Muslim Views, July 2018

Vol. 32 No. 7

DHIL-QAIDAH 1439 l JULY 2018

WORLD REFUGEE DAY 2018

Human dignity has no nationality

An art drawing by a learner from Maitland High School, in Cape Town, depicting the push factors that force many migrants, including children, to leave their home countries. The aim of World Refugee Day is to draw the public’s attention to the millions of refugees and internally displaced persons worldwide who have been forced to flee their homes due to war, conflict and persecution. ‘On World Refugee Day, let us all try to stand in their shoes, and stand up for their rights and our shared future,’ says Antonio Guterres, secretary general of the United Nations. See our extended coverage of World Refugee Day on page 4 and page 16.

Photo ISMAIL DALVI

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Muslim Views . July 2018

War criminals must be prosecuted

THE National Prosecuting Authority (NPA) this month confirmed it will be investigating Indian Prime Minister Narendra Modi for his alleged involvement in war crimes and human rights violations in Kashmir.

This follows an official complaint filed by the Muslim Lawyers Association (MLA) with the NPA, calling on authorities to arrest Modi when he attends the Brics Summit later this month, in Johannesburg.

The blood on Modi’s hands is that of 2 000 Muslims in the Gujarat massacre of 2002. Hindus, aided by Gujarat police, killed Muslims at a time when Modi was chief minister. Modi is a former member of a Hindu fascist organisation that admires Hitler and that is openly Islamophobic.

The US placed Modi on their terror list and he was denied entry in 2005 following his role in the massacre.

However, his name disappeared from the list when he was elected prime minister of India in 2014. Since then, Modi’s human rights violations records in the US State Department vanished.

Another suspected war criminal, former US president, Barack Obama, was scheduled to deliver the 16th Nelson Mandela Annual Lecture in Johannesburg, in July, at the time of going to press.

It was under Obama’s presidency that war crimes in Yemen were committed and where thousands of innocent civilians were killed.

Weddings and funerals were bombed and ten times more drone missiles were deployed than under his predecessor.

Obama colluded with the Saudi dictatorship to impose an embargo of humanitarian supplies to Yemen, precipitating the world’s largest cholera epidemic and mass starvation.

He also facilitated the ousting of the Libyan government, then Africa’s wealthiest and most stable nation.

Today, Libya is a failed state due to civil war, a refugee crisis, Isis terrorism and slave markets.

The decision of the NPA is significant and unprecedented, and the presence of Modi and Obama in South Africa in July is coincidental.

However, it is opportune to reflect on the importance of the application by the MLA and its global context in which heads of state who are war criminals routinely evade justice.

Trials for such perpetrators are likely to be held at the International Criminal Court (ICC) at the Hague, which has limited jurisdiction.

Both the US and Israel expediently are not States Parties to the Rome Statute of the ICC. Under the Geneva Convention, war crimes include unprovoked aggression, attacking civilians and subjecting prisoners to humiliating treatment, unlawful confinement and torture.

Israel and the US are a perfect fit for such crimes although they are not the only ones. Gross human rights violations occur across all nations and Muslim nation states are no exception.

All the crimes under the convention were committed by the US during its wars in Indochina, Iraq, Afghanistan and Syria. Similarly, Israel is equally culpable under international law for its crimes against Palestinians. This includes Israel’s occupation of the West Bank, its atrocities in Gaza and the theft of Palestinian land.

However, international geopolitical interests largely determine who is held accountable legally and who is simply the subject of unilateral military action by the ruling empire or its ally.

In this world, the weak will always be subject to the ways of the powerful, even in the pursuit of justice. Hence, we must at least speak truth to power in the interests of justice.

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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The jameel message of mahabbah SHAIKH SA’DULLAH KHAN Photo SUPPLIED

SA’DULLAH KHAN I RECENTLY sat among thousands of people in the audience listening to a positive message of mahabbah (love).

The setting was Islamia mosque and the speaker was the Pakistani scholar Moulana Tariq Jameel.

‘Jameel’ in Arabic means ‘beautiful’ and this orator was able to passionately convey his message of peace, moderation and respect while focusing on the need for self-correction, social consciousness and the avoidance of violence.

It made me reflect on how much we need positive feelings in our lives.

Human beings are certainly emotive beings who experience feelings all the time.

Some of these feelings are positive – such as love and joy – while others are negative – such as hatred and envy.

Emotions such as fear, jealousy, despair and anger are among the most challenging, most difficult and potentially most destructive of human experiences yet, such experiences are inescapable.

Some people learn to live with them, a few ignore them, many magnify them, others die for them and some even kill for them.

The feelings and thoughts that we harbour in our minds colour our perceptions, influencing our attitudes that mould our motives and dictate our actions, which, eventually, dominate our lives.

We are, therefore, instructed by our faith to keep our emotions in check, our attitudes good and our thoughts pure so that our actions may be worthy of being considered as ibaadah (a form of worship).

The worst disease of this day and age is that of people feeling unloved.

There is so much hurt in this world despite so much capacity to show love. When love fills our hearts and minds, we see a world that yearns to be loved.

According to the Encyclopaedia of Religion, ‘The idea of love has left a wider and more indelible imprint upon the development of human culture in all its aspects than any other single notion.’

This indicates the significance of love and the need to cultivate positive emotions in ourselves and to manifest compassion in our daily lives.

We will find that when we eventually look back on life, the beautiful moments we cherish the most will always be those when we have done things in the spirit of love.

Shaikh Sa’dullah Khan is the CEO at Islamia College, in Lansdowne, Cape Town.

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

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . July 2018

We should ‘stand in their shoes’ EVERY year, on June 20, the United Nations, United Nations Refugee Agency and countless civic groups around the world host World Refugee Day events in order to draw the public’s attention to the millions of refugees and internally displaced persons worldwide who have been forced to flee their homes due to war, conflict and persecution.

Muslim Views, Muslim Refugee Association of South Africa (Mrasa) and the United Nations High Commission for Refugees (UNHCR) bring you this special issue to highlight the plight of refugees.

MUSLIM VIEWS REPORTER

In a world where violence forces thousands of families to flee for their lives each day, the time is now to show that we stand with refugees.

Who are refugees?

A refugee is someone who has fled his or her home and country owing to ‘a well-founded fear of persecution because of his/ her race, religion, nationality, membership in a particular social group or political opinion,’ according to the United Nations 1951 Refugee Convention.

While asylum seekers are refugees who have fled their homes, their claim to refugee status is not yet definitively evaluated in the country to which they have fled. Internally Displaced Persons (IDPs) are people who have not crossed an international border but have moved to a different region than the one they call home within their own country.

Stateless persons do not have a recognised nationality and do not belong to any country.

Statelessness situations are usually caused by discrimination against certain groups. Their lack of identification – a citizenship certificate – can exclude them from access to important government services, including health care, education or employment.

Returnees are former refugees who return to their own countries

Children listen to their teacher at Zataari Refugee Camp, located near Mafraq, Jordan. The camp houses Syrian refugees.

or regions of origin after a time in exile. Returnees need continuous support and reintegration assistance to ensure that they can rebuild their lives at home.

What we should do as part of World Refugee Day Antonio Guterres, secretary general of the United Nations, served as the head of the United Nations High Commission for Refugees from 2005 to 2015. Before that he was the prime minister of Portugal. He notes: World Refugee Day is an expression of solidarity with people who have been uprooted from their homes by war or persecution.

The latest figures from the UN refugee agency, UNHCR, show that at least 65,6 million people – one of every 113 members of the human family – have been forcibly displaced within their own countries or across borders.

While Syria remains the world’s largest source of refugees, South Sudan is the biggest and fastest growing new displacement emergency, with 1,4 million refugees and 1,9 million internally displaced, the vast majority of them under 18 – a further blow to the future prospects of the world’s youngest nation.

Behind these vast numbers lie individual stories of hardship, separation and loss; of life-threatening journeys in search of safety; of gargantuan struggles to rebuild lives in difficult circumstances.

It is heartbreaking to see borders being closed, people perishing in transit, and refugees and migrants alike being shunned in violation of human rights and

Cape Town staff of the Legal Resources Centre (LRC). The LRC is an independent, client-based, non-profit public interest law clinic that can assist asylum seekers and refugees with a range of legal services, including impact and strategic litigation to promote the constitutional rights of asylum seekers and Photo SUPPLIED refugees to health, education and equality.

international law.

The human cost is profound: millions of jobs lost, millions of children thrust out of school, and lives haunted by trauma and intolerance.

I have called for a surge in diplomacy for peace, to prevent new conflicts from emerging and escalating, and to resolve those that have already had their calamitous impact.

I am also appealing to member states to do far more to protect people fleeing for their lives, buttress the international protection regime, and find solutions so that people are not left in limbo for years on end.

The New York Declaration, adopted nine months ago, maps out a comprehensive and equitable way to address refugee and migra-

tion challenges, building on longestablished laws and practices.

The UN’s ‘Together’ campaign offers a platform to promote respect, safety and dignity for refugees and migrants – and, crucially, to fortify social cohesion and change false and negative narratives that compound the challenges faced by refugees and their hosts.

Throughout history, communities living next to crisis zones, as well as those far from the frontlines, have welcomed the uprooted and given them shelter – and, in return, refugees have given back.

Today, 84 per cent of the world’s refugees are hosted by low- or middle-income countries.

We cannot continue to allow a small number of countries – often the world’s poorest – to shoulder

Photo MARK GARTEN/UN

this weight alone.

This is not about sharing a burden, it is about sharing a global responsibility based not only on the broad idea of our common humanity but also on the very specific obligations of international law. The root problems are war and hatred, not people who flee; refugees are among the first victims of terrorism.

In recent weeks and months, I have visited refugees and displaced people in Afghanistan, Somalia and elsewhere. Sitting with these men, women and children, I was impressed by their fortitude despite having had their lives completely upended.

On World Refugee Day, let us all try to stand in their shoes, and stand up for their rights and our shared future.

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Muslim Views . July 2018

Cape Accord remains a vision for ‘intra-Muslim tolerance’ MAHMOOD SANGLAY

THE national debate in the Muslim community over the past two months has been characterised by unprecedented ferocity and diversity, following the public call, on June 3, to embrace the Cape Accord.

It was fierce and there were many voices in this robust national conversation. Social media largely sustained it on various platforms and, over the course of almost two months, a picture emerged of a Muslim leadership and community that are deeply divided.

Major organisations supporting the accord withdrew following pressure from scholars like Mufti AK Hoosen and Mufti Siraj Desai.

These scholars labelled the Cape Accord as attempts to appease the Shias in South Africa and all those who endorse it as kaafir (disbeliever).

They went a step further and picked on some signatories of the accord and called on the Muslim community to withdraw their funding for these signatories and all other forms of support. Above all, they, and some of their supporters, vilified the signatories and caused damage to their reputation, personally and professionally.

The debate raged on social media and the many voices included the Muslim public, again reflecting unprecedented offence, also often of a personal nature.

The tone of the communication on social media revealed high levels of distrust and contempt, particu-

Ebrahim Rasool is pictured on June 3 at Masjidul Quds, in Gatesville, Athlone, during a call for public support of the Cape Accord. He concedes that the founding members of the initiative had not fully grasped how deep-seated the intolerance in the community was and that they had overestimated the immunity of some of the early signatories of the accord towards this intolerance.

Photo NAZMEH SCHROEDER

larly for the supporters of the accord.

Some of the critics of the Cape Accord allege it is essentially a document that prevents any criticism of Shias, gays and lesbians while failing to compel Shias to cease cursing the Companions of Prophet Muhammad (SAW).

One commentator on social medium WhatsApp said a merit of

the accord is that it has brought to light that ‘Shiasm is an evil religion masquerading as true Islam’ and that the Muslims in the Cape have been particularly disposed to the spread of Shiasm since the Iranian Revolution in 1979.

He adds that International Quds Day is a Shia programme promoted by Cape Muslims and that the Americans are the friends

of Iran disguised as their enemy.

The convenors of the Cape Accord say that the initiative is not an attempt to appease Shias or to bar anyone from defending the dignity of the Companions of Prophet Muhammad (SAW).

The Muslim Judicial Council (MJC) said in its statement that it decided not to sign the accord, inter alia, because it is only of moral import and not legally enforceable. The MJC also said there was inadequate consultation in the process and that the accord contained contextual inconsistencies, textual flaws and ambiguities.

However, the MJC said it remains committed to the basic principles of the accord, such as upholding the objectives of the shariah and promoting the universal values of peace, tolerance, pluralism, human dignity and social cohesion.

The MJC said it is also committed to protecting the creed of Ahl Al-Sunnah Wa Al-Jamaah, the various freedoms guaranteed in the South African constitution and recourse to the South African courts and Chapter 9 institutions. The MJC remains opposed to ‘blanket takfir’ (excommunication) of the Shia.

A founding member of the accord, Ebrahim Rasool, commended the MJC for coming to the defence of Muslim organisations that signed the accord but were publicly vilified for doing so.

He adds that the accord has no legal standing and that legal recourse against extremist rhetoric and rhetoric that impugns the dig-

nity of Muslims should be sought at the South Africa’s Chapter 9 institutions.

He referred to the case of women who were barred from attending prayers in Ramadaan at Masjid Siratul-Jannah, in Ormonde, Johannesburg. Subsequently, the women were labelled ‘prostitutes and lesbians’ by a mufti for claiming the right to attend prayers in a mosque.

Rasool also admitted to a naivety of the founding members of the accord.

He said they had not fully grasped how deep-seated the intolerance in the community was and that they had overestimated the immunity of some of the early signatories of the accord towards this intolerance.

In particular, they had not factored in how this may impact on the finances of these signatories, who depend on Muslims nationally for their income and the sustainability of their operations.

He says that their plan is to properly assess the vulnerabilities of those inclined to support the accord and to engage with leaders at various levels, nationally. This process may involve certain fundamental changes, like the name of the initiative and amending the draft.

The founding members of the accord are still intact, says Rasool, and the accord remains an unlaunched draft document and is still a vision for a South African Muslim community to regain an intra-Muslim tolerance and acceptance of differences.

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Muslim Views . July 2018

The sacrifice of tayyib at the altar of halaal MAHMOOD SANGLAY

THE intrinsic association between tayyib and halaal is founded in the Quran. This complementary relationship alone, in the most sacred text, signifies the importance of the balance between the letter of the law and its spirit.

The word ‘tayyib’ occurs nine times in the Quran in relation to consuming what is good and wholesome, in its broadest sense.

In four of these instances the word is complemented by the word ‘halaal’. The latter denotes what is permissible, the former what is essentially good for human beings, for all life on earth and for the earth itself.

It is important to note that the global interest in halaal is driven mainly by the global Islamic economy. The latest State of the Global Islamic Economy Report shows a projected trade value of US$6,5 trillion in 2021.

And the economic interest in the halaal market comes from businesses and governments that have no interest in Islam. Muslims do not emerge as the owners of the halaal means of production. They are merely its consumers.

The essential connection between halaal and tayyib is ordained by the Divine. An analogy is useful. Strictly speaking, smoking is haraam because it literally erodes the health of the smoker.

The letter of the law is sufficient prohibition of this harmful practice.

Smoking is often forbidden on the basis of surah 2:195, which admonishes the believer to avoid letting ‘your own hands throw you into destruction’. The practice has been exposed by overwhelming scientific evidence as a cause of ill health. In the halaal-tayyib paradigm, smoking is indefensible, even as a matter of personal choice. And it is no accident that this noxious practice is driven by Photo MUSLIM AMERICAN global economic interests.

However, a liberal reading of the text (Quran 2:195) justifies precluding the prohibition of smoking cigarettes (and other harmful substances).

A proper reading of tayyib – and, by implication, its converse – as in surah 5:4, logically and reasonably extends to human conduct that is harmful. The ‘at-tayyibat’ mentioned in this

verse – and others – generally exclude what is expressly forbidden.

Conversely, whatever is not expressly forbidden is allowed.

Quranic prohibitions are limited to things and conduct that specifically cause physical, moral or social harm. Smoking is harmful, hence its prohibition can be reasonably inferred as that which is the antithesis of tayyib.

This noxious practice, driven by global economic interests, has been exposed by overwhelming scientific evidence as a cause of ill health. In the halaal-tayyib paradigm smoking is indefensible, even as a matter of personal choice.

This approach is broad, inclusive and consistent with both the letter of halaal as well as the spirit of tayyib.

However, Muslims who have an interest in the halaal industry often blatantly undermine tayyib through crude commodification of halaal.

The example of smoking is but one. Ramadaan this year offered another, most intriguing example.

The marketing campaign for Mac, a UK-based cosmetics brand, produced a video showing how a Muslim woman can get her makeup perfect in preparation for suhoor. The advert is raw commerce but the idea was inspired by the actual practice of dressing up for suhoor, presumably among Gulf Arab women.

It is, in fact, insidious and embedded in subterfuge. In South Africa, we are familiar with the advertising campaigns of brands like Nando’s that produce similar commercials. Mirth masks the exploitation. There’s nothing wrong with laughing at oneself. And if you give it a halaal stamp it’s good to go.

Halaal is a trillion-dollar industry. Tayyib is not, although it is already as fashionable to speak of tayyib as it is to speak of organic food.

However, we’re nowhere near implementing standards for tayyib equivalent to that of halaal.

The reason is simple. Should tayyib standards be introduced, a significant number of products and services that comply with the strictest halaal standards will simply fail tayyib compliance.

A tayyib standard will embrace the ethical obligation to avoid harm to others, to care for the environment and to engage in fair labour practices. And it may further embrace political considerations that impact on the exploitative practices of brands that consume water resources on which poor farmers in developing countries depend for basic food production.

And, ultimately, the political considerations for compliance with tayyib may also embrace issues such as the production of dates in Palestinian territories occupied by Israel.

It is noteworthy that Israel exploits Ramadaan as an opportunity to market its brand to Muslims. Therefore, it is in the interests of the global halaal industry to sustain a dissociation between halaal and tayyib, between economics and politics. In the interests of business as usual, the twain shall never meet.

This dissociation is fundamentally in conflict with the Quranic association between halaal and tayyib. Can we afford to sustain the subjugation of our spiritual, ethical and political values for the sake of commercial gain?

Muslim Views . July 2018

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Palestinian journalist Janna Jihad in South Africa NASEEMA MALL

‘WHEN I grow up I want to be a journalist and work for CNN or Fox News to change the way they report the news,’ says Palestinian Janna Jihad, aged 12.

As a guest of the human rights NGO Shamsaan (Two Suns), Jihad was in SA for three weeks, accompanied by her mother Nawal Tamimi, to take part in the Mandela centenary events and to speak about the ongoing occupation of Palestine.

Jihad is the youngest press card-carrying member of the Palestinian Journalists’ Syndicate.

While in South Africa she spoke about life in Palestine and in her village of Nabi Saleh.

‘There are just over 500 people in our village and one thousand Israeli soldiers, two soldiers per person,’ she explained.

