Muslim Views, January 2016

Vol. 30 No. 1 YUNUS OMAR HERE have been many deeply moving stories that have emerged following the release and very public national and provincial announcements of the country’s top 2015 Grade 12 academic achievers, and the associated bragging rights of provinces who occupy various positions on the ranking tables for the ‘best performing province’ in terms of Grade 12 results.

Two of these stories do not concern Grade 12 students at all.

Far from the fanfare of the matric results, an 11-year-old youngster from Thohoyandou, in Limpopo, was shot to death, allegedly by his 10-year-old best friend, after their Grade 5 end-of-year results had become known.

Reports suggest that the 11year-old was killed because he had passed his Grade 5 examinations, while his alleged killer, his 10-year-old friend, had failed, and would be compelled to repeat the grade in 2016.

A second tragic story during this period also concerns a 10year-old boy, accused of stealing school stationery items from a supermarket in Verulam, KwaZulu-Natal.

The report which outlines the KwaZulu-Natal incident indicates that the child’s mother had told the boy that he would only be able to get the required stationery items at the end of January, as she could not afford to buy stationery before the end of the month. Their family, according to her, lives off a grandmother’s state pension.

These two tragic incidents are not connected to Grade 12 annual results in any way if news items reporting on education in many media are studied. Yet, these stories speak to the systemic violence that arguably characterises education, and schooling in particular, in South Africa.

The case of the Grade 5 pupil killed in an apparent case of jealousy or resentment because he had passed, is a poignant reminder of the incredibly high social value placed on schooling achievement in the country (and elsewhere).

The reasons are obvious, yet, if we are to make any inroads into making sense of the annual fanfare which accompanies the release of the Grade 12 school results, we have to begin to unpack what is at stake in our schooling system.

In essence, schooling achievement, for the overwhelming

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RABI-UL-AKHIR 1437 l JANUARY 2016

Annual matric results attention must shift to broader analysis

The intense annual national focus on the Grade 12 examination results provides a useful but misleading sense of the health of the South African schooling system. Very often, simplistic blame is shifted onto teachers, like those pictured here attending workshops during their holidays, rather than honest assessments of a schooling system which still prejudices township and rural students. Photo YUNUS OMAR

majority of young people in this country, represents the only legitimate means of escaping the horrendous impoverishment in our highly unequal country.

For most people, including those who work for wages which keep them/us firmly positioned in a category described as ‘the working poor’, there is no family inheritance or successful family business through which some form of dignified economic life can be achieved.

In their world, academic achievement is the only legal route through which social aspirations can be achieved. It is, as illustrated so starkly in the killing of our young Limpopo compatriot, a matter of life and death.

The social stigma attached to school failure is massively heightened by the expectations and dreams of older family members who remain crushed by an apartheid (and largely carried over to the post-apartheid) economy that kept them at the feet of madams, sweating in the factories of the rich and in the gardens of the ‘baas’.

For them, the investment of their meagre monies in the education of their children and grandchildren often represent a final, desperate bid to see their young family members ‘make it through the system’ and progress economically and, through that economic independence, attain some sort of social mobility and progress.

The ‘stationery’ case, while it involves a 10-year-old, speaks loudly to the ongoing crisis in post-school, or higher education.

The #FeesMustFall campaign which rocked the country, at every level, in the second half of 2015, has seen several universities in the north effectively shut during the 2016 registration period, with various calls for higher education institutions to, amongst other demands, allow students with outstanding fees-debt to register for 2016 and be able to attend classes. The theft of school stationery by a young South African who wanted to be spared the humiliation of his poverty in front of his teachers and classmates ought to shame us all.

The Grade 12 students who passed in 2015 (and their teachers, family and supporters) are to be commended for their achievements. Remember, though, as Equal Education has reminded us, that over 450 000 students who enrolled for Grade 10 in 2013 did not make it to matric in 2015.

As Equal Education pointed out, this drop-out rate has decreased but stands at a staggering 47 per cent. In other words, just over 50 per cent of Grade 10 students made it to matric in 2015. Bear in mind, too, that a small percentage of the Grade 12 Class of 2015 will be able to find a place in tertiary education institutions in 2016. Those who have passed Grade 12 and who find themselves not able to study further in 2016, will join an army of unemployed youth in a cruel system which blames the victims for being unemployed, instead of looking squarely at a profit-maximising-at-all-costs economy not unduly concerned about youth employment and skills-imparting to school-leavers.

Many of those Grade 12s of 2015 will join the chants of ‘Fees Must Fall’ and ‘Access to Education for All’. The education-cumeconomic movements from 2015 are back in 2016, and the nation sits back and criticises at its peril.

Our dead 11-year-old compatriot from Limpopo and our theftaccused youngster from Verulam are part of our collective social challenge. They urge us to look at the Grade 12 results in far more sophisticated ways.

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Muslim Views . January 2016

Muslim Views . January 2016

The days of the House of Saud are numbered

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HE Middle East is of strategic value to US and European imperial interests because of oil and the security of Israel.

These interests largely explain the intervention of the US in the Middle East and the destabilisation of the region.

They certainly influence the one key development, the on-going expansion of the Israeli occupation of Palestine.

In addition, they influence more recent developments relating to the Iran nuclear deal and the Saudi-led bombing of Yemen since March 2015.

However, Saudi aggression beyond its borders is part of a more complex set of geopolitical issues.

And the mass execution of 47 Saudis, including the Shia leader Nimr al-Nimr, leading to the break in diplomatic ties between Iran and the Saudi Kingdom, is likely to shape a series of other developments in the region.

Iran’s alliance with Russia in supporting the Asad regime now defines a greater divide in the battle for Syria, in opposition to the US, Iraq, the Saudi Kingdom, Qatar and other Arab states.

These bipolar tensions are now at an unprecedented high.

The Saudis and Israel have failed to sabotage the Iranian nuclear deal. Instead, they now have Iran as a more belligerent enemy, and in stronger alliance with Syria and Russia.

Enter into the fray Iraq, Libya and Yemen, who are at the same time battling Daesh.

The latter is a third force, whose emergence is the fallout from western intervention in the Middle East, and whose reach is now global.

The result is a region with a network of highly dynamic multilateral conflicts in which Daesh is the common enemy of enemies.

In Iraq, Daesh has lost control of Ramadi, and Falluja appears to be next in line.

According to analysts, if Mosul falls, it will mark a turning point in the onslaught against Daesh.

The developments in Libya are also important. Libya has not emerged from the chaos since the US-sponsored murder of Qaddafi in 2011.

While the two rival Libyan governments struggle to keep an agreement signed last month, Daesh is gaining ground.

The Saudi bombing of Yemen, one of the poorest countries in the Arab world, is leading to its decimation and thousands of Yemenis are on the brink of starvation.

This US-supported campaign is now a stalemate as the Houthi resistance remains steadfast.

Similarly, the US, Israel and the Saudis have failed to topple Asad. Instead, they have empowered random extremist groups like al-Qaeda and Daesh in Syria.

The American agenda of manufacturing sectarian conflict between Sunni and Shia is now openly expedient for the Saudis.

They are evidently fomenting ethnic, nationalist and religious conflict under the pretext of championing the ‘war on terror’.

Desperate to remain in power, they are doing whatever it takes to sustain the support of the Neocons who have interests in the industrial military complex and the Israel lobby.

And brute force is necessary to keep things from falling apart.

Ordinary Muslims in the kingdom feel the brunt of brutal crackdowns on peaceful protests. Civil liberties have never existed.

The Saudis are arming violent Wahhabi/ Salafi elements, destabilising Syria, Iran, Lebanon, Iraq and Yemen.

It is almost impossible to distinguish whether these groups are loyal to, or inclined to become loyal to, Daesh.

In escalating regional chaos, where bilateral imperial and Saudi interests battle to remain ahead in the race, ultimately, these powers do not care a whit.

But desperate measures have failed to restore the stability and security of the Saudi Kingdom.

It is as vulnerable as a raving lunatic surrounded by open enemies and friends who can be trusted only as long as their supply of oil remains secure.

And these friendships are crumbling as cheaper and more abundant sources of energy in the West are eroding the kingdom’s economic and geopolitical value to the US and Israel.

At stake for the Saudis is their 270-year-long reign.

They know their days are numbered, as one Arab despot after another has, since the Arab Spring, fallen to popular uprisings. American interests, like their friendship, are dissipating as the Saudis envisage their end.

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.

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Corruption: a network of profiteers: Part 1 HENNIE VAN VUUREN

that promised a panacea for a very deep-rooted problem. But, while we live in a fundamentally more open society, many of the problems remain.

AY back the money!’

These four words have come to be the rallying cry for executive accountability Neo-liberal outsourcing in South Africa. of state functions creates President Jacob Zuma bears a corrupt spaces heavy responsibility for the obscene use of public funds at Public procurement has his private residence. However, grown massively over the past the focus on Zuma alone misses two decades. The state currently a far larger question: why has spends approximately R500 bilcorruption become entrenched lion every year buying services in public life and political con- and goods from the private sectestation for power? Focusing tor. According to the Public on an individual reinforces the Affairs Research Institute impression that his removal (PARI), government expenditure from public office would clean on procurement now accounts the corruption slate. for 42 per cent of the state budEqually problematic is the get, which is higher than the argument that Public Protector OECD countries average of 29 Thuli Madonsela can stop the per cent. rot.

As public capacity decreases, Both individuals are impor- the need to outsource grows. tant office holders whose This creates interaction between actions are critical to the func- the public and private sectors tioning of the state and our that is vulnerable to corruption. democracy. They serve as light- It allows a culture of mutual finning rods for public sentiment. ger-pointing between the state But, if either were removed from and private contractors when the political things go equation, ‘wrong’.

This is a by-product of the This is a bywould the s y s t e m product of new public management, change? new the Unlikely. public mana Thatcherite outsourcing The reaagement, a model of efficiency sons for this Thatcherite have as much outsourcing favoured by public sector to do with model of reformers in South Africa our past as efficiency with the favoured by since the mid-1990s. political public sececonomy of tor reformthe first 21 years of democracy. ers in South Africa since the They also have as much to do mid-1990s. with private sector venality and These policies have decencorruption as with criminality tralised public procurement. The within the state. apartheid-era model of state tender boards was replaced by Economic crime was accounting officers within state state policy under apartheid institutions. PARI’s Ivor Chipkin South Africa has long strug- argues that there are potentially gled with a culture of corrup- hundreds of thousands of protion. From the mid-1970s to the curement points across the early 1900s, the state was wag- country and ‘the proliferation of ing a war against its people. At thousands of separate political the same time, it was engaged in economies’. systemic economic crime to The criminal justice break international oil and arms system is undermined embargoes. These practices criminalised the activities of While this model was being large parts of the public and pri- implemented, the state anti-corvate sectors. ruption institutions began to This extended from corpora- show the first signs of political tions to commercial banks, the interference. The system was military establishment and the already vulnerable to corrupSouth African Reserve Bank. It tion.

Now, accountability was a potent mix which enabled through law enforcement was economic crime to flourish: a being gradually eroded. This mix of state secrecy, of a monop- had been an important measure oly on insider knowledge held of control. by a tightly networked elite and Courtesy: Amandla! of the uncertain future created Next month, Hennie van by a new regime.

Vuuren, a research associate at The networks of individuals the Institute for Justice and and institutions behind this were Reconciliation, currently never exposed or investigated. focusing on transitional justice They escaped accountability and and economic crime, and active watched the Truth and Reconcil- in the Right2Know Campaign, iation Commission flicker by on focuses on the consequences of a television screen. The new corruption in procurement democratic state sought reform practices for communities, and through new laws, institutions the level of private sector and self-regulatory measures corruption.

‘P

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

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.

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Muslim Views . January 2016

A robust global Halaal food trade envisaged for 2016 MAHMOOD SANGLAY

THE world Halaal food trade is a rapidly expanding phenomenon. This is according to the State of the Global Islamic Economy Report 2015/2016 (SGIE).

The report is commissioned by the Dubai Islamic Economy Development Centre, in partnership with Thomson Reuters, a global leader in information for businesses and professionals, and in collaboration with DinarStandard, a New York-based growth strategy research and advisory firm.

The SGIE report says that the global Halaal food and lifestyle sector was $1,8 trillion in 2014 and is projected to be $2,6 trillion by 2020, representing a growth rate of six per cent.

The food sector alone, according to this report, is currently $1,128 trillion, representing 17 per cent of the total global market and projected to be worth $1,585 trillion in 2020.

An important indicator of the growth of the industry is the level of commercial activity in the form of international trade exhibitions focused exclusively on Halaal.

For 2016, at least seven such trade exhibitions are scheduled in various parts of the globe.

The first is the Penang International Halal Expo & Conference (Pihec), from January 29 to 31, in Penang, Malaysia.

This event is hosted and organised by the Penang government and its reach includes the markets in Southeast Asia, West Asia and Europe.

The expo was launched in 2010 and includes a one-day

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Grand Master Chef Hemant Oberoi, left, and Hardeep Singh Kohli at the World Curry Festival, in Yorkshire, in 2015. This annual festival, launched in 2010, in Bradford, UK, is now an attraction on the programme of the Penang International Halal Expo, this month, in Malaysia. Photo SUPPLIED

international Halaal conference.

Pihec also offers culinary competitions, appearances by renowned chefs, interactive seminars, entrepreneur workshops and networking sessions.

An attraction this year is the renowned World Curry Festival (WCF), which originated in Bradford, UK, in 2010. The festival is renowned for its display of culinary arts and attracting curry lovers in the West.

The second exhibition is Gulfood 2016, from February 21 to 25, at the Dubai World Trade Centre. This will be the launch of Gulfood, hosted by the Dubai World Trade Centre, which has organised trade exhibitions for the past three decades.

The third is the World Halal Summit, from March 30 to April 2, in Kuala Lumpur, Malaysia.

The event is the thirteenth of its kind and is an amalgamation of the Malaysian International Halal Showcase (Mihas) and six conferences. Mihas claims to be the largest integrated Halaal food

and beverage trade fair, with over 500 businesses showcasing their products and services from more than 30 countries.

The fourth is Halal Expo Europe, from April 17 to 18, in Beursgebouw Eindhoven, the Netherlands. The European market services over 50 million Muslims with halaal products and services.

The European Halaal industry has an estimated worth of $70 billion. The focus at the expo will be on food, cosmetics and finance.

The event will also feature panel discussions and seminars as well as pre-arranged business-tobusiness meetings with a view to creating strategic partnerships.

More than twenty countries are expected to participate in the event.

The fifth trade exhibition is Halal Food Asia Exhibition & Conference, from May 10 to 12, in Karachi, Pakistan. Pakistan is listed in the SGIE report as the second, after Malaysia, among

the top 10 global Halaal food markets.

The event features exhibitors from Arab, African, Southeast Asian and European countries and the Americas.

The sixth is Thaifex World Food Asia, from May 25 to 29, in Bangkok, Thailand. Today, Thailand is the sixth largest halaal food exporter in the world. The domestic Halaal food market in Thailand grows around 20 per cent per annum.

Almost 27 per cent of the 30 000 food factories in Thailand are currently producing halaal food and its exports to Muslim markets are booming.

Finally, the seventh event is Expo Halal Spain, from November 10 to 11, in Feria de Madrid, Spain. There are over 44 million Muslims in Europe and the Halaal industry has a 16 per cent market share of total global food industry. According to the organisers, Muslims spent about $137 billion in tourism in 2012.

Like the other events, Expo Halal will offer a meeting point of Halaal buyers and suppliers between East and West. The Mediterranean also offers pleasant weather conditions, which is suitable for both the tourism and agro-food sectors. Spanish agrofood exports are valued at 38 million euros, which is 16,2 per cent of total national exports.

The introduction to the State of the Global Islamic Economy report 2015/2016 states: ‘Momentum has been building since last year, the Halal food sector saw South Africa partnering with Malaysia as the Western Cape Fine Food Initiative and the Malaysian Industry Government Group for High Technology (MIGHT) signed a co-operation agreement to foster partnerships between the Halaal industries of the two countries.’ This report is commissioned by the Dubai Islamic Economy Development Centre in partnership with Thomson Reuters, and in collaboration with DinarStandard.

Muslim Views . January 2016

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Muslim Views . January 2016

Isis as a power that controls through coercion and persuasion DR AUWAIS RAFUDEEN

A HEGEMON is a power that seeks to control, both through coercion and, even more so, through persuasion. It seeks to persuade people that its view of things is the way things actually are and that they, too, should see it this way.

