Muslim Views, June 2015 by Muslim Views

RAMADAAN 1436 l JUNE 2015

Vol. 29 No. 6

Ramadaan kareem S we prepare to fast this Ramadaan, it is important that we reflect on the meaning of true human compassion for those in distress. On April 25, an earthquake measuring 7,8 on the Richter scale devastated Nepal, killing over 9 000 people. Rural areas were most seriously affected and hundreds of thousands of people lost their homes and possessions. Disaster relief funding and physical aid in times of crises are usually never in short supply. And Muslims, particularly in this sacred month, undoubtedly join the many international efforts to provide aid for victims of disasters. Strangely though, it is vigilance and the capacity to defend the vulnerable in these times that appear to be in short supply. Human traffickers are bereft of human compassion, hence their opportunistic convergence on these areas to gather ‘supplies’ for their trade. Investigative reporters have exposed the schemes of human traffickers preying on vulnerable young women for sexual exploitation across South Asia. In addition, thousands of Nepalese migrant labourers are routinely trafficked to suffer slave labour conditions in the Gulf states. Over the past two years, hundreds of enslaved Nepalese have died under appalling conditions in Qatar as this Gulf state prepares to host the 2022 World Cup. Disasters, whether natural or man-made, render the weak vulnerable to human predators. This Ramadaan, let us create awareness of this injustice and support efforts to resist this evil. Ramadaan kareem!

A woman carries goods at a distribution point in Godawari, Kathmandu, after the earthquake that struck Nepal on April 25 destroyed her home. The disaster claimed the lives of more than 9 000 people and injured 19 000. The aftershock, 7,3 in magnitude, struck Nepal on May 12 again. It was the worst natural disaster to strike Nepal since the 1934 Nepal-Bihar earthquake. A volunteer who visited the district commented that the people of Godawari, in the aftermath of the earthquake, received aid workers with extraordinary warmth and hospitality. A tragic consequence of the earthquake is the exploitation of vulnerable children by human traffickers seeking opportunities to profiteer from the plight of the victims. Photo SHIRAAZ MOHAMED

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RAMADAAN 1436 AH: iNsiDe tHis eDitioN of MusliM Views

Ramadaan and the exploration of texture Ramadaan: a month for all The hifdh tradition among females at the Cape Significance of munajat and adhkaar in Ramadaan Q&A on the current state of the Woolworths boycott Hajj operators’ survey gets poor response Asserting the identity of Muslims in the townships Food for thought: origin, source and health effects Cameroonian refugee describes being targeted as foreigner Moulana Yusuf Karaan of the Strand passes away Hajj Stories: ‘Always with me...’

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ASRI: Re-establishing the Muslim voice in public policy At 89, activist Zuleikha Mayat publishes her latest book Family, football and brilliant Barca: turning worlds around Gang violence a scourge in many local communities ‘Still I rise’: sharing addiction experiences to instil hope Focus on Finance: Breakdown of tax-free investments Ramadaan: Islam’s built-in weight-loss plan Fasting in Ramadaan: a key to gratitude Reaping the harvest of Ramadaan Art can expose the powerful just as they ill-treat the downtrodden Sporting event recalls slave history

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Muslim Views . June 2015

Our fast must confront injustice

AMADAAN, this year, comes at a time of deepening social discontent. Our devotions of sacrifice, self-restraint and compassion for the poor are contextualised by a range of glaring social issues. our spiritual growth, we are constantly reminded by the Quran and the sunnah, does not occur in isolation of social realities. our inner struggle for selfpurification is confronted by the antithesis of this ideal in the public space in the form of greed, corruption and a patent disregard for the poor and the marginalised. typically, these evils occur in the highest offices of power. Recent developments, locally and internationally, with respect to the scandal at fifA, the President’s delay in releasing the farlam Commission Report, and the Minister of Police’s report on Nkandla are clear examples of the contempt the powerful have for those to whom they are accountable. the decades-long farce of transparency and political correctness at fifA is now rapidly falling apart as more cronies are coming under investigation. the south African public, along with that of other nations, who have long been cynical about the liaisons between powerful figures at fifA and politicians, are now equally cynical about denials of complicity in the scandal by local discredited soccer executives and the government. the grand irony, however, is that cynicism of fifA’s corrupt underbelly is eclipsed by a greater cynicism of the role of the united states in blowing the whistle on fifA. the hypocrisy of the us in alleging corruption through fifA’s abuse of the