Nabi Saleh village is well known for holding weekly demonstrations to protest the perpetually brutal occupation of Palestine.

‘Gas canisters are thrown at homes while we are sitting inside.

Soldiers shoot at every home, every child, every civilian.

‘My grandmother’s health has been affected severely from breathing in the gas.

‘The gas burns on the body for at least three hours, and putting water on it makes it much worse,’ said Jihad.

Illustrating how Israeli soldiers treat children, Jihad spoke about her cousin Muhammad. She relates, ‘They shot him then arrested him.

Amateur journalist Janna Jihad, aged 12, was a guest of Shamsaan (Two suns) who visited South Africa recently. While here, she laid bare the kind of brutality the Palestinians suffer at the hands of Israeli soldiers daily.

She described how her cousin was detained in a small, harshly lit room (1m X 1m) where the air conditioning was turned to near freezing, and the lights were kept on day and night.

Photo NASEEMA MALL

‘He was interrogated for 25 days in a one metre by one metre (1m X 1m) room and given just one meal per day. They kept the air conditioner on freezing and

shone an extremely bright light all day, every day so he wouldn’t know whether it’s morning or night.’ Harrowing video footage of soldiers shooting at houses in

Nabi Saleh and gas canisters exploding was shown at the press briefing.

The footage clearly shows how Israeli soldiers shoot at civilians indiscriminately, how people are affected by the gas, and how soldiers barge into people’s homes to use the upper levels to continue shooting, deliberately targeting children.

It was at the tender age of seven-years-old that Jihad started recording and documenting the atrocities of Israeli soldiers in Palestine.

It was the deaths of her cousin, Mustafa Tamimi, and her uncle Rushdie Tamimi that spurred her.

Currently, Israel is in the process of banning documentation of soldier abuse.

However, Jihad’s indomitable spirit does not allow her to cower.

‘We are not going to keep silent.

When they are killing my friends I’m going to film it, I’m going to document it and I’m going to try and save them.

‘I think it’s illegal to not let a journalist cover his own work.

‘They are not going to stop us from sending out our message to the world and they’re not going to

stop the world from seeing the truth.

‘They shoot at us while we’re filming, they try to break our cameras but this won’t stop us,’ she insists.

Jihad is also the cousin of wellknown activist Ahed Tamimi, who is currently serving eight months in prison for slapping an Israeli soldier who wanted to enter their home to shoot at children and civilians.

When asked about Tamimi’s condition Jihad said, ‘She is studying while in prison.

‘She’s not allowed to see anyone except her lawyer but Ahed is not being tortured.’

Tamimi is due to be released on July 29, 2018.

While in South Africa, Jihad was looking forward to seeing the beach.

‘In Palestine, I live just 25 kilometres from the sea but we are not allowed to go past the checkpoints so I’ve never seen the sea,’ she said.

When asked about her role models she answered, ‘Mandela, Oprah Winfrey and Martin Luther King.’

Through her documentation and speaking tours, Jihad’s popularity continues to grow. On Facebook she has almost 300 000 followers. She will also be engaging with other organisations, including Amnesty International.

Jihad has also been invited by the Graca Machel Trust and has been asked to join their media and women network. She is the only Palestinian who has been invited.

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Muslim Views . July 2018

Spiritual violence and women abuse in God’s name VANESSA RIVERA DE LA FUENTE

WE live in a world in which women are the preferred targets of different types of violence: physical, sexual, psychological, economic, symbolic and structural, among others.

A type of violence that is not talked about much is spiritual violence. This can be defined as using a person’s spiritual beliefs to harm, manipulate, dominate or control the person.

Spiritual violence includes but is not limited to: not allowing the person to follow his or her preferred spiritual or religious tradition; forcing a spiritual or religious path or practice on another person; belittling or making fun of a person’s spiritual or religious tradition, beliefs or practices; and, using one’s spiritual or religious position, rituals or practices to manipulate or alienate a person.

Social institutions, including religions – and mainstream Islam among them – in their doctrine, practices and frameworks, are now dominated by male entitlement and the idea that men and their privileges have the divine right to lead the religion and decipher the Will of God. This male chauvinism, based on the belittling of the feminine, causes much suffering to women, and has proven to be very risky and dangerous to our lives.

From forced hijab to honour crimes and genital mutilation, women believers live at risk of experiencing some kind of violence

Vanessa Rivera de la Fuente.

Photo SUPPLIED

justified by male chauvinism disguised as religion, and some of us will suffer one or several types of abuse in the name of God during our lives.

One of the most common passive/ aggressive forms of spiritual violence is shunning. The ‘righteous people’ – they can be orthodox, progressive or belonging to any clique – decide what is the correct way to live and understand Islam, and is dedicated with virulence to coerce and mistreat those who are ‘deviant’.

The ‘righteous people’, often just a bunch of hypocrites, decide who is who, and how this who should be, how this who should dress, where who should work and even what race and social

Spiritual violence leaves no visible marks and, unfortunately, it is very normalised in some approaches linked to gender and women in Islam, both at a personal and institutional level... class should have to be ‘dignified and acceptable’.

Spiritual violence is the origin or can be the complement of different types of violence. The expulsion of a group of women from Masjid Siraatul Jannah, in Johannesburg, during the holy month of Ramadaan is a good example of this.

There was physical violence (shoving) and emotional abuse (humiliation) based on the idea that, ‘according to the will of God’ (masculine opinion), women were forbidden to be there.

Spiritual violence manifested itself here as the abuse of power of a so-called believer against a

group of women believers through the manipulation of so-called ‘religious principles’, although there is nothing in the Quran that prohibits women praying in mosques.

Spiritual violence leaves no visible marks and, unfortunately, it is very normalised in some approaches linked to gender and women in Islam, both at a personal and institutional level.

Although it is violent and unfair, it is considered normal to forbid women to pray in mosques or to allow our presence only to treat us like sheep collected in small rooms or in ‘barnyards’ demarcated with a red band.

There is spiritual violence in the secret or ‘not authorised by the first wife’ practice of polygamy (or in adultery disguised as polygamy, to speak clearly) ‘because God allows me as a man’; in coercion for sexual relations otherwise ‘the angels will curse you until Fajr’.

There is spiritual violence in blackmailing a woman to cut ties with her family, her culture, her affections and everything that is valuable to her to embrace Islam or to marry a Muslim man, and in everything that is said or done to make her feel less deserving of respect and acceptance from God. Many believers legitimise spiritual violence by supporting the idea that it is normal to force women to wear the veil or impose it on pre-pubescent girls, hypersexualising their bodies as tempting to adult men from a very young age.

There is spiritual violence in speaking of women as objects, be

they jewels, diamonds, pearls or candies – objects that must remain covered for and available to the will of another.

These comparisons, which seem so romantic, conceal a huge hatred for women. Objects, however beautiful, sweet and exclusive they may be, have no power of decision, and they have no soul or rights.

There is spiritual violence every time we defend our particular way of understanding Islam over the defence of human dignity as we have been called to.

The most cruel thing about spiritual violence is the definitive target harmed at the end of the day. Whether it is exercised against women, children, disabled people, Muslim reverts or humans of another ‘race’, spiritual violence exercised by those who say they believe is an expression of dissatisfaction and hatred against God’s creation.

By using God’s name and manipulating the tenets of God’s Message to use, control, exploit and alienate others in God’s name, it is God and God’s rahma – God’s infinite mercy and matrix of compassion – that is abused and oppressed by the male ego.

Vanessa Rivera de la Fuente is a social educator and communication specialist, journalist and research consultant. She is also an independent scholar on women’s studies, religion and politics.

Your comments and feedback are valued. Email her at: vrivera.de@gmail.com

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Muslim Views . July 2018

11

Mediation before dissolution by divorce In part 5 of our series, ADVOCATE FATIMAH ESSOP discusses the importance of mediation in marital disputes.

IN last month’s article, I wrote about the dissolution of a Muslim marriage by death.

Before discussing the dissolution of a Muslim marriage by divorce and the different types of divorce that arise in Islamic law, I wish to highlight the importance of mediation in marital disputes.

In Western jurisprudence, including in the South African legal system, there is a growing movement towards resolving disputes, including marital disputes, through the process of mediation.

Mediation is a process whereby parties embroiled in a dispute are helped by a neutral third party or parties to explore and negotiate possibilities of resolving their dispute by mutual agreement without having to resort to litigation or adjudication.

Litigation by its very nature is adversarial, costly, time-consuming and inevitably results in a breakdown in the relationship be-

tween the two parties.

Mediation, on the other hand, is less costly and time-consuming, as you do not have to brief lawyers in protracted court cases while waiting to have your matter heard in an overburdened court system.

The mediation process is voluntary, private and confidential, and the parties usually record in writing what they have agreed upon.

The agreement is not legally binding unless the parties agree to have it made an order of court.

The mediator is usually an impartial third party who facilitates and helps the parties identify their needs, clarify issues, explore solutions and negotiate their own agreement.

The mediation process requires a collaborative problem-solving approach between the disputants and every effort is made to achieve a ‘win-win’ situation, which is acceptable to both parties.

There is also an emphasis on rebuilding and/or maintaining relationships, which is far easier in a scenario where the parties have negotiated their own agreement as opposed to having a court ordering the parties to act in a particular manner.

In a marital dispute, it is especially important that the spouses maintain a healthy relationship during and after their dispute or

separation.

This is especially the case if there are children involved because, although the spouses might have decided to part ways, they will always remain bound to the children borne of their marriage and will therefore have to ensure that, as parents, they enjoy an amicable relationship with each other.

The Quran encourages parties to separate in kindness as Allah SWT says: ‘A divorce is only permissible twice: after that, the parties should either hold together on equitable terms (reconcile) or separate with kindness.’ (2:229) As difficult as divorce can be, parties should try their utmost to adhere to the refrain of separating in kindness.

Mediation and conciliation also finds support in Islamic jurisprudence. In Surah Al Hujurat, verse 9, Allah SWT states: ‘And if two parties among the believers fall into a quarrel, make peace between them…’

The Messenger (SAW) also often mediated and arbitrated disputes between members of the community, both Muslim and non-Muslim.

In the context of marital disputes, the Quran specifically stipulates: ‘If you fear a breach between the two then appoint arbitrators, (one) from his family and an arbitrator from her family

and indeed if they desire reconciliation then Allah will cause it between the two of them for indeed Allah has knowledge and is acquainted with all things.’ (4:35) Islamic mediation takes on different forms and in this verse of Surah An Nisa, each party is encouraged to appoint an arbitrator/ mediator from his or her family to negotiate an agreement on their behalf.

Presumably, the family member is more clear-headed and will negotiate a settlement in the best interest of the spouse whom the member represents.

Nothing, however, precludes the disputing parties from appointing a single, impartial, mediator to engage in a mediation process as outlined above.

Parties in a Muslim marriage should, therefore, consider entering into some form of mediation before pursuing divorce proceedings.

If, after mediation, the parties still decide to separate then I would encourage the parties to continue with mediation in order to resolve issues around: the future contact, care and maintenance of minor children, maintenance of the spouse/s, how the immovable property will be divided etc.

Organisations, like Family Mediator’s Association of the Cape (Famac), have qualified mediators who assist parties to reach agreement on various issues pertaining to divorce, including parenting plans for minor children.

Famac adopts a co-mediation

The Quran encourages parties to separate in kindness as Allah SWT says: ‘A divorce is only permissible twice: after that, the parties should either hold together on equitable terms (reconcile) or separate with kindness.’

(2:229). model, with two mediators (usually someone within the legal profession and someone within the mental health care profession) who then sit with the parties and facilitate the resolving of any disputes.

I would strongly advise those couples who are married by Muslim rites only and who have depursue divorce cided to proceedings to seriously consider entering into mediation with a suitably qualified mediator in order to resolve their disputes in as amicable a way as possible so that they may indeed separate in kindness.

And Allah knows best.

Advocate Fatimah Essop has a degree in Islamic Law and Arabic from International Peace College South Africa (Ipsa) and is currently a PhD candidate in Law at UCT.

12

Muslim Views . July 2018

Protea Toyota presents courtesy vehicle to Groote Schuur Hospital AMINA WAGGIE

PROTEA Toyota, the oldest Toyota dealer in Cape Town, recently donated a courtesy vehicle, a Quantum 10-seater, to Groote Schuur Hospital.

The official handover took place on Wednesday, June 27, 2018, at the hospital, in Observatory. The courtesy vehicle will be used to ferry elderly and physically disabled patients from the main road, up the hill, to the hospital.

Hassen Kajie, a chartered accountant and member of the Groote Schuur Hospital Facility Board, approached Faiz Esack, the managing director of Protea Toyota, after the hospital’s courtesy vehicle was written off in an accident and some patients, like the elderly, were finding it difficult getting from the main road to the hospital.

The facility board is a statutory body, consisting of members, the majority of whom are from the community, and appointed by the member of the executive council, MEC, for health facilities to ensure that hospital management meets its obligation in terms of the province’s requirements, is responsive to the needs of the community it serves and is supported in bear-

The official vehicle handover of the courtesy vehicle from Protea Toyota took place at Groote Schuur Hospital on Wednesday, June 27. From left to right are Mrs Noorunisa Cassiem Mia, Facility Board member; Reverend Mzwabantu Magadla, vice chairperson of the Facility Board; Mr Faiz Esack, managing director of Protea Toyota; Ms Annelise Bezuidenhout, Facility Board member; Mr Hassen Kajie, Facility Board member; Dr Zameer Brey, chairperson of the Facility Board, Ms Faieza Smith, a Groote Schuur Hospital patient and regular user of the courtesy bus, and Mr Welane Majodina, courtesy bus driver.

Photo SHARAFAT JAFFER

ing the responsibility for providing healthcare.

Kajie explained the situation to Esack and was thrilled to get a positive response from him as he immediately agreed to assist. Protea Toyota has been a client of Nexia SAB&T, an accounting firm, of which Kajie is a partner, and therefore has a close business relationship with the vehicle company.

‘GSH needed to replace the van as soon as possible but had a major shortfall to purchase another van.

‘Realising the importance of the van and what it was being used for, we decided that it was a worthy cause to support the hospital in their quest to acquire another van, hence Protea Toyota’s donation of the van to GSH,’ said Esack.

Fasting for the Love of Allah

Groote Schuur Hospital is situated at the top of a steep hill and most of its patients are indigent and utilise public transport.

Patients mostly travel to the hospital by train, bus or taxi. Patients, many of whom are weak, aged or receiving treatment, have to then walk up the hill to the hospital.

The patients will be the primary beneficiaries of the van. There is a

Groote Schuur Hospital: a deeper look at the world famous Cape Town institution DR ZAMEER BREY

Fasting for the love of Allah. From left to right are Mogamat De Vries, head of the Islamic Unity Convention (IUC) with Anwah Nagia, Rashida Surve and Faldela Nagia in duah with the children who fasted the whole Ramadaan for the first time. This year’s event, ‘Fasting for the love of Allah’, hosted annually by the IUC, highlighted the plight of the Palestinians. The Photo ABDURAHMAN KHAN children each received a gift bag of goodies, a medal and a certificate.

YUSUF ABRAHAMS

THE Islamic Unity Convention (IUC), headed by Mogamat De Vries, hosted its 21st annual ‘Fasting for the Love of Allah’ programme on Sunday, July 1, 2018, at the Western Cape College of Nursing, in Heideveld.

The IUC highlighted the ‘Palestinian cause’ as its theme for this year’s event.

It was indeed a heart-warming experience to witness the various madrasahs, parents and child participants all supporting and identifying themselves with the Palestinian peoples’ struggle.

Each year, the IUC invites children who have fasted for the whole month of Ramadaan for the first time, to attend a function where each child receives an award for this achievement. Invitations are also extended to adults who have embraced Islam and have fasted for the first time.

These annual awards are proving to be very popular and well-received by parents and children alike, judging by the ever-increasing number of participants each year. A welcome trend is the participation of madrasahs as well.

Each child received a gift bag packed with goodies, a medal, a certificate and a Palestinian flag.

Adults and reverts received a copy of the Quran with translation, a prayer mat in addition to the above awards.

Despite the stormy weather, it was gratifying to observe that the children and parents who attended the function hailed from areas as far afield as Hanover Park, Bonteheuwel, Pelican Park, Kenwyn and Wetton.

It is always an emotional and heart-warming experience to watch the presentation of the awards, especially when children are involved. The children are agog with excitement and expecta-

tion. Their faces are wreathed in smiles when they receive their respective awards and it was quite noticeable that many a parent accompanying their children found it difficult not to shed a tear or two.

Anwah Nagia and his wife, Faldelah, were the guests of honour who presented the awards.

Nagia delivered a stirring and emotionally-laden address in which he outlined the relentless and heroic struggle of the Palestinian people against the illegal occupation of their land by Apartheid Israel.

The climax of the function was the appearance of all the children on the stage waving Palestinian flags, the rendering of the Palestinian dedication slogan and the salawaat by brother Waseem Martin. It was not easy not to be emotionally involved at this juncture.

Yusuf Smith, the programme director, ended a successful programme with a closing duah.

pick-up point at the foot of the hill, where patients who require the service wait.

The van has always been a free service for users and makes upwards of 40 trips a day, ferrying close to 2 000 people per week on the route. The service operates from Mondays to Fridays from seven o’clock in the morning.

The service is operated by two permanent staff members, namely, Mr Welane Majodina, who is the driver, and Mr Giacomo Fundaro, his assistant.

Protea Toyota Bellville will be responsible for the maintenance, services and any other costs pertaining to the upkeep of the vehicle, including fuel usage.

GROOTE Schuur Hospital was founded in 1938 and is currently celebrating its 80th anniversary.

It is a state facility and the primary academic hospital of the University of Cape Town’s Faculty of Health Sciences. It is world renowned for its excellence in specialist and subspecialist services.

It is the only public facility in South Africa performing heart and liver transplants and most of the kidney transplants.

The hospital employs over 579 doctors, 1 545 nurses and 332 allied health professionals, and treats about 50 000 inpatients and 400 000 outpatients every year.

About the first heart transplant Cardiac surgery only became possible through the invention of the heart-lung machine, in the 1950s. By taking over the function of both the heart and the lung, it allowed surgeons to operate on the open heart without compromising the circulation.

Christiaan Barnard was an ambitious South African surgeon keen to explore the possibilities offered by this new technology. He trained at University of Minnesota with the global leaders in the field and brought back with him to Cape Town a heart-lung machine.

From 1958, onwards the heart teams at Groote Schuur Hospital used this machine to save many lives, and built their multi-disciplinary experience to a point where a full heart transplant was possible.

On December 3, 1967, 53-yearold Sea Point businessman Louis Washkansky received the heart of 25-year-old Denise Darvall who

had been declared brain dead after being struck down by a passing car in Main Road, Observatory.

Washkansky lived for 18 days amidst a barrage of international media attention. Since that momentous day, 541 people have received new hearts at Groote Schuur Hospital. This is a phenomenal achievement.