In other words, it naturalises its own view of the world. This view of hegemony was a key theme that emerged at a conference entitled ‘A new Middle East: Resetting the balance of power’, hosted by the Afro-Middle East Centre, and that took place in Johannesburg from December 7 to 9, 2015.

In his presentation, analyst Omar Shaukat astutely argued that Isis should be seen as a hegemon, in this sense. It shifts the terms of discourse so that others – even its enemies – start speaking in terms of Isis’s discourse.

In a remarkable example of this, Shaukat points out that even Shias have now started viewing Sunnis in terms of the takfir rubric, that is, which Sunnis should be considered kaafir in their view. But, of course, this rubric was originally propounded as an aspect of Isis discourse but which Shias have now internalised!

Why does Isis seek to shift the terms of discourse? This shift is driven by Isis’s view of the ‘good

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life’, that is, of how it sees eternal felicity and the ideal order of the world. And so, as Shaukat points out, they counter-intuitively see war as continual ‘good’ as they lurch towards what their most committed members believe will be the apocalyptic showdown that will take place in Syria.

Shaukat’s key insight – Isis as a hegemon – raises, I believe, a number of reflexive issues for analysts of the movement and related phenomena. It is typically suggested that we take recourse to liberal democracy and human rights to counter its extremism.

But I think, given the philosophical basis of Isis – its particular view of the good life – that these responses miss the boat by quite a distance.

Democracy and human rights do not offer explicit visions of the good life. They offer methods, strategies and protections to facilitate life; these are important but limited. There is no telos here, no texture to life, no clear goal in sight. They hardly compete with the compelling, even if deeply misguided, narrative offered by Isis.

But more than that, democracy and human rights themselves seek to shift the terms of discourse.

They themselves, of course, seek to impose a hegemonic order.

They may not have an explicit view of the good life but they have an underlying idea of how

… the proponents of liberal democracy and human rights should acknowledge their positions as theology, as attempts to shift the terms of discourse, as their constant endeavour to establish their positions as hegemons they would like the world to be.

And so they strive to make us think within certain categories – nations and borders, women’s rights, equality, market – categories which we then accept as natural.

We find ourselves raising and dealing with questions within the implicit and explicit frameworks underlying their constructions.

So, democracy and human rights are as imbued with theology as Isis is. The theology might be far more implicit but it is clearly there. Just as Isis thinks about liberal democracy in terms of its explicit theology, so do the former think about and deal with Isis in terms of its implicit – but equally real – theology.

I am not saying that we should get rid of theology. We cannot.

Nor am I saying that the theology of democracy and human rights is

wrong. On the contrary, there are some critical values these systems offer and which we need to cherish.

But I am saying that the proponents of liberal democracy and human rights should acknowledge their positions as theology, as attempts to shift the terms of discourse, as their constant endeavour to establish their positions as hegemons.

Once we do this, we can then, perhaps, start shifting the debate beyond such state-centric discourse to notions of the good life, to a deeper questioning of the constructions, assumptions and values that underlie our ‘modern’ theologies, to a real introspection on whether these theologies are indeed creating the virtues needed to offset the global crises which face us all, crises which form the fertile recruiting ground for

groups like Isis.

Why all of us? I say this because damage to ecology, economic inequality, the breakdown of the traditional family and political violence know no boundaries. We all face them and we all, to varying degrees, are responsible for them. And it may be that some of these crises, for example, the breakdown of the traditional family are not as pronounced in some countries as in others.

But, essentially, because of the nature of the modern state – an ever-expanding juggernaut – and predatory capitalism, which reduces all things to commodities, the fact is that we are all prone to the destabilisation we see in Syria, for example, the ‘third world’ as well as the ‘first world’.

A relatively ‘thriving’ economy might mask the problem for a while but the systemic challenge remains for all nations.

And so we need a new paradigm altogether, one that resists the lazy dichotomy of the Islamic totalitarianism versus liberal human rights model but, rather, recognizes the commonality of our problems and the need for solutions that question our most fundamental hegemonic assumptions.

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

Muslim Views . January 2016

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Muslim Views . January 2016

Revered Chishti leader passes on while on Umrah ON the passing of Hadhrat Saied Soofie, on Sunday, January 17, the following message was issued

by Moulana Goolam Kutbudien Kagee, on behalf of the Habibia Soofie Masjid, in Cape Town, and Shah Abdul Aziz Soofie and Mufti Goolam Muhammed Soofie, on behalf of the Soofie Saheb Badshah Peer Darbar, in Durban: The Habibia Soofie Masjid and family would like to bid a sombre farewell to Hadhrat Hajee Shah Mohamed Saied Soofie Siddiqi, the head custodian of the Habibia Soofie Saheb Badshah Peer Darbaar in Durban and the Sahibe Sajjada (Head) of the Chishti Nizami Habibi Soofie Order of South Africa, who passed away while on Umrah, in the holy land of Makkatul Mukarramah.

Hadhrat Hajee Shah Mohamed Saied Soofie was the second eldest son of Hadhrat Shah Goolam Muhammad Soofie Sani (RA), and was honoured with the head custodianship of the mazaar of Hadhrat Soofie Saheb (RA) and Hadhrat Shaikh Ahmed Badsha Peer (RA) after the demise of his father, in 1978.

Hadhrat was instrumental in the renovations, particularly from an artistic and design perspective, of various Soofie masaajid, such as Soofie Masjid Riverside, Soofie Masjid Kenville, the Soofie Masjid in Cape Town as well as the mazaar of Hadhrat Soofie Saheb in Riverside, Durban, Hadhrat Shaikh Ahmed Badshah Peer in Brook Street, Durban and Hadhrat Moulana Abdul Latief Qazi in Rylands Estate, Cape Town.

Hadhrat Saied was also the

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Hadhrat Shah Mohamed Saied Soofie

most senior member of the Soofie family.

It is at this time we remember the hadith of the beloved Prophet

(SAW): ‘A person who passes away while performing the Hajj or Umrah will not be questioned (in the qabr) nor will any reckon-

ing be taken from him (on the day of Qiyamah). He will be told: ‘ Enter Jannah in peace with those who have attained salvation.’

(Bayhaqi).

It was the wish of Hadhrat to pass away in the holy lands of Makkatul Mukarammah or Madinatul Munawarrah and, by the grace of Almighty Allah and through His infinite mercy, the wish was accepted and Hadhrat passed away in the precincts of the Holy Haram of Makkah in the hour of Dhuhr Salaah, on Sunday, 7th Rabi-ul-Akhir 1437.

Hadhrat was honoured to have his Janaazah Salaah in front of the Kaabah, in the Haram of Makkah, with over a million people reading for him. Hadhrat was then buried in the cemetery of the Haram, which is located a few kilometres away from Jannatul Muala.

Hadhrat Shah Mohamed Saied Soofie will be remembered for his humble, kind and modest ways.

He was a person who occupied himself with the remembrance of Allah SWT. His nights were spent in voluntarily and Tahajjud prayers, while the day was spent attending functions, visiting the sick and ensuring the needs of the community were fulfilled. He would ensure that he always honoured the invitation of his fellow Muslim, whether rich or poor.

Hadhrat has left a great legacy, and history will judge his unselfish contribution to the Muslim community in Durban and all over South Africa.

When the news of Hadhrat’s passing reached South Africa, thousands of mureedeen, devotees and followers gathered in

Riverside, Durban and other masaajid across the country, while others took to social media, expressing their deepest sympathy and condolences, in respect to this great Sufi master.

What more can be said about a man who lived his life in the service of Allah and Islam, illuminated his days and nights with adhkaar and durood, and as reward, was granted an illuminated end?

We pray to Allah SWT to grant Hadhrat a high abode in Jannatul-Firdaus, to make his grave a garden from the Gardens of Paradise, to widen his grave and to fill it with Light upon Light, Insha Allah. May Allah SWT honour him with the company of the beloved Prophet Muhammad (SAW), the awliyaa and the saliheen, and may he be raised on the day of Qiyaamah with all the great personalities whom he lay buried amongst in Makkatul Mukarramah. Ameen.

Auwal Masjid marks 222 years SOUTH Africa’s first mosque, Auwal Masjid, in Dorp Street, Cape Town, will be commemorating its 222nd year with a khatm of the Quran, on Sunday, January 31, between 8.00am and Dhuhr.

The khatm is the first of a number of programmes planned to mark the masjid’s milestone.

In the following edition, Muslim Views will be publishing an article by Dr Hishaam Palmer on the history of the masjid and its role in establishing the roots of Islam in the Cape and beyond.

Muslim Views . January 2016

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Refugee organisation to work with faithbased institutions to foster social cohesion NURUDEAN SSEMPA

MUSLIM Refugee Association of South Africa (MRASA) will collaborate more with faith-based institutions to promote social cohesion between foreign migrants and local South Africans.

This is according to MRASA director Ramadhan Wagogo at a community forum under the theme ‘The role of faith-based institutions in strengthening social cohesion’, held at Lutheran Youth Centre, in Athlone, on December 5, 2015. ‘We all know the great contribution faith-based institutions made in the struggle against apartheid in this country,’ said Wagogo. ‘Working with them is a matter of necessity.’

MRASA is also working with other stakeholders, like Islamic Relief South Africa, to promote social cohesion between foreign migrants and local South African citizens.

According to Islamic Relief’s Minhaj Jeenah, Islam has a strong heritage of forced migrant protection stemming from the original teachings of the Quran as well as from historical examples taken from the lives of great prophets (peace and blessings be upon all of them).

‘Yet, this tradition is not always applied in the modern context, despite Muslim countries currently hosting around 50 per cent of the world’s refugee population.’ Said Jeenah, pointing to the booklet Islamic Relief is com-

(Left) Some of the participants at the Athlone social cohesion forum organised by MRASA. Photo SUPPLIED

piling in collaboration with MRASA on the rights of forced migrants in Islam.

Shaikh Sadullah Khan, CEO of Islamia College, in Lansdowne, spoke about Social Cohesion in Light of the Golden Rule and the Spirit of Ubuntu. He said, ‘Social cohesion holds societies together and is thus a positive social relationship. It celebrates diversity in an inclusive manner while working with common values, and ensuring that all have equal access to basic services, education,

healthcare, justice, livelihood and housing.’

He went on to say that in light of the golden rule and in the spirit of ubuntu, social cohesion assumes a common vision and values and equity for all, despite diversity and irrespective of circumstance. ‘Social cohesion is crucial to overcoming crime, poverty, unemployment and high dependency ratios, lack of national identity, xenophobia, racism, tribalism, drug and alcohol abuse, women and child abuse, elderly

abuse, corruption and moral decay.’ He concluded.

For his part, the Dean of the Evangelical Lutheran Church of Athlone, Gerard de Vries Bock, said that in our daily lives, cultural, ethnic and racial differences may matter but they can be seen and celebrated as what God intends them to be – blessings rather than a means of oppression and discrimination. ‘We are a church that belongs to Christ, where there is a place for everyone,’ he said.

The social cohesion forum was also addressed by, among others, the outgoing Head of the Western Cape field office of the United Nations High Commissioner for Refugees, Patrick Kawuma, Faiz Jacobs, Western Cape Provincial Secretary of the African National Congress, and Captain Junaid Alcock of South African Police Service, Athlone.

Patrick Kawuma pointed out that the UNHCR is not a faithbased institution and extends services to all people, and actively works to ensure that refugees have a dignified life.

He further announced that the UNHCR is launching a project together with the Department of Home Affairs in early 2016 to ensure that deserving asylum seekers don’t experience unnecessary delays in obtaining refugee status.

According to Fatima Hendricks, a student at Cape Townbased Madina Institute and one of the conveners of these community engagements, more forums like these are planned for 2016 to try to find answers for xenophobia and unresolved racism within the hearts and minds of many of us.

More information about MRASA’s programmes may be obtained from www.mrasa.org.za or telephone 021 637 9181.

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Muslim Views . January 2016

‘Community heritage’: building a shared future for Bo-Kaap, Part 2 - Islamic values SADIQ TOFFA

THE Islamic heritage of Bo-Kaap is not just about mosques, old buildings and samoosas. It is even more than the stories of the achievements of the Friends of Allah SWT – like Tuan Guru – who founded its community.

The most precious legacy of our Islamic heritage is its values.

We protect our mosques and our homes, our kitaabs and our kramats so we can keep alive and remember the values they give to us. Without values, we will lose everything; with them, we have gained everything.

The Companion of the Prophet (SAW), Ammar ibn Yasir (RA) said: ‘Whoever has three values will have completed the faith: fairness from yourself to others, offering peace to the world and spending in charity even while poor.’ (Bukhari).

Fairness, charity and offering peace unto others, even those that have harmed us, are values that are intrinsic to an Islamic life. But they are also universal human values, shared even by those we see as different. In this way, our faith allows us to bridge histories that divide us – between black and white, between poor and rich, between Muslim and non-Muslim – and build a shared future.

How do we recognise these values in Bo-Kaap? And how can we protect its Islamic heritage within a secular, individualistic and materialistic society?

I want to begin by telling a different history of Bo-Kaap, an Islamic history and a community history. Any history of an Islamic community is a history of two struggles. The two struggles are

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A section of a madrasah notebook from 1860 written in Arabic-Afrikaans.

Courtesy ACHMAT DAVIDS, 2011

to practise their religion, on punishment even by death. Despite this persecution, Islam was flourishing by the time of slave emancipation, in 1834, when a third of Cape Town was Muslim.

Bo-Kaap as a place of prosperity through ibaadah

the same no matter whether those Muslims are in a majority, like in the Middle East, or in a minority, like in the West.

The first struggle is a struggle for justice against the oppression of others – against prejudice, inequality and the destruction of cultural heritage in all its forms.

The second struggle is a struggle for peace against those same instincts in ourselves – instincts that make us bitter, greedy and proud, and lead us to live in the past. These are the two meanings of jihad.

Bo-Kaap as a place of safety for outsiders ‘And hold fast, all together, by the rope of Allah, and be not divided among yourselves/ for you were enemies and He joined

your hearts in love so that, by His Grace, you became brethren.’

(Quran 3:103) Bo-Kaap was not established when the first Muslims arrived at the Cape as slaves in the mid1600s. For over a century, they would live scattered lives in hardship on the fields of slave plantations; as domestic servants in the masters’ houses; or as political prisoners and fugitives at isolated sanctuaries. But, by the late 1700s, a settled community and cohesive culture began to take root among enslaved immigrants, most of whom were Muslim, at the edge of the city. Bo-Kaap as we know it today began to take shape.

At first, its people could not own property; they had to carry passes and they were not allowed

This community comprised over a dozen Indian Ocean nations across East Africa, the Arabian Peninsula, the Indian subcontinent, South Asia and the Far East. It was the most diverse and cosmopolitan community in the early modern world.

There were three key characteristics that kept this community united despite its great diversity.

The first key aspect was the unmistakable centrality of Islam to their lives, testament in the ten mosques constructed around BoKaap that served as the focal points for moral values and collective cultural life.

But this was not any dominant or singular image of Islam wary of difference. Rather, through the blending and adapting of many existing practices from different traditions over many generations – like ratiep and rampies sny –a remarkably rich, new and distinctive culture would develop.

The last major aspect contributing to the emergence of a cosmopolitan Islam at the Cape was the development of a common language and literature amongst Cape Muslims.

Melayu, which was the language of commerce, literature and the arts amongst Indian Ocean cultures, became the first lingua franca, or common language, that

would connect the myriad of native tongues spoken among the Black diasporas at the Cape.

By the 1850s, a unique written language would develop to replace Melayu among the Cape Muslim community. Known as Arabic-Afrikaans, it is the first emergence of the Afrikaans language, and was first written in the madaris of Bo-Kaap, using the Arabic alphabet.

This remarkable ability is testament to the resourcefulness and creativity of the Cape Muslims at a time when many Muslim children could not gain access even to basic public education.

Bo-Kaap as a place of struggle for human values Heritage is not about living in the past but in learning from the past in times of change or crisis.

Today, Islam is under siege everywhere, both from within the Muslim world and from without.

Bo-Kaap is also under threat both from within the community and from without as it faces a time of unprecedented change and uncertainty. But, we must be careful not to cast blame on outsiders that we see as different. We need to struggle for the two meanings of jihad, be it within our city, within our homes, within our hearts. Our best means to protect our Islamic heritage is to remember the values of how to live a life that is just, charitable and offers peace. This is something Bo-Kaap can teach to a world in need of it.

Sadiq Toffa is a lecturer in the School of Architecture, at University of Cape Town, and trustee in the Tana Baru Trust.