us financial system is astounding. it is the very same financial system that was used by the elite of us banks to defraud the American public in 2008 when banks across the world collapsed due to corrupt lending practices. And the very same elite was bailed out with trillions of dollars of public money to continue business as usual. furthermore, the us is engaged in a propaganda war against Russia, which is due to host the 2018 world Cup. thirteen us senators unsuccessfully lobbied Blatter to revoke the decision to award the 2018 world Cup to Russia. the us had a motive to unseat Blatter, and it had little to do with any links he may have had to buying votes for the 2010 bid. Nearly three years after the Marikana massacre, the President withholds the release of the farlam Commission Report in order to ‘apply his mind’ to its contents. the widespread public mistrust of the President and his past record of manipulating the legal process through strategic delays is a matter of public concern. this is so especially for the relatives of the deceased mineworkers who need to lodge civil claims against the state by August 16, when the window period for claims expires. the same applies to the 300 injured and arrested mineworkers who have a direct and immediate interest in the findings of the report. finally the report of the Minister of Police on Nkandla is an insult to the intelligence of south Africans. the Minister expects voters to accept that the President’s private swimming pool should be funded from the public purse in the interests of national security. it is disturbing that this comedy of errors at the highest office in our land is peddled by ruling party ministers and parliamentarians. And the offence deepens as the Minister openly questions the right of the public to know the truth by asserting the President’s alleged overriding right to privacy. south Africans have subsequently been witness to a public exchange between the Minister and the Public Protector. the latter is of the view that the ‘shortcomings’ of Nhleko’s report may be attributed to the fact that government executives are among those implicated of wrongdoing at Nkandla. Hence she cited examples of misstatements, inaccuracies, incomplete information and innuendos in his report. our fast must necessarily be introspective but it also cannot fail to confront that which undermines social justice in our midst.

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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True spirit of Ramadaan SAADIA FARUQI ET me be honest and say that I am always filled with trepidation before the start of this holy month, each year. With migraines making a frequent appearance due to hunger, I always worry how I will fulfil my obligations and really spend Ramadaan the way it demands to be spent: in prayer, remembrance of Allah and community welfare. The holy Prophet Muhammad, may peace and blessings of Allah be upon him, explained the true spirit of this sacred month very simply and beautifully: He who does not eschew falsehood and false conduct, Allah has no need for him to abstain from eating and drinking. I have observed that, contrary to this hadith, many Muslims, including myself, tend to see Ramadaan as a physical fast, a kind of sacrifice of the flesh and everything associated with it. While this physical sacrifice for the sake of Allah is certainly valid and well-intentioned, it leaves out the true purpose of the fast: to abstain from negative actions, to improve bad habits and to leave aside our bad qualities – or at least try. Yet, how many times do I control my anger or actively give up a bad habit while fasting? How many times do I end up taking a nap in the afternoon instead of spending that time in prayer or Quran recital? I find it easy to blame the loss of temper with my children on the hunger pangs or the headache, the need for a nap on my weakened physical state, instead of using the discipline and strength of character that hunger arouses in me to improve my spiritual state. I have realised that fasting is actually a tool that allows us to, somehow, get rid of our weaknesses, as if it gives us a super human power to battle the bad inside us and make us better human beings. In Ramadaan, the hunger and thirst must remind us that the true purpose of the fast is to strengthen our moral character, not to give us strength to remain hungry or thirsty. And when we thrust out the bad, the good must flow inside. Patience, tolerance, love, understanding, enlightenment – all these must enter our

hearts and minds as we get rid of the falsehood and false conduct. Fasting makes our body ready to accept this transformation because it allows us to let go of our ego and our base desires and accept what Allah wants for us. If I pray, fast, give sadaqah and recite the Quran while fasting but I do not express concern for my friends and family around me or treat them in an angry, hostile or rude manner, what good is that worship? During Ramadaan, many of us also attend Tarawih prayers. The mosque I attend provides iftaar, dinner and prayers every night of Ramadaan. Do I enter and leave this sacred space with the true spirit of Ramadaan, spreading peace around me and focusing on dhikr or durood? Or do I find fault with the food, judge the clothes of the other women or complain about the noise their children make during the Tarawih prayers? I am ashamed to say that it is often all of the above. We all have to do better to make our mosques and other religious places a haven for everyone; to show patience, love and hospitality to all those who enter. This Ramadaan, I need to improve myself in several aspects in order to truly please God. As I work on inculcating the true spirit of Ramadaan in myself and those around me, I pray that all Muslims, everywhere, become the recipients of the countless blessings that have been promised to them during their fasts. I pray that we all remember that fasting alone is not sufficient but what is required is a fast with those excellent qualities that truly result in Satan being locked up and the doors of hell being closed. That doesn’t apply to us unless we fulfil all the physical, spiritual and communal requirements of the fast. Have a blessed Ramadaan! Saadia is an interfaith activist, blogger for Tikkun Daily and The Islamic Monthly. She lives in Houston, Texas, and is currently writing a collection of short stories set in Pakistan. Follow her on Twitter @saadiafaruqi. This article first appeared on the greedforilm.com blog and is reprinted with the writer’s permission.

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Ramadaan and the exploration of texture DR AUWAIS RAFUDEEN

ANOTHER Ramadaan greets us with Muslims and the Muslim world seemingly in a state of unwavering turmoil. Isis, Boko Haram, Syria, Egypt, Palestine, Yemen, Islamophobia, the fate of the Rohingya Muslims of Burma – all this is, of course, heart-breaking. What is to be done, many of us are surely asking. Indeed, it appears that many Muslims believe that we are in the throes of the end-times. Even if this is true, the hadith still instructs us: ‘If the Day of Judgment erupts while you are planting a new tree, carry on and plant it.’ So, our efforts must continue and our hope in the goodness of the Almighty should never be extinguished. It may be, as the Quran informs us, ‘that you dislike a thing which is good for you’. (2:216) Many of our ummah’s afflictions may be at the surface level but, deep down, they are fully encompassed by Allah’s mercy, and events take place according to His wisdom. Indeed, our forbears have gone through similar travails and difficulties, often worse than those we face now. But they faced these difficulties with firm faith, a faith grounded in the deep texture of Islam. These difficulties were experienced as momentary and apparent; difficulties that were terminated with the one great reality that meets us all: death. Death, in turn, is just a stage, an opening into a greater, more real and more permanent life.

