Muslim Views, July 2017 by Muslim Views

Vol. 31 No. 7

DHUL-QAIDA 1438 l JULY 2017

The Ka’bah echoes with praise ‘A

ND announce the Hajj amongst the people; they will come to you on foot and on every lean camel, travelling from every distant road…’ (22:27) Allah ordered Prophet Ibrahim (AS) to build the Ka’bah and call the people to visit it, assuring him that people would respond to the call and come from all parts of the world. Within the next week, hujjaaj from this part of the world will be leaving their loved ones in response to this call to complete what is considered to be the last of the five pillars of Islam – the Hajj. Not too long ago, Muslims celebrated the sighting of the new moon which heralded the end of Ramadaan – the month of fasting – and the start of the months of Hajj i.e. Shawwaal, Dhil Qaida and Dhil Hijja. The Hajj is completed over a minimum of five days, starting on the eighth of Dhil Hijja, when the hujjaaj go to Mina. On the ninth day, they go to Arafah and depart for Musdalifah after sunset.

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Best models of behaviour towards women

A tribute to Ghalib Jonker

The hujjaaj spend at least part of the night on Musdalifah and collect pebbles for pelting the jamaraats. On the day of Eid-ul-Adha they will pelt Jamarat Aqaba before returning to Makkah to perform a tawaaf and the saee. Thereafter, they will return to Mina to pelt all three jamaraats on the eleventh and twelfth of Dhil Hijja. The Umrah differs from the Hajj in that it comprises only tawaaf and saee. The Umrah may be performed at virtually any time of the calendar year. This month’s cover photograph was taken a week before Muslim Views was published. It was taken by Fatima Parker, daughter of one of our popular contributors, Dr Salim Parker. Fatima was on Umrah with her mother, Gabeba, and siblings Yumna and Yaseen. This month’s Stories from the Hijaz is on page 20 and Hajj Stories is on page 22. Text TOYER NAKIDIEN Photo FATIMA PARKER

Sustainable development: An Islamic perspective

Talking to your children about sexual abuse

Al-Azhar conference promotes international peace

Sadaqah: An investment in the afterlife

Great women in Islam: Aisha bint Abu Bakr (RA)

Salie Fredericks: Farewell to ‘a great captain and leader’

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Muslim Views . July 2017

The isolation of Israel must prevail

HE closure of Al Aqsa Masjid, in Jerusalem, for the first time in fifty years marks a shift to a more brazen level in the occupation of Palestine. The colonial state is violating Palestinians’ right to freedom of worship as codified in the International Covenant on Civil and Political Rights. The latest incident includes forceful entry of Al Aqsa by military forces and a desecration of the mosque. The resistance of Palestinians against Israeli occupation is the iconic struggle of our time, largely because it is a struggle against the last settler colonial state sustained by an imperial power. There is a universality that defines this struggle, even in its transcendence of religious faith. Colonial occupation had always been a global political phenomenon. Yet, this anti-colonial struggle unites the three revealed, and other, faiths in this world in their universal admonishments to remain committed to justice in the face of any worldly injustice. It is noteworthy that the Palestine Israel Ecumenical Forum (PIEF), launched by the World Council of Churches, in 2007, advocates peace through ending the illegal occupation of Palestine. In May this year, Unesco issued a resolution in which the organisation reaffirmed that the sacred sites in Al-Khalil and Bethlehem are part of Occupied Palestine and that they are of religious

significance to all Jews, Christians and Muslims. At the time, Unesco also deplored Israel’s denial of freedom of access to these sites. However, the organisation has, to date, failed to issue a statement in respect of the latest violations. This may be an indication of international pressure brought to bear by imperial forces on Unesco to silence world opinion on the occupation of Palestine. While world headlines and news agendas focus on Donald Trump’s 3 a.m. tweets and his miscellaneous vulgarities, the imperial colonial agenda progresses unabated. This includes control of key natural resources in the world, global markets and the security of Israel. The latter is typically framed in a religious narrative as veneer that barely masks the United States’s support of Israel’s illegal settlements and its opposition to UN Security Council resolutions that outlaw Israeli settlements in the occupied West Bank. There are over 1,5 million Israelis living in 120 illegal settlements built since 1967. These settlements are built on land illegally taken from Palestinians, in violation of their right to property, equality, a decent standard of living and freedom of movement, including access to religious sites. Our response to these atrocities is typically emotional and subjective. There is merit in this approach because emotion and subjectivity are essential aspects of the human condition. They are part of the universal appeal we make for the Palestinian cause. However, our response must also be strategic, calculated and rational. The enemies of justice and freedom must be exposed so that their evil is apparent to the world community. We must understand our struggle and the ways of the colonial settler and occupier to better engage the enemy. We must develop both a physical and a psychological strategic design in our resistance to occupation so that method prevails even in mayhem. We must, also, foreground the struggle against Israeli occupation as a broader human rights struggle that appeals to a global audience of human rights activists and organisations. It is our responsibility as Muslims, together with all those who stand for justice, to build broad platforms of solidarity based on an inclusive human rights agenda that recognises the right of protest of all people who oppose injustice. The isolation of Israel, even as it is supported by its imperial partners, must prevail.

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

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Muslim Views to partner in quiz competition

USLIM Views routinely engages in partnerships with community organisations that offer benefits to the public. These partnerships are often with organisations that are community based and that involve mutual benefit to the partners. The value for the organisation is usually media coverage for its programmes. For Muslim Views, it is an opportunity to participate more actively in programmes of value to our readers as well as the target audience of the organisation. The greater the mutual benefit, the better the partnership. Madrasatul Quds invited Muslim Views as media partner in their Inter Madrasah Islamic Quiz programme next month on Saturday, August 19, at the Rylands High School hall. The quiz is the inaugural event for primary schools and some of the questions for the quiz will be drawn from the June 2017 edition of Muslim Views. Among the objectives of the quiz is to create an exciting platform for learners to research, study and learn the content of the relevant edition of the newspaper. Secondly, the quiz aims to encourage healthy competition in a positive environment and to encourage excellence in this respect. Ultimately, the project is intended to promote unity and collaboration between different madaris. The quiz format Twenty teams consisting of five members per team will compete and they will be tested on the content of the Madrasatul Quds Activity books for Forms 5 to 7. The subjects covered will be Fiqh, Tawheed, History and Moral Training. In addition, questions will be based on the last 21 chapters of the Holy Quran, the Kalimahs (declarations of faith) and general knowledge. Of course, questions from the June edition of Muslim Views will also feature. The quiz offers the winning team out of twenty the prize of being named Madrasatul Quds Islamic Quiz Champion. The format of the quiz makes provision for the elimination of teams that concede to winners over various rounds, based on an accumulated points system. The contest will take place over six rounds and the winning team will have progressed through every round. In Round One, teams will have 15 minutes to complete a set of 15 multiple-choice questions on a question sheet provided. All 20 teams will receive the same questions. In Round Two, four teams will compete at a time, and each team will have to select a set of unseen questions that they are required to answer in three minutes. There are 15 questions in each set, sourced from the activity books, Kalimahs and general knowledge questions. Round Three will feature five questions from the June edition of Muslim Views. At the end of this round the top 15 teams will progress to the next round. In Round Four, the top 15 teams will select one member to recite a given chapter of the Quran. The recitation will be scored out of 6, based on the criteria of memorisation and tajweed. At the end of this round the top six teams move on to Round Five. Round Five of the quiz involves a session of ‘quick fire questions’ in which the six qualifying teams will be on stage simultaneously, and face a series of ten questions. All teams will be required to answer each question by writing the answer on a board and present it within ten seconds. At the end of Round 5, the top three teams will progress to Round Six, the final round. Round Six, known as a ‘buzzer round’, will present the top three teams with ten questions. The first team to press the buzzer will get the opportunity to answer. An incorrect answer will automatically offer the other two teams the opportunity to answer. The team with the highest accumulated score among the three teams will emerge as the winner. This newspaper carries Allah’s names, the names of the Prophets and sacred verses of the Holy Qur’an. Please treat it with the respect it deserves. Either keep, circulate or recycle. Please do not discard.

Muslim Views . July 2017

Are young Muslim men aware of best model of behaviour towards a woman? VANESSA RIVERA DE LA FUENTE

THERE is an ongoing debate in South Africa about masculinity, triggered by the hashtag #MenAreTrash, following the murder of Karabo Mokoena by her boyfriend. Men from different backgrounds are involved in a conversation about what is understood by ‘being a man’ and this has a major influence on the violence perpetrated against women across the nation on a daily basis. One in three women will suffer some type of abuse during their lives and most of the offenders will be men. The model of masculinity that boys are socialised in, is hegemonic and found in all societies across the world, is rooted in misogyny or contempt for women; women are seen as inferior and men have the privilege to treat them as such. What about Muslim men? We can say with certainty that Islam honours women, and the Sunnah of Prophet Muhammad (SAW) contains explicit teachings about it. Allah highlights over and over the high position He wants women to have in our communities. God devotes a complete surah in the Quran to establishing justice and protection for women. He opens this chapter ordering us to ‘remember the wombs’ (4:1). Allah declares that women and men are companions to each other and commands ‘love and mercy’

Our Prophet Muhammad (SAW) was a model of ethics and mercy when dealing with women. He never took them for granted and it is soundly reported that he never expected them to become his maids. According to Hadith, he ordered the end to all physical violence and psychological oppression against women.

When does a man become an abuser?

The pyramid of violence against women shows how different behaviours – from jokes and language through to chauvinistic education and the structural injustice of different salary scales for the same work – form a continuum that can lead to Graphic WWW.HAVEN-OAKLAND.ORG physical violence, resulting in death.

between us (30:21). However, not all Muslim men honour women as Allah wants. Misogyny is widespread. I’ve seen young Muslim men catcalling women who pass the mosque on a Friday, just before the khutbah. A few months ago, a man stepped over my friend Layla without any consideration – as if she were a garbage bag – while she was performing her prayers in the mosque.

In my work as a community educator on the Cape Flats, Muslim women often report being disrespected by Muslim men. Domestic violence and emotional abuse are frequent in our communities. What example are Muslim men setting and what are young Muslim men seeing as models of correct behaviour towards women? What lessons have they learnt in madrasahs and in their homes? Do they know the Prophet of Islam?

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Social sciences have established the role of language in endorsing, legitimising and reproducing violence against women. The violence that results in the daily death of women in South Africa begins with words and expressions that belittle women. Jokes that demean femininity, street harassment, catcalling, body shaming, lies, emotional manipulation and slander are all ways of abusing women. We should know this. The Quran points out clearly that words hurt: ‘And those who slander a woman … lash them with eighty lashes and do not trust their words ever after’ (24:4). Allah is very strict regarding the mistreatment of women through language; for Him, the magnitude of the offence is so serious that He commands a harsh punishment to make an example of the offender, and orders the community never again to rely on them. Muslim men have no excuse. The rule is simple: Fear Allah in respect of women. The message is clear: show utter respect for women in intentions, words and deeds.

The example is explicit: Prophet Muhammad (SAW) is a clear guide for Muslim boys, young men and mature men. The model of masculinity based on caring, mercy and honesty that he (SAW) presented is a source of unity, joy and healing for our nations. There can be no room in our communities for chauvinistic, selfish and abusive masculinities that hurt women because this model of men is contrary to our faith, to the ethics that follow our faith, to the community life that Allah commands for our faith. Organisations such as South African Faith and Family Institute (SAFFI) are calling on religious people, leaders and communities to take a stand against intimate partner abuse and gender-based violence. What for many is activism should be a way of living for Muslims. The Prophet (SAW) said: ‘The best of you are best to their wives.’ The way men treat women is a reflection of their level of taqwa and an expression of their relationship with their Creator. No Muslim man can call himself such until he commits to treating women – in public and in private, in intentions, words and actions – as if Paradise were at their feet. Vanessa Rivera de la Fuente, a Chilean Muslim, is a social educator and communication specialist, journalist and research consultant. She is also an independent scholar in Women’s Studies, Religion and Politics.

Muslim Views . July 2017

Masjidul Quds to confer five awards for community service MAHMOOD SANGLAY

THE Masjidul Quds Institute recently announced its lifetime Community Service Awards. Sataar Parker, Chairman of the Board of Trust, Masjidul-Quds, told Muslim Views that the mosque presents the awards every three years. This year’s awards will take place on August 9, at the Century City Convention Centre, at 3.30 pm. In reflecting on the rationale of the event, Parker recalled how, in 1993, after Shaikh Abu Bakr Najaar had passed away, he was venerated as one of the greatest scholars of our time. Ironically, tributes to Shaikh Najaar may be attributed to his critics who severely censured him for advocating the determination of the day of Eid by means of scientific calculation. ‘We believe people in our community should be honoured in their lifetime,’ says Parker. The criteria are contribution to the community over a lifetime of service, and dedication to a worthy cause in the public interest. The last awards function in 2014 was in honour of A Kays, Mymoena Sayed, Shaikh Amien Fakier and Imam Yusuf Pandie. The areas of contribution were broadly literature, education and Islamic scholarship and leadership. This year, the awards go to Moulana Ihsaan Hendricks, Moulana Ali Adam, Farida Omar, Farid Sayed and the Masjidul Quds Ladies Council.

Farid Sayed. Photo MAHMOOD SANGLAY

Moulana Ihsaan Hendricks. Photo MAHMOOD SANGLAY

Moulana Ali Adam. Photo NOORIE HASSAN

Farida Omar.

The selection again reflects diversity in gender and vocation. Moulana Ihsaan Hendricks is the former president of the Muslim Judicial Council (MJC), a

champion for the liberation of Palestine and National Director of Al Quds Foundation. Moulana Ali Adam is a Muslim scholar dedicated to Islamic edu-

cation. He is the founder of Islamia College, in Lansdowne. Farida Omar is the widow of the late Dullah Omar, the first minister of justice in democratic

South Africa. She is recognised for her lifelong support of the anti-apartheid struggle in the interests of social justice. Farid Sayed, the editor of Muslim News and Muslim Views is honoured for his role as media professional for over forty years in print and broadcast media. The ten ladies of the Masjidul Quds Ladies Council are recognised for their role in sustaining a feeding scheme for the benefit of over 5 000 poor people in local townships for the past 25 years. Anyone interested in obtaining tickets for the awards event may call the organisers, who may be reached at the landline number 021 699 1999.

The criteria are contribution to the community over a lifetime of service, and dedication to a worthy cause in the public interest.

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Muslim Views . July 2017

Ghalib Jonker – a guy who fought his whole life for Islam SHAFIQ MORTON

A MAN who proudly wore his heart on his sleeve, an activist who stood back for no one, a respected – but feisty – figure in media circles, Ghalib Jonker passed away this month after a diabetes-related illness. Born Gerhard Francois Jonker, in the Northern Cape, just over six decades ago, Jonker was –as he once said – ‘an unapologetic Afrikaner’. However, he was not your apartheid archetype, and he embraced Islam during the 1980s, a time when being white and Muslim was extremely difficult. After attending school and being raised in a traditional Christian-Afrikaner home, he did his compulsory military service in the 1970s, specialising as a sharpshooter. After the army, he found himself in the Commercial Catering Allied Workers Union of SA – CCAWUSA (which later became SACCAWU). He eventually found himself in the Eastern Cape town of Uitenhage, where his work brought him into contact with the local Muslims. He grew to like the community, learning about Islam and eventually deciding to revert. He recounts that he was advised by the elders of the community to take his time but Jonker – being Jonker – refused, saying, ‘If I die tonight, I will die a Muslim.’ He took his Shahadah – the declaration of belief – on the spot. Jonker harboured a great admiration for the old imam in Uiten-

hage, who took his hand, Imam ‘Sepp’ Davids of the Stegmann Road masjid, in Claremont, as well as Shaikh Nazeem Mohamed (former president of the MJC) and other local ulama. On what he saw as a matter of principle, Jonker could be an imposing figure. His son, Mustafa, related in an interview on the Voice of the Cape web-site that when he was five-years-old, he’d told an African domestic who’d made him a sandwich that she should not touch his bread. ‘When my dad came home, she told him what I had said. My dad gave me a big hiding. There was no tolerance for racism [in his house].’ Farid Sayed, now Muslim Views editor, recalled as a young reporter accompanying Jonker to a business that had been preventing Muslims from attending Jumuah.