He is the nominator of Bo-Kaap for the World Monuments Fund (ms.toffa@uct.ac.za).

Muslim Views . January 2016

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Is investing in financial markets permissible?

Although this article discusses investment in financial markets, it serves as a primer to the introduction of Islamic finance. This series will initially touch on key aspects of Islamic finance as well as discuss contemporary issues facing the industry. During the latter stages, the column will attempt to debunk some common myths around Islamic finance, as well as compare Islamic finance with its conventional counterpart.

BASHEER MOOSAGIE

AN important question surfaces about whether a person practising Islam can invest in a company that is not 100 per cent compliant with Islamic law. The quick, knee-jerk response will be a resounding ‘no’. The protracted answer, however, boils down to the consensus among Islamic scholars regarding financial investing: that there exists a need.

So, what does a ‘need’ mean in this context?

If investing in financial markets was as simple as black and white then investment decisions should be simple: invest in business activities that are compliant with Islamic law, and, conversely,

According to Mohamed Hashim Kamali, a respected authority on Islamic commercial law, under the legal maxim of dhurura (necessity), Islamic scholars have agreed that there is a need for investment in financial markets.

He argues that the preservation and protection of Muslim wealth forms part of one of the crucial objectives of Islam.

Bashier Moosagie.

Photo SUPPLIED

refrain from those that are not.

However, the truth of the matter is that investing in financial markets is neither black nor white, and thus the exercise of investing poses a conundrum for Muslims.

The primary reason for the prohibition in investing in financial markets is based on Islam’s prohibition on interest. There is unanimity among shariah scholars that the use of interest, whether paying or receiving, is impermissible.

The secondary prohibition is on earnings, mainly, from impermissible activities, such as nonhalaal food and beverages, nonhalaal entertainment and tobacco. In light of this, any entity that deals with interest will automatically make investing in those businesses impermissible.

And here is the caveat: investments that are impermissible can be made permissible on the basis of necessity.

According to Mohamed Hashim Kamali, a respected authority on Islamic commercial law, under the legal maxim of dhurura (necessity), Islamic scholars have agreed that there is a need for investment in financial markets. He argues that the preservation and protection of Muslim wealth forms part of one of the crucial objectives of Islam.

There are a few core principles that scholars use in order to gauge whether an investment falls into the necessity basket; however, certain restrictions remain.

Although business activities might meet the requirements of this necessity, there are limits which investment categories should not breach. For example, any provision to finance or invest

in a hotel that plans to include a casino has to be avoided.

Muhammad Taqi Usmani, a pioneer in the field of Islamic finance, motivates that an entity that cannot be avoided is one that has a conventional bank account which accumulates interest.

Unfortunately, interest is an inevitable reality of the current economic system and, therefore, cannot be avoided.

Since the doors of investing in financial markets have opened for Muslims, what options do they have? And can these investment options offer a market-related risk/ reward alternative as well?

Islamic finance entry Until the 1980s, Muslims were discouraged from investing in financial markets because of the shariah’s prohibition on certain business activities. In the 1990s, when a majority of the Islamic

scholars reached consensus regarding the acceptability of investing in equity markets, changes within shariah rulings related to investment saw the dawn of shariah-compliant financial markets.

The ability of shariah-compliant investments to survive and grow during the recent financial crisis further enhanced their attractiveness in the financial industry. Though some Islamic financial institutions were hurt during the crisis, they were less affected than those in the conventional financial industry, which saw high profile institutions collapse.

Since the shariah prohibits the use of interest as well as investment in firms with high debt ratios, shariah-compliant investments were, to a large extent, buffered during this period.

As a result, large financial institutions established Islamiccompliant footprints that sought to take advantage of this upswing, and use Islamic investment vehicles as a means of diversification.

Today, Muslims represent approximately one-fifth of the world’s population and are estimated to have more than R30 trillion to invest. With growth in the demand for shariah-compliant investments, the need for having shariah-compliant options are increasing to accommodate this opportunity.

Basheer Moosagie is a business development analyst and volunteers as a consultant at Grow Movement, a UK-based NGO that helps to unlock the potential of entrepreneurship in Africa.

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Muslim Views . January 2016

Kathrada, a leader who prefers the back bench Struggle stalwart, Ahmed Kathrada, was interviewed by the Ahmed Kathrada Foundation’s Director, Neeshan Balton, to mark the 26 years since his release from prison.

This means that the time spent in prison and the years following Kathrada’s release, as at last year October, were now equal. ZAAKIRAH VADI captured highlights of that interview in a two-part series.

Part one was published in our December 2015 edition.

WHILE lighthearted about his workload and reintegration into political work, Kathrada’s 26 years of freedom have seen him involved in several areas of work.

He was, to a certain degree, active in rebuilding the ANC after its unbanning; played a role in reestablishing the new parliament; conducted heritage work specifically related to Robben Island; has served on the Presidential Advisory Council on National Orders; has expressed his concern around issues of corruption; strongly advocates for the education of children; has a particular interest in the Palestinian struggle; and has published several books.

Kathrada has also been a board member of the Nelson Mandela Foundation.

In 2008 – with a bit of reluctance based on his view that a rank and file activist like himself could not form a foundation in his name – he finally acceded to the idea of forming a foundation.

When asked why he had agreed, Kathrada jokingly said, ‘I am a disciplined chap.’ He added,

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Ahmed Kathrada points to a picture of Oliver Tambo, taken at Kholvad House by Herb Shore in 1953, on display at the OR Tambo Cultural Precinct in Wattville, near Benoni.

Photo ZAAKIRAH VADI/ Ahmed Kathrada Foundation

‘Maybe I saw the light.’

Despite being 86-years-old, he remains active in the organisation, which aims to deepen nonracialism.

His lack of wanting to occupy any top position is a regular feature of his 26 years of freedom.

Kathrada was a member of the interim leadership core of the ANC and SACP – the latter he left as he felt he could not contribute fully by being active in two organisations.

He was elected to the ANC’s National Executive Committee in 1991 but declined to serve again in 1997. ‘I thought that there should be newer people coming in and that you serve a certain time period and make way. It could also be that I may have looked at people who really played a part. I can’t claim I made any significant contributions. I must have said I am just a passenger.’

While part of talks leading up to the Groote Schuur Minute, Kathrada says that he played no significant role in the negotiations. He also says that being amongst the ‘big shots’, he hardly attempted to speak. ‘I may have just heckled a bit,’ he adds.

Although initially opposed to negotiations during the latter part

of his imprisonment, he explains that he had come to realise that it was the only way forward. ‘By Groote Schuur, I was quite comfortable with the negotiations.

People who advocate that Mandela sold out, thought that de Klerk was just giving in. It wasn’t as if the Nats had been weakened to an extent where they were just prepared to give over.

‘We [the ANC] had a very experienced leadership at the time, and they took everything into account – what was our strength, and that we were not in a position to just ignore the Nats.’

Kathrada adds that the ANC had never run a national army and police force, or agricultural, industrial and mining sectors. ‘All those considerations had to be taken into account. We needed that interim period.’

For a man who considers himself a ‘brother’ to Mandela, Kathrada’s role as ‘Parliamentary Counsellor in the Office of the President’ was unsurprising. Yet, he feels that the title was too ‘exaggerated’ and would have preferred just, ‘Parliamentary Counsellor’.

Despite being in the top ten of the ANC’s parliamentary list, Kathrada chose not to be a minis-

ter. ‘I had written a letter saying that if my name was mentioned for a cabinet post, I would decline. The letter did not reach Madiba, and he announced that I was Minister of Prisons. I was a minister for two whole days! Fortunately, the IFP had to be integrated and was given that position.’

Kathrada says that it was less about modesty but more about his own ‘ineptitude’. It is a view that many of those who know Kathrada would challenge, saying that his role as a lifelong activist and a politician is understated.

But Kathrada is adamant: ‘I decided I am not fit. I do not have the aptitude for these positions.

So I opted out of a lot of things.

Perhaps it was a lack of self-confidence, as well as inexperience.

By then, we had a big pool of people who were in a better position to fulfil such roles. I did not have the merit for it.’

It is for this reason, too, that he chose not to head the correctional services parliamentary committee but remained an ordinary member. ‘It was too much responsibility… perhaps a bit of laziness.

‘In all these things I got out of, the learning experience was always there but my contribution was questionable.

‘I would have preferred to remain an active member – not necessarily at committee level – doing anything that was asked of me.’

Where he does concede that he has played a role, though, is on Robben Island. Till today, Kathrada takes guests from around the world on tours of his former prison. While he says that the idea did not originate with him, Robben Island did become a World Heritage Site under his chairpersonship.

‘With Robben Island [post 1994], we came into something completely new – we had no paradigm to turn to. Although we consulted people outside the council, we had to rely on our own initiatives.’ In 2006, he retired from this post. In August, last year, the Kathrada and Mandela foundations spearheaded a workshop that explored the possibilities of launching a national anti-racism network.

An interesting video was screened. It demonstrated how a follower, in his or her own right, is also a leader. The clip showed an individual, walking to the front of the crowd and dancing.

Although considered the ‘leader’, or ‘innovator’, he looked quite absurd. This changed when he was joined by a ‘follower’ or two, plucky enough to dance with him.

This in turn encouraged others to participate, forming the basis of a ‘movement’.

Ahmed Kathrada is this type of ‘follower’. And although he prefers being a backbencher in history for all sorts of odd reasons, his contribution – before, during and after his imprisonment – to the building of a nonracial, democratic South Africa, is unquestionable.

Vadi is Communications Officer at the Ahmed Kathrada Foundation.

Muslim Views . January 2016

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DRIVE 4 LIFE DEFENSIVE DRIVING SKILLS

SIPDE and the Commentary Driving System ASHREF ISMAIL

CRASHES occur for a variety of reasons but, mostly, because there was a lack of concentration resulting in insufficient space and time to bring the car to a halt before hitting a hazard.

People tend to be overwhelmed by thoughts that are distracting, and now, with the increase in the illegal use of mobile phones while driving, the problem is exacerbated.

Add to the lethal mix, the huge number of poorly trained drivers, fraudulently obtained licences, alcohol abuse, fatigue, errant pedestrians, stray animals, potholes and inadequate enforcement, and you have a frightening recipe for disaster, which results in the average fatality rate of 40 people per day.

Let me introduce you to an effective system that will make a huge improvement to your observation skills and, thereby, ensure your safety. It is called the ‘Commentary Driving System’ and is successfully used by police services around the world as well as off-road rally competitors.

As the name implies, you give running commentary about everything you see in front of your car, behind you and on your sides, and literally talk out loud to yourself. Sorry passengers, you’re just going to have to bear with the driver or even help to observe as the proverbial back

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

seat driver.

Since it is called a system, you need to be systematic about the way you observe and prioritise the hazards that you encounter.

So, it is best that you commence your observation by doing a quick exterior pre-trip inspection followed by an interior pre-trip inspection.

Then, quickly describe your mental and physical condition: are you tired, angry, depressed, worried, anxious etc.

A quick description of the car’s condition will help you to adjust your speed and be more cautious if you know that your car’s tyres are worn and/ or if the brake pads are faulty.

The same applies to your physiological condition – psychologically, you ought to drive more carefully when you know that your mental frame is not optimal.

As you set off, quietly describe the weather, the road type you’re travelling on and pay careful attention to both moving and stationary hazards.

This means checking your interior rear-view mirror every eight to ten seconds, your exterior mirrors when making lane changes, and all the while giving ‘commentary’ on all moving hazards, such as vehicles, cyclists, pedestrians, animals that are in front of you, behind you or on your sides.

When describing stationary hazards, make sure that you start with all road signs, especially warning signs.

If you passed a warning sign and you did not notice it, you have failed!

Remember to SEARCH far ahead, not just in front of the car’s bumper. In that way, you will have sufficient time to IDENTIFY potential hazards. PREDICT what they will do and how

Electric Vehicle. The way the world is moving as seen through the development Photo GOOGLE of the BMW i3 and i8.

they will affect your safety.

DECIDE on your course of action (change speed, change direction or simply hoot) and, once you have decided, EXECUTE the manoeuvre swiftly. The time taken from ‘searching’ to ‘execution’ should not take longer than a few seconds.

Don’t worry if you see more than you can talk about.

The brain has the power to register every observation, even if your mouth has not had the chance to keep up with your eyes.

The important thing is that the brain will process that information and allow you to make the necessary adjustments constantly as you are bombarded with visual stimuli, especially in an urban environment.

In practice, then, it would go

something like this: while driving down the street in your suburb, your eyes are constantly searching the road for hazards and you spot a ball bouncing into your path (identification). You predict that a child will come running after the ball, which truly happens. You decide on the correct action to take, changing speed or direction and promptly execute the manoeuvre.

This folks, in Advanced Defensive Driving Skills, is called ‘The SIPDE System’ and, together with ‘the Commentary Driving System’ is a highly effective solution to improving your observation, safety and driving pleasure.

Be safe out there!

In the next edition: The System of Vehicle Control – The ABC Principle

Muslim Views

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Muslim Views . January 2016

Iconic Ford Mustang gallops in ASHREF ISMAIL

AS I write this piece, I am observing my 51st birthday. You would have noticed that I used the word ‘observing’ rather than ‘celebrating’ because, at this age, the celebrations stop and birthdays become days for introspection, reflection and anxiety.

Truth be told, there’s a lot to celebrate, both personally and professionally. While it was a tough year, in more than one way, it has also been a very rewarding year in many ways.

One of the greatest motoring events this year took place on my birthday and is cause for great celebration. Arguably the most anticipated new model introduction in Ford South Africa’s illustrious history, the launch of the Ford Mustang, has finally become a reality, to the delight of motoring enthusiasts countrywide.

The Mustang is Ford’s most revered and recognisable nameplate, having become an automotive icon the moment it was launched in 1964, (the year I was born) followed by more than 50 years of continuous production and over nine million cars sold to fans around the world.

This is the car that gave the world an affordable and highly desirable performance car that

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was a favourite even amongst after-market tuners.

The latest Mustang, unveiled on April 17, 2014, to mark its remarkable 50th anniversary, is now, finally, available for sale in South Africa, following the commencement of right-hand drive production for the first time at the Flat Rock Assembly Plant, in Michigan.

Just look at the following interesting stats and facts: since its international launch, it was declared the world’s best-selling sports car in the first half of 2015, the world’s most-liked vehicle on Facebook (with more than eight million likes) and has made more than 9 000 appearances in television, music and video games. It has appeared on more boys’ bedroom walls than many other marques – I think!

This car has pedigree and street cred very few sports cars can match – that is a fact!

The new Mustang is loaded with innovative technologies, and delivers dazzling performance and style. It is available in a comprehensive line-up, spanning six model derivatives, including the sleek and seductive Fastback, as well as the stunning Convertible.

In terms of powertrains, buyers have the option of a roaring 5.0-litre V8 or the all-new 2.3 EcoBoost engine that delivers an

Ford’s iconic Mustang eventually reaches our shores and in right-hand drive form, ready to tackle the established performance marques.

Photo GOOGLE

exceptional combination of performance and fuel economy.

Notably, both engines can be matched to a choice of either sixspeed manual or automatic transmissions, and there’s the option of both Fastback and Convertible body styles to suit every taste.

A Ford Mustang is about the way it looks, drives and sounds, and the new car does not disappoint in any of these departments.

Ford’s acclaimed 5.0 litre V8 produces a whopping 306kW of power along with a thunderous 530Nm of torque, allowing the Mustang 5.0 V8 GT Fastback Manual to sprint from 0 to 100km/h in just 4,8 seconds.

The line-up includes the allnew 2.3-litre EcoBoost turbocharged engine that delivers 233kW and 430Nm of torque on top – sufficient to achieve a remarkable 0-100km/h time of

5,8 seconds.

Despite its dynamic potential, the 2.3 EcoBoost engine uses just 8,0 l/100km* in the combined cycle, linked to 179 g/km CO2 emissions*.

The new Mustang features a significant number of innovative technologies, providing drivers with enhanced information, control and connectivity.

On a twisty back road or a weekend track day, the driver can use the Selectable Drive Modes, which adjusts the AdvanceTrac electronic stability control, throttle response, automatic gearshift patterns and steering to match Normal, Sport+, Track or Snow/ Wet settings.

Selectable Effort Electric Power Assisted Steering enables drivers to choose a Normal, Comfort or Sport steering weight and feel.

All models are sold with a four-year/ 120 000km comprehensive warranty, five-year/ 100 000km service plan, threeyear/ unlimited km roadside assistance and five-year/ unlimited km corrosion warranty. Service intervals are every 20 000km.

