasterDrive, Eugene Herbert, asks whether, when people are in relaxation mode, with city traffic and long trips behind them, they sometimes forget or forgo their seatbelts. ‘The key to safe driving is to never let your guard down. ‘Whether you need to drive two kilometres down the road or 200 kilometres to your destination, your seatbelt is just as important either way. ‘To understand why a seatbelt is impor-

Some people tend not to buckle up when in relaxation mode, for example, when taking a kilometre or two drive to the beach. The key to safe driving is never to let your guard down, whether it’s two kilometres or 200 kilometres. Always buckle up. Photo MOTORPRESS

tant, we need to understand the role it plays in a crash.

‘When you collide with something, three impacts take place. The first impact is with

the object that you drive into. The second impact is your body colliding with other people or objects in the car. The last impact is your internal organs colliding with other organs in your body. ‘The job of the seatbelt is to prevent you from being flung from the car, being flung into others in the car and to spread the force of stopping suddenly across the sturdier parts of your body.’ Another important part of seatbelt safety this holiday season, is ensuring your child is safely buckled up. ‘Never allow your children to skip wearing their seatbelts so that they can lie flat across the seat or in the back of a bakkie. Keep an eagle eye on them to ensure that they do not put the top strap behind their bodies to be more comfortable. ‘If your child is too old for a car or booster seat, there are items you can buy to make a seatbelt more comfortable for them. There is not, however, anything that you can do to protect them should you be in a crash and they are not safely strapped in. ‘Find a way to stress the importance of a seatbelt to your children, especially to older children,’ says Herbert. Courtesy: MotorPress

Muslim Views . December 2018

Towing to your holiday destination needn’t turn into a nightmare THE year-end holiday exodus has started, which, for many, will mean getting the trailer out and loading it up. Brink Towing Systems, the Pietermaritzburg-based company that manufactures, imports and distributes BRiNK tow bars, has taken the opportunity to remind motorists that towing requires additional planning and preparation, and even more awareness and anticipation out on the road. ‘Choosing a quality tow bar and having it expertly fitted, along with the associated wiring harness, is a good starting point,’ says Mark Gutridge, managing director of BRiNK. ‘But long journeys with a trailer bring with them different challenges for the driver and, for some, it will be the only time of the year they tow.’ For the benefit of all motorists, Gutridge has provided some guidelines when it comes to the various systems and other things that need to be considered: l Tyres: after the towing hardware, tyres are the mainstay of towing safety so take a careful look at them well ahead of a trip. Aged tyres are brittle tyres and will have less grip and may even fail suddenly. Don’t forget the spare wheel and ensure that you have the appropriate tools to change it. l Shock absorbers: the shock absorbers for your trailer will

Choosing a quality tow bar and having it expertly fitted is the starting point to stress-free towing. Thereafter, planning and preparation for the long trip is most important because long journeys with a trailer pose different challenges for the driver. Photo MOTORPRESS

work harder the more you load it but a lightly laden trailer can be very nervous and even more so if the shocks aren’t doing their job. The tow vehicle’s shock absorbers are also critically important in ensuring stability. Get them tested on a proper shock absorber tester if you’re not sure. l Brakes: where applicable, make sure the trailer’s brakes are in working order. Once again,

don’t overlook the towing vehicle and the quality and age of its pads and brake fluid. The maximum gross mass allowable for a braked trailer is 3 500 kilograms. In the case of a caravan, this will be the weight of the ’van itself plus any contents or, in the case of a trailer, its weight plus whatever it is loaded with. An unbraked trailer may not exceed 750 kilogram gross mass.

l Tyre pressure: refer to the vehicle owners’ manual to see what the recommendation is. Both the trailer and the towing vehicle’s pressure are critical. l Trailer maintenance: wheel bearings, lights, wiring in general and mandatory reflective surfaces often get overlooked. Don’t wait until the day of your departure to discover something isn’t right. Also, is the licence up to date?

l Lights: test your lights beforehand. Wiring connections can deteriorate over time and antioxidant spray works wonders. Remember to adjust your headlights so as not to blind oncoming traffic. l Loading: when the caravan is hitched onto the towing vehicle it should be level or, better, slightly nose down. The vertical load, or weight ‘at the ball’, should also never be more than 100 kilograms (the maximum legal limit). If necessary, rearrange the contents of the trailer/ caravan to achieve this result. Maximum towing stability comes from having most of the weight slightly ahead of the axle, and use the vehicle’s loadbed/ luggage compartment to equalise the weight distribution as much as possible. Gutridge has a final piece of advice: ‘Holidays should be about good memories so slow down! ‘Changing direction and braking is going to require significantly more time and distance. ‘Give yourself room to manoeuvre and pay attention to following distance. ‘Use your indicators well ahead of time so that other motorists can see what you’re planning on doing. Take frequent breaks and use these stops to inspect what is going on behind your tow vehicle.’ Courtesy: MotorPress

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Muslim Views . December 2018

Learning in Reach tackles literacy in Lavender Hill AMINA WAGGIE

IN celebration of #GivingTuesday, which was on November 27, 2018, Learning in Reach, a registered non-profit organisation (NPO), hosted The Big Book Wrap, at La Sel, in Plumstead. This event took place just after the shopping frenzy of Black Friday and Cyber Monday, and hoped to reclaim the spirit of the season of giving. Learning in Reach has been leading the charge in making a significant difference and impact on the lives of the children, teachers and parents of Lavender Hill, Cape Town. Not too long ago, Leanne Reid, the project director of Learning in Reach, went to the pre-schools in the community and asked the children how many of them owned a reading book at home. To her surprise, only four hands were raised in a class of 40 children. The NPO then started The Big Book Wrap initiative. The Big Book Wrap was initiated last year, in 2017, by Reid together with Chery Abrahams, the project manager of Learning in Reach, who approached organisations and corporates to fund ‘Buy a book for a child in Lavender Hill’. They accumulated 3 298 new books which were then wrapped individually with a beautiful and inspirational message written for each child. The books were delivered to foundation phase children at four primary schools, and inter-

‘Many NGOs come into our area, they do something good and then they leave, and we never see them again. We, as Learning in Reach, try and approach what we do in Lavender Hill holistically. It’s not just about taking something in, it is about doing something consistently in order to have a long-standing impact on the children and community at large,’ said Abrahams. The focus of Learning in Reach is to see how they can get all schools, whether public or private, to provide equal, quality education. ‘The progress of Learning in Reach has been absolutely phenomenal. The one thing I really love about Learning in Reach is that you can actually see the impact it is having on the community, and it is making a huge difference. I’m a volunteer and I love this. I so enjoy these events and it really makes me happy,’ said Tracy Ward, a volunteer at Learning in Reach. Learning in Reach is always looking for energetic, fresh and creative minds to join their organisation as mentors or on a voluntary basis. Donations and sponsors are more than welcome to get involved not only financially but by giving of their time and energy as well. There are various ways in which you can get involved. Simply go online and register on their website www.learninginreach.orq.za or contact Leanne on 076 402 8503.

Donors added their own personal touch to the wrapping of their books and made the books special by writing beautiful messages for the children. Learning in Reach hopes to distribute 5 000 books in some of the Lavender Hill schools by the Photo TASHREEQ LASKER start of the new school year, in January 2019.

mediate and senior classes at two of the schools in Lavender Hill. ‘It was received with absolute joy and pleasure, which was most amazing to witness. ‘We received a lot of positive feedback from the children, teachers and the community at large,’ said Abrahams, who later added that they really wanted the children to build up their own little libraries at home, which is why they decided to make it an annual project.

People who wanted to participate in The Big Book Wrap, were asked to register online (see website listed below) at a cost of R100, and go to the event venue, enjoy a cup of tea and a cupcake, and wrap a book, whereupon they could write personalised messages for the children and give the ‘gift of reading’. Alternatively, corporates could, and still can, book their own book-wrap event and Learning in Reach will go to the corporate of-

Memorial service to highlight Saudi atrocities A GROUP of individuals, angered by the gruesome murder of Saudi journalist Jamal Khashoggi, has organised a memorial service that will also highlight other ongoing Saudi atrocities against its citizens. Journalist Khashoggi was murdered on October 2, 2018, when he visited the Saudi consulate in Istanbul, Turkey, to sort out paperwork that would have allowed him to get married to his Turkish fiancé, Hatice Cengiz. The memorial service, on Monday, December 17, will be held at Mowbray Town Hall, Main Road, Mowbray. A spokesperson for the group said the memorial service ‘will deal with all the details of this heinous crime and also seek to analyse and understand the geo-politics of the world, the fate and future of the Muslims and, in particular, the legitimacy and religious value of the Saudi monarchy’. In this regard, the ‘Saudi regime’s worldwide control over the Muslim clergy’ will come under the microscope. Speakers will highlight and examine the United States, Zionist Israel and Saudi alliance, which they consider to be integral to the ‘programme of the Empire’ to entrench its hegemony in the Muslim heartland. The programme, which starts at 10am, will also seek to facilitate a debate around press freedom, censorship and media bias. Given this country’s trade links with Saudi Arabia, much interest will focus on the discussion around ‘the politics of economic investments over the politics of human rights’. For more information and enquiries about the memorial service, please contact any of the following persons: Omar Sulayman 081 448 6796, Mustafa Jacobs 076 799 3532 or Bevel Bachman 082 465 6521.

fice and host the book-wrap there. The book-wrapping will continue until January 2019. Whether as an individual attending these book-wrapping events or as corporates booking and hosting book-wrap events at their offices, there is a way for anyone to get involved. All funds raised at The Big Book Wrap support Learning in Reach in their work to train teachers and parents, and to support quality early childhood education.

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Our community has lost a gem in the person of Imam Yaseen Harris OUR community has lost a true leader and imam with the passing of Imam Yaseen Harris. He was an old school imam of a generation that will truly be missed. Not only was he capable of performing every Islamic function for the community, he devoted his time and action to all and sundry. He epitomised the words ‘Born to Serve’, having served the Muslim community his entire adult life for the past 71 years. I met the imam the first time a few years ago and was astounded by the imam’s remarkable retentive memory. The imam could, in minute detail, describe events that occurred more than 50 years ago. Realising that the knowledge that the imam had about the history of the MJC would be lost for future generations once he is no more, I approached the then president of the MJC to fund a project of recording the history of his organisation by covering the cost of an audio recorder and services of a typist. Sadly, nothing came of it. The Muslim calendar and the MJC Halaal approval as we know it was initiated by the imam. When the new executive was elected, with Shaikh Irafaan Abrahams as president, I once again approached the MJC. I was informed by the president that he would personally manage this project about recording the history of his organisation with the assistance of Imam Yaseen. About a few months ago, I visited the imam to enquire about the progress of the project, he smiled

Letters to the Editor

and said that ‘there was no progress’. As the longest serving member of the MJC, his knowledge of its history was a living library. It’s a pity that this treasure trove has not been documented. I am extremely disappointed that the MJC, a key regional religious organisation, could not find it important to fund a project from its tickey pocket for the preservation of its own history. Times have changed. Imam Yaseen would always honour his word, an admirable Islamic characteristic that our current president at the MJC should take heed of and make a concerted effort to aspire to. Imam Yaseen will always be remembered for his uncompromising support of justice that enabled us, the Rhoda family from Strand, to restore the name of my beloved grandfather a few years ago. May the Almighty grant Imam Yaseen Jannatul firdous, Insha Allah. Adiel Ismail Mount View

Beijing’s targeting of Uighur Muslims is an attack on Islam NO matter how often officials of China deny or refute reports of state-sponsored targeting of Uighur Muslims, the evidence for it is overwhelming. The latest damning research emanates from Asia Society’s Centre on US-China Relations. Anthropologist Darren Byler claims that more than one million Han Chinese people have moved into the homes of Uighur Muslim families in East Turkestan (Xin-

