Muslim Views, February 2017

Vol. 31 No. 2

JAMAD-UL-AWWAL 1438 l FEBRUARY 2017

Water is fast running out

THIS image of the lavish flow of water used for prayer ablution contrasts with the reality of the present water crisis. Average dam levels in the Western Cape at the time of going to press was 34,86 percent, according to Rashid Khan, of the national Department of Water and Sanitation. Appeals have been made to Muslims nationally to save water used for wudu and to implement conservation measures. Habibia Soofie Masjid, in Rylands, Cape Town, has installed rainwater receptacles as well as water-conserving nozzles on ablution taps. The mosque is also revitalising an old well that was used from 1905 till the 1950s, when piped water became available.

On February 25 the mosque will host Salaatul Istisqaa (prayer for rain) in its parking lot. See our water saving feature on pages 20 and 21.

Photo MUSLIM-ACADEMY.COM

(Source: Unicef)

WATER-SAVING TIPS CENTRESPREAD

WUDU PULL-OUT POSTER

1 IN 10 PEOPLE LACK ACCESS TO CLEAN WATER WATER DONATE@ DONA ATE@ www.islamic-relief.org.za www.islamic-relief.org.za

4 LIFE

2

Muslim Views

Muslim Views . February 2017

Muslim Views . February 2017

3

unprecedented responsiveness from government.

Although the response was imperfect, it was radical popular protest that precipitated intervention from the highest echelons of power. This is evidence that radical change, in the interests of the people, does not naturally occur; it requires public pressure.

Another aspect of economic transformation mentioned by the president is the skewed nature of ownership and leadership patterns in our economy. What he failed to mention is that the disproportionate pattern of white and black ownership that is in place occurred as a result of currently corrupt means of privileged The people must intervene beneficiation under ANC rule. for delivery on Sona Thus the president and the ruling party are determined to remain silent on the HE State of the Nation Address rampant abuse of black economic (Sona) this year delivered more empowerment initiatives over the past 23 years. In this sense, the radical of the usual, and some economic transformation of the unexpected developments.

The violent disruption of parliamentary president is exclusively forward-looking and lacking in retrospective redress. proceedings is now a widely Another aspect is the massive anticipated circus and the key players concentration of economic power, did not fail to deliver. The new typically in white hands, in a range of development was the deployment of sectors. The president announced the army in the parliamentary precinct legislation, within a year, to bring about for non-ceremonial purposes.

The Democratic Alliance’s walkout and a more inclusive economy and to de-concentrate the high levels of announcement to challenge in court ownership and control. the deployment of the army in the How much of this is posturing and parliamentary precinct for tokenism or simply a way of silencing non-ceremonial purposes as the voices that are relatively radically unconstitutional may be politically left in parliament? We are entitled to be opportunistic. However, any move towards the militarisation of parliament cynical or ignore a genuine shift towards transformation by government, must be vigorously challenged, particularly efforts to use the army as a given its poor record for the past 23 means to silence political opposition in years. However, this is an opportunity for political parties, NGOs and social this institution. movements to push for delivery on this President Jacob Zuma’s address major announcement. Any legislation underscored radical economic transformation as a salient theme. After that enables significant economic transformation is a vital step towards 23 years, we may well say it was too little, too late. However, in a democracy genuine, albeit gradual, empowerment of the people. After 23 years of we are compelled to sustain accountability of those who have been non-delivery on major transformation initiatives, the people must hold elected to power. government accountable on rational It is in the interests of the people to and incremental delivery, such as an ensure that a major people’s agenda priority like economic transformation is enabling policy and legislative environment in the short term. Demand not reduced to rhetoric. of delivery on such promises of the Given our disappointment since the president should be raised before dawn of our democracy in 1994, we Sona 2018. Until we see real delivery should now impose conditions on our on promises, the State of the Nation government in the same way that Address will remain far removed from public protests, notably in campaigns the real state of the nation. like #feesmustfall, have effected an

T

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

Publishers: BRISKTRADE 175 (Pty) Ltd P O Box 442 Athlone 7760 South Africa Tel: 021 696 5404 • Fax Admin: 021 696 9301 Advertising adverts@mviews.co.za Admin info@mviews.co.za Editor Farid Sayed E-mail editor@mviews.co.za Fax Editor 086 516 4772 DISTRIBUTION Your Advertiser 021 638 7491 Views and opinions expressed by contributors and advertisers in this publication do not necessarily reflect those of the editorial team or the publishers.

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

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

Muslim Views

4

Muslim Views . February 2017

Activists ‘fed up’ with ANC stand on Palestine MAHMOOD SANGLAY

THE African National Congress (ANC) is the ruling party in South Africa and is in a position to exercise decisive influence on foreign policy. South Africa has, since 1994, adopted a principled position of support for the Palestinian struggle for liberation.

In its 2015 Discussion Document, the ANC expresses its ‘support [for] the struggle for the right to self-determination of the people of Palestine’ and it advocates a two-state solution.

In addition, the ANC shows its solidarity with Palestinians by participating in Israeli Apartheid Week programmes.

The ANC condemned the assault on Gaza and, particularly since 2008, adopted a more punitive position on Israeli atrocities.

The government, under Zuma’s leadership, specifically criticised the racist nature of the occupation and censured Israeli aggression.

In 2010, South Africa recalled its ambassador following the killing of nine activists on a boat carrying humanitarian aid to Gaza.

In 2012, the government introduced legislation compelling accurate labelling of goods produced in the Occupied Palestinian Territories (OPT).

And in 2013, South Africa curtailed relations with Israel by prohibiting official visits to the apartheid state by South African ministers.

However, despite this, international relations between South Africa and Israel are normal in almost every respect.

Muslim Views

L-R: Anwah Nagia: Chairman of the Kaaf Trust and the Palestine Museum Photo MAHMOOD SANGLAY; Professor Salim Vally, Secretary of the Palestine Solidarity Committee Photo SABC; Zizi Kodwa, ANC spokesperson Photo SABC

The action taken by the government is treated by critics as insignificant and dismissed as mere rhetoric. In essence, economic and diplomatic ties with Israel remain intact.

Professor Salim Vally, director of the Centre for Education Rights and Transformation at University of Johannesburg, and secretary of the Palestine Solidarity Committee (PSC), says the ANC is practising double standards.

He argues that activists are increasingly ‘fed up with the empty posturing and what they correctly perceive as lucre trumping principle’.

Trade between South Africa and Israel has increased since 1994.

The ANC rallied international support for sanctions against apartheid South Africa as a tactical weapon yet refuses to use the same weapon to impose sanctions against Israel.

When asked why the ANC-led government has never imposed sanctions, spokesperson for the party, Zizi Kodwa, in a brief interview with Muslim Views said, ‘No one has ever called for sanctions against Israel.’

The PSC, amongst other organisations, is on record for calling for sanctions against Israel and the Boycott Divestment Sanctions (BDS) movement globally, including its South African chapter, is by definition calling for sanctions. On August 9, 2014, the biggest march in solidarity with the Palestinian struggle included sanctions in their memorandum of demands.

Vally responded by saying, ‘We also held meetings with government officials and ministers in both the Mandela and Mbeki periods where we very explicitly called for sanctions. Mr Kodwa is clearly not aware of this history and engagements.’

Kodwa explained that international relations are complex as a way of justifying South Africa’s sustained diplomatic relations with Israel. Similarly, ANC Deputy President, Cyril Ramaphosa, called for constructive engagement with Israel just before the 2014 mass march in Cape Town.

This policy was adopted by right-wing leaders Ronald Reagan and Margaret Thatcher in their dealings with South Africa

in the apartheid years, when the majority of nations voted for sanctions against South Africa.

The ANC then rejected constructive engagement as a means of dealing with an oppressive racist regime. In principle, economic sanctions was the default policy position.

It was vital to ask the ANC to explain this glaring inconsistency in their policy position with respect to apartheid Israel. However, Kodwa failed to honour a subsequent appointment for a continuation of the interview with Muslim Views, despite several attempts to reach him.

Vally says activists are cynical about this mode of conducting international relations. On the one hand there is a seeming support of ‘the groundswell of clamour to condemn Israel’s violation of Palestinian rights’ while, on the other hand, there is business as usual with trade relations.

Other questions that Kodwa was well placed to answer relate to the definition of Israel as an apartheid state and the controversial utterances of the South African ambassador to Israel, Sisa Ngombane, on October 7, 2016, at a press conference.

The event was a welcome in honour of activist Leigh Ann Naidoo, who had been on the Women’s Boat to Gaza.

Naidoo had then been captured and detained illegally by the Israeli Defence Force. Ngombane strayed from the South African government’s official position and defended Israeli aggression.

What is also of vital interest to the activist community is what the ANC has done to contribute to the struggle of the Palestinians

in respect of mass mobilisation and international solidarity.

Anwah Nagia, businessman and chairman of the Kaaf Trust, which is responsible for the erection of the first Human Rights Centre and the Palestinian Museum in South Africa, has a more ambivalent position on the matter.

He says that as an activist he adopts a principled position on Palestine that is broadly consistent with that of the PSC. However, he adds that he understands why the ANC responds the way it does in the face of current geopolitical realities.

With reference to the compromises made by the ANC, inter alia, with ‘white monopoly capital’ at Codesa, the acceptance of odious apartheid debt and the abandonment of key articles of the Freedom Charter, Nagia argues that the ANC should not be judged too harshly. He says the unintended consequence of a radical position on Palestine by the government will be economically disastrous.

In an academic study by Quraysha Sooliman, in 2014, recommendations for a policy shift by the government includes legislation and punitive measures for South Africans involved in trade with entities in the OPT, a ban of Israeli settlers who seek to enter South Africa, the prosecution of South Africans who have enlisted in the Israeli Defence Force or who have in the past breached international and South African law.

Implementing such recommendations will be a radical shift for both the ANC and the government.

Muslim Views . February 2017

5

Muslim Views

6

Muslim Views . February 2017

Responding to Donald Trump DR AUWAIS RAFUDEEN

DONALD Trump has to be given credit for one thing: he keeps to his election promises.

So, among other things, he has already instituted a ban on travel from certain Muslim countries.

Muslims around the world will no doubt look at this with alarm.

And they will be even more alarmed by his rabid pro-Israel stance, his professed interest in getting his hands on Iraq’s oil as well as by the Islamophobic bigots who hold key posts in his administration.

How do we as Muslims respond? It’s difficult and imprudent to speak in the name of Muslims as a whole but here are some suggestions from a South African Muslim perspective:

Keep in view the bigger picture If we believe in our religion, we know all this will come to pass.

Muslims of earlier generations experienced much greater difficulties, even the banning of Islam, but continued to persevere. They kept in mind that all this was a test from the Almighty and that they needed to focus on purifying the self.

Of course, this did not mean that they cut themselves off from the world but they realised that the worldly journey was a short one in the greater scheme of things and that they needed to keep an eye on the bigger prize.

If one looks at South African Muslim pioneers such as Shaikh Yusuf and Tuan Guru, both of whom were in constant conflict with the Dutch colonialists and

Muslim Views

In the era of tweets and fake news, the sound bite has become king. And we all know that Trump utilised twitter to great effect in this regard. The temptation is to respond likewise and start a social media war experienced persecution and exile as a result, their writings do not lament their lot or express anger at their oppressors but focus on describing the true nature of reality and how Muslims should act given their position in existence as a whole.

In other words, by providing their fellow Muslims with knowledge of this broader reality, they taught them to respond to their passing situation with grace and fortitude and, in the process, established a thriving Muslim community.

Focus on the local, not the international We need to have a healthy awareness of what’s happening in the world and show solidarity with the oppressed overseas. But we should also take a very valuable lesson from the proverb: ‘The people of Makkah best know its hills.’

For far too long we appear to be fighting proxy wars on behalf of international states on local

territory. If one goes by social media, many of us appear to be heavily invested in siding with Saudi Arabia or Iran or Syria or with the Syrian resistance, and passing passionate comment on what’s happening there.

To a degree, this is understandable and we also need to counteract a particular side’s blatant propaganda. But the bottom line remains that we are not there and that situations on the ground are far more complex than they are painted, often by biased media lenses.

And so our passion risks being misguided. It’s far better focusing on what we know, on our ‘hills’ and, following the footsteps of giants, ensure the conditions for the flourishing of our own communities.

tion is to respond likewise and start a social media war.

No one denies that we need to have articulate Muslim spokespersons who are masters of the sound bite, or that we need savvy Muslim twitterati. But this should not be at the expense of substance and complexity.

Social media has a tendency for the sensational and, in doing so, simplify reality and manipulate emotions. In understanding and conveying what’s happening, we must disdain the shallow and allow for many-sidedness. Even Isis needs a fair hearing.

This may not garner as many ‘likes’ and retweets as the sensational posting but it will garner the respect of those serious about the truth. And we really need not worry about anyone else.

Respect complexity

Go beyond left and right in politics

In the era of tweets and fake news, the sound bite has become king. And we all know that Trump utilised twitter to great effect in this regard. The tempta-

Many American Muslims rightly lamented Trump’s victory over Clinton. But, as some have observed, Islam did not sit too

easily with Clinton’s liberalism either. This speaks to a larger political issue that many Muslims face worldwide: where does Islam stand between liberalism and conservatism?

Many Muslims resonate with the call to family values found in conservatism but would align themselves with liberals when it comes to issues of social justice.

Clearly, neither right nor left is a comfortable fit for Islam and there is a need to think beyond the categories through which our politics is currently generated.

There is a need for more radical ideas sourced from the Islamic tradition. The thought of someone like Professor Adi Setia of Malaysia, and his notion of the ‘gift economy’ comes to mind. On the whole, this is a complex issue and the thinking around it is still very much in the embryonic stage.

But, at the very least, we need to start engaging such thought rather than mechanically employing current categories.

Clearly, all this is not a direct response to Trump. We can possibly engage directly and win or lose political battles. American Muslims clearly have no other option but to do this.

But, in South Africa, I believe, we are better served by taking a longer-term view of the situation and focus on building our institutions in order to withstand any Trump-like phenomenon in the future. But, more so, we do it for our own good.

Dr Auwais Rafudeen is Senior Lecturer in the Department of Religious Studies and Arabic at University of South Africa.

Muslim Views . February 2017

7

Fixed deposit that’s also

Shari’ah Shari’ah comp compliant. liant.

It just makes sense.

When you’re looking for a Shari’ah compliant way to invest, why not choose the RQH WKDWÎV PRVW VXLWHG WR \RX" )1%ÎV Ü[HG GHSRVLW DOORZV \RX WR FKRRVH UHWXUQV that suit you, as well as your own term of investing, from 30 days to 5 years.

So, search ‘FNB Islamic banking’ for investing suited to you, that’s also Shari’ah compliant.

Terms and conditions apply.

First National Bank – a division of FirstRand Bank Limited. An Authorised Financial Services and Credit Provider (NCRCP20).

Muslim Views

8

Muslim Views . February 2017

The imam with a phobia for ‘biryani charity’ MAHMOOD SANGLAY

IT is not an uncommon phobia, this aversion to biryani. Imam Abu Bakr Thapelo, of the Protea South jamaat khana, in Soweto, speaks of his encounter with biryani that symbolically reflects a deep social and political struggle.

Black people are stereotyped and marginalised, says Imam Thapelo, and this sustains a barrier to a genuine appreciation of the unseen and silent ‘black pain’.

This pain is felt through gross inequality and poverty, and it is intensified by cosmetic relief and superficial charity.

The 35-year-old Imam Thapelo identifies the occasional supply of biryani as part of this superficial charity. Biryani is not the staple food of black people in the townships. It is part of a diet alien to their culture, yet offered by Indians as a delicacy black people are expected to enjoy and appreciate.

The indiscriminate handout of biryani to black people is viewed as an imposition on black culture.

Imam Thapelo says he has a phobia for biryani. His indigestion after consuming biryani is both a physical and symbolic rejection of an ill-conceived mode of charity.

Also, the annual Ramadaan charity blitz, says Imam Thapelo, helps wealthy Muslims dispose of their charity and massages their conscience. Little thought is given to providing the kind of support that restores dignity by means of projects that lead to self-sustainable and independent development in the long term. The current mode of Muslim charity sustains dependence and undermines human dignity.

‘They appear, as expected, every year in Ramadaan, and then disappear until the following year,’ says Imam Thapelo.

‘Do we not need food, decent housing, clothing and education for our children every day, like all human beings? Why are we a convenience for the conscience of rich Muslims who have no interest in the notion of true Islamic brotherhood and genuine transformation that actually takes people out of poverty?’ he asks.

He says the principled black Muslim who seeks equal opportunity and empowerment experiences rejection by the Indian community. He experiences further rejection by his own black community when they discover he is Muslim. This is part of the black pain.

‘It is abnormal for a black man not to be angry,’ he says. However, if a black man loves the biryani he consumes, he is not likely to be

Muslim Views

Imam Abu Bakr Thapelo, 35, pictured inside the Protea South jamaat khana, in Soweto, says the prayer facility was established by his father about 27 years ago, after emigrating from Malawi. The jamaat khana accommodates 40 worshippers and is used for the five daily prayers as well as Jumuah.

Photo ZAHRAA MOOSA

angry says Imam Thapelo. He will not be inclined to bite the hand that feeds him but rather to protect the privileges that come with it.

‘Biryani charity’ exacerbates black pain, and it does so silently and invisibly, veiling with religiosity the injustice of perpetuating poverty. Imam Thapelo argues that this injustice is systemic in virtually every Muslim charitable organisation working in black townships and, therefore, have failed black Muslims.

Other charities that do not work in black townships have failed black Muslims because they typically prioritise millions of rands for international relief work above immediate needs at home, in local townships.

He argues that they are all set up for short-term goals and for occasional and incidental relief, as opposed to transforming economic conditions in local communities, and being designed to erad-

icate poverty and dependency.

These were the conditions in which Imam Thapelo was born, in 1982. His father, Hassan Amad, was a first generation immigrant from Malawi and a revered figure by both his family and in the neighbourhood.

Imam Thapelo is the third of six children. He lived in Soweto all his life and married Ntombenhle in 2009. Together, they have two daughters, one aged seven years and the other sixteen months. Ntombenhle is a nurse by profession and works at a community clinic in Mountain View, Pinetown.

Imam Thapelo regards his late father and his wife as the sources of his most cherished values and support in this world.

His father established the Protea South jamaat khana, in Soweto, around 1980. It accommodates about 40 people at full capacity. It is usually full for Jumuah prayers, which have been

offered there since 2008.

Imam Thapelo says the property belonged to his father who died in 2013, at the age of 86. Following his father’s demise, the property is designated as Imam Thapelo’s inheritance and will remain a house of worship for Muslims.

The jamaat khana does not have an imam appointed fulltime. Imam Thapelo and an assistant share this responsibility as volunteers and they are not compensated for their services.