Needless to say, the waiting list is going to be huge because, for once, there is now a viable alternative to the usual M3s, AMGs and RS4s of the motoring world.

Loud and proud, large and in charge, the Mustang will appeal to the hearts, minds and pockets of performance enthusiasts and, given its iconic nameplate heritage, will be a galloping sales success.

Don’t delay, order one of these ponies for you today and make one of your new year’s resolutions come true! *manufacturer’s figures

Muslim Views . January 2016

Sharing Kombi memories In response to our invitation in the December 2015 edition of Muslim Views, A A J MARAAHIB shares her Kombi memories.

AS I emerged from the assembly line, I was brainwashed into believing that I was special– not just the average vehicle. I am German – precision engineered; I have status; I am VW – Kombi to be precise.

My top section was sprayed white – for honesty and purity; my bottom-half, light blue – for faithfulness and dependability.

After standing proudly in the showroom of a well-known car sales company for two days, anxiously anticipating an exciting future on the roads, a middle-aged ‘Oompie’ from the Boland spotted me. It was love at first sight.

After signing the nuptial (licence and third party) documents, he wanted to, in his words, ‘Take my new bride home.’

Home was at his olive farms, in Paarl.

My daily duties were to transport the employees to the farms and back home. We also, regularly, took visitors to our beautiful city on sightseeing tours in and around the Mother City. We spent many, happy, easy-going years together.

Sadly, in November, 1994, I was part of the ‘movable property’ in my late owner’s estate and again found myself in a showroom. Although I was a bit older now and not looking as good, my innate endowments – the energy, the drive and the performance – were still apparent. After all, I am a VW. I stood there hoping and praying that some good-natured soul would buy me.

On a Friday, after Jumuah, I noticed an old man breathlessly walking towards me.

He looked friendly enough for me to want

him to buy me. But when I saw his entourage, I cowered and wanted to reverse away. The entourage comprised the mother and seven mischievous-looking young children. While the old man was negotiating price and delivery, the over-excited lot was already exploring my insides. For them, it was ‘instant rapport’ and for me, a reawakening. Life was about to start afresh.

On reaching home, the kids nagged to go for a drive. What an exhilarating drive that was. It started with Signal Hill then along Boyes Drive to Simon’s Town.

The following day, and every Saturday thereafter, was ‘flea market’ day; every Saturday, at a different venue, which made life interesting. During the week, I had to take the children to school.

We enjoyed great adventures together, going to the beach, the kramats, Monkey Town, Strawberry Farm, rallies, weddings and moon sightings at Three Anchor Bay for Ramadaan and Eids.

The most bloodcurdling of all antics with me and these kids was when Shaikh Naazim Haqqani visited Cape Town. The hosts had requested that no children be allowed to the ‘gathering’ that Saturday afternoon. Thus, after ‘flea market’, I was parked in the road and the parents very nicely asked the children to sit quietly in Old Kombi and participate in the dhikr, which could be heard outside the house.

Halfway through the dhikr, the father happened to glance at the window. In front of his eyes, some mysterious force was at work. Laden with soft goods, toys, trestles, crates of cold drinks and the seven children, I was slowly moving forward.

Shocked, the old man sped to my slowly moving body. He had forgotten to remove the keys from the ignition. Inside, ‘ten-

years-old’ was on the floor busy at the pedals while ‘eight-years-old’ was at the steering wheel, using ‘six-years-old’ as a cushion to sit on so that he could see through the windscreen.

What happened next will be left to the imagination.

Time was marching on. I was getting on in years. What used to sound like energetic chatter coming from my engine, now sounded like a motor boat struggling to stay adrift.

We had visitors from the UK and offered to take them to Table Mountain. They

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crammed me, Old Kombi, with the driver, fourteen adults, four children, three hefty picnic baskets and a crate of cool drinks.

Halfway up Kloof Street, I had had enough. I spluttered, coughed, jerked and decided to throw in the towel. Fortunately, cousin Passat saved the day and towed me home.

But that was not the end of Old Kombi.

Early one morning, while the old man was away on a missionary tour, ‘nine-years-old’ went running into the house exclaiming: ‘Come see, Gerald (our gardener) has turned Old Kombi into a house!’

Gerald and his girlfriend had decided my fate. They had set up house in me, complete with bed, small cupboard, gas stove and washbasin.

This story has been edited.

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Muslim Views . January 2016

Muslim Views . January 2016

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Indonesian tour raises interest in local quest for ancestry This is part one of a series by MAHMOOD SANGLAY, focusing on a recent tour of Indonesia by 36 South Africans and three senior diplomats of the Office of the Consul General of Indonesia to South Africa in Cape Town.

WE touched down, literally in the first minute of 2016, in Singapore, en route to Cape Town. At present, Singapore Airlines holds exclusive rights for civilian air travel between South Africa and Indonesia.

Thirty-nine people were part of a tour to Indonesia from December 16 to 31, 2015. The theme ‘Back to your Roots’ is what attracted them to invest two weeks of their time and their money in a journey that offered a unique experience of Indonesian history, culture, leisure and economic opportunity.

Suburban Travel and Tours, established in 2014 by Fatieg Behardien, designed a tourist package suited for South Africans of Indonesian origin. The idea, initially, was to explore, search and, perchance, discover the places and people to whom they can trace their origins almost 322 years ago, during the Dutch colonial era. The first Muslims, on record, to arrive at the Cape were the Mardykers, in 1658. However, it is commonly held that Shaikh Yusuf of Makassar (in Indonesia) established Islam at the Cape of Good Hope, in 1694, when he was exiled by the Dutch for resisting colonial rule.

In the 300 years since the arrival of Shaikh Yusuf at the Cape in 1694, till the dawn of democracy in 1994, not much was done to recover lost history and reunite the Indonesian peoples separated by colonialism and slavery.

Glorious tercentenary celebrations of Islam in South Africa were held in 1994. Over the past 22 years, there have been notable individual and collective efforts in Cape Town of families of Indonesian descent to build genealogical records.

However, the Back to your Roots tour is the first event of its kind to launch direct engagement with Indonesia with the support of academic expertise, spiritual leadership and Indonesian diplomacy.

Many Muslims of Indonesian descent are earnestly seeking to trace their roots to Indonesia, and this quest, according to Behardien, is largely what motivated his tour.

Back to your Roots is the launch of what is potentially a grand, long-term project. It is ambitious in its magnitude, scope and diversity. The leisure, sightseeing and cultural leg of the tour balances a typical tourist pro-

This map of Indonesia shows the three islands of the archipelago covered by the Back to your Roots tour. We commenced our two-week tour in Jakarta, followed by visits to Banten, Bandung and Cirebon by bus. Using the Indonesian domestic airline, Lion, we then flew to Makassar and, finally, Bali.

Courtesy GOOGLE MAPS (Left) The South Africans visited As-Syafi’yah Orphanage, in Jakarta, on December 18. The visitors were touched by the poignant recitation of various qasidas by 120 orphans aged 6 to 15. As-Syafi’yah incorporates the orphanage as part of a larger educational institution, from kindergarten to university.

Photo MAHMOOD SANGLAY

gramme with its theme.

The sites visited invariably offer opportunities for further, even personal enquiry about a visitor’s own ancestry. The majority of the group, 31 members, invested in the tour for this purpose.

However, Suburban Travel also invested in what is known as the media leg of the tour, consisting of eight members. Shahieda Carlie represented Voice of the Cape and the two iTV personnel were Sheraz Khan and Allan Tshuma. I represented Muslim Views.

In addition, the media group consisted of three spiritual leaders, Moulana Abdurragmaan Khan, Imam of Masjidur Ragma, in Cape Town, and Hajji Omar Gabier, President of the Crescent Observer Society. The third is also an academic, Shaikh Ighsaan Taliep, Principal of International

Peace College South Africa (Ipsa).

The media and ulama were often supported by the Princeton University Ph.D candidate, Saarah Jappie, whose fluency in Bahasa was useful at crucial times.

These eight members of the group were committed to a special itinerary and programme on the tour, involving high-level appointments with members of government, national and provincial institutions and religious leaders. These involved interviews and discussions exploring bilateral relations at cultural, economic and, at times, diplomatic levels.

This was possible largely because three Indonesian diplomats were part of most of the tour, namely, the Consul-General of Indonesia to South Africa, His Excellency, Abdul Rachman Dudung, supported by his Eco-

nomic Consul, Riyadi Asirdin, and their assistant, Frieda Olivia.

The consul-general’s office worked closely with Suburban Travel to co-ordinate especially the high-level appointments in the programme, such as that with the Indonesian Deputy Minister of Foreign Affairs, the Governor of Banten and the Mayor of Makassar.

Generally, the clients of Suburban Travel were satisfied that their expectations had generally been met, and, in many cases, exceeded. They expressed appreciation for the opportunity to engage in activities that connected them to their cultural past and leisure activities consistent with a good holiday.

One expectation that was not met was the Moulood celebrations in the palace of the Sultan of Cirebon, on December 24. In October, 2014, Muslim Views reported, based on information supplied to Behardien, that this is the world’s largest Moulood. Evidently it was not.

We, including the tour leader, had anticipated an expansive gathering of people in an open public space. Instead, it was a ceremonial event inside the palace of Sultan Arief Natadiningrat, in Cirebon.

It was characterised less by litanies in praise of the Prophet (SAW) and more by elaborate rituals performed by scores of candle-bearing rank and file subjects On December 24, the tour group attended the Moulood programme in Cirebon. The group was again accorded a royal welcome and the group leaders were granted an audience with Sultan Arief Natadiningrat, left, in his palace. With him are, from left, Hajji Omar Gabier of the Crescent Observer Society, Shaikh Ighsaan Taliep, of Ipsa, His Excellency Abdul Rachman Dudung, Consul General of Indonesia in South Africa, Professor Amal Fathullah Zarkasyi, Rector of University of Darussalam Gontor, and Fatieg Behardien, tour leader and CEO of Suburban Tours.

Photo MAHMOOD SANGLAY

(Above) Nia Nisacaya, Director of International Tourism Promotion in Jakarta, met with the South Africans on December 17 to discuss bilateral interests in tourism. Niscaya said the brand Wonderful Indonesia is one that should resonate particularly with South Africans due to the cultural and historic ties between the two nations.

Photo MAHMOOD SANGLAY

of the sultan. While the salawaat was certainly heard and the sultan’s address was replete with praise of the Prophet (SAW), the exercise mainly demonstrated the prevailing reverence for the sultan by his subjects.

The success of the tour may be attributed to good co-ordination of the diverse leisure, cultural and diplomatic aspects of the programme. This included meetings with and visits to leading and powerful religious organisations, the rectors of universities, an orphanage attached to an educational institution from kindergarten to tertiary level and with a decades-long legacy of philanthropy, an audience with the Sultan of Cirebon and Directors of Tourism and Chambers of Commerce.

A significant outcome of the tour was the signing of several Memoranda of Understanding by Shaikh Taliep on behalf of the MJC and Ipsa with leaders of powerful Indonesian Islamic organisations and universities.

These highlights and others will be the focus in forthcoming parts of this series.

The Muslim Views journalist was one of the sponsored members of the Back to your Roots tour to Indonesia. The reports in this series are, however, written independently.

Muslim Views

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Muslim Views . January 2016

Elsies River centre technology boost MAHMOOD SANGLAY

THE Interactive Community Access Network (ICAN) Centre, in Halt Road, Elsies River, Cape Town, is the hub of a significant technological development in the area. All residents now have access to internet, email and fax.

In addition, the centre offers youth and adult workshops on the use of this technology.

The centre is part of the Western Cape government’s roll out of R1,3 billion broadband plan to connect communities across the province over the next three years. This initiative builds on the city’s broadband initiative in which R222 million has been set aside over three years towards the roll out of broadband infrastructure throughout the metro.

The ICAN Centre is a digital public access facility at the Elsies River Multi-Purpose Centre.

The centre provides opportunities for the community to develop basic to advanced digital skills and can facilitate activities like finding employment, networking and developing information sources for entrepreneurs.

The centre is open from 08.30am to 8.30pm, Mondays to Fridays, and from 9am to 1pm on Saturdays. A membership registration fee of R15 is payable.

Members are issued an ICAN smart card, which gains access to the facility. Members receive 45 minutes of internet usage per day and 300MB of free data per month. The Centre offers a programme of activities for children aged 5 to 14.

Details may be obtained from Fatima Allie at 082 066 3353.

Muslim Views

The ICAN Centre, in Elsies River, offers a variety of activities for children from 5 to 14 years of age, in addition to public access to broadband internet.

Photo SUPPLIED

LETTERS TO THE EDITOR

Does art imitate life or life imitate art?

AFTER the Islamic State attack on Paris and San Bernardino in Los Angeles, to comprehend what is happening, viewing the 1998 movie, The Siege, with Denzel Washington and Annette Benning, is vital.

The Siege highlights the betrayal of an Islamic movement by the American state who initially trains and supports the rebels. Like Islamic State, the movie stresses terrorism, draws in Islam but sub-plots other tricky agendas at play. Like in the movie, Islamic State retaliates by targeting those nations that betray its cause. Currently, Islamic State and its handlers have already achieved some of their goals.

A goal of this war was the oil fields of Syria and Iraq that are occupied by Islamic State. Since

Russian satellites confirmed that the oil is trucked to Turkey, the world must know which western nations sustain Islamic State by buying the oil. While it is easy to consider Islamic State as terrorists, we must identify those that benefit materially from this war.

The killing of innocent people and propaganda must be exposed.

Those that lead the campaigns, like the USA, Britain and France, and their counterparts, like the Taliban, Al Qaeda and Islamic State, together kill 100 times more regular people than enemy combatants.

Comparatively, consider the death toll since the initial invasion by the USA, Britain and France of Afghanistan, Iraq and Libya, and compare the killing statistic under Saddam Hussein and Muammar Qaddafi.

Also, Islam and Muslims have successfully been linked to terrorism and violence fuelled by a global agenda that has long been in the making. After the collapse of the

communist bogeyman, the West needed a new diversion or else regular people could grasp what their regimes were actually doing.

Creating a global Islamic bogeyman is basic politics 101. Hatred for Muslims was required as we all need someone to blame for what goes wrong in life. In the European war (WW2), the Nazis blamed the Jews, and in the recent Great African war in Central Africa, the Hutus blamed the Tutsis and so on.

When people are distracted with threats of terror, regimes do what they want. This includes suspending human rights as it transpires in Europe. Who cares when Muslims are detained or killed?

Similar sentiment after 9/11 indorsed the US invasion of Iraq and Afghanistan without evidence or a UN mandate. This suggests that rules only apply when it works for the USA, Britain, France etc.

Recently, Russia annexed Crimea and parts of Ukraine and now bomb Syrian territory. Where

CTIEC Grand Moulood celebration THIS year, the CTIEC (Cape Town Islamic Educational Centre) will celebrate Mouloodun-Nabi (SAW) with a resolve to promote peace, love, unity, harmony and brotherhood.

Celebrating the birth anniversary of the Holy Prophet (SAW) is the duty of every faithful. There is no happiness greater than the birth of the beloved Prophet (SAW). CTIEC is playing its role in fulfilment of its duty.

The Blessed occasion of Moulood-un-Nabi (SAW) will be celebrated with traditional fervour this year. The prestigious Grand Moulood 1437 will be held at the Masjidul Kareem Centre, in Eagle Park (Cape Town), on Sunday, January 31, 2016, starting at 10am. Renowned religious scholars, qaris, munshids and naat khawans from across the Muslim world will attend the event.

Sayed Ridhwaan Mohamed, spokesperson of CTIEC, shed light on the details of the Cape Town Grand Moulood 1437 in his media briefing about preparations for the event. He said that distinguished international and local religious, social and political personalities, renowned naat khawans, scholars, ambassadors and intellectuals would attend the Grand Moulood in Cape Town.

A street march in honour of Prophet Muhammad (SAW) is scheduled to begin at Masjidul Kareem, at 10am, led by the Prin-

cipal of the CTIEC, Allama Moulana Sayed Imraan Shah Ziyaee, and leading ulama. The march around the streets of Eagle Park will last no longer than 45 minutes and will end back at the masjid where guests will be welcomed for the official Grand Moulood event.

The opening will begin with a qiraat recital by Cape Town’s Shaikh Qari Harun Moos, followed by naats by one of South Africa’s talented naat khawans, Hafidh Noor Mohammed Khan Ziyaee, from Johannesburg, and nasheeds by various Cape Town groups.