Taraweeg Survey 2019 needs you! THE Muslim communities of the Western Cape were the big winners this past Ramadaan when the popular Taraweeg Survey returned to adorn their holy month. For Taraweeg Survey 2019, Boorhaanol Islam Movement (BIM) is calling on members of the community to assist in ensuring that the data in the survey is as accurate as possible. This year, the Taraweeg Survey appeared as a supplement in the Ramadaan edition of Muslim Views, and supplied Muslims with essential data relating to the nearly 200 mosques in the Western Cape. This mutually beneficial partnership allowed the Taraweeg Survey to be published for the first time again, since 2011. Fortuitously, it was the 30th anniversary of the Taraweeg Survey as it was first published in 1988, detailing

jiang) province to report on whether they display Islamic or unpatriotic beliefs. Uninvited ‘guests’, these informers have been tasked by the Chinese government to observe and report signs that their hosts’ attachment to Islam might be ‘extreme’. Though China will argue that these persons who have invaded the privacy of Uighur Muslims are ‘relatives’ not state spies, the facts disprove their denial. According to Byler, if a Uighur host just greeted a neighbour with the words ‘Assalaamu Alaikum’, it would need to be recorded in a notebook. The absurdity doesn’t end there. The informers have to spy on whether the hosts have copies of the Quran; whether they pray on Fridays; what type of clothing is worn and whether any males are growing beards. Details of the latest allegations are reported by Chiara Giordano, in The Independent, who writes that the Communist Party’s official newspaper, the People’s Daily, appears to confirm them. The paper reported that more than 1,1 million people paired up with 1,69 million ethnic minority citizens in China by the end of September this year. Surely then, China will be hard pressed to distance itself from the People’s Daily, except to rely on its manufactured false propaganda designed to mislead allies that it has to do so in order to confront ‘Islamic militancy’. As is the case since 9/11, most repressive regimes have leaned heavily on America’s illegitimate ‘War on Terror’, to justify brutal attacks on the civil liberties of their populations. China is no exception. By targeting the entire population of Muslim Uighurs under the pretext of fighting terrorism, it hopes that friendly governments, including South Africa, will look the other way. Thus far, it appears that China’s financial largesse coupled with Is-

Muslim Views . December 2018

raeli-style ‘hasbara’ (propaganda) campaigns, is succeeding in neutralising its allies. Nevertheless, reports by independent human rights activists and organisations keep emerging regarding a million plus Uighur Muslim adults forcibly sent to internment camps. Children are reportedly being placed in state-run orphanages across Xinjiang. The internment camps are particularly notorious. Those who have spent time in them have claimed that they were forced to undergo an intensive indoctrination programme, urged to renounce Islam and, instead, heap praise on the Chinese Communist Party. Beijing’s crackdown on the Uighurs is unprecedented, both in scale and intensity. Forced indoctrination to subvert Islamic teachings and replace Muslim beliefs is a malicious assault on freedom of religion. As pressure from human rights groups mounts against China’s repressive policies, the question South Africa must give serious consideration to is whether Beijing’s conduct is in conflict with its obligations under international humanitarian law. By all accounts, it is at direct odds with international conventions and the UN charter on human rights. Targeting Islam by outlawing adherents from practising its teachings while at the same time fuelling Islamophobia to gain sympathy from western governments is as futile as the unconvincing public relations game unleashed by China to bluff the world. East Turkestan (Xinjiang) is fast turning into another Kashmir or Palestine where China has for a long period applied various methods to subjugate the 12 millionstrong population of Uighur and other Muslim ethnic groups. Iqbal Jassat Executive member: Media Review Network, Johannesburg

the essential data of 76 of the mosques in the Cape. Apart from the details of each mosque, it stipulated the names and contact details of the resident imams, their assistants as well as the names of all the hufaadh who recited during Taraweeg prayers at each mosque. There are important reasons for the continued flourishing of the Taraweeg Survey. From a community perspective, it accurately details the human and mosque resources of the local community, thus affording our leadership and organisations a clear idea of the community’s strengths and weaknesses. From an individual perspective, it strengthens the cultural tradition of Cape Muslims visiting different mosques for Taraweeh during the holy month of Ramadaan. Finally, the Taraweeg Survey serves as an indispensable all-year guide to Muslims who always need the contact details of our mosques, ulama and hufaadh for various religious functions and events. This year’s edition was warmly welcomed by the Muslim community, even though the last-minute agreement between Boorhaanol and Muslim Views meant that the

‘Wat gaan soek ons in Makkah’

[What are we doing going to Makkah?] THE Saudi government is the caretaker of the Kaabah – Hajj. And we, the hajjis, walk around the Kaabah reciting ‘Allahu Akbar’. Those caretakers are accused of murder and killing a poor neighbour’s citizens whose children are dying of hunger, and they wrong a country whose religion is based on charity. It broke my heart to see a small child with its rib cage exposed. But they are continuing to bomb them, when, only yesterday, these victims were good enough to work as labourers for the Saudi. (I remember a Yemeni pushing my granny in a wheelchair up Saee Street.) As the world sits and looks on, what can we as South Africans do? Our money pays for the guns that are bought from America, and the guns are then used to kill Yemenis. The Palestinians are also not receiving any help from Saudi. Let us, those of us who intend to go on Hajj, put our money in the ‘tin’ in the foyer of our mosques as sadaqah to help Yemen, Palestine and the Rohingya in Myanmar. What about my Hajj you may ask? A prostitute was walking home and saw a dog with his tongue hanging out from thirst. He was standing near a well but could not reach for a drink. She walked over and, tying her shoe to a ribbon from her dress, she dropped the shoe into the well and filled with water. She gave the water to the grateful dog. For giving a dog a drink of water, Allah rewarded her by forgiving her sins. What then would Allah give to a person who gives his Hajj money to feed a hungry child? Ebrahim Petersen Sybrand Park

details of some of the nearly 200 mosques could not be included at the time of going to press. Looking ahead, joint planning between Muslim Views and Boorhaanol is taking place to make improvements for a better Taraweeg Survey in 2019. Input from the Muslim community would be highly appreciated, relating to any aspect of the Taraweeg Survey, both the print and the electronic versions. We encourage our readers to forward suggestions as to what information about the mosques should be included as plans will soon be put in place to prepare next year’s survey. An appeal is thus made for volunteers of all ages, male or female, to assist the Taraweeg Survey team in the accurate sourcing of information around our mosques and its personnel. If you feel you want to be part of this essential service in the spiritual development of your community, please contact Yusrah at the Boorhaanol office, telephone 021 424 1864, SMS/ WhatsApp on 084 222 1308 or email boorhaanol@gmail.com.

Muslim Views . December 2018

Masjidul Nimrah: only a part on Arafah

SALIM PARKER MASJIDUL Nimrah is open only on the day of Hajj every year, the ninth day of Dhil-Hijjah. It is a mosque that spans two areas of great significance to Muslims but staying in one part of the mosque on the day of Arafah can invalidate that person’s Hajj. Only one khutbah is given there a year, and that is the khutbah of Hajj on the day of Wuqoof. Adding to its uniqueness is the fact that the Dhuhr and Asr prayers on that day are shortened from the usual four rakaah each to two each. The two waqts are also combined in the time of Dhuhr, with one adhaan and two iqamahs, one for each of the respective waqts. These procedures are followed as it was what our beloved Prophet (SAW) did when he performed his one and only Hajj. What better example can we use when we settle our debt to our Creator and perform our Hajj as called upon by Nabi Ibrahim (AS) to do, thousands of years ago? Shaikh Muhammad ibn Uthaymeen said: ‘It was narrated that on the day of Arafah, the Prophet (SAW) stayed in Nimrah (which is a place near Arafah) until the sun had passed its zenith (which is the beginning of the time for Dhuhr) then he rode; then he stopped at the bottom of Wadi Urana (which is a wadi or valley between Nimrah and Arafah), where he prayed Dhuhr and Asr, shortening them to two rakaah each and joining them together at the time of Dhuhr, with one adhaan and two iqamahs. ‘Then he rode on until he came to the place of standing and stood there. He said, ‘I am standing here but all of Arafah is the place of standing.’ Then he remained

Masjidul Nimrah has been expanded on numerous occasions. The mosque can now accommodate about 350 000 people, has six minarets, three domes and ten main entrances that include 64 doors. It also has a broadcast room from where the khutbah and prayers on the day of Arafah are beamed to the world. Photo SALIM PARKER

standing, facing the qiblah, raising his hands, remembering Allah and calling upon Him, until the sun had set completely then he went on to Muzdalifah.’ Some jurists consider Nimrah and Uranah to be the same place while others consider them to be distinct areas very close to each other. Some are of the opinion that the original site was outside Arafah. Shaikh Al-Islam Ibn Taymiyyah said in Majmoo Al-Fataawa: ‘A tent was erected for him [Prophet (SAW)] at Nimrah and that is where his rightly-guided caliphs would camp after his time. ‘There are markets, rest areas, places to eat and so forth. When the sun passed its zenith, he and those with him mounted and rode to the prayer area at the base of Uranah, where the masjid was built, and that is neither a part of the Haram nor part of Arafah.’ The khutbah was delivered here while Nabi Muhammad (SAW) was seated on his camel. The combined prayers were also led from here. It is estimated that one hundred thousand pilgrims accompanied the Prophet (SAW). In the second century of Islam, Masjid Nimrah was built at this spot. It was called Masjid Ibrahim. As Wadi Uranah, where the sermon was delivered, is outside the boundaries of Arafah, that section of the masjid is also outside the boundaries. When the mosque was extended afterwards, it then became divided into two sections. The front section, which was the location of the original Masjid Ibrahim, was outside Arafah with the back section being within the boundaries.

There are signs all around the boundary of Arafah, alerting the hujaaj to the boundary to ensure that they are on Arafah from the time of Wuqoof to Maghrib. Since only a part of Masjidul Nimrah is on Arafah, there are also signs in the masjid to ensure that the hujaaj in the mosque are in the right part of the mosque during that sacred period. Photo SALIM PARKER

The yellow sign on the left of the photograph, opposite Masjidul Nimrah (on the right), bears the words, ‘Arafat ends here.’ However, the masjid extends beyond the boundary of Arafah, which means that pilgrims who stay on that side of the masjid from the time of Wuqoof till Maghrib will invalidate their Hajj. Photo SALIM PARKER

After renovations, signboards were erected inside the mosque to inform people about this matter. Hence, after performing their Dhuhr and Asr prayers in congregation, they could either move to the back of the masjid or outside to spend the rest of their time on Arafah. Should a person spend all his time from midday to sunset in the front section of the masjid, he would not have been on Arafah and his Hajj will therefore be invalid as the presence on Arafah is an absolutely essential rite of Hajj.

The mosque has been expanded on numerous occasions. The biggest expansion was made during the Saudi era and cost around 100 million US dollars. The mosque has a capacity of around 350 000 people, has six minarets, three domes and ten main entrances that include 64 doors. It also has a broadcast room from where the khutbah and prayers on the day of Arafah are beamed to the world, via satellites. Less than a quarter of the pil-

grims are able to get into the mosque for the prayers. It is not considered an essential part of Hajj to get into the mosque nor to ascend Jabal Rahmah. It is worth remembering that the Farewell Khutbah of our beloved Prophet (SAW) was delivered at Masjid Nimrah and that soon thereafter, the following revelation was sent down by our Creator: ‘Today I have perfected your religion for you and completed My favour upon you, and I have chosen Islam as your religion.’ (Quran 5:3)

Masjidul Nimrah is only open on the day of Arafah and is large enough to accommodate 350 000 people, however, since only a part of it is on Arafah, the hujaaj who are in the mosque have to ensure that they spend at least a part of the period from Wuqoof to Maghrib in that part of the mosque to fulfil that important part of the Hajj i.e. spending some time on Arafah. Photo SALIM PARKER

Muslim Views . December 2018

Maintenance on divorce In part 10 of our series, ADVOCATE FATIMAH ESSOP discusses the wife’s right to maintenance after divorce.