Occasionally, they invite other imams, usually from Lenasia, to deliver the Friday sermon as guest speakers, and to reflect some diversity in the leadership for the Friday prayer. There is no formal committee or board that oversees the affairs of the jamaat khana although some elders in the community are consulted in this respect.

Imam Thapelo matriculated in 2001 and, in 2002, he and a companion attempted to enrol at a leading darul uloom, not knowing that only black foreign nationals were allowed to register.

When their South African nationality was disclosed, they were ‘expelled on the spot’ and had to seek refuge in the mosque for two days and find their way back home, 20 kilometres away.

Later, he enrolled at another leading darul uloom, and qualified as an alim in 2008. Again, he prefers not to name the institution due to its ‘shocking’ record of treatment of black students. It is a tragic irony, says Imam Thapelo, that an institution based on the teachings of the Quran and Hadith is tainted with racists bearing the title of mufti.

One mufti routinely reprimanded black students who reported to class late but overlooked it when an Indian student came late. A black student questioned the mufti’s practice of differential treatment, evidently based on race.

The mufti retorted, ‘It is not my fault that Allah did not make your hair straight.’

Imam Thapelo insists he will not send his children to such institutions. He further laments the fact that even though he graduated at the same institution as an Indian alim, with the same qualification, he will never be appointed to the post of imam in an area like Lenasia.

The livelihood of a black imam is limited to mosques in black townships. The racial divides of the past remain firmly entrenched and so do the disparities in class, income and economic positions.

The reality though, is that most black imams who graduate

Imam Thapelo has expressed disenchantment with the Muslim leadership and Muslim organisations in South Africa. Consequently, he has decided to withdraw from an active role as imam and to focus on a business project he calls ‘Prisoners of Hope’.

Photo ZAHRAA MOOSA

from darul ulooms do not have post-matric qualifications and are therefore compelled to supplement their income as imams with that of menial jobs. This, says Imam Thapelo, is also part of the racialised poverty trap for black imams, and part of the black pain.

It is this trap he is determined to avoid by seeking growth in diverse ways. In 2016, he gained experience in advocacy and policy research for the Auwal Socio-Economic Research Institute (Asri), and he is currently registered for the second year of an Honours degree in Islamic Studies at University of Johannesburg.

In the same year he also registered a company named Prisoners of Hope International Holdings.

His vision, as an entrepreneur, is to develop content for the branding of t-shirts based on the theme ‘prisoners of hope’. He is optimistic about both the positive social impact of the concept and its business potential.

Imam Thapelo is disenchanted with the role of many leading Muslim organisations, which is why he has decided to withdraw from Muslim public life and focus on his business ambitions.

Muslim Views . February 2017

9

Shaikh Yusuf of Makasar, a 17th century saint from the kris to the qalam SHAFIQ MORTON

RECENTLY, I’ve been looking at the history of Shaikh Yusuf of Makasar, an Indonesian exile, a pioneer of Cape Islam and a 17th century mujahid against Dutch imperialism.

The late Dr Achmat Davids – trying to raise community awareness of history – cleverly placed him at the centre of our struggle in 1994. This inspired the Shaikh Yusuf Tricentenary Commemorations, weeks before the country’s first democratic elections.

However, the person who initiated local academic discourse on Shaikh Yusuf was Professor Suleman Dangor. He wrote a thesis on Shaikh Yusuf in 1981, and translated his Ibn Arabi influenced manuscript, the Zubdat al-Asrar (The Essence of Secrets) in 1990.

In his 2005 Unisa thesis, Shaikh Seraj Hendricks fleshed out his global influences. Shaikh Yusuf – who uniquely has shrines in Colombo, Makasar and Cape Town – was born in Gowa in 1626 and was groomed for scholarship from an early age.

In his pre-teen years, he was schooled in the Islamic sciences

by Sayyid ba Alawi ibn Abdullah Tahir, and after the age of 15 by Shaikh Jalal al-Din al-Aydid – both scholars from the Hadramaut in Yemen.

When he was 18, Shaikh Yusuf embarked upon a search for knowledge. In 1644, he landed in Aceh, where he was introduced to the Qadiriyyah Sufi Order by the paternal uncle of the Indonesian Shaikh, Nur ul-Din Raniri.

In 1649, he landed in Yemen.

There he was initiated into the Naqshbandi Sufi order by Shaikh Abd al-Baqi al-Mizjaji, a keen

The final resting place of Shaikh Yusuf of Makasar, in Faure, is situated near the Photo SHAFIQ MORTON top of a hill, overlooking a serene country setting.

proponent of the mystic, Ibn alArabi. The next Sufi tariqah he was initiated into was the Ba Alawiyyah, by Shaikh Sayyid Ali of Zabid.

In Yemen, he crossed paths with Imam Abdullah ibn Alawi al-Haddad, the great saint of the Hadramaut and author of the Ratib ul-Haddad.

In the Hijaz, Shaikh Yusuf sat at the feet of Ibrahim al-Kurani, an expert in chains of transmission and the works of Imam alGhazali and Ibn Arabi. Shaikh al-

Kurani also accorded Shaikh Yusuf ijaza, permission to teach and guide, in the Shattariyyah Sufi Order.

However, it was in Damascus that Shaikh Yusuf was given his most auspicious mantle, the Taj al-Khalwatiyyah (the Crown of the Khalwatiyyah Sufi Order) by the teacher in Ibn al-Arabi’s mosque, Shaikh Abdul Barakat.

The most auspicious of Shaikh Yusuf’s scholarly achievements, though, was his appointment to a kursi, or a chair of teaching, in

Shaikh Yusuf came to the Cape with an entourage of 49. It is believed that these are the graves of some of his close followers or family. Shaikh Yusuf’s shrine can be seen in the background. Photo SHAFIQ MORTON

the Makkah sanctuary – a very rare privilege.

When Shaikh Yusuf returned home, in 1664, after 20 years abroad, he encountered a homeland divided by the Dutch. He settled in the court of Sultan Tirtayasa Ageng in Banten, where he became the resident scholar.

But, in 1682, the sultan’s son – who’d become enamoured of the Dutch – indulged in court intrigue, jailing Shaikh Yusuf.

That same year, Sultan Ageng was forced to attack the crown prince, who called in Dutch reinforcements.

Forced to seek shelter in the jungle with 1 300 troops and their families, Shaikh Yusuf managed to survive for a year on the run. Battle weary and starving, he was enticed to hand over his kris, This aerial view of Faure locates the final resting place of Shaikh Yusuf of Makasar, which is in the green domed structure in the background.

Photo SHAFIQ MORTON

his ceremonial dagger, when Van Happel – a Dutch officer – used his daughter, Asma, as bait and failed to keep his promise of freedom.

Already regarded as a living saint, Shaikh Yusuf was a headache for the Dutch who, in 1683, exiled him to Colombo, in Ceylon. However, when calls for his freedom began to resound, the Dutch dispatched him to the Cape of Good Hope in 1693. His ten years in Ceylon is an unknown chapter to us.

En route from Ceylon to the Cape, Shaikh Yusuf displayed the saintly qualities for which he was renowned. When the fresh water supply was exhausted on the boat, the Voetboog, it is said that he dipped his foot into the sea and the water turned fresh.

Space precludes further commentary on Shaikh Yusuf’s time spent at the Cape. Suffice it to say that his influence in Colombo, Banten and Cape Town was immense.

The extraordinary man exiled to the Cape was not just a master of traditional Islamic sciences. He was also an authority on Ibn Arabi and a shaikh who carried the mantle of five Sufi Orders.

A giant of his time in the Muslim world, he was subjected to betrayal, treachery and unspeakable hardship, and yet expressed no rancour. None of his writings dwell on jihad, yet, through his actions, he was a great mujahid.

It is this indomitable spirit that Shaikh Yusuf brought to us: ilm ul-yaqin (certainty of knowledge), ain ul-yaqin (firmness of the heart) and haq ul-yaqin (ultimate realisation of divine truth). Had it been any other way, Islam would never have survived at the Cape.

Muslim Views

10

Muslim Views . February 2017

SANZAF empowers refugees through skills development NURUDEAN SSEMPA

THE South African National Zakah Fund (Sanzaf) has pledged to further support refugees with education and skills to enable them to live a decent life while in South Africa.

This is according to Insaaf Isaacs of the Sanzaf Education Empowerment and Development (SEED) Programme in the West-

ern Cape.

Sanzaf has been working with the Muslim Refugees Association of South Africa (MRASA) and Cape Town Refugee Centre, among others, to provide education services to refugees.

According to the United Nations High Commissioner for Refugees, South Africa is one of the countries in the world with a high number of asylum seekers

yet there are no specially designed arrival centres to accommodate immigrants.

Therefore, many refugees and asylum seekers struggle to find employment since many lack employable skills.

‘In line with our mission, Sanzaf has provided various skills to refugees and we shall continue to do so to empower them with necessary skills, and to be able to

look after themselves independently,’ points out Isaacs.

While commenting on the importance of treating refugees and migrants with dignity, Moulana Abdul Khaliq Allie, First Deputy President of the Muslim Judicial Council, gave an example of how the early Muslims were persecuted and forced to leave Makkah.

He emphasised the historical

fact that they were welcomed by a Christian king in present-day Ethiopia.

‘In the South African context, despite the fact that we are faced with many challenges, opening up and reaching out is indeed Prophetic and divine,’ says Moulana Allie. ‘The least we can do is to make a brother feel like a brother. And make a sister to feel like a sister.’

The Salaam Foundation and Salaamedia #Riding4SAeducation campaign got off to a rolling start on Tuesday morning, February 7, from the border town, Musina, in Limpopo. Two cyclists and directors at Salaam Foundation, Azhar Vadi (left) and Zaheer Pahad (right), completed the first leg of their journey, reaching Louis Trichardt in just over five hours then took a breather at the Tropic of Capricorn before cycling on towards Polokwane. They plan to cycle 3 000 kilometres, finally ending at Cape Point, in the Western Cape. The epic ride is aimed at raising awareness around the needs of basic education in South Africa, particularly in rural and underdeveloped areas. Along with the awareness campaign, they are calling on donors to support the Salaam Foundation in its quest to implement several education development projects. ‘We would like to build toilets in schools that are without these basic facilities,’ said Vadi. ‘Many schools in rural South Africa still use pit latrines. We have received requests for simple kitchen structures to assist in preparing food for learners.’ The route is expected to take the two down the R101 to Johannesburg, where Pahad will stop but Vadi will continue east on the N17.

From KwaZulu-Natal, Vadi will take the N2 all the way to Cape Town. The journey can be followed on Twitter and Instagram @salaamedia and on Facebook at www.facebook.com/salaamedia. People willing to contribute to the education fund can make a donation to: Salaam Foundation, First National Bank, Account Number 62669147665. Kindly use the reference: Ride 4 Education Photo HUSAIN KHAN

TAKE ADVANTAGE OF OUR

SPECIAL OFFER ON MOTOR VEHICLE FINANCE

Finance y your our v vehicle ehicle acquisition thr through ough Al Baraka Bank and enjoy enjoy these benefits: • Low deposit requirement requirement • Fixed Fixed mark mark-up -up

• Up to 72 72 months finance term • No monthl monthly y service fee

Don’t miss out Terms T erms and C Conditions onditions appl apply y

Customer S Customer Serv Service ervice ice Centre: Centre: 0 0860 860 225 225 778 786 86 6 www.albaraka.co.za www www.albaraka.co .albaraka.co o.za Muslim Views

Albaraka B Albaraka Bank ank LLimited: imited: R Re Reg egg N No. o. 11989/003295/06 1989/003 989/0032 295/06 95/06 Albaraka A lbaraka B Bank ank Limited imited iiss aan n aauthorised uthorised financial financial sservices ervvices and nd cr credit reedit dit ppr provider rovider ovider Albaraka A lbaraka B Bank ank Limited imited iiss an an Authorised Authorised D Dealer ealer iin n foreign foreeign for ign eexchange exxcchange hange FSP FFS SP PN No. o. 4652, 652, N NCR CR N No. No o.. NCR N NCRCP14 CRCP14 CP14

Muslim Views . February 2017

11

Duty of the educator in enhancing the capacity of the learner Part 1: The road forward (the first of a two-part series on education) SHAIKH SA’DULLAH KHAN

‘PROPHETS leave behind the legacy of knowledge,’ said the Prophet (SAW). In Islam, teachers are therefore considered as potentially those who perpetuate the profession of prophets. This implies that the teacher combines the responsibility of what is termed as: mudarris: one who schools others through appropriate and effective instructions muallim: transmitter of knowledge (not mere conveyor of information). It is factual information for positive transformation and progress. muaddib: inculcating etiquette, manners, discipline and morals. murabbi: facilitator of holistic development; promoting the deeply cherished values of sincerity, honesty, integrity, sense of responsibility and concern for the rights and welfare of others.

Such a comprehensive task could be understood as a mission for cultivating the intellectual, moral, emotional, physical, psychological, empathic, social and spiritual dimensions of the learner.

Educator as murabbi The notion of murabbi is interesting; like the Almighty is the Rabb/ Divine Facilitator at the macro level, the teacher is murabbi, doing tarbiyah, cultivating, developing, enhancing the student at a micro level; empowering learners to develop practical dispositions and positive habits.

The divine murabbi teaches

It should be realised that to teach people enough to school them, we must meet their deep human need to be acknowledged and feel cared about. In this way, teachers would be able to unearth the jewels within their classrooms.

People are treasures

Shaikh Sa’dullah Khan is CEO of Islamia College, in Cape Town.

Photo SUPPLIED

with compassion. Ar-Rahman/ The Most Merciful teaches the Quran (Quran 55:1) so it is essential that there be an empathic, compassionate source from which that teaching needs to emanate. In other words, teaching with compassion and love.

The key factor that makes students like school, study hard, achieve and stay on course is the

‘C’ word, which does not stand for ‘curriculum’ but for ‘caring’; caring deeply about each student and about the student’s needs, anxieties, accomplishments and growth.

It begins with the teacher recognising the student as an individual who brings particular experiences, interests, enthusiasms and fears to the classroom.

The Prophet said, ‘Human beings are (ma’adin) mines of treasure.’ (Bukhari & Muslim) Moulana Jalaluddin Rumi reiterated this when he elaborated in his Mathnawi: ‘The body is a (ma’dan) mine of endurance, the heart is a mine of gratitude. The bosom is a mine of joy and the liver is a mine of compassion.’

Teachers need to ask themselves: are we unearthing these jewels within the students, extricating them from the sand, taking the rough, raw material and nurturing them appropriately to become the best they could be – valuable polished gems; or are we leaving them buried under the rubble, sometimes adding more dirt and thus curtailing their potential to enhance?

Teachers eager to learn Any educator must be open to learn, especially ways other than what he is accustomed to.

The present is a world of cyberspace, outer space, genome maps, globalisation, smart cards, smart bombs, supersonic jets, nuclear power, stem cells and cell phones.

There is no denying it: we live in a new age where the science fiction of the 1970s has become the scientific fact of 2017.

We should realise that youth live in the same world as we but with different challenges; thus, in the words of Sayyidina Ali: ‘Train your young ones with a training different from your training for they have been created for a period different from yours.’

One of the major lessons we learn from the somewhat detailed story of Prophet Musa and Khidr, in Surah al-Kahf (chapter 18), is that though Musa (AS) was a prophet among the ulil azm – the five major prophets, which include Nuh, Ibrahim, Musa, Isa and Muhammad (may the peace and blessings of Allah be upon them all) – he was kalimullah (one whom Allah addressed directly).

But, despite all that, when he heard that a wise man, Khidr, had some knowledge that he did not possess, he immediately went to seek that knowledge, and he was taught significant lessons in a manner that he was never accustomed to.

Learn in order to teach Sometimes, we are so obstinate in our insistence on thinking the way we thought, teaching the way we were taught, that our ossified mode of thinking and teaching may itself be an obstacle to learners learning and progressing.

A teacher who is close-minded cannot open the minds of others to learn.

A teacher who is not open to learning is not worthy of teaching.

In part two, Shaikh Sa’dullah asks: ‘Are we still teaching the same way?’

Muslim Views

12

Muslim Views

Muslim Views . February 2017

Muslim Views . February 2017

13

Muslim Views

14

Muslim Views . February 2017

SA’s cutest SUV: the Renault KWID hatchback

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

Photo SUPPLIED

ASHREF ISMAIL

RENAULT’S new entry segment contender is the SUV-inspired KWID hatchback available in Expression and upper-level Dynamique variants.

An innovative and affordable vehicle, the new Renault KWID is positioned as the entry-point into Renault’s product line-up. It overturns established entry segment design cues thanks to its robust, stylish exterior plus a modern and welcoming interior equipped with generous cabin space as well as features and fitments normally unattainable in its class.

Meticulously designed, the new KWID hatchback is sure to meet the needs of anyone looking to buy an entry-level car.

The KWID offers a modern, intuitive interior which includes technologies that not only meet drivers’ needs but also make dri-

ving simpler and safer.

Quality interior appointments ensuring that driver and passengers stay connected include a MediaNav® navigation/ multimedia system complete with large 7” (18cm) touch-screen display, radio and Bluetooth® connectivity housed in its piano black centre console with chrome surround (Dynamique only).

This eminently modern newcomer features SUV styling and construction. Its high stance and durable design underscore a sense of security while its longer wheelbase (2 422mm) allows for a spacious, comfortable cabin plus more rear legroom. The boot space of 300 litres puts the new Renault KWID on par with an upper segment vehicle.

Both KWID derivatives are powered by a new 999cc Smart Control efficiency (SCe) engine mated to a 5-speed manual gearbox.

With its distinctive SUV-like design and high ground clearance (at 180mm, more than any of its competitors) KWID offers a high driving position and greater visibility, making it ideal for zipping around in urban traffic or cruising down the open highway.

The entry-level KWID is modern, smart and stylish inside and out. It combines the comfort and functional user-friendliness of a city car with a spacious interior and a raft of stowage solutions.

Renault KWID is designed to turn heads. Its class-leading

Renault Kwid – this is South Africa’s tiniest SUV: affordable, economical and quite handsome for an entry level. Only has a driver’s side airbag, though.

Photo QUICKPIC

ground clearance combined with short front and rear overhangs exude an impression of strength, reliability and the look associated with SUVs. The current batch which comes only with driver’s airbag and no ABS braking have all been sold out, so, clearly there is a demand for a mini, entry-level cross-over vehicle. We have, however, been assured that the next lot will have ABS and a passenger-side airbag and, if prices can remain the same, will prove to be a hit for inner city motoring, especially.

The new KWID’s interior carries over the same bold and confidence-inspiring styling as the outside. The horizontal, uncluttered lines of the dashboard convey an impression of width and refine-

ment. The digital instrument cluster and piano black centre fascia which houses the centrally-positioned MediaNAV system creates a contemporary high-quality feel that combines practicality and style (Dynamique only).