Lectures will be delivered by Allama Khalifa Mufti Sayed Haroon Al Azhari, from the Cape Town Ulama Board, and Shaikh Fakhrudin Owaisi Al Madani.

Lunch will be served after Dhuhr Salaah.

The proceedings of the event will be covered live around the world through CTIEC Media Division Networks and various national TV networks.

Moulana Sayed Imraan Ziyaee, Principal of CTIEC, noted, ‘This is a virtuous and blessed gathering to celebrate the Most Beloved Of Allah (SAW) and that is the reason we have embarked on presenting the Grand Moulood celebrations across South Africa this year, including major cities like Johannesburg, Cape Town and Port Elizabeth.’

Placing on record that there were over 5 000 people who attended the Grand Moulood events in 2015, Sayed Ridhwaan Mohamed said that love of the Holy Prophet (SAW) is the basis of our faith, adding that the Younus family and DUP/ CTIEC has been making efforts to spread the love of the Prophet (SAW) for the last 37 years in South Africa.

He said that the sight of thousands of people attending the Moulood celebrations every year bore witness to the efforts of the Younus family and DUP/ CTIEC in this regard wherein the faithful strengthen their bond with their beloved Prophet by celebrating the birth anniversary of the Holy Prophet (SAW).

CTIEC invites the community of Cape Town to participate in an event that seeks to rekindle the love of the Prophet. The love of the Prophet (SAW) and celebration of the Moulood is incumbent upon all Muslims, especially upon those who aspire towards his (SAW) way of life. This love is not personal love but, rather, the Prophet (SAW) is loved because he symbolises all that is beautiful in God’s creation. His virtues are universal and, as such, the celebration of his birth is indeed a celebration of humanity.

For more information contact Moulana Sayed Imraan Ziyaee on 082 833 2036 or Sayed Ridhwaan on 021 396 2896. www.ctiec.co.za

Muslim Views . January 2016 is the United Nations resolutions and the ‘coalition of the willing’ for peace, justice and human rights?

How come the British parliament deliberated for one day before sending in planes to bomb Syrian territory but failed to intervene in the many other horrific acts of war which crush human rights elsewhere?

While Islamic State perverts Islamic values, that is not the only issue at play as the hypocrisy of western nations that initially fuelled this war and then turn on their proxy IS, must be held liable.

What is obvious is that the betrayal of Islamic State by the

19

USA, Britain, France etc is a key reason why acts of terrorism will continue in western cities.

This ongoing war does not benefit Islam or the global Muslim community. It bears the hallmarks of western imperial political shenanigans.

In the words of the wise, Muslims must think deeper when it comes to global political games played by our mutual enemies. We cannot be fooled again like we were with the Iran/ Iraq war, where a few oligarchs benefitted at the cost of millions of ordinary people.

Cllr Yagyah Adams Cape Muslim Congress

The current global issues NATURAL human virtues, such as truth, goodness, compassion, justice and beauty have been, and are being widely disregarded and even trampled upon, and so we find millions of people in the world today afflicted by grinding poverty and famine, by oppression and exploitation; by violence and the evil effects of unjust wars.

If you look at the human condition, you cannot fail to be moved by the indescribable pain and suffering that many people undergo throughout the world. It is a dead conscience that will not be filled with anguish at the sight of starved and shrivelled bodies, or at the sight of innocent children disfigured and maimed by chemical weapons.

In anguish and even rage you may well ask, for example, what help is there for the millions of people in various parts of the world who face starvation and death as a result of famine, drought or being driven out as refugees from their own homes?

What help is there for the millions of people who are uprooted from their ancestral homes through political conflict, racial violence, sectarian strife or the economic greed of plundering industrial nations?

What help is there for the health and quality of life of whole communities whose excreta flow in open drains around their shanty dwellings, and whose children are infested with tapeworms and other debilitating and life shortening diseases?

What help is there for communities living under the stranglehold of drug traffickers of cocaine and crack, who would kill, rob, maim and impose their rule of fear and insecurity in what were once havens of peace and tranquillity?

And so you can continue asking such questions and adding to the catalogue of falsehood, evil, injustice and ugliness in our world.

ASE Ameen Mountain Rise Pietermaritzburg

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

Leading scholar for Ghousia urs A LEADING scholar and direct descendant of Shaikh Sayed Abdul Qadir Jailani will be the guest at the 56th Annual Urs Celebrations organised by the Ghousia Manzil.

Shaikh Afeefuddin al Jailani was born in Baghdad, Iraq, and is the 19th direct descendant of one of the most universally acclaimed and celebrated saints and Sufi masters of all times. Shaikh Abdul Qadir Jailani’s knowledge and teachings are well-documented in a large number of books that he wrote on both shariah Shaikh Afeefuddin al Jailani and tasawwuf.

The urs, to be held at Ghousia Manzil, Mabel Road, Rylands Estate, on Saturday, January 30, commemorates the passing away of Shaikh Abdul Qadir Jailani.

Shaikh Afeefuddin has studied under many illustrious Islamic scholars, among them the late Mufti of Iraq, Moulana Al Shaikh Abdul Karim Al Mudarris.

A specialist in shariah, fiqh and tasawwuf studies, Shaikh Afeefuddin is the head of Darul Jailani International and the chairman of the Al Wariseen Trust.

The urs programme starts at 3pm and concludes with a lecture by Shaikh Afeefuddin, after Esha Salaah.

Muslim Views

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Muslim Views . January 2016

The meaning of ‘economy’ or ‘economics’: Part One ADI SETIA

IN the wake of the 2007-2009 financial and economic meltdowns, a lot of intellectual and practical work is being done in the area of monetary and economic reform.

In this regard, the work of the UK-based New Economics Foundation is exemplary and rigorous, and warrants critical attention by all concerned; and we may also cite the work of the global Islamic Gift Economy (IGE) network.

To set such constructive reform work in a larger conceptual context or discursive framework, we may do well to revisit the meaning of the term ‘economy’ or ‘economics’.

These terms, I think, have been much abused and corrupted in the modern, secular and reductionist, and largely moribund academic discipline of economics and finance.

Though this revisiting is approached from an Islamic intellectual and historical point of departure, it brings certain core ethical principles pertaining to the economic domain of life that resonate well with the ethico-moral systems of other faiths, including Christianity, and the tradition of African ubuntu economy, as well as with the general ethical ‘tenor’ of much of the dynamic, ongoing revisioning of economics and finance undertaken in the West from a critical humanistic perspective.

Muslim Views

are expected to contribute their share of work or labour to the overall economic and wellbeing of the household.

Economy and ecology as stewardship of the extended household

Economy as household management The word ‘economy’, of Greek provenance, originally means household management (tadbeer al-manzil), as distinct from ‘ethics’ (management of the self or ilm al-akhlaaq, tadbeer alsakhs, tadbeer al-nafs) and ‘politics’ (management of the city or siyasah, tadbeer al-madinah).

In household management, the overriding concern of the head of the household is the prudent management of resources, income and expenditure to provide for the needs of its members, humans and non-humans.

In a typical household, more concern and resources are devoted to the care and needs of the disabled and the weak (babies, children, the elderly, those with handicaps), while the less dependent and independent members are left to fend for themselves or

The village, city or country as a whole can be seen as an extended household in which the steward is the local or national government, and the same principle of more concern for the disadvantaged of the population, applies here as well.

So, the ‘economy’ extends from the family (tadbeer almanzil = management of the household) to the city (tadbeer almadinah = management of the city) and even to the whole earth as the macro-household (khilafat al-ard = stewardship of the earth).

From this deep perspective, economics and ecology are essentially one science and one discipline, not separate disciplines at loggerheads with one another, as is currently the case in secular modern academia and policy making. There is no trade-off between economy and ecology, rather, economy must conform to ecology. Moreover, ‘economics’ (al-iqtisad = the seeking of what is judicious) in the Islamic understanding, is the science of earning and provisioning (ilm al-iktisab wa al-infaq); it is the study of how people earn their livelihoods by drawing upon the divine bounty in nature (fadl Allah fi al-ard),

and, thereby, a healthy economy is dependent upon a healthy ecology.

Since economics is the science of household stewardship, and the end of this stewardship is the wellbeing of the household then any economic system that leads to the dissolution of the household or the earth’s biosphere as the macro-household, can only be an elaborate nihilistic inversion of the true meaning and purpose of economics and the economy.

Economy as the seeking of what is judicious The above thinking and conceptualising on the true meaning of ‘economy’, ‘economics’ and the ‘economical’ can be gleaned from a close reading of Islah al-Mal (Restoration of Wealth) and other classical Islamic texts on the meaning, function and purpose of work, industry, livelihood and similar topics.

Ibn Abi al-Dunya (d. 281/894, author of Islah al-Mal) has devoted three chapters on qasd (prudence, moderation) in wealth, food and clothing. The following saying of al-Hasan al-Basri (21110/ 642-728) captures this understanding of what constitutes a true economy and its relation to the ethico-moral notions of prudence, judiciousness, balance, moderation and temperance: Indeed, the signs of a believer are: strength of religion, prudence in gentleness; that he be a guide when certainty is required; dis-

cernment in knowledge; intelligence with wealth, giving when it is right; thrift when one is rich, forbearance when one is poor; beneficence when one is able; carefulness when one has desire; restraint in exertion; patience in hardship; strength in the face of adversities; that he be steadfast in prosperity; that he be thankful and not overwhelmed by anger; that his endurance be to defend not deviate; that he not be frivolous; that he not be arrogant or presumptuous; that he not harm his neighbours; that he not rejoice at others’ affliction; that his passions do not overwhelm him, his desire does not ruin him, his tongue does not squander him, his sight does not get ahead of him, his private parts do not overwhelm him; he does not incline towards his caprice, his stomach does not disgrace him, his greed does not provoke him, his house does not confine him; he is not stingy, he does not waste, he does not squander; he is not tight-fisted, he is the same person when he is wealthy, and he is like everyone else in hope; there is no ambiguity to be seen in his character or faith, there is no hubris in his joy, there is no anxiety in his grief; he guides those who seek his advice, and his companions are happy with him.

Adi Setia is Associate Professor at CASIS-UTM, and General Coordinator at Islamic Gift Economy Academy & Advisory (IGE-AA)

Focus on Finance

Muslim Views . January 2016

21

Let’s start off the year saving This is the time of the year when wallets and purses are rather bare. 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, give sound advice on how to put your financial position on a solid footing.

THE new year may have just started but it’s not too early to jump-start your finances and get them into better shape. One huge way you can increase your chances of reaching your money goals is to bridge the gap between your income and your expenses.

around your budget and find ways to cut your costs of living. l Have a strategy with groceries and bulk shop. You can seriously cut back on your grocery costs and save some time over the month by buying the majority of your dry and longlasting goods in bulk. Bring along a friend and split the goods if you think bulk for you and your family is too much. l Optimise your time and money with meal planning. It sounds too simple but sitting down and planning your meals for the next week (or beyond) can help keep food expenses in check and reduce waste. Plan out your meals on the weekends and we guarantee you will love it. You can also prepare your meals ahead of time and freeze them. They can be real lifesavers for those nights when you’re just too tired or busy to whip up supper from scratch.

We all have one, yet we often don’t even think about it – our money memory has a powerful effect on our finances and relationship with money.

What is your money memory?

Increasing your income in 2016 Now is the time to brainstorm ways to earn more money so you can use that extra income for your financial goals, like paying down debt or investing more towards retirement. l Master the art of negotiation. You may be the star performer on your team but are you getting the pay you deserve? Close the gap by negotiating a raise. Don’t just go into your bosses’ office and expect them to hand it over.

Prepare, research, practice what you’re going to say and have a ballpark figure you’re shooting for. l Become a crafty entrepreneur.

Earn some money by making health smoothies appealing to peoples’ desire to become more healthy versus their laziness to make the effort. There are several difficult ways to earn extra income. Give it some serious thought.

Saving money in 2016 Depending on your situation, you may find it easier to hunt

...are you getting the pay you deserve? Close the gap by negotiating a raise. Don’t just go into your bosses’ office and expect them to hand it over. Prepare, research, practice what you’re going to say and have a ballpark figure you’re shooting for.

Think back to your youth and to your first experience of money.

How old were you, how much money did you have and what did you ultimately do with the money? A money memory is just that, our first memory of money, and it is something we all have.

Your first money memory could be that of receiving some well-earned chore allowance when you were younger. How did you feel when you received this cash? Were you thrilled, could

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

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

you not wait to spend it immediately or were your first thoughts to save it for a rainy day?

This money memory could be what shapes and affects your spending habits today. Like so many South Africans, do you splurge in a bit of retail therapy every time you come into some cash?

This year, as we embark on a new year, ask yourself what money memories are you creating for your kids and the youth around you, who look to you as a mentor in their financial lives.

What can you do to encourage your children to become savvy money managers in the future?

Learning to save is not taught in schools, it is your responsibili-

ty to instil money values and to shape your children’s financial futures.

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

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

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GENERAL ENERAL & LILLAH Standard Relief Standard Bank, Islamic R elief SA Acc. No. No. : 005318459 Fordsburg Fordsburg Branch Branch Branch Branch Code Code : 005205 Ref: OVC +Your Ref: O VC +Y Your our Contact Contact Number SNAPSCAN

Muslim Views

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Muslim Views . January 2016

Health File

The role of physiotherapy in treating backache SIERAAJ BANU BANDERKER

AS a physiotherapist in private practice, backache makes up 90 per cent of our patients. It is such a common condition that one would be lucky to suffer from it only once in a lifetime or unlucky if it occurs very many more times.

A backache can be either as a result of a sudden onset caused by a twist, turn, fall or picking up something, or as a result of osteoarthritis, poor posture, wear and tear, sports, occupational, among other causes. The latter is referred to as chronic backache.

Backache seen by physiotherapists is either as a result of: l Strain – when the muscles of the back are injured l Sprain – when loose ligaments are involved/ tear/ injury between the vertebrae or facet joints of the back. l Chronic backache – as seen in conditions of wear and tear, sport, osteo-arthritis, poor posture, etc. l Neurological backache – when there is pressure on the nerve (root) or when there is disc prolapse, causing referral of pain down the leg.

Physiotherapy is indicated in all patients with backache although it may not be beneficial in some cases of neurological backache.

The process of physiotherapy A detailed history of the patient and the condition must be

taken. This must include the occupation and ergonomic design of the patient during work, leisure and at home.

Special investigations, such as X-rays and MRI scans, should be looked at if available and discussed with the patient.

A thorough assessment, including a full posture evaluation must be carried out.

The range of movement of the back in all directions must be recorded to assess limitations as well as to elicit the symptoms causing the backache.

Palpations of all the structures of the back, such as the superficial and deep muscles and intervertebral and facet joints and ligaments must be done on the back.

A neurological examination must be included if indicated by the patient’s symptoms of pins and needles, burning pain or referral down the leg.

A diagnosis must be compiled and a detailed explanation of the physiotherapy treatment plan, goals setting, education programme and the process of return to pre-injury form must be given to the patient.

Physiotherapy treatment The soft tissues of the superficial and deep muscles can be mobilised/ released with massage techniques and/ or the use of deep tissue massaging.

The joints can be mobilised/ loosened to relieve stiffness and pain and thereby increase the range of movements and function.

Strong abdominal muscles are required to prevent backache as they act as a natural corset...

Electrotherapy modalities/ machines, such as Interferential, Ultrasound and TENS, will certainly be used to relieve pain and promote healing.

The technique of nerve/ neural tissue mobilisations will be needed in the case of neurological backache to relieve pressure off the nerve or loosen adhered nerve tissue. Manual traction may also be applied to try to relieve nerve root compression.

Acupuncture and dry needling are also techniques used by physiotherapists either as an adjunct or as an alternative to the traditional methods of treatments mentioned above.

Posture correction is critical for the correct alignment of the spine and the stresses placed on the back during activity or rest.

Ergonomic assessment and advice is crucial in the prevention of recurrence of backache.

A stretching and exercise programme, including strengthening and stabilising exercises must be given as part of a home programme to maintain flexibility, strength, maintenance of a good back and to prevent recurrences.

Kinetic handling/ back care must be taught so as to make back care awareness a natural

part of daily life.

Final rehabilitation will conclude the physiotherapy treatment programme when there is return to full strength and flexibility and pre-injury state.

pain and stiffness from the operation rather than from the original cause. However, in some cases, such as severe compression or disc prolapse, surgery is the only successful method of treatment.

Caring for your back

Sequel of backache

Strong abdominal muscles are required to prevent backache as they act as a natural corset and should be used to brace the back during all activities, especially lifting.