From the 1960s to the mid1990s, around 1 000 life-saving open-heart operations of different kinds were performed at Groote Schuur and Red Cross Children’s Hospital in response to the disturbing rise in our communities of rheumatic heart disease and the increasing incidence of narrowing coronary arteries.

How can you be part of changing an indvidual life or the evolution of heart surgery?

The hospital board is undertaking a much needed drive to afford individuals requiring surgical procedures, to receive the best quality care, in the shortest possible time.

We have a number of options for you to contribute to this effort personally, as a family, as a trust, as an organisation or a business, and would appreciate the opportunity to discuss these with you and tailor your investment in the wellness of others.

More information on our current projects is obtainable from our website www.gshfb.co.za As part of this, we want to recognise the value of your contribution as an inspiration to others to do more and be part of a South African legacy of world firsts in healthcare.

Dr Zameer Brey is chairperson of the Groote Schuur Hospital Facility Board.

Muslim Views . July 2018

13

Helping truck drivers cope with protest action on the road

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

Photo SUPPLIED

RECENT incidents of civil unrest, and the burning and looting of trucks have emphasised the trauma that our commercial drivers face.

Every day there is a strike or protest action in some or other part of the country and it appears that the police are either hamstrung or most often seen to be inactive.

What can both a commercial driver and the private motorist do when they are confronted by violent protestors on the road? With his extensive training in law enforcement, ASHREF ISMAIL attempts to share some pertinent points.

Are there any measures that can be taken in training to reduce this impact?

Effective driver training means training must now include a special module dealing with protest action, which would cover aspects such as effective route planning, monitoring news broadcasts, constant liaison with the company’s control room and also communicating with fellow truck drivers.

Drivers must also be given standard operating procedures on how to deal with unrest, what action to take, how to protect life and limb, and when to abandon ship (when crowd control is completely out of the question).

Emergency telephone numbers for police, fire and ambulance must be kept on the driver’s person and aspects of self defence must be taught.

Depending on the situational analysis, ramming-through tactics and offensive driving can also be applied. (But, this must be absolutely as a very last resort and when careful analyses of the situation have been done.)

How would the trauma experienced affect the driving ability and behaviour of a driver? What would he be doing differently or fail to do?

Depending on the characteristic trait of each driver, some may become timid, reserved and withdrawn while others may over-compensate by becoming aggressive and defensive, the latter

South African commercial drivers will have to undergo special training in dealing with riots and protests while behind the wheel. This could cover aspects such as effective route planning where, as in this instance, drivers may have to take alternative routes through the town centre.

Photo 123RF.COM

being extremely dangerous on the road.

Road rage could become common, and reckless behaviour may manifest itself as a driver now aims for survival.

How would fleet managers be able to pick up through debriefings, vehicle telematics technology or other feedback that a driver has ‘changed’ and is in need of trauma counselling?

Perhaps the most common sign

would be to pick up a change in personality, followed by nervousness, unnecessary laughter, fidgeting and forgetfulness, which are typical responses that should be carefully monitored.

Employee Assistance Programme should be engaged and, in small companies, fleet managers should secure the services of independent counsellors.

How would a fleet operator ensure that the driver received the

necessary counselling and how can he ensure that the driver is fit and emotionally stable to re-enter the transport industry?

On-going monitoring and reports from the counsellors, together with chatting with drivers will allow a fleet manager to effectively monitor the driver’s physical and mental strength to get behind the wheel again.

Have you come across instances where the driver has experienced such levels of trauma that it is better to recommend work duties away from the steering wheel?

Not for protest actions but definitely trauma caused by witnessing or being personally involved in a crash.

Do truck operators have inhouse counsellors or is this something usually sub-contracted?

Bigger operators have in-house counsellors whereas the small but professional operators will seek outsourced assistance.

And there are many who could not be bothered with trauma counselling – profits before people!

14

Muslim Views . July 2018

Isuzu: More than a million – not out!

ISUZU motors are legendary.

Just ask any owner of especially diesel-engine Isuzu bakkies.

Rugged and durable, these workhorses were built to last and, if taken good care of, can easily cover more than half-a-million kilometres!

Time was, when Isuzus were the biggest selling diesel bakkies in the country. Farmers, engineers and construction companies loved their simplicity, ease of use and excellent fuel consumption, not to mention their undying reliability.

So, this story of an Isuzu reaching the magical one million kilometre mark is not really unusual.

There have been a few that have achieved this milestone.

This is the distance an 18-yearold Isuzu 250 Diesel Double Cab has travelled and the bakkie is still going strong after exceeding its one million kilometres reading last year.

Much like its retired owner, David Manley from Mossel Bay, the Isuzu bakkie is still just as busy as before it hit the one million kilometre mark about a year ago.

In fact, Manley and his wife, Gillian, took the bakkie on an adventure just a month after it hit the one million kilometre milestone, which demonstrates Manley’s confidence in the reliability of his Isuzu 250 Diesel LE.

Probably one of the least expensive 4x4 double cabs on the market, the Isuzu KB 250 represents excellent value for money.

Photo QUICKPIC

‘Our last trip to Etosha, in Namibia, was done in July last year, as we had a week to kill after Gillian and I hiked the Naukluft trail and started the Fish River Canyon trail. We travelled up on largely – now – very bad gravel roads via Walvis Bay and the Skeleton Coast. The vehicle has been to Etosha before so it knew the way! ‘Our Isuzu has also travelled extensively around South Africa, mostly with a boat on the roof, taking my son from regatta to regatta during his high school years,’

said Manley, a retired ship surveyor.

Almost a year after hitting one million kilometres, and going on the adventurous trip to the Kalahari and back, the Isuzu bakkie is now used for general transportation and farm work, such as pulling out alien vegetation on the Manleys’ farm at Ruiterbos, outside Mossel Bay. ‘The bakkie was bought new in 2000 from CP Nel Motors, in Mossel Bay, and has given me sterling service. The vehicle was serviced by CP Nel up to 200 000

kilometres, and thereafter I did the routine services myself. ‘The engine and turbo are original and have never been opened.

I had the brakes and suspension serviced independently, as required. The engine still uses no oil between oil changes,’ Manley said.

The bakkie’s timing gears were renewed at 500 000 kilometres and an exchange gearbox installed at 540 000 kilometres. ‘The vehicle is getting a bit rusty... I did not think it would last this long so I stopped body maintenance around the 800 000 kilometre mark. That is the vehicle’s body, not mine, which continues to age no matter what I do!’ Manley said.

Meanwhile, Manley and his wife are preparing to undertake yet another trip to Namibia in their faithful Isuzu bakkie next month.

The Isuzu 250, in particular, had a donkey of an engine: not fast but very reliable and extremely frugal. You had to be a real nutcracker to break these motors. Durability was its mainstay.

During Ramadaan, I had the opportunity to test-drive the latest Isuzu KB250 diesel, and what a revelation! The modern-day 250 was responsive, smooth and very refined. Laden with a ton of cement, the bakkie’s ride and han-

dling was balanced and neutral, making for good roadholding.

While it did not have all the bells and whistles of its more expensive brethren or any of its arch rivals, in the form of the Toyota Hilux and Ford Ranger, at just a little over R400k, it represents excellent value and is amongst the cheapest 4x4 double cabs on the market.

Buy one, take good care of it and you too could get a million kilometres out of it and write your own story!

About Isuzu Motors South Africa Isuzu Motors South Africa is a wholly owned subsidiary of Isuzu Motors Limited of Japan. Isuzu has had a presence in South Africa since 1964, when the first commercial vehicles entered the market, which was soon followed by the introduction of light commercial vehicles, in 1972.

The brand’s popularity grew and resulted in the local production of light commercial vehicles in 1978. Today, Isuzu remains one of South Africa’s leading commercial vehicle brands and has become renowned for its durability and reliability.

Compiled by Ashref Ismail with additional information from Isuzu (SA).

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Muslim Views . July 2018

15

Characteristics of an advanced, defensive driver ASHREF ISMAIL

PROFESSIONAL, advanced, defensive driving does not require any special degree of specialised training. However, our country’s high annual crash fatality rate means that road users need to be extra vigilant when dealing with driver competency, compliance and responsibility.

Only by displaying a positive mental attitude to driving will the roads become safer for all.

Before we even begin to list the characteristics required to qualify for the title ‘professional, advanced, defensive driver’, it is important to understand what the individual words in this mouthful term mean.

Let us begin with the word ‘professional’: by definition, any person who earns money from transporting goods and/or passengers, in other words, anyone who needs a Professional Driving Permit, known as a PrDP, will legally be classified as a professional driver.

One may argue that sales representatives, consultants, tradespeople and all those who drive to and from work are covered by this definition, even if they do not require a PrDP. The simple definition of ‘professional’ in advanced, defensive

Defensive driving means not being distracted by using the cell phone while driving. The use of a cell phone while driving can, in fact, be fatal.

Photo 123RF.COM

driving would be a knowledgeable and skilful driver. Such a driver will also be empathetic and compassionate, understanding the behaviour of different road users, and anticipating hazards.

He/ she would be ‘driving the next person’s car’ as well as his/ her own, looking through the other driver’s windscreen and predicting hazardous outcomes before his/ her brake lights come on.

This would go a long way towards reducing stress and road rage in the country.

‘Advanced’ in this case means that the driving skills course undertaken passes way beyond what is offered in the now really outdated K53 driving licence test system. A certified and reputable advanced driving skills course will cover many mental aspects such as observation, concentration and the ability to identify hazards and

manage the hazards.

By enhancing one’s mental ability to drive is meant that a person’s defensive driving skills are sharpened. Not only will the driver be trained to concentrate and be alert, avoiding all distractions but he/ she will also be able to look far ahead, have the foresight to identify potential hazards, make the correct judgement and deal with them timeously before it become a crisis.

A competent driver also needs to possess basic but sound knowledge of how a car works, why it behaves the way it does in various conditions, appreciate the laws of physics and the forces of nature acting on a vehicle, apply the rules of the road and, importantly, understand and anticipate the behaviour of different road users.

Defensive drivers will operate the vehicle with ‘mechanical sym-

pathy’, ensuring that they enjoy optimal vehicle performance without excessive wear-and-tear, and undertaking services and repairs timeously.

They will drive economically, not only to save expensive fuel but also to reduce carbon emissions and protect our precious environment.

A defensive driver should be street-wise and constantly aware of his/ her surroundings to avoid being a victim of criminal activities.

Constant vigilance at intersections and when driving on quiet roads, choosing safe places to park and being careful of suspicious characters on the roads will ensure that they do not become easy targets for criminals. This includes dealing with beggars, pamphlet distributors and vendors at traffic lights.

An advanced, defensive driver will conduct regular pre-trip inspections for both the interior and the exterior of a vehicle. This preventative exercise could save a great deal of time, inconvenience and heartache should a breakdown occur in an unsafe place.

Anyone can thus be an advanced, defensive driver, either through self-learning or by doing a formal course through a reputable driver training academy. It all comes down to displaying the right attitude.

And this characteristic, while mentioned last, is probably the most important. Attitude in any aspect determines success or failure, and this is true even in driving. There are many incompetent drivers out there who have obtained their licences fraudulently.

Daily, you have to mix with them on your way to or from work and, most times, together with other life’s frustrations, can trigger off a nasty road rage exchange that could end in tragedy.

A good attitude will prevent such nasty incidents and will also ensure that drivers take responsibility for enhancing their driving skills, being more courteous and ensuring their cars are routinely serviced and maintained – all of which contributes towards a safer driver environment.

16

Muslim Views . July 2018

Contribution of migrant entrepreneurs to the development of the South African economy NURUDEAN SSEMPA

INTERNATIONAL migrant business owners in South Africa’s informal sector are, and have been for many years, the target of xenophobic attacks.

This has led to public debates about their role in the South African economy and competition with their South African counterparts, with allegations including that they force the closure of South African businesses, harbour ‘trade secrets’ that give them the edge, and dominate the sector.

As a result, at national government level, there has been increasing interest in curtailing the rights of international migrants, particularly asylum seekers and refugees, to run informal enterprises.

A recent study entitled ‘Competition or co-operation? South African and migrant entrepreneurs in Johannesburg’ by Sally Peberdy of the Southern African Migration Programme, sheds more light on the topic. The report explores the experiences of 928 international and South African migrant entrepreneurs operating informal sector businesses in Johannesburg. It compares their experiences, challenging some commonly held opinions in the process.

The report compares each group (the international migrant and South African entrepreneurs), what kind of businesses they operate, and where they do business. It investigates their motivations for migration, employment and entrepreneurial experience prior to and after migration, as well as their motivations for setting up their businesses.

It goes on to examine how they set up their businesses, rates of business growth, contributions to local and household economies, and challenges faced, before looking at various interactions between South African and international migrant entrepreneurs in the informal sector of Johannesburg. The main findings are: The informal sector in Johannesburg is large and its full extent is still unknown. However, the representative Gauteng City-Region Observatory Quality of Life Survey 2015 found that of the 9,6 per cent of respondents who owned businesses in the city, 59 per cent operated in the informal sector.

Challenging allegations that the sector is dominated by interna-

tional migrants, only 19 per cent of informal sector business owners in Johannesburg were international migrants. The remainder were migrants from another South African province (25%) or were born in Gauteng (56%).

International migrants were mostly men (70%), while South African men were over-represented (58%). The overwhelming majority in both groups were black Africans, and most were between 25- and 45-years-old.

South Africans showed higher levels of education with a few having had no formal schooling and a significantly higher proportion who completed secondary school and tertiary education.

The majority of international migrants were from Southern African Development Community (SADC) countries (65%) or the rest of Africa outside the SADC (22%). The largest cohort of South African migrants came from Limpopo (25%), Mpumalanga and KwaZulu-Natal (18% each).

The overwhelming majority of all participants had migrated to provide for their families. South Africans were more likely to have wanted to look for a formal job (82% versus 67% of international migrants). However, they were also more likely to have intended to start their own businesses (52% versus 40%).

Although it is often thought that international migrants have more entrepreneurial experience than their South African counterparts, this was the first business endeavour for the majority of both groups. Only 5% of international migrants and 1% of South Africans had run an informal business prior to migrating.

There were differences in types of businesses pursued. The type of business is influenced by the amount of start-up capital needed, existing skills, profitability and scope for expansion.

International migrants (59%) were more likely to be engaged in retail and wholesale trade than South Africans (45%). South Africans were more likely to provide services (53%) than international migrants (30%), while international migrants were more likely to make or manufacture goods (12%) than South Africans (2%).

South Africans in the retail sector focused on selling food, particularly fresh fruit and vegetables

At a community forum organised by Mrasa, Islamic Relief South Africa, UNHCR and other partners to promote social cohesion between migrants and local citizens. Many migrants are self-employed. According to a recent study by the Southern African Migration Programme, informal sector entrepreneurs Johannesburg provided a total of 1 926 full or part-time jobs for others.

International migrants were more likely than South Africans to provide employment to others. International migrants provided almost twice as many job opportunities as South Africans. South Africans were more likely to employ family members compared to international migrants.

Photo NURUDEAN SSEMPA

and cooked food. International migrants focused on other aspects of retail trade.

In both groups, most relied on personal savings to start their businesses (85% of international and 90% of South Africans). Only 4% of South African and 2% of international migrants had secured a loan from a bank.

International migrants were more likely to draw on social capital as compared to South Africans to start their businesses with people from their home towns or families.

The amounts of start-up were low, between R10 000 and R20 000, and South Africans were more likely to start with smaller amounts compared to international migrants.

Informal businesses are often seen as separate from or in competition with the formal sector and as separate from the tax system.

The overwhelming majority of participants, regardless of nationality, sourced supplies from formal sector outlets, such as wholesalers, factories, supermarkets and the Johannesburg Fresh Produce Market where they are charged Value Added Tax (Vat). Thus they contribute to the tax base and formal sector profits.

According to this study by the Southern African Migration Programme, informal sector entrepreneurs provided a total of 1 926 full or part-time jobs for others. International migrants were more likely than South Africans to provide employment to others.

Comparing those in both groups who did provide jobs, international migrants provided almost twice as many job opportunities as South Africans.

South Africans were more likely to employ family members compared to international migrants. In total,

42% (503 people) of nonfamily employees of international migrants were South Africans.

Informal sector entrepreneurs contribute to local economies through renting business premises, and some derive additional income through renting premises to others. South Africans were slightly more likely to own or be part owners of their business premises.

They were also more likely to occupy premises without paying rent. International migrants were more likely to rent premises from a South African company or individual and pay more rent than South Africans.

Some 53% of the South Africans interviewed rented business premises to international migrant entrepreneurs.

Business-related challenges were common, with competition a problem for most South Africans (43%) who were more aware than international migrants (24%) of competition from supermarkets and large stores.

Lack of access to credit was a problem for 58% of international migrants and 37% of South Africans. As many as 57% of South Africans and 46% of international migrants said lack of training in business skills was never a problem.

Both groups were similarly likely to face crime and conflict with other entrepreneurs. However, international migrants were more likely to experience verbal insults against their businesses, physical assaults by South Africans, prejudice against their nationality and gender. Some 20% of international migrants said xenophobia had affected their businesses to some extent.

The study challenges many widespread opinions about informal sector entrepreneurship in the city and how South African and international migrant entrepreneurs establish and run their businesses.

It shows that many if not most of the challenges and problems entrepreneurs face are shared by international migrants and South Africans.

This suggests that it would be more fruitful to look at their common problems and identify where best practices could enable them to develop profitable businesses that employ more people and contribute to the development of the city.

Muslim Views . July 2018

17

Shariah is all about justice FATIMAH ESSOP

SHAIKH Muhammad Nurudeen Lemu visited our shores in May and I was fortunate to attend two of his presentations.

Shaikh Lemu is the director of research and training at the Da’wah Institute of Nigeria, and the assistant general secretary of Islamic Education Trust (IET), in Minna, Niger State, Nigeria.

He develops content on Islamic jurisprudence courses and conducts train-the-trainers courses in understanding the principles and objectives of Islamic jurisprudence.

He was the keynote speaker at the 8th Annual Wasatiyyah Symposium of International Peace College South Africa (Ipsa) on May 5, 2018.

The theme of the symposium was ‘The application of Islamic law in the South African context: Muslim Marriages Bill as a case study.’

Shaikh Lemu stressed that it was our collective responsibility to develop a law that would recognise Muslim marriages in South Africa. He emphasised that ijtihad (judicial reasoning) allows laws to continually evolve, depending on the existing context.

He stressed the importance of taking into account maslahah (benefits/ interests of the community) as well as the existing urf (customs) when developing a new law.

Shaikh Lemu presented a fascinating workshop on ‘Shariah Intelligence’ at the Academia Library and Resource Centre, in Lansdowne.

Photo MAHMOOD SANGLAY

He suggested that any proposed law would, in all likelihood, be based on a minority position in Fiqh but emphasised the impor-

tance of moving towards Fiqh rulings that solve real problems that exist within the community and which, ultimately, ensure a better society.