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‘Because what we have are gifts, they must also be freely given to the extent that we are able. We do not ‘own’ anything in reality. The spirit of Ramadaan is the antithesis of the autonomous self with its automatic claim to rights, to possession,’ writes Dr Rafudeen. This spirit is graphically illustrated in the way the people of Nepal went about the everyday business of both rebuilding their devastated surroundings and, at the same time, finding solace in religious practices. Photo SHIRAAZ MOHAMED

That is where our forbears now reside, and they go on living in a different fashion, and experience there the fruits of how they lived in this world. And so, too, with us.

Beyond the media hype, beyond the headlines, the sensationalism, the politics, the power games, the pyrrhic victories – one day, we will all, as individuals, be beyond this, and account for how

we lived our lives. Image will give way to texture. Ramadaan is the central reminder of this need to go beyond image and to live texturecentred lives. It is the month when we connect to the Almighty through fasting and prayer – practices that are essential to unearthing our true selves. The key word here is ‘practices’. The modern world privileges thought and the spoken language. Not that these do not have their proper place but, when we exclusively focus on them, we become unbalanced; we focus on the immediate, the graspable, the image. The ‘here and now’ becomes all-important to us, the ability to outmanoeuvre the other in argument and debate, the projection of the proper ‘image’, the sound bite. We think that we can control reality, that our selves are autonomous. But since we can never control reality, since we never attain full felicity in this world, our illusions also become the source of our anxieties. In contrast, when we submit (Islam) – and this is what practices teach us – we unearth new dimensions of the self, new ways of being and interacting with the Creator and creation, a self that does not regard itself as autonomous but that is trained and educated to go beyond image and explore texture. It is in this exploration of texture that self can truly find itself. One of the states cultivated by this trained self is generosity and appreciation, themes particularly emphasised in this month. Our life and all things we encounter

are understood gifts from Allah and we are made to appreciate them as gifts through voluntary hunger. The moment we break our fast is the moment we can appreciate the food on our plate as a pure, absolute and unadulterated gift, which is there solely by the grace of Allah. And so, by extension, it is with everything else we have or encounter. They cannot be taken for granted. And because what we have are gifts, they must also be freely given to the extent that we are able. We do not ‘own’ anything in reality. The spirit of Ramadaan is the antithesis of the autonomous self with its automatic claim to rights, to possession. It is, indeed, the antithesis of capitalism, which is built upon the notion of such a self. The exploration of texture is also fundamental to building heartfelt, visceral, inter-faith bridges. Religions differ on doctrines, and this will, inevitably (and importantly), be always so. But they unite around practices such as prayer and fasting, and it is on this basis that they cultivate mutual appreciation of each other, broadening the possibilities of genuine communal understanding. Through the focus on practice, they unite in providing a different way to explore the self: to reach parts of the self that a cold, banal neo-liberal reality – a reality that privileges image over texture – has put far into the distance. Dr Rafudeen is Senior Lecturer in the Department of Religious Studies and Arabic at University of South Africa.

Muslim Views . June 2015

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Muslim Views . June 2015

Ramadaan: a month for all SHAFIQ MORTON

RAMADAAN is when I like to stay home. Cape Town, a city of about four million people, boasts at least one million inhabitants of the Islamic faith. This means that wherever you go, there will be Muslims. Our profile is a comfortable one. Even though a minority, we’ve been part of the landscape for over 300 years. Women in hijab are not stared at and men wear thoubs in supermarkets, without suspicion. And when sunset nears, our neighbourhoods come alive. Children scurry from house to house with the traditional barakat – plates of pannekoek (pancakes), samoosas, koesisters and oil-fried daltjies. There is great blessing in sharing food at the breaking of the fast or iftaar. The Prophet (SAW) once said that the one who gives iftaar to the faster, will have his sins forgiven and be accorded as many rewards as the person he feeds. Ramadaan is in winter here. Cape Town will be a warm, cosy place. The mosques will be ablaze with light. Families will gather round groaning tables; malls will fill with those buying Eid clothes; people will chat to strangers about the pwasa – and there will be a warmth, camaraderie and communal togetherness. But, despite our comfort, we still have to remember others less fortunate than us. The fitrah (a small, obligatory charity payable by those of us who fast) and the

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While, for many, Ramadaan is seen as a time of spiritual rejuvenation and upliftment, there are those whose plight is such that they have to concern themselves with more fundamental needs such as carting water to their homes or even rebuilding after the devastation of natural or man-made disasters. Photo SHIRAAZ MOHAMED

fidya (for those of us who can’t fast) are divinely sanctioned social mechanisms to comfort the poor. Of course, we all know that. We have to reach out to our immediate neighbours, and ensure their wellbeing. But there is an extra dimension best typified by yet another Prophetic axiom that says the world Muslim community is one, and that if a part of it suffers so does the whole. In that light, it makes us, in Cape Town, very fortunate. Nearly 1,6 billion Muslims worldwide will welcome Ramadaan but for those in countries like Myanmar, Central African Republic, China, Palestine, Syria, Somalia, Yemen

and other trouble spots, the month will mark yet another ordeal. These are people who will have to face fear, malnutrition, disease, dread, injury and death. For those 18 000 Palestinian survivors in Yarmouk, near Damascus – where some starved to death – it will be a simple question of ‘Will we get food and water? And, will Isis or Assad leave us alone?’ Syria’s 22 million-strong population, over half of whom are displaced, will be praying that the war – the most devastating conflict in Middle Eastern history – will end soon. During Ramadaan, last year, 2 500 people died.