‘Ghalib was working for the trade union then and I accompanied him. Needless to say, after Ghalib had finished, the company had backed down! In those days of fear, he was a very reassuring presence to have with you on a story.’ In the 1980s, Jonker was a member of Qibla but drifted away after he was forced to leave the country. His journey was one of exile, caused by discovering that his first wife (from whom he separated) was an Ahmediyya. Already in an awkward space as a white Muslim, he quickly realised that the law would not be kind to him in a custody battle. Determined that his family would not be compromised, he fled in the dark of night to the only country where he felt he had any hope of sympathy – Saudi Arabia. Having broken South African law by ‘abducting’ his children, he

could not return without being arrested. His former wife followed him to Saudi Arabia but in the Shariah Court he won his case, keeping custody of his two children, Mustafa and Naeema. After two years in Makkah, Jonker moved to Jeddah where he gained employment at the Saudi Gazette, serving as its religious editor until 1999. It was in those years that I remember collaborating with him on a story entitled ‘Project Musa’ where we investigated the possibility of Musa, a Prophetic Companion, being shipwrecked on the south-west coast of Africa near Saldanha, in the seventh century. Jonker, finally reassured that he would not be detained, returned to South Africa. I can remember meeting him at a boarding house in Muizenberg after his arrival. Beaming from ear to-ear, he nearly crushed me in his embrace.

Already in an awkward space as a white Muslim, he quickly realised that the law would not be kind to him in a custody battle. Determined that his family would not be compromised, he fled in the dark of night to the only country where he felt he had any hope of sympathy – Saudi Arabia

Back in Cape Town, he worked for the Independent Newspapers in its subs room. According to close colleague Muhammad Jacobs, Jonker soon asserted himself. ‘In those days the newsroom was still very white. Ghalib would not let anything go through that brought down Islam.’ Jacobs observes that the editors, nonplussed by an Afrikaner confronting them on these issues, would give him a wide berth. ‘We both came from country towns and spoke Afrikaans, and so we developed a very close bond,’ said Jacobs. ‘You always knew where you stood with Ghalib. He was one of a kind, a great guy. I will always remember him saying, “Boetie, ons is bang vir niemand nie, net Allah.”’ (We fear no one, except Allah.) Retiring due to ill health, Jonker became a strong voice in social media, especially Facebook, where he would vent his political frustrations. At the same time, he would proudly share images of his grandchildren, his brother Willem and his family. Jacobs movingly recalls his last WhatsApp message from Jonker, a week before he died, in which he said that his heart was finished, that he’d had a good innings and that he was satisfied. ‘Ghalib was a guy that fought his whole life for Islam and I’m going to miss him,’ said Jacobs. Jonker is survived by his wife of 31 years, Fawzia, son Mustafa (37), daughters Naeema (33) and Maryam (29), and four grandchildren.

Muslim Views . July 2017

Translation of Juz Amma launched HAFIZ REEDWAAN ISMAIL

ON Sunday, May 21, the Hafiz Academy & Quran Literacy Trust launched Juz Amma – recite with understanding. Shaikh Sa’dullah Khan was the keynote speaker at the event. Every verse is translated into English and the rules of tajweed are incorporated in the verses by means of the colour coding system introduced by the Hafiz Academy & Quran Literacy Trust in 2002. In the vocabulary section, individual words and their English meanings are provided. The student can complete a self-test of the words learnt. The learner is required to translate selected verses and complete them in the spaces provided. Every hifdh school, madrasah institution and adult Quran class should introduce this book to students. The hifdh student will not only memorise Juz Amma but also understand every verse of the juz, which will indeed be an accomplishment. Allah says in the Quran: ‘Will they not then ponder over the Quran or is it that they have locks on their hearts?’ (47:24) and ‘[This is] a Scripture that We have revealed unto thee, full of blessing that they may ponder its revelations, and that men of understanding may reflect.’ (38:29) The rights of the Quran over us as Muslims are: that we believe in it; we read it; we understand it; we should ponder its verses; act upon

Dr Hafiz Reedwaan Ismail presents a copy of Juz Amma, published by the Hafiz Academy & Quran Literacy Trust, to his brother, Dr Nazeem Ismail, the chairperson of the trust. The publication was officially launched on May 21 at the Photo SUPPLIED Rylands High School Hall, in Cape Town.

it; and spread it. ‘And We have indeed made the Quran easy for dhikr, then is there any that will remember (and receive admonition)?’ (Quran 54:17)

There are two meanings of dhikr: hifdh (remembering, memorising) and understanding. As an ummah, we worked on the first one and saw Allah’s

is so widely read without understanding – by those who claim their belief in it. Generally, people think that since the Quran is in Arabic and they do not know Arabic, it is not necessary for them to know the sense and meaning of the Quran. This excuse would have been acceptable if there were no resources available for understanding its meaning and message. But what does this excuse mean when every kind of resource to understand its meaning and message is available? In modern times, education is common and the new methods of printing has provided immense resources for publication and dissemination of knowledge, and as far as the Quran is concerned, its translation is available in many languages, and commentary in quite a few languages of the world. Then what prevents us from receiving benefits from them? The Hafiz Academy & Quran Literacy Trust over the past few years has been offering adult literacy classes to teach adults to understand the meaning of the Quran. Hafiz Reedwaan Ismail is a founding member and administrator of the Hafiz Academy & Quran Literacy Trust.

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promise fulfilled in front of our eyes. We have almost millions of huffadh. If we work on the second aspect (of understanding), we will see the miracles here, too. In fact, the amount of work required to develop understanding of the Quran is much less than that for doing hifdh. We need to ask: ‘Are we eager to recite the Quran and to understand it?’ Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (SAW) said, ‘The superiority of the learned over the devout worshipper is like my superiority over the most inferior amongst you (in good deeds).’ He went on to say, ‘Allah, His angels, the dwellers of the heaven and the earth, and even the ant in its hole and the fish (in water) supplicate in favour of those who teach people knowledge.’ (At-Tirmidhi) We need an intense campaign to spread the understanding of the Quran to the whole Muslim population. If we don’t then the Muslim masses will be easy targets of antiIslamic attacks. According to Encyclopaedia Britannica (11th Edition under Koran), the Quran is ‘the most widely read book in existence’. But, sadly, it is the only book that

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Muslim Views . July 2017

IPSA hosts Islamic Wills Clinic in Portlands, Mitchells Plain FERIAL MARLIE

INTERNATIONAL Peace College South Africa (Ipsa) hosted its first Shariah Wills Clinic of 2017 at the elegant Masjidur-Rawbie, in Portlands, Mitchells Plain, on Sunday, June 18. The Wills Clinic aims to empower the community with advice and services with reference to preparing and drafting standard, shariah compliant wills. One of the main objectives is also to assist the public in understanding the Islamic laws of succession and its application within the South African context. This is done by means of a compulsory workshop at the start of the programme. The workshop was presented by Shaikh Muneer Abduroaf, who is currently the Succession Law lecturer at Ipsa and attorney at law. The clinic also aims to provide Ipsa students the opportunity for practical application of the theory of the law of succession in Islam, and to be of service to the community. The clinic is run by final year students and past graduates under the supervision of the Islamic Studies Department. Each student consults with a client for approximately 30 minutes. During consultation, clients are informed of the application of the Islamic laws of inheritance to his or her current beneficiaries and how the will should be drafted. Further information is shared on

Shaikh Muneer Abduroaf providing some assistance.

the incorporation of a wasiyyat or bequest in the form of a waqf etc. The session results in a basic shariah compliant will, at no cost to the client.

Some comments made by the attendees were, ‘[I] am so glad I attended the workshop, the shaikh explained the clauses well.’ ‘Having now completed my will,

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Attendees at the Shariah Wills Clinic Workshop at Masjidur-Rawbie, in Mitchells Photo FERIAL MARLIE Plain.

it gives me peace of mind.’ And, ‘The shaikh and students were very helpful; they explained things that we didn’t understand.’ The next clinic for 2017 is set

to take place in the Southern Suburbs of Cape Town during National Wills Week (11-15 September) but the venue is yet to be determined; look at Ipsa’s social media pages for an update of the same. Narrated by Abdullah bin Umar: Allah’s Apostle said, ‘It is not permissible for any Muslim who has something to will to stay for two nights without having his last will and testament written and kept ready with him.’ (Bukhari) Thus, every Muslim must draw up a will. Please do avail of the opportunity and book an appointment at Ipsa’s next Shariah Wills Clinic. Contact info@ipsa-edu.org or call 021 638 1121. The draft will to be completed. Photo FERIAL MARLIE

Muslim Views . July 2017

Al-Azhar conference calls for Muslim-Christian coexistence AN international conference in Cairo, organised earlier this year by Al-Azhar and the Muslim Council of Elders, addressed the theme of ‘Freedom and Citizenship; Diversity and Integration’. The conference, held on February 28, was organised to present Al-Azhar’s Declaration for Muslim-Christian Coexistence, and to promote international peace. It was attended by over 600 delegates, which included academics and Muslim and Christian religious figures from more than 50 countries. Over 60 papers were presented on the theme of the conference advocating the concepts of freedom, citizenship and coexistence. Addressing the opening session of the conference, the Grand Imam of Al-Azhar and the Chair of the Muslim Council of Elders, Shaikh al-Azhar Dr Ahmad alTayyeb, encouraged religious institutions in the East and the West to confront Islamophobia, which is cherished by radicals. The Grand Imam urged cooperation among people of different religions to disseminate religious values and principles of cooperation that renounce violence and promote citizenship. In the final session of the conference, he presented to the conference the Al-Azhar Declaration for Muslim-Christian Coexistence, in which he condemned the use of violence in the name of religion and called on people of different faiths to live together in harmony and with mutual respect. Additionally, under the declara-

The Imam of Al-Azhar and the Chair of the Muslim Council of Elders, Dr Ahmad al-Tayyeb, announces Al-Azhar’s Declaration for MuslimChristian Coexistence at the conference hosted by Al-Azhar and the Muslim Council of Elders, in Cairo. Photo SUPPLIED

tion presented by the Grand Imam, Al-Azhar will continue working to establish relationships and lines of dialogue with repre-

sentatives of other faiths and sects. The Grand Imam of Al-Azhar said that Al-Azhar will ‘strengthen the bonds of cooperation between

religious entities, in order to promote religious and moral education and the principles of citizenship’.

In his speech, the Grand Imam stated that the principle of citizenship indicates the criterion to be applied to ensure the peaceful and fruitful coexistence between people of different faiths and religious communities. He explained the content and provided the key to interpreting the declaration in a well-articulated speech, recalling the need to apply the principles of citizenship, equality and the rule of law to counter discrimination and illtreatment suffered by minorities. The Grand Imam rejected the social and legal practices that constitute ‘double standards’ by discriminating against citizens on the basis of whether they belong to Islam. He further reiterated the incompatibility between true Islam and the acts of persecution against non-Muslims. The Grand Imam denounced the propaganda that aims to impose the false idea of a link between Islam and terrorism, warning that the insistence on such a misleading stereotype opens the way for the criminalisation of all religions, a goal pursued by ‘ultramodern’ sectors that peddle the cancellation of all religious affiliations as a necessary measure to ensure the stability of so-called ‘advanced’ societies. Statement issued by The World Organization for Al-Azhar Graduates – South Africa.

(your (you (yo youur dona donations) atttions) ions)

1984 United Kingdom We open our doors and hearts with a 20p donation from a child towards famine stricken Sudan

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MAKING MAK AK KING KI N HISTORY ISTORY S SINCE INCE 1984 2007 South Africa 2001 United States Following 9/11 we set up the Humanitarian Forum to bridge Western and Islamic charities

1998 Sudan In response to devastating nnPPET XF SBJTFE B SFDPSE PPET XF SBJTFE B SFDPSE R344 million. Our largest in Africa to date

Pioneer discussions on Islam and HIV/Aids establsihing an international HIV Fund

2012 Syria We gain access to the worst humanitarian disaster of our age. Over R525 million raised globally

1984 Myanmar 2003 Iraq War breaks out and we are on the ground delivering aid UISPVHIPVU UIF DPOnJDU UISPVHIPVU UIF DPOnJDU

Our R16 million recovery drive reached over 100,000 Buddhists, Christians, Hindu, and Muslims

2016 South Africa A R133 million Oncology Centre crowns a legacy at the Nelson Mandela’s Children’s Hospital

questions? ques sttions ions s ? caIIfor ccaIIf aIIf IIfffor free GENERAL & LILLAH S tandard Bank, Islamic Relief Relief SA Acc. No Standard No.. : 005318459 Fordsburg Branch Branch Branch Branch Code Code : 005205 Fordsburg Ref: EAST EAST AFRICA+Your AFRICA+Y Your C ontact No Ref: Contact No..

0800 111 898 111 898 www www.islamic-relief.org.za .islamic-relief.org.za

donate dona ate onnIine ONTRIBUTIONS ZAK ZAKAT KAT C CONTRIBUTIONS FNB, Islamic R Relief elief SA Acc. No. No. : 62161066933 Smith Street Code Street Branch Branch Branch Branch C ode : 221426 Ref: Ref: EAS EAST T AFRICA+Your AFRICA+Y Your C Contact ontact No No.. SNAPSCAN

Muslim Views . July 2017

Book on leadership calls for inner transformation MAHMOOD SANGLAY

LEADERSHIP as Healing is the title of a new book and course by Shabbir Banoobhai, launched on May 23 at the Academia Centre Auditorium, in Lansdowne. The guest speaker at the launch was former Constitutional Court Judge Albie Sachs. The book and course espouse various essentials of leadership. These essentials include the need for a deeper consciousness as well as for a higher purpose, intention (a deep desire to fulfil that purpose and to convert it into a goal-oriented achievable vision) and a belief in our innate potential. Other important aspects of leadership in the book and course are letting go (of the fears that prevent us from fulfilling our potential), a passion for radical transformation and transcending boundaries that are self-imposed. Finally, the book calls for action, including taking risks, solving problems, being resourceful and creating a culture of innovation and empowerment. The book/course addresses participants personally to help them gauge their current preparedness

for leadership. It establishes their reasons for attending the course and aims to help them to develop a plan or framework for the future, assisting

them to build a life that is meaningful both personally as well as professionally, engaging fully with their organisation and the world, and contributing to its develop-

ment, progress and well-being. It has a comprehensive approach: including a focus on the essential hard skills and attributes of leadership that must be con-

sciously acquired in order to succeed, as well as on an encounter with the real world as it is today, with all its challenges. Professor Kriben Pillay of the Graduate School of Business and Leadership at the University of KwaZulu-Natal (UKZN) says the author has ‘crafted a journey into the deepest heart of leadership that is both pragmatic and poetic’. Pillay adds that the book calls for an inner paradigm shift and provides the tools to effect this transformation. Dr Koffi M Kouakou, Managing Director of Stratnum Futures, says that the book is a must for those who want to grow in the area of leadership and are willing to view it as a journey of self-discovery. He adds that ‘the book explores the depth of the self, and stimulates and challenges us to review our lives radically, as it covers the simplexity of leadership – its complexity in its seeming simplicity’. Anyone interested in obtaining more information about the book or the course may contact Shabbir Banoobhai at 082 905 1251 or by email at shabbir@iafrica.com

The book and course espouse various essentials of leadership. These essentials include the need for a deeper consciousness as well as for a higher purpose, intention (a deep desire to fulfil that purpose and to convert it into a goal-oriented achievable vision) and a belief in our innate potential.

Muslim Views . July 2017

South Africa: Haval Motors has arrived

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

ASHREF ISMAIL

INTERNATIONALLY renowned SUV brand Haval Motors South Africa made its formal arrival on local shores on May 31, 2017, at a glittering event which showcased their desire to impress. And impress it did… Newly renovated Kyalami International Race Track was the stage for the unveiling of the vehicle, which Haval Motors South Africa believes will take the South African market by storm, the Haval H2. Known for being the premium and superior SUV brand of China, Haval Motors South Africa introduced its entry level Haval H2 for sale with an eye on succeeding in what is known as one of the South African automotive industry’s most competitive segments, the compact SUV range.

One of the better Chinese auto brands in the country, GWM, has just introduced a Photo QUICKPIC quality mid-range SUV called the Haval.

And being internationally recognised for its premium levels of luxury, only a spectacular and glittering unveiling of the Haval H2 seemed fitting for the brand. And that’s exactly what took place. From a magnificent laser show showcasing the detailed development of the Haval H2, a short film made especially for the occasion to showcase Haval’s industry strength, right down to the settings for the guests, everything was in perfect order so it aligns with the brand’s image of perfection in every step. ‘Haval employees ensure that each individual setting looked exactly right by measuring the distance from the plate to the cutlery

and notepads. Everything had to be millimetrically perfect,’ according to Tyrone Alberts, the National Sales Manager of Haval Motors South Africa. Garnering years of experience, Haval Motors spent years analysing the South African market to better understand the consumer’s needs and expectations so Haval Motors South Africa may meet and surpass the expectations of the market. And with some of the following amazing features, it’s clear that the Haval H2 will make great strides in the highly competitive compact SUV segment. ‘Haval currently has 75 000 em-

ployees worldwide, has the capacity to produce more than one-million vehicles per annum, and has been the best-selling SUV brand in China for 14 consecutive years,’ stated Tyrone Alberts, the National Sales Manager of Haval Motors South Africa. Haval China is fully dedicated to supporting the South African market and is expecting to make serious in-roads into the local SUV market, selling quality vehicles at extremely reasonable prices.’ Emphasising on the basis that Haval Motors South Africa is looking to become a cornerstone of the South African SUV segment, Alberts made no secret of Haval Motors South Africa’s intention. ‘We at Haval Motors South Africa are very proud of our brand, and appreciate just how important our customers are. It’s imperative that they know they can have peace of mind purchasing a Haval, which we expect to become a brand to be reckoned with on the local front.’ After the unveiling took place and the specifications were announced, guests were treated to a spectacular lunch prepared by Kyalami’s dedicated chefs. Again, only the best can be aligned with the H2 so Haval Motors South Africa pulled out all the stops to impress with premium cuisines that spoke about how Haval intends on blending it’s known quality and craftsmanship with a hint of South African familiarities.