To this end, he highlighted the importance of upholding the maqasid al-shariah (the objective/ purpose behind the law), like the objectives of mercy, justice and fairness, as opposed to adopting a rigid literalist approach when deriving the law.

He also mentioned the importance of relying on the legal maxims (qawa-id al fiqhiyyah), which are general legal principles of Fiqh agreed upon by all schools of law.

In brief, the five maxims are: harm shall be removed; matters are to be judged on their intentions; certainty overrides doubt; the presence of difficulty requires that allowances be made to effect ease, and cultural usage (urf) shall have the weight of law.

These legal maxims are used as guidelines when deriving legal rulings, and assist us in understanding the wisdom behind existing rulings.

In his application of general Usul al Fiqh principles, he advanced an interesting ruling that would justify the inclusion of a condition in a Muslim marriage contract that prohibits polygyny.

He postulated that preventing harm is obligatory (wajib), and can never be overridden by a ruling, which is merely permissible (mubah).

Hence, if it can be illustrated, in a particular context, that polygyny is harmful (emotionally or otherwise) to the wife and destructive to the family structure then it would be permissible to include a condition in a marriage contract that prohibits polygyny because, although taking a second wife may be permissible, preventing harm to the first wife is obligatory!

He stressed that when developing the law, we should always be biased towards the victim as justice entails showing compassion and mercy to the victim.

He ended his thought-provoking presentation with one of my favourite quotes by Shams al-Din ibn al-Qayyim who stated: ‘Shariah is based on wisdom and achieving people’s welfare in this life and the afterlife.

‘Shariah is all about justice, mercy, wisdom and good.

‘Thus, any ruling that replaces justice with injustice, mercy with its opposite, common good with mischief, or wisdom with nonsense, is a ruling that does not belong to the shariah, even if it is claimed to be so according to some interpretation.’

Completely enamoured by Shaikh Lemu’s take on Usul al Fiqh, I followed him to his next engagement at the Academia Library and Resource Centre, in Lansdowne. There, the shaikh and his very skilled wife, Mualima Salatu Sule conducted a brilliant workshop on Shariah Intelligence.

The workshop was essentially on Usul al Fiqh, which happens to be one of my favourite subjects in the sacred sciences.

While Fiqh deals with substantive rulings in law, Usul al Fiqh deals with the sources of law as well as the different methodologies that are employed to derive the law from the primary and secondary sources.

It is when studying Usul al Fiqh that one comes to understand why different schools and jurists are able to arrive at completely divergent rulings in a particular matter.

It teaches one an appreciation for the richness of Islamic jurisprudence and how diversity and differences in opinions should be embraced and celebrated, not be feared or avoided.

Due to space constraints it is not possible for me to do justice to the full content of the Shariah Intelligence workshop. In summary, however, the shaikh stressed four fundamental principles, namely, the importance of using our intellect and reasoning when engaging with the sacred texts, a respect for dissenting opinions, embracing of legal maxims and emphasising maqasid-al-shariah.

I would strongly encourage readers to purchase Shaikh Lemu’s book titled, Shari’ah Intelligence, which is an introduction to Usul al-Fiqh and Maqasid Al-Shariah, and which provides detailed insights into his workshops on Shariah Intelligence.

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Muslim Views . July 2018

19

Amazing race through the Mother City AMINA WAGGIE

THE joint Muslim Student Association, MSA, of three of the Cape Peninsula University of Technology (CPUT) campuses, CPUT Cape Town, CPUT Mowbray and CPUT Bellville, held their second annual Amazing Race in Cape Town on Saturday, May 12, 2018.

The race took place in Cape Town and included many historical sites, thus the race was not only physically challenging and intellectually stimulating but it was also an educational and learning opportunity for the participants.

The race focused on the origins of Islam in the community, particularly in Cape Town, and the struggles that Muslims faced throughout the centuries. The MSA aimed to educate and bring the Muslims back to their roots.

The race was open to the public and people had to register their teams before race day.

The starting point was at CPUT Cape Town, as it is seen as the most central point and is in District 6, where thousands of people were forcibly removed from their homes during apartheid.

The teams were given a clue as to where the first challenge would be taking place, which was at Galielol Raghmaan Jamaa Masjid, behind the CPUT campus. This masjid was chosen because of its historical origins, and the questions asked at the mosque were related to the mosque and its connections to District Six.

Pictured are the winners of the Amazing Race, the ‘Blue Team’, who completed the race in under four hours. The winners received a trophy and food vouchers. From left to right are Tauriq Mathews and Mogamat Faseegh Abrahams, who work at Optivest Health Services, and Brady Cupido, who is a student at College of Cape Town, Maitland.

Photo SUPPLIED

After completing each challenge, the participants were given a clue as to where the next challenge would be. The next point was at The Homestead, a nonprofit organisation that provides a place of safety to children from the ages of 7 to 17 years, located in Strand Street, Cape Town. This is an upliftment home where the youth are educated and housed.

This place was chosen as the MSA’s form of charity before the start of Ramadaan. They wanted to give the children a present and some excitement. The challenge for the participants was to make up party packets for the children and, although they were mostly in their late teens, the MSA hoped it would be doing something to bring happiness to both the chil-

dren and the participants.

The next challenge was at the historic Castle of Good Hope, where the teams had to answer questions about Islam and the history of District Six. From there, the teams raced to the District 6 Museum, situated on the corner of Albertus Street and Buitenkant Street, Cape Town, where they faced their next challenge. According to all the participants, they found this to be the most fun of all the challenges.

On the museum floor is a map of District Sx, depicting where all the families lived before they were forcibly removed and the area demolished. The teams were given the names of fifteen families and the challenge was to locate those names on the map. There were thousands of people who had lived there and many of the teams struggled to find the names on the map but, eventually, they all completed the challenge.

The race then moved to the Cape Town City Hall, in Darling street, followed by The Company’s Garden, where the contestants were given a bag of seeds which they had to feed to the birds until the bag was empty.

They then had to go to Auwal Masjid, in Dorp street, Bo-Kaap, the first mosque in South Africa, and each team had to take two non-Muslims into the mosque and talk to them about the history of Islam and the mosque.

There, they had to take a selfie with the non-Muslims and the first Quran written by Tuan Guru, a pioneer of Islam who established the first madrasah in the Cape, which is on display in the mosque, and take a photograph of the original bricks of the mosque. They had to send these photos to the MSA organisers to receive their next clue.

There were many more challenges and the race took approximately six hours to complete, with the winning team completing the race in under four hours. The race ended at the Green Point Light House.

The Muslim communities at universities face many challenges and influences that takes a toll on the students’ religious beliefs and practices. The Amazing Race aims to create an Islamic environment in which the students are able to have fun in a halaal manner and to create a sense of community and unity amongst the Muslims so that they can face the challenges at university.

To see more pictures of the MSA Amazing Race or to find out how you can get involved with this group, MSA CPUT can be found online with the following handles: Facebook- MSA CPUT Bellville, MSA CPUT Cape Town and MSA CPUT Mowbray.

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Muslim Views . July 2018

Barakah, ‘Mother after my mother’

Barakah was the first person to hold the Prophet (SAW) when he was born. It is widely held that this was at the site of the present-day library, outside the Haram.

Photo SALIM PARKER

SALIM PARKER

ISLAM is a religion that emphasises the equality of all, with race not providing any advantage to any.

The Prophet (SAW), during his Farewell Sermon on Arafah stipulated, ‘A white has no superiority over a black nor does a black have any superiority over a white except by piety and good action.’

As Muslims, we follow in the footsteps of a black lady when we perform our Saee between Safa and Marwa. We walk the same path that Hajar (RA), the wife of Nabi Ibrahim (AS) in desperation slaved five thousand years ago, when we complete our obligatory fifth pillar of Islam, the Hajj.

We have another example of a lady who was introduced into the life of Nabi Muhammad (SAW) as a slave, and who he referred to as ‘my mother after my own mother had gone. She is the rest of my family’.

She was there when Nabi Muhammad (SAW) was born and she was there when he breathed his final breath. This lady was Barakah (RA), also known as Umm Ayman.

As a young slave, she was bought by Abdullah (RA), who was known for his gentle and kind nature, and who would later become the father of our Prophet (SAW). Initially, she worked as a household aide but after Abdullah married, she took care of his wife, Amina (RA), as well.

When Abdullah left on business to Syria, Barakah slept at the foot of the pregnant Amina’s bed, and when he passed away during the journey close to Madinah (then called Yathrib), she comforted and looked after the young widow.

Barakah was the first person to hold Muhammad (SAW) after he was born.

When he was six-years-old, Mother Amina decided to take Muhammad (SAW) to Madinah to visit the grave of Abdullah.

Barakah accompanied them. On the way back, Amina became very ill and passed away at Al-Abwa, a village midway between Makkah and Madinah.

‘Be a mother to him, Barakah.

And don’t ever leave him,’ was Amina’s request to Barakah regarding her son as she lay dying.

Barakah did not fail in her responsibility.When she arrived in Makkah, Abdul Muttalib, the elderly grandfather of Muhammad (SAW), reflected on the personal tragedies that the Prophet (SAW) had to endure.

He recognised some special qualities in his young grandson.

He also mentioned to his own sons that he expected Muhammad (SAW) to have a future filled with prominence.

He requested Barakah to look after the Prophet (SAW) and to be kind and caring towards him. She needed no urg-

ing; she loved the child in her care like a mother loves her only child.

As a young man, Muhammad (SAW) was always kind and courteous towards her. He loved her and wanted to return her kindness.When he married Khadijah (RA), at the age of twenty-five, He set her free from her enslavement and encouraged her to marry Ubayd ibn Zayd from whom she bore a son named Ayman, hence her name Umm Ayman. Ubayd passed away soon thereafter.

When she was in about her 50s, the Prophet (SAW), when speaking to his Companions said: ‘Should one of you desire to marry a woman from the people of Paradise, let him marry Umm Ayman.’

Zaid ibn Harithah, a slave whom the Prophet had also earlier set free and adopted as a son, stepped forward and agreed to marry her. She bore Zaid a son,

Usamah, whom the Prophet (SAW) is reported to have loved as his own son.

Umm Ayman was one of the first people to accept Islam. Her reason was that she knew the Prophet (SAW) extremely well and knew of his honesty and sincerity.

Her fundamental logic said to her that Muhammad (SAW) could never speak a lie so, when he spoke about the one and only Allah, he surely had to be announcing the truth as he was incapable of fabricating lies.

Without questioning him, she accepted that he was truly Allah’s Messenger. She endured much suffering at the hands of the Quraish who persecuted the Muslims relentlessly in Makkah, and finally undertook the Hijrah to Madinah, barefooted, and during a sandstorm. Her feet were swollen and she was covered in dust when she

reached Madinah, where the Prophet (SAW) received her and said: ‘O Umm Ayman! O my mother! Indeed, for you is a place in Paradise!’

She intricately linked her wellbeing to that of Islam. When Nabi Muhammad (SAW) once asked about her wellbeing, she replied: ‘I am well, O Messenger of Allah so long as Islam is.’ She accompanied the Prophet (SAW) on some of his expeditions and battles.

At Uhud, when the Quraishi army attacked the Muslims, she was with a small group of women who tended the wounded. When some of the Muslims began fleeing the battlefield when things were not going their way, she rebuked them, urging them to go back and fight.

At the battle of Hunayn, she again joined the army, with her two sons fighting alongside the Prophet (SAW). Her elder son, Ayman, was martyred during that battle.

After the Prophet (SAW) passed away, Abu Bakr and Umar visited her, just like the Prophet (SAW) used to do. When they asked how she was doing, she burst into tears.

They tried consoling her and said that Muhammad (SAW) was with Allah and being with our Creator was better than any position or life on this earth.

She told them that she was fully aware of that, and it was not for the loss of the Prophet (SAW) that she wept. She told them that she was crying because ‘revelation from on high had ceased’. They recognised her deep insight into humanity and realised that revelation was paramount to the functioning of the first Muslim community. It ensured that Allah was conveying truth and wisdom to humankind.

With the Prophet (SAW) gone and revelation ceased, humankind was left to fend for themselves even with the Quran and Sunnah that was still with them.

Umm Ayman died a few months after the Prophet (SAW), when she was in her mid-seventies.

Umm Ayman, also known as Barakah, accompanied the Prophet (SAW) on a number of expeditions, including to the Battle of Uhud, outside Madinah.

Photo SALIM PARKER

Muslim Views . July 2018

21

‘Salaam, ya salaam al hujaaj’ SALIM PARKER

THE chants of ‘Salaam, ya salaam, al hujaaj,’ is currently reverberating at numerous homes as the guests of Allah take the first physical steps of their journey embarking on the fifth pillar of Islam, their Hajj.

Surrounded by family and wellwishers who are simultaneously happy for the pilgrims, and sad that they are not part of the journey, the hujaaj all set out nervously, hearts filled with deep appreciation for being blessed to undertake the journey yet filled with the uncertainty and anxiety that inevitably accompanies it.

Within a few weeks after leaving our shores, they will arrive on the plains of Arafah chanting ‘Labaik!

Allahuma labaik!’ They will all be saying ‘Here I am! O Allah, here I am!’

They are departing from their homes and shelter to arrive at the ultimate destination where they will be closer to their Creator than at any other time of their temporary time on this earth.

‘And proclaim the Pilgrimage (Hajj) among men.’ These words were commanded to Nabi Ibrahim (AS) thousands of years ago.

He was doubtful about this command. ‘O my Lord, how can I convey this to people when my voice will not reach them?’ he asked.

Allah replied: ‘Call them and We will convey it.’ Allah further states in the Quran: ‘They will come to thee on foot and (mounted) on every kind of camel, lean on ac-

Hajj 1439: Salaam, ya salaam, al hujaaj echoed at the airport as the first group of hujaaj from Cape Town bade an emotional farewell to family and friends on their departure on Wednesday, July 11, in answer to the call made by Nabi Ibrahim (AS) thousands of years ago. In under six weeks, these honoured guests of Allah SWT will stand on Arafah thanking their Creator for the honour of His invitation and being the recipients of His mercy. Since the first hujaaj left Cape Town more than a hundred years ago, the Cape Muslims have upheld the tradition of friends and family accompanying the hujaaj to the railway station in Cape Town, Table Bay Harbour or the airport to bid them farewell on this the most important journey of every Muslim – the Hajj.

Photo SALIM PARKER

count of journeys through deep and distant mountain highways.’

Nabi Ibrahim ascended Mount Arafah and exclaimed to all that he could reach, the words: ‘O humankind, your Lord has established a house so come on pilgrimage to it.’

It is said that the mountains lowered themselves so that his voice would reach all regions of the earth.

Those who were still in their mothers’ wombs and their fathers’ loins would hear the call. This invitation to perform Hajj was waiting amongst the heavens for the millions of us who followed there-

after, to reach us like a majestic shooting star, stirring our innermost consciousness.

The response came from everyone whether in the largest city or the smallest village, whether in a tent in a desert or cultivating lush and fertile soil.

We know that Allah decreed that humankind will perform Hajj until the Day of Judgment.

All Muslims greet each other with the universal greeting of peace yet, our hujaaj are departing this year with controversy and some divisions amongst Muslims evident.

When Nabi Ibrahim completed the construction of the Kaabah, in

Nabeweya Arendse emotionally greeting family whom she will not see for the next few weeks. They will be in her duahs and she in theirs, during her journey and at the climax of her Hajj – wukoof on Arafah.

Photo ESA ALEXANDER

Makkah, he implored his Creator: ‘My Lord, make this a city of peace, and feed its people with fruits, such of them as believe in God and the Last Day.’ Our hujaaj will find over one hundred and eighty nationalities converging to Madinah to bid salaam to Nabi Muhammad (SAW), to the Kaabah, in Makkah, for their tawaaf, and to the valley of Mina and plain of Arafah during the days of Hajj.

They will soon realise that we are all part of one universal ummah, with our uniform ihraam banishing all differences in class, stature and affiliation.

All come with the universal spirit of peace and acceptance of each other.

Arafah is the apex of Hajj, the pinnacle in the life of any Muslim.

The Prophet (SAW) said: ‘There is no day on which Allah frees more of His slaves from the Fire than the Day of Arafah, and He verily draws near then boasts of them before the angels, asking: What do they seek?’

In another hadith it is stated: ‘Verily, Allah boasts of the people of Arafah before the people of Heaven (angels) saying: ‘Look to my servants who have come to Me dishevelled and dusty.’

It was once asked: ‘Amongst the people who have gathered here for Hajj, who is in the worst state?’

Sufyan ibn al-Uyaynah responded: ‘He who thinks that Allah will not forgive him.’

All hujaaj should not doubt the mercy of their Creator as it is stated in another hadith: ‘Whoever performs Hajj and does not commit any rafath (obscenity) or fusuq (transgression), he returns (free from sin) as the day his mother bore him.’

All back home wish our hujaaj a Hajj maqbool and Hajj mabroor.

They are our ambassadors whom we’ll ask to remember us in their duahs.

Their every message, every phone call will be eagerly anticipated.

They will return to inspire those of us who must still fulfil the obligation due to our Creator, Insha Allah.

Salaam, ya salaam al hujaaj! Set forth and return after performing a correct Hajj for the reward for it is nothing except Jannah.

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Muslim Views . July 2018

Forgiveness is not absolution

He was in the building trade for more than twenty years and always did quite well, writes DR SALIM PARKER. ‘YOU need anything, Doc?’ The questioner enquired about my comfort, whether I needed any food or drink, whether I wanted any luxuries, such as decadent chocolates, and even indicated that he’d sponsor any medication that I may require.

We were in Makkah, about two weeks before Hajj. He was travelling on his own and we soon

struck up a relatively good friendship. I noticed that his generosity extended beyond the small circle of friends he had acquired on this holy journey.

Often, he would be seen pushing a wheelchair-bound hajji, carrying large cans filled with Zam-zam or helping an elderly person who was having difficulty with a mobile phone simcard

recharge.

He was not depressed, just anxious, and would look for ways to be helpful instead of sitting idly in the company of those who were raucously exchanging crude jokes and remarks about other nationalities.

He always wanted to be doing good. As a doctor, I soon realised that he wanted to stay busy so that he could forget the time that he had been bad.

Late one evening, I decided to perform a tawaaf on the roof of the Haram. He saw me leaving the hotel and asked to join me when he heard what my plans were. An hour later, after a most spiritually uplifting circumambulation of the Kaabah, and being one with more than 180 different nations, we sat down and thanked our Creator for blessing us with this honour.

The magnificence of the Kaabah in full view metres ahead of us added to the surreal feeling.

He again appeared restless but I did not comment on it.

‘Does a person ever truly get forgiven?’ he asked out of the blue.

‘If Allah indicates that we will be forgiven if we truly repent then surely we would be sinning if we doubt the words of our Creator,’ I replied.