The height-adjustable front seats are generously sized, offering superior comfort while the electric power steering and onetouch lane change indicator make driving a breeze.

Electric front windows add to driver and front passenger convenience while the powerful air-conditioning with heater ensures driving pleasure irrespective of the weather. All controls are easy to reach from both driver and passenger sides.

The open storage space facing

YOU NO LONGER HAVE TO CHOOSE BETWEEN AN SUV AND A MASERATI

LEVANTE. THE MASERATI OF SUVs. STARTING FROM R1 650 000 The practicality and versatility of an SUV, or the power and panache of a Maserati? Now you can enjoy both - Introducing the new Levante. The Powerful V6 Engine, Q4 intelligent all-wheel drive system, 8 speed ZF transmission and sophisticated air suspension confirm that the Levante is every inch a refined SUV. Meanwhile, its exclusive Italian styling, luxurious interior and unique exhaust note affirms its Maserati DNA. So that’s one less difficult decision to make.

Discover the new Levante.

LEVANTE DIESEL: V6 60 o 2,987CM - MAX POWER: 275 HP AT 4,000 - MAX TORQUE: 600NM AT 2000-2600 RPM - MAX SPEED: 230 KM/H 0-100KM/ ACCELERATION: 6,9 SECS - FUEL CONSUMPTION (COMBINED CYCLE): 7,2 l/100KM - CO 2 EMISSIONS (COMBINED CYCLE): 189 G/KM THE DATA MAY NOT REFER TO THE MODEL REPRESENTED

www.maserati.co.za

MASERATI CAPE TOWN 67 JAN SMUTS STREET, CAPE TOWN, 8001 Phone: 0800 0600 78 | E-mail: info@maseraticpt.co.za Muslim Views

the front passenger, lower glove box (plus upper glove box in Dynamique variant), driver and passenger in-door storage space with 1-litre bottle holder and rear parcel tray translate to practical and convenient stowage space.

The compact 1.0- litre 3-cylinder Smart Control efficiency (SCe) engine powering both KWID models has been optimised for power and performance and pushes out peak power of 50kW @ 5 500 rpm and maximum torque of 91Nm @ 4 250 rpm.

Drivers will enjoy its good responsiveness and drivability at low revs and wide torque band across the rpm range. However, it does tend to get out of breath at Highveld altitudes. Handling, also, can be wanting given its tiny wheels.

Boasting an extremely fuel efficient petrol powered engine, it’s paired to a 5-speed manual gearbox and delivers an incredible 4,71 litres/100 km. The fuel tank holds 28 litres.

As is the case across Renault’s entire product range, the new KWID Dynamique and Expression derivatives come standard with a 5-year/ 150 000 km mechanical warranty and a 6-year anti-corrosion warranty. Services take place at 15 000 km intervals.

Optional service plans are available.

NEW Renault KWID Expression 1.0-litre SCe: R 119 900 NEW Renault KWID Dynamique 1.0-litre SCe: R 129 900

15

Muslim Views . February 2017

More than 50 years on, Toyota Corolla just keeps getting better ASHREF ISMAIL

To celebrate 50 years of great heritage, Toyota kicks off the new year with a sleeker model to augment the model’s iconic status. Now well into its eleventh generation, and more than 50 years since being introduced onto the market, there is no doubt that Toyota has had enough time to perfect the Corolla recipe. Not only does it remain the world’s best-selling nameplate in automotive history, it’s still one of the most popular vehicles in the Toyota line-up.

The Corolla is currently sold in about 150 countries – including South Africa (SA) – and regions around the world, and accounts for approximately 20 per cent of Toyota’s global sales.

Some interesting Corolla facts: l 50 years on, Corolla remains true to the model’s original DNA. l It’s been part of South Africans’ lives for more than 40 years. l More than 1 million Corolla units have been produced and sold in SA alone. l About 45 million have been sold globally. l 100 cars being built and sold every hour throughout the past 50 years/ one every 36 seconds. l The new Corolla upgrades include exterior front- and rear-end refreshments and enhanced interior modifications to give it a classier feel. l The small upper grille is

The world’s number one seller gains a well-deserved revamp both, inside and out, to offer better value for money.

Photo QUICKPIC

flanked by new headlamp clusters, and there is a revised front bumper incorporating a lower grille. The design is further accentuated by the LEDs (Exclusive models). l The engine hood has also been raised and the bumper corners have been deeply sculpted to enhance the Corolla’s 3D effect. l To improve passive safety, both VSC and HAC have become standard on 1.6-litre models and above. l Rear styling has been enhanced

through the adoption of LED tail lamp clusters (1.8-litre models) and a redesigned chrome garnish that further emphasises the vehicle’s width. l Inside, the instrument panel has been updated with a layered structure that hides joins, along with a redesigned climate control panel and circular air vents. l Audio Touch Screen/ DVD increased from 6.1” to 7” (Prestige models). l Other upscale touches in the interior include a piano-black

centre-cluster surround and chrome-plated ornamentation.

Picking up where the current generation left off, the 2017 Corolla continues to deliver competent performance and consistently good fuel economy, all of which translates into attractive cost-of-ownership benefits.

The engine line-up remains unchanged, featuring a choice of a 1.4 litre D-4D turbo-diesel and three petrol engines: a 1.3-litre Dual VVT-i unit, a 1.6-litre Dual VVT-i engine and the 1.8litre Dual VVT-i unit. All engines

are fitted with six-speed manual transmissions.

Revised tuning of the CVT transmission delivers shifts that are quicker, crisper and smoother with better matching to engine speed. The CVT also helps generate suitable engine braking when downshifting, including deceleration control that activates the fuel-cut system and holds the pulley ratio to maintain revs and enable easier re-acceleration.

The front MacPherson strut and rear torsion-beam suspension systems adopt larger-diameter shock absorbers to enhance damping force for an improved balance between ride comfort and handling stability. Improved mounting rigidity for the upper body and suspension and an additional rear damper bush contribute to improved handling performance.

Other changes that reduce noise, vibration and harshness include beading on the front fender liner to reduce turbulence inside the wheel housing, a thicker inner silencer for the dash panel and a denser material for the floor insulation.

The Corolla does everything it’s supposed to do: it’s comfortable, well equipped and affordably priced for pretty much any budget from R286 000 for the entry level, going up to R349 400 for the 1.8 Exclusive AT (automatic). All models are covered by a 5-year/ 90 000km service plan and a 3-year/100 000km manufacturer warranty.

Muslim Views

16

Muslim Views . February 2017

Athletic Triton builds on Mitsubishi’s formidable reputation

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

Photo SUPPLIED

ASHREF ISMAIL

MITSUBISHI Motors South Africa has launched the completely redesigned Mitsubishi Triton. Ready to do battle with Toyota Hilux, Ford Ranger, Mazda BT50, VW Amarok, Isuzu KB and its ‘cousin’, the Fiat Fullback.

The 2017 model, the fifth in the Colt/ Triton lineage, is the most advanced pick-up ever to be developed by Mitsubishi with its balanced combination of true SUV-like road manners with heavy-duty workhorse capabilities.

The Mitsubishi Triton is fitted with a next-generation aluminium block four-cylinder turbodiesel engine. The new engine offers the ideal combination of a fast spooling turbocharger with an unconventionally low compression ratio of 15,5:1 which

Mitsubishi Triton – cousin to the Fiat Fullback which shares it platform and drive-train, the Triton comes with much a improved list of features.

Photo QUICKPIC

aids responsive torque delivery at low engine speeds.

The 2.4 MIVEC engine features an all-aluminium cylinder block construction with reinforced steel piston sleeves for durability and an integrated common rail direct injection system.

This engine weighs 30 kg less than its predecessor, instilling Triton with nimbler and safer handling.

This new free-revving engine delivers significantly more power and drastically less vibration, thanks to new mounting points on the chassis. Power delivery is rated at 133 kW at 3 500 rpm with torque peaking at 430 Nm at 2 500 rpm. Fuel consumption is rated at 7,6 litres/ 100 km in a combined cycle.

The new 2.4 MIVEC turbodiesel delivers power to the rear (2H), or all wheels (4H if 4x4) through the choice of a shortershifting, six-speed manual gearbox or a five-speed automatic transmission.

Inside, the driver is made to feel at home thanks to cruise control, dual-zone auto air-conditioning, a reverse camera, an electrically adjustable driver’s seat, tilt and telescopic steering wheel adjustment and leather upholstery, to name but a few of the standard creature comforts.

The cabin itself has been stretched by 20mm to 1,745mm to further improve cabin space, while shoulder room both front and rear has been improved.

Subtle changes include redesigned

TOYOTA

Muslim Views

seats offering additional bolstering and higher density foam for more comfortable long distance driving.

The new Mitsubishi Triton Double Cab GLS Exceed achieved a full five-star safety rating in the Australian NCAP safety performance test.

The foundations of this high safety rating have been laid in the engineering and manufacturing of the new Triton with large quantities of high-strength steel in its safety cell as partner to Mitsubishi’s patented Reinforced Safety Evolution (RISE) technology. This is coupled to features such as a fully collapsible steering column and additional sideimpact bars in the doors.

A range of dynamic safety systems is available on the Triton.

On the double-cab versions, Mitsubishi engineers have added its proprietary ASTC (Active Stability and Traction Control) system, which modulates both braking and engine power to maintain the chosen driving line in slippery conditions.

The range comes standard with ABS and EBD as well as Hill Start Assist (HSA).

One of the truly decisive features available on the latest Mitsubishi Triton is the manufacturer’s cutting-edge version of the renowned Super-Select II fourwheel drive system. Seen first in the latest iteration of the Mitsubishi Pajero, the Super-Select II system offers the driver the choice

of four distinct driving modes from a console-mounted selector.

By adopting a 40:60 power split instead of the old-fashioned 50:50 configuration, the Triton maintains a set of road dynamics usually associated with a smaller, all-wheel drive car. Although the advantages of this setup are broad, its gravel road prowess is perhaps most noteworthy.

All 4x4 double-cab models offer 215mm ground clearance and despite its inherently sporty profile, Triton boasts a class-leading approach angle of 28 degrees and a departure angle of 22 degrees. The break-over angle is 25 degrees.

Four double-cab models in 4x2 or 4x4 configuration and with the option of a six-speed manual or five-speed automatic gearbox, will be available for sale immediately.

The new Triton Double Cab enters the market with a starting price of R479 900, going up to the current flagship, Mitsubishi Triton 2.4 Di-D 4x4 (auto) priced at R559 900. All models are introduced with a 5-year/ 90 000 km service plan and 3-year/ 100 000 km manufacturer’s warranty.

Range Mitsubishi Triton 2.4 Di-D 4x2 (man) – R479 900 Mitsubishi Triton 2.4 Di-D 4x2 (auto) – R499 900 Mitsubishi Triton 2.4 Di-D 4x4 (man) – R539 900

Muslim Views . February 2017

17

New Volvo S90 - large executive sedan segment- makes local debut ASHREF ISMAIL

MARKING Volvo’s return to the large executive sedan segment, the new S90 offers unprecedented Swedish luxury, supreme comfort and space, modern Scandinavian design, Drive-E efficiency and semiautonomous driving as standard on all models.

Led by Thomas Ingenlath, Senior Vice President of Design at Volvo Car Group, the new S90s are longer, wider and lower than their competitors; the sleek design is actually reminiscent of a sports coupe rather than a large sedan.

On the inside, the new Volvo S90 is clearly related to the XC90 – albeit with a unique design overhaul for the sedan execution.

Space is plentiful and the play on light which enters the cabin is the epitome of Swedish design ethos.

The seats, which are, of course, exceptionally comfortable, have been designed around the human spine and are covered in highquality leather in all models. The front seats also feature a unique impact-absorbing mechanism which is designed to collapse in the event of the vehicle becoming airborne during a crash, in order to minimise the potential for spinal injuries. In the rear, legroom is excellent.

Like the XC90, the new S90 features minimal arrays of buttons, especially on the dashboard.

The 9-inch high definition Sensus Connect interface is responsible for most in-car functions, from

VOLVO: Scandinavian luxury at its best, and yes, it has what it takes to take on the German trio.

entertainment and telephony to settings, climate control and navigation.

Mirroring those of the XC90, the new Volvo S90 is also available with a range of petrol and diesel engines, as well as front- or all-wheel drive. All models feature the silky smooth 8-speed Geartronic automatic transmission.

All engines are part of the Drive-E engine family – designed

by Volvo, for Volvo. The modular, aluminium engines are all 2.0litres in capacity and all feature forced induction – for a great balance between performance and efficiency with real-world merit.

Diesel power is provided by either the D4 or D5 engines. The D4 is twin-turbocharged to produce 140 kW at 4 250 rpm, with 400 Nm of torque on hand between 1 750 and 2 500 rpm.

The D5 engine, which features PowerPulse technology, is a gamechanger.

Outputs are impressive – 173 kW is produced at 4 000 rpm, while a meaty 480 Nm of torque is on hand from 1 750 to 2 250 rpm.

Naturally, the D5’s efficiency is as impressive as its output – average combined consumption is just 4,8 litres/ 100km and carbon emissions are as low as 127 g/km.

Photo QUICKPIC

Performance is real-world impressive, with the 0-100 km/h sprint achievable in just 7,0 seconds, and top speed is 240 km/h.

On the petrol front, two options are available.

The T5 with front wheel drive sees 187 kW (at 5 500 rpm) and 350 Nm (between 1 500 and 4 800 rpm) on hand for swift performance and an enjoyable drive.

Efficiency from this high-pressure turbocharged engine is good – average combined fuel consumption is 6,5 litres/ 100 km and carbon emissions are 149 g/km. 0-100 km/h takes 6,8 seconds, and top speed is 230 km/h.

The T6 engine, mated to all-

wheel drive, is the cream of the crop. Featuring a turbocharger and a supercharger, which supplements the turbo and takes care of low-down grunt until 3 500 rpm, power and torque is effectively available on demand – the T6 engine produces 235 kW at 5 700 rpm and 400 Nm between 2 200 and 5 400 rpm.

The resulting performance is gutsy, with the 0-100 dash completed in 5,9 seconds, with top speed limited to 250 km/h.

The 8-speed Geartronic automatic transmission found in all S90 models is also a vital part of Drive-E powertrain technology.

The D5 and T6 all-wheel drive versions of the S90 feature a highly efficient BorgWarner all-wheel drive system.

A number of supplementary ‘IntelliSafe’ safety systems are also on hand as standard to assist in preventing accidents or at least minimising the potential for damage and injury should a crash be unavoidable.

Priced from R698 500 for the ‘entry level Volvo S90 D4 Geartronic Momentum all the way up to R857 400 for Volvo S90 T6 Geartronic AWD RDesign, the S90 is looking at taking on the German trio head-on on features, performance and value-for money.

All models come standard with a 5-year/ 100 000 km full vehicle warranty, full maintenance plan and roadside assistance, as well as laminated glass and Tracker Connect as standard.

Muslim Views

18

Muslim Views . February 2017

Honda BR-V: is this the best looking mini MPV in SA?

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

Photo SUPPLIED

ASHREF ISMAIL

I WANT to just come out and nail my colours to the mast: ever since I saw this car in pictures, I was in love with it. Stylish, spacious, with seven seats, modern, economical and all the trappings that go with the Honda badge, what’s not to like?

The price, you ask? Oh, all this for around R250k! Yes, you heard me right. Honda has really pulled a bunny from the hat with the new BR-V: a mini MPV with a heart of gold.

Honda Motor Southern Africa has added a third, all-new model to its highly regarded range of sport utility vehicles (SUVs). The BR-V joins the long-established CR-V and the highly popular HRV, introduced in South Africa last year.

While instantly recognisable as a member of the Honda family,

Muslim Views

The motoring editor’s current favourite: compact but spacious, durable but economical, inexpensive but good looking.

What’s not to like?

Photo QUICKPIC

the new BR-V features bold, distinctive styling and a sporty, agile appearance, linked to the raised stance and rugged appeal expected of a SUV. Front and rear bumper garnishes, roof rails and 16-inch wheels are key visual elements, while the striking front grille, with its bold, chrome-embellished cross-bar, prominent Honda logo and streamlined headlights, endow the BR-V with a distinctive personality that is unmistakably Honda.

Inside, the cabin’s roomy dimensions allow the introduction of a third seating row, boosting the BR-V’s occupant seating capacity to seven. Access to all

seating positions is easy and convenient, thanks to split seat rows that can be tumbled forward at the pull of a lever.

The fold and tumble convenience of the middle and rear seating rows also provides exceptional versatility, allowing BR-V owners to configure the vehicle in different ways, depending on the seating capacity and luggage space required.

The interior is comprehensively equipped, and utilise premium materials and finishes for a smart, upmarket ambience. Even the entry-level Trend derivative offers air-conditioning, front and rear electric windows and remote keyless entry.

A four-speaker audio system with USB connectivity is also standard, and mobile phones can be linked to the system via Bluetooth.

Active and passive safety are also addressed via ABS anti-lock brakes, dual front airbags and inertia reel seat belts for all but the second-row centre seating position (which gets a lap belt).

All derivatives of the new Honda BR-V are powered by the same, efficient 1,5-litre four-cylinder engine. The SOHC unit uses Honda’s i-VTEC variable valve technology to produce 88 kW of maximum power at 6 600 r/min, together with a torque peak of 145 Nm at 4 600 r/min.

BR-V buyers get to choose between a six-speed manual gearbox and Honda’s refined Continuously Variable Transmission (CVT). In the case of the latter, paddle shifts are provided for manual shifting between the CVT’s virtual ratios.

The new BR-V is available in four colours: White Orchid, Urban Titanium, Alabaster Silver and Carnelian Red. The model line-up and pricing are as follows: Honda BR-V 1.5 Trend Manual: R238 900 Honda BR-V 1.5 Comfort Manual: R252 900 Honda BR-V 1.5 Comfort CVT: R268 300 Honda BR-V 1.5 Elegance Manual: R272 900 Honda BR-V 1.5 Elegance CVT: R288 300 The price includes the standard Honda 5-year/ 200 000 km warranty and three years AA Roadside Assistance.

Comfort and Elegance models benefit from a 2-year/ 30 000 km service plan. Services are at 15 000 km intervals.

If you’re looking for a mini MPV that looks like an SUV, you can choose from the Toyota Avanza, or Suzuki Ertiga, none of which boast the handsome, modern looks of this offering from Honda.

With excellent resale values on small Hondas, my money is on the BRV! There, I’ve laid it out good and solid!