Strong quadricep muscles of the upper legs are needed during lifting as opposed to using the tiny muscles of the back. Heavy loads place undue strain on the small muscles of the back, which are designed for lifting. Kinetic handling/ back care principles must be used in all activities.

Use correct ergonomics, especially during work but also prolonged activities at home or during leisure and sport. Weight loss is advised in cases where there is an increase in the load around the abdomen as it will place a constant strain on the muscles, joints and ligaments of the back.

Rehabilitation programme for the maintenance of full range of movement, strength and flexibility to prevent injury.

Surgery for backache should be a last resort as surgery will result in scar tissue formation as healing of the cut structures is of a poorer quality and has a tendency to adhere. If no proper post-surgery care or physiotherapy is given, it can result in the scar tissue becoming adherent, causing

Recurrence is common in cases where injury is as a result of work, poor posture or obesity.

Under these situations, life-style changes and back care awareness are crucial for a healthy, pain free back. If changes are not made, recurrence will lead to absenteeism from work, increase in sick leave and can lead to loss of income.

There will be a decrease in function and range of movements, resulting in further obesity and loading on the back. Pain will increase and may become constant, leading to depression and a vicious cycle.

In the case of unresolved backache, the following could result: referral to a general practitioner for medication, injections, special investigations such as X-rays, CT scans or MRI scans; referral to an orthopaedic specialist with a special interest in back injuries or surgery; referral to a pain clinic for management and pain relief.

Remember to always look after your back as it is the only one you have and it has to carry you for a lifetime.

Sieraaj Banu Bandeker, BSc Physiotherapy (University of Cape Town), is in private practice at the Belmed Centre, in Belthorn Estate.

30 Koeberg Road, Maitland

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Muslim Views . January 2016

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Skin cancer: get the facts South Africa has the highest incidence of skin cancer in the world. Knowing how to protect yourself is essential in the fight against this common cancer, which, if caught early, can often be cured, writes, dermatologist, Dr NOMPHELO GANTSHO.

PEOPLE of all colours and origins get skin cancer. However, those with light skin who sunburn easily are at higher risk.

Risk factors include unprotected or excessive UV exposure, such as from sunlight or tanning booths; pale skin which burns easily and is often associated with natural redheads and blondes; if your job exposes you to certain chemicals such as in coal tar, arsenic and radium; a family history of skin cancer; if you have many moles on your skin and particularly unusual shaped moles; and if someone has suffered severe sunburn in the past.

What happens in the body to cause skin cancer?

Sometimes errors or mutations occur in the DNA of skin cells; when these mutations grow out of control they can turn into cancer cells. There are many different types of cancer but the three most common types are BCC (Basal Cell Cancer), SCC (Squamous

Dr Nomphelo Gantsho, dermatologist.

Photo SUPPLIED

Cell Cancer) and Melanoma.

These skin cancers have different subtypes so it’s difficult to describe how each looks. There are many variants as well.

Can some of the types of skin cancer enter the blood stream and cause cancer elsewhere in the body?

All types of cancer can spread to other areas of the body, skin cancer included; ranging from BCC, which is generally slow growing, to Melanoma, which is

very aggressive.

Are sunbeds safe?

No. A recent report has found a direct link between the use of sunbeds and skin cancer. Many sunbeds give out greater doses of UV rays than the midday Mediterranean sun.

What about fake, rub-on tanning products?

The main ingredient in fake tan is DHA (dihydroxyacetone).

It’s listed as a cosmetic ingredient under EU legislation, so it’s likely to be safe with normal dose and usage.

What can the average person do to prevent skin cancer?

The best way is to avoid long exposure to intense sunlight, and practice sun safety. You can exercise and enjoy the outdoors but do it safely. Always avoid direct sun exposure between 10am and 4pm. Teach children the shadow rule – if your shadow is shorter than you, the sun’s rays are most harsh.

Practise the SLIP, SLOP, SLAP and WRAP rule, which means: Slip on a shirt; Slop on sunscreen – SPF of at least 30+ and reapply it every two hours, even on overcast days. Remember to apply sunscreen on your ears and neck, too; Slap on a wide-brimmed hat; and Wrap on sunglasses.

Avoid other sources of UV light, such as tanning beds and sun lamps, which are dangerous.

Check your skin regularly and report any changes to a dermatologist. Check your skin often for any new skin growths or changes in existing moles, freckles, bumps and birthmarks.

Any change on your skin must be checked by a dermatologist.

Also, any change in sensation, a spread of pigmentation, oozing, scaling or bleeding from a skin lesion must be assessed immediately. Look out for pre-cancer evidence, such as areas of skin that are red and rough to touch; these can be treated with liquid nitrogen.

Can areas of the body that have never been exposed to the sun get skin cancer?

Yes, they can. Sun exposure is just one of the risk factors for skin cancer. Other risk factors include a family history of cancer; using irritating substances; moles or birthmarks.

Are there special precautions to be taken for children?

Educate children on the risks of sun exposure, and teach them the sun safety advice of slip, slap, slop, wrap and staying out of the sun between 10am and 4pm.

Babies under a year old should be kept out of direct sunlight.

In which area of the body is skin cancer the most common?

The upper back and lower legs are common for melanoma in light-skinned people; other skin cancers are found mostly in the areas most often exposed to the sun, such as the face and arms.

Dark-skinned people should be vigilant of melanoma on the palms of their hands and soles of their feet.

If a person has never experienced bad sunburn, can they still get skin cancer?

Yes they can because sunlight is just one of the risk factors.

What should we look for on sunscreen to ensure we are being protected?

It is best to use the best sunscreen possible. Most contain a combination of ingredients for effective protection against damaging ultraviolet rays; both the deeply-penetrating UVA and the shorter-wave UVB. Look for the CANSA sign or a circle around the letters UVA to indicate UVA protection. Use sunscreens with an SPF of 30 +.

How is skin cancer treated?

There are many options for treating skin cancers, depending on the type, area, depth, severity, age and skin type of the patient.

They will need to see a dermatologist and discuss the various options, which range from freezing (using liquid nitrogen), to radiation, excision (surgical removal), curettage (scraping out) and cautery, Laser, PDT (Photodynamic therapy), Mohs (micrographic surgery), etc.

Encourage everyone to be more aware of their skin and anything that changes.

Simple, non-invasive treatments for early skin cancer or precancerous lesions can save time, money and heartache.

Annual mole scans done by a dermatologist should be mandatory, especially for light-skinned people.

Dr Nomphelo Gantsho is a dermatologist [FC Derm (SA)] with rooms at Melomed, Bellville. She may be contacted on 0834450296 or 021 9488131; or via email: CapeSkinDoctor@gmail.com

Prevent

skin cancer this summer

Protection from ultraviolet (UV) radiation is important all year round, not just during the summer or at the beach. UV rays from the sun can reach you on cloudy and hazy days, as well as bright and sunny days. UV rays also reflect off of surfaces like water, cement, sand, and snow. Indoor tanning (using a tanning bed, booth, or sunlamp to get tan) exposes users to UV radiation.

Whenever you venture out in the sun, be smart about it. To enjoy what the sun has to offer without risking your health, follow these simple rules: The hours between 10am and 4pm are the most hazardous for UV exposure outdoors. Stay in the shade, especially during midday hours. Wear clothing that covers your arms and legs. Wear a hat with a wide brim to shade your face, head, ears, and neck. Wear sunglasses that wrap around and block both UVA and UVB rays. Use sunscreen with sun protection factor (SPF) 20 or higher, and both UVA and UVB protection. Avoid indoor tanning. Do monthly mole checks and go for regular screening.

Comprehensive Oncology Service & Unit available at Melomed Gatesville Tel: 021 637 3794

Dermatologist Melomed Gatesville: Dr A Moolla - Tel: 021 637 6007/ 2362

Oncologist Dr I Parker Tel: 021 637 3794 Emergency No: 082 940 2664

Dermatologists Melomed Bellville: Dr N Gantsho - Tel: 021 948 8131 Dr A Moolla - Tel: 021 637 6007/ 2362

Dermatologist Melomed Mitchells Plain: Dr S Fakir - Tel: 021 391 2933

IS JANUARY ER SKIN CANC SS AWARENE MONTH

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

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Muslim Views . January 2016

- ADVERTISEMENT FEATURE -

Syria under siege Muslim Hands also has an ambulance service, which provides vital medical assistance to suffering Syrians. Ambulances are used to transport patients in need of treatment and also act as mobile clinics where doctors can carry out routine check-ups and treat simple cases. R3 600 will cover the running costs of an ambulance for one day.

In times of conflict, when a country’s infrastructure is damaged and displaced people are forced to live in temporary shelters, access to clean water becomes severely compromised.

This is the harsh reality inside Syria and on the borders where many families are risking health and even death by drinking unsafe water. By donating a water tanker delivery, you will be providing 100 people with clean, safe water for drinking and domestic

use for the whole day. R7 500 will cover the cost of one tanker delivery.

By giving a family relief package, you will be supplying all the essential items to see a Syrian family through the next month and beyond. As well as enough food items and water to last a month, the package includes much needed medical supplies, clothes, blankets and hygiene items, like soap. You can donate a family relief pack for R4 500.

In 2013, Muslim Hands began working with locals in Aleppo, Syria, to refurbish an old bread factory and bring it back into use.

Alhamdulillah, the factory now produces 30 000 loaves a day, feeding thousands of people daily.

As all running costs are covered

by Muslim Hands, by donating, you are helping to alleviate hunger as well as providing a

ing a spiritual tour of seven kramats in the Cape, on Sunday, January 31, 2016, starting at 7:30am. The tour departs from Habibia Soofie Saheb Masjid, in Rylands, and ends at the mazaar of Sayed Mahmud, in Constantia.

Shaikh Fayzel Lillah will be the spiritual guide and en route entertainment of enchanting nasheeds will be provided by some of our local up-and-coming nasheed reciters. Help us raise funds for our brothers and sisters in Syria by purchasing a ticket for R250, which includes lunch.

Let us show our support to our Syrian brothers and sisters in need.

Tickets are available at the Muslim Hands office, in Carnie Road, Rylands, or on the Muslim Hands website: muslimhands.org.za.

Contact Muslim Hands today on 021 633 6413 for more information.

Look out for our next Syria fundraiser. Join Muslim Hands on the Table Mountain Challenge on March 27, 2016. The participation fee is R500 per person.

If climbing mountains is not for you but you would like to donate towards Syria, you can.

From the comfort of your home, sms the word SYRIA to 38325 to donate R10. Each sms costs R10 and free sms’s do not apply.

People in Syria are starving. Help us continue supporting Syria.

Let’s show the Syrian families that they have not been forgotten. For further information, contact Muslim Hands on 021 633 6413 or visit muslimhands.org.za Muslim Hands work in Syria.

Photo SUPPLIED

av a ai s t Do la he n bl re ot e w are del hi o ay ch n b ar ly oo e 55 k fil 0 in lin b g g ert qu h s ic kl y

Children in the besieged Syrian town of Madaya are starving to death. In this town, which has been under siege since last August, families are eating leaves and grass in a desperate attempt to survive.

Shocking pictures and videos that have been leaked from Madaya showing malnourished babies and children, and starving adults, reveal the true extent of the suffering in Syria. There is no escape for the thousands of innocent citizens living in this nightmare. The town is surrounded by landmines.

Muslim Hands is working on the ground to deliver life-saving support to the people of Madaya.

Our partners have already distributed vital relief and are now preparing another emergency food distribution. The humanitarian crisis in Syria is continuing to escalate. With millions of people displaced and in desperate need of life-saving aid, your donation is needed now more than ever.

By giving to the Syria Crisis Appeal, you are helping us provide Syrians with much needed food, water and medical supplies.

We also provide shelter to those who have lost their homes, education to children with no access to schools, and opportunities and training for those who are out of work because of the conflict. With millions of people displaced and in desperate need of life-saving aid, your donation is more important than ever.

sense of stability and normality to a community devastated by years of conflict. By donating R9 950, you will cover the running costs of the bread factory for a day.

Since the outbreak of the conflict in 2011, the situation in Syria has steadily deteriorated: l A staggering 7,6 million people have been internally displaced.

(This is more than the entire population of Hong Kong.) l 3,2 million people have fled Syria as refugees. (More than 1,7 million of these are children.) l 12,2 million people are in need of dire assistance. (It is the biggest humanitarian crisis of our time.)

Muslim Hands international fundraisers for the Syria crisis: l Family Fun Day – A day full of excitement, food, games, and laughter for all the family. l Syria 5km walk – 7 locations in total, 1 200 people in attendance.

In efforts to proactively raise funds towards this cause, Muslim Hands South Africa will be host-

We are pleased to announce that the Journey of the Spirit will again depart from Durban, South Africa in April 2016 on its three night four day voyage. The cruise brings together Muslims from all sectors of the economy and professions and sails to Portuguese Island off the coast of Mozambique aboard the magnificent newly revamped Sinfonia cruise ship. This is a retreat like no other!

Meals are strictly Halaal. Accommodation for all passengers will be in the lovely staterooms of the MSC Sinfonia. Amenities on board the ship include an exclusive shopping centre, beautiful lounge, puttputt course, spas and a wellness centre.

There are designated recreation areas for children with games and organized activities under supervision also provided are various shows that include clowns and magicians.

Guests have time to socialise in a friendly and relaxed atmosphere and may choose the events and activities from the daily programmes offered.

MOTIVATION Mirza Yawar Baig Consultant, trainer, author and speaker. The doyen of leadership training and effective human relations in the Islamic world and beyond.

SPIRITUAL • Shaykh Nour Aswad The melodious voices of Syrian ensemble, will enhance meditation and delight the senses with their performances.

• Sufi meditation, Zikr, will be conducted each morning.

• Congregational prayers will be held 5 times each day. Weather permitting, Jumma (Friday prayers) will be held on deck.

DATES: APRIL 15th – 18th 2016 For bookings please call MSC Cruises on 087 075 0850 or book via: www.journeyofthespirit.co.za info@journeyofthespirit.co.za Early booking discounts apply.

Terms & Conditions apply as per MSC Cruises - for full details please visit: www.msccruises.co.za For any marketing and sponsorship opportunities or to find out more details you may contact BBP International Ernest Botes on 011 483 1144 or ernest@bbpinternational.com

ISLAMIC ENTERTAINMENT • Ahmed Bukhatir World renowned international and award winning singer from the UAE - famous on 5 continents - a great voice of Islamic music.

• Simmi Areff One of South Africa’s funniest comedians.

• Muhammed Yaseen Mohamed Young and innovative South African singer/songwriter.

Disclaimer: MSC Cruises, BBP International Proprietary Limited and/or X-Seed Technologies SA Proprietary Limited (collectively hereinafter referred to as the “Companies”) bears no responsibility and shall not be held liable in the event that any of the above named persons are not onboard Journey of the Spirit. The Companies also reserve the right, in its sole discretion, to vary the above programme without notice to the passenger.

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PORTUGUESE ISLAND

DURBAN

Muslim Views . January 2016

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Muslim Views . January 2016

Crescent Lifestyle pays over R250 000 to charities MAHMOOD SANGLAY

SEVERAL charities were designated beneficiaries of Crescent Lifestyle’s membership benefit programme on November 25, 2015, in Rylands Estate, Cape Town. The top six charities and their respective donations received were Gift of The Givers, R33 414, Ikageng Orphans R18 048, Al-Imdaad Foundation, R17 944, Sultan Bahu Centre, R15 609, Baitul Ilm Primary School, R11 614,40 and Muslim Judicial Council, R7 572.

The total amount of R251 118 paid at this second round of donations for 2015 brings the total contribution to charity since the programme was launched, in 2007, to R2,75 million. The programme has 30 000 subscribers, supports 150 charities and employs 55 people. The Cape Town office was opened in June 2015.

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The Muslim Judicial Council’s (MJC) Ulama Outreach Programme was one of the beneficiaries at the media conference of Crescent Lifestyle, on November 25, 2015, in Rylands Estate, Cape Town. Pictured, from left, are Al-Firnas Patel, director of Crescent Lifestyle, and representing the MJC are Moulana Dawood Sampson and Moulana Abdul Khaliq Allie.

Photo MAHMOOD SANGLAY

The programme essentially centres on a web-based application for Muslims who, as registered members of the programme, are entitled to use a membership card to enjoy access to a range of benefits.

These include discounts from retail alliance partners, mosque and restaurant listings, community events, daily and weekly Islamic teachings, competitions and charity events and real-time mosque specific and community

relevant in-app messaging.