‘And if a fellow human being that you harmed says they forgive you but you did not undo your offence, does that count?’ he asked.

‘I am not well versed in such life intricacies,’ I replied.

He then related his story.

He was in the building trade for more than twenty years and always did quite well. He had a habit of buying properties that were on auction and this resulted in most of his money being tied up in his assets. He never really had cash money. He followed the modus operandi of small contractors in that he would request a substantial deposit when accepting a new project. He would then use this deposit money to complete a

previous job that he had started but did not have funds to complete as he had diverted that money into one of his properties.

‘We all did it Doc; we rolled over one project and gave thousands of excuses for the delays until the deposit of the next job could cover it. It was sort of accepted in our trade. I never conned or intended to con anyone out of their money. I would, as a matter of course, finish a project without any additional charges. The completion was just delayed,’ he tried to justify.

Sometimes, clients could not wait for him to complete the job and then would get someone else to do so. There would inevitably be some hassling about any refund that he had to give but he indicated that he did his best to pay back what he considered a reasonable amount. The only issue was that, as with his building contracts, he did not abide by any time intervals. An agreement that was supposed to be settled in two months could be stretched to two years. With all the wheelings and dealings he was involved in, he would lose track of what he still owed. As soon as he received a lawyer’s letter demanding payment, he would scurry around looking for cash and settle that account, with another client then being destined to wait.

‘I never intended not to pay, Doc,’ he said. ‘All I tried to do was try and divert money from one account to another and delay for as long as I could. In retrospect, I should have sold some of my properties but that thought never crossed my mind. Somehow, there were some people that I never paid back.’

When he decided to perform Hajj, he settled all his debts or so he thought. The decades of the deals he had been striking, with poor record keeping, had led to some debts never being paid.

As is customary in Cape Town, he went to greet as many people as

he could. As is also customary, he asked each and every one to forgive him for any wrongs he may have knowingly or unknowingly committed.

One of those he went to greet was a widow with young children.

‘Of course we forgive anything you may have done to us,’ she said. ‘You are going to perform Hajj! Please keep us in your duahs,’ she requested.

One of the widow’s brothers was present when he greeted. As he took his leave, her brother took him aside. ‘You should settle your debt towards her and her now deceased husband,’ the brother said.

He was dumbstruck.

The brother reminded him about the extension he had been paid to build when she had got married. He had partially completed it and had promised to do the rest but did not. As the wedding date was set, her now deceased husband had scrambled around for money to finish the building before the big day arrived. As usual, he had pledged to pay back the money he owed and did pay some of it but only a small part.

With time – and it was by now more than ten years – the couple had just given up trying to recoup the money. Amongst all his other dealings, this debt had slipped further and further down his list of obligations until it had exited his conscious and conscience. He vaguely recalled the transaction but had no clue how much he owed. He went back inside. It was only then that he noticed the very basic décor inside the house. It transpired that she had not been working but, after the death of her husband, had been forced to take a cashier’s job to keep food on the table. She had had to sell a number of their assets to settle debts.

He again asked her for forgiveness.

She smiled. ‘My words had no conditions attached; your debt to my husband was written off by him. I would never forgive myself if your Hajj was not accepted because of enmity from my side.

Please keep us in your duahs,’ she pleaded.

‘I paid some money to her but I do not really know how much I owe her,’ he related as we looked at the Kaabah.

‘You should consider what the value of that money would be today,’ I said. ‘You cannot take the face value of the amount you owe but rather what they paid you for.

So, if they paid you to build a bathroom ten years ago, you owe them a bathroom at today’s value.

‘Money devalues, your word and honour should not. You have enough money to do that at least.

She has forgiven you but I don’t think you have forgiven yourself.

You still have an obligation to pay back,’ I advised. He nodded.

She had forgiven him without any expectations. We all know that Allah forgives on Arafah if we truly repent. But if we have the chance to right the past wrongs before we proclaim ‘Labaik’ then we will truly be able to forgive ourselves.

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

We cannot doubt that we will be forgiven if we truly repent and beg Allah’s forgiveness on Arafah but we still need to repay what we owe others.

Photo SALIM PARKER

23

Muslim Views . July 2018

Waqf giving, sacrifice and social solidarity ZEINOUL ABEDIEN CAJEE

AS we look at the social scenario in South Africa with its abhorrent legacy of colonialism and apartheid, and the socio-economic disparities in our country together with all its related problems and issues, such as racism, abject poverty, inequality, unemployment, injustice, single parent homes, the multitudes of orphans and moral decay, the question arises: what should Muslims do? What lessons can we draw from Islamic civilisation?

These questions require a multi stakeholder and well-researched study, discussions and a strategy for moving forward.

Commitment to change, sacrifice, sharing resources and a sense of social solidarity and unity will be key ingredients to any meaningful solution to the problems and challenges facing the Muslim ummah and our fellow compatriots in South Africa.

Prophet Muhammad (SAW) in the nascent city-state of Madinah was also faced with many challenges – a tribal society, wealth disparities, a growing Muslim ummah, a ‘religion-ideology’ that needed to expand, transform society, flourish and bring peace and social justice to the world.

One of the mechanisms used for long-term transformation and

social cohesion were the notions of giving and sacrifice. We know from our history that the Ansar (the residents of Madinah) sacrificed much for the muhajireen (Meccan expatriates).

The latter were strongly committed supporters of the Prophet (SAW) who made the Hijrah from Makkah to Madinah. These muhajirs had little or nothing.

Some of them had to leave their families behind.

Thanks are due to the Ansar, who gave to, and shared and sacrificed with their muhajir compatriots.

This must have been one of the most significant aspects of creating social solidarity and social cohesion so that the ummah could be seen as a single body with no inclinations of tribe superiority or racism based on heritage or skin pigmentation. The Bilals of Ethiopia-Abyssynia, the Salmans of Persia, the various tribes of Arabia were all brought together under one banner and one leadership, subject only to Tawhidi principles.

Coming back to South Africa: we too have a tremendous responsibility of giving, sharing and sacrifice towards the South Africa that we all need to live in with peace and harmony.

This applies to all South Africans. This is a long-term project and cannot be achieved

overnight. But the least we can do is to come to the realisation that we should be engaged in this new struggle of leveling the playing fields and contributing towards the transformation of our society.

We may not be able to change the world but we can make a difference.

South African Muslims are a generous community. We see that in the multitude of NGOs that are supported, the mosques and other infrastructure that we build, the charity that we give. But are we looking at the strategic areas of giving? Are we planning for the long term? Are we directing our charity where it matters most – at home rather than abroad?

This is where the notion of waqf comes in. Our entire community, rich and poor, must and should become ongoing contributors and give in the form of waqf (sadaqah jariyah).

This is because waqf is the most powerful, sacred, strategic, sustainable, enduring and empowering of all voluntary Islamic charities. It is the community sovereign fund that benefits the donor, the ummah and our fellow citizens on a long-term basis.

This notion of waqf was introduced in Madinah by our beloved Prophet Muhammad (SAW). History records that every Companion who had some wealth, gave it away in the form of waqf. This

establish and revive the system. It has to be done now, in the spirit that ‘whatever we give to Allah will endure but whatever we keep will vanish’. (Surah An Nahl) In this regard, the National Awqaf Foundation of South Africa (Awqaf SA) was established in 2001 to revive the waqf system.

Since then it has been making steady progress and growing annually, Alhamdulillah.

But clearly, as a long-term initiative of building this community sovereign fund in the form of waqf assets, it needs further commitment and sacrifice from every Muslim, male and female, from the poor and the wealthy to give and share their assets and wealth, no matter how small or big, in the form of cash, property, shares, jewellery or any other meaningful way.

Waqf is the way to go for the long-term solutions to our problems in South Africa. It is also incumbent on our donor community and organisations to focus on local realities. After all, charity does begin at home.

May Allah SWT help us towards achieving the kind of society envisaged by our noble Prophet Muhammad (SAW) – a society that is giving, sacrificing and pursuing social justice, all for the pleasure of Allah.

Zeinoul Abedien Cajee is the founding CEO of Awqaf SA.

was a supreme sacrifice that was made by the Companions and supporters of the noble Prophet as exemplars and role models for future generations.

And they were the champions and the forbears who paved the way and opened up a civilisation that was to last forever. The Quranic verse, ‘None of you will attain righteousness until you give of what you love,’ (Surah Aale Imraan) resonated well with those stalwarts.

Today, we still enjoy the fruits of their waqf contributions and sacrifices. The Muslim world is replete with waqf assets that still serve the ummah. Unfortunately, due to colonialism and the wholesale theft, nationalisation and confiscation, in many countries our waqf system was decimated.

Today, we have the opportunity to revive the system and give it its rightful place in the Islamic economy of the Muslim ummah of South Africa. The call is for us collectively to relook at this institution and revive it so that it may work for all South Africans.

Those who are blessed with more amongst our brothers and sisters have a greater responsibility to give into the waqf pool, for the sake of Allah. Our less fortunate brothers and sisters also need to sacrifice whatever they can, even if a little. This is an urgent call. We cannot wait another 350 years to

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24

Muslim Views . July 2018

Health File

Diabetes, cholesterol and hypertension: easy nutrition management INSAAF GOOLAM

THE International Diabetes Federation states that since 2017, 425 million people have diabetes worldwide, of whom 16 million fall in the African region.

It is also estimated that this figure will increase to 41 million by the year 2045. Stats SA’s 2016 report showed that diabetes was the second leading cause of death.

According to the Heart and Stroke Foundation, cardiovascular disease kills over 17,3 million people globally while, in South Africa, five people have strokes and ten people have heart attacks every hour.

The foundation also states that hypertension is responsible for 13 per cent of deaths globally while one in three South Africans are living with hypertension.

With numbers this high, we have to ask ourselves: are we really looking after ourselves like we should?

As a person living with diabetes, hypertension or cholesterol, do you know which foods are best for the management of one or even all of these conditions together?

Diabetes Mellitus can be divided into different categories, namely Type 1, Type 2 and Gestational Diabetes.

Type 1 diabetes is when the pancreas cannot produce insulin or cannot produce enough insulin.

Type 2 Diabetes, however, is

The bottom line of managing diabetes is getting blood sugar levels regulated. A great first step would be to limit the amount of carbohydrates you eat rather than eliminating it completely.

Insaaf Goolam.

Photo SUPPLIED

when the pancreas produces insulin but the body becomes desensitised to the effects of insulin and therefore cannot use it.

Gestational diabetes develops during pregnancy and usually disappears afterwards but may remain after pregnancy if not managed correctly.

The bottom line of managing diabetes is getting blood sugar levels regulated. A great first step would be to limit the amount of carbohydrates you eat rather than eliminating it completely.

When you think of carbohydrates, you think of bread, rice

and pasta. You don’t think of vegetables, such as potatoes, butternut, pumpkin or corn, which contain starch.

Even fruit has natural sugars.

All of these have an effect on blood glucose levels and should be eaten in moderation.

At meal times, you should choose one type of carbohydrate, equalling one quarter of a plate or the size of your fist. Snacks should be made up of nuts and seeds or one slice of a large fruit or half a small fruit.

Cholesterol is both good and bad for the body. It is used in the body to maintain the walls of cells and for the production of certainhormones.

However, when the cholesterol level is too high and remains high for too long, it blocks arteries and

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veins in the body, which puts you at risk for a heart attack.

Cholesterol is mainly found in food from animal sources, such as meat, chicken, fish, eggs and dairy products. Practical ways of limiting the amount of bad cholesterol you eat would include removing the skin of chicken and cutting off excess fat on meat before cooking, and choosing low fat dairy products. Limit the number of eggs you eat to one egg a day or two eggs every two to three days.

Maintaining a low fat diet doesn’t mean all fats should be excluded. You should also include healthy fats in your diet, which can be found in food from plant sources. These include different types of nuts, seeds, and oils produced from plant sources, like the easily found olive oil, canola oil and sunflower oil as well as from foods such as avocados.

We tend to use olive oil, canola

oil or sunflower oil for deep frying and baking, which changes the composition of the oil, changing a good fat into a a bad fat. Adopt alternative methods of cooking such as grilling and steaming.

Hypertension or high blood pressure is when the pressure with which blood is pumped through the arteries is much higher than it should be. This may be the easiest to control of all three conditions.

Hypertension occurs when a person consumes too much salt or caffeine. It is recommended that we have a maximum daily limit of 5g of salt. Salt is found naturally in some foods, is added to other foods and is mostly found in processed foods.

Three simple way of limiting salt would be to use less salt in cooking by adding herbs and other salt-free flavourants, and also by removing salt from the table to limit the addition of extra salt, and cooking at home rather than buying prepared foods.

Whether you have only one of these conditions or all of them, these eating habits are best used in conjunction with exercise to live a healthy lifestyle.

Insaaf Goolam [RD (SA)] is a registered dietician.

Muslim Views . July 2018

25

Your first coronary angiogram DR VERNON FREEMAN

AT some point in your life, you may be confronted with the need for a coronary angiogram. You may have entered the health facility for an unrelated problem but, during the check-up, a concern about your cardiac status has arisen. At this point, you are concerned about what is going to happen next. Allow me to address these worries.

Will there be a doctor to put me to sleep?

Remember that this is a procedure and not an operation. It would be unusual to use sharp instruments like blades and experience excessive bleeding during this procedure. You will receive light sedation (twilight medication to put you at ease) and, if required, intravenous analgesic medication, which is rarely.

The operating doctor will ensure that you do not feel any pain and that your experience is as pleasant as possible.

Access is usually gained through the right femoral artery or the right radial artery. Sufficient local anaesthesia is injected resulting in a little short-lived, burning sensation (like at the dentist) to ensure that you do not experience any sharp pain.

Remember that local anaesthesia does numb the pain but not all the other senses (like touch, for example) so, as the patient, you will feel when the operator touches or applies pressure at the access area.

Firstly, the coronary arteries are considered to be normal if there is no change in calibre (no narrowings). If by the determination of the cardiologist a procedure needs to be done then the options are surgery or a procedure in the catheter laboratory. The doctor will apply judgment as to which option would be best under the specific circumstances.

Dr Vernon Freeman.

Photo SUPPLIED

Access to your heart is gained through catheters. What are catheters?

Catheters are hollow tubing made of a plastic-like material and are less than two millimetres in diameter. These are flexible and will be pushed through the arterial system without resistance. The aim is to engage the coronary arteries at their origins.

The origins of the coronary arteries are at the beginning of the aorta, just above the aortic valve.

There are no nerve endings for

pain inside the blood vessels so the patient does not feel the catheter moving inside the blood vessels.

The catheters are specially curved to allow easy and reliable access to the origins of the coronary arteries. Dye is injected through the lumen of the catheters so that the coronary arteries become visible through the X-ray filming.

Above the aortic valve, two coronary arteries originate. These blood vessels are only visible if we inject a dye and at the same time do X-ray film of this. With current technology, coronary arteries are visible up to 0.5 in diameter. It is important to know this as, sometimes, angina can be caused by obstruction of these (invisible) vessels.

Injecting the coronary arteries with a dye and taking a film at the same time gives the cardiologist the important information.

Firstly, the coronary arteries are considered to be normal if there is no change in calibre (no narrowings).

If by the determination of the cardiologist a procedure needs to be done then the options are surgery or a procedure in the catheter laboratory.

The doctor will apply judgment as to which option would be best under the specific circumstances.

If surgery needs to be done, the cardiologist will discuss the case with the cardiothoracic surgeon who will come to your bedside and discuss the options available and the risks of the operation to be done.

The doctors discuss with one another and with the patient so that, as a team, there is full understanding of what needs to be done.

If a procedure needs to be done inside the catheter laboratory, the doctor will first discuss with you what he is about to do.

An interventional cardiologist is a uniquely skilled individual who can perform such a procedure safely and with a good result.

Sometimes, balloon inflation inside the blood vessel is enough but, at times, placing a stent in the blood vessel is necessary.

Stenting entails implanting a metallic scaffold inside the blood vessel for the lumen to remain open.

About the access site at the end of the procedure The puncture is gained with a large bore needle in an artery which is therefore at risk of bleeding afterwards. For radial sites, a wristband is applied for the next four hours and slowly deflated to ensure no bleeding afterwards. For femoral sites, a closure device is applied and the patient is allowed to walk around four hours later.

If no procedure has been done, the patient is discharged the following day, if no further investigations are warranted. Where an intervention has been performed, and because anticoagulation medication has been used, the patient is discharged the following day after observation in a high care unit (with a cardiac monitor). This is to ensure no bleeding complications, no abnormal rhythms or other complications. During your time in hospital, if you have any questions then staff and specialists are available to answer all your questions. I am not proclaiming that a coronary angiogram is riskfree but please be assured that your life is in good hands. Thousands of similar procedures are done all over the world without complications and with good outcome. If you still have reservations, please talk to a person who has had this experience to set your mind at ease. I hope you have a pleasurable experience.

Dr Vernon Freeman is a cardiologist at Melomed Bellville Hospital.

26

Muslim Views . July 2018

- ADVERTISEMENT FEATURE -

WORLD REFUGEE DAY

Islamic Relief calls for use of faith groups to support refugees VITTORIO INFANTE

WEDNESDAY, June 20, 2018, marked World Refugee Day, an event designated by the United Nations to honour the courage, strength and determination of women, men and children who are forced to flee their homeland under threat of persecution, conflict and violence.

With over 65,6 million people being displaced, the current level of resources to assist and protect refugees are simply not enough.

This year, Islamic Relief has called on national governments to ‘take meaningful action’ to resettle a larger number of refugees, and collaborate with faith groups in welcoming them to their countries.

With ever-increasing numbers, the rights and dignity of refugees are at greater risk. Islamic Relief’s report ‘Justice and protection for refugees’ highlights key policies and best practice to address gaps in refugee protection.

Increased funding, increasing the numbers of refugees resettled, quality education provision, psycho-social support, addressing sexual and gender-based violence and xenophobia are amongst the wide ranging recommendations.

Elements of these recommendations have been conducted in countries such as Canada, Kenya and Lebanon.

In Canada, Islamic Relief spon-

Islamic Relief Palestine (Irpal) launched a series of environmental summer camps entitled ‘Innovation..Leadership..Towards a Sustainable Environment’ for its sponsored children and other school students. The camp started with the participation of approximately 1 200 children from different governorates of the Gaza Strip.

Photo SUPPLIED

sored a Syrian family for a year to resettle, providing assistance to secure housing, education for both parents and children, building links with their local mosque and providing resources in Arabic and English to help with the transition to life in Canada. The family has since become independent, no longer requiring support.

In the Dadaab refugee camp in Kenya, Islamic Relief is managing 18 primary schools which cater for over 50 000 children.

Improving the level of education infrastructure to cope with the number of children has been a key priority, training over 100 teachers in new teaching approaches, renovating over 30 classrooms and providing over

2500 girls with sanitary pads with guidance from qualified nurses to educate the girls on personal development and hygiene, and opening the opportunity for continued schooling.