And for Islam’s most marginalised people, the Rohingyas (who are stateless in their own state), this Ramadaan will be hell. In 2014, authorities in the Rakhine region closed its 500 mosques at gunpoint, forbidding even the Eid prayers. With thousands of Rohingya refugees floating in the China Sea, we have to ask: how many more will have to die on the water? In Xinjiang, north-west China, which was one of the first territories to witness Islam after the demise of the Prophet (SAW), students and civil servants were ordered not to fast. Home to the Uyghurs – who speak a Turkic language – Xinjiang is frequently the victim of harassment from Beijing, which sees Islam as a threat to its oneparty rule. In Africa, which is over 60 per cent Muslim, there is immense poverty – even kilometres from our own homes. In our midst, Muslim refugees from other countries live in fear of xenophobia. Then there are Muslims in the townships. We need to protect them, to love them, to include them – not to patronise them with bowls of rice.

...the outpouring of Ramadaan should not be an exclusive exercise. Not only Muslims, but everybody, should benefit from our holy month. Undeniably, there is a great shaking going on in the Muslim world; in many places, there is a great fitnah of theological ignorance, of sectarian violence and of extremism. So many communities live under threat, even at the hands of other Muslims. Ramadaan derives from the word ‘ramada’ or ‘to scorch’; it should be a burning away of the bad desires; it should leave behind a tenderness of the heart, a genuine compassion and an understanding of those who cannot speak for themselves. As Muslims of privilege, we have a responsibility not to forget others around us. At the same time, the outpouring of Ramadaan should not be an exclusive exercise. Not only Muslims, but everybody, should benefit from our holy month. For this we ask ourselves: who exactly was the Prophet (SAW)? And to this, we answer: he was sent as a mercy to all.

Muslim Views . June 2015

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Muslim Views . June 2015

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Muslim Views . June 2015

The hifdh tradition among females at the Cape MASNOENAH KAMALIE

THE Quran occupies a pivotal position in Islam and in the lives of Muslims. Muslims, believe that the Quran is a sacred religious book revealed by Allah SWT to Prophet Muhammad (SAW). According to the teachings of Islam, the Quran is Allah’s eternal speech, in terms of its meaning as well as its letter and sound. It is kitab Allah (The book of Allah). It is the principle source of Islam and the essence of Islamic living in an ideological, legal and moral respect. Moreover, the Quran informs the conduct of a Muslim’s life, and it is held in high reverence by all those who believe in it. Muslims further believe that, as a divine miracle, the Quran is inimitable. A sure sign of this miracle is found in its property to be memorised since it has, indeed, been memorised by a large number of Muslims across the world since the time of its revelation. According to published historical records, this tradition of memorising the Quran is no different among males at the Cape. What is unrecorded, though, is the staggering amount of females who have memorised the Quran. In my research, I have surveyed the emergence of the female memoriser of the Quran (hafidhah) in the Cape, the elements that influenced her emergence, the challenges she faced prior to this in addition to the present time. More importantly, I discovered the progress that has been achieved throughout their period of recognition, establishment and development. The hifdh tradition among females at the Cape as a recorded tradition is an unchartered area. This could perhaps be partially

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attributed to the fact that the study of hifdh among females in the Cape is, in itself, a relatively recent occurrence. While women have played a pivotal role in the development of Islam in general, as well as in the Cape, and some have been afforded the opportunity to study the religion and its sciences, it is only in the last few decades that women in Cape Town have been afforded the opportunity to venture into the field of Quranic memorisation. More specifically, in Cape Town, a city known for its rich hifdh tradition, the more serious accommodation of women to study hifdh full-time has occurred, approximately, over the last thirty years. The first known hafidhah at the Cape was Hafidhah Fatima Hamzah Geyer (1910-1995). She was the daughter of an Arab immigrant. She studied hifdh, from the age of seven, with her father, Shaikh Abd al-Malik Hamzah who was a well-known imam at the Cape during this time. She likely studied at home, under the tutelage of her father, because there were no other means for her to achieve this. It took her about two years to complete (Da Costa 2005:125). When her mother died, she acquired the responsibility of taking care of her siblings, and later when she married she had eight children of her own. Despite her responsibilities as mother and wife, she never neglected her Quran and her memorisation, a very important factor for a hafidh/ hafidhah. However, she did not receive recognition for her achievement. She assumed her non-recognition was due to her poverty but it could also have been as a result of her being female. She was, however, very proud of the fact that she recit-