IN the previous few articles, I elaborated upon the different forms of divorce in Islamic law. This month, I wish to focus on the issue of maintenance after divorce from both an Islamic law and a South African law perspective. I will only discuss the wife’s right to maintenance upon divorce in this edition. Upon divorce and if the marriage has been consummated, Islamic scholars agree that a wife is entitled to claim her deferred mahr (dower). This is the part of the mahr that the parties agreed would not be paid immediately upon concluding the marriage contract. Although not common in South Africa, deferred mahr is automatically granted to divorced women in all Muslim countries’ family courts. With respect to a woman who has been married by Muslim rites only, whatever property she

owns, earns or receives as a gift before or during her marriage remains her sole property on divorce. She has no claim to a share in her husband’s property unless they have agreed otherwise in their Muslim marriage contract. As far as her maintenance on divorce is concerned, unless she has stipulated otherwise in her Muslim marriage contract, the generally accepted position is that she will only be entitled to maintenance during her iddah period, a maximum of three menstrual cycles, which is usually three months. This ruling can create great difficulties for a woman who has no job or professional qualifications because she has been the homemaker or primary caregiver to the children borne of the marriage for most of her married life. I have encountered cases where the husband has insisted that his wife give up her job or studies to look after their young children, only to talaq his wife a few years down the line, leaving her with a few young children, no home and refusing to pay her any rehabilitative maintenance so that she can upskill herself to re-enter the job market. These men should bear in mind that Allah says in the Quran: ‘And for divorced women, maintenance

(should be provided) according to usage; (this is) a duty on the righteous.’ (2:241) The above verse is used by most scholars as a dhalil (proof) for the paying of mut’ah (a consolatory gift) to a woman upon talaq by her husband. The Shaafiis rule that mut’ah is mandatory for divorced women, with a few exceptions. The Hanafis state that it is mandatory in some cases and just recommended in others, whereas the Malikis ruled that it is recommendable in all cases, except when the divorce occurs before consummation. Imam al-Qurtubi, a Maliki scholar and Quran interpreter parted from the latter Maliki position and ruled that it is mandatory on all men to pay mut’ah to their divorced women. Unfortunately, the majority of imams and Muslim judicial bodies do not insist that husbands pay mut’ah to their divorced wives. SA courts have recognised the wife’s right to claim this consolatory gift (mut’ah) from her husband upon divorce. In the Cape High Court case of Ryland v Edros [1996] 4 All SA 557 (C), the court upheld the Muslim wife’s claim for a consolatory gift on divorce by a husband. The court held that a Muslim marriage was

a contract and that this was one of the recognised consequences of a Muslim marriage contract. Many Muslim women and, in fact, many lawyers are not aware that, as a result of the aforementioned case, Muslim women who have been divorced by their husbands through the process of talaq can actually institute a claim in South African courts for the payment of mut’ah. If the claim is less than R15 000 then the wife can institute her claim for mut’ah in the small claims court, otherwise she can institute her claim in the magistrate’s court or high court, depending on how much she intends claiming. This applies specifically in the Western Cape where the Rylands v Edros judgment is enforceable. The above case also held that a Muslim wife, upon divorce, can put in a claim for arrears maintenance for the three years preceding her divorce. In Islamic law, if a husband has not maintained his wife and family during the period of their marriage and she has maintained herself and her family then, upon divorce, she will have a claim for arrears maintenance. In Islamic law, such a claim does not prescribe and the wife is entitled to claim back the arrears maintenance for the entire period that her husband defaulted in his nafaqah responsibilities. However, in South African law, she can only claim for three years arrears maintenance as South

Africa has prescription laws, which limit the time within which one can claim a debt. To prove her claim, she will have to show that she has paid the rent/ bond instalments, grocery bills, electricity/ water and clothing for herself and children for the three years prior to the divorce. She would then have a claim against her husband for the total arrears amount outstanding in a South African magistrate’s or high court, depending on the amount she intends claiming. In addition to claiming arrears maintenance, our courts have also recognised the rights of a divorced wife, who had been married by Muslim rites only, to claim maintenance from her husband upon divorce as well as her right to claim from his pension (in an unreported Western Cape High Court case of Rose v Rose). This would be a right to maintenance beyond the iddah period. Once again, this judgement is only binding in the Western Cape. In conclusion it is vital that women, who are married by Muslim rites only and who are going through a divorce, familiarise themselves with their rights both in Islamic law and South African law. Sadly, our Muslim judicial bodies cannot enforce her Islamic law rights but she does have remedies within South African law. In the next edition, I will discuss the child’s right to maintenance upon divorce. Advocate Fatimah Essop has a degree in Islamic Law and Arabic from International Peace College South Africa (Ipsa) and is currently a PhD candidate in Law at UCT.

Muslim Views . December 2018

We are all equal on Arafah

We mere mortals were to make way for some royalty merrily clicking selfies on their cell phones, writes DR SALIM PARKER. ‘I WORSHIP the same Creator as them. I pray in the same direction as them and, in fact, I often stand shoulder to shoulder with them, ensuring that none of Satan’s sinister subjects can slavishly slip in between us. ‘We all take our lead from our same Beloved Muhammad (SAW) and all read from the same Quran. The Kaabah belongs to me as much as every other Muslim. Yet, here we are, standing in front of the House of Allah, and we are being made to feel like the filth of the earth, to be treated with utter disdain, disrespect and disgust,’ he complained to me. I could not respond, as the two of us, together with thousands of others, were hounded away from where we stood quite close to the Kaabah. We mere mortals were to make way for some royalty merrily clicking selfies on their cell phones perched on elongated selfie sticks. These mobile phones were afforded more protection by the battalion of soldiers surrounding, guarding and leading the royal pack than the hapless geriatrics who were being shoved out of the way. ‘Are we children of a lesser sect of Islam?’ he more stated than asked. The two of us had finished our tawaaf and were trying to pray as close to the Kaabah as we could when the commotion took place. We completed our prayers elsewhere and started walking towards our hotel. ‘You know Doc, this is a recurrent pattern. In Madinah, when I stood in front of the qabr of our beloved Prophet (SAW) and conveying the salaams of those who requested it of me, the guards rudely shouted at me to move along. I can understand if its full and if I were obstructing the flow of pilgrims but it was relatively

quiet! ‘However, when a group of scholars did the same as me, not a word of objection was raised. In fact, they crowded the area and caused significant problems as pilgrims could not get past them. What was done? Nothing! It is my Prophet (SAW) as much as theirs!’ he complained. I thought back to when our hujaaj arrived in Arabia. South Africans are of the first to arrive for Hajj and are received with much fanfare with gifts, flowers and Qurans liberally dished out. This is all under the ever-present press and television cameras showcasing the hosts’ generosity to the rest of the world. The print, television and social media were ablaze with how the guests of Allah were honoured in the land where an orphan and, at times, social outcast had, against all odds, risen to demonstrate to the world the power of truth, love, humility and generosity. The guests of Allah are the special few who respond to the call rendered thousands of years ago by Nabi Ibrahim (AS) summonsing us all to fulfil the fifth pillar of Islam. We see Madinah as part of us. We visit Masjidul Qiblatain, where Allah ordered our beloved Prophet (SAW), in mid-salaah, to change the Qibla from Jerusalem to Makkah and we have followed suit because we are part of that same ummah. We all visit Uhud and feel the defeat inflicted upon all of us for being disobedient to the instructions of Nabi Muhammad (SAW). Whenever we are in the City of Light and Peace, we feel one with our deen. And so does the Muslim travelling from Indonesia, Pakistan, Canada, Nigeria and England. In Makkah, the feeling is the same so why are we being treated

When we are on Hajj, we are the guests of Allah but when the guests of the rulers visit, we are treated like lesser beings who have to give way while the ‘royal guests’ are given special treatment around the Kaabah. Photo SALIM PARKER

so differently, as if there is one set of rules and standards for one sector of Muslims and something else for the rest of us who would soon be on Arafah where the Prophet (SAW), in his final khutbah, proclaimed equality between all Muslims? We would soon be standing on that vast plain where Allah, through the Prophet (SAW), revealed that: ‘This day, I have perfected your religion for you, completed My favour upon you.’ The indifferent treatment metered out in no small measure to many of the overseas hujaaj bothered my friend. ‘Sometimes, it’s an us versus them situation,’ he once remarked as we watched some pilgrims trying to get a close look at the Maqaam Ibrahim. The security personnel tried their utmost to not let anyone get close to it while the religious police shouted that it is an innovation for pilgrims to touch the structure on which Nabi Ibrahim (AS) stood at one stage while he and Nabi Ismail (AS) were building the Kaabah. Who can blame those fascinated by the history of our religion to want a glimpse of what was truly a stepping stone in our deen? Millions come from many thousands of miles away on probably their only ever sojourn to the holy

lands. They want to touch, feel, participate, live and re-live as much of what they were taught. Those moments during Hajj will not only be for their own cherished memories. It will be relayed to the many eagerly waiting at home, to feed the hunger and the desire to embark on the ultimate journey in the life of any Muslim. The current ambassadors will pass on the relay baton for the following generations. ‘You know Doc, I cannot wait for the days of Hajj to come,’ he lamented. ‘Yes, I am having an absolutely fulfilling journey despite my, at times, negative experiences. No one can take away the experience of following in Hajar’s footsteps when I ran between Safa and Marwah. I followed the example of a black female who was previously a slave! That is as great a leveller as I can ever imagine,’ he added. ‘No,’ I replied. ‘The greatest leveller is yet to come. When the time of Wuqoof on Arafah arrives, it will only be the start of the rest of our lives. How we view it and what we take away from it is going to be entirely dependent on our state of minds,’ I added. ‘Let me start by making duah that those who discriminate against others be shown that we are all equal,’ he replied.

We arrived on Arafah where there was no perceivable difference between all of us in ihraam. ‘I am truly at home now,’ he said. ‘I feel now that I am part of these vast plains, that every grain of sand knows that I am here, just as everyone else is equally acknowledged, no matter from which corner of the globe they commenced their journey.’ The officials seemed more kind, more cooperative and more helpful than ever before. It seemed that the heat had melted away any antagonism on the part of the officials, and the spirit of Hajj had warmed the pilgrims to be more engaging. Just before Maghrib, before we were to flow away from Arafah towards Musdalifah, he came to see me for some medical condition. Dishevelled, covered by dust that a slight breeze had dispensed onto his ihraam, he still smiled. ‘We all belong here,’ he said. ‘Not only are we all equal, we are as close to our Creator now as will ever be possible. These plains belong equally to all of us. Yes, it is in Saudi Arabia but this place, at this time, belongs to all Muslims. Labaik!’ For more Hajj Stories visit www.hajjdoctor.co.za. You may contact Dr Parker via e-mail: salimparker@yahoo.com

Muslim Views . December 2018

Awqaf SA signs historic MOU in Nigeria

Dr Eze Abdul Fatah addressing the 2nd International Waqf Conference, in Kano, Nigeria. Photo SUPPLIED

Awqaf SA CEO, Zeinoul Abedien Cajee, and Awqaf ON during the signing of the memorandum of understanding (MOU), in Photo SUPPLIED Nigeria.

THE National Awqaf Foundation of South Africa (Awqaf SA) signed a historic memorandum of understanding with its counterpart, the Awqaf Organisation of Nigeria (Awqaf ON).

The parties were represented by Awqaf SA CEO, Zeinoul Abedien Cajee and the Awqaf ON chairman, Dr Miswari Bello. Both parties committed to collaboration and cooperation in various fields of developing the waqf sector, par-

ticularly in Nigeria. Cajee remarked that Nigeria has produced many academic papers on waqf and has a rich resource of competent people. Awqaf ON has a great committed and passionate team, and augurs

well for the future of the Prophetic institution of waqf, not only in Nigeria but throughout West Africa, Insha Allah. Much support will be needed and Awqaf SA is ready to provide its experience to the ummah in other parts of the world. The MOU was signed in the presence of various mutawallees and stakeholders and was witnessed by a leading traditional ruler, HRH Dr Eze Abdul Fatah Chimaize, who is also a member of the forum of Kings of Africa. The MOU was signed on the sidelines of the 2nd International

Waqf Conference, held in the ancient Islamic city of Kano. Several keynote addresses were delivered by heads of departments and the vice chancellor of Bayero University Kano (BUK) as well as the director of the Centre for Islamic Civilization and Interfaith Dialogue (BUK). Keynote speeches were also presented by HRH Dr Eze Abdul Fatah and Zeinoul Abedien Cajee. The conference was co-sponsored by the Bayero University and was cohosted by the Saâ&#x20AC;&#x2122;adatu Rima College of Education. Issued by Awqaf SA

Muslim Views . December 2018

Health File

Medicine cabinet essentials Most people have a container of some sort at home where they keep medical supplies but in what state is it? Does your medicine cabinet consist of half-used or expired prescription medicines, bottles of murky liquid with indecipherable labels, a few loose plasters and a tired paracetamol box? Itâ&#x20AC;&#x2122;s time to take stock; everyone should spring clean their medicine cabinets once in a while and check that they have the essential items at hand. AHMED BAYAT, a pharmacist and Head of Professional Services at the Independent Community Pharmacy Association (ICPA) advises on what to remove and what you always need.