Director of the programme, Al Firnas Patel, says Crescent Lifestyle is today the main source of information for the individual on prayer times, funeral notices and moon sightings.

He adds that the loyalty programme is ‘among the best’ available in the South African retail trade market.

Crescent Lifestyle’s web application designers, NXT\ Digital Innovation, has won the WebAward for Best Faith Based Website at the 2015 WebAward Competition.

The award was for their work in building the Crescent Lifestyle application. The application generates over 3 500 downloads in one month, and attains a 4.8 out of 5 star rating from the Google Play Store, according to the designers.

DISCUSSIONS WITH DANGOR

Donald trumpets anti-Muslim rhetoric Trump’s anti-Muslim comments have already caused a business backlash in the Middle East, which his company, just a few months ago, had flagged as a key growth market, writes Emeritus Professor SULEMAN DANGOR. IN the wake of the San Bernardino attack in the United States, with 14 people dead at the hands of a radicalised husband and wife, several Republican presidential candidates have intensified their criticism of Muslims or Islam.

On December 7, Donald Trump released a shocking proposal to bar Muslims from entering the United States. His controversial proposal is based on research conducted in 2015 by the Center for Security Policy, a neo-con think-tank run by Frank Gaffney. He claims that 25 per cent of Muslims living in the United States ‘agreed that violence against Americans here in the United States is justified as a part of the global jihad’.

There has been condemnation from all sides to Trump’s proposal.

In response to the Trump proposal, a prominent Saudi billionaire, Alwaleed bin Talal, who provided financial assistance to Donald Trump when he was in financial difficulties in the 1990s, has described him as a disgrace to his country. He went so far as to call on Trump to drop out of the running to become Republican candidate for president.

His anti-Muslim comments have already caused a business backlash in the Middle East, which his company just a few months ago had flagged as a key growth market. They have yielded growing alarm as many wonder what the approaching election could mean for the involvement of the United States in their region.

Dar al-Ifta, the authority that issues religious edicts in Egypt, called Donald Trump’s comments ‘extremist’ and warned that they ‘threatened societal peace’ in the United States.

‘There is something disturbing about where the Americans are going in their relations with the outside world in general and with the Arab and Islamic world in particular,’ said Abdulkhaliq Abdulla, a retired professor of political science, from the United Arab Emirates.

‘Donald Trump sounds more like a leader of a lynch mob than a great nation like ours,’ said Nihad Awad, national executive director of the Council on American-Islamic Relations.

There has been overwhelming condemnation of Trump’s proposal by critics, including his own party leadership There has been overwhelming condemnation of Trump’s proposal by critics, including his own party leadership.

America’s most senior Republican, Paul Ryan, the leader of the US House of Representatives, dismissed Donald Trump’s comments on Muslims, saying such views are ‘not what this party stands for and more importantly it’s not what this country stands for’.

The Democrats declared: ‘His Islamophobia doesn’t reflect our nation’s values – it goes far enough to destroy our country’s reputation and could even threaten our national security.’

‘This is reprehensible, prejudiced and divisive,’ said Hillary Clinton.

In Britain, Prime Minister David Cameron, of the Conservative Party, dismissed Donald Trump’s position as ‘divisive, unhelpful and quite simply wrong’.

Muslim Views . January 2016

A petition calling for Donald Trump to be banned from entering the UK has attracted more than a quarter of a million signatures. The petition, launched by Scottish resident and long-time Trump critic Suzanne Kelly, blasts Trump for ‘unrepentant hate speech and unacceptable behaviour’ that ‘foments racial, religious and nationalistic intolerance which should not be welcome in the UK’.

Prime Minister Manuel Valls of France, which is still reeling from deadly attacks by Islamic extremists, wrote on Twitter: ‘Mr Trump, like others, fuels hatred,’ and ‘Our only enemy is radical Islamism.’

The first study to examine religious identity and workplace discrimination against American Muslim doctors, conducted between 2013 and 2014, found that nearly half felt more scrutiny at work compared to their peers, and nearly one in four said they experienced religious discrimination during their careers.

Almost ten per cent of the physicians interviewed claimed that patients had refused their care because they are Muslim.

Some doctors in private practice say they are shocked by the level of support within the medical community for Trump’s proposed ban.

In light of the recent attacks in Paris and San Bernardino, antiMuslim sentiments have increased substantially. Donald Trump’s comments have already contributed to unprecedented increase in hate crimes directed at American Muslims.

Among the hate crimes and bias incidents that have taken place since December 7 are the following: damage to Islamic centres, death threats, verbal and physical assaults, placing of a

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pig’s head outside an Islamic centre, vandalism of centres, arson, throwing rocks at women, firing at women, firebombing, smashing of windows and threatening phone calls.

American Muslim women are intensely debating the risks related to wearing their head-coverings. Women wearing the hijab are commonly stared or cursed at or have strangers tug at their scarves.

Asifa Quraishi-Landes, an Islamic law specialist at University of Wisconsin-Madison, advised Muslim women that if they felt that their life or safety is threatened in any way because of their dress, they may adjust their clothing accordingly (referring to the hijab). Muslim women in several cities are even organising or taking self-defence classes.

On the other hand, many Muslim women say this is the time when they need to make their presence known by wearing the hijab, without any modification, as an act of defiance.

It is worrying that over 60 per cent of Republicans support Donald Trump’s proposal of barring Muslims from entering the United States.

What is more worrying, though, is that, according to a poll conducted recently, more Americans support Donald Trump’s proposed Muslim ban than oppose it.

The survey found 46 per cent in favour with 40 per cent opposed, and the rest undecided.

And to cap it all, as many as 55 per cent of Americans overall have either a somewhat or very unfavourable view of Islam.

Based on these statistics, the majority of American citizens has a negative view of their Muslim counterparts and opposes the immigration of Muslims.

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Muslim Views . January 2016

Light from the Qur’an

Nabi Muhammad (SAW), the model of love and exemplar of mercy IBRAHIM OKSAS and NAZEEMA AHMED WE have just come out of a period of more intense focus on the life and message of our beloved Rasulullah (SAW). We look to the writings of Bediuzzaman Said Nursi on the esteemed personage of our Nabi (SAW) contained in his contemporary Quranic tafsir, Risale-i Nur (The Treatise of Light).

In citing these ayaat from Surah Al-Fath, ‘It is He who sent His Messenger with the guidance and the Deen of Truth to exalt it over every other deen, and Allah suffices as a witness.

‘Muhammad is the Messenger Allah…,’ Bediuzzaman of expresses that the Possessor and Master of the universe does everything with knowledge, disposes every affair with wisdom, directs everything all-seeingly, treats everything all-knowingly and arranges everything, willing the instances of wisdom, purposes and benefits that are apparent in them.

Since the One Who creates knows, surely the One Who knows will speak. Since He will speak, surely He will speak to those who possess consciousness and thought, and who will understand His speech. Since He will speak to those who possess thought, surely he will speak to mankind, whose nature and awareness are the most compre-

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hensive of all conscious beings.

Since He will speak to mankind, surely He will speak to the most perfect of mankind and those most worthy of address.

Since He will speak to those who are most perfect, most worthy of address, highest in morality and who will guide humanity, He will certainly speak to Muhammad (SAW), who, as friend and foe alike testify, is of the highest disposition and morality, who is obeyed by one fifth of humanity; to whose spiritual rule half of the globe has submitted, with the radiance of whose light the future of mankind has been illumined for over thirteen centuries; to whom the people of imaan – the luminous segment of humanity – renew, five times daily, the oath of allegiance; for whose happiness they make duah, for whom they call down Allah’s blessings and for whom they bear admiration and love in their hearts.

Certainly, Allah Almighty will speak to Nabi Muhammad (SAW) and, indeed, He has; He will make him the nabi, and indeed He has; He will make him the guide for the rest of humanity, and indeed He has.

Allah’s Most Noble Rasul (SAW) declared his prophethood and presented to humanity the Quran of Mighty Stature and such manifest miracles which, according to scholars, number one thousand.

The miracles of Rasulullah (SAW) were extremely varied.

Since his messengership was universal, he was distinguished by miracles that related to almost all species of creation.

Bediuzzaman says in this regard that Rasulullah (SAW) brought with him the light of truth and spiritual gifts sent by the Creator of the universe, which were connected to the truths of the whole universe, each species of creation – water, rocks, trees, animals and human beings to the moon, the sun and the stars – welcomed him and acclaimed his prophethood, each in its own language, and each bearing one of his miracles.

Bediuzzaman further discusses that all the states and acts of Rasulullah (SAW) testified to his veracity and prophethood but not all of them had to be miraculous.

Allah Almighty sent him in human form so that he might be a guide and leader to human beings in their social affairs, and in the acts and deeds by means of which they attain happiness in both worlds; and so that he might disclose to humans the wonders of divine art and Allah’s power that lie in all occurrences, and, though in appearance they seem customary, in reality, they are miracles of divine power.

Bediuzzaman contends that if Rasulullah had abandoned the human state in his acts and become extraordinary in all aspects, he could not have been a leader or have instructed humans with his acts, states and conduct.

He was honoured with paranormal phenomena in order to prove his prophethood to obstinate unbelievers and, from time to time, performed miracles as the need arose. But his miracles never occurred in such a way that would have compelled everyone to believe.

In accordance with the purpose of the examinations and trials that humans are to undergo in this world, the way must be shown to them without depriving them of their free will: the door of intelligence must remain open, and its freedom must not be snatched from its hand.

But if miracles had occurred in such an apparent way, intelligence would have had no choice; Abu Jahl would have believed as did Sayyidina Abu Bakr (RA); coal would have had the value of diamonds, and no purpose would have remained for testing and accountability.

Although some qualities and aspects of Rasulullah (SAW) have been described in books of history and biography, most of those qualities relate to his humanness.

But, in reality, the spiritual personality and the sacred nature of this blessed being are so exalted and luminous that the qualities described in books fall short of his high stature.

According to the rule, ‘The cause is like the doer’, every day, even at this moment, the amount of ibaadah performed by his ummah is being added to the

record of his perfections.

He is also, daily, the object of countless duahs of his vast ummah, in addition to being the object of divine mercy in an infinite fashion and with an infinite capacity to receive.

He is, indeed, the result and the most perfect fruit of the universe, the interpreter and the beloved of the Creator of the cosmos.

Thus, according to Bediuzzaman, Rasulullah’s (SAW) true nature, in its entirety, and the truth of all his perfections, cannot be contained in the human qualities recorded in books of history and biography.

Bediuzzaman concludes that Rasulullah (SAW) is the source of honour for all mankind, the one who is unique in all creation, who bears on his back the burden of all men, and who, standing on this earth, lifts up his hands towards Allah’s throne and offers a duah which contains the essence of the ibaadah of all mankind.

We thus regard Rasulullah as the most worshipful servant of Allah, the model of love, the exemplar of mercy, the glory of mankind, and the most luminous fruit of the tree of all creation, that is Allah’s Beloved.

O Allah! Grant blessings and peace to the one whom You sent as a mercy to all the worlds, and to all his family and Companions.

And have mercy on us, his ummah, through Your Mercy.

Ameen.

Muslim Views . January 2016

From Consciousness to Contentment

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The etiqette of visiting those who are sick JASMINE KHAN

MANY years ago, I visited a family member who was very ill.

To this day, I remember how traumatic it was for me to see this man suffering; his body was curved like a bow and he was struggling to breathe.

What was even more distressing was that his bed was surrounded by visitors, staring while this man was fighting for his life.

I could not help but reflect that his dignity was being compromised.

More recently, someone very close to me was diagnosed with cancer, and the night that he passed away, the room was filled with women; no amount of appeals to them to leave the room had any effect.

Months later, his daughter confessed to me that it had been her father’s wish to have only his wife and daughters present as he commenced his return to Allah.

These two incidents came into sharp focus just a few weeks ago when a friend whose niece was dying of cancer asked: ‘Why do people visit the sick and sit for hours, and most of the time chat?’

This prompted me to ask the opinions of several of my friends.

What is also becoming more prevalent is that people diagnosed with a terminal illness refuse to have any visitors except close family.

I know of two cases where this happened and it really upset their friends.

One person categorically stated that it showed a low level of imaan.

This response was a bit harsh, I feel, so I put it to her that perhaps the person wanted to spend her time trying to get closer to Allah and being with her immediate family.

We all know that at some point we are going to die, and no one but Allah knows the exact time.

Yet, when a person hears that the illness is terminal it brings the realisation of death to the fore.

Doctors have been wrong but there surely is nothing wrong if those patients want time to reflect and spend quality time with their nearest and dearest.

I was surprised at how strongly people feel about this subject.

The responses ranged from ‘we have to respect the dying person’s wish’, ‘the sick person should be accorded his or her dignity’, ‘visitors should not sit for hours and be a burden on the family’, and the strongest was about those who visit and then discuss among themselves someone who had the same illness and how that person suffered.

The comment which impressed me the most came from a young woman who said that you cannot stop someone from visiting you because it is that person’s haqq.

Whenever we seek guidance, the obvious thing to do is to go to the Quran and Sunnah.

Our deen is so all encompassing that one wonders why we still flounder in confusion and why we

do not follow the guidelines set out for us.

First, and most important, is the fact that visiting the sick is one of the six duties one Muslim owes another.

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (SAW) said: ‘Verily, Allah, the Exalted, and Glorious will say on the Day of Resurrection: O son of Adam, I was ill but you did not visit Me. He will answer: O my Rabb, how could I visit You and You are the Rabb of the worlds? Thereupon Allah will say: Did you not know that such and such, a slave of Mine, was ill but you did not visit him? Did you not realise that if you had visited him (you would have known that I was aware of your visit to him, for which I would reward you) you would have found Me with him?’

(Saheeh Muslim) ‘If a man calls on his sick Muslim brother, it is as if he walks reaping the fruits of Paradise until he sits.

‘And when he sits, he is showered in mercy, and if this was in the morning, seventy thousand angels pray for him until the evening; and if this was in the evening, seventy thousand angels pray for him until the morning.’

(Ibn Majah 1/244, and Sahih AtTirmithi 1/286) The Prophet (SAW) also said: ‘A Muslim visiting his sick brother will continue to be in the harvest of paradise until he or she returns home.’

‘A visitor walking to visit a sick person will be wading in the mercy of God. ‘When the visitor sits with the sick one, they will be immersed in mercy until his or her return.’

(Sahih Muslim) It may be our right to visit the sick but with every right comes a responsibility.

If we want the reward, we must be prepared to follow the guidelines.

It should not be the responsibility of the family to police visitors; we have to show respect not only to the person who is ill but also have empathy for the family who are facing their own trauma.

We should not sit for hours and chat about inconsequential things.

Hospital visits should be done with respect for the rules of the hospital; do not linger too long at the bedside, especially if the person is unable to converse.

We should at all times be mindful of what we say, particularly when visiting the sick.

Be particularly careful of tiring them out with unnecessary chatter.

Illness may incapacitate someone but we still need to respect their dignity and their privacy.

A scholar of Islam, Imam Ibn Abdul-Barr, wrote in his book of Islamic jurisprudence, Al-Kafi, ‘Whether you visit a healthy or an ill person, you ought to sit where you are told.

‘Hosts know better how to ensure privacy in their home.

‘Visiting an ill person is a confirmed Sunnah. The best visit is the shortest. The visitor ought not to sit too long with an ill person, unless they are close friends and the ill person enjoys their company.’

The visitor should be sincere in his intention. Once he has achieved the objective of his visit, he would have no reason to burden the sick person with a prolonged stay and unnecessary disturbance.

The Syrian scholar, Shaikh Abdul-Fatah Abu Ghuddah, wrote in his book on Islamic manners: ‘The length of the visit should not be longer than the time between the two sermons of Friday. In this respect, it was said that the visit should be long enough to convey salaams and wishes, to ask the sick how they are doing, to pray for their recovery and to leave immediately after bidding them farewell.’

The length of the visit will depend on how sick the person is, and how eager for the visit. Some people welcome visits and, if it cheers them, by all means stay; as long as it does not inconvenience the family.

Be sure to show compassion through appropriate words, correct conduct and length of stay.

Rasulullah (SAW) said: ‘Show mercy to those on earth, the One above the heavens will show mercy upon you.’

Reference www.islamreligion.com/Islamic morals and practices

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Muslim Views

30

Muslim Views . January 2016

Positive and Effective Parenting

‘Parent child relations, a guide to raising children’ review Parent child relations, a guide to raising children. Authors: Dr Hisham Yahya Altalib, Dr AbdulHamid Ahmad AbuSulayman & Dr Omar Hisham Altalib. The International Institute of Islamic Thought, London.