ed for Shaikh Abdul Basit (d. 1988), in Cairo, when she returned from Hajj. Hafidhah Fatima Geyer was nine-years-old when she completed her memorisation, in 1919. She remained the only hafidhah in the Cape until 1987, sixty-eight years later, when two females accompanied their husbands to study in Madinah, and returned home to Cape Town having memorised the Quran under the tutelage of their respective spouses. These women are Hafidhah Fatimah Abrahams, wife of Shaikh Irfaan Abrahams, and Hafidhah Ayesha Gabriels, wife of Shaikh Ebrahim Gabriels. They had planned to do Islamic studies in Madinah but were not successful in obtaining student visas. Since they did not want to remain idle while their spouses were studying, they decided to do something productive and beneficial, and thus started memorising the Quran. After the two aforementioned hafidhat came many hifdh students and Quran reciters, such as Rabiah Sayed and Ayesha Ceres. Rabiah Sayed is known in Cape Town for her melodious recitation of the Quran, as well as the duets of Quranic recitations and nasheeds [Arabic songs, usually praising Prophet Muhammad (SAW)] recited with Shaikh Sadullah Khan. She and Ferdous Alexander were known for their public recitals, and when the radio stations were established in Cape Town, their recitals became regular features. Their presence on the radio may have inspired more women to become memorisers of the Quran. These women, Abrahams, Gabriels, Sayed, Ceres and Alexander set a precedent for the young women who would follow in their

footsteps. It would seem that it soon became apparent to the male teachers that it was necessary to accommodate females in their schools. Shaikh Muhammad Yusuf Booley (d. 2010) and one of his students, Shaikh Muhammad Adams, were the first male teachers to officially accommodate females in their classes. Hafidhah Amina Bayat, currently a lecturer in economics at University of the Western Cape, was one of Booley’s first female students. According to Shaikhah Maahirah Abdurrazzaq, she was the first and only female student in Shaikh Muhammad’s school when she started her hifdh. It was only after she completed her hifdh that he accepted more female students, with her younger sister, Shafeeqah, being among them, until he eventually closed the boys’ school due to the growing demand for females to be accommodated. Shaikh Sadullah Khan, Principal of Islamic College of South Africa (ICOSA, now defunct) also played a pivotal role in inspiring women to learn the Quran; a number of females went to ICOSA to learn hifdh. He was also very involved in the bold motion, in 1994, when ICOSA brought two qariahs (female reciters of the Quran) from Indonesia to South Africa, to render recitations from the Quran in the main hall of Masjid al-Quds, in Gatesville. It was a historic event, as it was the first time that females recited in a public forum in Cape Town. Approximately two thousand women attended the gathering. Acceptance of females into hifdh institutions grew since the aforementioned intrepid moves. Even

more progressive, is that some of the females who had completed their hifdh followed the example of their male counterparts by furthering their studies abroad. After completion of their studies abroad, they returned to South Africa, where some of them have established their own schools, where they, without restrictions or limits, accept any female who wishes to memorise the Quran. Many of the hafidhat who travelled abroad and have established schools, attribute this progression to two factors; first, the advent of democracy in South Africa and the South African Constitution. The new dispensation removed racial, gender and religious barriers and enabled them to travel, find premises and establish schools. Secondly, while the Muslim community of Cape Town always prides itself on being gender inclusive, the development all over the world of females seeking to affirm their rights also opened doors for the Muslim women of Cape Town to ‘come out’ into spaces they would not previously have occupied. While they have ‘come out’ to occupy and fulfil these roles, the women insist that they are proud to fill these spaces while maintaining their Islamic identity, without compromise. Cape Town has, over the last two decades, witnessed the establishment of many hifdh schools, with the majority of them accommodating females, and a substantial number of them accommodating only females, and being exclusively administered and run by females. Masnoenah Kamalie is an MA Candidate in the Department of Religion Studies, University of Johannesburg, and a lecturer at International Peace College South Africa (IPSA)

Muslim Views . June 2015

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Muslim Views . June 2015

Significance of munajat and adhkaar in Ramadaan Doctor MOGAMAT HOOSAIN EBRAHIM

IN the Cape, there are several practices connected with the Islamic month of Ramadaan. These are spiritual as well as cultural practices. Among other spiritual practices are the tarawih salaah, adhkaar, duahs and the recital of the Quran during the month of Ramadaan. In Bo-Kaap and in District Six, it was evident when Ramadaan had commenced. Several men wore fezzes and women were never without scarves. Our mothers were occupied during the day preparing and making daltjies, samoosas, pancakes or pampoenkoekies (pumpkin fritters). The children used to enjoy taking these edibles to the neighbours, right up to the time of the adhaan for Maghrib. This practice is currently still evident in BoKaap as the Muslim population is concentrated there. The practice of sending edibles to the neighbours for boeka (iftaar) derived essentially from the days of slavery at the Cape. The tradition was for slaves to give small parcels of food to fellow slaves who could not attend feasts. This custom, also known as barakat, became absorbed into the social structure of the Cape Muslims. Within the arrangement of local mosques, it is the responsibility of the bilal/ muadhin to oversee the adhkaar during Ramadaan. The munajat – better known as the ‘munayat’ in the Cape – is a special form of salawat which is recited before the adhaan for Esha and Fajr, during Ramadaan.