FIRST, check the expiry dates, and if a medicine has passed its use-by date, donâ&#x20AC;&#x2122;t use it or throw it away. Take it to your pharmacy, where it can be disposed of responsibly and safely. Be wary of keeping leftover prescription medicines and donâ&#x20AC;&#x2122;t share them with friends or members of the family. Itâ&#x20AC;&#x2122;s tempting to self-diagnose and self-medicate but you

run the risk of taking the wrong medication for your ailment or suffering severe side effects because the medication is contra-indicated for you. Always follow the directions on medicine labels or in patient information leaflets, and never exceed the stated dose. Most importantly, always keep medicines out of the reach of children and pets â&#x20AC;&#x201C; a high, lockable cupboard in a cool, dry place is ideal. Donâ&#x20AC;&#x2122;t use human medicine for your pets or animal medicines for yourself. We have very different needs! The core medicine box You want to be able to treat common ailments. These may include minor cuts, burns, muscle strains, eye or ear discomfort, headaches, fevers, coughs, indigestion, diarrhoea, nausea, itching, allergies, colds and flu. However, even over-the-counter medicines have side effects, can interact with other medicines and are contra-indicated in certain conditions. Always ask your pharmacist before stocking your medicine box. Pain, headaches, fever Painkillers, such as aspirin, paracetamol and ibuprofen are highly effective at relieving most minor aches and pains, such as headaches and menstrual pain. However, aspirin should not be

given to children under 16 and, amongst others, should be avoided in people with stomach ulcers and those on blood thinners. These medicines also help with some minor ailments, such as the common cold, by reducing aches, sore throats and fevers. Ibuprofen is an anti-inflammatory which can reduce the inflammation associated with sprains and minor muscle injuries. Painkillers that contain codeine are potentially addictive, have several side effects and should only be used on the advice of your pharmacist or doctor. Painkillers should never be used continuously for longer than a few days without consulting a healthcare practitioner. Congestion, colds, flu Colds and flu are caused by viruses, which mostly require bed rest and symptomatic treatment to relieve fever, discomfort, congestion and sometimes a cough. Antibiotics are ineffective in the treatment of colds and flu, and should not be used. For blocked, congested noses, there are oral and nasal spray decongestants. You can keep cough syrup in stock but understand that they vary â&#x20AC;&#x201C; a dry, hacking cough may require a cough suppressant, a tight chest a bronchodilator, and a wet, productive cough may need a mucolytic or expectorant.

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Allergies and allergic reactions Antihistamines are useful for dealing with allergies and insect bites. Theyâ&#x20AC;&#x2122;re also helpful if you suffer from hay fever. A mild hydrocortisone cream can help with itchy rashes and soothe insect stings and bites. Antihistamine tablets help alleviate hay fever symptoms and allergic reactions to bites and stings. Some antihistamines may cause drowsiness. Ask your pharmacist about this. Indigestion If you have stomach ache, heartburn or trapped wind, a simple antacid will reduce stomach acidity and bring relief. Antacids come as chewable tablets, tablets that dissolve in water and in liquid form. Upset stomach Diarrhoea can be caused by a wide range of things, such as food poisoning or a virus. It is important to understand the underlying cause rather than just treating the symptoms but rehydration medication is essential. Donâ&#x20AC;&#x2122;t give anti-diarrhoeals to children under 12 without seeking medical advice because they may have undesirable side effects. Speak to your GP or pharmacist for advice about a child with these symptoms.

Cuts and burns Plasters, bandages and gauze pads are a must. A box of adhesive strips in assorted sizes and a box of gauze pads will be adequate to dress most cuts, scrapes and burns. Medical tape also holds gauze in place, and butterfly bandages work well by pulling the edges of a cut together so that it can heal with minimal scarring. You may also want sterile dressings, saline solution to clean wounds, as well as an antiseptic ointment that can protect and moisten a wound or a minor burn. The ICPA recommends stocking your first aid box with a thermometer, tweezers, sharp scissors and an eye bath. Donâ&#x20AC;&#x2122;t forget that your community pharmacist can help advise you on stocking your medicine cabinet according to your particular needs. Donâ&#x20AC;&#x2122;t take chances with your health. Ask your pharmacist. ICPA (Independent Community Pharmacy Association) is an organisation that provides independent community pharmacies with a collective strength and a coherent voice that is heard by government, medical schemes, pharmaceutical suppliers and, importantly, the consumer.

Muslim Views . December 2018

New hope for leukaemia patients DR SHAHROCH NAHRWAR

MORE than one hundred thousand South Africans are diagnosed with cancer every year, and 14 million people globally. Globally, cancer kills more people than tuberculosis, AIDS and malaria combined. For South African women, the life-time risk of cancer is 1:9 and for men 1:8 of which 90 per cent are caused by the environment or the person’s lifestyle. In South African women, the top five cancers are breast, cervical, unknown origin, colon and Kaposi sarcoma. In men, the top five cancers are prostate, unknown origin, Kaposi sarcoma, lung and colon. Kaposi sarcoma is almost only seen in advanced AIDS patients. In South African women, cervix cancer is the deadliest, followed in order by breast, lung, oesophagus then colon. Cervix cancer is by far the most preventable cancer through safe sex, regular Pap smears and human papilloma virus (HPV) vaccinations in girls. In men, this order would be cancer of the lung, oesophagus, prostate, liver and stomach. Although blood, bone marrow and lymph gland related cancers are relatively uncommon, and feature last in the top ten of all cancer deaths in South Africa (worldwide three to five per cent), they are potentially curable with chemo- and radiotherapy, despite being frequently widespread at the time of

Blood, bone marrow and lymph gland related cancers are also frequently treated with high dose chemo- and radiotherapy, followed by blood (bone marrow) stem cell transplants, especially for high risk or relapsed disease...

Dr Shahroch Nahrwar. Photo SUPPLIED

diagnosis. Blood/ bone marrow and lymph gland cancers are ideally treated by haematologists (blood specialists) while other (solid tumour) cancers are treated by oncologists (cancer specialists). The survival rates of blood/ bone marrow and lymph gland cancer have more than doubled over the past 30 years, in stark contrast with dismal survivals of oesophagus, stomach, lung, pancreas and brain cancer, which have not improved over this time period. Moreover, lymph gland (lymphoma) cancers are common in AIDS patients together with Kaposi sarcoma, both exclusively treated with chemo- and radiotherapy and antiretroviral therapy. South Africa has the highest number of HIV positive individuals in the world. In children, acute lymphoblastic leukaemia is the most common

cancer and also in the top five most curable cancers together with lymph gland cancers, germ cell and kidney tumours. Blood, bone marrow and lymph gland related cancers are also frequently treated with high dose chemo- and radiotherapy, followed by blood (bone marrow) stem cell transplants, especially for high risk or relapsed disease. The high-dose chemo- and radiotherapy is the conditioning or preparative regimen to clear microscopic cancer (that may be left behind after conventional dose chemo- and radiotherapy), and empty the bone marrow to make space for the collected blood (bone marrow) stem cells. These bone marrow/ blood stem cell transplants are ideally: l Autologous – where the patient is both the donor and the recipient – for lymph gland cancers or l Allogeneic – where the donor is somebody else – for bone marrow cancers where the patient’s immune system is replaced by the donor’s immune system, suited to attack the cancer.

Allogeneic stem cell transplantations are also performed for benign haematological conditions, like bone marrow failure syndromes, thalassaemia and sickle cell anaemia, treatment-resistant autoimmune diseases, like scleroderma or multiple sclerosis and rare metabolic and immune disorders in children. Here the function of the blood (bone marrow) transplant is rather to replace the missing or faulty bone marrow. For the past 20 years, peripheral blood rather than bone marrow is most often used, of which the stem cells are being harvested through an apheresis machine, which separates these cells from the blood returned to the body after stimulating the bone marrow with under the skin injections of white cell growth factor. Allogeneic blood stem cells originate from a suitable donor and, ideally, belong to a sibling donor (25 per cent chance of full tissue match) compared with a less than 1:10 000 chance to find a random full donor match for a Caucasian patient, and less than

1:100 000 chance to find a random full donor tissue match for a mixed-race patient (unrelated voluntary donors). In addition, finding and obtaining unrelated blood or bone marrow stem cells from voluntary donors are often time-consuming, very costly and most often not accessible to the more than 90 per cent, medically uninsured, South African population. For the past decade, however, haematologists have developed the haplo-identical transplant technique with half-matched family donors, which makes it possible to transplant to almost all patients in need of a blood stem cell transplant. This technique is both feasible and cost-effective but, most importantly, accessible to most patients in dire need of a potentially curative procedure for an otherwise fatal blood/ bone marrow or lymph gland disease. Dr Shahroch Nahrwar is a clinical haematologist at the Clinical Haematology and Bone Marrow Transplant Unit at Melomed Tokai Hospital.

Muslim Views . December 2018

- ADVERTISEMENT FEATURE -

Islamic Relief impacts lives in Sulawesi SHANAAZ EBRAHIM

WEDNESDAY, November 28, marked two months since a devastating tsunami hit Indonesia. With waves up to five metres high, the event was triggered by a 7,5 magnitude earthquake that left an unimaginable trail of destruction across the island of Sulawesi. Latest figures show that 2 101 people have been killed, 1 373 people are reported missing and more than 173 000 remain displaced across the region. Islamic Relief’s Indonesia team responded within hours of the emergency and have maintained a presence on the ground. Islamic Relief South Africa (Irsa) promptly committed R1,5 million towards global emergency and recovery efforts. Funds were used to procure and distribute food packs, water, blankets, tarpaulin, medicines and hygiene kits. For the children left homeless, safe playing areas were also created. According to Islamic Relief UK’s Zia Salik, who was deployed to Palu to assist with disaster response operations, it is crucial that the stories of the brave survivors be heard. ‘During my time on the ground, I met survivors of this immense tragedy. Our team was working with local partners. Our team assisted with search and rescue ef-

Sixty-eight-year-old grandmother, Nenek, suffered both grief and joy in the wake of the deadly earthquake that decimated her village, some 15 kilometres south of Palu. Her home and farm were destroyed and she was swept away by the waves of mud and debris... forts, transported injured people to hospital, provided generators, emergency food, shelter and medical assistance.’ Salik said that many families were uprooted, their lives turned upside down, such as Rori Oryza Elok, a young mother who lived in Palu with her family. Married, with a six-month-old, little baby girl, named Reyzi, Rori and her family used to live in the Perumnas Balaroa housing complex, in Palu. However, when the earthquake hit, sadly, the whole area moved and buildings started to shake. ‘My husband, who was carrying my baby, and I, ran outside… All of a sudden, the ground opened up. I tripped and fell into the crack. Before I could get up and move out of the way, a car fell on top of me. ‘I was stuck and felt excruciating pain,’ she recalled. ‘I kept calling out for help. At this stage, I did not know that the ground began to liquefy, swallowing up the homes in our area.’ She said that it was only after

many hours that her husband – with the help of others – managed to pull her out of the mud, her leg completely shattered. Salik said that once the young mother had been rescued, he recalled the shock and horror on her face to see the destruction around them. ‘What was once a housing complex of 500 homes was now a land of ruin with literally all the homes having been swallowed up by the ground. It all happened so quickly… So many people were buried alive with their homes.’ Meanwhile, 68-year-old grandmother, Nenek, suffered both grief and joy in the wake of the deadly earthquake that decimated her village, some 15 kilometres south of Palu. Her home and farm were destroyed and she was swept away by the waves of mud and debris. Nenek was convinced that she was going to die. ‘The waves of mud pulled me away from my family and neighbours. There was nowhere to escape to… I swam but I was surrounded by huge uprooted trees and debris. ‘I started to lose strength and

fainted. When I regained consciousness, I was covered in mud and bruises. I woke up lying in rubble. I was alone. No one was around to hear my cries for help. ‘For years I suffered from bad arthritis in my legs. I could not walk. I forced myself to get up and to seek help. My family thought I had died. That night, I was reunited with them in one of the camps. Unfortunately, we lost my 10-year-old granddaughter, Siti. She is still missing.’ In the camp, Nenek was given medical treatment and food. ‘After a few days, I started to feel better. Not too long after, I started walking again. I could not believe it. I didn’t think I could walk again without pain. ‘It is just over two months since the disaster happened. My family and I are still living in a tent, and we have no idea how long we will have to stay here. We still have not found my little granddaughter. ‘I may have lost everything but I cannot lose hope. Allah just twisted and turned my fate to something special, giving me the

best surprise gift I could ever ask for –the chance to walk again.’

South Africans respond to crisis Rori and Nenek and their families are just a handful of the 200 000 people in urgent need of clean water, food, medical care and shelter, following the earthquake. These are the real heartbroken survivors of the horrific earthquake and tsunami. ‘As we work to address the immense damage of the disaster, our focus now is on the survivors. We must do what we can to ensure that they receive the basic essentials to allow them to survive this extremely difficult time,’ Yusuf Mohamed, CEO of Islamic Relief South Africa said. ‘On behalf of the survivors and our team in Indonesia, thank you for supporting our global emergency response for this disaster. Your donations have gone towards our on-going recovery and rebuilding efforts. ‘We would also like to acknowledge our media partners who continue to keep a spotlight on the humanitarian situation and the rebuilding efforts spearheaded by our Indonesia office.’ For a detailed project report on Islamic Relief’s Indonesia Tsunami response, please email info@islamic-relief.org.za or call 0800 111 898.