In Gaza, where 70 per cent of the population are refugees, the focus has been on the critical gaps in humanitarian support, such as supporting children under five, children with disabilities, renovating schools and providing a social safety net for the most vulnerable families due to the dire economic situation.

The current blockade is limiting access to basic food supplies, school uniforms and even nappies.

One family has even resorted to selling the food they do have to

pay rent. The social safety net is there to provide essentials and even home appliances so that food can be kept and stored safely.

On the report, CEO of Islamic Relief Worldwide, Naser Haghamed said: ‘Collectively, as an international community, we are failing refugees all around the world. This is a case where those countries that have the means to support refugees, need to step up and make a commitment to do so.

‘This report shows Islamic Relief’s programmes have shown the wealth of human, cultural, spiritual and social capital that mosques and local faith communities offer to refugees. Governments aren’t expected to do this alone and faith communities can provide a faith-sensitive approach to the resettlement of refugees in countries all over the world.’

Islamic Relief has been responding to forced migration crises since its beginnings in 1984.

It is currently assisting refugees and internally displaced people in 26 countries around the world.

Between 2015 and 2017, Islamic Relief supported over 1,3 million refugees through 140 projects in 26 countries. The organisation delivers both immediate life-saving assistance to refugees by providing food, medicine, shelters and clean water, and longterm interventions, for example, enabling refugee orphans to attend

schools or providing displaced widows with livelihood opportunities.

In South Africa, Islamic Relief has been supporting refugee families with monthly food hampers, orphans support, educational bursaries and job creation opportunities facilitated through its ongoing partnership with the Muslim Refugee Association of South Africa (Mrasa).

Twenty-seven-year-old Husna Habonimana is from Burundi. She lives in the impoverished community of Westbank, Delft, in Cape Town, with her two children. She is a beneficiary of Mrasa’s entrepreneurship training workshop.

Last year, Islamic Relief donated a small enterprise that included a structure and second-hand clothes to her for trading. This support has given her new hope.

‘Sister Husna has proven to be hardworking and well disciplined,’ Mrasa director, Wagogo Ramadhan, explained. ‘For a long time, she was dependent on casual jobs but this was not sustainable and her children suffered. Through this initiative, she can now focus her energies on running her business to provide for her family.’

To download a copy of ‘Justice and protection for refugees’ report, visit: www.islamic-relief.org.

Vittorio Infante is the humanitarian advocacy advisor for Islamic Relief Worldwide.

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Muslim Views article ‘provocative’ THE Interim Halal Coordinating

Letter to the Editor

Committee (IHCC) hereby dissociates itself from the rather provocative article in the Muslim Views of June 2018 under the headline ‘Can we trust the Halaal certifiers?’

The writer of the article, Mr Rudewaan Arendse, served on the IHCC initially.

However, when he was con-

tracted to the Department of Economic Development and Tourism to conduct research on compliance of Halaal certification against international standards, he was asked to resign from the committee as he was placed in a conflict interest position.

The express purpose of the IHCC is to support, promote and

Applications invited for IIIT Summer School MAHMOOD SANGLAY

THE International Institute of Islamic Thought (IIIT) will be hosting its next summer school in South Africa from October 19 to 28, in Johannesburg, Durban and Cape Town. The theme of the summer school is ‘Islam in Africa: opportunities and challenges’.

The event is convened internationally but the South African chapter is organised in cooperation with local stakeholders in the three major urban centres.

They are the Islamic Studies Research Unit (Isru) at University of KwaZulu-Natal, the Department of Religion Studies at University of Johannesburg, the Centre for Contemporary Islam at University of Cape Town and the Al-Ikhlaas Academia Library and Resource Centre, in Lansdowne.

The programme is designed for postgraduate students (honours, masters and doctorate) at any university in South Africa and neighbouring African English-speaking countries.

Researchers in any field of study are eligible for admission to the programme.

The aim of the summer school is to provide an opportunity for participants to enhance their knowledge on topics such as Integration of Knowledge, Reform of Thought Methodology, The Quran as a Source of Knowledge, Hadith: the Space Time Dimension and Maqasid al Shariah.

Muslim academics from South Africa as well as African Muslim scholars from the Sudan, Nigeria and Tanzania will teach and actively engage with participants.

Some of the scholars expected to lecture at the summer school include Professor Omar Hasan Kasule, the secretary general of the IIIT, Professor Bashir Galadanci, Professor Hassan Makki and Professor Salisu Shehu.

Participants will be given a set of IIIT publications and, on completion of the summer school, each participant will receive a certificate

Muslim Views . July 2018

ensure the development, growth and competitiveness of the Halal sector in South Africa with a particular focus on job creation, tourism and the growing of investment and exports, without compromising Halal integrity, whilst simultaneously addressing past socio-economic inequalities.

In the process of pursuing the

Professor Hassan Makki is the head of the Center of Research and African Studies at the International University of Africa in Khartoum.

Photo SUPPLIED

Professor Bashir Galadanci is director of the University Computer Centre at Bayero University, Kano, Nigeria.

Photo SUPPLIED

Professor Salisu Shehu teaches Educational Psychology in the Department of Education at Bayero University, Kano, Nigeria.

Photo SUPPLIED

of attendance. Registration is free and includes daily lunch and tea.

Fifty South African participants per city will be eligible for registration and two successful applicants from neighbouring African countries will be provided with return air fares as well as all meals and accommodation for the duration of the summer school.

Researchers interested in applying for a seat at the summer school are requested to forward a pass-

port-size photograph, a short CV and a letter of motivation to participate in the programme.

Applications must be sent to the South African convenor of the summer school, Professor Abul Fadl Mohsin Ebrahim, at ebrahima@ukzn.ac.za.

Professor Ebrahim may also be contacted on 079 751 3718 for further information.

The closing date for applications is August 15, 2018.

essence of its purpose, it is imperative that a spirit of decorum and cooperation without compromise of Halal integrity prevails.

This article militates against the primary intent of the Interim Halal Coordinating Committee (IHCC).

Prof Ebrahim Arnold Chairperson IHCC

A South African gem in Istanbul MAHMUDAH BEGUM JAFFER

Professor Omar Hasan Kasule holds a doctorate in epidemiology from Harvard University and is currently the secretary general of the IIIT. Photo SUPPLIED

27

CALLIGRAPHER Muhammad Sulaimaan Hobe, was born in the Eastern Cape, in Cofimvaba, a village close to Queenstown. He grew up in the East Rand, Johannesburg, where his family still lives to this day.

I was privileged to meet Muhammad Hobe in Istanbul on my recent visit there. He is softspoken, modest, down to earth and very generous in sharing his knowledge. He shared his interesting journey of becoming an Arabic calligrapher, certified in two calligraphic scripts.

In 1990, when Muhammad was ten-years-old, his family embraced Islam. He attended madrasah in Nigel, where he learnt to read Quran.

In 1994, he was enrolled at Waterval Islamic Institute to learn hifdh and secular education combined.

After completing hifdh in 2000, he took Arabic and khutbah classes with the late Moulana Ibrahim Mia. The method used was to copy ahadith and Quranic verses in pencil, to learn and then recite them from memory.

Muhammad recollects: ‘On my first lesson, he saw my handwriting and said I had a very good hand. After the lesson, he called me to his office and gave me my first bamboo pen and ink, and some calligraphy books, and encouraged me to study from it.

‘That is how I was introduced to Arabic calligraphy and I instantly fell in love with it. I continued studying this way for a few years, and Moulana Ibrahim Mia told me that he would send me to Turkey to learn with Master Hasan Celebi when the time was right.

‘A few years went by and I was starting to think that maybe it wouldn’t happen. In 2008, a student of Master Celebi, a lady by the name of Hilal Kazan, came to South Africa for an exhibition,

and by some chance she visited our institute. I was given the opportunity to meet her and show her my Arabic writing.

‘She said that I had a good hand but I needed a teacher, and said that she would tell her teacher about me. In 2009, I received a letter from Master Celebi and Ircica (Research Centre for Islamic History, Art and Culture in Istanbul) inviting me to Turkey for three months. That’s how it all started.’

He continued: ‘When I met my teacher, he didn’t ask to see my previous work. He told me to forget everything I ever did and start afresh. I did that eagerly and wholeheartedly. I found it a fulfilling, yet, at the same time, a trying process.

‘It taught me dedication and patience and turned me into a really hard worker. I feel I have become stronger with a clear sense of purpose. I also learnt that calligraphy is a lifetime journey. Before I came to Turkey I thought that I would stay here for three or four months, get my ijazah (certification) and then I would be good to go.

‘Here I am, eight years later, still having so much more to learn.

Presently, I work as a calligrapher completing commissioned work.

Although I received my ijazah in 2013, I visit my teacher weekly, as there is still a lot to learn. My teacher always says that you need a hundred years to be a master and have to work 30 hours a day.

‘My experience in this journey has taught me that one has to be dedicated; one cannot be a calligrapher in two or three years.

‘One has to exercise patience and realise that Khatt (Arabic calligraphy) is a full-time exercise if you would like to attain the ijazah.’

It is Muhammad Hobe’s dream to come back home to South Africa and teach here what he has learnt, Insha Allah.

Mahmudah Begum Jaffer is the author of ‘Doorways to Islamic Art’, and is involved in private research into Islamic art.

LOCAL MADRASAH EXCELS IN QURAN RECITATION QARI Sirajudien Van Der Schyff, back right, is principal of Ma’rifatullah Madrasah for the past ten years, in Crawford, Cape Town. The picture was taken in Ramadaan this year. The children, from left, are Hudaa Brown, Nuhaa Brown, Zayaan Sauls, Razeenah Jaffer, Umm Kulthoom Abdul Aziz, Ziyaad Kimmie, Umar Davids, Shu-ayb Sauls, Abu Bakr Ajam, Raeed Ganief, Irshaad Mohamed and Mohamed Zaakir Dhansay. The latter and Shu-ayb Sauls recently started reading the Quran. Raeed Ganief and Umm Kulthoom Abdul Aziz both memorised three ajzaa (parts of the Quran) while Razeenah Jaffer, who started at the age of six, is currently enrolled at Islamia Hifdh School and is memorising the tenth juz.

Learners who completed two or more ajzaa are leading taraweeh prayers at Masjidul Ansaar, in Vygieskraal. Adam Omar is seven-years-old and is the youngest learner in the madrasah. Other subjects at Ma’rifatullah Madrasah include Tawhid, Fiqh and Hadith. The madrasah started in the 1980s under the leadership of the late Hajji Agmad Williams. When Hajji Agmad passed away, in 2009, Qari Sirajudien succeeded him as principal. In 2004, the madrasah moved to Belgravia High School, in Athlone, and enrolled children from areas like Vygieskraal, Belgravia Estate and Rylands Estate but also from as far as Wetton and Cravenby Estate. Teachers assisting at the madrasah are Muallima Naadhirah Van Der Schyff and Muallima Nuraan Scello. The madrasah curriculum includes full-time hifdh classes. In 2014 and 2015, the madrasah achieved outstanding results in the annual Ramadaan Hifdh competition for the age group 7 to 9 years at Town Centre Masjid, Mitchells Plain. Farhaan Jaffer and Muhammad Hassen Jaffer were placed first and second respectively in the competition.

Text MAHMOOD SANGLAY; Photo SHARAFAT JAFFER

28

Muslim Views . July 2018

- ADVERTISEMENT FEATURE -

MUSLIM HANDS PROJECT UBUSHUSHU

This winter, provide the gift of warmth to those in need by donating a blanket or ziplining for charity ZAKIYAH EBRAHIM

AS temperatures continue to drop this season, getting the body warm enough to function well comes at a huge cost. Sadly, many know what it is like to have nothing during the windy, rainy days to protect against the bitter, cold, crippling day-to-day life.

Mindful of the hunger and cold that thousands of people experience during South Africa’s freezing and wet weather, Muslim Hands is once again running its annual Ubushushu campaign by providing warmth to the needy, this winter.

A recent study revealed that 30 million South Africans are living in poverty, with the majority being under the age of 17, while another study indicated the extent to which the country’s poor feel the winter’s bitter chill, especially those living on the streets and under the open sky.

Muslim Hands invites you to join us in an adrenaline pumping flight, and feed your sense of a thrilling adventure with our Winter Zipline Adventures.

The funds raised will go towards Project Ubushushu and as-

In conjunction with Hout Bay co-op, a government initiative, Muslim Hands donated blankets to local fishermen in Hout Bay, last year.

Photo SUPPLIED

Members of Beaconvale Frail Care Centre were also recipients of blankets during last year’s Ubushushu campaign.

Photo SUPPLIED

sist families in need by providing them with blankets and warm meals this winter.

Combining adrenaline and fun, this adventure will provide you with views of the city from new heights. The zipline experience offers guests a tour of the cables, starting high in the mountain and slowly descending the slopes. You will see the most panoramic views of the Mother City while guides on the tour will assist with your extreme journey, ensuring you have a memorable experience.

benefitted from our Ubushushu campaign. Muslim Hands thanks you for your continued commitment to supporting the campaign.

Through your generosity, we hope to continue and expand this desperately needed service to those in need.

Last year, your donations helped more than 2 000 people in communities in the Western Cape, Gauteng and KwaZulu-Natal by providing them with essential winter packs.

In line with our groundwork

We are also calling on all South Africans to make a difference in communities by donating a blanket to those in need.

Through our ‘One family donates one blanket’ initiative, we appeal to each family to donate one new blanket, of any size, and keep someone warm this winter.

Blankets may be dropped off at the Muslim Hands office at Number 1 Carnie Road, Rylands Estate.

Since its inception, in 2008, more than 25 000 people have

approach, our ‘Night on the streets’ programme allowed for the Muslim Hands team to visit various areas around the city of Cape Town to donate blankets and a warm, nutritious meal to those living on the streets.

Muslim Hands appeals to you to provide warmth to those who seek to survive this cold winter.

To purchase tickets for our ziplining event, visit qkt.io/winterzipline. To donate a blanket, visit our website at muslimhandsorg.za or call us on 021-6336413.

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Muslim Views . July 2018

29

Women in mosques: to be or not to be It is the majority of Hanafi mosques in the country that do not cater for women, writes EMERITUS PROFESSOR SULEMAN DANGOR.

THE debate around the permissibility of women praying in the mosque and in congregation has been raging for centuries.

The standard response of those who are opposed to this practice is that while women prayed in the mosque during the time of the Prophet (SAW), it was later prohibited because of unfavourable circumstances.

The argument is that it could lead to fitnah (temptation on the part of men), and ahadith that stipulate that it is preferable for women to pray at home are usually cited in justification.

There are those who argue that since the Prophet (SAW) permitted women to pray in the mosque, no one has the right to prevent it. But, it cannot be considered a Sunnah.

While there are ahadith that recommend that women should pray at home, there is also a ha-

dith which says that women cannot be prevented from praying in the mosque.

Women are encouraged to attend the Eid gah even if they are in a menstrual state. Why is this ignored and never cited by those in opposition? Furthermore, there are no ahadith which expressly forbid women praying in the mosque. They are recommendatory and not mandatory.

It has also been pointed out that throughout the country, women are permitted to pray in Shaafii mosques, most Sufi mosques as well as several Hanafi mosques. It is, of course, the majority of Hanafi mosques in the country that do not cater for women.

However, in the past, senior ulama such as Moulana Ansari, of West Street Mosque, and Moulana Khateeb, of Grey Street Mosque, permitted women to pray at those mosques respectively. Surely they were not unaware of the ahadith relating to this matter.

Two musallahs established recently in Durban have made special provisions for women. The mosque that is being developed in the Musgrave area in Durban will

have a dedicated area for women.

The fact that the trustees belong to the younger generation may be a contributing factor. They have realised that circumstances have changed dramatically in the past few decades and there is a need to reconsider traditional practices.

In the past, girls did not go to university after finishing their schooling and the vast majority did not go out to work. They were expected to learn to cook, clean and raise children.

Today, girls – even from socalled conservative families – go for higher education and many take up employment. At all universities, female students are accommodated in the prayer places.

While some may argue that this is through necessity, it proves that it is not prohibited.

The ulama, for their part, have not condemned this. Some even give Jumuah lectures at the musallahs of universities, where women are present.

In my view, education is majorly responsible for the demand by women to be accommodated in mosques. Women’s understanding is no longer confined to what they

learn at home or in the madrasah.

They are now exposed to new perspectives through reading Islamic literature, surfing the internet and attending events featuring Muslim scholars from beyond our borders.

Some have also studied under ‘non-traditional’ scholars and visited Muslim countries where women pray in the main section of the mosque, for example, at the Blue Mosque, in Turkey.

A small number of women have been praying in congregation in their own homes or at the home of a relative or friend. They are now demanding the right to be allowed to pray in the mosque.

As is to be expected, it has created a great deal of controversy in the community, with those in opposition rallying to prevent this ‘invasion’ at all costs.

During Ramadaan, women were not only prevented from entering the mosque but also from listening to the qirah at the mosque in Ormonde.

The altercation between the women and a trustee or member of the congregation, which has gone viral in social media, reflects the chasm that still exists on this issue, which has become one of the fundamental demands of women who argue that they are being denied their rights under the shariah.

The abuse, insults, allegations, disrespect and condescension displayed towards these women on

social and other media are unspeakable. They are too despicable to be repeated in the pages of this newspaper.

There are, of course, women who support the traditional position and will not support this demand. They believe that these women are misguided or, what has become a popular term to discredit any deviation from the norm, ‘modernist’.

However, there is an increasing number of men, among them activists, academics and even ulama who support the women’s demands and encourage them.

The question that remains is whether this goal should be achieved through confrontation or co-operation. Some believe that only confrontation will succeed in changing the status quo. Others believe that it is wiser to avoid confrontation and to rather engage in a dialogue with the ulama and trustees, and try to come to an amicable solution.

The issue simply cannot be allowed to fester. It will not go away and, if not addressed, is likely to lead to open hostility, which would be unfortunate.

I think it is advisable that dar ul-ulums teach their students alternative viewpoints on this and other issues so that their graduates will become more flexible.

Time will tell which course of action will prevail.

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Muslim Views . July 2018

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The youth are our future SANZAF COMMUNICATIONS

SANZAF realises the pivotal role that investing in educating, training and mentoring the youth of our community plays in helping these young minds choose their future paths. The organisation has therefore always been committed to youth development through the five tiers of the Sanzaf Education Empowerment and the Development (Seed) Programme.

Sanzaf’s aim is to implement effective projects, advocacy and interventions to address the multitude of challenges facing young people today, particularly those from poor homes and impoverished communities.

We at Sanzaf try to ensure that we give hope to young people and that they are at the forefront of promoting development in their communities. Sanzaf’s Seed and Mentoring Youth (MY) programmes, classes and youth-centric workshops are used as tools to provide academic guidance and vital life skills to our youth.