Muslim Views . February 2017

19

Always within Arafah’s embrace

Donning the ihraam is the great unifier, with all being elevated to the same blessed status in the eyes of our Creator, writes DR SALIM PARKER. HEY looked at their ihraams. Both have worn their respective garbs four times, once on Hajj and on three other, separate occasions when they performed Umrah. They knew that they were blessed as a

T

couple to have been to Saudi Arabia, where I met them when we performed Hajj.

We have been close friends ever since. They were overjoyed when their first child was born after they had performed their Hajj.

They used to long to wear their closely treasured garb again, long to be performing tawaaf, long to be on the plain of Arafah.

The two of them were exactly like the many whose ihraams are, in effect, part of their very existence, part of their lives. They walked past it every day and longingly looked at it. But, for the last few months, it took on a different meaning for them. She was carrying their second child; he was preparing his ihraam to shroud their baby as soon as she was born.

They are like many I know.

They keep their ihraams and proudly wear it whenever they have the chance to go to the Holy Land. Some pass it down from one generation to the next, and many have proudly and emotionally related how their grandparents and parents had pledged to ensure that a particular ihraam would be donned by their offspring.

Donning the ihraam is the great unifier, with all being elevated to the same blessed status in the eyes of our Creator. I have seen the proud and arrogant humbled by the occasion. I have been privileged to witness some of the most powerful at complete ease with their inner peaceful and truthful selves.

I’ll never forget the ordinary tailor and a property magnate becoming soulmates on Arafah, each completely oblivious of the other’s social and economic status. Even we doctors on Hajj, who are honoured to serve the guests of Allah, are only identifiable when a call is made that someone needs medical attention.

The ihraam marks us all as being equal, and being of the select few who were invited to be on the plain of Arafah on the day that Allah forgives more of his subjects than on any other occasion.

It also prepares us for the world hereafter by reminding us that we’ll be shrouded in a similar garb when we ultimately depart.

I have a ritual with my ihraam which I have followed for all but one of the last sixteen years. I always walk with a group on the day of Wuqoof, from Arafah, after sunset. We make our way in anonymity and yet universal uniformity amongst millions, all still proclaiming ‘Labaik!’ We are here!

The ihraam gives absolute permission for the pilgrim to continue emphasising this. We normally rest at the border of Musdalifah and Mina till midnight whereafter I accompany some of my Shaafii brethren to pelt the jamaraat in Mina. Most of our Hanafi and a significant number of Shaafiis stay in Musdalifah till sunrise.

Over the years, we have built up an understanding of serving our South African hujjaaj optimally from a medical point of view. This requires that I be in Mina when the majority of pilgrims reach there after journeying from Musdalifah after sunrise.

I normally make my way to Mina, pelt and thereafter request one of the thousands of workers at the jamaraat to trim my hair.

This enables me to get into civilian clothes and make my way to Makkah to complete my compulsory tawaaf and saee and then return to Mina to man the medical tent.

I have walked, clung to the roof of a minibus taxi, was the third passenger on a tiny, oneseater motorcycle, have been squeezed like a sardine to be the eightieth passenger on a fiftyseater bus when embarking on this journey but always managed to finish it.

Undertaking this journey in ihraam is difficult due to the time constraints and that’s why I change into civilian clothes.

Our ihraams heard the duahs in Mina, touched the soil of Arafah, rested in Musdalifah and were worn when we performed tawaaf.

Photo SALIM PARKER

Carrying a heavy ihraam in a backpack all the way is even more difficult, especially as access to the Haram is denied to those carrying bulky parcels. I hence discard my ihraam wherever I can, not out of disrespect but merely for practical reasons.

My friend and his wife, like millions of others, have none of these constraints and treasure their pieces of cloth.

During the second pregnancy, it became clear that their child, although being comforted, nourished and protected in the mother’s womb, would not survive the harsh, uncompromising outside world despite the best technology that modern medicine could offer.

They knew that their daughter would survive only for a few minutes once she was born. He knew what he wanted to do. He walked past his ihraam every day. It had heard the duahs in Mina, touched the soil of Arafah, rested in Musdalifah and it had been worn when he performed tawaaf.

His ihraam had prepared him for life as if he were a newborn child; he wanted his newborn child to be swaddled as if she were on Arafah. He wanted to use his ihraam as her final departure shroud.

When he informed his family about it, there was discomfort with the idea. We all knew that the baby in the womb was a girl, and the fabric of his ihraam was of a firm quality, perfect to withstand the elements during the physical journey of Hajj but too harsh for the delicate soft, silky skin of a newborn daughter.

He consulted widely and was reluctantly persuaded that, after entering this world and being in her parents’ loving arms during her short tenure, she would be gently shrouded in soft garb once she had given her last breath.

After emerging from the lifesustaining womb, she spent a priceless few minutes with her parents before Allah ultimately recalled her.

They proceeded as planned and left for the cemetery with the baby gently covered in her soft cloth.

After laying her little body in the grave and putting in place the planks that form the side of a Muslim’s final resting place, it was realised that the plastic sheeting that was to cover the planks was missing. This plastic prevents the sand that finally fills the qabr from slipping down between the planks.

‘Would my ihraam work?’ he hopefully asked.

Consensus was reached that it was the most appropriate material under the circumstances and her final resting place was shielded by her father’s cloth that had been blessed by its presence on Arafah.

The mother asked me why they had not thought of taking a photo of their beautiful, beloved daughter.

A picture will faithfully portray the physical features but it can never tell the full story of their love for each other, for their children and for their deen.

When they look at their ihraams in the future, it will evoke the cherished realisation that their daughter was being cocooned by material dusted by the spirit, toil and soil of their Hajj. May it lead to smiles filling their hearts, always.

For more Hajj Stories visit www.hajjdoctor.co.za. You may contact Dr Parker via e-mail: salimparker@yahoo.com Muslim Views

20

Muslim Views . February 2017

Fix drips and leaks! Check all taps regularly and toilets regularly. y.

Transform T yo kitchen ransform your into a green grreen ee space: een

Place a plastic bottle filled with sand in your toilet tank to reduce the amount of water reduce used per flush.

Fill your kettle with only the water you need.

waterr-saving -sa Install water-saving -saving spray nozzles on your taps.

Install a low-flow showerhead and limit your showers to 3 minutes.

3

Place a bucket in the shower while you’re e waiting for the water to warm up you’r e-use the water you catch in the and rre-use garden. gar den.

Save 4 litr litres es of water by tur turning ning of off fff the tap while brushing your teeth.

Use a 500ml jug or a spray bottle to perform wudu instead of under a running tap.

Muslim Views

ee mi minute minute

S Showers w ers ss Shhoo ow we w ers

Thaw foods naturally or in the microwave, microwave, not terr.. under running water. water Wash Wash a fruits and vegetables in a plastic basin and re-use re-use the water in the garden. garden.

Fill up your dishwasher and washing machine to a full load.

Soak dirty pots and pans before cleaning instead of before scrubbing it under a waterr.. running water.

Muslim Views . February 2017

21

Masajid sure all taps are are fitted with water saving Make sure spray nozzles.

Check for leaks and do maintenance regularly y. regularly.

Do periodic water audits to show how much Visit http://safcei.org/whatwater is being used. Visit we-do/eco-audits/ to find out mor e. more.

Put up signs and stickers in the ablution facilities as a rreminder eminder to use water sparingly. sparingly y.. y

den early in the Water garden W ater your gar mor ning or late in the evening. morning Don’ Don’tt water your gar den on cool or garden windy days, or after a rainy day y.. day.

Plant dr oughtdroughtrresistant esistant or low water r-use plants water-use in your gar den. garden.

Place mulch ar ound plants to around rreduce educe evaporation and suppr ess weeds. suppress Use a pool cover to cut down on water evaporation.

Use a bucket instead of a hose to wash your car r.. car.

Introduce spray bottles in wudu areas Introduce areas and encourage congregants congregants to perform the fard fard wudu.

Use the jumu’ah khutbah to educate the jamat about water conservation.

Organise community awareness pr ogrammes awareness programmes and support organisations around that campaign around environmental issues. environmental

Madaris Teach T each childr children ch en to tur turn n the taps of offf pr properly operly after each use.

Include Water Water Conservation and Caring for the Environment Environment in your Islamic Studies Curriculum.

Prepare Prepare fun activities, lessons and competitions that coincide with National Water Water Week Week (13-19 March March 2017) as well as other important Environmental Environmental Days.

W ash your car on grass gra in need of Wash watering.

OR ALL YOUR AY US A VISIT FO PAY

ENTS M E IR U Q E R Y R E C O GR S & DAILLYY ESSENTIAL JOIN OUR WHA WHATSAPP ATSAPP TSAPP SPECIALS LIST If you wish to receive our store promotions via WhatsApp, kindly send your name & cell number to 062 840 9367 and we will add you to our growing WhatsApp database.

facebook. facebook.com/elitecashcarry com/elitecashcarry

Cnr. Cnr r. Reen & Carrick Roads, Athlone Industria ࠮࠮ Tel: Tel: 021 637 6810

eliteccinfo@gmail.com ࠮ Visit ࠮ Visit our website www www.elitecc.co.za .elitecc.co.za for all our specials Muslim Views

22

Muslim Views . February 2017

Health File

An overview of prostate cancer DR NASEEM AKHTAR AZIZ

THE prostate is a walnut size gland situated between the bladder and the penis, and surrounds the urethra. It acts as an accessory sexual organ and transmits urine and semen.

Prostate cancer is a disease in which normal cells change and grow uncontrollably, resulting in a mass called a tumor.

It is the most common cancer in men after skin cancer, and often grows very slowly and may not cause significant harm. But some types are more aggressive and can spread quickly if not treated.

Symptoms of prostate cancer The prostate can grow larger as men age, sometimes pressing on the bladder or urethra and causing symptoms similar to prostate cancer.

This is called benign prostatic hyperplasia (BPH). It is not cancer and can be treated if symptoms become bothersome.

In the early stages of prostate cancer, men may have no symptoms.

Later, symptoms can include: frequent urination, especially at night; difficulty with starting or stopping urination; weak or interrupted urinary stream; a painful or burning sensation during urination or ejaculation; blood in urine or semen.

Advanced cancer can cause deep pain in the lower back, hips or upper thighs; it may also block

Muslim Views

If a physical exam or PSA test suggests a problem, your doctor may recommend a needle biopsy. A biopsy is the best way to detect cancer and predict whether it is slow growing or aggressive.

Image SUPPLIED

urine flow from the kidneys to the bladder.

Can prostate cancer be found early?

Risk factors you can’t control

Screening tests are available to detect prostate cancer early, these tests may find cancer that are so slow-growing that medical treatment would offer no benefit, and the treatment themselves can have serious side effects.

Early screening for high-risk patients starts at age 40 (men with more than one first-degree relative diagnosed at an early age); for normal, low-risk population it starts at age 45.

Growing older is the greatest risk factor for cancer, particularly after age 50.

Studies suggest that most men at age 70 have some form of prostate cancer though there may be no outward symptoms.

Family history increases a man’s risk; having a father or brother with prostate cancer doubles the risk.

Risk factors you can control Diet seems to play a role in the development of prostate cancer, which is much more common in countries where meat and highfat dairy are mainstays. The reason for this link is unclear. A diet too low in fruits and vegetables may also play a role.

Screening: DRE and PSA Your doctor may initially do a digital rectal examination (DRE) to feel for bumps or hard spots on the prostate. After a discussion with your doctor, a blood test can be used to measure prostate-specific antigen (PSA), a protein pro-

duced by prostate cells. An elevated level may indicate a higher chance that you have cancer but you can have a high level and still be cancer-free. It is also possible to have a normal PSA and have prostate cancer.

A normal PSA level is considered to be under 3,5 nomograms per millilitre (ng/mL) of blood, while a PSA above 20 suggests a high risk of cancer. But there are many exceptions: Men can have prostate cancer with a PSA less than 4.

An inflamed (prostatitis) or enlarged (BPH) prostate can have high PSA levels.

If either a PSA or a DRE test is abnormal, your doctor will order other tests.

Prostate cancer biopsy If a physical exam or PSA test suggests a problem, your doctor may recommend a needle biopsy.

A biopsy is the best way to detect cancer and predict whether it is slow growing or aggressive.

Prostate cancer survival rates The good news about prostate cancer is that it usually grows slowly, and nine out of ten cases are found in the early stages.

Overall, the five-year relative survival rate is 100 per cent for early prostate cancer, and many men live much longer. When the disease has spread to distant areas, that figure drops to 28 per cent.

Food for health A cancer-conscious diet may be

Diet seems to play a role in the development of prostate cancer, which is much more common in countries where meat and high-fat dairy are mainstays. The reason for this link is unclear. the best choice for survivors who want to bolster their health and those hoping to lower their risk.

That means fruits and veggies daily, whole grains instead of white flour or white rice, limit high-fat meat, eliminate processed meat, limit alcohol to 1-2 drinks per day (if you drink).

Foods high in folate (such as spinach, orange juice, lentils) may have some action against prostate cancer. Studies found mixed results on lycopene, an antioxidant found in tomatoes.

Treatment of prostate cancer is either curative or palliative. Curative treatment in the early stage of prostate cancer could be in the form of surgery, radiotherapy or a combination of the two.

Palliative treatment, in the case of advanced cancer, would entail hormonal therapy, radiotherapy, a combination and chemotherapy.

Dr Naseem Akhtar Aziz [MBBS (Pb) FC Urol (SA) MMed Urol (Stell)] is a urologist at Gatesville Medical Centre. Tel: 021 638 0350

Muslim Views . February 2017

23

Pain management during labour DR ANEEQAH HENDRICKS

LABOUR and delivery is a time of intense pain, which is often influenced by the psychological, emotional, social, cultural and physiological state of the mother.

Maternal physiological responses to labour pain may influence maternal and foetal well-being and labour progress.

Pain, stress and anxiety cause the release of stress hormones.

The sympathetic nervous system response to pain leads to a marked increase in circulating catecholamines that can adversely affect uterine activity and uteroplacental blood flow. There are multiple methods of alleviating pain during the birthing process available.

Whether you choose pharmacological methods, such as morphine or an epidural, or nonpharmacological methods (water, hypnotism, acupuncture, acupressure) to make labour easier, be prepared for some degree of pain or discomfort.

Effective pain management attenuates or eliminates these responses. As you prepare for labour, it is important to become familiar with the pain medications that are available, how they work, their risks and their benefits. Most commonly used are entonox (gas), opiates (morphine and pethidine) and epidural.

Entonox works quickly, leaves the system quickly and is self administered, meaning that the patient has more control. It also helps focus the breathing, there are no known side effects to the foetus and can be used at home or

Dr Aneeqah Hendricks Photo SUPPLIED

in the birth pool.

On the other hand, entonox can make you nauseous, ‘dizzy, not with it’ and out of control.

The long-term effects on the baby are unknown.

Pethidine and morphine work quickly, take the edge off the pain, act as sedatives and relaxes and calms the patient. They are best given in early labour.

The disadvantages are that they can cause nausea and vomiting; possible reduced mobility could slow labour; they interfere with endorphin production; there is an increased risk of intervention; they interfere with prolactin (milk production hormone); they cross to the baby and, if given too close to birth, can affect the baby’s breathing and sucking.

Epidural provides total pain relief when effective, does not cause drowsiness and lowers

blood pressure.

The disadvantages are that there is reduced mobility; you’ll need an IV line; it can slow labour; there is an increased risk of intervention and instrumental delivery; you will need a urinary catheter; and it can cause itching and severe headache.

Hypnosis: With a little practice throughout pregnancy, women learn the process of becoming deeply relaxed and free of fear so the uterine muscles can work with minimal pain.

Acupuncture/ acupressure involves applying pressure to specific points in the body to provide pain relief and encourage an efficient labour.

TENS (transcutaneous electrical nerve stimulation) provides relief for the first stage of labour (25-60% effective), and is good for backache.

Therapeutic touch or massage in labour serves to communicate caring and reassurance. Painful contractions of the uterus can be treated by applying pressure with the hands to the woman’s back, abdomen, hips, thighs, sacrum or perineum.

Touch reportedly reduces anxiety in patients. In a retrospective study of 30 patients, 77 per cent experienced ‘less pain’ when they were touched during labour, and 40 per cent reported less need for pain medication.

Movement, like bouncing gently on a Pilates ball, and heat, like sitting in a warm bath, could also reduce pain.

You may find that you want more pain relief than you’d planned or your doctor or mid-

wife may suggest more effective pain relief to help the delivery.

Ask them to explain what’s available so that you can decide what’s best for you.

Women have been serving others in childbirth for many centuries and have proven that support from another woman has a positive impact on the labour process. ‘Doula’ is Greek for ‘women’s servant’.

A doula is a professional trained in childbirth who provides emotional, physical and educational support to a mother who is expecting, is in labour or has recently given birth. The doula’s purpose is to help women have a safe and empowering birthing experience.

Most doula-client relationships begin a few months before birth.

During this period, they develop a relationship in which the mother feels free to ask questions, express her fears and concerns, and takes an active role in creating a birth plan.

Doulas do not provide medical care. However, they are knowledgeable in many medical aspects of labour and delivery. As such, they can help their clients gain a better understanding of the procedures and possible complications in late pregnancy or delivery.

During delivery, doulas are constantly in close proximity of the mother. They are able to provide comfort with pain-relief techniques, including breathing techniques, relaxation techniques, massage and labour positions.

They also encourage participation from the partner, and offer reassurance.

After the birth, many doulas will spend time helping mothers begin the breastfeeding process and encouraging bonding between the new baby and other family members.

Numerous studies have documented the benefits of having a doula present during labour. A recent Cochrane Review, ‘Continuous Support for Women During Childbirth’, showed a high number of positive birth outcomes when a doula was present.

With the support of a doula, women were less likely to opt for pain-relief medications and less likely to have a caesarean birth.

Women also reported having a more positive childbirth experience.

Other studies have shown that having a doula as a member of the birth team decreases the overall caesarean rate by 50 per cent, the length of labour by 25 per cent, the use of oxytocin by 40 per cent, and requests for an epidural by 60 per cent.

The key to choosing a doula is to find one with whom you feel comfortable. Melomed labour ward staff encourages doula support in pregnancy and labour, and the doula and husband are allowed in the delivery room.

Whether you decide to use pain relief during labour or not, there are a number of techniques that will help you be more relaxed, which can help you cope with the pain.

Dr Aneeqah Hendricks [MBChB (UCT), FCOG (UCT), MMED (UCT)] is an obstetrician and gynaecologist at Melomed Tokai.

Tel: 021 712 2691.

NOW THE EXCITING JOURNEY BEGINS.

PREGNANCY AWARENESS

FREBRUARY IS PREGNANCY AWARENESS MONTH

With Melomed you can now begin educating yourself about pregnancy, healthy nutrition and exercise in the months leading up to the birth of your little miracle. Suddenly everything in your life centres around the new little person you’re expecting. There’s so much to do and plan as your countdown begins and we are here to help. Our Melobabe Maternity Programme will help you prepare for this exciting journey.