Whether we are feeding the hungry in Umbumbulu or tending the sick in Yemen, educating refugees from Syria or clothing orphans in Mitchells Plain – we know we can only do so through the Grace of Allah and you, our donor. Because of you, in 2018, we have done more than ever before to lift people out of poverty and desperation - and show them the true spirit of humanity.

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Muslim Views . December 2018

Reflections on Transformative Living

12 habits of highly happy people: living with wellness – Part 3 AFROZ ALI

material exchange that would occur in being generous to another.

HAPPY people see the glass as half full, and if they recognise that the glass is half empty, they help fill it up. This is the third and final part discussing the twelve habits of highly happy people. For the first and second parts, refer to the previous editions of Muslim Views.

11. They have sincere concern for all

9. Highly happy people are grateful Happy people have a healthy abundance mindset. They acknowledge and celebrate what they have rather than despair about what they do not have. Being grateful also goes hand in hand with seeing the good in others and in situations. They see the glass as half full, and if they recognise that the glass is half empty, they help fill it up. They strive to resolve problems rather than despair or lose hope. And, because they are grateful, they are also resilient through loss because they see loss from an abundance viewpoint; that temporary losses do not lead to impoverishment at all. They are content with what they have and often experience increase, not loss, even through difficult circumstances. Failure is seen as a lesson to amend the mistakes that led to the setback.

Afroz Ali.

Photo SHARAFAT JAFFER

10. They are generous We discussed gratefulness and generosity in the ‘12 habits of highly resilient people’, which appeared in previous editions of Muslim Views, and it will not be lost on us to repeat here that gratefulness is never truly complete unless one is also generous. The very nature of gratefulness allows us to not only be content but experience the abundance around us. Instead of fear of losing, a happy person is driven by generosity towards others as an opportunity to grow and increase in so many more ways than the

Yoda said, ‘Fear is the path to the dark side: fear leads to anger. Anger leads to hate. Hate leads to suffering.’ And how true that is! In today’s world, one group’s prejudices of another lead many to live in fear of others. One state, out of ‘national interest’, is at war with another state to secure resources for its own citizens by killing millions of citizens of another foreign state. Fear and a lack of sincere concern for the wellbeing of others lead to the dark side of war and hatred. Those who are happy are not content at the expense of others but strive to uphold equality and fairness, safety and wellbeing for all, including the environment and all it contains. They know that mutually agreeable peace only arises out of practising compassion, sharing wisdom and upholding just fairness for all. Sincere concern for others fosters happiness in oneself.

12. They know their reality When a teenager drives recklessly at 150 km/hr (approximately 95 miles/hr) on a road where the speed limit is 60 km/hr, not considering the serious danger that person is posing for both the person and many others, it is clear

that such a young person is oblivious of reality. It would be even worse if a much older person behaved so recklessly. What reality is this? It is the reality of our mortality; that we have a limited time to live on this planet, and that calls for some very important retrospection and decisions about how we will go about living our lives. Those who lead happy lives understand this: their future makes important sense to them, knowing they have this limited time to live to their full potential. And because they have sincere concern for others, they also understand this about others, and respect their lives equally. They do not treat the reality of mortality as a morbid topic but as an essential part of being human. They recognise their reality: that they will one day die, and thus are motivated to live their lives to the fullest. This very fact makes all the rest of the eleven points above, meaningful and in context of their very reality as a human. They acknowledge this, and accept it, and therefore know this life is too short to be despairing, feeling hopeless, living in fear, being greedy or worrying about everyone else. They know, and they live lives driven by their purpose of being here on this pixelated coordinates called earth. They have little time to worry about bad news when there is so much good to embrace.

They concentrate on ideas, solutions and possibilities driven by their curiosity. They are not in a hurry to horde the resources of this earth to themselves but live a frugal life. They are disciplined, knowing that they have limited time, and they take themselves to account by accepting self-responsibility for their actions. They keep a regular tab on their own progress so they know how to utilise the fuel of life most efficiently. They surround themselves with good people and keep their spirits up. They are grateful for their very lives to be able to live it fully and therefore are generous to help others to live their lives fully, too, because they are concerned for the wellbeing of everyone. If you did most of all of that, if not all of them, why would you not be happy? These habits are timeless wisdom. When habituated and internalised into our very beings, life becomes meaningful and our purpose becomes defining. Our lives become fulfilling and our deaths become legacies for lasting contributions beyond ourselves. May you lead a meaningful and happy life! Imam Afroz Ali is the founder of Transformative Living, based in Sydney, Australia, and is an advisor to Al-Ikhlaas Academia Library & Resource Centre, based in Cape Town, South Africa.

Muslim Views . December 2018

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SANZAF and MJC launch programme to support imams in Western Cape NAZEER VADIA

SUNDAY, November 18, 2018, marked a historic day as the South African National Zakah Fund (Sanzaf), in partnership with the Muslim Judicial Council (MJC), launched the Ta’awun Imamat Programme (imam assistance programme). The programme aims to ensure that imams earn a living wage aligned with their qualifications and experience while empowering the community. This is done through empowering mosque committees so they may fulfil their obligations towards their imams. No other job on this earth is more rewarding in the eyes of Allah SWT than that of imams (leaders). Our respected imams work 24 hours a day, seven days a week at the behest of the community who come knocking at their doors during the early morning hours and late in the evenings. Yet, the imam is one of the most underpaid professions in the Muslim community and, like the rest of us, imams must see to household expenses and bear the responsibilities of raising a family. This initiative is a culmination of years of hard work and received high acclaim as a vast majority of imams in underprivileged areas in South Africa are underpaid, overworked and underappreciated. Their salaries are also much less than their religious clergy counter-

SUPPORT SANZAF’S BACK TO SCHOOL CAMPAIGN

Pictured at the launch of the Imam Ta’awun Project on November 18, 2018, are representatives from the South African National Zakah Fund (Sanzaf) and the Muslim Judicial Council (MJC). From left to right are Moulana Hassiem Cassiem; Sanzaf Western Cape chairperson Karriem Booranoodien; Shaikh Abduragmaan Sadien; Shaikh Isgaak Taliep; Shaikh Irafaan Abrahams; Moulana Abdul Khaliq Allie; Shaikh Ismail Gqamane; Imam Allie Bassier and Imam Maghdie Saidien. The project is aimed at supporting imams so that they can better uplift the communities they serve. Photo SANZAF COMMUNICATIONS

parts of other religious communities, which often leads to the imam seeking financial remuneration from additional work. ‘The Ta’awun Imamat Programme (imam assistance programme) aims to determine a benchmark for the salaries of imams in South Africa as we do not have one,’ said MJC president, Shaikh Irafaan Abrahams. Sanzaf Western Cape Regional Manager Shafiek Barendse added, ‘The Imamat Ta’awun Programme will not only financially stabilise imams but also go a long way in benefitting the communities as the

imam can focus completely on his commitment to serving and assisting said community.’ Three imams and their committees have been chosen to pilot this project and will be paid a salary from the Imam Assistance Fund account. This account is managed by Sanzaf, who produces annual audited statements. The programme aims to: l aid and facilitate mosque committees to provide a living salary to imams from areas in and around the Western Cape where the respected regional masjid committee does not

have the resources to provide a monthly salary to the imam; l provide imams with a medical aid (hospital plan); l protect the dignity of ulama; l provide financial stability for the imam so that he may focus completely on servicing the community in which he is employed and therefore provide an added benefit to that community. Your contributions will go a long way in sustaining this long awaited initiative. Please help us #GiveHope by supporting the Imam Ta’awun Programme.

EDUCATION is the key to change and a brighter future, and the Sanzaf Back to School campaign is in full swing. Through your generosity, we hope to equip at least 1 000 learners with much needed stationery packs. For only R50 per stationery pack, you can sponsor a student and reap the reward even after the ink has dried. The project aims to ensure that schoolgoers are well equipped for the new year and can focus on doing their best. Sanzaf’s Head of Income, Shireen Kamaldien, made the point that, ‘We cannot expect learners to work hard and reach their full potential when they do not even have the basic tools required for daily school lessons.’ Sanzaf urges the public to help us surpass our target of 1 000 stationery packs by supporting this initiative. To sponsor a student for only R50 call 021 638 0965 or email communications@sanzaf.org.za

Discussions with Dangor

A Muslim party or many parties?

According to statistics, based on voting patterns, a reduced number of Muslims voted for the ANC at subsequent elections, writes EMERITUS PROFESSOR SULEMAN DANGOR.

IS it time for Muslims to consider joining or supporting parties other than the ANC or establishing a new Muslim party? These are the debates at social events and on social media. Probably the majority of Muslim voters in the first democratic elections ticked the ANC box at the polls. One of the likely reasons is that a number of Muslims in the past joined or associated themselves with the ANC. This includes Molvi Cachalia, Mosy Moolla, Ahmed Kathrada, Abdul Hay Jassat, Dr Yusuf Dadoo, Ismail and Fatima Meer, Essop and Aziz Pahad, and many others. According to statistics, based on voting patterns, a reduced number of Muslims voted for the ANC at subsequent elections. This could be attributed to the following factors: the novelty of voting for the first time had dissipated, Muslims returned to their apathetic ways or they were disappointed at the ‘un-

ethical’ conduct of ANC politicians. Some Muslim supporters of the ANC became so disillusioned with the party that they either stopped voting or started voting for the DA. Even a few senior diehard ANC supporters have gone over to the DA. One prominent case is that of Ghaleb Cachalia. Naturally, he met with a great deal of hostility; as a son of ANC stalwarts Yusuf and Amina Cachalia, his decision was seen as betraying the party. A lifelong supporter of the ANC, Ghaleb had become increasingly disillusioned since the Arms Deal controversy and was convinced that the ANC could not be saved from nepotism, corruption and self-interest that had come to characterise the party. It is this that led him to join the DA in early 2016. Ghaleb was sworn in as a DA MP on May 4, 2017. As far as the Western Cape is concerned, there is a prevailing notion that Muslims initially voted for the ANC when Ebrahim Rasool was premier but then turned to the DA for one reason or another, among them, being marginalised. It seems that the situation is changing because the DA has come to be associated with Big Capital

and is accused of showing less regard for ordinary men and women who might have voted for them. The ‘rehabilitation’ of Ebrahim Rasool may yet impact the Muslim vote in future. The one illusion that many Muslims lived under is that Muslim members of parliament are there to represent Muslim interests. What needs to be understood is that these MPs did not get there through Muslim support, hence do not owe any obligation to the Muslim constituency. They represent the interest of all South Africans. Unfortunately, the ANC is also wracked by intra-party conflict and division. It is well known that even the national ANC executive was split before the election of Cyril Ramaphosa as president. The situation was literally on knife edge. Fortunately, we came through that phase unscathed. However, the divisions among party politicians and supporters remain, and the outcome of an ANC majority in the next elections is not guaranteed. Some ANC supporters advise that Ramaphosa should be given a chance to turn things around but other supporters believe that the rot in the ANC has sunk too deep. They are not willing to trust a

Muslim Views . December 2018

party that they had put their trust in but later betrayed them. Their confidence was further shaken by the fact that while even high profile ANC officials conceded that Jacob Zuma had compromised himself, those officials defended and protected him in parliament. Those disillusioned ANC supporters regard these officials as complicit in the damage that Zuma’s presidency perpetrated. Furthermore, there is a suspicion that those officials were somehow implicated in the corruption charges against Zuma and were protecting their interests. The current ‘State Capture’ hearings might reveal this. There is also the argument that the struggle phase is over and so the ANC cannot be continued to be viewed as a liberation party but must be judged on its performance as a political party. Those born after 1994 do not consider the struggle credentials of the ANC as seriously as those who knew the ANC in the apartheid era. There is a view that a Muslim party will serve a dual purpose: Muslims will be involved in political affairs and be protected from the ‘un-Islamic’ character of politics that have deterred many Muslims from political participation in the past. The chances of gaining support, they believe, are by flagging the party as a moral party rather than a Muslim one. However, this approach by the Africa Moral Party failed to persuade voters.