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The practice of sending edibles to the neighbours for boeka (iftaar) derived essentially from the days of slavery at the Cape. The tradition was for slaves to give small parcels of food to fellow slaves who could not attend feasts. This custom, also known as barakat, became absorbed into the social structure of the Cape Muslims. Basically, the contents of the munayat are praises of Allah, making supplications and ending with the salutations of the Prophet (SAW). In the 1950s, there were only a few mosques in the Western Cape but the munayats were called from all of them. Approximately half-an-hour before the waqts of Esha and Fajr, the muadhins would go to the mosques, climb on ladders to reach the minarets to render the munayat. Portions of the munayats were shared amongst three or four bilals. The shaikhs and/ or imams led the tarawih salaah, reciting short surahs or surah Al-Rahman in the 20 rakaats. The general adhkaar (known as poedjies), in various forms, and closing duahs were led and read by the bilals and others who had the most melodious and powerful voices. They used to sit in the

front row, dressed in white thaubs and turbans. In Mitchells Plain, only a few mosques still recite the munayats whereas other areas like Bo-Kaap, Salt River, Lansdowne and Maitland are still very active in this practice. The munayat is not unique to the Cape. It is practised, among other countries, in Indonesia, Malaysia and Turkey, and was practised in the Haramain before the Wahabis banned it. The laaghoe of the munayat and adhkaar, though, is certainly unique among the Cape Muslims. In all probability, the reason for mosques not upholding this practice any longer could be that the elderly who passed on did not, in their lifetimes, inculcate in the youth the spiritual benefits of adhkaar, which is emphasised in the Quran and Sunnah. We also have imams who studied in certain darul-ulums who

believe that the recital of munayats were not the practice of Nabi Muhammad (SAW), and so consider it a bidah. Most scholars, however, consider this a beneficial practice that falls under the general injunction to increase our dhikr-Allah during the month of Ramadaan. Perhaps we could focus on some of the English versions of the munayats, which I think was neglected by some of our imams: ‘Salutations and peace be upon you (O Messenger of Allah), Our Master, Our Prophet, Our Beloved and Our Intercessor. Salutations and peace be upon you (O Messenger of Allah), O the One Whom Allah has sent as a mercy to all the worlds, and as a guide and a light from Allah.’ Between the pairs of rakaahs during the tarawih salaah, the jamaah (congregation) recites the following salawaat of the Prophet (SAW): ‘O Allah, place saluta-

tions and peace upon our master, Muhammad, peace be upon him.’ They also recite: ‘There is no god but Allah alone, He is One and has no partners, to Him belongs the kingdom and all praise is due to Him; He gives and takes life, and He has power over all things. O Allah place salutations and peace upon our master Muhammad, peace be upon him.’ The tarawih ends with a duah. The media has played a vital role in reviving some of these traditions. Radio stations like Voice of the Cape and Radio 786 have been broadcasting the munayat and tarawih live to every home. The production of adhkaar and duahs on cassettes and compact discs has further reinforced these traditions. Dr Ebrahim is a lecturer in Religion Studies, History, Ulum al-Quran and Ilm al-Kalam at International Peace College South Africa (IPSA).

Muslim Views . June 2015

Muslim Views

Muslim Views . June 2015

Readings for Ramadaan class, which can be followed for one year to improve and increase your understanding of the Quran. In addition, some of what the Prophet (SAW) said about various parts of the Quran has been gathered in one appendix; another appendix suggests syllabuses to use in study circles, something which may be very useful. Let Way to the Quran show you or someone you love how to take the Quran off the shelf and bring it into the heart.

Way to the Quran Author: Khurram Murad. Reprinted in South Africa by Afrika Impressions Media with permission from The Islamic Foundation. KHURRAM Murad sets out to share the fruits of his own journey with the ordinary, inexpert seekers of the Quran, especially the young men and women who sincerely desire to read and understand it in order to fulfil their commitment to Allah, to His message and mission. Way to the Quran has been born out of the conviction that the Quran, being the eternal word of the Ever-living God, is as relevant for us today as it was 1 400 years ago. Consequently, we almost have a right to receive its blessings, in some measure, as did its first believers, provided we fulfil the necessary guidelines. Each Muslim, therefore, has a duty to read and understand the Quran, and live by it. To explain the necessary guideline is the purpose of this book. This book is an authoritative and accessible study guide that covers what the Book means to the believers, and sets out the essential prerequisites of body, mind and heart that serve to light up the inner life with the Quranic worldview; the etiquette of reciting, reading and understanding the Quran; how to study the Quran collectively; and how to live by its teachings. Way to the Quran consists of seven chapters. This 144-page,

Muslim Views

In the Early Hours

easy-to-read book proposes a revolution in the way many Muslims have been treating and approaching the Quran for too long. How many of us have not grown up witnessing the reverential treatment Muslims give to the Quran? Whether itâ&#x20AC;&#x2122;s tying it up in fancy cloth and placing it on the topmost shelf in the closet, Muslims have a great respect for the Quran. But, sadly, this respect does not always extend to the message it contains. Days, weeks and months may go by before we read the Quran on a regular basis, let alone apply its teachings in our daily lives.