For more information on our Melobabe Maternity Progromme, contact us at info@melomed.co.za or visit our website for more details.

MELOMED TOKAI

MELOMED GATESVILLE

MELOMED MITCHELL’S PLAIN

MELOMED BELLVILLE

Tel: 021 764 7000

Tel: 021 637 8100

Tel: 021 392 3126

Tel: 021 948 131

W W W . M E L O M E D . C O . Z A Muslim Views

24

Muslim Views . February 2017

Travel with an operator that cares.

KHIDMATUL A’WAAM

PILGRIM SERVICES

HAJJ 1438 / 2017

EXPERIENCE

P A C K A G E S

DID YOU KNOW?

OUR PACKAGES A INCLUDE DUMM

KHIDMATUL A’WAAM PILGRIM SERVICES ARE THE ONLY SOUTH AFRICAN HAJJ OPERATOR TO BE AWARDED BY THE MUASSASA FOR NON-ARAB AFRICAN COUNTRIES FOR GOOD CO-OPERATION IN 2013!

ALL P PACKAGES ACKAGES INCLUDE THE FOLLOWING: • Courier Costs

U Ć‚VVœ““œ`>ĂŒÂˆÂœÂ˜ >Ăƒ ĂƒÂŤiVˆwi` ˆ˜ Medina & Makkah • Azizia Sharing 4 per room with Bathroom • Breakfast daily in Madina and Makkah

• Dumm ­ ÂœÂ“ÂŤĂ•Â?ĂƒÂœĂ€Ăž >˜ˆ“>Â? Ăƒ>VĂ€ÂˆwVi vÂœĂ€ >Â?Â?ÂŽ

• Tannazul - Transport

­ i``>…É i`ˆ˜>É >ÂŽÂŽ>Â…Ă‰Ć‚Ă˘ÂˆĂ˘Âˆ>É i``>Â…ÂŽ • Ziyaarets in Medina & Makkah • Muassasa transport & meals during

x `>ĂžĂƒ Âœv >Â?Â? ­ >“ ³Ž • Orientation prior to departure • Upgraded luxury buses from Medinah to Makkah • Water Blowers in tents on Arafat • Lunch pack in Azizia • Overnight bag, kitaab bag & shoe bag

ALL P PACKAGES ACKAGES EXCLUDE THE FOLLOWING: • Airfares and airport taxes U -Ć‚ 1 viiĂƒ

PLEASE T TAKE AKE NOTE OF THE FOLLOWING: • All hotels are within the central area of the haram • Additional night will be charged in Medina subject to availability of airline departure dates • All hotel check-in times are after Asr Salaah • When choosing, always check the amount of nights offered in Makkah • All packages are as per Gregorian Dates • Islamic dates are for reference

U Ä?Â?Â? yˆ}Â…ĂŒ `>ĂŒiĂƒ >Ă€i ĂƒĂ•LÂ?iVĂŒ ĂŒÂœ >Ă›>ˆÂ?>LˆÂ?ÂˆĂŒĂž >ĂŒ the time of booking which may result in an additional nights cost: - 6 weeks additional night R600.00 pp - 5 weeks additional night R750.00 pp - 4 weeks additional night R850.00 pp - 3 weeks additional night R1300.00 pp - Aqsa additional night R850.00 pp

PACKAGES ACKAG INCLUDE BREAKF FA AST IN MAKKAH & MEDINA

FULL

ORIENT TATION

PRIOR TO DEP PARTURE

DAIL LY SPIRITUAL GUIDANCE IN AZIZIA

MASJIDUL AQSA 1 Night Amman 4 Nights Jerusalem Includes: • Half Board • Guided Ziyaarets • Transfers • Border Taxes

R7 499 per person

BUDGET PACKAGE PACKAGE

VALUE V ALUE A P PACKAGE ACKAGE

+/- 4 WEEKS (P001)

+/- 6 WEEKS (P002)

+/- 6 WEEKS (P003)

+/- 6 WEEKS (P004)

MOVING TO AZIZIA 20TH ZIL QADAH

MOVING TO AZIZIA 20TH ZIL QADAH

MOVING TO AZIZIA 25TH ZIL QADAH

MOVING TO AZIZIA 25TH ZIL QADAH

/'&+0# 0+)*65

(5* BB) #N #PYCT /QXGPRKEM

/'&+0# 0+)*65 Sofaraa al Eman (4* BB)

/'&+0# 0+)*65 Sofaraa al Eman (4* BB)

/'&+0# 0+)*65 Sofaraa al Eman (4* BB)

Sharing #<+<+# 4

YKVJ DCVJTQQO

/#--#* 0+)*65

(5* BB) /QXGPRKEM *CLCT

/#--#* 0+)*65 Marriot Hotel (5* BB)

/#--#* 0+)*65

(5* BB) /QXGPRKEM *CLCT

TRIPLE DOUBLE

TRIPLE DOUBLE

TRIPLE DOUBLE

TRIPLE DOUBLE

R25 500 R25 999

R29 500 R29 999

R31 500 R31 999

R33 750 R34 250

&'2#46 ,7.;

&'2#46 ,7.;

&'2#46 ,7.;

+/- 6 WEEKS (P005)

+/- 6 WEEKS (P006)

+/- 5 WEEKS (P007)

+/- 4 WEEKS (P008)

MOVING TO AZIZIA 25TH ZIL QADAH

MOVING TO AZIZIA 1ST ZIL HIJJA

MOVING TO AZIZIA 25TH ZIL QADAH

MOVING TO AZIZIA 25TH ZIL QADAH

/'&+0# 0+)*65

#N #PYCT /QXGPRKEM

(5* BB)

/'&+0# 0+)*65

(5* BB) #N #PYCT /QXGPRKEM

/'&+0# 0+)*65

(5* BB) #N #PYCT /QXGPRKEM

/'&+0# 0+)*65

(5* BB) #N #PYCT /QXGPRKEM

/#--#* 0+)*65

Marwa Rayhaan (5* BB)

/#--#* 0+)*65 Marwa Rayhaan (5* BB)

/#--#* 0+)*65

(5* BB) /QXGPRKEM *CLCT

/#--#* 0+)*65

(5* BB) /QXGPRKEM *CLCT

TRIPLE DOUBLE

TRIPLE DOUBLE

TRIPLE DOUBLE

TRIPLE DOUBLE

&'2#46 #7)756

PREMIUM P PACKAGE ACKAGE

R33 500 R34 500

R37 999 R39 999

R30 999 R32 500

&'2#46 ,7.;

&'2#46 ,7.;

&'2#46 #7)756

+/- 4 WEEKS (P009)

+/- 3 WEEKS (P010)

OPTIONS A AV VAILA AILABLE ABLE

MOVING TO AZIZIA 1ST ZIL HIJJA

MOVING TO AZIZIA 1ST ZIL HIJJA

/'&+0# 0+)*65

(5* BB) #N #PYCT /QXGPRKEM

/'&+0# 0+)*65

(5* BB) #N #PYCT /QXGPRKEM

â&#x20AC;˘ SPECIAL SERVICES WITH MUSSASA TRANSPORT R15 000.00 pp (MUASSASA TRANSPORT IS FROM CAMP C+)

/#--#* 0+)*65

/QXGPRKEM *CLCT

(5* BB)

/#--#* 0+)*65

Marwa/ /QXGPRKEM *CLCT

TRIPLE DOUBLE

R35 500 R36 500

&'2#46 #7)756

(5* BB)

TRIPLE DOUBLE

R30 500 R31 750

&'2#46 #7)756

â&#x20AC;˘ SPECIAL SERVICES WITH PRIVATE TRANSPORT R17 000.00 pp â&#x20AC;˘ COUPLES ROOM IN AZIZIA R10 250.00 pp

R29 500 R30 500

&'2#46 #7)756

â&#x20AC;˘ BADR TRIP

R180.00 pp

â&#x20AC;˘ JEDDAH TRIP â&#x20AC;˘ JABL NOOR

R200.00 pp R 85.00 pp

â&#x20AC;˘ QURBANI R1 800 pp â&#x20AC;˘ P002/P003/P004 OPTION TO UPGRADE TO MOVENPICK MEDINA FOR R1700 pp FOR NINE NIGHTS â&#x20AC;˘ P010 OPTION TO DEPART 4 DAYS EARLIER AT R4000 pp

ENQUIRE ABOUT OUR OPTIONS TO EXTEND FROM â&#x20AC;˘ 25 ZIL QADAH TO 1 ZIL HIJJA (5 NIGHTS) â&#x20AC;˘ 1 ZIL HIJJA TO 4 ZIL HIJJA (3 NIGHTS)

ALL OUR PACKAGES ARE 4 IN A ROOM SHARING WITH BATHROOMS IN AZIZIA

CALL OUR NATIONAL NA ATIONAL TIONA NUMBER

010 600 5786 AND LET US HELP YOU ON YOUR JOURNEY OF A LIFETIME.

u s a t www.kasa.org.za www w.kasa.org.za visit

f o l l o w

us

INCORPORATED INCORPORA ATED NOT FOR F PERSONAL GAIN. Muslim Views

Gauteng

Durban

Cape T Town own

5WKMGTDQU 5VTGGV 5WKMGTDQU 5VTGGV Extension 3, Lenasia, 1821 Te Tell 011 852 8551 Email Email KKPHQ"MCUC QTI \C PHQ"MCUC QTI \C Cel Celll 082 759 1992

7 7PKV 5QQĆ&#x201A;G $CKLCCP %GPVTG PKV 5QQĆ&#x201A;G $CKLCCP %GPVTG 42 W West est Rid Riding ing Sherwood, 4091 Te Tell 031 207 4410 Email Email Q QHĆ&#x201A;EGM\P"MCUC QTI \C HĆ&#x201A;EGM\P"MCUC QTI \C Celll Cel 074 349 0450

15 Thornton Road Gleemor Estate, Athlone, At hlone, 7760 Tell Te 021 633 0858 Email MMCRUECRG"MCUC QTI \C Email CRUECRG"MCUC QTI \C Cel Celll 084 786 5272

*CĆ&#x201A;\ / 5CFGM 082 * / /WJCOOGF 5C[GF 083 WJCOOGF 5C[GF 083 786 7595 CĆ&#x201A;\ / 5CFGM 082 367 8629 / /WJCOOGF &CFCDJC[ 082 WJCOOGF &CFCDJC[ 082 846 0128||||

E & OE . T&C APPL APPLY. LY Y. PRICES SUBJECT TO CURRENCY FLUCTUATION. PACKAGES FLUCTUA ATION. LIMITED P ACKAGES ALL PACKAGES PACKAGES SOLD ON 1ST COME PACKAGES BASIS. ALL P ACKAGES ACCORDING TO GREGORIAN DA ATES DATES TES AN ISLAMIC DA ATE FOR REFERENCE ONL LY Y. DATE ONLY.

5 5JGKMJ +OTCCP 072 JGKMJ +OTCCP 072 500 0188

LIMITED TED A AVAILABILITY AV VAILABILITY â&#x20AC;˘ FIRST COME, FIRST SERVE SERVE â&#x20AC;˘ TERMS AND CONDITIONS APPLY APPLLY Y â&#x20AC;˘ PRICES SUBJECT TO EXCHANGE ANGE RATE RA ATE TE FLUCTIATIONS FLUCTIA ATIONS TIONS â&#x20AC;˘ E&OE

Muslim Views . February 2017

25

Personal finance: managing your money BASHEER MOOSAGIE

DURING the last month of the year, I routinely witness consumers spend as if there’s no tomorrow.

Unfortunately, when the calendar turns to January, the negative effects of this spending begin to set in: higher than expected credit card statements, tighter finances than imagined, increased stress and regret over the amount of money spent.

New year resolutions kick in to resolve this but, in the end, it seems to fade with time. Since the new year has dawned, and new year resolutions are fresh, I feel that it’s apt to discuss personal finance.

Personal finance is an important aspect of life, which unfortunately isn’t taught in most schools so many people are financially illiterate. Although not exciting to most, personal finance directly relates to your everyday life.

Personal finance, by definition, is how you manage your money.

But what is money really? Economists define money as an understood medium of exchange, however, below is my interpretation of what money truly is.

Money = Choice = Freedom = Ability to fulfil your dreams and purpose.

The important thing to realise is that money affects how you lead your life. If you don’t have money, you cannot do many of the things you want to do in life.

Money is simply a tool that gives you choices along the way. This, however, doesn’t mean they will be the correct choices.

Without money, you cannot

… learning about personal finance gives you the knowledge and understanding to make smart money choices. Thus, you become more in control of your own life and are empowered to do the things that matter most to you. Learning how to manage your money means learning how to become free. It also means learning how to become financially intelligent and more aware of opportunities in your life.

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

Photo SUPPLIED

buy food, you cannot pay rent and you cannot spend on entertainment. What about that summer trip? That’s not going happen if you don’t have money.

Without learning personal finance, you are going to lead a completely different life compared to someone with personal finance knowledge.

Basically, by being financially illiterate, you will be less free than someone with good personal finance skills; you’ll be impris-

oned by the stuff you own, your job and the recurring feeling of not having enough money.

Living from pay cheque to pay cheque is a common trait of those who do not have personal finance knowledge or skills.

However, learning about personal finance gives you the knowledge and understanding to make smart money choices. Thus, you become more in control of your own life and are empowered to do the things that matter most to you.

Learning how to manage your money means learning how to become free. It also means learning how to become financially intelligent and more aware of opportunities in your life. Money is power, and learning personal finance will teach you how to

become more powerful.

One of the cornerstone concepts of personal finance is the concept of the time value of money. Below is a classic example but it’s so incredibly important that I’d like to highlight it here.

Pretend for a moment that you have a 25-year-old and a 35-yearold.

The 25-year-old invests R2 000 a year until the age of 65.

The 35-year-old also invests R2 000 a year until the age of 65.

We will assume they both get the same rate of return on their rand. In this example, we’ll use a modest 8% return. Where will each of them be when they reach the age of 65?

The 25-year-old has R518 113.

The 35-year-old has R226 566.

The difference is R291 547.

The only difference is the 25year-old started investing ten years earlier and invested R10 000 more.

However, that difference made him more than twice that of the 35-year-old.

In this instance, the knowledge of investing young was worth R291 547. This is only one example of the many lessons personal finance will teach you.

Personal finance teaches you about money, and money has the ability to make choice and gain power. Learning about personal finance will give you freedom in your life and the ability to accomplish your dreams.

Let us take the time to invest in our financial literacy in order to mitigate the financial distress of January 2018.

Muslim Views

26

Muslim Views . February 2017

The ancient town of Kilwa: Tanzania’s link with its Muslim heritage Mention Tanzania to a tourist and three common sites come to mind: Kilimanjaro, Serengeti and Ngorongoro Crater.

NASEEMA MALL recently ventured off the track and shares her experience of a visit to the ancient town of Kilwa, which enjoyed robust trade with ‘countries of the east’ for at least 700 years under Muslim rule.

ALTHOUGH explored by mostly European tourists, Kilwa is the somewhat lesser known tourist destination along the coast of Tanzania, 325 kilometres south of the country’s commercial hub and major port, Dar Es Salaam.

There are no freeways so the drive in a comfortable vehicle will take you five hours on a semirugged road. With enough traffic cops along the route to make you feel welcome, the trip can take slightly longer.

The ruins of the impressive fort tower support the claim that for some time in its glorious past, the island of Kilwa Kisiwani was the wealthiest of the Swahili states with major control of the sea trade route.

Photo NASEEMA MALL

But it is worth every bit.

Along the way we saw endless mango trees with such an abundance of mangoes that even the locals seemed uninterested. The roadside was paved with fruit sellers, and pineapples almost the size of a rugby ball lured us.

Kilwa district is made up of four main areas: Kilwa Kivinje, Kilwa Masoko, and the two islands of Kilwa Kisiwani and Kilwa Songo Mnara.

It is an ancient city dating back to the 8th century, with trade taking place with particularly Muslim lands. Today, Kilwa seems remote but, centuries ago, it was the main trade port of Tanzania.

In the 11th century, Ali bin AlHassan, from Shiraz, Persia, established the sultanate on the island of Kilwa Kisiwani.

We finally reached Kilwa exhausted but excited. After checking in at PEC Lodge, we were graciously welcomed by the owner, Sultan A Sultan, and were led to our lovely chalet.

After freshening up and not wanting to lose too much time, we hooked up with our guide, Athman Limonga, and took a short drive to the coast to catch the boat to Kisiwani Island.

A motorised dinghy was our transport to the island – a short trip through the emerald waters.

The boat anchored a few metres from the shore and we had to alight in the water and wade ashore. That was the beginning of our three-hour island tour.

The islands of Kilwa Kisiwani and Kilwa Songo Mnara enjoyed robust trade with ‘countries of the east’ for at least 700 years under Muslim rule. Trade with Yemen, Iraq, Persia, India, Indonesia and China ensured a thriving economy.

In the 14th and 15th centuries, Kisiwani reached its peak of prosperity and the island became the wealthiest of the Swahili states with major control of the sea trade route. African merchants traded with foreigners in gold, ivory, silk, Chinese porcelain, Arab pottery, cotton fabric, beads, honey and coconut.

Athman walked us through the island where we viewed the ruins of the magnificent 14th century palace, Husni Kubwa. Small mosques and the Grand Masjid bear testimony to the island’s past.

The ruin of this small domed mosque bears silent testimony that for some time in its glorious past, Kilwa was Tanzania’s main trading port where many Muslims lived and traded with particularly Muslim countries.

Photo NASEEMA MALL

Muslim Views

The impressive columns and arches of the Kilwa Grand Mosque bear testimony to Kilwa’s glorious past when, for 700 years, under Muslim rule, the islands of Kilwa Kisiwani and Kilwa Songo Mnara enjoyed robust trade with countries like Photo NASEEMA MALL Yemen, Iraq, Persia, India, Indonesia and China.

The ancient wells firmly intact and the ruins of the Great House that belonged to an influential Swahili family shed light on how magnanimous a city was Kilwa.

The legendary traveller Ibn Battuta arrived on the island in 1330 and stayed for two years, employed by the sultan as a judge.

‘The city of Kilwa is amongst the most beautiful of cities and elegantly built.

‘All of it is of wood, and the ceiling of its houses is of al-dis [reeds]. When I arrived, the sultan was Abu al-Muzaffar Hasan, nicknamed Abu al-Mawahib (father of gifts) on account of his generosity. This sultan is very humble: he sits and eats with beggars, and venerates holy men and descendants of the Prophet,’ recorded Ibn Battuta.

We spent the night in Kilwa and the next morning we explored the island Kilwa Songo Mnara. It was a longer boat ride this time, about an hour. The Muslim occupation here was just 200, and the ruins of the 40-room palace and five mosques dominate the island.