THE NEW QUATTROPORTE. BY MASERATI.

RACE-BRED ENGINEERING IN A LUXURY SEDAN. SINCE 1963. In 1963, a legend was born when, for the first time in automotive history, Maserati mounted a racing engine in a four door sedan: Quattroporte. A unique fusion of power, refinement and Italian design, the latest version features twin-turbocharged V6 and V8 petrol engines, a V6 turbodiesel, plus the availability of intelligent Q4 all-wheel drive and, to suit your personal style, two special trim packages: GranLusso and GranSport. Quattroporte GTS with GranSport trim: V8, 3.8-litre – Max power: 530 HP – Top speed: 310 km/h – 0 to 100 km/h: 4.7 sec Quattroporte Diesel: V6, 3.0-litre – Max power: 275 HP – Top speed: 252 km/h – 0 to 100 km/h: 6.4 sec

The data may not refer to the model represented

www.maserati.co.za

MASERATI CAPE TOWN 67 Jan Smuts Street, Cape Town, 8001 Phone: 0800 0600 78 E-mail: info@maseraticpt.co.za

Lunch over, the guests could finally hit the track and put the Haval H2 through its paces. Eagerly lining up, each person had the opportunity to experience the Haval H2’s formidable performance, silk-like ride quality and engaging driving experience all while nestled comfortably in the premium surroundings. As the sun set on a day filled with excitement, one question remained on everyone’s lips. How expensive is this luxurious driving experience? A premium SUV featuring so many creature comforts and luxurious items must surely come at a price, considering the current market valuations and level of specification on the Haval H2. Luckily for the South African consumer, Haval Motors South Africa introduced the model range with highly competitive prices. H2 1.5T City 6M/T: R244 900 H2 1.5T City 6A/T: R274 900 H2 1.5T Premium 6M/T: R254 900 H2 1.5T Premium 6A/T: R289 900 H2 1.5T Luxury 6M/T: R274 900 H2 1.5T Luxury 6A/T: R309 900 *All Haval H2 models come standard with a 5-year/ 100 000 km warranty, 5 Year/ 60 000 km service plan and 5 year /unlimited km roadside assistance. Additional information from Haval (SA)

Muslim Views . July 2017

The most powerful E-Class of all time ASHREF ISMAIL

MERCEDES-AMG is turning the most intelligent executive sedan into the most powerful E-Class of all time in the shape of the next generation of the E 63 S 4MATIC+. The brand is also setting new benchmarks in this market segment with its innovative technologies. The intelligent drive strategy raises the limits of the performance sedan’s vehicle dynamics to a completely new level. Delivering superior acceleration, the 4.0 litre twin-turbo V8 engine generates up to 450 kW. This makes it the most powerful engine Mercedes-AMG has ever installed in an E-Class. At the same time it is even more efficient thanks to a cylinder deactivation system fitted as standard, and thus sets the benchmark in its segment. By accelerating from 0 to 100 km/h in 3,4 seconds, the new executive sedan also achieves a new best time in its class. The latest generation of the E 63 S 4MATIC+ sees MercedesAMG introducing a number of new developments that redefine the performance sedan. Innovative powertrain engineering and maximum performance are combined with distinctive design, exclusive equipment and the latest infotain-

When mid-executive comfort meets brutal performance, this is the result. Mercedes Benz’s new E63 AMG offers mind-blowing, stomach turning and Photo QUICKPIC gut-wrenching performance with a soundtrack to match!

ment features for comprehensive, connected multimedia applications. The AMG SPEEDSHIFT MCT (Multi Clutch Technology) ninespeed sports transmission is combined with a wet start-off clutch for the first time. This enables more agile response times to be achieved. Another highlight is the completely new AMG Performance 4MATIC+ all-wheel drive system. It combines the advantages of various drive configurations. Torque distribution on the front and rear axles, which is fully variable for the first time, ensures optimum

traction right up to the physical limit in all road conditions. The new performance saloons have a rigid bodywork structure, which forms the foundation for maximum vehicle dynamics, comfortable handling even on poor stretches of road, and a solid feeling of quality. There are also four struts to additionally reinforce the bodyshell: the two front struts are even stiffer than on the E 43 4MATIC, whereas only the Mercedes-AMG E 63 S 4MATIC+ has the two rear struts. The expressive exterior design, featuring a new radiator grille and

coupé-style inset bonnet, underlines the performance figures. The E 63 S 4MATIC+ offers a completely new level of sportiness and comfort on long journeys. As with all Mercedes-Benz passenger cars, the E 63 S 4MATIC+ comes standard with the latest Mercedes me connect package of innovative services, products and lifestyle offers. Mercedes me connect includes access to your vehicle via smartphone. The personalised homepage covers individual topics relevant to the customer, whether entertainment, travel or lifestyle. Registering with Mercedes me connect gives customers access to exclusive life-enhancing offers, including the class-leading Mercedes-Benz PremiumDrive maintenance plan. The Remote Online (free to use for the first three years) allows drivers to connect to their vehicle from anywhere and at any time via ‘mercedes.me’ to retrieve vehicle data and remotely activate various vehicle functions. With the new Mercedes me app, this also works with iOS and Android. The standard Remote Online services include: Parked Vehicle Locator – allows the vehicle position to be determined, for example, if the

vehicle was parked in an unfamiliar city. This makes it possible to conveniently find the vehicle within a range of 1,5 kilometres with the help of a smartphone. Vehicle Tracker – enables the latest position of a moving vehicle to be pinpointed via GPS. The driver has a display in the vehicle and can deactivate the service at any time with a toll-free call to the Customer Assistance Centre. Geofencing – shows where the vehicle is in an area previously defined on the map and informs the owner if the car leaves or enters this area. Like the Vehicle Tracker. Remote door locking and unlocking – allows opening or closing the vehicle doors remotely, for example, if the driver forgets to lock the vehicle. Remote Retrieval of Vehicle Status – vehicle data such as fuel level, range and more can be accessed from home or while on the road. A stipulation in the terms and conditions when purchasing a new Mercedes-Benz passenger car is that customers need to register for Mercedes me connect to activate the class-leading PremiumDrive 6years/100 000 km maintenance contract, a value-add at no additional cost. The price of the MercedesAMG E 63 S 4MATIC+ is R1 868 400.

Muslim Views . July 2017

All-new LC 500 coupe marks new chapter for Lexus ASHREF ISMAIL

THE emotional designs and highperformance models issued by Lexus in the last few years prefaced a new chapter for the brand, one that begins now with the arrival of the 2018 LC flagship performance coupe. A concept car come to life, the Lexus LC combines stunning design, scintillating performance, long-distance comfort and premium craftsmanship to join an elite group of international grand touring coupes. Debuting at the 2012 North American International Auto Show, in Detroit, the Lexus LF-LC was a true concept, not a thinly disguised pre-production prototype. The LF-LC won the ‘Eyes On Design’ award for Concept Car and stirred many to question whether Lexus would build it. Earlier this year, Car Design of the Year Awards in Geneva recognised the LC 500 as 2016 Production Car Design of the Year. Immediately identifiable as a Lexus thanks to its hallmark spindle grille and dynamic character lines, the 2018 LC represents the most passionate expression of the brand’s design direction. The grille itself features a unique mesh texture that changes visual tension as it spreads across the front of the

Exhilarating to look at, awesome to drive and more than willing to exceed even the most demanding driver’s expectations, the new Lexus LC 500 is no shrinking Photo QUICKPIC violet.

car. start-up, exhaling Upon through the variable Active Exhaust, the 5-litre naturally aspirated V8 issues a clarion call to driving enthusiasts. Based on the engine in the Lexus RC F high-performance models, the LC 500 version raises the output to 351kW and 450Nm of peak torque. The LC 500 can sprint from zero to 100km/h in less than 4,7 seconds. This 5-litre V8 is a well-proven performance engine, with a lowmass reciprocating assembly using lightweight forged connecting rods, along with titanium intake and exhaust valves to allow a 7

300-rpm redline. The 32-valve cylinder heads, equipped with performance-tuned Variable Valve Timing (VVT-iE), take full advantage of the engine’s low internal friction and aggressive valve train specs. The D-4S injection system uses direct fuel injection that allows a high compression ratio (12,3:1), augmented by port fuel injectors to enhance low-speed response. Under acceleration, the LC 500 V8 reveals its character in a continuously rising power curve, with the maximum power of 351kW developed at 7 100 rpm and the torque peak of 540Nm at 4 800 rpm.

The fast-revving V8 issues a stunning soundtrack amplified by a special resonance tube connecting the intake to the firewall, plus a standard Active Exhaust that rumbles and roars like a high-performance GT should. The driver can adjust the natural exhaust sound level via the Drive Mode Select system. The Lexus LC 500 debuts the first 10-speed automatic transmission for a luxury automobile. Smaller and lighter than some 8speed units, this new transmission executes shifts at speeds rivalling dual-clutch transmissions yet with the seamless performance and smoothness of a torque converter automatic. Very quick downshifts eliminate lag in G response. The LC 500 allows manual shifting via magnesium paddles. Even drivers who pride themselves on making expertly timed shifts, however, will find the advanced electronic control system, which anticipates the driver’s inputs by monitoring acceleration, braking and lateral g-forces, always chooses the ideal ratio. In another world-first for Lexus, the transmission uses an AI-SHIFT control with a drive mode switching function. The ideal grand touring coupe cabin must strike a balance between function and comfort, sporting intent and luxury. The

Lexus LC hits that note with an intuitive layout and an optimal seating position that set the stage for spirited driving. The design places the driver’s hip point as close as possible to the car’s centre of gravity, where feedback from the car is the most communicative to the driver. The low instrument panel position, together with the low hood line and narrow A pillars, give the low-seated driver a commanding view of the road. All driving controls are easy to reach without altering one’s posture. Lexus positioned the information displays at the same height, to reduce the degree of eye movement required to read them. The instrument binnacle houses the latest version of the thin film transistor (TFT) display technology introduced in the Lexus LFA supercar, including a moving central ring. Comfort and luxury are no less thorough. The LC’s exclusive seats feel as good as they look, with a new two-part construction technique where the main part of the seatback drapes the over the shoulder area and then wraps around the seat back. Bolsters in the shoulder area help hold the driver securely in cornering manoeuvres, and the available sports seats feature even more substantial bolsters.

Muslim Views . July 2017

New Hyundai Elantra raises the bar and introduces a hot, sporty derivative ASHREF ISMAIL

HYUNDAI’S all-new Elantra has arrived in South Africa – with its new attractive design lines and an exciting flagship derivative that boasts a 150 kW turbocharged petrol engine and a 7-speed Dual Clutch Transmission, which thoroughly earns its Sport moniker. Building on the outstanding design and credentials of the previous model – which won the Car of the Year prize in South Africa in 2012 – the new 2017 Elantra is an impressive car that is bound to be a most successful competitor in the local compact sedan segment. The 2017 Elantra enters the South African market this June in four derivatives: the Elantra 1.6 Executive manual and Elantra 1.6 Executive automatic (both driven by a 1,6-litre naturally aspirated petrol engine); the Elantra 2.0 Elite, with a naturally aspirated 2-litre petrol engine; and the range-topping Elantra 1.6 TGDI Elite DCT Sport, with a powerful 1,6-litre turbocharged petrol engine. Both specification levels – Executive and Elite – offer comprehensive features which are all included in the recommended retail prices, starting at R299 900 and ending at a very competitive R399 900 for the Elantra Sport with several special design, trim and

Hyundai’s Elantra taking the fight to Toyota with updated models and a sporty, turbo-charged offering showing its high performance aspirations. Photo QUICKPIC

technical characteristics. On the inside, the Elantra continues to depict a modern, driver-oriented design optimised for intuitive control, improved interior roominess, high-quality materials and

premium technology features. The contemporary interior design integrates premium soft-touch materials in key touch points and high-tech details to create an inviting and comfortable interior environment for all passengers. All four derivatives’ seats are covered in leather, and are made of SoyFoam™, an environment-friendly seating foam that substitutes petroleum-based polyol with hydroxyl-functionalised soybean oil and optimises the formulation/ process to maximise mechanical performance. The Elantra Sport is visually differentiated inside as well, with model-specific interior appointments, such as a flat-bottomed steering wheel, red sport seats and red contrast stitching. The standard 8-inch infotainment system, which includes satellite navigation, provides a USB Mirror Link for Android cell phones, HDMI connectivity for iPhones to view the iPhone screen on the head unit, hands-free Bluetooth telephone link with remote controls on the steering wheel, Bluetooth music streaming and AUX and USB input ports. And the CD player is a bonus given that it’s no longer a standard feature. The new Elantra is available with three petrol engines: a 1 591 cc four-cylinder engine that produces 94 kW at 6 300 rpm and 154 Nm at 4 850 rpm in the Elantra 1.6 Executive manual and 1.6 Executive Elite au-

tomatic; the 1 999 cc Nu MPI Atkinson four-cylinder engine producing a peak 115 kW at 6 200 rpm and 195 Nm of torque at 4 500 rpm in the Elantra 2.0 Elite automatic; and the turbocharged 1 591 cc fourcylinder engine in the Elantra 1.6 TGDI Elite DCT Sport, producing 150 kW at 6 000 rpm and 265 Nm torque from 1 500 to 4 500 rpm. The turbo engine features improved turbo lubrication with the increased oil capacity of the engine, which improves durability. The Elantra 1.6 Executive comes with a choice between a 6-speed manual and automatic transmission, while the Elantra 2.0 Elite is only available with a 6-speed automatic gearbox. The Elantra 1.6 TGDI Elite Sport has a 7-speed Dual Clutch Transmission with paddle shifters, and the driver can choose between a Normal, Eco or Sport driving mode with the press of a button, which creates a different gear change pattern for each application. Fuel economy ranges from 6,5 litres/ 100 km (manual) and 6,9 litres/ 100 km (auto) in the two Executive derivatives, to 8,3 litres/ 100 km and 7,9 litres/ 100 km in the Elantra 2.0 Elite auto and the Elantra 1.6 TGDI DCT Sport respectively. An Advanced Braking System (ABS) with Electronic Brake Distribution (EBD) is standard on all derivatives for active safety, with the addition of an Electronic Stability Programme (ESP) in the Elantra Sport. Passive safety is taken care of by driver, front passenger, side and curtain airbags in all the derivatives. The intelligent use of different grades of steel strength also enhances the safety cell for the Elantra’s occupants in case of a collision or accident. Prices range from R299 900 for the Elantra 1.6 Executive (manual) going up to R399 900 for the Elantra 1.6 TGDI Elite DCT. Hyundai’s 5-year/ 150 000 km warranty and additional 2-year/ 500 powertrain warranty is part of the standard package, which also includes 5-year/ 150 000 km roadside assistance and a 5-year/ 90 000 km service plan. Service intervals are 15 000 km for all derivatives, with an additional initial service after 5 000 km for the Elantra Sport.

75$160,66,21 352'8&76 75$160,66,21 352'8&76

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Muslim Views . July 2017

GREAT WOMEN SCHOLARS IN ISLAM

Aisha bint Abu Bakr (RA), wife of the Prophet (SAW) Since the lifetime of the Prophet (SAW), every century produced great Muslim women scholars from countries like Egypt, Iraq, the Arabian Peninsula and Iran. In this series, DR ESHAAM PALMER will examine the lives and contribution of three of these great women scholars, namely, Aisha bint Abu Bakr (RA), Nafisa bint al-Hasan and Rabia al-Basri.

KNOWN as ‘Mother of the Believers’, Aisha bint Abu Bakr (RA) was born in Makkah and died in Madinah at the age of 64 years. She was the third and youngest wife of the Prophet (SAW). Her mother was Umm Ruman and her father was the closest friend and companion of the Prophet (SAW). The love the Prophet (SAW) had for Aisha (RA) was not only for her beauty and devotion to him but also her intellect, spirituality and insight. They shared good times and bad times together; they played games and teased each other but also shared periods of hunger and hardship. She played an important role in the establishment of the Islamic state in Madinah, both during the lifetime of the Prophet (SAW) and for a period of 46 years after his death, which occurred when she was 18-years-old.