One such initiative, the Sanzaf 5 Pillar Quiz, is aimed at educating youngsters from various madaris across the Western Cape as well as creating a fun activity for the eager participants.

Dayyaan Galiem and Jason Jacobs of the Cape Cobras with Sulaiman Fortune (Sanzaf employee) and a few young fans. The professional cricketers spent time signing merchandise and interacting with the youth at the Sanzaf Lifestyle Expo on April 28, 2018.

Photo SANZAF COMMUNICATIONS

This year, seven madaris competed in the Five Pillars Quiz: Dar us-Salam, from Mitchells Plain, Masjidul Badr Madrasah, from Belhar, Madrasatul-Qaasiemiyah, from Retreat, IDM Madrasah, from Manenberg, Iqraa Institute, from Retreat, Madrasatul Madinah, from Mitchells Plain, and Muzdalifah Imdaadiyyah Madrasah, from Nyanga East, Philippi.

With Muzdalifah Imdaadiyyah Madrasah claiming top spot, followed by Dar us-Salam Madrasah and third being shared by Iqraa Institute and Masjidul Badr Madrasah, the four received contributions to purchase equipment and supplies for their respective in-

stitutes.

In keeping with youth and community development, Sanzaf hosted youth holiday programmes at four locations in the Western Cape from June 25 to 29, providing much needed activities and guidance to youth during the school holidays.

The holiday programmes took place in Bridgetown, Retreat, Elsies River and Manenberg, an area where as of last year, only 32,7 per cent of the 6 685 young adults (aged between 15 and 24) from the area have successfully completed matric, and only 15 per cent of people in that age group are currently attending an educational institution.

Seen here with Shafiek Barendse, Sanzaf Western Cape Manager, are the winners of this year’s Sanzaf 5 Pillar Quiz; 1st prize winner, Latiefa Ally (Nyanga East), 2nd Zahir Jossie, of Dar us-Salam (Mitchells Plain), and 3rd place was shared between last year’s champion, Nafeesa van der Schyff (Belhar) and Moegamat Yaseen Jacobs (Retreat).

Photo SANZAF COMMUNICATIONS

It is clear that programmes such as these are pivotal to guiding the youth towards a brighter future.

Sport professionals from the likes of Ajax Cape Town and the Cape Cobras took time to coach and provide tips to youngsters attending the Elsies River programme.

The value of those children meeting professionals who come from their own communities and similar circumstances who have now made it as sportsmen and women cannot be underestimated.

With substance abuse awareness, first aid training, team building, sports and presentations from SAPS and other institutions, we ensure that the attendees have an

educational school holiday while staying away from the many unsavoury paths and temptations they are faced with daily.

This is only due to the grace of the Almighty and the contributions of our donors.

Our commitment to making a sustainable difference in the lives of the needy has never been stronger as your trusted zakaah, sadaqah and Lillah collection and distribution organisation. We thank you for your support.

Visit our website www.sanzaf.org.za, like us on Facebook or follow us on Twitter to keep in touch with our projects and programmes.

Muslim Views . July 2018

Reflections on Transformative Living

31

SPORT REFLECTING HUMAN NATURE

Ball tampering – it’s just not cricket AFROZ ALI

WHEN Australian cricketer Cameron Bancroft, in cahoots with his captain, Steve Smith, and other players, was caught tampering with the cricket ball to gain unfair advantage earlier this year while playing South Africa in Cape Town, it was described by Steve Smith as ‘a big error in judgement but we’ll learn from it and move past it’.

But, the reality of this sporting act of disrepute is more than just an error in judgement. Learn from it they will but will the lesson be how to cheat better next time or will they reflect on their own ethical standing as humans?

Sporting behaviour of late suggests it may be the former, and this sad trend is a near-epidemic that goes beyond behaviour at the cricket crease. This unsportsmanlike behaviour only got stopped when it was caught on camera.

Until then, the Australian team was happy to collude with each other to behave in an unacceptable manner.

Bancroft said, ‘I’ll be honest with you, I was obviously nervous about it because with hundreds of cameras around that’s always the risk, isn’t it?’

The cameras bothered him, for fear of being caught red-handed by the near all-seeing cameras. It did

innate cause of the symptoms. We must try to understand and treat the root cause of any disease, physiological or spiritual.

not bother him that what he was doing was breaking the game’s laws, being put in this situation by his supporting teammates. What concerned him was that he was going to be caught, which, when it did happen, he tried to hide his ‘sinbin’ accessory in his pants.

A deeper concern Without digressing from the Australian team’s ball-tampering incident, one can look at sports like soccer where players gain expert training on how to fake a fall to earn freekicks, penalties and get opponents yellow-carded or redcarded.

Are there any life’s lessons in such behaviour? We are outraged by fake news but we almost celebrate fake falls and cheating in sports.

Our children are growing up watching more sport than watching Trump’s news. Is it any wonder then that as adults, faking and cheating are a badge of honour despite the public sledging that may occur for a day or two in the playground of choreographed media?

Neymar’s fake dive, the Australian cricket team’s sledging and Bancroft’s ball-tampering are not any less important than Russian fake news, Trump’s twitter sledging or corporate tampering of ethical operations.

A solution to the problem

Imam Afroz Ali, the founder of Transformative Living, based in Sydney, Australia, but with a global reach. He is pictured on May 20 as the first guest speaker in the Al Ikhlaas Academia Library Ramadaan lecture series on the topic ‘The nature of ethics: a Ghazalian paradigm’.

Photo SHARAFAT JAFFER

Sports and entertainment leave an indelible mark on the minds of the young (and old) so by the time they become sports people, politicians or corporate executives, they are desensitised to unethical behaviour and start to believe that it is the only way to get ahead in life.

There is a more deep-rooted problem today that is manifesting such human behaviour. Such normalised behaviour is merely a symptom of a more universal problem that humans are afflicted by en-masse. Fixing the symptoms – banning Bancroft et al for a year, for example – will not fix the more

A new worldview needs to be urgently created. Rather, a new worldview does not need to be created, a worldview needs to be revived. This worldview is of faith – to help our young lead their lives built on the virtues of faith in a practical and lived manner; a faith that is beyond the rituals of religion but with virtues embedded in spirituality; a faith that is not only of physical and outward practices but a metaphysical and inward reality.

Physical and outward practices of religion are key contributors to a lesser and lesser ethical world we live in because outward aspects of ritual practice do not bring any transformative change in the behaviour and state of the human. It simply normalises the experience that a person can outwardly act in a manner that may depict piety but the internal state of the person may be only rejecting and feel burdened by the very act.

When ethics is reduced to ‘best practices’ that is measured in terms of law and whether that law can catch you out, you only plant seeds of cunning behaviour that can override the law.

When you train behaviour to fake falls, and get millions to watch it and celebrate it, you condition and desensitise a civilisation to normalise unethical behaviour.

When you collectively cooperate to tamper with cricket balls to gain advantage until caught on camera, you only embolden many to tamper with laws and virtuous behaviour in the name of getting ahead in life until caught out by the law. There lacks a self-regulating compass – a moral compass – when we rely on external instruments to regulate human behaviour.

To attempt to solve the problem of ball-tampering and fake falls, we will also pave the path to a better generation to come, which will transform corporations and politics. By returning the virtues of faith and spirituality into mainstream education, we may then be able to return a critical mass of humanity to be more committed to cooperation with each other in the good as well as to temper one’s own state of the soul.

If we cannot micromanage ourselves, no amount of laws can macro-manage society.

Imam Afroz Ali is the founder of Transformative Living, based in Sydney, Australia, and is an advisor to Al-Ikhlaas Academia Library & Resource Centre, in Cape Town, South Africa.

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Muslim Views . July 2018

Positive and Effective Parenting

The pros and cons of homeschooling FOUZIA RYKLIEF

LET me state at the outset that I do not know parents who have or are homeschooling their children.

The information in this article was sourced from articles written by parents. I decided to address this topic because someone asked my opinion recently and I know a parent who was considering homeschooling her child.

An important motivation for choosing homeschooling as cited by parents is that they want some control over what their children learn, and want them to be educated within the framework of family and religious values.

I would like to add more.

Classes in our government schools are big and educators can’t give much individual attention when a child needs it. Bullying is common in all schools and parents may want to shield their children from this.

One could argue that protecting children from bullying and other negative activities rob children of the opportunity to learn to deal with challenging situations – a life skill that will stand them in good stead in the future.

The advantages and disadvantages of homeschooling are cited in the articles sourced. I will cover only four in each category.

Advantages of homeschooling

l Parents have a direct role in the child’s education and are able to align the learning with family and religious values. l Children can move quickly through work that they find easier, giving them more time to focus on the subjects they find difficult. The individual attention provides flexibility. Students who are quick to grasp the work can move on to other tasks while the slower students can go over things again to ensure that concepts are grasped.

Furthermore, self-esteem and confidence is developed easily because of the individual attention that would include immediate positive feedback and encouragement. l More personalised learning and the pursuit of the child’s interests are facilitated. l Children are not exposed to the competition element and the value that ‘you have to be the best’. They learn to do their best for themselves and thus show a greater pride in their achievements.

Disadvantages of homeschooling

l Planning school-time activities and taking care of the administrative aspects of teaching can result in some stress for the par-

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‘Even in the first grade, classes soon divide into leaders (energetic and – often deservedly – popular kids), their bands of followers, and other outsiders who are pointedly excluded from these groups.’ ent having to balance the child’s education with routine family life. The parent has to be organised and disciplined as must the child. l Children miss out on participating in sport and other activities with their peers, and learning to co-operate in a team. However, parents say that they have found ways to counter this by seeking out local opportunities in the community.

The question as to whether

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children who are taught at home miss the valuable social life of the school is answered by John Holt: ‘If there were no other reason for wanting to keep kids out of school, the social life would be reason enough. In all but a very few of the schools I have taught in, visited or know anything about, the social life of the children is mean-spirited, competitive, exclusive, status-seeking, snobbish, full of talk about who went to whose birthday party and who got-what Christmas presents and who got how many Valentine cards and who is talking to so-and-so and who is not.

‘Even in the first grade, classes soon divide into leaders (energetic and – often deservedly – popular kids), their bands of followers, and other outsiders who are pointedly excluded from these groups.’

Parents must teach a range of subjects all of which may not be within their repertoire of knowledge and skills. They may have to bring in tutors and this costs money.

Parents face challenges in teaching children of different ages. Furthermore, each child is different and has a learning style which may not fit in with the parents’ style of teaching. This can cause frustration for both.

A question that arises is whether homeschooled children

do better than children in public schools. Studies in the USA suggest that the homeschooled child tested above average and is often one to two grades above her peers.

It is further suggested that homeschooling prepares the child better for tertiary education when the child has to work on her own.

However, home-schooling is not for everyone. A mother who homeschooled four of her five children faced up to the fact that it wasn’t working for her fifth child. Apart from a clash in temperaments leading to tension and conflict between the mother and child, the apparent lack of routine did not suit this child.

The mother conceded that she had to give the child a chance in a public school.

The structure and routine in the school was just what the child needed. When asked what she liked best about school, her reply was, ‘The routine.’ She is thriving at school and loves the routine and the opportunity to discuss and debate with her peers.

Useful local resources Western Cape Home Schooling Association www.wchsa.org.za Department of Basic Education Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP).

Muslim Views . July 2018

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34

Muslim Views . July 2018

Focus on Finance

2018 tax season for individuals is open

ber and type of account.

What are the deadlines?

HASSEN KAJIE, CA (SA), a director of Nexia SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T, in the Centurion office, provide some advice for taxpayers.

THE 2018 tax season for individuals opened on July 1, 2018, for eFilers, and South African Revenue Service (Sars) branches have been open to assist taxpayers from July 2, 2018.

Don’t file if you don’t need to.

You do not need to submit a return if all the criteria below apply to you: l Your total employment income/ salary for the year (March 2017 to February 2018) before tax (gross income) was not more than R350 000; l You only received employment income/ salary for the full year of assessment (March 2017 to February 2018) from one employer; l You have no car allowance/ company car/ travel allowance or other income (e.g. interest or rental income); and l You are not claiming tax-related deductions/ rebates (e.g. medical expenses, retirement annuity contributions other than pension contributions made by your employer, travel).

Despite the loathing many taxpayers have for Sars, many tax-

payers look forward to this time of year as they often get a little back from the fiscus.

For those people who confuse the calendar and financial year, please make sure that the Income Tax Return information you are working with is for the tax year March 1, 2017, to February 28, 2018.

What information is required to complete your 2018 return?

Salary, pension and annuities: IRP5 certificates or IT3(a) certificates.

Interest received or accrued (local and/or foreign): IT3(b) certificates Travel logbook: Please note that from 2010 you may not claim your mileage if you did not keep a logbook.

Other South African income: Rental income, business/ freelance income (if IRP5 or IT3(a) not issued by employer) etc. If married in community of property, the rental and investment income of your spouse must also be provided as well as the foreign taxes (if any) paid by your spouse.

If the source of this income was

Hassen Kajie

Aysha Osman

as a result of an inheritance specifically excluded from the joint estate, you do not have to provide this information in respect of your spouse.

Dividends: Details of local dividends (even though it is tax-free) and foreign dividends received or accrued.

Lump sums: Certificates reflecting lump sums received as a result of retirement from a pension fund and/or retirement annuity fund.

Capital Gains Tax (CGT): CGT became effective from October 1, 2001, and you are requested to provide the market value as at October 1, 2001, as well as selling price and date of sale of any item that qualifies for CGT, e.g. property which is not your primary residence, shares, bonds, Kruger Rands etc.

Expenses incurred in the production of income: Proof of all expenses incurred in the production of commission-, rental-, business-, and/or freelance income.

Medical expenses: Proof of

medical subscriptions (if any) and expenses not recovered from a medical aid. (Note that non-prescribed medicine does not qualify).

Proof of all expenses incurred as a result of permanent physical or mental disability, which could not be claimed from a medical aid.

Home office: Expenses in respect of an office at home may be claimed if a business is run from home.

Contributions to Retirement Annuity Funds (RAFs): Certificates reflecting contributions to RAFs. Donations: Certificates/ receipts reflecting donations (if any), these certificates must be issued in terms of section 18A of the Income Tax Act No. 58 of 1962.

Retired individuals: If you retired during the tax year, please provide Forms A and D which can be obtained from your employer/ pension fund.

Bank details: Details of your bank account, i.e. name of institution, branch code, account num-

The deadline for non-provisional taxpayers has been brought forward to allow more time for finalising audits before the year ends: For manual submissions (post or at Sars branch drop boxes): September 21, 2018, for non-provisional and provisional taxpayers.

For eFiling or electronic filing at a Sars branch: October 31, 2018 – for non-provisional taxpayers. eFiling: January 31, 2019 – for provisional taxpayers.

If you require help completing your tax return or require a tax practitioner to submit your return for you, please contact any one of our Nexia SAB&T branches nationally.

Please note that the above is for information purposes only and does not constitute tax advice. As each individual’s personal circumstances vary, we recommend they seek advice on the matter. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

Muslim Views . July 2018

35

Burger joint meets the Middle East at Flamed Burger DILSHAD PARKER

WE found ourselves in the CBD late afternoon in the second week of Ramadaan and, rather than brave the peak hour traffic out of town, we had iftaar at a little burger joint in Loop Street that had just recently opened.

Flamed Burger opened their doors two months ago; owned by a Jordanian and South African couple who have come to settle back in Cape Town after some time in Dubai.

They have put together an offering that includes handmade craft burgers, chicken wings and sides, a smattering of Middle Eastern dishes and smoothies.

You could quite easily miss this place as there is no signage outside that says Flamed Burger. I knew from the Instagram account that they were at 61 Loop Street so managed to find a sign that said ‘61+ate’ on a canopy and that’s where they were.

It’s a fairly small place with about four, small, round tables against one wall, with a full-length padded booth seat. The opposite side had a row of barstools against a counter. Had this been a normal day and not Ramadaan, we may not have got a table.

The furniture is contemporary, and some thought went into the décor and lighting.

We placed our order at the counter from the menu board above it and got to chatting with Oday, the Jordanian owner. Because I like cheese, he recommended the Cheese to my Knees Burger for me, at R105.

Flamed Burger – a casual place with some thought put into décor and finishes.

Photo DILSHAD PARKER

The Cheese to my Knees Burger in its macabre presentation.

Photo DILSHAD PARKER

He warned me that it contained blue cheese but I decided to try it anyway.

The fact that it was stuffed with mozzarella, and topped with caramelised onions, sweet pickles and flamed sauce sold me despite the fact that I don’t like blue cheese.

Zulfi opted for one of the Middle Eastern dishes, the Arrays, pronounced ‘Arrise’, at R75, which is a folded tortilla filled with spiced ground meat, onions, tomatoes and served with a fattoush salad.

The burgers don’t come with chips so we ordered the Hangover Fries to share. This is a combination of onion rings, sweet potato fries and potato wedges topped with some cheese sauce, at R45.

The junior option for Taufeeq was a smaller burger and chips for R75 – eating burgers on Loop Street doesn’t come cheap.

But to the important stuff. Did the burger measure up? It certainly was presented in an artful way – a bit macabre but artful, in the middle of a wooden board with a steak knife sticking straight up out of it. I took one bite and decided I am still not into blue cheese.

I promptly scraped it off my burger and started over. I must admit, this is one of the best burgers I’ve had yet. The patty is handmade and tasty, done just right.

The rest of the flavours combine

to make this burger one I will definitely order again, sans the blue cheese.

The Arrays was a large portion but, as expected, the ground meat in the tortilla was rather plain, as Middle Eastern food often is. The fattoush salad was delicious though – a zesty combination of lettuce, cucumber, tomato and toasted tortilla chips sprinkled with sumac.

Tip: Finish all of it. Don’t take this home with you. Wilted, soggy tortilla chips the next day are just sad.

The fries were all good, the onion rings were crisp and chunky.

But you need to have these quick and hot. The cheese sauce, because of the cold weather, got cold rather quickly so was not so great once cold. This is also because the venue is open-plan with a large

open doorway, which lets in a lot of the outside chill.

We were a bit over-ambitious and had also ordered a side of Fried Haloumi, which we thought we could break fast with but it did not arrive in time. We were offered glasses of water at iftaar time instead.

You won’t be offered complementary falooda and savouries here like many other restaurants are doing. Personally, I think it’s a bit overdone anyway. The halloumi was pretty good, with a side of spicy sauce but we took most of it home.

The smoothies we ordered needed some work. I had the pina colada – pineapple, coconut milk, coconut flakes and coconut water.

I normally enjoy this flavour but this one was not quite working for me. Also, it was too chunky, a not very smooth smoothie.

The Razzle Dazzle, which is a mix of berries, was also just so-so.

At R48 a pop I won’t order this again.

This is going to become a very popular spot after Ramadaan – if it has not already been drawing the ‘after-Taraweeh’ crowd. The only thing they don’t offer is dessert. But who knows, maybe those milkshakes might be just the thang!