Athman remarked that European tourists are mostly fascinated by the built-in bathing and latrine facilities, which, he says, they concede did not exist in European palaces.

Today, the islands are Unescodesignated world heritage sites, and work is being done to preserve and restore what’s left of the structures. By the late 18th century, trade started to move more inland and Kilwa as East Africa’s largest trading port came to an end.

Muslim Views . February 2017

- ADVERTISEMENT FEATURE -

27

Live Right: bringing together healthcare experts DR A M KARJIEKER

LIVE-RIGHT.CO.ZA brings onto one comprehensive website, experts in various fields of healthcare.

The name is inspired by the innate human desire to live a long and healthy life. Why live wrong when you can live right?

Many individuals put up with symptoms, aches and pains and ailments which, when alleviated, will improve their quality of life significantly. But it is often difficult to find the right help for the troublesome symptom.

For example, waking up with a dry mouth in the morning, unable to breathe through the nose when exercising and mild to moderate snoring can be remedied with a nasal spray or a minor nasal procedure.

No more irritating dry mouth â&#x20AC;&#x201C; just find help under BREATHE RIGHT. For frequent heartburn or any bowel problem â&#x20AC;&#x201C; find help under the DIGEST RIGHT icon.

Need a GP just for a check up, acute illness or management of chronic illness â&#x20AC;&#x201C; find one under FUNCTION RIGHT. Joint or muscle aches and pains â&#x20AC;&#x201C; MOVE RIGHT is where you will find help.

Canâ&#x20AC;&#x2122;t fall asleep or canâ&#x20AC;&#x2122;t remain asleep until morning â&#x20AC;&#x201C; you need SLEEP RIGHT. Donâ&#x20AC;&#x2122;t delay â&#x20AC;&#x201C; look after yourself â&#x20AC;&#x201C; LIVE RIGHT. Your improved quality of life is our passion â&#x20AC;&#x201C; look up www.liveright.co.za.

Need help finding the right practitioner or healthcare professional or those who want to advertise on this website, email adverts@live-right.co.za.

The jamaah performing Asr Salaah at the function to mark the opening of the prayer room in the new Netcare Christiaan Barnard Memorial Hospital.

Photo RIAZ ISMAIL

bite-right

Dentist | Maxillo Facial & Oral Surgeon

breathe-right ENT Surgeon Pulmonologist

Dietitian Gastroenterologist

feel-right Psychiatrist Psychologist

LIVE RIGHT

sleep-right

Neurologist Sleep Lab & CPAP Therapy

digest-right

femi-right Obstetrician Gynaecologist

Ć&#x192;QY TKIJV

YOUR QUALITY OF LIFE â&#x20AC;&#x201C; OUR PASSION

Nephrologist Urologist

www.live-right.co.za surgi-right Specialist Surgeons

smile-right Orthodontist Periodontist

All the medical help u need on one website.

see-right

Ophthalmologist Optometrist

pump-right

Cardiologist Cardiothoracic Surgeon

move-right

Orthopaedic Surgeon Physiotherapist Rheumatologist

function-right GP | Paediatrician Physician

hear-right Audiologist Otologist

Muslim Views

28

Muslim Views . February 2017

Arabic calligraphy’s roots in preserving the purity of the Quran TASNEEM CHILWAN-SONI, the PRO of the South African Foundation of Islamic Art (SAFIA), delivered the welcome address on November 23 at the launch of the SAFIA curated art gallery attached to Al Ikhlaas Academia Library, in Lansdowne.

I AM sure that most, if not everyone here tonight, would have seen Arabic calligraphy; a script that is written and read from right to left.

At madrasah, reading the Quran, we become familiar with the Arabic calligraphy script but do we ever think of how this script was developed or why?

When writing, do we appreciate the aesthetic beauty of this artistic script?

When reading or listening to the recitation in Arabic, do we acknowledge the energy that these letters form when reading them aloud?

For the majority of people I know, we are able to read Arabic but not always understand it but yet, when we listen to the verses of the Quran, our souls are moved. Sometimes, you can get emotional listening to a recitation even if you don’t understand the full meaning.

This thought brings me to a memory of 12 years ago. I met a wonderful lady who used to walk past our gallery often and always admired the Arabic script, and wanted to share her life experience with me.

She said that the beauty that she sees in our paintings, she feels on the inside. She had a soul-

Muslim Views

Renowned artist and Arabic calligraphist, Achmat Soni, is the founder member and trustee of the South African Foundation of Islamic Art (SAFIA).

Photo NAZMEH SCHROEDER

Tasneem Chilwan-Soni, PRO of the South African Foundation of Islamic Art (SAFIA), traces the roots of Arabic calligraphy to the need to preserve the purity and spiritual essence of the Quran. Photo NAZMEH SCHROEDER

moving experience that brought her to tears from the very first time that she heard the recitation of the verses of the Quran at her daughter’s friend’s home.

Because of this experience, she enquired more about this melodious tune that she had heard. A few months later, she accepted Islam and said her shahadah with her six-year-old daughter.

Her husband divorced her and her family disowned her but she knew that throughout the struggles that she would face, no person could have given or taken this feeling that had been instilled in

her. It could only have come from a higher power.

On this note, I ask the question: Do we ever think of the calligraphers that developed the different styles of Arabic calligraphy?

The student of calligraphy has to have dedication, passion and patience to fulfil an obligation not only to himself but to the ummah in order to obtain the ijaza (qualification to teach) so that this art can be passed from one generation to the next.

It is because of this dedication that the beauty and style of Arabic calligraphy – that dates back in history to the earlier centuries – can still be appreciated in its grandeur today.

The Arabic script was developed to preserve the ‘Word of God’, the Quran, in written form.

Previously, the hufaadh would orally transmit the revelation from one believer to the next.

After a few hufaadh were killed in battle, the Muslims saw the urgency of having the Quran pre-

served in written form. Hence, the Quranic style of Arabic calligraphy was developed.

The North Arabic script became the calligraphy of the Quran. Most scholars agree that the Arabic writing was derived from the Nabatean script, which, in turn, was derived from the Aramaic script.

The earliest referenced Arabic script was called ‘Jazm’. The stiff, angular and well-proportioned letters of Jazm would later influence the development of the famous Kufi script.

Ibn Muqlah, a master calligrapher, who was born in Baghdad in 885/6, is considered to have established the principles of calligraphy. He developed the Alkhatt-Al-Mansub style, meaning ‘proportional script’, which was later refined by the calligraphers Ibn al-Bawwab and Yaqut alMusta’simi.

There were six scripts that were codified and eventually became the foundation for the practice of Arabic calligraphy.

1. Muhaqqaq: Used to write architectural inscriptions or to write fine, large Qurans.

2. Rayhani: Used for rewriting Qurans. The usage of this script declined in favour of the Naskh script.

3. Tawqi: Used for signatures, scrolls, diplomas, royal documents.

4. Naskh: Most common font for writing the Quran. Because of its legibility, this script is popular for writing books.

5. Thuluth: Used for titles and architectural inscriptions, and still in use today.

6. Riq’a: Used for writing letters, stories and personal correspondence.

Over time, the purpose and style of Arabic calligraphy has evolved. Once used for the sole purpose of preserving the purity and spiritual essence of the Quran, it now influences painters, sculptors, graphic designers, digital artists etc to use the Arabic script for its aesthetics.

We can use Arabic calligraphy to instil in our children the love for the Quran. It is a means of communication and expression and can be used to make powerful political statements.

The graffiti artist El Seed uses Arabic calligraphy to spread peace around the world with messages on walls in different cities.

He calls it ‘calligraffiti’.

In 2012, he did artwork on a building in Philippi with one of Nelson Mandela’s quotes that he translated into Arabic. The quote in English is: ‘It always seems impossible until it is done.’

Calligraphy and art can bring people together. We might not speak the same language but appreciation can still be shared.

Muslim Views . February 2017

29

What waqf can provide to Muslim societies MAGDA ISMAIL ABDEL MOHSIN

[Prophet Muhammad (SAW)]

THE current economic situation of almost all Muslim and Muslim minority countries in terms of their high illiteracy rate, lack of good healthcare, high unemployment rate and the spread of poverty encourages the author to present the role of the institution of waqf, past and present, and to show how this socio-financial institution can help in minimising such problems.

dedicated one of his gardens in al-Madinah to feed the Muslims and also gave his acquired land in Khaibar as a waqf to build a guest house for travellers and newly converted Muslims

Overview of the historical role of waqf Waqf is a financial charitable institution established by withholding immovable and movable properties to perpetually spend its revenue on fulfilling public or family needs, depending on the choice and conditions made by the founder.

Once the property is created as waqf, it can never be given as a gift, be inherited or be sold. It belongs to Allah SWT and the waqf property always remains intact, and only its generated revenue is to be channelled to the beneficiaries.

The main motivator for a founder to create waqf is clearly stated in both the Quran and the Sunnah. As highlighted in Surah Ali-Imran (3:92), the creation of waqf is a way for the founder to attain righteousness: ‘By no

means will you attain righteousness unless you give (freely) of that which you love; and whatever you give, of a truth God knows it well.’

And as highlighted in the following hadith, in Sahih Muslim, the creation of waqf is one of the ways to generate continuous rewards for the founder until the day of Judgment: Abu Hurairah (RA) reported Allah’s messenger (SAW) as saying: ‘When a man dies, his acts come to an end, except three things: recurring charity, or knowledge (by which people benefit), or pious offspring who pray for him.’

Therefore, in this regard, the institution of waqf is a unique Islamic financial institution that not only finances the goods and services needed by mankind in

this world but also, it is an institution for generating continuous rewards to the founders for the hereafter.

Historically speaking, during the lifetime of the Prophet (SAW), whenever a need was identified within the Muslim society, the need would be fulfilled immediately through the creation of a waqf. For example, when the Prophet (SAW) felt the need for a regular place for Muslims to perform their daily prayers, he built Quba Mosque on his arrival in Madinah, followed by building al-Masjid al-Nabawy due to the increasing number of newly converted Muslims.

During that time, these two mosques were not used for daily prayers only but were also used by the Prophet (SAW) to teach Muslims their religion. Besides, he created different kinds of waqf

for the benefit of his people. For example, he dedicated one of his gardens in al-Madinah to feed the Muslims and also gave his acquired land in Khaibar as a waqf to build a guest house for travellers and newly converted Muslims.

Furthermore, the Prophet (SAW) encouraged his companions to create waqf whenever they realised there was any need in their society. For example, he encouraged Muslim warriors to dedicate their weapons for jihad, and buy Rummah well from a Jewish man to provide free drinking water to all.

In addition, he encouraged them to dedicate agricultural land as waqf to feed the poor and needy and their relatives; and to dedicate houses to shelter homeless people and travellers. Furthermore, he encouraged his

wives to dedicate their jewellery to finance needy relatives.

As time passed, the creation of waqf did not only cover the building of mosques, houses, weapons, lands and wells. It expanded during the Ummayah and Abbasid times by financing almost all social services.

With the spread of Islam, the demand for gaining Islamic knowledge increased.

This encouraged Muslims to increase the number of places for the teaching of the religion. So, instead of using mosques as educational centres in which teaching circles usually existed, additional buildings attached to the mosques were added to provide more room for the additional students.

These were called katatib which resemble today’s primary schools. In these katatib, the students were taught reading and writing skills, besides Arabic, mathematics and science.

Dr Magda Ismail A Mohsin, is currently an associate professor at the International Centre for Education in Islamic Finance (INCEIF). She is the author of three books on waqf entitled ‘Financing the development of old waqf properties’, published

by Palgrave, in 2016, ‘Cash Waqf: A New Financial Product’ and ‘Corporate Waqf: From Principle to Practice’, both published by Pearson Malaysia Sdn. Bhd. 2009 and 2014 respectively.

EDUCATOR TRAINING W WO ORK KS SHOPS An Educator Workshop was hosted

by H2 Advisory and Awqaf SA from the 28th Jan 2017 to 2nd Feb 2017

5 PROVINCES hosted the Workshops.

960 EDUCATORS benefited from the Educator Workshops.

EDUCATION was the winner!

Endorsed by: United Ulama Council of South Africa (UUCSA) and The Association of Muslim Schools (AMS).

Participant Feedback I came in with more than one unanswered question, Alhamdulillah I left with all my questions answered.

I walked out motivated and inspired.

A game changer in education.

Providing the learners with power to become great thinkers.

Partner Schools

CAPE TOWN

DURBAN

Islamia College

LADYSMITH

Al Falaah College

Download the Awqaf wq SA App! ANDROID

IEC

JOHANNESBURG

Sci-Bono

ERASMIA

Al Ghazali College

info@awqafsa.org.za

APPLE

Muslim Views

30

DISCUSSIONS WITH DANGOR

Muslim Views . February 2017

Reflecting on the Crusades Christians in Europe were motivated to join the Crusades through false stories about Muslims desecrating Christian holy sites and relics, writes Emeritus Professor SULEMAN DANGOR.

WHEN we compare what is happening in Syria today with the early Crusades, it appears that history is repeating itself, though the actors are different.

The prevailing impression is that the Crusades represent a war between Christianity and Islam, and critics of religion use this as an argument to demonstrate that religion causes conflict.

According to Western historians, in November 1095, Pope Urban II called on Western Christians to aid the Byzantines and recover the Holy Land from the Muslims. (The Seljuqs had conquered most of the Byzantine territory during the 11th century.)

Christians in Europe were motivated to join the Crusades through false stories about Muslims desecrating Christian holy sites and relics.

In our time, the US uses the same tactic of ‘creating an enemy’ to motivate its army to invade and ‘occupy’ countries. A typical case is the false propaganda about

Muslim Views

‘Weapons of Mass Destruction’ to justify the invasion of Iraq.

However, from the perspective of ‘Arab eyes’, the Crusades were a means of diverting the focus of Christians away from internecine conflicts in Europe.

David Hernandez, in his book The Greatest Story ever forged: Curse of the Christian Myth, speaks about the ‘continual internal conflicts among Christian kingdoms and political powers’ prior to the Crusades.

Describing the war as a religious conflict between Islam and Christianity is simplistic. Some Muslims collaborated with the Crusaders, often to the detriment of their fellow Muslims. For instance, in 1098, a convert to Islam, Firuz, clandestinely allowed the Crusaders to enter the fortified Muslim city of Antioch, in Syria, thus paving the way for its conquest.

The primary reason for Muslims losing Jerusalem – which they had conquered in 638 during the caliphate of Caliph Umar – to the Crusaders was dynastic infighting between various sultanates.

The Seljuq princes were involved in a war of succession; the (Sunni) Seljuqs were at war with the (Shia) Fatimids who ruled over Egypt, Syria and Palestine, and the Fatimids were at war with the Abbasid caliphate.

In 1075, the Seljuqs defeated the Fatimids and captured Aleppo and Damascus, and, in 1077, Jerusalem. The question is: could the current Iranian defence of Syria be motivated by the desire of the Shia to regain control of Aleppo and Damascus?

While the Seljuks were busy engaging the Crusaders, the Fatimid caliphate in Egypt took control of Jerusalem in 1098.

They offered the Crusaders control of Syria with Jerusalem to remain theirs, another case of collaboration.

The Crusaders rejected the offer. There was thus no effective or unified resistance against the Crusaders, who easily captured Jerusalem in 1099.

Aleppo, Damascus and Mosul – the current theatres of war – all featured during the Crusades. It is from these centres that the Zangid dynasty fought and defeated the Crusaders.

When a battle for succession emerged in Fatimid Egypt, Shawar, the vizier of the caliph alAdid, petitioned Nuruddin Zangi, in Aleppo, for assistance. He sent his army under the leadership of Salahuddin who defeated the Crusaders and saved the Fatimid caliph.

Aleppo, Damascus and Mosul – the current theatres of war – all featured during the Crusades.

It is from these centres that the Zangid dynasty fought and defeated the Crusaders.

When Nuruddin became the effective ruler of Egypt, Shawar invited the Crusaders to restore his caliphate. But the Crusaders were defeated in 1169.

After the death of Nuruddin Zangi, Salahuddin united Egypt, Syria and Jordan, isolating the Crusaders in western Palestine and Lebanon.

Salahuddin defeated the Crusaders at the decisive battle of Hattin, in 1187.

He consolidated control over Egypt, defeating the Fatimids and expanding his Ayyubid sultanate to include Syria, Mesopotamia, Yemen, Hejaz and parts of North Africa.

When the Crusaders conquered Jerusalem in 1099, they went on a killing spree. According to some historians, they massacred over 100 000 people.

This bloody history is often ignored by those who label Islam as a religion of violence based on the conflicts that are currently taking place in the Muslim world.

In contrast, when the Muslim army, under the command of Salahuddin, marched into Jerusalem, not a soul was harmed in any way.

He followed the example of Prophet Muhammad (SAW) who, when he entered Makkah, pardoned all his enemies.

The inhabitants were permitted to leave the city on payment of a tax. For those who could not afford it, Salahuddin paid their dues from his own pocket.

This magnanimity is unparalleled in the annals of history.

During the last Crusade, both the Christian and Muslim leaders, Richard the Lionheart and Salahuddin Ayyubi, respectively, demonstrated noble and chivalrous behaviour and eventually entered into peace negotiations.

In 1229, Sultan al-Kamil, the Ayyubid sultan of Egypt, occupied with the suppression of rebellious forces in Syria, agreed to cede Jerusalem to the Franks (who formed the backbone of the Crusades). In turn, the Muslims retained control over the Temple Mount area of Jerusalem, al-Aqsa Mosque and the Dome of the Rock.

The ten-year truce was signed on February 18, 1229. The Roman Emperor, Frederick II, entered Jerusalem on March 17, 1229, without any opposition or resistance. However, when the treaty ended, the Muslims recaptured Jerusalem in 1244.

Turning to contemporary times, in 1948, Jerusalem was ‘conquered’ by the Zionists with the support of several Christian countries. There is no prospect of Muslim regimes retaking the city because of their disagreements and disunity.

Will the scourge of disunity, which the Syrian conflict epitomises, open the door to the ‘conquest’ of Damascus by the Orthodox Church, courtesy of Vladimir Putin? Time will tell.

As is evident from the above, the history of the Crusades is characterised by conflict, betrayal, lies, deception, disunity, greed and chivalry.

Focus on Finance

Muslim Views . February 2017

31

Kick-start your small business For the new financial 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, provide some pointers for owners of small businesses.

THE new financial year is here, bringing with it fresh opportunities and new challenges. Here are some financial resolutions to kick-start your small business in the new financial year.