Political and military role

Narrator of ahadith

Aisha’s (RA) confidence and intellectual aptitude ensured that she would engage in the politics of that era. She was actively involved in the political arena during the caliphate of Abu Bakr (RA), Umar (RA) and Uthman (RA), at a time when women were confined to household chores. She regularly gave public speeches and advised many of the senior Companions, including the above three caliphs, on issues of governance and matters of shariah. In the nature of politics, she often disagreed with senior Companions and debated socioeconomic and even spiritual issues with them. She had remarkable debating skills. The assassination of Uthman (RA), the third caliph, ushered in the first period of civil strife amongst the Muslims. There were differences of opinion on the way to proceed after his assassination. Aisha (RA) wanted to avenge his death but Ali (RA), who was the caliph, disagreed. Aisha (RA) raised an army with the help of Talha ibn Ubayd-Allah and Zubayr ibn al-Awwam and confronted Ali (RA) who had raised his own army – and thus the Battle of Siffin (The Camel) took place. Aisha’s army was defeated and she returned to Madinah and no longer played an active role in politics. She and Ali (RA) reconciled shortly after the battle.

Aisha (RA) was one of the most prolific narrators of ahadith, the others being Abu Huraira, Abdullah ibn Umar and Anas bin Malik. In all, she narrated over 2 200 ahadith, and several of the best chains emanated from her. Many of the ahadith she narrated could only have been narrated by her due to her closeness to the Prophet (SAW). Amongst the ahadith she narrated were: l The Prophet (SAW) said to her: ‘If you wish to join me in the hereafter, be satisfied with worldly things to the extent of a rider’s provision, avoid sitting with the rich and do not consider a garment worn till you patch it.’ l In response to Aisha’s questions the Prophet (SAW) answered: ‘The one who has the greatest right on a woman is her husband, and on a man it is his mother.’ l She reported that the Prophet (SAW) said: ‘Make tawaaf of the Baitullah, walk between Safa and Marwa and pelt stones at the Jimar have been ordained for establishing the remembrance of Allah Ta-ala.’

Jurist and authority on fiqh Aisha (RA) had a keen intellect and vast knowledge of medicine, poetry, fiqh, hadith and subjects like inheritance and eschatology. Al-Zuhri praised her for her extensive knowledge, and the great scholar, Urwa ibn al-Zubayr, was one of her students. She was also

fortunate to have the greatest man ever teach her about the deen of Islam over the nine years they were married. She also spent many years teaching both men and women in Madinah. Aisha (RA) memorised the Quran and had her own handwritten copy. She was known as the most learned woman of her time and the most authentic source of ahadith. She was able to authenticate the Prophet’s (SAW) manner of salaah and recitation of the Quran. Many of the senior Companions sought her advice on matters of inheritance as it required complex mathematical calculations. In addition to teaching, she took care of a number of orphans. The strength of her memory can be appreciated in the example that she could, in her later years, clearly and minutely detail her migration from Makkah to Madinah when she was eight-years-old. It was this remarkable memory that enabled her to narrate thousands of ahadith. She was accepted as an authority on fiqh and her fatawa were accepted as trustworthy. Imam Tirmidhi states that she always had a solution when he went to her with an intricate question on fiqh. Musa ibn Talha said that she was the most eloquent person he had heard.

Her overall contribution and death Aisha (RA) was the epitome of the empowered woman that Islam

had intended: confident, unafraid to confront falsehood, educated and astute. Notable jurists like Imam Abu Hanifa and Imam Bukhari followed her rulings and principles. While Umar (RA) was seriously ill, he requested from her that he be buried next to the Prophet (SAW), the place earmarked for her, and she acceded to his request. She died after an illness and was buried in Jannat al-Baqi. Her funeral prayer was led by Abu Huraira.

Al-Zuhri praised her for her extensive knowledge, and the great scholar, Urwa ibn al-Zubayr, was one of her students. She was also fortunate to have the greatest man ever teach her about the deen of Islam over the nine years they were married. She also spent many years teaching both men and women in Madinah...

Muslim Views . July 2017

Visit of son of Sayed Safi rekindles fond memories for Capetonians SHAIKH ZAID DANTE

THE visit of Sayed Abdurahman bin Safi Al Alawi has sparked nostalgia with many of the senior ulama of Cape Town who studied in Saudi Arabia and many of the senior members of the Cape Town Muslim community. Sayed Abdurahman Al Alawi is the son of the beloved, late, Sayed Safi Al Alawi of Makkah. The Al Alawi family used to provide Hajj services to countless South African hujaaj many years ago. The relationship between Sayed Safi and the Cape Town Muslims went way beyond providing impeccable and sincere services during Hajj; the Sayed was married to Siti Nur, from Paarl, the aunt of Marwaan Moerat, who is currently hosting the Sayed. From 1947 to 1960, approximately 25 students from Cape Town and the Boland pursued their studies in Makkah and were accommodated by the Al Alawi family and treated as their own. Of the ulama who stayed with the Alawi family are Shaikh Moosa Goder, Shaikh Abdul Moutie Moerat, Shaikh M Ameen Fakier and Shaikh Mujaheed Laatoe. ‘Sayed Safi once called his children together and said to them, “This is your older brother, always assist him whenever he needs

The visit of Sayed Abdurahman bin Safi Al Alawi has rekindled fond memories for many of the shuyukh in Cape Town who stayed with his father, Sayed Safi Al Alawi, while completing their studies in Makkah. Photo ZAID DANTE

you,”’ was the emotional comment made by Shaikh Moutie Moerat, who studied in Makkah and who was a guest in the house of Sayed Safi for more than six years. The Muslim Judicial Council (SA) and the MJC Halaal Trust hosted the esteemed guest for lunch, which brought back many fond memories for MJC President, Shaikh Irafaan Abrahams, who as a student was always welcomed and accommodated by Sayed Safi. ‘Once I slept in Sayed Safi’s room on the second floor of the hotel. Sayed Safi was a very pious

man who consistently fasted every Monday and Thursday as well as the thirteenth, fourteenth and fifteenth of every month,’ was another account of the character of Sayed Safi given by the MJC president. Sayed Abdurahman Safi Al Alawi is visiting Cape Town during July and has treasured the emotional and nostalgic accounts related to him about his late father, Sayed Safi Al Alawi (RA). For more information, you may contact Marwaan Moerat on 082 896 6957.

The Natural Health Ladies Workshop (NHLW), of Rondebosch East, in Cape Town, is a group of ladies who meet regularly in order to do physical exercise to maintain good health. However, they also support charitable causes with their ‘Fitness with a Cause’ campaign. On March 25, they hosted a high tea and raised R40 000 for the new wing of Red Cross Children’s Hospital’s Paediatric Intensive Care Unit. Pictured, from left, are Pauline Solomons, Fundraising and Legacy Coordinator of the Children’s Hospital Trust, and members of NHLW, Shanaaz Parker, Kulsoem Cassiem, Fagwah Parker and Soraya Wise. Photo THAAKIER ABRAHAMS

Muslim Views . July 2017

The well that has been gushing for centuries For a period of time, the Zam-zam well was buried and forgotten until the Prophet’s (SAW) grandfather, Abu Muttalib (RA), dug it up after being told to do so in a dream. Today, all pilgrims to Makkah and Madinah are privileged to access the sacred water from containers or taps in and around the two Harams. The writer’s son, Yaseen, who is currently on Umrah, is pictured quenching his thirst with some refreshing Zam-zam. Photo SUPPLIED

SALIM PARKER

ZAM-ZAM never dries up, and its nourishing water’s continuous flow seems to be more than enough even if millions of pilgrims are in Makkah and seek its miraculous sustenance on a daily basis during the peak Hajj season. This is accepted by every Muslim. Yet, there was a time when the well was not visible and not in use at all. Allah decreed that for a time, despite the immense wealth and trade fame that Makkah was renowned for, it would be deprived of the blessings of Zamzam. The exact time that this occurred is not well established but what is known is that the grandfather of Nabi Muhammad (SAW) was instrumental in the rediscovery of the well, which is situated a mere twenty metres away from the Ka’bah. After Allah blessed Hajar and Ismail (AS) with the gushing waters of Zam-zam in the barren desert that is now Makkah, a caravan that was passing by the valley noticed birds hovering around the water, which was never present

before, so they requested Hajar’s permission to camp near the water. This marked the beginning of Makkah. The tribe of Jurhum established themselves there and, after Nabi Ibrahim (AS) with the help of his son Nabi Ismail (AS) built the Ka’bah, became the custodians of it. At a remote, undetermined time in the Jahiliyya, the period of ignorance, Jurhum began to violate the sanctity of Makkah. They committed major sacrileges by worshipping idols and were finally driven out of Makkah. Some report that the Jurhum tribe members buried the Zam-zam well. It is reported that they also buried pieces of armour and other objects there. Other tribes occupied Makkah and used water from other wells. The city was along important trade routes and flourished during this time. Zam-zam was fondly remembered by believers but there are no reports of anyone actually trying to recover it, and it gradually faded from the memories of the idol worshippers. Some time later, Shaybah, the son of Hashim, a prominent Quraishi businessman of Makkah, was born in Madinah. When Hashim was on his deathbed, he asked his brother Muttalib to fetch Shaybah and the latter became known as Abdul Muttalib. He became a respected man in Makkah and was to become the grandfather of Muhammad (SAW).

‘It is your heritage from your forefather. It will never run low or dry up, and it will provide ample water for the pilgrims,’ were the words that urged Abdul Muttalib (RA) to search for the long buried Zam-zam well. Today, centuries later, this is the welcome sight for pilgrims in Madinah and Makkah – containers bearing refreshing Zam-zam. Photo SUPPLIED

The Quraish were involved in providing water and provisions for the pilgrims who came to Makkah and Abdul Muttalib (RA) was very involved in that respect. It was his dream one night when he was sleeping in the vicinity of the Ka’bah that led to the rediscovery of the nourishing waters of Zam-zam. As he was sleeping, he dreamt that someone walked towards him and while standing next to him quietly whispered: ‘Dig for Zamzam.’ The dream seemed so real that Abdul Muttalib woke up and immediately started looking for the owner of the voice but he soon realised that he was all alone. It was completely silent all around him. He tossed and turned when he went back to sleep, trying to make sense of the words. The next morning, Abdul Muttalib told his friends about his dream and to his surprise, they urged him to go back to sleep so that he could get more clarity from the strange voice. They knew of the existence of the well of Zam-zam and anyone who rediscovered it would indeed become famous and be wealthy in every sense of the word. That night he went to sleep, hoping to hear more. Indeed, as soon as Abdul Muttalib fell asleep, the soft-spoken visitor returned. ‘Dig for Zamzam,’ the voice said again. This time, there was some more information given. ‘If you dig it up, you will not regret it. It is your heritage from your forefather. It will never run low or dry up, and it will provide ample water for the pilgrims,’ the voice added. ‘Where is it?’ Abdul Muttalib asked in his sleep. ‘By the anthill, where the crow pecks the ground tomorrow,’ the soft voice replied. The dream then faded away and Abdul Muttalib settled into a deeper sleep and only woke up at dawn. The next morning, Abdul Muttalib considered his dream. He knew from the oral traditions of his ancestors that the well was close to the Ka’bah. He summoned his son, Al-Harith, to accompany him and together, each carrying a shovel, they decided to scout the area around the Ka’bah. When they reached there, their attention was immediately drawn to an anthill. Then, seemingly having waited for their arrival, a gleaming crow fluttered down between two of the idols placed around the Ka’bah. It then started pecking at the ground. Abdul Muttalib knew then that his dreams were due to divine inspiration and he started to dig. Some of their fellow citizens started objecting to the digging as it was a site where sacrifices were made to their idols but Abu Muttalib instructed Al-Harith to protect him while he dug. More people assembled around them. After a while, Abdul Muttalib saw some old bricks that indicated the mouth of a well. Great excitement ensued and soon, nearly half of Makkah was around them. Not long after that, Abdul Muttalib’s dream came true and a vast crowd witnessed him rediscovering the well when the sweet waters of Zam-zam started flowing again.

Letters to the Editor

Remembering Judge Moosa SOME years back, the late Judge Essa Moosa approached me questioning if I have the Last Sermon of Prophet Muhammad (SAW). He then asked me if I knew that the sermon was the first Human Rights Charter 1 400 years ago. To my surprise, he walked beside me, following me to my workplace, enquiring if I had a copy, where I had a copy of it and smiled when I acknowledged that I did have a copy in my possession. We discussed this sermon that took place on the Plain of Arafah, where Muslims across the world gather to perform a rite of Hajj. Below are key points that the Prophet (SAW) touched upon in the Last Sermon: Mankind is one; unity of the Muslims; the rights of all human beings; rejection of racism; justice in Islam; gender equality; the finality of prophethood; and calling on those gathered to pass on the message to those who were not present. The late Judge Essa Moosa asked me if he could make a copy of this charter as he would like to show it to his colleagues – his fel-

low judges. We concluded our discussion and I escorted him halfway to his workplace, the Chambers. Taliep Saban Al Jameah M osque Chiappini Street Bo-Kaap, Cape Town

Saudis say that Hamas are terrorists? HAVE they, the Saudis, never read the Quran in which Allah gives permission to fight if they are wronged or if they drive you out of your homes? Who is standing with the Palestinians who were wronged and were driven from their homes? Not the Saudis, not the Egyptians; no, it is the so-called Shias – the Iranians and Hezbollah of Lebanon. They are standing with those who were driven from their homes and were wronged. Those who are arrested without trial, those whose fathers are jailed because they threw stones, those who are in open air prisons, those who when leaving Gaza or the West Bank or any other province must get permission and go through checkpoints in their own country, those whose homes take

20 years to build and Israelis bulldoze it down in five minutes. Those under 40 years who can’t enter Masjidul Aqsa for Jumuah Salaah. And the Saudis are calling them terrorists? Mogamat Salie Fisher Mitchells Plain, Cape Town

precincts cannot be justified under any circumstances. We believe the rightwing terrorist regime led by warmongers who have been killing, destroying and suffocating the indigenous Palestinian population for decades, will use any pretext to physically demolish Al Aqsa. This nefarious intent is in keeping with Zionism’s goals to obliterate all signs of Palestinian presence. It’s a dangerous pursuit which has far reaching consequences. Unless the Netanyahu regime is stopped in its tracks, charged and prosecuted for multiple human rights crimes, Israel will continue to disregard international humanitarian laws and obligations.

MRN deplores attack on Al Aqsa THE Media Review Network deplores and condemns the illegal Israeli apartheid regime’s attack on Al Aqsa mosque. Shedding blood of Palestinian worshippers in the sacred precincts of a revered Muslim institution in Al Quds Al Sharif – Jerusalem, and shutting it down is a flagrant violation of international laws. These dastardly deeds by Israel display gross inhumanity which unsurprisingly reflects and confirms the violent and racist ideology of Zionism upon which its shaky foundations rest. We construe the attack on Al Aqsa as an attack on religious freedom. The military clampdown which denies Palestinian Muslims access to the holy site and its

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We note too that the recent rapprochement between Israel and a number of Arab dictators led by the despotic Saudi monarchy, has emboldened Netanyahu’s outrageous violations. We call on the Palestinians to continue their courageous resistance and we affirm our solidarity. The failure of the international community and all the instruments at the disposal of the United Nations is a tragic indictment of an inability by the so-called guardians of justice to intervene with determined resolve. Iqbal Jassat Executive Member Media Review Network Johannesburg

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Muslim Views . July 2017

‘I just want to go for Hajj’

The hajji wanted to arrive early in Saudi Arabia so that she would have more opportunities to enter the Prophet’s Mosque in Madinah, which is known for not allocating much space for women in the Roudatul Jannah. Photo SALIM PARKER