The author talks about the attitude and motives that have to be brought in approaching the Quran, after all, this is not just any book. He emphasises putting your heart into reading this message from Allah. Murad gives you the rules of reading the Quran, provides you with tips on how to study it, outlines general principles for understanding the message, and warns about the risks involved in embarking on a personal study while advising how to avoid them. And to top all of this information off, he provides you with a syllabus, a halaqa, or an Islamic

Author: Khurram Murad. Reprinted in South Africa by Afrika Impressions Media with permission from Revival Publications. In the Early Hours is a collection of inspirational advice by a dear and beloved teacher, Khurram Murad, on the subject of spiritual and self-development. The title of this book has been carefully and specifically chosen to highlight that precious but often neglected time during the night that Allah is closest and most receptive to His servants. In it, Murad sets out the goal of the believer: the single-minded desire to seek the good pleasure of God. He then outlines the methods and instruments which must be used in the attainment of that ultimate goal. Each of the seven sections in this book represents one nasiha or advice. Each nasiha was delivered in a presentation of approximately 45 minutes. This book, we hope, will serve as a useful companion on your journey towards

the meeting with your Lord. Each of the above mentioned books consists of distinct elements that provide readers with inspirational guidelines towards their personal and spiritual progression. In both books, methods to acquire a deeper understanding of Islam and a connection with our Lord are provided. The two-book set makes a perfect Ramadaan gift. To secure your set contact the distributors, Baitul Hikmah by visiting their online bookstore on www.hikmah.co.za or contact via e-mail: them info@hikmah.co.za, telephone 031 811 3599. The books are also available at CII Bookstore, Shop U25, Upper Level, Trade Route Mall, Lenasia, Gauteng. (Text reproduced with permission from the publishers)

Muslim Views . June 2015

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ฦค ย ย ย ย ย ย ย ย ย ย ย ย ศ ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ วฆอ อ อ วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ฦก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฃ วฒ วฆ

วฆ วณ วฒ วณ

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฃ

อ อ อ อ ศ อ อ อ อ

ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย อ อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ฦฅ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ วฃอ อ ย ย อ อ วฃอ อ ย ย ย ย ย ย ย อ อ ย ย ย ย ย ย ย ย ย ย ย ฦฅ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ อ วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ฦค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ฦฅ ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ วฆอ อ ศ อ อ วฃอ อ วค ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ฦฌ ย ย ย ย วข ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วข ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วข ย ย ย ย ย วข วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย วฃ

ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ศ ย ย ย ย ย ย ย ย วค

วฆ

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆย ย ย ย วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

วฆ

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ อ ย ย ย ย ย ย ย ย ย ย ย อ อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย อ วฃอ อ ย ย อ อ วฃอ อ วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ฦค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

<PM 1++ ?Q[P ITT 5][TQU[ _MTT W^MZ \PM UWV\P WN

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Muslim Views

Muslim Views . June 2015

What time is iftaar? When can we go back to Woollies? What process did the BDS go through to arrive at the decision to boycott Woolworths? That decision was the outcome of two process: first, inside BDS (SA) there was a consumer boycott study group that discussed various options for a boycott that far more ordinary people can engage in. Prior to this, we were already working on a number of selected targets, such as Soda Stream and Cape Gate, the company building Israel’s apartheid wall. After collecting data on various South African companies and considering which one would be the most viable, the group settled on Woolworths. Second, during the recent Israeli war on Gaza with the formation of the National Coalition for Palestine, (NC4P) that coalition, independent of BDS (SA), reached a similar decision. So why did you settle on Woollies? Let us deal with the question of ‘why not others’ first. There will always be questions of ‘why not others’ and any choice that we make will raise questions – and quite rightly so. As activists, we cannot be permanently disabled because we have not hit on a silver bullet boycott target. For about 15 years there has been talk of some boycott against companies dealing with Israel. At some point, some entity or entities had to take the initiative on a thought-out and sustainable campaign. This is what BDS (SA) and the NC4P did. There have been other suggested targets, and many in the community have undertaken their own boycotting of these companies, such as Dischem and Coke

Muslims Views speaks to Professor Farid Esack of the BDS (SA) movement on the motives and current state of the Woolworths boycott. research) of people who are also assumed supporters of the Palestinian struggle for justice. Third, Woolworth’s has consistently presented themselves as a company that prioritises ethical trading. With consumer boycotts, divestment and sanctions being the single most important ethical and non-violent response to Israeli apartheid, we are sitting with an argument that Woolworths – by its own standards – cannot win. Fourth: while Woolworths has a niche market of sorts, nothing that it stocks are indispensable for which large numbers of our people would have no alternative. In many areas, for example, there may only be another huge supermarket available and nothing else. Woolworths, though, is always a shop of choice, never one where you are really compelled to go. Finally, Woolworths, with its recent Australian acquisitions, has opened itself to another vulnerable front – international solidarity actions by our Australian comrades.

products. There are, admittedly, other companies who have higher degrees of complicity with apartheid or sell greater amounts of Israeli products. Dischem, for example, not only goes around proudly displaying its Israeli connections but regularly taunts us to go after them. Our decisions, though, are not based on personal stuff (whether the owner or CEO is a raving defender of Apartheid Israel or not) but on strategic considerations of our impact we will have, and our ability to execute a prolonged campaign and carrying our supporters along with us. You are still not saying why you settled on Woollies? First, Woolworths’ owners are not directly and openly identifying with Apartheid Israel, although some individual members of its board may well be; it thus had no ideological corner to defend when we made our case for ending trade with Israel. Second, its customer base has a disproportionately large number (nine per cent, according to our

The people who supported South Africa during the 60s, 70s and 80s were in it for the long haul. The Palestinians are forced to be in it for the long haul. This is why we are in it for the long haul.