The ‘new kid on the block’ is SUN but hardly anyone knows about this nascent party, its manifesto, founder members etc. The issues that arise out of the formation of another Muslim party are the following: l Muslim parties in the past have failed to attract voters; l One or two individuals cannot influence policy or decisions in parliament; l Muslim parties behave no differently than other parties instead of manifesting Islamic conduct in their interactions Abdul Razak Noorbhai, who was an al Jama’ah Party member until he split with the party over irreconcilable differences, recently joined the DA. Just like Ghaleb Cachalia, he has been subject to threats, insults and allegations. The question that arises is whether Muslims have the right to join or vote for the party of their choice. There is an emerging opinion that Muslims should consider joining diverse political parties instead of only the ANC or DA or a Muslim party. The argument by ANC supporters that while the ANC has always supported the Palestinian cause, the DA is an ally of Israel, is beginning to assume less significance. The ANC-led government, in any case, has not broken off ties with Israel. Furthermore, the ANC majority in parliament is diminishing, and analysts are even talking about the possibility of a coalition government in future. Which box will the Muslim voter tick in the next election?

Muslim Views . December 2018

A new compendium: Understanding the beliefs and practice of Islam NOW I know why some books should be judged by their covers. As a habitual reader, I love the attraction of bookstores and can spend hours browsing through books and the incredible stories they tell. There is an almost life-like quality to some books. They can enthral, inform, scare and amuse. Sometimes, all these qualities are present in and amongst the pages of one book. I prefer non-fiction, though. Storytelling is perhaps for those who need their imagination regularly jogged and stimulated. Not that there is much wrong with this. Indeed, it is important that storytelling remains an important feature of quality literature. The author of the manuscript is a deeply committed and religious figure in the broader South African Islamic milieu. Understanding the beliefs and practice of Islam, by lifelong advocate of Islam, Moosa Vallie Ismail, who joined the Muslim Assembly three years after its formation, is a great addition to the list of practical books dealing with the practice, essence and spirit of the essential requirements of being a Muslim. A labour of bottomless love for Islam and all its precepts, it has taken him seven years to compile and produce this wonderful addition to the many other books on this topic. The final product, I may add, is absolutely stunning. The field if Islamic fiqh is crammed with thousands of books, journals and papers deal-

The author, Moosa Vallie Ismail, with this wife, Jubeda, and son, Adam, at the Photo SUPPLIED launch of the book at the Habibia Primary School Hall.

ing with the essentials of Islam, its rituals, rules and conduct for the many who seek to practise their religion with the deep sense of correctness and perfection as a sign of the complete worship of the One Almighty.

But, there can never be enough information. Practitioners of Islam are always looking for more detail, more information to ensure that their conduct is aligned to the beautiful Prophetic tradition. More importantly, the younger

generation and those who are later devotees, ‘new’ Muslims, who require material to be presented in an ever-modern format, will find this latest addition succinct, neat and practically informative. The first impression of the book is one of superb quality. Often, books are printed cheaply and this leads the potential reader to almost ignore the content. I am happy to say that the cover, the graphics and colour combination is incredibly attractive and oozes quality. Then there is the bold presence of the Muslim Assembly logo, followed by a very instructive number of content pages. The logical sequence in which the information is provided also makes it easy for the ‘new’ Muslim to follow. I was pleased to read a dedication to Dr Hoosain Moosa Kotwal, a warrior of Islam and founding member of the Muslim Assembly, followed by a foreword by Shaikh Dhafir Najar. The first chapter, naturally, deals with Touheed. Beautifully explained and detailed, the chapter takes the reader almost by the hand and delves deeply into the purpose and beauty of belief in the One, Allah. The Asmaa-ul-Husna is clearly listed and the chapter clearly elucidates the point of worshipping and the process to be followed in doing so. This is followed by a chapter dedicated to the Ultimate Book, the Holy Quran, its nature and beauty, followed by shorter surahs, complete with translation and transliteration. This is such an important aspect, particularly for

those who have recently embraced Islam. A chapter is dedicated to the Sunnah of the beloved prophet of Islam, Nabi Muhammad (SAW). For the salient practical acts, from taharah to wudu, followed by a guide to performing salaah, it is complete with high quality photographs and illustrations. This is excellent as many still struggle either with the correct actions or sequencing of the wudu and the actions in the five daily prayers. This assists with the clarity that is required. This is followed by the other arkaans, such as zakaah, sawm and Hajj. An important chapter deals in quite a bit of detail with the human personality, where topics of the higher values of qalb, rooh and nafs are dealt with. Manners, character and etiquette are threaded into the pages, as this is the behavioural refinement that all the previous chapters seek to influence. Basic duahs are included in chapter seventeen. The book is just over four hundred pages long and included in and between the beautiful binding, is the true essence of all that is required to be an exemplary Muslim. The title of the book could easily have been ‘Islam made easy’. The book is available from the Muslim Assembly (Cape), 38 Lodewyk Road, Newfields, or contact 021692 1237 or email info@muslimassembly.org.za. My view? A must have for every home. Review by SHABODIEN ROOMANAY

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Muslim Views . December 2018

Yemen, a crisis overlooked MUHAMMAD JUNAID CHAFEKER

‘YEMEN is the world’s worst humanitarian crisis. As the conflict enters its fourth year, more than 22 million people, 75 per cent of the population, need humanitarian aid and protection,’ says the United Nations secretary general, Antonio Guterres. Let us pause and think about this for a minute: Every ten minutes, a child dies of preventable causes in Yemen. That is serious, right? It is little wonder that Yemen is fast being classified as the worst man-made humanitarian crisis of our time. We are often told that facts can be misleading but let us look at the facts and numbers as it tells us about the glaring reality: l more than 75 per cent of the population is in desperate need of assistance just to survive; l over 60 000 people have been seriously injured; l tens of thousands have been killed in traumatic circumstances – a figure of 56 000 is a strong likelihood; l 17,8 million people are food insecure, with nine million being children; l health services are almost completely depleted, with most major hospitals destroyed through bombings; l there have been major outbreaks of cholera and diphthe-

ria; l areas needing urgent attention are Sana’a, Aden and Hadramout; l a staggering 15,7 million people need water, medical attention and food; l 8,4 million do not know how they will obtain their next meal; l over 25 per cent of all districts have no doctors; l more than a quarter of children are out of school, with 2 500 schools either damaged, closed or not functioning. So, are we silent? Are we complicit? Are we watching this manmade humanitarian crisis unfold further? More importantly, what is being done on the ground to alleviate the plight of the innocent? Let’s look at the work that the Muslim Hands Worldwide team is doing in Yemen: l Our teams are delivering emergency food packs to those affected. l We are providing health training to family members and community workers. l We are also providing primary health care; l providing water disinfection tools and equipment; l supplying first aid tool kits; l delivering health care for pregnant and sickly women. l Our Muslim Hands Worldwide teams are working actively in Sana’a, Aden and Hadramout. Yes, we should consistently support Syria, Myanmar, Palestine

Muslim Hands Worldwide is working in Yemen easing the plight of locals needing aid the most.

and all war-torn countries, including those affected by disasters, whether natural or man-made. However, now more than ever, we should be taking decisive steps to address the catastrophe in Yemen. With what has been happening in Yemen over the past few years, an adjective like ‘catastrophe’ appears to be meek and rather economical in attempting to describe the situation. Forget photoshop, forget editing, forget the allegations of ‘fake news’. The images of helpless children in Yemen barely ‘dressed’, just skin and bone, where a malnourished child seems significantly healthier and not quite in need of our help cannot be compared to the haunting images we see. An ongoing crisis for four years deserves our attention and effort –

a woman crying and lamenting as she scrambles through the rubble looking for a loved one, her child or children, a father holding his baby daughter’s lifeless body in his arms as he sadly accepts the inevitable. These images we see are real, these occurrences we read about online or see in a broadcast are all real, why the silence then or this state of inertia? Yes, to a ceasefire, yes to ending the blockade of aid into Yemen, yes to ending the war, and no to our perceived silence, and yes to becoming pro-active in getting aid into Yemen. Thus we play a major hand in rebuilding Yemen. The noblest of humankind, Prophet Muhammad (SAW) was quoted as saying: ‘O Allah! Bestow your blessings on our Sham!

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O Allah! Bestow your blessings on our Yemen’ – the greatest of humanity emphasising ‘our’. You can make a difference and champion the Yemeni cause: #MHSA4Yemen #United4Yemen #WeAreYemen. Use the hashtags on our social media platforms to help get Yemen trending: @MuslimHandsSA. For as little as R950 you can help supply a Yemeni family with an emergency food pack. Whatever your contribution, it will certainly contribute towards alleviating the plight of our brothers and sisters in Yemen. Contact our offices today and make your contribution, 021 633 6413 www.muslimhands.org.za. Muslim Hands SA, ‘united for the needy’.

Muslim Views . December 2018

Positive and Effective Parenting

The magic of reading and storytelling FOUZIA RYKLIEF

I THOUGHT I had exhausted all topics on parenting and was about to give up on writing for this issue when I realised that there is one more to cover. The school holidays are upon us and many businesses are probably planning exciting activities with which to lure children – activities that will cost a great deal of money. We are fast becoming slaves to commercialised activities and are taking our children with us. Let us go back to basics and revive that very simple activity that does not cost money but that gives children hours of pleasure and, at the same time, cement our relationship with them. We need to revive that simple activity of reading and telling stories to our little ones – stories that are both fantasy and real. We need our children to be able to, when they are older, say, ‘I remember when my mother (or father) read to me and told me stories.’ I remember the day when I discovered the written word. It was 1953 and I was in Sub A (Grade 1). The writing tools were a black piece of slate the size of a page and something like a stylus, which is described as an ancient writing implement consisting of a small rod with a pointed end for scratching letters on wax-covered

Stories about the history of Islam and the struggles of the prophets, and stories that include descriptions of the way things were give children a sense of history... tablets. I remember taking great care with scratching the letters on the slate and the feeling of accomplishment that followed. Then followed the joy of being able to read. But what enthralled me most was listening to stories told by our teacher. It wasn’t long before I gave myself the title of the family’s official storyteller. Our family’s history is filled with events (as are those of all families), both happy and sad, and I especially loved to make up stories about what our future would be like. We were poor so stories about how we would one day have everything we desire but did not have now, were our favourites. I think these stories helped us to cope with our circumstances at the time. But they also spoke to values and dreams for the future. Did I tell stories to my children? No, that was the domain of my husband, who made up his own

stories about adventure. He told these stories in instalments. The boys would be disappointed when he stopped but promised to continue the following night. I also remember stories told by a great aunt about our ancestors. This is important. Children need to know where they come from. It gives them a sense of belonging. Stories about the history of Islam and the struggles of the prophets, and stories that include descriptions of the way things were give children a sense of history. It is particularly important that those of us who grew up during the apartheid years tell our children what we experienced and how we triumphed in spite of adversity. This will help them to value what they have today. This brings me to the value of fairy tales. They can help children deal with emotions. Child psychologist Dr Bruno Bettleheim, in his book, The uses

of enchantment, says that not only do fairy tales prepare our children for society and making moral decisions, they teach them how to deal with conflict within themselves. He believed that fairy tales can aid children in dealing with those anxieties that they are unable to explain. In fairy tales, children are often the main characters, and more often than not will win against the story’s evil characters. There are many children’s books that are not fairy tales, that deal with life events such as death and divorce in ways that children can relate to, and hence learn to face their own feelings about their life circumstances. Stories provide value and moral messages to readers and listeners. If we can understand the contents of a fairy tale deeply and thoroughly, we will definitely find a variety of moral values and guidance to the goodness in people. Values such as loyalty, courage

and honesty abound in many stories. Brotherhood and kinship are main themes in some fairy tales. Fairy tales, where, most of the time, the hero triumphs, can help children to develop emotional resilience by helping them connect the stories to real life issues. Disappointment experienced by characters in a story doesn’t signal the end of a struggle since the heroes have to keep on until they are successful. This is a valuable lesson for children. Early literacy development is facilitated when we read to children. Young minds are always questioning, and when children hear a new word, they want to know its meaning. It acts as an essential building block to literacy. Fairy tales read by parents to their children, and storytelling (especially those that are about their own families), in addition to providing entertainment for the children, can increase the closeness between children and parents.

Muslim Views . December 2018

Focus on Finance

Our top ten tips to start the new year

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, present a few tips in preparation for the year ahead.