Outline your plan for the year Use some quiet time to set out your goals and strategies for the new financial year. Ask yourself the following questions: l Do I want to target new customer segments? l Should I replace my outdated tech with new software and computers? l Is it time to strengthen the team by hiring new people? l Am I happy with my product and service lines? l Am I pricing appropriately? l Should I be looking at new business partnerships? l Should I consider digital/ecommerce solutions to take my business to the next level?

Write down each goal, along with a deadline and a measurement for success.

Financial year-end is looming The tax year-end (February 28) is approaching. Avoid the rush by getting your documents in order and chasing clients with overdue accounts.

Forecasting your cash-flow

Don’t let the fast pace of change leave your business behind.

For example, invest in training your employees in new technologies and skills.

You should have a cash-flow forecast for at least the next twelve months so that you can determine how your company is likely to grow.

This will also make it easier to identify weak areas that may be losing money.

You can do a comprehensive cash-flow forecast with nearly any good accounting software package.

looking for paperwork that has been misfiled.

Consider going paperless

Outsourcing your payroll

The two most popular benefits to switch to a paperless office are the environment and saving costs.

While these two are important, there are many hidden positives that tossing paper can do to help small businesses reinvent and simplify their business, leading to increased profitability.

It isn’t simply cutting the spend on paper that is a benefit but also saving on the purchasing cost of filing cabinets, paper and folders, the cost of the office space to store the filing cabinets and paying staff to maintain the filing system.

The benefits also include no longer needing to purchase as many copiers, fax machines and printers, and no time wasted

The growing complexity of South African labour law and tax regulations, paired with a tight economy, means that many small and medium businesses see great benefit in outsourcing the management of their payrolls and certain human resources (HR) functions.

By working with a specialist, you can be sure that your payroll is accurate and that you are compliant with the latest tax laws and tax calculations.

Another benefit is that the payroll outsourcing service provider will have the processes and discipline to better manage the risks of leaking employee information.

We, at Nexia SAB&T, can offer this service.

Hassen Kajie

Turbocharge your marketing If you haven’t refreshed your business’s look, feel and marketing strategy for a while, the new year is a good opportunity for a revamp.

Why not change the look and feel of your website or your business cards? It is a good way to get people talking about your company.

Put on those trainers Don’t let the fast pace of change leave your business behind. For example, invest in training your employees in new technologies and skills.

Don’t forget to upgrade your own knowledge and expertise; make some time for seminars or courses to stay up to date with marketing trends, new tax and

Aysha Osman

labour laws, and so on. Remember to include a training cost when adjusting your budget for the year.

If you would like a specific topic featured in the upcoming issues, kindly send your suggestions to technical@nexiasabt.co.za.

This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

Muslim Views

32

Muslim Views . February 2017

- ADVERTISEMENT FEATURE -

Renewed famine fears as severe drought grips East Africa FAZLIN FRANSMAN

A TERRIBLE sense of deja vu hangs over the Horn of Africa, where fears are growing that a severe drought could soon become a famine.

Two years of below-average rainfall have pushed Somalia and Ethiopia to the brink of starvation, and nomadic families, who move with the seasons in search of fertile land and fresh water, have faced the heart-wrenching choice between feeding themselves and feeding their animals.

The goats were first to die, followed by the cows. Now, even the bodies of drought-resistant camels lie beside shriveled cacti along the side of the road.

For families who rely on these animals for meat, milk, transportation and trade, it’s the equivalent of losing their entire life savings.

Now, with nothing left and no food to fuel the onward journey, they’ve settled in camps, living in makeshift tents, waiting for aid to arrive. In Awdal region, near the Ethiopian border, 1 200 people have gathered at the newly emerged Quljeed camp, without a single toilet.

It is estimated that the people there have lost 5 000 animals between them and hundreds, if not thousands, of goats, cows and camels, are buried in mass graves beside a sprawling jumble of circular tents made from branches stuck in the ground and covered with sheets.

Mother-of-three, Nimo Mohamed Abdi, 32, has not yet

With nothing left and no food to fuel the onward journey, many families have had to settle in camps, living in makeshift tents, waiting for aid to arrive.

Photo ISLAMIC RELIEF

found any sheets so she and her children sleep on dry earth beneath a dome of twigs, entirely exposed. ‘Three months ago, we had 150 goats, 20 cows, 10 camels and three donkeys. Now, nothing remains. Everything died,’ she said.

‘We were living by the coast then and the animals died so quickly, one after another, that we

could do nothing with their corpses but throw them into the sea. I’ve been here for 25 days. I don’t know what the future holds for us,’ she added.

The UN estimates that 4,7 million people are now in need of humanitarian assistance.

In Somalia and Ethiopia, where recurrent droughts are linked to El Nino climate fluctua-

tions, the situation feels hauntingly familiar. In 2011, following a similar two-year drought in southern Somalia, warnings of an impending famine went unheard.

The resulting crisis claimed more than 250 000 lives.

While water restrictions are being felt across Southern Africa, the need in Somalia and Ethiopia is dire.

Islamic Relief South Africa has therefore launched our Water for Life Campaign, which enables every person – Muslim or nonMuslim – to play a role in saving thousands of lives in the Horn of Africa.

To find out how you can get involved visit our website at www.islamic-relief.org.za or call 0800 111 898

SPONSOR A BOREHOLE:

R85 000 SPONSOR A SHARE IN A BOREHOLE:

R12 000 CONTRIBUTE ANY AMOUNT TO OUR WATER W ATER 4 LIFE FUND WATER ATER WAQF WAQF OR W

WATER 4 LIFE GENERAL L & LILLAH Standard Relief Standard Bank, Islamic R elief SA Acc. No. No. : 005318459 Fordsburg Branch Code Fordsburg Branch Branch Br anch C ode : 005205 Ref: Contact No..

Ref: Water+Your Water+Y Your C ontact No Muslim Views

ZAKAT ZAK KAT C CONTRIBUTIONS ONTRIBUTIONS Relief No.. : 62161066933 FNB, Islamic R elief SA Acc. No Street Branch Branch Code Smith S treet Br anch Br anch C ode : 221426 Ref: Water+Your Contact No..

Ref: W ater+Y Your C ontact No

0800 1 111 898 11 898 www www.islamic-relief.org.za .islamic-relief.org.za SNAPSCAN

Muslim Views . February 2017

33

One night in Andalousse

Dishes made for sharing decorate our table.

The feel at Andalousse is of being in someone’s home. Photo DILSHAD PARKER

DILSHAD PARKER

I HAD a real African experience in Woodstock the middle of January, this year – and not just because of the restaurant I visited.

Our northern African neighbours have become part of the fibre of Woodstock, increasing the diversity of this Cape Town Improvement District.

I was heading for Andalousse Moroccan, a newly opened eatery of just on four months.

It’s hard to spot as the sign is small but it’s directly opposite Woodstock Police Station.

I have an ongoing love-hate relationship with Woodstock so this is already a plus in my books.

We found parking fairly close

to the restaurant. Walking down the short length of sidewalk towards it, we passed a tiny little shop outside which a lady was just starting a fire over a grill, kind of like the tikka guys in the Indian neighbourhoods. I was curious to know what she was selling but you’ll have to wait till the end of the article to discover that.

The entrance to the restaurant is separated by a big, metal gate.

Not pretty from the outside but a necessary safety feature for the area. Inside, a long working counterspace stretches across one side and the other houses three comfortable booths.

The front of the store has a larger booth space for a bigger group.

Care has been taken to deliver an authentic Moroccan feel. The deep earth and rustic colours resonate with the clay, Moroccan patterned tagines and silver teaware lining the counter top.

We were warmly welcomed and seated by Moosa, who is one half of the partnership that owns the restaurant. He was also the chef and waiter on the day.

The feel is of being in someone’s home. A group of tourists filled up one booth and some regulars came by to collect an order.

They enjoyed some mint tea while their order was being prepared.

A few minutes later, Moosa reappeared with a wooden tray adorned with dainty glasses, an ornate pot of Moroccan tea and a plate of biscuits that looked like Moroccan biscuits. He poured the hot, green tea over fresh mint into the glasses and we sipped the delicious brew while enjoying the biscuits peppered with almonds and flavoured with a hint of aniseed.

Moosa left us some books about Morocco to look at while

Photo DILSHAD PARKER

we were waiting – a nice touch to whet our appetite for more of the culture.

The menu has the expected mezze with a selection of hummus, baba ganoushe, labneh and zaatar. I was happy to note that they also had some simple pizza options which would work for my four-year-old.

Grills in the way of chicken or kofta kebabs, shwarmas and different types of tagines all were very tempting, and making a choice was difficult.

He suggested we have the kofta kabab as that included all the items on the mezze platter plus the koftas. A half portion would be fine as we would also try the chicken tagine with olives.

We ordered a medium chicken pizza for our little one to be on the safe side.

This turned out to be a lot of food. The tagine, at R120, contained half a chicken and, along with its vegetables and flat bread, could easily serve two people. The chicken was tender and had a

mild flavour with slightly fruity notes due to the olives.

The half portion kofta kabab, at R50, contained two generously sized koftas, salads and dips and could be a full meal. The beef koftas were spicy without being too hot.

The smokey baba ganoush was delicious as was the hummus. The medium pizza topped with chicken, pineapple and avo was delicious, and a steal at R50.

In total, our bill came to R240.

And there was no skimping on portion sizes.

I spotted a hooka pipe in the corner and was told that they only light up late evenings, and always check with dining patrons if it’s okay.

I ventured to the toilet to wash my hands and found it to be clean but could really use some decent finishing touches.

I liked the relaxed vibe of the place. While the finishes are rough, the care and passion for the business clearly shows, and hospitality was at the forefront.

So, stepping out of Andalousse and back into Woodstock, we headed to our car. Just one door over, we passed a pub just starting to get busy and, almost at the car, the lady had her wares on the fire – thick, fat sausages and chicken feet!

Yep, I felt like I had been taken back to my time in Malawi.

Aaaahh Africa, you are so at home in Woodstock.

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

Muslim Views

34

Muslim Views . February 2017

- ADVERTISEMENT FEATURE -

Project 4 Sight: eye test and spectacle fitment SADIYYA ABSALOM

THE name â&#x20AC;&#x2DC;Project 4 Sightâ&#x20AC;&#x2122; tells us what this project is about. It has been an ongoing Muslim Hands project for many years, and is about improving the quality of life by providing eye screening, eye testing, spectacles and even cataract removal for those who cannot afford primary eye care.

Through this project, that provides the wonderful gift of sight and has changed the lives of many underprivileged from Cape Town to Soweto and abroad, Muslim Hands has been running eye clinics in impoverished communities around the world.

Muslim Handsâ&#x20AC;&#x2122;s eye clinics make these treatments readily available to all, with those who would otherwise not have been able to afford healthcare benefitting from the free services.

Eye screening at Agape Primary School.

At Muslim Hands, our approach to eye screening that is targeted at school children is borne by our findings: it is less costly to treat minor causes of

Photo ABDURAGHMAAN DAVIDS

vision loss than to wait until persons have lost most of their vision or become blind and then try to restore vision.

By this time, it is mostly too late or too expensive for most.

Over the years, we have been providing spectacles to pensioners and people in old age homes, and have assisted many unemployed individuals and hundreds of learners.

We have seen the positive outcome of some of the children with special needs in their learning abilities, their self-esteem and social interaction, which improved tremendously after being fitted with spectacles and experiencing clear vision.

Happy children who have just received their new spectacles.

Photo ABDURAGHMAAN DAVIDS

Eye testing for learners with special needs.

This year, we continue our efforts in assisting learners at schools that cater for children who are either mentally or physically challenged.

With the support of our loyal donors, we have been able to carry out projects like these and have changed the lives of hundreds if not thousands of people both in South Africa and overseas.

We urge you to once again please support us by sponsoring a pair of spectacles for R500.

Photo ABDURAGHMAAN DAVIDS

Your sponsorship of an eye test and a pair of spectacles means that the learners you are assisting will no longer be hindered by poor eyesight, with the result that they will progress much better academically and boost their selfconfidence, thus improving their quality of life.

Should you wish to donate to Project 4 Sight, please call our office on 021 633 6413, visit our website www.muslimhands.org.za or via email: mail@muslimhands.org.za

'( '(

! ! " #$ %$ ! & " #$ %$ ! &

# )((

# + ,

* (-.//////// Muslim Views

Light from the Qur’an

IBRAHIM OKSAS and NAZEEMA AHMED ACCORDING to Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, Risale-i Nur, such contemplation yields knowledge of Allah Almighty. Furthermore, contemplation is the means to witnessing indisputable proof of tawhid and thus to attain complete certainty of imaan.

According to Bediuzzaman, it is only through the instruction of Allah’s Noble Messenger (SAW) and the teaching of the Quran that we can understand that among humans and animals, those living creatures which have spirits, there is not one of these creation but that through their internal and external members, which work as regularly as clockwork, and the extremely fine order and balance of their bodies, and the significant benefits and purposes of their senses and faculties, and the great art in their making, and their being decked with much wisdom, and the precise equilibrium of their physical systems, testify to Allah Almighty’s necessary existence and the reality of His attributes.

Bediuzzaman contends that blind force, unconscious nature and aimless chance could in no way interfere in such discerning, delicate art, conscious, subtle wisdom and perfect providential balance; it is impossible.

Also, beings with spirits like animals and humans, with their being subject to the same admin-

Muslim Views . February 2017

35

Contemplation on humankind This article forms part of a series focusing on our duty as people of imaan, to engage in reflection or contemplation on Allah Almighty’s creation. istration, and the same planning, and their being the same kind, bearing the same ‘stamp’, such as the resemblance in their features like the eyes, ears and mouths, and the unity in the ‘stamp’ of wisdom observed on the faces of members of the same species, and the resemblance in livelihood and creation; there is not one of these circumstances but it testifies to Allah Almighty’s unity, and, by the manifestations of all His Most Beautiful Names, testify to Allah Almighty’s oneness (ahadiyyah) within His unity (wahidiyyah).

Bediuzzaman draws our attention to humans and the thousands of animal species on earth, which he says point to the splendour of Allah Almighty’s rulership of the world; and through their great value despite their great multitude, their perfection and their great art despite the ease of their making, point to the grandeur of Allah Almighty’s power.

Also, they point decisively to Allah Almighty’s boundless rahmah, which sends to the animals and humans their rizq; from the microbe to the rhinoceros, from the tiniest fly to the largest bird, dispersed from east to west and from north to south.

Also, through a profound knowledge and precise wisdom, all living creatures being made faultlessly, with none of their

parts being confused or any of their different forms mixed up, point to Allah Almighty’s knowledge, which embraces all things, and His wisdom, which comprehends all things; while by their all being made so beautiful and fine as to be miracles of art and wonders of wisdom, they indicate in innumerable ways the perfect beauty of Allah Almighty’s divine art, which He loves and wants to exhibit; and through all of them, and particularly their young, being nourished in the finest way, with their wishes and desires being satisfied, point to the sweet beauty of Allah Almighty’s grace.

Bediuzzaman then further shares his understanding that since the choicest result of the universe is life, and the choicest essence of life is ruh, and the choicest of beings with spirits are intelligent beings, and of intelligent beings the one with the most comprehensive nature is man; and since all the universe is subjugated to life and works for life, and living beings are subjugated to beings with spirits and they are sent to this world for them, and beings with spirits are subjugated to man and they assist him; and since by nature men earnestly love their Creator and their Creator loves them, and by every means makes them love Him; and since man’s innate capacity and spiritu-

al faculties look to another, permanent world and everlasting life, and his heart and intelligence desire eternity, and his tongue beseeches his Creator for eternity with endless duahs, He surely would not offend men, who love Him greatly and are loved, by causing them to die then not raising them again to life.

Humans were sent to work in this world in order to live happily in another, eternal world, and to win that life.

Yes, the true friend of the Eternal One should be eternal.

All living creatures, beings with spirits, and conscious beings are subjugated to the commands of Allah Almighty’s rule and employed in their innate duties only through His power and strength, His will and planning, and His mercy and wisdom. Some have been subjugated to man, not because of man’s power and dominance but by divine mercy because of man’s innate weakness and impotence.

Bediuzzaman thus says that the innate duty of man is to absolve their Maker and only one worthy of ibadah of all defect and partner, and to offer hamd and shukr to Allah Almighty, and to perform their duty of ibadah.

Bediuzzaman conveys that there is nothing that occurs to the heart but it looks to one who

inspires it from behind the veil of the Unseen; and there is no inspiration which does not make one look to the Giver of inspiration; and there is no certain imaan which does not disclose in the form of ‘absolute certainty’ (haq al yaqin) Allah Almighty’s sacred attributes and most beautiful names; and there is no luminous heart of the ambiya and awliya which observes with ‘the vision of certainty’ (ain al yaqin) the lights of Allah, the Necessarily Existent One; and there is no enlightened intellect of the purified scholars and veracious ones which confirms and proves with ‘the knowledge of certainty’ (ilm al yaqin) the signs of the existence of the Creator of All Things and the proofs of His unity.

In concluding the series of articles on reflection and contemplation on creation as the means to attain to certainty and strength of imaan, Bediuzzaman summarises the matter in the following way: just as the heavens, atmosphere, earth, land and sea, trees, plants and animals, together with all their members, parts and particles, know and recognise Allah Almighty and point to and testify to His existence and unity so too living beings, the essence of the universe, and man, the essence of living creatures, and the ambiya, awliya and purified scholars, the essence of men, testify to Allah Almighty’s necessary existence, unity (wahidiyyah) and oneness (ahadiyyah); Of this we must be certain.

HACCP CERTIFIED Manufacturers and Distributors of: Plastic ± Bags, Tubing, Sheeting

Bubble Wrap

EasiGrip bags (re-sealable bags)

Aerothene

Polypropylene - Bags, Sheeting

Adhesive tapes - Various

Shrink wrap

Corrugated Board and Cartons

Pizza and Cake boxes

Twines

Sock and Shirt Insert boards

Strapping

Pallet Wrap

Hand Sealers, Tape Dispensers

8 Pleasant way, Athlone Industria, Cape Town, South Africa 7764

Phone: +27-21-638 5137 Fax: +27-21-638 3900 Email: sales@easipack.co.za Muslim Views

36

Muslim Views . February 2017

From Consciousness to Contentment

The healing power of nature JASMINE KHAN

WE are currently in the grip of a drought and many of us are concerned about what will happen to our gardens because of the lack of water. So, in the midst of our very busy lives, we are now pausing to reflect on what will happen to the things that grow around us.

Normally, we take nature for granted because it is always there for us to enjoy and savour when we have the time. However, have we ever considered the merits of being out in nature?

We all go through periods when we feel sad or hurt; it does not matter who you are or where you live, there are always moments when your heart is broken, when you have to face failure, loss or rejection.

How do you pick yourself up when you are down? How do you start the healing when you are hurt?