‘What about the Muslim who is part of management?’ I asked. ‘That person was of the opinion that Hajj was in reality only five days long and that a month was more than enough,’ was her reply. I was dumbstruck. What fascinates me is how much pilgrims are prepared to She worked for a big institution sacrifice in the quest to perform Hajj as perfectly as they and her time away, as in any such perceive possible, writes DR SALIM PARKER. organisation, should not have been a problem. The vast majority of Muslims NE of the great rewards However, her absence would will only perform Hajj once in of being consulted by have inconvenienced, not paraltheir lifetime, and she was one of intending Hajj pilgrims is ysed, them as they would have to those who were acutely aware of to hear their narrations. redeploy someone or even hire There is always the trepidation this fact. someone on a temporary basis. There was not going to be any of being vaccinated, and to ease If they were willing to do it for the anxiety we employ a variety of regrets about not having had four weeks, surely they could do it strategies, which include them re- enough time to do all the activities for six weeks. lating their viewpoint of their in- she had planned. I thought of what difference The Saudi authorities only tended pilgrimage. two weeks could mean to her. Sometimes, not a word is said, allow a certain duration of stay However, I am probably the last not due to fear-induced paralysis and she was going to be of the first person to ask! Two extra weeks! to depart South but due to emotions. Her early arrival Africa and of Many were simply too overin Saudi would whelmed by the blessing and hon- the last to renot be an en‘I told them that; I even said that my She our of undertaking the journey turn. gagement of tolplanned to have that they would not utter a word. erance and The tears rolling down their six weeks comendurance as whole leave period can be unpaid. I cheeks, the avoidance of eye con- pletely detached the airport and her tact and the gulp-like swallowing from other transport don’t mind that if the leave is an issue, worldly, muntold a story on its own. staff would be Sometimes it comes in a flood, dane affairs and more than adewith different torrents of thoughts only be involved I just want to go for Hajj,’ she explained. quate to handle confusing the gentle flow of the with her inner the number of spiritual self. spoken tide. travellers. She elaborated how she had had meetings Her work Most of the related tales are of As she would gratitude, of being honoured to be was quite debe leaving begiven a chance to be more Allah- manding and with management and had tried to explain fore the majorconscious, of being given a new again she had ity of pilgrims leash in life and of being able to re- planned every would arrive in her side of the story but to no avail... aspect way bepent and attaining redemption. Saudi Arabia, What always fascinates me is forehand. Her she would have how much pilgrims are prepared accreditation to more opportuto sacrifice in the quest to perform perform Hajj had come through longer than they can grant,’ she nities to enter the Prophet’s Hajj as perfectly as they perceive early and she had set things in mo- replied. Mosque in Madinah. She would tion immediately. All her work possible. ‘I am sure you can take unpaid have more time to spend in the She consulted me months be- had been prepared months in ad- leave,’ I suggested. Roudatul Jannah, in the serene fore she was due to depart our vance and was ready whenever it ‘I told them that; I even said and immensely spiritual environsouthern shores. She had planned, was required. that my whole leave period can be ment that not even massive For the duties that would re- unpaid. I don’t mind that if the crowds can eliminate. saved and dreamt of her Hajj and it was finally going to materialise. quire her physical presence while leave is an issue, I just want to go In Makkah, there would be She informed me of her prepara- she was away, she had asked for a for Hajj,’ she explained. She elab- more tawaafs possible, more time tions and how she planned to stay replacement way ahead of the orated how she had had meetings to spend in the Haram, whether as long as possible in the Holy scheduled times needed for such with management and had tried to reciting, praying or just letting the requests to be approved. She had explain her side of the story but to sights of the Ka’bah overwhelm Land. She was going to spend every put in her leave requests timeously no avail. her. minute of the precious time there and had not thought that there I spoke then of the medical benThe maximum time off they in worshipping her Creator in the would be any problems in it being were prepared to give her was four efits of going early. This gives the granted. two holiest mosques in Islam. person more time to acclimatise to weeks.

She had informed her superiors some time back of her intention to perform Hajj, and they were aware of the normal duration of the journey for the ordinary Capetonian. None of them had indicated any discomfort with her plans, and she mentioned that one of her superiors was a Muslim who had performed Hajj already. ‘However, things are not going as planned,’ she said. She said it matter-of-factly, and did not seem perturbed by her statement at all. ‘What do you mean?’ I asked, my curiosity stirred. ‘My work got back to me and are absolutely understanding of how important Hajj is to Muslims so they have no problems with me going. What they have a problem with is the duration of the leave that I requested. They say that it is

the oppressive heat and decreases the chance of heat stroke. Also, orientation and getting used to the massive crowds become easier. ‘So what are you going to do?’ I asked. ‘I am going for the six weeks,’ she said determinedly. ‘And your work?’ was my next predictable question. ‘Doc, I am not going to give up my long held desire. Whatever Allah wills will happen. I’ll consider my future after Hajj but until my journey is complete, it will be the only thing occupying my mind,’ she answered. She explained that she would not resign from her job as she would lose some of her benefits. She was not going to claim for sick leave even though she had plenty of that available. In fact, she was determined that she would indicate to them, in writing, that she had more than enough reasons to go for six weeks and would be departing on a particular date. ‘If they call me to a disciplinary meeting or fire me before I leave, I’ll state my case and leave as planned and do something when I come back. ‘If they say that they would consider that I absconded on the day I departed without their permission then they must institute steps against me on my return. They can even fire me while I am gone. But I am going to depart on my booked date.’ Some often say that you are tested during Hajj. The obnoxious behaviour of fellow travellers, the non-delivery of agents, the disdain the authorities treat pilgrims with, often lead to an upsurge of anger and hatred, which, while at times probably justified, is against the spirit of Hajj. Her test started way before she even spread her wings. I did not hear from her again but I am sure with her resolve and determination, Allah will smile on her. May she and all other hujaaj have a Hajj maqbool and Hajj mabroor.

Muslim Views . July 2017

Vocal training course for reciters THE Dar Ubaiy Centre (DUC), under the leadership of Shaikh Ismail Londt, will soon launch its Reciters’ Vocal Training course. Regarded as one of the first of its kind, the DUC will launch the programme on August 12 at the Academia Auditorium, at Islamia College, in Lansdowne. Shaikh Londt pointed out that the course covers ‘vocal artistry, especially in the field of Quranic recitation’. Catering for the young and old, the course aims to support the de-

velopment of those naturally gifted as well to offer training for those who aspire to greater personal growth in the vocal arts. ‘The main objective is to sup-

port local talent and to promote it as best as possible,’ said Shaikh Londt. The course was developed over a number of years through ses-

sions Shaikh Londt conducted with private students. It is now accessible to the broader public and addresses important issues such as vocal con-

Shaikh Londt pointed out that the course covers ‘vocal artistry, especially in the field of Quranic recitation’.

trol, vocal hygiene, sound melodic application based on meaning, amongst other modules. The launch, on Saturday, August 12, will be from 10am to 1pm, and the cost to attend is R200 per person. One can also register for the course online at the following url: www.tinyurl.com/theducrvt For more information about the course, email info@theducentre.co.za or telephone 021 633 3099 or WhatsApp 076 650 772.

Muslim Views . July 2017

Health File

Caring for your dentures correctly is important DR FAHEEMA KIMMIE-DHANSAY & DR SHOAYEB SHAIK

DENTURES are used to replace missing teeth. If constructed correctly it can improve your smile and the ability to chew food. Plastic dentures are the most economical type and the most common. However, denture users often do not know how to take care of their dentures. There are different types of dentures. An immediate full denture is one that is placed immediately after all or some of your teeth have been extracted. The benefit is that one will not be without teeth, which is a major bonus if you are in the service industry and meet clients regularly. However, the downside is that the denture will need relining and eventually replacing after a few months because the jaws remodel quickly following extraction. A partial denture is constructed when only a few teeth are missing. The partial denture is constructed with metal clasps and ‘rests’ which grip to teeth. This allows the denture to anchor in the mouth to provide stability, and prevents the denture from resting on the soft tissue which can be compressed while wearing the denture.

The correct method to brush your denture. Google Pics

The incorrect way to hold your denture while brushing it. Google Pics

Partial dentures which are constructed without metal hooks can result in unnecessary pressure being placed on the underlying gums and can cause infection, which can be very painful and can only be treated by relining or remaking the denture. The pressure on the gum also has a negative impact on the underlying bone which supports the denture and can result in the early shrinking of the bone supporting the denture, which will make subsequent dentures difficult to construct and difficult to get used to. Time, practice and patience are required before your denture ‘settles in’. During this period, it is best to eat soft foods, like cooked vegetables, mince and rice. If you must eat something solid, cut your food into tiny, bite size pieces. Do not attempt to bite your food with your front teeth while wearing a complete denture as this

could result in the denture becoming dislodged at the back, causing food to get stuck under your denture, which can be uncomfortable, even painful, while chewing. It is best to chew on both sides of the mouth to prevent the dentures from tilting and moving while chewing. Do not use force to insert or remove dentures. It is common practice for a dentist to see you one or more times after getting a new denture, which is the ideal time to adjust the denture if necessary. It is advisable to remove your denture at night as this gives the soft tissue, which the denture is in contact with all day, a chance to relax, which can prevent infection and bone shrinking. It is also recommended to brush your denture to remove any debris. Denture cleaning should be done with a mild soap or dishwashing liquid and water or a suit-

able denture cleaner. Do not use toothpaste as it may contain abrasive particles that may scratch your denture. If you remove your denture, keep it moist. This will stop the denture from drying out and changing shape. However, if the denture has metal attachments, the attachments could tarnish if placed in a soaking solution. Your dentist can recommend the best methods for caring for your denture. Dentures should never be placed in hot water, which can cause them to warp. They should also not be soaked in bleach as this discolours the pink part of the denture. It is essential to brush your gums, tongue and palate every day before inserting your denture as this stimulates blood circulation in the tissues and gets rid of plaque build-up, which can cause your mouth to smell foul. If you break your denture, do not try to repair it. The dentist or laboratory will use the same material that your denture is made of to fix it. If you find that the build-up of calculus (hard plaque) is difficult to remove, ask a dentist to clean it for you. They will usually not charge for this. It is not unusual to experience pain or discomfort under your new denture but if this results in

debilitating pain or sores under your gum, you need to see your dentist for an adjustment. Usually, if the dentist constructed your denture they will adjust it for free until you are comfortable. If the pain is very severe, it is best to remove the denture for most part of the day. Eventually your denture will be well fitted and comfortable when you chew. If your denture starts to hurt after being comfortable for years, it is best to see the dentist for a professional opinion. Dentures usually need to be replaced about every six years. There are many complications associated with wearing dentures, therefore, it is recommended that one rather prevent tooth loss than try to replace lost teeth. This can be accomplished by looking after your teeth, by encouraging children to look after their teeth, and by following a nutritious diet. Dr Faheema Kimmie-Dhansay, BSc (UWC); BChD (UWC); MSc [Epidemiology] (SU) is in private research and provides Biostatistical Support in Private Practise. Dr Shoayeb Shaik, BChD (UWC), PDD [MFR] (UWC); MSc [MFR] (UWC) is a lecturer at the University of the Western Cape.

Muslim Views . July 2017

Get to know your allergies DR THULJA TRIKAMJEE WHAT is an allergy? An allergy occurs when your immune system is sensitive to, and therefore reacts on exposure to a foreign substance.

What is an allergen? Absolutely anything can serve as a stimulus for an allergic reaction but common culprits include foods, preservatives and chemicals, pollen, pet dander, bee venom and drugs.

Why the buzz? The prevalence of asthma and allergic diseases are increasing worldwide, particularly in low and middle-income countries. Globally, 300 million people suffer from asthma and about 200 to 250 million people suffer from food allergies. One tenth of the population suffers from drug allergies, and 400 million from rhinitis. The Centre for Disease Control & Prevention reported a 50 per cent increase in food allergy in children between 1997 and 2011, and the prevalence of peanut allergy has more than tripled in the same time period. Childhood hospitalisations for food allergy tripled between the late 1990s and the mid-2000s, and at least 40 per cent of children with food allergy have experi-

Dr Thulja Trikamjee. Photo SUPPLIED

enced a severe reaction or anaphylaxis. Worldwide, allergic rhinitis affects between 10 per cent and 30 per cent of the population. In 2012, 7,5 per cent or 17,6 million adults, and 6,6 million children were newly diagnosed with hay fever related to environmental allergens. Food allergy reactions are serious and can be life-threatening. Every three minutes, a food allergy reaction sends someone to the emergency room. Each year in the US, 200 000 people require emergency medical care for allergic reactions.

What about South Africa? Allergic disease affects one in five people in sub-Saharan Africa, and this places a significant burden on our medical costs as well as

quality of life. School absenteeism and failure has been strongly associated with allergic disease, and it is therefore an important symptom not to ignore. How and why do allergies develop? Allergies are your body’s reaction to allergens, a sign that your immune system is working overtime. The first time your body encounters an allergen, your plasma cells release IgE (immunoglobulin E), an antibody specific to that allergen. IgE attaches to the surface of your mast cells. Mast cells are found in great numbers in your surface tissues (i.e. those with proximity to the external environment, such as your skin and in the mucous membranes of your nose) where they help mediate inflammatory responses. Mast cells release a number of important chemical mediators, one of which is histamine. So, the second time your body encounters a particular allergen, within a few minutes, your mast cells become activated and release a powerful cocktail of histamine, leukotrienes and prostaglandins, which trigger the entire cascade of symptoms you associate with allergies: sneezing, runny nose, sore throat, hacking cough, itchy eyes etc. Histamine can also cause airways to constrict, like with

asthma, or cause blood vessels to become more permeable, leading to fluid leakage or hives. Leukotrienes cause hypersecretion of mucus, which you commonly experience as a runny nose or increased phlegm.

What are the most common food allergies? A group of the eight major allergenic foods comprises milk, eggs, fish, crustacean shellfish, tree nuts, peanuts, wheat and soybean. If you develop a symptom or reaction to any of these or otherwise undefined food, it is important to be tested in a unit with good knowledge of allergy diagnostics. A simple skin test or blood test can reveal whether or not you are sensitive or allergic to a food or substance.

Will I outgrow my allergies? Yes, a larger percentage of children outgrow most of their food and chest allergies, and this is why it is important to follow up with an allergy trained medical professional to ascertain this. Blood levels can confirm if your allergy is increasing or decreasing, and patients who are outgrowing their allergy are subject to an ‘oral food challenge’. This procedure is performed in hospital by a trained doctor or nurse, and involves feeding a patient small amounts of the culprit food in a controlled environment,

to confirm that the given food is tolerated with no reaction. These will now be performed at the Melomed Allergy Service via the medical wards. There are currently only a handful of experienced clinicians offering expert Allergy Diagnosis and Management in the health care sector in our country. The last decade has seen an incredible surge in research and information in the Allergy/ Immunology world, and keeping up to date with new strategies and international policies can alleviate significant morbidity and mortality. Dr Thulja Trikamjee is a specialist paediatrician, with a sub-specialty Certificate in Paediatric Allergy/ Immunology, as well as a Diploma in Allergy. She is currently a consultant at the University of Cape Town Lung Institute, an active member of the Allergy Society of South Africa, and an elected board member of the European Academy of Allergy and Clinical Immunology. Her interests include Asthma, Food Allergy, Allergic Rhinitis, Drug and latex Allergy, Atopic Dermatitis/ Eczema, Immunotherapy, Immunodeficiency, Urticaria, Angioedema, Allergy diagnostics and testing. She will be consulting children and adults at the Melomed Tokai Hospital every Tuesday.

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Muslim Views . July 2017

Focus on Finance

Seven things you need to know about money

HASSEN KAJIE, CA (SA), a director of NEXIA SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T, in the Centurion office, provide readers some basics for financial well-being.

THERE are a few things that affect your quality of life more than financial literacy. The basics go well beyond being able to open a bank account or get a job. They entail knowing how to make a wide variety of financial decisions throughout your life. Understanding and applying these financial basics to the money you earn is likely to make you wealthy. Not having a grasp of them can leave you, well, gasping for air.

Here are the seven essential financial basics

formation that you have gained as part of your financial literacy.

2. Taxes Although they can seem completely overwhelming and incomprehensible, understanding the basics of how taxes work is important. By understanding the basics, you can make moves in your daily life that will actually save you money over the long term. It will also help you determine what documents and receipts you need to keep track of that can reduce your taxes over time.

3. Emergency funds

1. Budgets There isnâ&#x20AC;&#x2122;t anything more important than knowing where the money that you earn is going. How you budget is not nearly as important as that you actually keep track of what you earn and where you spend that money in some way or form. Until you understand where you spend your money and ensure that you are spending less than you earn, you are not in a position to use any of the other financial in-

Life will always throw unexpected curves into even the best laid plans, and realising that this is likely to happen and being prepared for an emergency is an essential part of your financial

6. Retirement vehicles

Hassen Kajie

Aysha Osman

literacy. Unexpected financial losses can occur, and having an available resource for these emergencies can be the difference between remaining financially healthy and finding yourself financially struggling.

buying more than you actually need. By understanding whether a purchase is likely to appreciate or depreciate over time, you can use this information to your advantage by buying a three- to fiveyear-old used car, for example.

4. Depreciating assets

5. Housing and mortgage

Not everything you purchase is an investment, and itâ&#x20AC;&#x2122;s therefore important to understand the difference between an appreciating asset and a depreciating asset. Many of the things that people buy, such as cars, will decrease in value over time. That does not mean that they are bad purchases to make, as they can be an important factor in your overall earning potential. However, it does mean you should be purchasing these at the best price you can and not

It is important to understand the basics of housing and how mortgages work. As the number of different mortgages available to borrowers increases, understanding how these new mortgages work becomes even more essential. It is important to remember that housing prices donâ&#x20AC;&#x2122;t always go up, and that you need to make sure that mortgage debt is not only affordable on a monthly basis but also affordable over the life of the mortgage loan.

Many of the things that people buy, such as cars, will decrease in value over time. That does not mean that they are bad purchases to make, as they can be an important factor in your overall earning potential. However, it does mean you should be purchasing these at the best price you can and not buying more than you actually need...