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

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Muslim Views . July 2018

Light from the Quran

Reflections on praise IBRAHIM OKSAS and NAZEEMA AHMED

IN a world increasingly obsessed with seeking praise, fame and acclaim, it is instructive to contemplate on the issue of praise and its rightful position in our lives as believers.

In this regard, Bediuzzaman Said Nursi in his contemporary Quranic tafsir, Risale-i Nur, cites the following sentence. ‘There is no god but Allah, He is One, He has no partner; His is the dominion, and His is the praise; He alone grants life, and deals death, and He is living and dies not; all good is in His hand, He is powerful over all things, and with Him all things have their end.’

He says that this sentence, which expresses tawhid (divine unity) and which is recited following the Fajr and Maghrib salaah, possesses numerous merits. In the present article we will share Bediuzzaman’s reflections on the fifth part, which is, ‘His is the praise’.

Bediuzzaman says that praise, laudation and acclaim are proper to Allah Almighty, and are fitting for Him. That is to say, ni’mah is His; they come from His treasury.

And as for the treasury, it is unending.

This declaration, ‘His is the praise’ therefore, delivers the fol-

lowing good news: O man! Do not suffer and feel sorrow when ni’mah ceases for the treasury of mercy is inexhaustible.

‘Do not dwell on the fleeting nature of pleasure and cry out with pain because the fruit of the ni’mah is the fruit of a boundless mercy.

Since its tree is undying, when the fruit finishes, it is replaced by more. If you thankfully think of there being within the pleasure of the ni’mah a merciful favour a hundred times more pleasurable, you will be able to increase the pleasure a hundredfold.

Bediuzzaman uses the example of an apple and says that an apple which a noble king presents to you holds a pleasure superior to that of a hundred, indeed a thousand apples for it is the king that has bestowed that apple on you and made you experience the pleasure of a royal favour.

In the same way, through the statement ‘His is the praise’, the door of a spiritual pleasure a thousand times sweeter than the ni’mah itself will be opened to you.

Since the perfections found in all beings, which are the cause of approval and acknowledgment, belong to Allah Almighty, so too praise belongs to Him because ni’mah, generosity, perfection and

beauty, and everything that gives rise to praise, are His; they belong to Him. As the Quran indicates, ibadah, tasbeeh, prostration, duah, and praise and laudation rise continuously, unceasingly, from all beings to the Divine Court.

Bediuzzaman says that the following is a comprehensive proof that sets out this truth affirming divine unity. When we look at the universe, it appears to us in the form of a park set with gardens, its roof gilded with lofty stars, its ground inhabited by ornamented beings.

When we see it thus, we observe that the orderly, luminous, lofty, heavenly bodies and purposive, ornamented earthly beings in this park are all saying, each in their particular tongue: ‘We are the miracles of power of an AllPowerful One of Glory; we testify to the unity of an All-Wise Creator, an Omnipotent Maker.’

Then we look at the globe of the earth within the park of the universe and we see it in the form of a garden in which uncountable varieties of multi-coloured, beautifully adorned flowering plants have been laid out, and through which innumerable species of animals have been scattered.

In this garden of the earth, all these adorned plants and deco-

rated animals proclaim through their well-ordered forms and balanced shapes: ‘We are each of us a miracle, a wonder of art, created by a Single, All-Wise Maker; each of us proclaims His unity and is a witness to His unity.’

Moreover, looking at the trees in the garden, we see fruits and flowers in various forms that have been made knowingly, wisely, generously, subtly and beautifully to the utmost degree.

And they are proclaiming unanimously: ‘We are the miraculous gifts of a Compassionate One of Beauty, a Merciful One of Perfection; we are wondrous bounties.’

Thus, the heavenly bodies and beings in the park of the universe, and the plants and animals in the garden of the earth, and the blossoms and fruits on its trees and plants, testify and proclaim in an infinitely resounding voice: ‘Our Creator and Fashioner, the AllPowerful One of Beauty, the Peerless All-Wise One, the All-Generous Granter of Favours, who bestowed us as gifts, is powerful over all things. Nothing at all is difficult for Him. ‘Nothing at all is outside the bounds of His power. In relation to His power minute particles and stars are equal. The largest is as easy as the smallest in relation to His power, and the small is as full

of art as the large; indeed, as far as art is concerned, the small is greater than the large.

‘All the occurrences of the past, which are wonders of His power, testify that that Absolutely Powerful One is also powerful over the wonders of the future and its possibilities.

‘Just as the one who brought about yesterday will bring about tomorrow, so the All-Powerful One who created the past will also create the future.

‘The All-Wise Maker who made this world, will also make the hereafter.

‘Yes, just as the All-Powerful One of Glory is the only One truly deserving of ibadah, so He is the only one deserving of praise. Just as ibadah is exclusively His, so are praise and laudation His alone.’

In conclusion, Allah Almighty makes Himself loved by intelligent beings through the endless varieties of His ni’mah, and He makes Himself known to them through the innumerable miracles of His art in the universe.

What then is our duty as believers?

Bediuzzaman shares that our duty is to offer and express to Allah Almighty our shukr and ibadah, recognition and gratitude, praise and love, since, ultimately, ‘His is the praise.’

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38

Muslim Views . July 2018

From Consciousness to Contentment

From Allah do we come and to Allah is our return JASMINE KHAN

ALLAH SWT says: ‘To every people is a term appointed: when their term is reached not an hour can they cause delay nor (an hour) can they advance (it in anticipation).’ (Surah Al Araf, verse 34) The above verse as well as many others in the Quran tells us that our time on the dunya is finite; that we come from Allah and will return to Allah, yet, when this happens to a loved one, the shock is still great. We can be firm in our belief and know with absolute conviction that the person has gone to a better place but it is the finality that hits us.

As Muslims, we are encouraged to ponder on our own deaths every day and, at the time of the loss of a loved one, this is inevitable.

This is the moment when most of us reflect on the fragility of our existence and, hopefully, it is the time to appreciate who we have in our lives so that when the end comes, there will be no regret or guilt.

A few weeks ago, my brother died and the strangest thing happened to me. I went completely silent and retreated into my own space. I was aware of what went on around me but it was as if I was disconnected.

I was standing at his bedside in the hospital while he was unaware

According to someone who lost a very young child, it is the most devastating thing that can happen to a mother. This view was shared by others who had lost a child. of anyone or anything, and the thought came that he and I came from the same womb, shared the same parents and the same home for a long time. This gave rise to reflection and pondering as to how death affects us and how we cope.

Losing a parent at any stage of your life is traumatic; for a very young child, it is very sad but the human condition is such that with family support, that child adapts and continues on the road to adulthood.

The emptiness left through a lack of a mother, especially, can be filled by an empathetic relative.

When your parent dies when you are a mother yourself you feel it keenly but now you have a partner and children of your own and, somehow, you carry on with living.

I know someone who lost her mother when she was 35 and had a one-year-old baby. She says she missed her mother for a long time but could not brood for long periods because of the demands on her life.

The situation changed radically when her father died when she was 59. The effect on her was dev-

astating and when she talked about it afterwards she said that because she was older, she had more insight and, having engaged with her father as an adult, she had been more willing to learn from him than she had been at an earlier age. She also appreciated his wisdom far more.

According to someone who lost a very young child, it is the most devastating thing that can happen to a mother. This view was shared by others who had lost a child.

They feel that even though the pain eventually subsided and they went on with their lives, some even giving birth to more children, there is an emptiness in their hearts and souls that cannot be filled.

In all the cases, it was their faith that kept them afloat. One person said that they were just told their home had been burgled and that their daughter was missing. On the way, both she and her husband kept repeating, ‘Iyyaaka na’abudu wa Iyyaaka nasta’een,’ (You do we worship and You do we ask for help) as they travelled to hear the news that their daughter had been killed. What sustained all these women was their acceptance of

Allah’s will; in the midst of their pain and devastation their consolation were the words, ‘Innalilaahi wa inna ilaihi rajiun.’ (From Allah do to we come and to Allah is our return.)

We live by the Quran and the Sunnah of our beloved Rasul (SAW), and we take comfort from the words of Allah when He tells us: ‘And certainly, We will test you with something of fear, hunger, loss of wealth, lives and fruits but give glad tidings to as-saabiroon [the patient] who, when afflicted with calamity, say: Truly, to Allah we belong and, truly, to Him we shall return.

‘They are those on whom are the salawaat [i.e. who are blessed and will be forgiven] from their Lord, and [they are those who] receive His mercy, and they are the guided ones.’ (Al-Baqarah:155157) Someone who has lost both her parents said that, at the time, she felt disconnected; it was as if there was no longer anything behind her; she felt as if she had been cut adrift.

The women who have lost children say time heals every pain but no matter how many years pass

and your life goes on and you can even feel happy again, those feelings you had for the child that you carried in your body for nine months can never be replaced.

You are not always aware that you are missing it; you are unaware that your soul is yearning for it but you accept because Allah knows best.

Those who have lost siblings say that it is as if their shared history is now like a book with torn pages.

The pages are still there but have come loose from the binding.

There are those of other faiths and persuasions who feel that losing a child is unnatural and some even say that someone ‘died before their time’. We know and believe differently.

We believe and, because of the strength of our faith, we accept with patience, or sabr.

After all, Allah promises us: ‘Only those who are patient will receive their reward in full, without reckoning.’ (Surah Al-Zumar 39:10) We know that we are on this dunya for but a short time and we do not own anyone.

Our relatives and friends are gifted to us by the All Merciful One and, at the appointed time, we will all return to our Creator.

I like the words that were read at a funeral of a loved one: ‘He was never ours, he was never mine.’

Art’s for All

Art duo: all in the family This quaint, old university town fascinated them because of its many art galleries and art shops, writes DR M C D’ARCY.

A WINTER afternoon sun painted the Soni Art Gallery with a glowing yellow suffusion.

Across the table, two consummate artists talked excitedly about their interesting passage into the art world both here and abroad.

The calling was loud, the exuberance intense. Their facial expressions said it all; it was an emotional imperative. They just had to do it. And that is precisely what Shaheen Soni and his wife and fellow artist, Tasneem Chilwan-Soni, said to me.

Their stories run synchronistically in parallel. Shaheen Soni, the son of renowned calligrapherartist Achmat Soni and teacher-

mother, Nazli, was born in the Athlone area. He attained his matric at the famed Garlandale High School.

At University of Cape Town, he graduated with a BSc degree in Computer Programming. A fouryear stint of work at Telkom followed.

Shaheen and Tasneem then moved to Utrecht, Holland, where he worked as a high-tech programmer. This quaint, old university town fascinated them because of its many art galleries and art shops. Amsterdam and its worldrenowned Rijks Museum was not far off.

The Van Gogh Museum was another interesting art venue.

Soon, they were both besotted with art and heritage. Both started to paint in their spare time. The idea of starting an art gallery in Cape Town was born. It had to be a gallery that would specialise primarily in Islamic art and its offshoots. On their return to Cape Town, their imperative was to get

A real stainless steel gem by Shaheen Soni.

a gallery off the ground. The first gallery was in Belvedere Road, in Claremont. It was sited on a very busy road but had scant passer-by trade. It closed. Another setback was that art galleries around Cape Town refused approaches to display and sell their ‘Islamic art’.

The only option was to work from home and build their own studio. The new studio opened in 2005, and art classes were soon offered. Shaheen’s father, Achmat Soni, helped immensely with the teaching of this specialised ‘Islamic art’ genre but the classes are now run by Shaheen and Tasneem.

They have classes for adults during the week and special classes for children on Saturday mornings. ‘I love the children’s classes,’ said Shaheen. ‘It’s the spontaneity that’s so exciting.’

Shaheen painted canvasses for many years but has branched out into calligraphy art in steel. In the Middle East, Muslim metal art was, and is, mainly in brass and copper.

Photo M C D’ARCY

Muslim Views . July 2018

Shaheen explained: ‘My venture into steel comes from the minimalistic décor that is now popular. Art with silvery metals blend in well with this style.

‘Also, steel is shiny and does not corrode. It does not need constant polishing as brass would. It’s exciting to do the intricate patterns with the pen and the help of computers. The patterns are cut with powerful laser beams. People seem to love the new art, and sales are brisk. That’s good for Islamic art.’

They have now branched out with sales at Muslim fairs in Johannesburg where people are very enthusiastic about this new steel art. Tasneem bubbles with enthusiasm. Born in Athlone, she has ambitions of being a stockbroker but art captivated her. In Utrecht, she fell in love with the old veneer of the town with its cobbled roads and the ubiquitous art shops at every corner. The smell of paint and the spring of brushes were intoxicating. ‘I found my life-passion there,’ said Tasneem. ‘I sat with my daughter on my lap and I painted and painted. Now I am constantly designing and thinking of something new, always busy honing my skills.

‘This passion brings contentment to me. From Nazmie, the cal-

39

ligrapher from Manenberg, I learnt the finer skills of calligraphy. For that I am grateful.’

Tasneem is renowned for her paintings on ostrich eggs. One of her prized ostrich egg paintings was exhibited in Istanbul and drew gasps of admiration from the public and the discerning art community. This ‘Asmal Ghusna’ egg took eight months to complete, and is stunning.

The fine calligraphy is amazing in execution. Tasneem is indeed the most consummate painter on ostrich eggs that I have seen.

‘I have now launched a gift range. Small paintings, all hand done, which are becoming popular for birthday gifts, functions and Eid presentations,’ said Tasneem.

‘I also teach.

‘My grandfather inspired me to pursue the arts. It is for him that I dedicate my work and artistic emotions.’

The sun went lower in the sky.

I could not take my eyes off the decorated ostrich egg on the table and the steel calligraphy, haunting in purity. It was feasting even in the fasting hours of Ramadaan.

Classes are held at the Soni Gallery in Soni Road, off Grasmere Street, in Crawford.

You may call Shaheen Soni at 084 332 7036.

Tasneem Chilwan-Soni’s gem: The lauded Asmal Ghusna-decorated ostrich egg.

Photo M C D’ARCY

40

Muslim Views . July 2018

A dark life for Kashmir’s pellet victims RIFAT FAREED

The story of pellet guns in Kashmir

The story of Farzan FIFTY-year-old Nazir Ahmad doesn’t try to hide his anguish. In March 2017, his son, Farzan Bhat, was hit in his left eye with metal pellets fired by Indian paramilitary outside his home in Srinagar, the largest city in Indian-controlled Kashmir, during a protest against Indian rule.

Four months later, Farzan was hit in the face again. He lost his other eye. He is now almost completely blind. Farzan is only 16.

‘He is my older child and the only son. He was hit by pellets twice in one year and has not been able to regain his sight,’ Ahmad says.

Like Farzan, thousands of Kashmiri teens have been struck by rubber coated metal pellets since a new uprising began in the Himalayan region in 2016, following the killing of popular rebel commander Burhan Wani.

In a bid to quell the rising discontent, Indian paramilitary have shot protesters with pellets, maiming hundreds, blinding thousands.

Not only are the youth unable to take to the streets again, the indiscriminate firing of pellets ensures they are rendered blind. In some cases, the pellets have destroyed organs and killed. For those who are blinded, the chances for regaining their vision is very

The pump-action shotguns which use metal pellets as ammunition was first introduced in Kashmir in 2010 as a ‘non-lethal’ method for crowd control by the Indian paramilitary forces.

Since then, the use of pellets on unarmed protesters has come under severe criticism from human rights organisations like Amnesty International, who have time and again urged the Indian government to immediately stop the use of pellet-firing shotguns.

‘In his Independence Day speech [in January 2017] [India’s] Prime Minister Narendra Modi said that change in Kashmir will not come from guns or abuses – “na goli, na gali”. If the government truly means this, they must end the use of pellet-firing shotguns, which have caused immense suffering in Kashmir,’ Aakar Patel, the executive director at Amnesty International India, said in 2017.

‘Authorities claim the pellet shotgun is not lethal but the injuries and deaths caused by this

cruel weapon bear testimony to how dangerous, inaccurate and indiscriminate it is. There is no

proper way to use pellet-firing shotguns. It is irresponsible of authorities to continue the use of

these shotguns despite being aware of the damage they do,’ Patel said.

Similarly, according to Jammu and Kashmir Pellet Victims Association, an independent group formed by pellet victims, they have around 1 200 people registered with them, most of whom feel alone and abandoned.

‘We don’t want anything from the government. We have formed our own trust so that people can contact us directly and help us directly. In this hardship, we don’t want society to leave us alone. Because of the suffering, most of the victims are now in psychological trauma,’ said Mohammad Ashraf Wani, president of the association.

He said the association has thousands of members who were injured by tear smoke shells, bullets and pellets.

According to the figures by the Jammu and Kashmir government, at least 6 221 persons have suffered from pellet gun injuries, including 782 eye injuries between July 2016 and February 2017.

low.

The Indian government claims metal pellets are non-lethal, however, experts and medics have repeatedly called for the banning of the use of lead pellets in the dis-

puted region, to no avail.

The shotguns used fire more than 500 sharp, lead pellets at a high velocity. Even a single pellet entering the eye at that speed can cause grievous and irreversible

damage.

Ahmad, who runs a small shop in Nawabazar locality of Srinagar, is worried about his son’s future.

He hardly earns $2 a day. ‘It has become very hard for him to live

normally. He can’t do things on his own, he will always be dependent, which is very hard for us to see,’ Farzan’s father said.

Rifat Fareed is a writer and journalist based in Srinagar.

Graphic AL JAZEERA

The story of Insha

FACTBOX

Sixty-five kilometres outside Srinagar, it has been a long night for 17-year-old Insha Mushtaq. She recently passed her matric exams but knows her dreams might have to end there.

‘I want to become a doctor but I don’t know if this dream can be fulfilled as I will never be able to see again,’ she says.

Insha was hit by pellets on July 11, 2016, when she was looking out of the window at her home in the picturesque Sedow village of Shopian, in South Kashmir. Hundreds of pellets meant for protesters hit Insha in the face and skull. She became the face of what is being described as the ‘world’s first mass blinding’.

Insha was taken to India for treatment, and spent almost three months in hospitals where she underwent surgery and treatment.

But the doctors have termed efforts to gain her sight as futile. It will be a miracle if she sees again. ‘Somehow I can feel the shadows. The urge to feel light once is so overwhelming. I just keep on thinking about my colourless life.’

Injuries: 6 221 people suffered pellet-gun injuries since 2016 Blinded: 1 000 + partially or completely blind An x-ray image of the skull of 17-year-old Insha Mushtaq, showing the hundreds of pellets fired by Indian paramilitary forces in Kashmir.

Photo SHUAIB MASOODI

How to help

ATHROUT and Help Foundation are well-known non-governmental organisations in Indian-controlled Kashmir. They are based in Srinagar but work in all parts of the region.

They help with rehabilitation and relief for those – particularly the disenfranchised – impacted by the conflict.

Visit Athrout: http://www.athrout.com/ Visit: HELP Foundation http://www.jkhf.in/

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