I AM excited about this book.

The authors, who have academic qualifications and personal experience of parenting, have consulted many familiar sources, reviewed videos on parenting and drew from practical parenting programmes.

I found myself on familiar territory because I can relate to many of the principles and techniques described.

I have been reviewing some of the chapters on Channel Islam and the Voice of the Cape and thought that it would be a good idea to share my views with the readers of Muslim Views.

The aims and objectives of the book are: l To stress the importance of ‘good’ parenting and the parents’ duty to raise children who will be well adjusted but also a benefit to society. l To impart the necessary education and skills needed to achieve the above. l To help parents create a harmonious and functional home environment in which children’s development, morally, spiritually and physically, is nurtured.

This work comes as a result of the authors’ experiences in both the Western and Muslim world.

Non-Muslim parents can also benefit from this work because, throughout the book, references are made to the excellent examples of parenting by the prophets revered in both Islam and Christianity.

Images depict families from different cultures, which makes it user friendly. The quotes from a variety of sources complement the content admirably.

A ‘criticism’ I have is that the content could have been structured differently and, at times, the authors over-explain and repeat points. However, this is not a major concern.

It’s a reference book with userfriendly exercises for parents and children at the end of each chapter to reflect on what was learnt and to improve parent-child relationships.

Some of the exercises are aimed at small groups of parents so that mutual support can emerge as a result of the discussions. This says that ‘you are not

alone’.

The integration of Islamic sources and psychology is good. It covers many aspects of parenting and has a wealth of information that can assist parents and caregivers.

The book is a must for practitioners and parents. Theoretical approaches are covered and practical suggestions made.

General positive parenting principles, stages of development and tools are described.

Some specific issues, such as bullying, single-parenthood, the role of fathers, sex and sexuality education, raising boys and raising girls, and anger in children are dealt with. Two very important sections that I particularly liked are ‘Raising children who Love

God (Allah)’ and ‘Character Building’.

The first chapter poses the question: ‘Good parenting: what is it and how do we begin?’

The following quote from this section is just enough to spark the reader’s interest. ‘Again, although we know that we have a license to drive a car etc., we do not feel that it is necessary for people to

be trained for parenthood.

‘Although there is no allencompassing fast-track model we can use, there are procedures that can be implemented to help us achieve our goal. Along the way, we come to realise that the road to good parenting is always under construction, and that although we may make improvements, we cannot expedite the process. Do not look for “short cuts” to successful parenting because they do not exist.’

The authors make the following points in their introduction: l We should put the same effort in parenting our children as we do in the pursuit of wealth, careers and so on. l It cannot be left to trial and error. Parenting is tough and requires constant attention. l An important aspect of child rearing is effective communication, which involves active and empathic listening skills. l An important responsibility of parents is to develop leadership traits in children, to raise children who will become people of strong character, with sound morals and ethics and who will have a sense of civic responsibility. l They emphasise the importance of the family home – creating a happy and peaceful environment for all family members. They describe the home as ‘an incubator, a platform and a stage where family members are actors and communication is the script’.

The acknowledgement that parenting is a huge responsibility and that parents should not give up in despair when things go wrong is very supportive of and encouraging to parents.

The authors emphasise that it is never too late to overcome challenges.

The following advice from the book says it all: ‘We need to spend less time looking back and far more time looking ahead… It may help to visualise the past as sculpted marble or hardened concrete, and the future as pliant clay, still to be moulded.’

It is never too late to start being a better parent, they say.

Review by FOUZIA RYKLIEF To order a copy, visit the Baitul Hikmah online bookstore on www.hikmah.co.za or contact them via email: info@hikmah.co.za or telephone 031 811 3599 Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP)

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Muslim Views . January 2016

31

Turkey is an artistic and historic delight The land has many stories to tell. Excavations have revealed some of its grandeur and its vortices, writes Doctor M C D’ARCY.

TURKEY is tremendous! It straddles East and West, one part sited on continental Europe, the other, Anatolia, makes up Asia Minor. It is an ancient land, weathered and withered yet vibrant, energetic; a deep well of art, culture and delectable Turkish Delight sweets.

Turkey’s written history dates back more than three thousand years to the Hittites who grazed the land, planted its earth with edible crops and erected stone cities. The Greeks occupied Asia Minor for many centuries, sprinkling their towns and gods across the land.

The Romans displaced the Greeks and usurped their cities and deities with abandon. They fortified cities and built water viaducts to irrigate barren land and to service their cistern-reservoirs such as Basilica Cistern, deep underground near Hagia Sofia Basilica. They worshipped in marble temples filled with incense from the spice and silk routes of India and Asia.

The Christian Byzantine Empire rose in the 4th century AD with the conversion of the Roman emperor, Constantine, to Christianity. He made Constantinople the Eastern Roman capital.

The massive-domed Hagia Sophia Church was erected near the old Hippodrome where thousands were entertained by the slaughter of gladiators and the crunching spectacle of chariot races spewing blood and guts for mirth.

The Byzantines reigned for many centuries. During the Crusades, in the 11th century, Constantinople was sacked and raped by the marauding Crusaders on their way to the Holy Land to relieve Jerusalem from the Muslims.

The Seljuk Turks from the Turkoman tribes of Asia steadily displaced the Holy Roman Eastern Orthodox Empire. Next, the Ottoman Turks streamed across the land and, in 1453 CE, 23year-old Sultan Mehmet II besieged Constantinople,

Supremo-architect Mimaar Sinan’s Süleymanye Mosque. The many lamps were once fuelled by oil yet the domes were not blackened by soot. Sinan’s ventilation designs saw to that. Also note the stunning stained glass windows.

Photo M C DARCY

A ceramic plate of whirling dervishes. The striking central calligraphy is brilliant but note how the artist’s few deft strokes of the pen depict the swirling movement of the peripheral figures.

Photo M C DARCY

breached the walls and triumphed. Constantinople became Istanbul. Hagia Sophia became a mosque. It is now a museum, currently being restored.

In 1928, Turkey became a secular state under the aegis of Mustafa Kemal Attaturk, who, in1915, defeated the British, New Zealanders and Australians at the Battle of Gallipoli (also known as the Battle of Canakkale). Islam was demoted from being the state religion.

The land has many stories to tell. Excavations have revealed some of its grandeur and its vortices. The story of Troy and its downfall, when besieging Greek armies presented the city with a wooden horse filled with soldiers, was once thought of as just a story in the Iliad and Odyssey books of Greek historian and philosopher, Homer.

The discovery and excavation of the real Troy by the German archaeologist, Heinrich Schliemann, is in itself a wonderful tale to tell. There are over two hundred ancient cities yet to be excavated.

The yesteryear Muslims of Cape Town had an important connection with the sultans of Istanbul during the nineteenth century.

Early morning hot air ballooning in Cappadocia, floating above the strange volcanic cones, chiselled out and once used as Christian churches.

Photo M C DARCY

With this in mind, and intending to write about it, I was edged on to see Turkey itself for background information.

The plane from Cape Town touched down at Ataturk Airport, Istanbul, in the early hours of the morning. The journey through congested traffic to the hotel took about two hours.

Freshened up, we tackled the delights of the old section of Istanbul with its historic mosques, the old Roman cistern deep under the city and the delightful covered bazaar (built in 1461) with its thousand little shops and souks.

Istanbul is an energetic city of over fourteen million inhabitants.

Even though we went in the offseason, it was congested with tourists from across the globe, hungry for its history, its arts and

the delightful Turkish Delight sweetmeats.

The old city houses the Topkapi Palace, home of the Ottoman sultans from the fifteenth to the nineteenth centuries, and where some of Islam’s holy relics are housed, including the seal that Prophet Muhammad (SAW) used to mark his letters to the further corners of the Islamic realm. Across the Golden Horn seaway, via the Galata Bridge, is the ‘New City’ with the new Dolmabache palaces and Taksim Square, famed for Sunday sauntering and protest demonstrations.

On Sundays and holidays, hoards, some say more than a million souls, march down Istiqlal Road, home of brand-name fashion goods, local and international restaurants and sweetmeat stores dripping with syrup and honey to drown you in a Wham! sugar rush.

There’s nothing of the slow swagger of South African strolls, though. Turks generally walk briskly. But, let’s savour its gems slowly and ruminate on its past.

The following is a taste of what is yet to come.

Three great mosques dominate the skyline of Istanbul. The great Hagia Sofia is historically the oldest. It has had many restorations.

The uncovering of mosaics on the walls revealed very interesting material.

The second mosque we will deal with is the Süleymanye Mosque, one of the great marvels of architecture from the hand of the incomparable architect, Mimaar Sinan. Mehmet, a pupil of Sinan, designed the Sultan Ahmed Mosque, also known as the Blue Mosque. Bursa, the old Ottoman capital, sports the

unique Green Mosque.

The Topkapi Palace housed the Ottoman caliphs until the midnineteenth century. It is still a glorious structure and the repository of the relics of the Prophet Muhammad (SAW) and the first four caliphs of Islam. It also houses vast collections of precious jewels and Chinese porcelain. It is a must visit.

Turkey is a vibrant collection of top art and artisans, famed over the millennia for their excellence, particularly in tiles, ceramics, carpets, textiles etc. We have to sing their praises in more detail.

Moulana Jalaluddin Rumi, the renowned poet and sage associated with the whirling dervish spiritual ritual, is buried in Konya. It is a fascinating place. We will attend a ceremony and learn about it later.

Cappadocia is a stunning place, full of geologic marvels and tons of history, art and, of course, hot air ballooning. Cappadocia, Ephesus and Pamukkale (Cotton castle) thermal springs cannot be missed.

And we will meet an old friend we have spoken about before: Nasrudin Hodja.

Everyone in the Middle East and Turkey adores him. Was he fact or fiction? Never mind. He asked me a question: When Noah had sailed in the ark during the great flood for forty days without seeing land, he saw something moving on the horizon.

Half an hour later, a pigeon landed on the ark with a twig from an olive tree firmly in its beak. Noah then knew that he was near land. Nasrudin’s question was: What sex was the bird, male or female?

And there’s more to come.

Sultan Ahmed Mosque – the Blue Mosque. The outline is divine in symmetry and execution. Note the fluted dome and semi-domes framed by delicate, pencil-thin minarets.

Photo M C DARCY Muslim Views

32

Muslim Views . January 2016

Friends, Romans, countrymen…

TOYER NAKIDIEN

ON January 21, 2015, one of Cape Town’s revered elders, Hajji Isgaak ‘Ivan’ Agherdien, passed on.

Much as Hajji was well loved by many who knew him, there are many more who do not know his eventful past. I visited Aunty Fatima, Hajji’s wife, and a few of his friends to learn more.

Hajji was born in South End, Port Elizabeth, on September 29, 1925.

By his teen years, Hajji was already interested in and passionate about drama. His high school friend, Connie Simon, related that while they were rehearsing for a school play, Ivan – as he was known – would not hide how he felt when they fluffed their lines during rehearsals. ‘Dan rol hy daai oë as ek nie my woorde ken nie.’ (Then he rolls his eyes when I don’t know my lines.)

Hajji moved to his brother in Kimberley to complete matric at William Pescod High School. This is where he met Aunty Fatima.

She explains that her mother made everyone feel welcome – very much like Aunty Fatima does today.

Hajji lived a few streets away, and he and a few friends would regularly visit there after a game of tennis. However, at that stage, there was no sign of romance. In fact, when Hajji matriculated and went to Hewat Training College, in Athlone, Cape Town, to complete his teacher training, he befriended Wilfred King – who later lectured at Hewat – and they vowed to remain single forever.

After World War II, Aunty Fatima’s family moved to Salt River, Cape Town. By this stage, Hajji was teaching at Roggebaai.

He again met Aunty Fatima and rekindled the friendship.

It didn’t take Hajji long to realise that this was the woman he wanted to spend the rest of his life with, and he proposed. They were married on November 8, 1959.

A few years after the wedding, the couple took a boat trip to Beira, Mozambique. From there, they visited friends in what was then Southern Rhodesia (Zimbabwe) and Northern Rhodesia (Zambia).

Hajji decided that South Africa, which was becoming more and more racially divided – the National Party was in power – was not where he wanted to raise his two young daughters, Nadia and Tasniem. He made some enquiries and, in 1964, moved to Lusaka.

Muslim Views

(Far left): Much as Hajji was set on remaining a bachelor, when he met Hajja Fatima in Cape Town, he reneged on the vow he had taken, proposed and married his lifetime spouse. Hajja Fatima and Hajji Isgaak Agherdien were married for over 55 years, until his passing in January, 2015.

(Left): The multi-talented Hajji applying make-up to a cast member of one of the Spes Bona productions of Macbeth. For this production, Hajji used an African theme, depicting the Weird Sisters as witch-doctors and the soldiers were dressed in contemporary military uniform, to mimic the then recent coup led by Idi Amin, in Uganda, in 1971.

(Below): As the two Agherdien girls, Nadia and Tasniem, were registered on Aunty Fatima’s passport, they had to take her passport with them when they left Lusaka. The pilot returned the passport to the air traffic controller who, in turn, delivered it to Aunty Fatima, after the girls, together with Hajji, had landed safely in Botswana. This is a copy of part of the envelope that contained the passport.

Photos SUPPLIED

The Agherdiens stayed in Lusaka for about nine years, in which time Hajji became the headmaster at Woodlands Primary School. One of the members of staff who is still in contact with the Agherdiens was Lorraine Chereau.

She became so attached to Hajji that, on her wedding day, she gave him the honour of walking her down the aisle.

During this period, neighbouring Rhodesia was undergoing political change and a state of emergency was declared in Zambia. Hajji, not wanting his family to fall victim to the possible unrest but not wishing to return to South Africa, enquired about a teaching post in Francistown, Botswana. However, before this could be finalised, he received a chilling letter.

Aunty Fatima relates that it was usual for Hajji to fetch her after work. When he did not arrive on time, which was quite unlike Hajji – who was always punctual – Aunty Fatima knew that something was wrong. Hajji arrived much later than usual; in fact, the place was deserted by the time he finally arrived. He was ashen and too shocked to speak.

Mutedly, he handed her a letter.

It was a deportation order.

Ironically, the letter only applied to Hajji. Aunty Fatima and the two daughters could stay but Hajji had to leave within seven days.

They arranged with some friends to drive them to the border but, when they got there, the Rhodesian guards would not allow Hajji through. Time was running out. If he was not out of the country by noon the next day, he would be thrown in jail.

Aunty Fatima and two friends raced back to Lusaka, which was two hours away, and managed to contact a friend, Dolly, at Home Affairs to arrange for an extension of the deportation order. At the same time, Aunty Fatima contacted another friend, Miriam, who worked for Zambia Airlines to arrange tickets to fly Hajji and their two daughters to safety.

At the eleventh hour, Hajji and the two young girls were whisked off to safety in Botswana.

Aunty Fatima stayed in Lusaka to wind up their affairs. Once again, friends came to their assistance.

Daniel, now married to Lorraine, whom Hajji had walked down the aisle, asked her to stay with Aunty Fatima until she had

wound up their affairs and was ready to leave for Botswana.

A few days after Hajji’s departure, the Agherdiens were dealt yet another blow. Aunty Fatima received a letter from the authorities informing them that their bank account had been frozen.

Fortunately, this blow was not as severe as it could have been.

The ever-resilient Aunty Fatima had been accumulating foreign currency. She was thus able to utilise these funds to see her through until she left the country.

After winding up their affairs in Lusaka, Aunty Fatima was reunited with her beloved family in Botswana.

Not long after this, Aunty Fatima’s mother, who was alone in Salt River, took ill. Once again, Aunty Fatima had to be separated from her husband as his contract ran to the end of the 1973 school year.

Hajji Isgaak Agherdien returned to Cape Town and took

up a teaching post at Talfalah Primary School, in Sherwood Park, in 1974. While he was teaching there, Doctor Quint, under whom Hajji had taught at Roggebaai, who was doing a school visit as inspector, saw him and, commenting that he, a qualified drama teacher, was wasting his talents there, arranged that Hajji be transferred.

In 1975, Hajji started teaching at Spes Bona High School. For the next few years, Spes Bona became known for staging the matric Shakespearean setwork plays.

Five years later, Hajji again received a letter from Lusaka.

This time, however, the news was good. Hajji was informed that he again had access to his bank account in Lusaka. Needless to say, the money was a welcome relief and, in May, 1980, Hajji and his wife, Fatima, set off on a five-month journey to fulfil what is the dream of every Muslim – the Hajj.