The government provides a number of retirement vehicles that allow you to invest with tax advantages to encourage you to save money for your retirement. Understanding how these tools work to your benefit and taking advantage of them to save money tax-free is an essential part of basic financial literacy.

7. Risk When it comes to finances and trying to grow the money you have, there will always be risk involved. Understanding that risk is part of investing, and you can greatly increase your wealth by taking calculated risks to correspond with different points in your life. At the same time, being too risk adverse or taking huge risks with your money in an attempt to get rich quick will likely leave you retirement-poor. This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

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Muslim Views . July 2017

Sanzaf helps students in achieving their dreams

The last week in June saw not only the end of the beautiful month of Ramadaan, where Sanzaf staff and volunteers nationwide worked assiduously to help those in need, but also the completion of students’ studies at the Computer Accounting Development (CAD) training centre where they received their certification in their respective courses. Sanzaf aims to nurture, change and develop the community, and through these skills, young people will be able to find the right career path. Education has a significant purpose in that it aids in the reduction of poverty, unemployment and helps in developing a self-sufficient society. Photo SANZAF COMMUNICATIONS

Kauthar Radien (left) with Eileen Skeates, Computer Accounting Development (CAD) instructor. Kauthar Radien’s speech touched the hearts of all those in the room: ‘To everyone who is present, first of all, nothing is possible without the grace of the Almighty. So, firstly, I take this opportunity to shukr Allah SWT for giving me the chance to stand here today. To Sanzaf, on behalf of my fellow students, I would like to take this wonderful opportunity to thank you for the positive change that you have made to all of our lives. Really, there couldn’t be a more beautiful gift to have given us. We will all benefit from it in the future. Shukran for the great opportunity to better all our lives and that of our families. We have all been enriched with knowledge while successfully completing this course. Words can never say a more heartfelt ‘Thank You’ to Sanzaf. Keep up the good work you do and may your organisation continues to give hope to more people like us in Photo SANZAF COMMUNICATIONS the future.’

Muslim Views . July 2017

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Cholera lays waste to war-torn Yemen SAMI JASSAR

AFTER two years of intense conflict, nearly 19 million people in Yemen need humanitarian aid to survive – more than in any other country in the world. The tragedy has reached epic proportions with a child dying every ten minutes from preventable causes like diarrhoea, breathing infections and malnutrition. Cholera is a bacterial disease causing severe diarrhoea and dehydration, usually spread in water because of the lack of basic sanitation. More than 1 300 people have lost their lives to this disease in the past two months and 30 people (mostly women and children) are dying every day. Islamic Relief is ramping up its efforts to deal with the cholera crisis as the number of suspected cases now exceeds 200 000 and has been classed by both the World Health Organisation and Unicef as the worst outbreak in the world. Hospitals and health centres already under strain from the ongoing war across the country are overwhelmed by the increasing numbers of patients needing urgent treatment. Islamic Relief has provided 60 tents for three hospitals in Sana’a, which can accommodate 300 patients.

‘The level of suffering in Yemen, even without the cholera crisis, is absolutely tragic. People are contracting the disease because they don’t have enough food to eat or any clean water.’ One of these hospitals is Al Sabeen where patients are coming in at a rate of 100 to 150 a day, and are being forced to share hospital beds. Staff there are working around the clock to treat these patients but have not received a salary for the past eight months.

An absolute tragedy Global donations have allowed us to supply cholera medicines, including IV stands, cannula tubes, saline bags, antibiotics, oral rehydration salts, gloves, syringes and hygiene kits, including soap, disinfectant and towels to hospitals in five governorates. Muhammad Abbas Zulqarnain, country director for Islamic Relief Yemen says: ‘This cholera outbreak is now affecting every part of the country in Yemen and it’s hardly surprising that the health facilities are struggling to cope. ‘Less than half of them are fully functioning after two years of war; many lack some of the most basic medical equipment and drugs, and staff haven’t been paid for over eight months. ‘The level of suffering in Yemen, even without the cholera crisis, is absolutely tragic.

‘People are contracting the disease because they don’t have enough food to eat or any clean water. And once they get the disease, they are struggling to afford the costs to get to hospital.’

Rahaf Ibrahim Our staff on the ground met some of the many children suffering from the disease. Rahaf Ibrahim, at only three years and seven months has already aged beyond her years in battling with malnutrition, and now with acute watery diarrhoea. Her mother, Iftikhar, took her to hospital where she was diagnosed with cholera and is receiving treatment alongside her older brother. The family was displaced from Raymah Governorate and is now living in Sana’a. Iftikhar is desperately worried about being able to care for her children. Her husband, like so many in Yemen, has no work and they are several months behind on the rent. The worry that they will be thrown out of their house looms large and they must still contend with treatment costs.

Nabeel Saleh Mohammed Six-year-old Nabeel Saleh Mo-

hammed suddenly contracted acute watery diarrhoea and was in a lot of pain. His grandmother rushed him to hospital and he was unconscious by the time he arrived. She was beside herself with worry: ‘There are so many people who are suffering from this disease [cholera]. The hospital is already full and many new patients are arriving every day. ‘I hope my grandson and all the other children will get better soon. This conflict is making living conditions more and more difficult every day. I pray that it ends soon.’ Islamic Relief South Africa has been supporting the Yemen crisis by funding food programmes prioritising women and children, while also contributing to primary and secondary health projects, which secured life-saving medicines and medical disposals in hospitals in Sana’a. More than three million people are internally displaced, humanitarian access is difficult and the government has not been able to pay salaries for nearly a year now. Islamic Relief began working in the country back in 1998 and registered an office there in 2003. The programme was significantly strengthened following the escala-

tion of the conflict in March 2015.

Presence on the ground We work in 18 of the country’s 22 governorates, delivering aid to many hard-to-reach areas. Our country office is in the capital, Sana’a, and we have eight sub-offices, in Dhamar, Amran, Aden, Taiz, Hodeida, Saada, Maarib and Rymah. Our emergency and development response, including food aid, water and sanitation, health care, orphan and child welfare and vocational training for young people, has benefitted 4,6 million people in the last two years; we remain on the ground. To support our ongoing efforts in Yemen, deposit your donation into the following bank account: Islamic Relief SA, Standard Bank, Account number 005318459, Fordsburg branch, Branch code 005205, Reference: Yemen + contact number. For zakaah contributions, use the following bank account details: Islamic Relief SA, First National Bank, Account number 62161066933, Smith Street Branch, Branch code 221426, Reference: Yemen + contact number. For more information about Islamic Relief’s operations in Yemen 0800 111 898 (toll free) or email info@islamic-relief.org.za. Sami Jassar is the Media and Communications Coordinator at Islamic Relief Yemen.

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Muslim Views . July 2017

Sustainable development: an Islamic perspective BASHEER MOOSAGIE

IT is no secret that people are now living longer and that the global population is on the rise. In fact, projections show that there will be more than ten billion people living on Earth by the year 2100. This rapid population growth is perhaps one of the greatest reasons why sustainable development is so important to us. Sustainable development can be loosely defined as currently managing finite resources in order to provide for future generations. The essence of this form of development or progress is to establish a stable relationship between human activities or industry and the natural world in order that future generations may enjoy a quality of life at least as good as ours. However, we pollute the planet in the course of our economic growth and daily activities. As a species, our way of life is the least in balance with nature. We could be efficient at recycling waste but we are generating far more waste than Earth can process (especially of non-biodegradable waste matter). Pollution occurs at different levels and it doesn’t just impact our planet or physical environment; it impacts on all species, including us, who dwell on it. Practices of the Prophet Muhammad (SAW) deal extensively with various aspects of the environment including resource conservation, agrarian sustainabil-

The most popular hadith on the environment states, ‘The earth is green and beautiful and Allah has appointed you his stewards over it,’ which corroborates the teaching of the Quran that human beings have been given the responsibility of guardianship over the natural environment.

Basheer Moosagie is a business development analyst. He is also a part-time lecturer at Ipsa. He obtained his MBA from University of Stellenbosch Business School where he focused his studies around Islamic finance. Photo SUPPLIED

ity and environmental cleanliness and care. Prophet Muhammad (SAW) discouraged overconsumption, luxury and lavishness, and encouraged moderation. The most popular hadith on the environment states, ‘The earth is green and beautiful and Allah has appointed you his stewards over it,’ which corroborates the teaching of the Quran that human beings have been given the responsibility of guardianship over

the natural environment. The Prophet (SAW) clearly forbade destroying trees and crops during times of war even if the existence of the trees and crops were advantageous to the enemy. The Prophet (SAW) gave a high degree of importance to the sustainable cultivation of land, humane treatment of animals, preserving natural resources and protecting wildlife. The Prophet (SAW) recognised that natural resources should not be over-exploited. In order to protect land, forests and wildlife, the Prophet created inviolable zones, known as haram and hima, where resources were to be left untouched. Haram areas were drawn up around wells and water sources to protect the groundwater from over-pumping. Hima applied to wildlife and forestry, and desig-

nated an area of land where grazing and woodcutting was restricted or where certain animal species (such as camels) were protected. There are no real arguments against sustainable development, which only really requires political will to implement. Sustainable development is cleaner, can be more efficient, has long-term potential and is the only way forward for a growing population. People already use a large amount of Earth’s non-renewable resources to live their daily lives. As more people join us, more of these resources will be needed and the faster these finite resources will be depleted. Over time, sustainable development will no longer be an option that is only for people who want to feel good about their environmentally conscious moral or ethi-

cal choices. It is simply a matter of time before the option of sustainable development will become a daily necessity. The question is whether we currently have the will to make the transition towards increased sustainability on our own terms or if we will simply be forced to make a rapid transition to protecting the environment when all of the other options finally run out and the survival of humanity depends on it. The good news is that everyone can affect the environment positively with a bit of conscious effort. Reducing our carbon footprint is the first step. We can each make a conscious effort to reduce waste, reuse and recycle and reflect on the impact that our every action has on the world around us; and environmental change will be within reach.

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Muslim Views . July 2017

MUSLIM HANDS PROJECT UBUSHUSHU

Winter is here… and severe weather hits the poor hardest NAZEER VADIA

THOUGH the winter weather makes us colder, we keep our hearts warm by providing warmth to the needy. Imagine relentless rain battering down on the corrugated iron sheet you have chosen as your source of shelter for the night, the whistling wind driving the rain drops onto your exposed face for hours on end while you are trying to get much needed sleep, your internal thermometer signalling your body that it’s too cold to rest, your dreams on pause because the shivering won’t stop. Coupled with the constant worry of where the next meal will come from, this night seems like a living nightmare. Unfortunately, this is the sad reality for many of our brothers and sisters in South Africa this winter. Severe weather hits the poor the hardest. Inadequate shelter, shortage of food and insufficient heat and clothing leave many South Africans dreading the icy winter. Knowing the challenges and conditions of winter, Muslim Hands strives to assist and uplift the living conditions of the poor and needy until brighter, warmer days come along. We have also found that children suffer the most during our harsh winters. A recent study found that about three million

As part of the Ubushushu Winter Drive, Muslim Hands distributed over 1 500 winter packs throughout the Western Cape. Photo ABDURAGHMAAN DAVIDS MHSA night on the streets: last winter, Muslim Hands spent a night with the homeless and helpless people living on the streets, and witnessed their plight. Photo ABDURAGHMAAN DAVIDS

young South African children live in poverty. This staggering number is a sign of the need for your assistance and donations. According to the study, children growing up in poverty may be affected later in life due to not receiving the services and care they need, especially in winter. With this in mind, MHSA has specifically included needy, schoolgoing children as our target recipients. Muslim Hands focuses on breaking the freeze for deprived

communities in Western Cape, KwaZulu-Natal and Gauteng. Muslim Hands distributed over 1 500 winter packs throughout the Western Cape, with blankets and beanies as a part of the Ubushushu Winter Drive. Aimed at street children and the homeless, the project helps by assisting individuals and households to keep warm in winter. Over 2 000 people benefit annually from the blankets, warm clothing and hot meals provided during this campaign.

In line with our hands-on and on the ground approach, last winter, Muslim Hands spent a night with the homeless and helpless people living on the streets, and witnessed their plight. Over 200 of these often forgotten people received food and blankets through the Ubushushu campaign. So far, thousands have benefitted every year from the Ubushushu Winter Drive since its inception in 2008. We hope to keep growing this initiative with your help. Through your generosity, we hope to continue and expand this desperately needed service to more communities and school children.

We urge you to open your hearts and donate this winter. You can help by sponsoring a blanket for just R100 or dropping off a blanket at our offices. Insha Allah, we will expand our winter campaign this year and we thank you for your generosity, which has gone a long way in keeping many families warm through winter. Call Muslim Hands today on 021 633 6413 to contribute towards this project. You may visit our office at 1 Carnie Road, Rylands, Athlone, or visit the link on our website; https://muslimhands.org.za/donate/africa-onthe-edge/africa-on-the-edge-food-c risis

Waqf – not your usual charity ZEINOUL ABIDEEN CAJEE

WAQF-MAKING is a special charity by people with special qualities. Waqf is an extension of ‘Rahmatal lil alameen’. What does this mean? Perhaps we can illustrate it with an example. We know that waqf, unlike zakaah, is not a compulsory charity in Islam. However, waqf was not only practised strongly by our dear and beloved Prophet Muhammad (May Allah’s choicest blessings be upon him and his family) but he was also a strong advocate for waqf as an Islamic social, finance and development charity. There must be something special about a waqf or waqif/ah for them to part with their most loved possessions for the pleasure of their Creator, Allah. And herein lies the inner beauty. When the verse ‘none of you shall attain birr* unless you give/ spend of what you love most’ was revealed by Allah, many of the Prophet’s Companions asked him about the verse and what they should do. He advised his beloved and sincere Companions to give some of their most valuable properties and wealth as waqf for the benefit of family, progeny, relatives and also for the benefit of the ummah and humanity. It went further to support Muslims and persons of other faiths.

There is no religious compulsion in making a waqf. This comes from emulating the sunnah of the noble Prophet Muhammad (SAW) and our love for what he did...

So, the ‘rahmatal lil alameen’ element is brought to the fore where the waqif/ah now takes active steps to divest a portion of their wealth for the sake of Allah. Therefore, the qualities of the person who makes a waqf is someone with very special qualities, Alhamdulillah. Firstly, as the saying goes, you may have the wealth but you must have a heart to give. And sometimes you may not have the wealth but you definitely have the heart to give. The person who is not wealthy but gives according to his or her means, is actually equivalent to wealthy persons giving, relatively speaking. Secondly, and importantly, it implies giving purely for the pleasure and love of Allah. Waqf giving is not compulsory but a voluntary

Zeinoul Abideen Cajee, Founding CEO of Awqaf SA. Photo SUPPLIED

act. The fact that it is voluntary and not compulsory makes it unique. There is no religious compulsion in making a waqf. This comes from emulating the sunnah of the noble Prophet Muhammad (SAW) and our love for what he did and advocated. Thirdly, the concept of birr: the donor has characteristics of a good heart, a giving heart, piety, righteousness and concern for others, in particular the poor and

needy. Fourthly, the donor has a passion for a particular cause and loves to contribute to that cause, no matter how small or big. For example, the donor has a passion for saving endangered animals, so contributes to a waqf for saving and preserving the white rhino, the cheetah or other causes, such as education, Hajj sponsorships, water or healthcare for the poor and needy. Fifthly, as a person who is socially conscious, the donor is acutely aware of the needs in his or her community. In the South African scenario where poverty levels are high and the disparity between rich and poor are the widest in the world, the waqf donor sees the social conditions under which the poorest of the poor are living and wishes to contribute towards their upliftment. Overall, as an extension of ‘rahmatal lil alameen’, the waqf donor, follows the footsteps of the Noble Prophet Muhammad (SAW) with his long-term vision of being a compassionate benefactor and mercy to all creation. *(birr – righteousness/ piety/ kindness/ good character/ closeness to Allah/ peaceful heart/

peace of mind) The word ‘birr’ is usually translated as ‘piety’ and appears approximately eight times in the Holy Quran. In one narration, Nabi (SAW) is reported to have said, “‘Birr’ is good character.” Imam Nawawi (rahimahullah) explains under the commentary of this hadith that ‘birr’ means kinship, kindness, acts of charity, good social etiquette, obedience. He then states that all of the above meanings make up good character. Allamah Tibi (rahimahullah) says the word ‘birr’ has various explanations given in hadith. Sometimes it means those actions with which the heart is at ease when carrying out, sometimes it means ‘imaan’, sometimes all those deeds that bring you closer to Allah. *The famous linguist Ibn Manzur has written several explanations of this word. He says ‘birr’ means truthfulness, obedience, piety and good (deeds). He goes on to say that the best meaning of this word is good (deeds) because it encompasses all the previous meanings. Zeinoul Abideen Cajee is Founding CEO of Awqaf SA

Muslim Views . July 2017

Discussions with Dangor

Extremism in Europe and its consequences Now attackers are resorting to two new methods: ploughing into pedestrians with motor vehicles … and stabbing people with knives, writes EMERITUS PROFESSOR SULEMAN DANGOR.