Far too often we, as well as our children, turn to man-made distractions to relax. Instead of a walk along the shore or a forest path, we opt to stroll through malls and allow our brains to be bombarded with myriads of clashing images. This is what we call ‘taking a break’. Or we plant ourselves in front of the television and then go to bed with violent images freshly imprinted on our brains.

In our hectic lives, we over-use parts of our brain which deal

Muslim Views

A leisurely walk in the forest and feeling the energy from the trees has an amazingly calming effect on the mind.

Photo SUPPLIED

with logic, information and decision making. A world of desires and distractions does not give our brains the rest they deserve. The chatter in our heads often is out of control but, mostly, we ignore the signs until things go wrong.

It is estimated that over 350 000 people worldwide suffer from depression. There is a global epidemic of stress-related illnesses.

Anger and anxiety is on the rise and many people turn to drugs, medication and expensive therapies to get relief from the symptoms. Very few spend the time and effort to find the root cause of the problem.

Ask yourself a simple question: What is the source of your health?

As much as we are creations of Allah, so too is the natural envi-

ronment; created and provided for us by the Supreme Being.

Would it not make more sense to turn to Allah’s creation for relief, instead of gadgets made by man to further you in your quest for distraction and pleasure?

If you give your mind a break from the incessant demands on you, if you can just rest your mind and reflect, you will know it is nature; reconnecting with nature is like resetting your brain.

Caitlin Matthews says it very succinctly: ‘Keep your sense of proportion by regularly, preferably daily, visiting the natural world.’

Perhaps it is time to consider that over thousands of years, our bodies and brains have developed in the lap of nature. There is a part of us which still feels at home in nature. In fact, it has been scientifically proven that when you are in nature your brain behaves differently.

Being connected with nature results in some amazing changes inside your head, which begin to calm and soothe your nerves, reduce stress and fight depression.

Your body picks up these signals to boost your immune system and healing abilities. This accelerates recovery from surgery and illness; blood cells to fight cancer are increased and an improved sleeping pattern reduces blood pressure.

One cannot escape into nature every day nor can we avoid the challenges of life but we can always find comfort and clarity in

the company of woods. All you need to do is to try it.

Walking through woods and feeling the energy from the trees has an amazingly calming effect on the mind. Once the mind is stilled, the heart opens. Consider that trees provide the oxygen we need to live, and take in the carbon dioxide which we expel.

What is truly alarming is that some regard trees to be a nuisance, especially when the trees shed leaves on their property.

They also have this idea that it is a waste of time to walk along the sea shore because, as one of them put it, ‘The sea is outdated, we now have pools.’

It is ironic that it is the ocean that provides us with the water which rises to form clouds and then falls as rain. This is another of the many favours of Allah, as are the trees which provide so much, and need nothing from us to just be.

We should ask ourselves, ‘Which of the favours of your Lord will you deny?’ (Surah ar Rahman) It is when you walk in the forest, or along the shore, that you truly connect with the spirit within you. When you turn to nature for healing and solace, you are turning to Allah, the creator of it all.

The path to healing lies within you and when you can learn to carry the forest or the ocean within you, you are always home.

Your healing has begun.

Positive and Effective Parenting

Muslim Views . February 2017

37

The importance of early childhood development FOUZIA RYKLIEF

EARLY childhood development (ECD) was one of the topics brainstormed by the Muslim Views team and me, in December 2016.

I had been feeling at a loss with regard to material for the next issue. In fact, I told Farid, the editor, that I had not been able to put ‘pen to paper’ and, as I once told Zainab Bean at Radio 786, I was ‘uitgepraat’ (I had exhausted the topic). It felt like I had nothing more to say about parenting; that I’d said it all!

I suggested to her that they should find someone else to take my place and that it should be a specialist in ECD as I am not!

Anyway, to get back to Muslim Views, we had a very fruitful discussion and twelve very interesting questions and exciting topics emerged.

As a result, I thought that, in this issue, I would try to answer the questions: ‘Why ECD? Where does it fit in with what I am writing about?’

You may ask why I would want to write on a subject while acknowledging that I am not an expert.

In response, I will reference what is happening in my family. I acknowledge that while I may not regard myself as an expert in the field, I am witnessing some exciting ECD happening in my own ‘backyard’ – that of my four grandchildren, Ilyaas, Ismaeel, Idrees and Inam. Their ages range from seven years to one year.

We played ‘five stones’ – a game that involved picking up small stones, keeping them in one hand then tossing one in the air, putting the other four on the ground and catching the one before it hits the ground.

It is then tossed into the air again, the other four stones are scooped into the palm of your hand and the fifth one again caught before it hits the ground. This game helped with fine motor development, hand-eye co-ordination and counting. Dodge ball, rounders and hopscotch helped with gross motor development.

I will not go into any detail about them because their privacy and that of their parents need to be respected. However, a general statement about their development is that input from their very involved parents, the ECD practitioners at the centre attended by the older two and, of course, their grandparents, is yielding some very good outcomes.

This means that positive and nurturing input from significant family members, along with the educational input from practitioners are essential ingredients.

I have seen how the gradual, gentle and supportive introduction to structured stimulation, socialisation and learning from Grade 0 to Grade 1 has made it easier for my eldest grandson to settle into Grade 1, which he started this year.

Another question came up while writing this: ‘Can children learn and thrive without adult direction?’ This question was the topic of an article I read some time ago. After all, when I grew

up – during the late forties and early fifties – there were no early childhood development centres and, in my case, no mother to stimulate me, teach me to count, tell the time, and teach me the different colours and shapes.

My siblings and I were raised by a single mother who worked long hours in a factory and, for much of the time, we looked after ourselves and learnt and developed by ourselves. On weekends, we visited our extended family (which is important) and the adults spent time together while the children played outside.

We played ‘five stones’ – a game that involved picking up small stones, keeping them all in one hand then tossing one in the air, putting the other four on the ground and catching the one before it hits the ground. The stone is then tossed into the air again, the other four stones are scooped into the palm of your hand and the fifth one again caught before it hits the ground.

This game helped with fine

motor development, hand-eye coordination and counting. Dodge ball, rounders and hopscotch helped with gross motor development. Adults, in general, were not engaged in stimulating children back then. Thus, in response to the question about whether children can learn without adult direction: I think the answer is both ‘yes’ and ‘no’.

Early childhood development is a process which must be initiated by adults by ensuring that there is an environment in which a child can learn and grow, be that at home or in a formal setting. We know that the programme for the under 4s is not that structured and children are not regimented in terms of what they have to do.

It is only from Grade 0 onwards that some structure is introduced, which gradually becomes more detailed as the child moves through Grade R and Grade 1. Initiative, free play and supportive guidance at home can follow the same pattern if parents

choose not to send their children to an ECD centre.

In the series titled Early Childhood In Focus it is stated, ‘In recent years, an extensive body of research has been accumulating, showing that the early care environment has a major role in a child’s development, affecting later outcomes and life chances.

‘Central to these effects is the quality of the attachment bonds that a child forms with the persons who provide care, such as parents, other members of the family or community, or professional carers.’

Thus, ECD does not mean that the child can only learn at a centre. It encompasses all interaction and stimulation, informal and formal. It is the foundation from which the child will develop into an emotionally healthy, competent, confident individual who will contribute to society in a meaningful way. While children are born with their own, individual genetic make-up and potential, and will be significantly influenced in the course of their development by many people and experiences, the child’s early environment within the family plays a pivotal role in the ultimate development of that potential.

I conclude with a quote from a report titled ‘The Science of Early Childhood Development’: ‘Child development is a foundation for community development and economic development, as capable children become the foundation of a prosperous and sustainable society.’

E V I S U L C S EX G N I N E E R C S a r ch Fri 24 M 0pm : N W O CAPE T uditorium) 7:3 [ mia A ЅKM a : W c \ 1 ia A de TM I

^IQTIJ ad, Lansdowne <QKSM\[ I Ro m Haron : 021 696 0145 396 Ima l a C l 1007

(Islam

p: 0 Whatsap

72 202

M a r ch : Sat 25 eatre, N A B R h DU College T (Howardlenwood) 7:30pm ЅKM[ UKZN, G TM I : W \ 1

^IQTIJ Legend House, <QKSM\[ I r 3rd Floo r Mokaba Ridge e t e 8 P 534 208 283

Call: 031 466 3765 p : 084 Whatsap

nd rphans aRelief.

O o t o g l ic il raised w ugh Islam Proceedes Children, thro l Vulnerab

a r ch Fri 17 M m : A I R O T PR E 7:30p ali Hall) (Al Ghaz 0pm dens) 7:3 IGING: VEREEN ch (Balmoral Gar ar Sat 18 M 9 March G: Sun 1 R U B S E JOHANN :30pm estyle) 2 if L e g a ЅKM[ : W (Im \ 1 JTM I

^IQTI burg <QKSM\[ I d, Fords a o R t in 57 M ) izza Hut (above P

4 836 105 Call: 011 : 060 336 0833 p Whatsap

Ticket Price

R100

Muslim Views

38

Muslim Views

Muslim Views . February 2017

FOR ALL When minarets go silent

Muslim Views . February 2017

39

In some areas, the daily adhaans are still recited by living, breathing souls; sadly, in many cities, they are mere recorded recitals, purged of warmth and spirit, writes DR M C D’ARCY.

MINARETS are harbingers of prayer. They’ve also become iconic symbols of Islam. These fingers of faith have tiny balconies from which the enigmatic adhaan, the Muslim call to prayer, is called.

Each muadhin’s (reciter’s) voice, unique in tone and musicality, remind the faithful to heed the five daily salaahs (prayers). In some areas, the daily adhaans are still recited by living, breathing souls; sadly, in many cities, they are mere recorded recitals, purged of warmth and spirit.

Modern minarets are now festooned with batteries of loudspeakers blaring across the airwaves. But all this will soon be gone, just historic dust.

The lore of minarets is fascinating. We have briefly gone into that in previous columns but let us linger a while longer in their shadows before they go silent and vanish into the sealed pages of history.

Where did it all start?

In old Madinah, Christians rang bells to summon the flocks to services. Jews blew the shofar (ram’s horn) to invite the faithful to prayers. Abd Allah ibn Zaid, a Companion of Prophet Muhammad (SAW), dreamt that he saw someone calling Muslims to prayer from the roof of a mosque.

He related the dream to Prophet Muhammad (SAW) who then instructed Bilal, a freed Abyssinian slave and a Muslim revert famed for his beautiful voice, ‘Rise Bilal and summon all to prayer.’ (Aramco World 2002) He became the first muezzin (Arabic: muadhin, one who recites the adhaan).

Initially, the adhaan was delivered from the flat roof of a mosque or some other elevated place.

High platforms specially erect-

ed above normal roof height were condemned on the inference that the ‘bilals’ could spy into the surrounding household compounds, invading individual privacy.

It is said that Ali ibn Talib, the Prophet’s cousin, and fourth caliph, ordered these platforms to be destroyed. Some mosques compromised by using blind muezzins to recite the adhaan from raised structures.

The five daily prayers are unevenly spread over day and night and the faithful need to be aware of the onset time of each prayer. In nascent Islamic days, measuring time, especially in rural and desert areas, was problematic.

Simple time measurement was effected by planting a stick in the desert sand and observing the shadow (sundials). However, this was only good for clear, sunny days. Hourglasses used the flow of sand between chambers; water clocks depended on water dripping at a certain rate. Vocal adhaans were therefore imperative.

The first mechanical clock was invented by Yi Xing, in China, in 725 CE. But mechanical clocks were expensive, scarce and inaccurate. Pendulum and spring watches changed this.

Modern quartz crystal clocks are very accurate and relatively cheap. Today’s ytterbium atomic clocks are accurate to less than two parts in a quintillion (2×1018) years.

Electronic adhaan via watches and cell phones is gaining popularity. In fact, electronic alarm clocks have made observing prayer times so easy that the voiced adhaan from minarets is no longer crucial.

The adhaan when recited by human voice exclusively is often beautiful on the ear and the senses. Unfortunately, the overloud electronic amplification of the adhaan by insensitive Muslims is common at all hours of the day and night, particularly in the holy month of Ramadaan, when we are asked to be even more kind, gracious and considerate to oth-

The minaret of Masjidul Quds in Rylands, Cape Town. Notice the loudspeakers; there is no space for a muadhin at the top.

Photo M C D’ARCY

The minaret at Taronga Road Mosque, in Rondebosch East, Cape Town.

Note the speakers and the cell phone Photo M C D’ARCY antennae.

ers of all faiths.

I have experienced this pain.

My windowpanes have, at times, rattled loudly even though I live almost a kilometre from the nearest mosque.

Muslims, especially those living in predominantly non-Muslim societies, should be thoughtful and caring to their neighbours, the sick, sleeping babies and the infirm elderly at all times.

Note: sustained ear-splitting sound and intense light were and are used in torture venues such as the ‘Special Branch’ interrogation chambers of apartheid South Africa. It has also been used on the USA’s Guantanamo Bay Prison inmates.

Extremely loud, amplified noise of any kind is painful to the ears and can therefore be described as physically and socially harmful.

It has to be emphasised that it is not the adhaan that is berated, it is the inconsiderate amplification.

This uncaring attitude has resulted in some non-Muslim countries banning the adhaan via loudspeakers, and sometimes even forbidding the erection of

minarets.

France has been particularly firm on loud adhaan recitations.

In Switzerland, building minarets was forbidden in some towns, even though in a referendum on it, more than 50 per cent of citizens did vote for it to be banned.

In the English city of Oxford, in 2008, plans to build a mosque with a minaret caused an outcry against the amplification of the adhaan, and a delay in the erection of the mosque.

A report in The Times, on November 23, 2016, and titled ‘Last call before the plug is pulled’ said: ‘A bill backed by Israeli Prime Minister Benjamin Netanyahu to ban mosques from using loudspeakers late at night and early morning for calls to prayer has been approved by a ministerial committee.’

Minarets are not mandatory for modern mosques.

In fact, in years past, most mosques in Malaysia and Indonesia did not have minarets.

Recently, in greater Cape Town, I noted two mosques that have minarets serving a dual purpose: firstly, for the relaying of the adhaan via speakers, and, secondly, for housing the elevated antennae of cell phone companies.

Cassiem Slamang kindly pointed out the different antennae to me on the minaret of the Taronga Road mosque, in Crawford, Cape Town. This is admirable.

Many large mosques in the old Middle East, North Africa and

Turkey served not only as spaces for prayers but also sported facilities for commercial enterprises such as caravanserais where caravans of camels could outspan and the caravaneers were offered rest and victuals.

The Süleymanye Mosque, in Istanbul, had hamam-bathing facilities and hospital rooms.

Mosques have running expenses and need upkeep. The multiusage of minarets is a forward thinking initiative for generating income for mosques. The adhaan is a blessing for Muslims. But, like all blessings, they have to be savoured with love and compassion. Turning up the volume to hurtful levels is abuse to both Muslims and non-Muslims. It can sour public relations, shatter peace and harmony. This sin is abhorred in Islam.

Do not defile the artistic beauty of both the minarets and the adhaan by inconsiderate sound amplification.

In a later ‘Art’s for All’ column, we will marvel at a mesmerising medley of minarets across the world.

PS: Soon after writing this article, a ‘sound-rage’ vitriolic tirade published in the Cape Times (January 2017) called for the murder of Muslims, apparently over the Langebaan mosque’s over-amplified adhaan.

This was followed by the placing of a pig’s snout in Simon’s Town mosque’s entrance grill.

Kalk Bay’s mosque was defiled and smeared with blood.

Muslim Views

40

Muslim Views . February 2017

Planting the seeds of love for Allah AMINA WAGGIE

THE SEED Initiative, together with international organisation, Give Light, hosted a public awareness event to create a platform for raising pertinent issues and open a dialogue related to at-risk and vulnerable children.

The event took place on December 28, 2016, at Novalis Ubuntu Institute, in Wynberg, Cape Town.

Hasan Essop, a well-known Muslim artist from Cape Town, supported the event, as well as Soni Art Studios, who opened their doors to SEED. The event was a huge success and instead of auctioning off the Pioneer Piece artwork, as was initially planned, it was decided that the artwork would be used as a conversation piece and form part of the rich Cape legacy, and be kept as a reminder and inspiration to all those who serve Islam so selflessly and the impact their unity is able to effect.

The SEED initiative was formed to address the spiritual needs of abandoned and orphaned Muslim children residing in non-Muslim institutions.

Officially launched in 2013, university students, professionals and members of the Darun Naim Alumni independently ran the project, which is, however, not exclusive to any school or religion.

The main focus of the SEED project is to nurture the love of Allah in the hearts of spiritually deprived children who have had little or no exposure to Islam.

SEED also wishes to establish belief and develop academic competence and self-worth within the children so that they may reach a level of excellence in all that they do.

The project involves the children in various activities, such as interactive Islamic learning, engaging life skills sessions and outings.

SEED is working with three homes consisting of six to eight Muslim children each. The number of Muslim children in these homes constantly change, which results in volunteers losing interest and withdrawing from the project.

To not lose the volunteers, SEED is constantly motivating and encouraging them to renew their intention and join in nurturing the untapped potential they witness in the children each week.

Dian Alyan, the founder of Give Light, has successfully established six orphanages in impover-

Muslim Views

Some local ‘pioneers’ sacrificed their time and came together to create a marvellous painting and to strengthen the ummah by encouraging each other to get Photo SUPPLIED involved with SEED and do their bit to help at-risk and vulnerable children in their respective communities.

ished countries. She came into contact with a colleague at SEED and heard of the state of affairs in Cape Town. She then requested an opportunity to engage with the community, which resulted in the

December event being organised.

SEED came up with the idea of inviting people to have a vested interest in SEED by uniting them through their love of service via the arts.

The SEED chairperson, along with artist Essop, presented their idea of the event to the people they referred to as ‘pioneers’ within the community, and packaged the event as the Art Run.

It was Essop’s idea that the Pioneer Piece artwork be divided into thirty puzzle pieces, with each of the ‘pioneers’ painting one of the thirty pieces without knowing what part of the puzzle they were painting.

SEED decided that the artwork should be of the kramat of Shaikh Yusuf of Makasar because they identify so strongly with his planting of the seed of Islam in the Cape.

In line with their vision to foster and nurture imaan in the hearts of the vulnerable children, SEED reached out to the ‘pioneers’ within the community to honour the efforts of Shaikh Yusuf and keep his sacrifices in mind, knowing that the seeds will flourish if the roots are strong.

For further details of the SEED Initiative, you may contact SEED at theseedinitiative.ct@gmail.com or donations may be deposited into their account at The SEED Initiative FNB, account number: 62664490853, Branch Code: 250 655 Dian Alyan (left), founder of the Give Light Foundation and the keynote speaker at the SEED Initiative awareness programme with well-known artist, Hasan Essop.

PHOTO SUPPLIED