THE end of the year is an amazing time to take a step back and look at how far you have come, and how far you still have to go. It gives one time to reflect and plan ahead for the upcoming year, which can be viewed as sort of a fresh start, a new beginning. Here are our top ten tips that will, hopefully, help you start the new year making conscious choices about money and spending in ways that will sustain you and support your values, whatever they may be. Money and quality of life are integral to our sense of well-being and our outlook for the future. By aligning your values, goals and actions, you take steps today to create a more meaningful life and future, regardless of your financial resources. If you can take one idea from this list as worth pursuing then that may be beneficial enough for you. l Set an intention to start off the new year right. Vow to take an honest look at your financial life and ask yourself how it might be improved. Let go of past mistakes, remove self-

blame and other emotional roadblocks and this will increase your chances of financial success. l Take care of yourself. Taking care of ourselves makes us feel better; feeling better increases our sense of self-worth, and this, in turn, translates into greater net worth, allowing us to continue taking better care of ourselves, and so on. And, of course, one of the best ways to save money in retirement is to stay healthy! l Set a life goal and map steps to accomplish it. Start small if you like. Success in achieving small goals will help boost your confidence to tackle the larger ones. In a recent survey of affluent people, more than half said that they wished they’d spent more time on life goals – living a more meaningful and fulfilling life – rather than on financial goals. l Create a spending plan. At least track your spending for just one month then see if you are spending on what matters most

Hassen Kajie

Aysha Osman

to you. If you are doing this exercise with a spouse, it is important not to criticise each other’s spending choices. Try asking, ‘Do we receive fulfilment and value relative to the amount of money spent on this?’ And, ‘Is this expenditure consistent with our values, with what we consider most important?’ l Make sure you have an emergency fund, and add to it if necessary. Better yet, have a couple of sources for funds in the event of an emergency. This saves you from going into debt for each and every emergency or having to tap retirement funds. l Revisit your asset allocation, and all other retirement accounts. You may have an investment mix that you set up years ago. Ask yourself if you are taking too much risk or not enough. This should be revisited once each year, at minimum. Rebalance if needed. l Make sure you are maximising your retirement contributions

and that new contributions are being invested. However, be careful not to max out your contribution if you don’t have an emergency fund. If you need emergency cash, it’s important not to have to borrow or, worse, take a hardship withdrawal from retirement funds. l Sell a loser (or two) from your portfolio. You know which ones we’re talking about – you purchased these investments years ago and have been waiting for the prices to recover before selling them. This is a common, and also irrational, scenario. People have a hard time facing financial mistakes. This can be very costly. If you wouldn’t buy more of this investment today, you probably don’t want it at all. Put the money into something with better prospects. l Review your employment status. Are you growing or have you stagnated in the last year? Try to brush up on your techni-

cal expertise, update your CV and maybe send it out to understand what positions are out there for you, and if you should consider taking a career jump if you are not going where you need to be in your current employment. Don’t quit your job just yet, this is just something you may want to consider in the new year. l Make it a priority to become more financially knowledgeable in the year ahead. Commit to reading something once a day or once a week and stick to it! It can be difficult to sort through the many sources of financial information out there. The trick is to find a few trusted sources that speak to you on your level, and make it enjoyable to learn. Wishing you all the best financial health in the coming year! Please note that the above is for information purposes only and does not constitute tax advice. As each individual’s personal circumstances vary, we recommend they seek advice on the matter. 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 . December 2018

Get baked at the Lebanese Bakery DILSHAD PARKER

ISN’T it gratifying when you discover a place that is dedicated to making that dish which just speaks to your soul? You can imagine my excitement at finding the Lebanese Bakery on a visit to the Southern Suburbs, last month. It is dedicated to the creation of bread – one of those foods that is universally not only nourishing but inherently comforting. I don’t know of anyone who can resist the smell of freshly baked bread, taken warm from the oven, slathered with copious amounts of butter; not that plastic stuff that comes in plastic tubs but real butter that sits on your hips afterwards. The first bite of still warm, pillowy softness with a crispy crumb and melting buttery goodness could transport you to the place you feel most safe, most at home. Run by owners, Susan, who is originally from Cape Town, and her husband, Shawki, who is from Lebanon, the Lebanese Bakery is not dabbling in anything but authentic Middle Eastern, Lebanese breads made in a clay oven. You’re not going to find a hint of a doughnut, croissant or fresh cream cake in this bakery. They offer a small menu of three different types of breads with variations of toppings and fillings. Manakish, is a flatbread that can be served open or folded. It is available in various flavours, such as zaatar, labneh, cheese and veg-

Manakish and coffee – a simple and unfussy, light meal. Photo DILSHAD PARKER

gie. It is also offered with meat but is then called sfiha or kafta. Then there is fatayer, which is a pie stuffed with cheese or spinach. Ka’ak, a name that may get raised eyebrows or sniggers in Cape Town, comes with sweet or savoury fillings, such as halloumi, cream cheese or Nutella and banana. I had a seat at one of the tables. There is a choice of a large wooden communal table on one side of the store, a few smaller tables and a counter with stools facing the window, which looks out of the store – not much of a view besides the Imam Haron Road traffic. Inside, I found the place a bit of a cross between rustic and the casually modern. I wanted to try

The casual modern décor belies the rustic traditional menu. Photo DILSHAD PARKER

everything and decided to order one of each variety. Thinking I was ordering a smaller version of the manakish with mince, I had that with a café latte for lunch. It looks a bit like a pizza but is served quite differently from any pizza you’ll get in Cape Town. The bread is a thin layer and the mince is also thin and sort of pressed on to the base. The mince is very lightly flavoured with simple spices and chopped tomato, and laced with pomegranate molasses. I was surprised to be served a

full pizza-sized portion as it was only R70 on the menu. It is thin, though, so is a light meal for two or a full meal for the hungry. The café latte was very good, by the way. I took home a halloumi version as well, which is great when wanting something simple or for a fussy five-year-old, like mine. The fatayer with spinach is also big enough to qualify as a light meal. The ka’ak is quite different. Made with brown flour, it has more texture.

It is made with a hole in one side and puffs up like a pita in the oven. It is then sliced open and stuffed with your choice of filling. In my case, the Nutella and banana. I felt better about the filling because the bread seemed healthier. At least that’s what I told myself. They had some Lebanese flatbreads prepacked for sale, and I bought two. The Middle-Eastern uncle assisting in the shop explained that you could stuff your filling inside or the Lebanese way is to put it on top and then roll it up. I tried this at home and it makes for a very thick, puffy wrap that could feed two people. My order came to about R250 but you could easily have two coffees and a Manakish for two people for under R150. Other items, like the homemade humus they sell, is about R45 for a 200 millilitre tub. Shawki was very interested in hearing what I didn’t like rather than what I did. All so that he could improve his offering. I loved the authenticity of the bakery, and the fact that they focus on just a handful of items, using traditional recipes. That way, they spend a lot of time getting their product just right, which is great for picky foodies like me. This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za

Muslim Views . December 2018

Light from the Quran

Making the right choice IBRAHIM OKSAS and NAZEEMA AHMED

HUMAN beings have a choice in this world, and that is to choose whether to follow the guidance of the All-Wise Quran or to choose the path of misguidance. Naturally, each path results in its own consequences. Bediuzzaman Said Nursi, in his Quranic tafsir, Risale-i Nur, characterises these two paths as the path of happiness defined by the All-Wise Quran, and the second path as the path of the people of misguidance and their representatives. He indicates that the representatives of the people of misguidance are likely to say that they consider happiness and pleasure in this world to be possible but only if one refuses to think of the hereafter and not seek to know Allah Almighty. Furthermore, they say that happiness and pleasure lies in love of this world, and in absolute freedom and licence. Bediuzzaman issues a caution and says that it is our responsibility not to heed the representatives of the people of misguidance for, if we do listen to them, our loss will be so great that our intelligence, our ruh and our hearts will shudder even to imagine it.

He emphasises that the path of assigning partners to Allah, misguidance, indulgence and corruption causes man to fall to the lowest degree. If man does not recognise Allah Almighty and does not place his trust in Him, he becomes extremely weak and impotent, needy and impoverished, and exposed to endless hardships. He will continuously suffer the pain of separation from all the objects of love and attachment, and he will ultimately abandon all his loved ones and go alone to the darkness of the grave. Thus, in order to avoid feeling this grievous pain, this awesome spiritual torment, the people of misguidance resort to a drunkenness that is like a form of stupor and, therefore, they are temporarily able to avoid feeling their pain. But when they do feel it, they suddenly sense the nearness of the grave for whoever is not a true servant of Allah Almighty will imagine that he owns himself. But, with his partial and limited will and his slight power and strength, he is unable to administer and control his life in this stormy world. He sees thousands of different sorts of enemies attacking his life, from harmful microbes to earthquakes. In an awesome state of painful fear, he looks towards the

door of the grave that at all times appears dreadful to him. While in this state, man will also be troubled by the state of the world and of humankind for, as a human being, he is attached to both. Since he does not imagine them to be in the control of One All-Wise, All-Knowing, All-Powerful, Merciful and Generous, he attributes them, instead, to chance and to nature. And so, together with his own pains, he also suffers the pains of the world and of humankind. Earthquakes, plagues, storms, famine and scarcity, separation and departure; all of this torment him in the most painful and serious fashion. Bediuzzaman states that such a man is not worthy of pity and sympathy for he is responsible for his own state. A person who, through his incorrect choice and the lunacy of misguidance, is intoxicated with kufr, imagines that this world, which belongs to the All-Wise Maker, is the plaything of chance and natural forces. He supposes that the echoes of the tasbih by all of creation to Allah Almighty, are the weeping of death and eternal separation. Such a person imagines the door of the grave, which in reality opens onto the world of mercy, to

be the entrance to the darkness of non-existence. And he considers the appointed hour of death, which is in reality an invitation to join his true friends, to be the beginning of separation from all of them. In addressing the people of misguidance, Bediuzzaman says: ‘O wretched people of misguidance and indulgence! What accomplishment of yours, what art, what perfection, what progress, can confront the awesome silence of the grave, this crushing despair? ‘Where can you find the true consolation that is the most urgent need of the human spirit? ‘What nature, what causality, what partner that you assigned to Allah Almighty can deliver you from the darkness of death that you imagine to be eternal annihilation? ‘Which of them can allow you to cross the frontiers of the grave, the boundaries of the barzakh, the marches of the Plain of Resurrection, and the Bridge of Sirat?’ Bediuzzaman emphasises that, as believers, we must know that we will all, most definitely, travel this journey for none of us can close the door of the grave. And as travellers on this journey, we, therefore, have to rely on the One, who controls and commands everything.

He then expresses that the suffering of the people of misguidance and neglect is fully justifiable since they unlawfully use their innate capacity for love, ilm, shukr and ibadah that relate correctly to the essence, attributes and names of Allah Almighty, on their own nafs and the life of this world. They have lavished the love that belongs to Allah Almighty on themselves. Their own nafs have become their beloved and will cause them endless suffering. They suffer further misfortunes because they give to the world the love that belongs to Allah Almighty. Giving their love to the beloveds in this world will inevitably result in one group of those innumerable beloveds of theirs turning their backs on them. Another group will not even recognise them or, if they do, they will not love them. Or if they do love them, their love will be of no use. Bediuzzaman concludes by saying that this, then, is the essence and true nature of what the people of misguidance call life’s happiness, human perfection, the advantages of civilisation and the pleasure of freedom. The question is, can it truly be said that those who follow such a path have any real intelligence?