RECENTLY, we witnessed a spate of attacks by Muslim extremists in Europe. Some may object to my use of the words ‘extremist’ and ‘suicide bombers’ but I use these words guardedly. Here I will list the major attacks since 2014. March 2004: several bombers and bombs on commuter trains in Madrid – 200 killed. July 2005: Four bombers and bombs on subway trains and a bus in London – 59 killed. March 2012: Lone gunman attacks Jewish school in Toulouse, France – rabbi and three children killed. May 2013: Two knifemen at Artillery Place, London – a British soldier killed. May 2014: Gunman attacks Jewish Museum in Brussels – four killed. January 2015: Two gunmen at-

tack Charlie Hebdo office, Paris – 12 killed. January 2015: One gunman attacks kosher supermarket in Paris – 17 killed. November 2015: Three gunmen attack concert hall in Paris – 90 killed. November 2015: Unknown number of gunmen attack three other sites in Paris – 129 killed. March 2016: Three suicide bombers at Brussels international airport; and one bomber at Metro station, Brussels – 32 killed. July 2016: driver: Promenade des Anglais in Nice – 84 killed. December 2016: driver: Breitsheidplatz Christmas Market, Berlin – 12 killed March 2017: driver: Westminster Bridge, London – four killed. April 2017: driver: Drottninggatan Street, Stockholm – five killed May 2017: suicide bomber: Manchester Arena, Manchester – 22 killed June 2017: driver: London Bridge and three knifers at Borough Market – seven killed. In the past, the main mode of

attacking the ‘enemy’ was either shooting or ‘suicide bombing’ (called ‘martyrdom operations’ by some scholars). Now attackers are resorting to two new methods: ploughing into pedestrians with motor vehicles as has been listed in five incidents above, and stabbing people with knives. The latter mode of attack began in Palestine and has now spread to Europe. Apart from civilians, the attackers also target soldiers, police and civilians. All the security agencies in Europe cannot prevent individuals from driving a motor vehicle into a crowd. Even if the attackers were known to the police and was being closely monitored (as appears to be the case with the attackers mentioned above), there is simply no way of knowing when and where they will strike. They could well be using the route to work every day or simply going to their local supermarket. What provokes these attacks? In my view, there are three primary causes. There is a great deal of anger among Muslims in Europe over the invasion of Muslim lands by European nations, resulting in destruction of

infrastructure and buildings and death of fellow Muslims, often their own family members. This anger is exacerbated by the lack of response from Muslim rulers. They reckon that the only way to stop these invaders is by creating fear into the hearts of European (Christian) nations. There is also an element of revenge for the loss of Muslim lives. The second cause is the socioeconomic conditions of migrants, many of whom are unemployed, live in poverty, lack decent housing and adequate education. These factors play a significant role in motivating young immigrants to take out their frustration at being marginalised by the system. This brings us to the third cause: the influence of extremist imams. There are a number of imams in European capitals who are known to be propagating an extremist version of Islam, including hatred against ‘kuffar’ and the imperative to wage jihad against them. Disenchanted youth are a ready source of recruitment. According to some analysts, not all attackers are necessarily religious. It is clear from the above that the motive for these attacks is not religion per se as many analysts claim but politics, economics and social conditions, which extremist imams can easily exploit. However, two fundamental questions remain: are these attacks

justified and what are the consequences? First, Islam teaches that even during war, no civilians are to be killed. The Muslim armies that conquered the Persian and Byzantine empires faithfully followed the Prophet’s instruction not to harm civilians. The fact that the British and French are bombing and killing civilians in Muslim lands does not justify killing their non-Muslim citizens. The ploughing of a van into a group of Muslim worshippers in Finsbury Park in north London (resulting in one death), and the attack on a group of 15 young Muslim ladies with a baseball bat by a driver near the Virginia mosque, which resulted in the death of Nabra Hassanen, are clear indications of retaliation. If the Muslim attackers continue with their attacks on civilians in the European capitals, we can expect more retaliation. Immigration from Muslim majority countries will either be restricted or even prevented. Furthermore, the current monitoring of Muslim immigrants as well as residents, of mosques, Muslim schools and residential areas with large Muslim populations will be intensified. Unfortunately, there seems little prospect that these attacks by Muslims will abate in the near future, with dire consequences for Muslims in Europe.

Light from the Qur’an

Muslim Views . July 2017

Illness: The means to sincere ibadah IBRAHIM OKSAS and NAZEEMA AHMED

IT is usually during the cold winter months that the occurrence of colds and flu sees a sharp increase. It is therefore instructive to consider the way in which we perceive and experience illness, whether this may be a temporary ailment, like flu, or a longer term illness. In his contemporary Quranic tafsir Risale-i Nur, Bediuzzaman Said Nursi shares his thoughts on illness. and remedies Medicines abound to treat the symptoms of our different illnesses. However, in his tafsir, Bediuzzaman discusses immaterial remedies which may offer beneficial cures for those who experience illness. Bediuzzaman draws our attention to the following ayah in Surah Ash-Shuara: ‘Who gives me food and drink; And when I am ill it is He who cures me.’ From this ayah we learn that Allah Almighty is the True Cure and that our duty is reliance on Him for all things, including sustenance and cure when we are ill. The first immaterial cure shared by Bediuzzaman for the sick person is not to be unduly anxious but rather to have patience. In advising us to be patient, he says that we should offer thanks. Illness may transform each of the

minutes of our lives into the equivalent of an hour’s ibadah. Ibadah is of two kinds. One is positive, like the well-known ibadah of duah and the fard salaahs. The other are negative forms of ibadah, like illness and calamities. Those afflicted by illness realise their impotence and weakness; they beseech their All-Compassionate Creator and they take refuge in Him; they manifest ibadah which is sincere and without hypocrisy. There is a sound narration stating that a life passed in illness is counted as ibadah for the believer – on condition he or she does not complain about Allah Almighty. It is even established by sound narrations that one minute’s illness of some who are completely patient and thankful becomes the equivalent of an hour’s ibadah, and a minute’s illness of certain perfected people, the equivalent of a day’s ibadah. Thus, we should not complain about an illness which transforms one minute of our life into a thousand minutes, and gains for us a long life; therefore, we should rather offer thanks. When we realise that the purpose of our life in this world is ibadah, we soon understand that we did not come to this world in order to live in a fine manner and to pass our lives in ease and pleas-

Illness opens the eyes; it says to the body: ‘You are not immortal. You have not been left to your own devices. You have a duty.’ ure. Rather, possessing vast capital, we came here to work and to do trade for an eternal, everlasting life. Bediuzzaman shares with us that the capital given to us by Allah Almighty is our lifetime. Had there been no illness, good health and well-being, this would have caused neglectfulness for they show the world to be pleasant and make the hereafter forgotten. Experiencing good health and well-being causes us not to want to think about death and the grave; they cause the capital of life to be wasted on trivialities. Illness opens the eyes; it says to the body: ‘You are not immortal. You have not been left to your own devices. ‘You have a duty. Give up your pride, think of the One Who created you. Know that you will enter the grave so prepare yourself for it!’

Thus, from this point of view, illness is a warning guide and an advisor that never deceives. It should not be complained about in this respect, indeed, it should be thanked for. And if it is not too severe, patience should be sought to endure it. Bediuzzaman then mentions those people who think of the pleasures of this world and who therefore suffer distress at their illness! He advises that this world is temporary and thus not everlasting, and that for every one of us, death is a reality. This means that one day the world will bid us leave it and will close its ears to our cries. Thus, we must forego our love of this world now through the warnings of these illnesses before it drives us out. We must try to abandon this world from our hearts before it abandons us. Our illness utters this warning to us: ‘Your body is not composed of stone and iron but of various materials which are always disposed to parting. Let go of your pride, understand your impotence, recognise your owner, know your duties, and learn why you came to this world!’ Furthermore, since the pleasures and enjoyment of this world do not continue, and particularly if they are not permissible, they are both fleeting and full of pain, and sinful.

We need to think of the aspects of ibadah and reward in the hereafter that are to be found in illness, and we should try to receive pleasure from those. In addressing the sick person who thinks of the hereafter, Bediuzzaman advises that illness washes away the dirt of sins like soap, and it cleanses. It is established in a sound hadith that illnesses are atonement for sins. And in another hadith, it says: ‘As ripe fruits fall on their tree being shaken so the sins of a believer fall away on his shaking with illness.’ Sins are the lasting illnesses of eternal life, and in this worldly life they are sicknesses for the heart, conscience and ruh. If we are patient and do not complain, we will be saved through this temporary illness from numerous perpetual illnesses. If we do not think of our sins, or we do not know the hereafter, or we do not recognise Allah Almighty, we suffer from an illness so fearsome that it is a million times worse than the present minor illnesses that we may be suffering from. In conclusion, Bediuzzaman advises that since illness removes neglectfulness, and is an obstacle to haraam pleasures, we should take advantage of it. We should make use of the sacred medicines and lights of imaan through taubah and seeking forgiveness, and through salaah and duah.

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Positive and Effective Parenting

Muslim Views . July 2017

Talking to your children about sexual abuse FOUZIA RYKLIEF

WHEN I grew up, talking about sex and sexuality was a taboo; it is no different today. A taboo is a subject that is improper and inappropriate to talk about or do. It is something society considers a no-no. It could also be an activity that is forbidden based on religious beliefs or morals. The word ‘taboo’ comes from the Polynesian word ‘tabu’ which generally means unacceptable or prohibited. What is a taboo in one home may not be a taboo in another. For example, sex before marriage is acceptable in some while in others it is not – it is a taboo. In fact, even talking about it can be prohibited. Certainly talking about sex and sexuality is a no-no in many homes. Is this useful? Considering the extent of child sexual abuse in our community and, worse still, the abduction and murder of young children forces us to reconsider our reluctance to talk about sex and sexuality and sexual abuse. There are many adult survivors of child sexual abuse by perpetrators known to them, walking around with painful memories of what happened to them. Since talking about sex was a taboo, these adults kept quiet.

In instances where they did tell a parent, they were often silenced and told not to lie. The adults in their lives would not believe them. In these cases, they suffered a secondary abuse – that of not being believed and in many cases, also blamed. The reality of sexual abuse is scary; note the following statistics: l One in three girls and one in seven boys will be abused before they reach adulthood. As many as 47 per cent of perpetrators are related to the victim. l As many as 93 per cent of perpetrators are known (family/ friends/ religious leaders/ acquaintances) to the victim beforehand. l 82 per cent of child and youth victims are female. l 9 per cent of youth aged 14 to 21 commit some form of sexual abuse toward another person. l The last statistic alerts us to the fact that child-on-child sexual abuse is also common. In these cases, the young perpetrators were often victims of abuse themselves. I have come across many examples of sexual abuse of children by persons known to them (related and unrelated). It is not enough to warn children about strangers offering them sweets, we have to cover all possibilities. How does one do this without frightening them and causing anx-

iety in them? We do not want to warn them about the possibility of their own kin hurting them but we know that many children are abused by people whom they love. Many children do not tell because they are either threatened by telling them they will get into trouble. So what is a constructive way of teaching them safety skills? We begin by starting early to talk about sex and sexuality, answering their questions honestly but in accordance with their stage of development. The following tips are useful in the prevention of sexual abuse: l Speak openly with your children about their bodies. They must know that their bodies are sacred, and no one else has a right to touch them without permission. They must know that certain parts of their bodies are private; they must know what is and what is not appropriate to show and do in public, in private, and with others; they must know how to respect the bodies of other people. Children often make it easy for us to bring up the subject. When a little boy plays with his penis because he has discovered that it is pleasurable, is an ideal opportunity to talk about what is permissible. This is a perfectly natural thing for little boys so we must not shame them. One would say this is private and we

can distract him by gently removing his hand while saying, ‘No-one is allowed to do this to you. If anyone does this to you or wants you to do this to them, then run away and come and tell me or anyone else who is close by.’ l Make sure they know what abuse is, and that if abuse happens to them, it is not their fault. They must also know that they can tell you anything and you will listen to them and not blame or shame them. Providing a safe space for them to talk and creating an environment in which it is okay to discuss sexuality is an excellent base for preventing abuse. l Do not force your children to kiss and hug people if they do not want to – this forms the idea in their minds that they do not have to assent to physical contact just because an adult tells you so. It is important to let children know they are allowed to say ‘no’ to touches that make them uncomfortable. This message isn’t obvious to children, who are often taught to be obedient and follow the rules. l Talk about secrets. Abusers will often manipulate children by saying, ‘This is going to be our secret.’ Explain to children that some secrets are bad and must not be kept.

l Be super aware of all your children, especially, the shy, quiet ones. Perpetrators often target these children, grooming them over a period of time before they strike. The perpetrator will pick out the one who is quiet who is not likely to make a fuss if approached. We often tend to pay less attention to these children because they appear not to need it. The child will consequently ‘welcome’ the attention given by the perpetrator. l Teach your child the ‘yes and no feelings’ exercise. This involves teaching the child three questions she needs to ask herself when someone approaches her and asks her to go with him. The questions are: Do I get a ‘yes’ or ‘no’ feeling? Will my mom, dad or granny know where I am? Will I be able to get help if I need it? If the child gets just one ‘no’ answer to the questions then she knows she must not go. In conclusion, nurture your relationship with all your children because this will make it easier for them to come to you with anything that bothers them. Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP)

Muslim Views . July 2017

From Consciousness to Contentment

Sadaqah: an investment in the afterlife JASMINE KHAN

AS I write this, we are in the last few days of Ramadaan, looking forward to celebrating Eid but also looking back at what we have achieved during this month. Hopefully, we can all be grateful that we have not only intensified our ibadah but that we have spent generously in the path of Allah. Ramadaan is the month of generosity; it comes to us with endless gifts, and in gratitude we spend of what Allah has blessed us with on those less fortunate. However, as the month closes we need to reflect on what we will continue to practise for the rest of the year. Let us ponder on the concept of sadaqah and its benefits. Sadaqah comes from the word ‘sadaqa’ meaning to be truthful, and is derived from ‘sidq’ – giving charity to help the poor and needy, affirming true devotion and service to Allah. All good deeds are sadaqah; it is not restricted to giving wealth or services. Suppose your local supermarket offers you double your money back on any purchase, plus an extra prize. We would certainly rush to take up this offer of the dunya but we should not ignore Allah’s offer, which will benefit us both in dunya and akhira. This noble act has numerous benefits, and the benefits are guar-

“There is not a day in which the obedient slaves rise in the morning except that two angels descend, and one of them says: ‘O Allah! Compensate the one who spends.’ The other angel says: ‘O Allah! Destroy the wealth of the one who is niggardly.’” anteed by the only one who has the right to make such a guarantee, our Creator, Allah Most High. Sadaqah is a guaranteed investment: in the following verse from the Holy Quran, Allah promises to increase our wealth and blessings in this world, pardon our sins and give us shade on the Day of Judgment. ‘Who is he that will loan to Allah a beautiful loan which Allah will double to his credit and multiply it many times?’ (2:245) Sadaqah is a means of gaining barakah in your wealth. Many of us find it difficult to manage but one rand given to a needy person is also considered a sadaqah. Our Rasul (SAW) said: ‘Charity does not decrease the wealth, and the servant who forgives, Allah adds to his respect; and the one who shows humility, Allah elevates him in the estimation (of the people).’ He also said: “There is not a day in which the obedient slaves rise in the morning except that two angels descend, and one of them says: ‘O Allah! Compensate the one who spends.’ The other angel says: ‘O Allah! Destroy the wealth of the one who is niggardly.’” (Reported in Sahih Muslim)

If we truly believe and apply these hadiths, we will come to learn that we can never lose from giving sadaqah but, instead, we gain immensely from it. However, the gain is not always in physical form, sometimes Allah just places more barakah in what we earn or have, and we suddenly find we can help even more people. Barakah does not have a material form, yet it is a very tangible and powerful force in our lives. In addition, we will find more barakah in our time as well as our personal affairs. Problems which seemed serious suddenly present themselves as manageable and we have more time to devote to ibadah. Sadaqah serves as a means of investment in the akhirah. We often work very hard in this life to achieve what we desire, be it a promotion at work or a better car or home; it requires extra effort. As productive Muslims, we should do the same for our life after death. We need to invest in tokens which we can cash in once we get to the other side. It does not have to be money or even hard work, although these will count. Kindness towards our fellow humans is a sadaqah; a

smile, a pleasant greeting, an enquiry as to the health of another all count and accrue in our bank of good deeds. According to a study published in International Journal of Psychophysiology, by Scott Bea, Psy.D, helping others either financially or emotionally offers the following benefits: lower blood pressure; an increase in self-esteem; less depression; lower stress levels; a better quality of life. All of these will lead to a boost in physical and mental health. According to them, giving gives us a warm glow thus activating regions in the brain associated with pleasure, connection with other people and trust. There is evidence that, during gift-giving behaviours, humans secrete ‘feel good’ chemicals in our brains, e.g. serotonin (mood mediating), dopamine (feel-good chemical) and oxytocin (compassion and bonding chemical). Researchers from National Institute of Health looked at the functional MRIs of those who give. They found that giving stimulates the mesolimbic pathway, the reward centre of the brain, releasing endorphins and creating ‘helper’s high.

It should give us a warm glow to see how scholars today seek to find explanations and physical reasons for doing what Islam brought to the world 1438 years ago. This is our deen; and, as believers, we hasten to perform acts of charity, especially during Ramadaan. We do it for the love of Allah, and for the pleasure of Allah, and it is incumbent upon us. We also take cognisance of the ahadith: ‘None of you truly believes until he loves for his brother what he loves for himself.’ (Sahih al-Bukhari and Sahih Muslim) ‘When a man dies, his acts come to an end, but three: recurring charity, or knowledge (by which people) benefit, or a pious son who prays for him (for the deceased). (Muslim) And Allah promises in the Holy Quran: ‘And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous; Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good.’ (3:133-134) Sadaqah is a special offer from Allah that stands as long as we are alive. May Allah, Most Merciful give us the opportunities and many ways of giving sadaqah for His pleasure, and reward us in the akhirah. Ameen.

Muslim Views . July 2017

A simple iftaar at Syriana in Sea Point

Delicious aromatic Syrian coffee to round off.

DILSHAD PARKER

SEA Point, in Cape Town, has become a popular place for those seeking Middle Eastern culture. Several shisha venues have sprung up, and Middle Eastern cuisine abounds. Syriana has been around for a year and is a popular choice, serving authentic Syrian food in a fully halaal restaurant. We visited them early this Ramadaan for iftaar. Situated on Sea Point’s busy Main Road, the restaurant is easy to find with its bold signage. Divided into two sections, the front area decorated in warm, brown leather, booth style seating with low tables is a smoking section. The back section with the same style seating but all in white is the non-smoking section. We went through to the non-smoking section and were seated at a booth suitable for four people. The restaurant was quiet and we were the first people there so the ambiance was a little wanting.

Photo DILSHAD PARKER

But, it being Ramdaan, with a clientele of mostly Muslims, it was understandable. We opted to have Arabian shawarmas and a flatbread called Manaoashe for the little one, which I had seen on their Instagram page. We broke our fast with complementary dates and water, which they ensured was on the table before iftaar. They don’t offer any other complementary breaker, which I actually found refreshing as many restaurants are currently offering complementary dates, falooda and savouries. I liked the simplicity of their offering. It felt more in keeping with the spirit of the month. Our meals arrived all together, which I’ve found is quite typical of middle eastern restaurants so, if you prefer your flatbread or meze as a starter, it’s probably best to clarify this first. The Arabian Beef Shawarma at R90 was presented quite differently from how I am used to.

The front smoking section leads to the non-smoking section at the back. Photo DILSHAD PARKER

The beef fillet is rolled into a wrap and sliced into sections. It was served with tahini sauce and handcut potato chips. The Arabian Chicken Shawarma at R80 comes with coleslaw and potato chips. I prefered the chicken one as the filling was more flavoursome. Both were meant to be drizzled with pomegranate sauce, which is a delicious tangy and sweet sauce in many of their dishes but, sadly, they told me they were out of stock. The Manaoashe I must admit was a mistake. We ordered the Zaatar and Labneh one and the waitress did ask me if I was sure I wanted that one for Taufeeq. I thought it was perhaps a little spicy which he is comfortable with so I said it was fine. In retrospect, I would not order it again. The topping is labneh, which is a soft white cheese and then a layer of zaatar, which is a mixture of thyme, sumac and sesame seeds.

The flavours, while not spicy hot, were too potent for him. Even I ate it with slight difficulty – defintely an acquired taste. I will try one of the other flavours at some point though. I had been there about two weeks before and ordered their meze platter and had a middle eastern vegetarian experience. The meze platter at R200 consisted of six different dips. Baba Ghanoush, which is a pureed brinjal, had a delicious, smoky flavour. Moutabbal made with brinjal, tahini and youghurt, Beetroot Moutabbal, Muhammara which was slightly spicy, tabbouleh – a finely chopped salad with burghul, and hummus with dolmades – vine leaves stuffed with rice, onion and tomatoes which I found too tart. I thoroughly enjoyed sampling all these tastes with the soft pita breads that accompanied it. We had also ordered falafel with this, which I found very tasty. The mains menu incudes tradi-

tional meat and chicken dishes, and various shawarmas with the falafel option suitable for vegetarians. The meze menu is very vegetarian friendly. There is also a breakfast selection with Syrian dishes, omelettes, croissants and soup. In general, the food is not hot and spicy the way Indian food is. It is milder and similar to Turkish food but I found it a bit spicier and more tasty. We finished our meal with some Syrian coffee, which is much like Turkish coffee with the addition of elachi (cardamom). While strong and intense, when sweetened with sugar this made for an aromatic finish to our meal. The general vibe is casual and laid back and many of the patrons look and sound middle eastern. Shisha is available in the smoking section. I did not enjoy the occasional smell of smoke which drifted through the dividing door, which is open. The finishes are a little rough and the restaurant needs a bit of refinement – small things like unsightly wiring which is visible on the wall, and scuffed skirtings which could use a lick of paint. Just a little TLC could turn this into a real gem. This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za

Art’s for All

Muslim Views . July 2017

Colour magic and Cape dress codes Dr M C D’ARCY walks us through riotous colours, and muses about Cape Muslim dress and colour during the last decade.

WHY are roses red? And why’s the sky blue? Ask the bees about the nectar in red roses. And the sky? It’s the scattering of the sun’s rays high up in the sky. Only the blue light of its rainbow spectrum comes through unscathed. Colour adds magic to life high in the tall sequoia tree-tops and down to the bizarre denizens that swim miles deep in the seas. Travelling opens one’s eyes, expanding the brain’s views beyond just pretty vistas and tacky souvenirs. This happened to me in Mauritius recently, not in the splendour of azure tropical skies, thrilling sunsets and lush-green coconut palms but at a small slatted table covered with fish hauled from the deep ocean beyond the encircling coral reefs. Fish of exquisite hues of blue and green rested on that table. Some exploded in bursts of vivid orange and bright yellow. Others were dressed in sombre tones of amber and coal-black. A few sported blood red flashes on shimmering silver scales. Some had glowing geometric stripes, others were dotted or dashed with patterns of contrasting colours. The rollicking riot of intense colours blew the mind. You ponder why these fishes are so spectacularly coloured, not only in the bright clear emerald waters of the shallow lagoons but also down in the depths of the oceans where not a smidgen of light illuminates the dark, frigid waters. Colour has emotions and meanings. Switzerland is a beautiful, prosperous and peaceful country saddled with rigid laws of public order that evoke boredom. A few years ago, I asked a Swiss patient: ‘South Africa has so many problems, crime and poverty. Why did you choose to live in South Africa for more than seven years?’ He answered: ‘Go back? Me? Never! The blue skies you see on Swiss post cards are misleading; sometimes you don’t see a blue sky for many months. The Swiss are unfriendly; they all have green

faces. The people here, they smile. They are warm and friendly; South Africa, I love it.’ That is colour-emotion. I know it well, having lived in the heart of Canada and the USA. The winters there are long and gray; the skies drained of every whisper of noonday blue skies and sunset orange. Depression claws at your soul. A hunger for colour sets in. You long for the warmth of yellow dawns. White snowy winter drags on with lazy feet. Spring brings excitement, bursts of new life; an emotional resurrection spurred on by the fresh greens of sprouting leaves. Soft, gossamer-white apple and pink cherry blossoms thrill. Summer comes. The skies are dazzling blue. You inhale colour and light; a new energy is born. On summer evenings, the dancing fountains of Dubai and Singapore are lit with multicoloured lights; a breathtaking sight. The skies of Guy Fawkes in November explode with dazzling showers of colours set off by rockets loaded with gunpowder, magnesium, boron and other elements; a gift of ancient Chinese invention. In millions homes in India, intense yellow turmeric spice blows life and drooling colour into pots of curry and Chicken Tikka masala. Across the world, magic colours infuse cultures and beliefs with spiritual ecstasy. Buddhist monks stroll down the streets of

Myanmar and Thailand in saffron orange robes. In India, the lively Holi Festival is marked by the joyous tossing of multi-coloured pigments on friends and family. It heralds the victory of good over evil. St Patrick’s Day in emerald Ireland is celebrated with clovergreen flags waved with religious fervour. Red is the colour of Marxist Communist cadres. Mao Tsetung’s Little Red Book, once gospel in China, sparked the economically disastrous ‘Great Leap forward’. Turkey’s crimson-red flags sport a crescent moon and star associated with their Muslim faith. Japan (‘Japan’ means ‘rising sun’) has a white flag with a central red sun disc; the white is for honesty and integrity, the red for the founding sun-goddess, Amaterasu. But red also warns of power and might. Yellow signals cowardice. Many countries, such as South Africa, have multi-coloured flags to signal sovereignty. Colourful flags inject identity and patriotism into nations and groups. The USA wave the revered red, white and blue ‘Star-spangled Banner’ when their revered ‘American boys’ go off to make war and mayhem across the globe. The flag used at the Battle of Badr, in which the 313 Muslims defeated a large army of non-Muslim adversaries, was white. Two banners were black.

A medley of bright, colourful fish from the deep seas of Mauritius. Photo: M C D’ARCY

My wife Fatima loves the cheerfully coloured clothes of Mauritius. Photo M C D’ARCY

In later battles, they flew the unadorned Black Standard known as al-Uqban, ‘The Eagle’, a derivative of the Quraish black flag which had an eagle on it. Sometimes, green flags were also used. In the western world, black is a sombre colour associated with adversity and death. Magic and witchcraft are regarded as ‘black arts’. Incidentally, the devil, Lucifer, is always black. Angels are pure and dress in white. Cowboy villains wore black hats. Until recently, Muslims at the Cape did not wear black at funerals. In Indonesia, the women wear white garments when they attend mosques or religious functions. In the last decade or so there has been a metamorphosis in Cape Town. The women have adopted black as the colour of mourning, some going a step further by wearing fashionable dark glasses, so beloved of Hollywood funerals. The ubiquitous colour-drained black-clothed females of Saudi Arabia are enigmatic. Men wear white. The origin of this is obscure. Some say that white can be transparent, revealing the female figure; a deep black hides the curves. That explanation sounds a bit dicey. Reading Courts and Courtiers in the Islamic period to the Mongol conquests gives one an interesting peep into the genesis of the Caliphate courts of the Umayyad and Abbasid caliphs. The early courts of the Madinah period were simple affairs, probably in, or no different from, the first mosques. The Umayyads learnt from the decadent Romans in Damascus. As the empire enlarged so did the Umayyad courts rise in pomp and splendour. But it came at a price. Dissidents started to attack the Umayyads. The last Umayyad

caliph, Marwan II, fled to Egypt where he was probably murdered. A meeting of reconciliation was proposed in 750 CE. The Abbasids invited the top 80 Umayyad hierarchy to a grand feast near Jaffa. At ‘The Banquet of Blood’ the Abbasids slaughtered all of them. Some were rolled into carpets and beaten to death with sticks. Only one Umayyad prince, Rahman ibn Mu’awiya, survived. He escaped to distant Cordoba, Spain, where he declared himself Umayyad governor. Abu al-Abbas as-Saffah, a descendant of al-Abbas, was proclaimed the first Abbasid caliph. The Abbasids moved the capital to Baghdad, where the golden age of the Islamic Empire was celebrated in splendiferous grandeur. The official colour of the Abbasids was black. The caliph wore black garments and a tall cap. The courtiers followed suit. Wearing another colour, such as red or green, indicated adversary to the caliph, which had dire consequences. Once, an Abbasid caliph, probably Harun al-Rashid, dared to dress in bright coloured clothes. It sparked off a riot. The caliph hastily donned black trappings. The Abbasids in Bagdad retreated from the masses consoling themselves with wine, women and song. They hid behind curtains and prayed on elevated structures in mosques. Court life borrowed style and colour from the Persian elite where the kings dressed wives in voluminous clothing to hide them from the eyes of their lowly subjects. These women lost their human dignity and identity behind the black veils, never to enjoy the magic of colours bestowed upon humanity.

Muslim Views . July 2017

Salie Fredericks ‘a great captain and leader’ MOGAMAD ALLIE

OUTH African rugby lost a giant when Salie Fredericks passed away on July 6, 2017, just a month before what would have been his 74th birthday. The fact that Fredericks’s outstanding qualities as a leader and player were recognised by all who played with and against him, particularly when personal bias plays a role in defining greatness in sport, speaks volumes about the esteem in which he was held. Unfortunately, the abhorrent system of apartheid, which forced sportsmen and women to play within the confines of racially classified organisations, dictated that his talents could only be appreciated within South Africa’s formerly disenfranchised community. Fondly known as ‘Lippe’, not because he had thick lips but rather because they would often be cut or swollen after a bruising game, Fredericks’s career spanned the transition between racially classified unions within the black rugby community through to the non-racial era occasioned by the establishment of the South African Rugby Union (Saru) in 1966, following the demise of the SA Coloured Rugby Football Board (SACRFB). Born on August 10, 1943, Fredericks grew up with four brothers and five sisters in their modest home in Lee Street, District Six, an area known for its sporting and cultural vibrancy. It came as no surprise that from an early age Fredericks immersed himself in the sporting culture that surrounded him. After initially favouring cricket and soccer, the young Fredericks joined the powerful Roslyns club in 1959 even though his father, Ismail, was a member of Hamediehs. Schooled at St Phillips Primary, in Chapel Street, and the renowned Harold Cressy High School, Fredericks started his rugby career as a fly-half on the streets of District Six. ‘When I left for England in 1961, Salie already showed signs of a future rugby great and so it turned out to be,’ said Goolam Abed, a close friend from their childhood days and who was forced to leave the country to realise his potential by signing to play rugby league for Leeds. In an interview with former Saru lock Gary Boshoff, for SA Rugby magazine shortly before his

Salie Fredericks being carried off by Yusuf Louw (left) and Abdullah Abrahams (right) after another triumphant encounter.

passing, Fredericks credited Gus Jacobs, an athletics coach at the now defunct Hewat Training College, with teaching him the importance of fitness, flexibility, breathing and speed in rugby. Fredericks believed those skills and abilities ultimately gave him the edge over his peers and teammates. Everyone who crossed his path on the rugby field concurs that despite not having the biggest physique, Fredericks had an intimidating presence on the field, one that commanded respect from both teammates and opponents. After making his debut as a 19year-old at PE’s Adcock Stadium for the then WP Coloured Rugby Board against an Eastern Province side that included the legendary Eric Majola, Fredericks became a fixture in the Green Point Trackbased union until his retirement in 1978.

Fredericks went on to become a figurehead in non-racial rugby between the 1960s through to the 1980s when he branched out into coaching and management. The formidable young lock rose quickly to the top in the ranks of the former SACRB, gaining selection to the national team for the 1963 ‘Test’ against the South African African Rugby Board (Saarb) at Adcock Stadium, the

...despite not having the biggest physique, Fredericks had an intimidating presence on the field, one that commanded respect from both teammates and opponents...

bastion of non-racial sport in Port Elizabeth. In 1967, he was appointed captain of both the Western Province Union and Saru’s national team. He retained the WP captaincy until his retirement in 1978 and was national captain until 1974. Fredericks’ much-feared blue and white hoops side won the Rhodes Trophy in 1969 and the newly-established SA Cup for three consecutive years from 1971 to 1973. ‘Salie was a great captain and leader. I played under him in the Saru team in 1968 in the ‘Test’ against the SA Africans in New Brighton. He had the respect of all players and the opposition,’ said Jowa Abrahams who played as eighth man for City and Suburban RFU. As a retired and much admired player and student of the game, Fredericks was asked to coach

Photo SUPPLIED

WPRU in the 1980s. He translated his success to his new role, guiding the Green Point Track-based side to three SA Cup successes – in 1985, 1987 and 1989. As one of the leading lights in Saru, Fredericks spurned several lucrative offers to align himself with Cuthbert Loriston’s SA Rugby Federation who, along with the all-white SA Rugby Board, sought to legitimise ‘normal sport’ in the mid-1970s. In 2014, he lost both his legs due to diabetes and also suffered a massive stroke a year later, confining him to a wheelchair. Salie Fredericks leaves behind his daughter Ilhaam and son Luqman. *With acknowledgement to Dr Omar Esau (lecturer in the Faculty of Education at Stellenbosch University and Radio 786 sports presenter) and Gary Boshoff, former Saru lock.

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