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Muslim Views . December 2018

From Consciousness to Contentment

Come to prayer, come to success JASMINE KHAN

PERFORMING the five daily prayers is incumbent on all believers. It is the first thing we will have to account for on the day of Qiyaamah and there is no debate about it. It is the most important duty of a believer, and Nabi Muhammad (SAW) said: ‘Know that among your duties, prayer is foremost.’ (Bukhari) In his book on prayer, part of his Ihya ulum Al-din, Imam Al Ghazali says that the five daily prayers were given to none of the other prophets of Allah, except to our Prophet, Rasoolullah (SAW). It would be very easy to regard the five daily prayers as a burden when we have to stop during the day to perform them. He says that instead of seeing it as a burden, we must regard it as a gift.The gift is that not only are we given desig-

nated times to talk to Allah SWT but when we are truly conscious and aware, we are able to connect with our Lord. We have the additional blessing of being called to the prayer; it is not left to us to remember the times. Allah, in His infinite mercy, makes it easy for us to observe the prayer in its designated time. Think of a child playing outside and when it is time for a meal his mother calls him inside. She calls him out of love and concern, and because his body needs nourishment. Meal times are not when the fancy takes us; mothers are very strict about this. Similarly, Allah SWT loves us and has concern for our spiritual side, and knows that our souls need nourishment, just as our bodies do. Like our parents, Allah SWT is just as strict about the times for spiritual nourishment. When we

are busy with work and the affairs of the world, we can feel the need for spiritual nourishment although we may not be fully aware of the need. We are blessed that our Creator, who knows us better than anyone, calls us inside to the spiritual realm. Being called into the home, we experience love and safety so, by entering into prayer, our Creator grants us love and safety. When we enter our homes, we must first clean and tidy ourselves, we cannot sit at the table in a state of dishevelment. So, too, we cannot enter Allah’s presence without making ourselves presentable. There is a period in between engaging in affairs of the physical world and entering into the realm of the spiritual; this is during the time we perform ablution. Having done this, it is advisable to remain

detached from the mundane and avoid talking and other acts pertaining to the world. This serves to keep us in a state of preparedness before we enter into the presence of our Lord. When we eat healthy food, our bodies will operate at optimum level; when we pay close attention to our prayer and do it with complete consciousness, our spiritual selves will rise to unimaginable levels. In addition, Allah promises us success. When we listen closely to the call to prayer, we will notice the phrase, ‘come to prayer, come to success’. This is the only section of the call that we do not have to repeat after the muadhin because this is when Allah speaks directly to us and we respond by saying, ‘There is no power and might except with Allah.’ When we stand alone in prayer,

these words in the iqaamah call to our souls. Allah says: ‘Successful indeed are the believers who are humble in their prayers and who pay heed to their prayers. Those are the heirs who will inherit paradise. There they will abide.’ (Quran: 23, verses 1-2 and 9-11) According to the Quran, salaah is the sign of a believer. ‘And the believers, men and women … they establish worship. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.’ (9:71) Allah does not need our salaah. We need Allah’s help and His help is promised if we are steadfast in our prayers. Our Lord says: ‘O you who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast.’ (2:153). When the call to prayer sounds, let us hasten to prayer if we truly want success as promised by our Lord.

Art’s for All

Muslim Views . December 2018

The blossoming of the skullcap or onderkoefiyah

The women wear the fez, instead of a headscarf, and the men wear black or red caps, writes DR M C D’ARCY.

THE fez is not dead, it’s just fading away in South Africa and the rest of the world. Evolution is a slow process; old fashions die and the new slip in unannounced. The fez, a flattened, conical, felt headgear, has a long history going back to the ancient Greeks but in its modern, red incarnation, it blazed across the skies of the Ottoman Empire when the sultans in Istanbul reigned supreme. It became part of everyday attire as well as the head plume of army regiments. Interestingly, in Cyprus, once part of the Ottoman Empire, it is still part of the traditional dress. The women wear the fez, instead of a headscarf, and the men wear black or red caps. The fez was sometimes worn by men with material wrapped round the base, similar to a keffiyah or turban. Locally, the term keffiyah morphed into the Afrikaans, koefiyah. The shashia is a soft, felt headgear fitting closely over the skull, probably the forerunner of the ubiquitous skullcap or the local

An ornate, green-white cap from Bangladesh. The lambskin, elliptical fez is from Pakistan. Photo M C D’ARCY

My elliptical, faux-lambskin fez accompanied by a hand-crocheted skullcap by my late mother. Photo M C D’ARCY

term, onderkoefiyah (literally: under-fez). Has the white, knitted skullcap replaced the fez completely? No. Not so long ago, it still reigned supreme. In the Muslimdominated countries, it was still used, and when sighted in an unfamiliar environment, it designated that the wearer was a Muslim or so I thought. When I lived in Saskatchewan, Canada, in 1964, far away from any Muslims, I noted with glee, in a magazine, a picture of men wearing fezzes standing outside what looked like a mosque, in the Chicago area. I wrote to them about Muslim awareness and the

This machine-knitted skullcap (onderkoefiyah) is from China. Photo M C D’ARCY

‘mosque’. They replied that they were not Muslim but belonged to a social fraternal organisation called The Shriners, and had gathered in front of their ‘temple’. Deflated, I realised that not all fez wearers are Muslim. I also learnt that in the English colonial era of the raj, the upper-crust colonials wore fezzes in their cigarsmoking rooms. Variations of the classical fez are still in vogue. In Pakistan, Persian karakul, new-born lambskin is used to make elliptical fezzes. A few of these were used in Cape Town.

In Malaysia, the black, or ornate, elliptical songkok is part of formal attire. President Sukarno, of Indonesia, was always attired with a black elliptical peci. The old Ottoman, ornate sorban, with its colourful, hand-sewn squares and white cloth wrapping, is now a historic relic. The Arab square, fence-like, ghal, clothheadgear and abayah cloak were once in vogue for the ‘hajjis’ at weddings but it is now going out of favour. The demise of the fez started in earnest with the death of the Ottoman Empire when, in 1925, the Turkish general, Mustafa Kemal Ataturk, got rid of the Ottoman sultanate, introduced a secular state and abolished the wearing of the fez.

Redaah Benefelt, on his wedding day, wearing a beautiful, yurt-shaped skullcap. Photo M C D’ARCY

All men were compelled to wear western hats and dress. He suppressed religious institutions and switched from the use of Arabic script to the western alphabet. However, in South Africa, the wearing of fezzes only started to fizzle out from the 1970s. The local manufacture of fezzes faded but fezzes were still used for social occasions by the local ‘Malay choir’ groups and some madrasahs. Easier access to Hajj via flightcharter made Meccan Arab influence more intense. The ubiquitous Indonesian tremakassie (thank you) of Cape Town died and shukran became more common. The fez was replaced by crocheted, white skullcaps, the onderkoefiyah, a more practical head covering, especially during salaah and when the South-Easter screams and blows the cumbersome fezzes down the hills of District Six and Bo-Kaap. Locally, the first skullcap onderkoefiyahs came from the crochet-hands of local ladies. There was a brief period when thick, faux-woollen caps were in vogue – I still have one in my collection somewhere – but the summer sun made them uncomfortable. Some beautiful caps were from Bangladesh. Then, after 1994, the Chinese flooded the market. Hand-made skullcaps, smothered by cheap imports, are now rare. Evolution is inevitable. Slow but sure. What will come next? Mr Gosain Shamsodien, the fez and onderkoefiyah maker who was featured in our November 2018 edition, may be contacted at 80 Fourth Avenue, on the corner of 13th Street, Kensington, or on 021 593 2890.

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Muslim Views . December 2018

IMAM YASEEN HARRIS (OCTOBER 11, 1934 – NOVEMBER 15, 2018)

He served the community with humility JASMINE KHAN

THERE are people who stride through life with a confidence that proclaims, ‘Look at me and what I know.’ There are those who go through life bent over, afraid to be noticed at all. There is a third category: those who quietly go about doing what they are good at, not seeking attention – people with grace and humility. Imam Yaseen Harris belonged to this last category. Imam Yaseen, known as the ‘calendar imam’ and in charge of the Halaal Trust of the MJC, revealed hitherto unplumbed depths of his life and work when I had the privilege of talking to him two years ago. Together with his father, Imam Suleiman, they have served as imams of the masjid in William Street, Woodstock, for 83 years. This is certainly a record of some significance. His great-grandfather was the second imam of the Palm Tree Masjid, in Long Street, following Jan van Bougees, from Indonesia. He came from Pula Penang, in Malaysia, and his wife was from Macassar. On his mother’s side, his greatgrandfather was from India and his great-grandmother from Mauritius. Imam Suleiman lived in BoKaap until 1932 when he and his family moved to Woodstock. At the time, Woodstock had neither a masjid nor a madrasah so he established what came to be known as the Suleimaneyah preschool. Two years later, on October 11, 1934, Imam Yaseen was born, literally into the madrasah. In 1947, the Woodstock Muslims formed a jamaah and purchased a four-roomed house for £850 at 19 William Street. This house was renovated so that two of the rooms could serve as a masjid and madrasah. Later that year, Imam Yaseen’s brother and sister wrote to King Farouk, of Egypt, for assistance and they were given £2 500. The jamaah managed to collect the balance and construction on a building commenced. Imam Yaseen was assisting his father with his duties and, in 1949, at the tender age of 15, his father appointed him as khalifah of the madrasah. In 1955, the building was completed and the masjid was officially opened by the consul-general of Egypt, Mr Samie.

Imam Yaseen Harris, long-serving imam of Suleimaneyah Mosque, in William Street, Woodstock, passed away on November 15, 2018. He is credited with pioneering Photo ZAID DANTE the salaah times calendar, and served on the MJC Halaal Trust since its inception.

In 1958, Imam Suleiman became very ill and the jamaah appointed Imam Yaseen as imam. Imam Suleiman passed away in 1963. During the apartheid years, many of the residents were forced to move out of Woodstock, including Imam Yaseen. He moved to Vanguard Estate, in 1972, and for 43 years he commuted to the masjid to conduct his imamate duties. Imam Yaseen received his Islamic education from his father, and then was sent to Shaikh Moghammad Abbas Jassiem. He was taught the recitation of the Quran by Imam Yusuf Salie and Shaikh Abdurragmaan Dollie. He studied Arabic under Kajee Sahab, Shaikh Igshaan Gamieldien and Shaikh Ismail Jamodien. He attended St Mary’s Mission School, in Woodstock, and completed matric at Livingstone High School, in Claremont. Imam Yaseen wanted to further his studies but his father was aging and the family needed another income. When I interviewed him, he was in his eighties, and Imam said he had never stopped learning. Unlike many who feel that they know it all, Imam Yaseen’s life was a constant search for knowledge that would benefit him as well as those with whom he engaged. He freely acknowledged that there were many involved in his education.

Since he took on the duties of imam, at the age of 22, he needed all the help that he could get from the older, more experienced imams. He worked at an accounting firm and what he learnt there enabled him to find employment at the Pepsi Cola Company – one of the first blacks to be appointed in this position. He worked there for 17 years, where he became the accountant, then also a cost accountant. In addition to working, he was also performing his duties as imam. In later years, Imam Yaseen would travel extensively but his first taste of foreign lands came during 1969, when his employers, Pepsi Cola, sent him on a firstclass, all expenses paid trip to the Middle East that included his Hajj. On his return, he discovered that the company would be leaving due to disinvestment in protest against apartheid. Fortunately, Imam found work at Monviso Knitwear as a sub-accountant, where he worked from 1974 to 1984. It appears that whatever this intrepid man became involved in started at a very young age. His father was a founder member of the Muslim Judicial Council (MJC) and, at the age of 13, the young Yaseen assisted in some administrative duties for the organisation.

He became more involved when his father inaugurated a fund for the Palestinians in 1948, known as the Muslim Benevolent Society. In 1951, he started assisting the secretary, Hajji Hassiem Edross, while still at high school. He left Monviso Knitwear to work full-time at the MJC, at the request of the president at that time, Shaikh Nazeem Mohamed. At the age of 26, he was accepted as a member of the organisation. These appointments at an early age serve as testimony to the quality of work Imam Yaseen was capable of, as well as the esteem in which he was held by those older and in authority. He became the first imam to be elected to the supreme council. He was appointed as the first secretary-general of the MJC; in addition, he was also tasked with the responsibility of supervising the halaal meat at the Maitland abattoir. When the MJC Halaal Trust was formed, in September 1985, Imam remained the supervisor. As part of his duties, he had to travel the world to ensure that meat and chicken coming into South Africa met the necessary criteria. He inspected various sites, in the process meeting a wide spectrum of people. In addition to these duties, Imam Yaseen continued to serve as imam at the mosque in William Street.

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Since 1976, he had also produced the Islamic calendar of salaah times, which has been of great value to the Muslims at the Cape. He spoke about this with passion: ‘I started it on my own in 1976, doing it every month. Initially, it was only for my mureeds. Eventually, I moved to doing one for the entire year and got businesses to sponsor the calendars. I worked with an astronomer, Dr Lainee, to work out the correct times of the waqts.’ The last words, fittingly, belong to this amazing man; one who epitomises the quality of humility, so loved by Allah. ‘I feel grateful that should I meet my Creator tomorrow and he asks what I did, I can say that I created a calendar that allowed the Muslims to perform their salaah on time, and looked after the halaal aspects in Cape Town. I was a member of the World Halaal Council. ‘I feel truly blessed, Alhamdulillah, and while all these things in my life happened, I have never missed a Jumuah or one rakaah of taraweeh.’ Imam Yaseen is survived by his wife of 58 years, Kamillah Adams, three sons and a daughter, 13 grandchildren and four greatgrandchildren. This tribute is adapted from an article that first appeared in ‘Kayfee’ magazine in 2016.

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