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Muslim Views

Seems like you have decided to go after the good guys? There are no good guys among any of the lot who trades with Apartheid Israel; so don’t come along with this ‘sympathy for Woollies’ line. These guys make billions annually; eight million rand worth of trade, in financial terms, means nothing to them. They can have three reasons for holding onto it: a) Indifference towards the oppression of the Palestinians – dismissing it as ‘a political question’ in the same way that male violence against women is dismissed as a ‘domestic dispute’. b) Support for apartheid state of Israel. c) Viewing themselves as the first line of defence for all other South African companies that does business with Israel. If BDS succeeds with them then it will go after others as well. Is the campaign not running out of steam? Admittedly, a significant number of people are only moved when they see the Palestinians being massacred on their TV screens, and want to do some-

thing then. This is better than nothing. When oppression and suffering is ongoing then so must be our solidarity. This is not a case of Muslims fasting the whole day, feeling burdened by it and just sitting around the whole day waiting for iftaar to arrive. Some people, admittedly, have experienced the boycott of Woolworths in this way and keep on asking, ‘What time is iftaar? When can we go back to Woollies?’ The people who supported South Africa during the 60s, 70s and 80s were in it for the long haul. The Palestinians are forced to be in it for the long haul. This is why we are in it for the long haul. It took Shell almost two decades (and consistent boycott protests) to reconsider its relationship with Apartheid South Africa. It took Barclay’s Bank over 15 years (and consistent boycott protests) to come to its senses regarding doing (or not doing) business with Apartheid SA. It took Dunnes Stores, in Ireland, more than two years (and consistent boycott protests) to end its trade with Apartheid SA. We must decide if we are only going to be driven by the images of massacres of Palestinians on TV screens or whether we going to be engaged in small acts of solidarity because our deen and conscience demands this of us. What are you doing to energise the campaign? Ramadaan is going to be an important period for us to renew this boycott of Woolworths. We will make greater use of the religious structures to reach Muslims, without neglecting our fantastic non-Muslim support base.

Muslim Views . June 2015

Muslim Views

Muslim Views . June 2015

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Muslim Views

Muslim Views . June 2015

Survey of Hajj operators is met with poor response MAHMOOD SANGLAY

ACCORDING to a leading South African Hajj travel operator, the average Hajj package per pilgrim this year costs about R35 000. Given an additional R15 000 per pilgrim for air travel to Arabia, and the quota of 2 500 pilgrims allocated by the Saudi Ministry of Hajj, the Hajj industry, this year, will generate an estimated gross revenue of R125 million. The quota currently in place is based on a points system for accreditation of hujjaaj, and it is designed to favour those who have not before undertaken the Hajj. The 2 500 available places for South Africans also include a significant number of poor Muslims who, invariably, draw on their savings of many years, exclusively for the purpose of fulfilling this important religious obligation. In the interests of informing our readers, especially prospective pilgrims, Muslim Views, last month, published a table with the names and contact details of the 21 Hajj operators accredited for 1436 AH by the South African Hajj and Umrah Council (Sahuc). Hajj (and Umrah) operators generally present their services as a mandate of acting ‘in the service of those called by Allah’. Therefore, the matter of the quality of the service provided by Hajj operators as well as the levels of transparency and accountability of operators to pilgrims are relevant. In light of an industry worth R125 million per annum, shared by 21 Hajj operators in South Africa, an analysis of the industry is in the public interest.

Muslim Views

If the requested information is withheld because Hajj operators are private enterprises, then all pilgrims, and the general public, may well view their self-proclaimed mandate of acting ‘in the service of those called by Allah’ with a good measure of cynicism. Muslim Views contacted all 21 accredited Hajj operators last month for the purpose of gathering basic and relevant data for such an analysis. Five short, survey questions were posed to the operators. The questions related to the number of years the operators have provided Hajj and Umrah services, the breakdown of the number of pilgrims they have had per year for Hajj and Umrah, respectively, for the past ten years, and a series of questions on Sahuc’s regulations, code of conduct and conditions for accreditation of operators. This was followed up with a reminder of the survey, almost a week later. Of the 21 requests for information, only four Hajj operators responded, namely, Khidmatul Awaam South Africa, Almujaahiedeen Haj Umrah and Leisure Travel, Fazila Malek Travel and Tours, and Umrah Tours & Nuri’s Travel. Ms Suraya Baradien, of Khid-

matul Awaam, said that, as members of the South African Travel and Hajj Operators Association (Sathoa), the association would respond on behalf of all their members. However, Muslim Views received no response from Sathoa. The chairperson of Sathoa, Sedick Steenkamp, told Muslim Views that it was a busy period for Hajj operators and that they did not have time to attend to the survey. Isgaak Cassiem, of Al Mujaahiedeen, undertook to respond to the questions in ‘due course’, but has not, as yet, done so. Actual responses to the Muslim Views enquiry came only from Fazila Malek Travel and Tours and Umrah Tours & Nuri’s Travel. The former has been trading in the industry for 15 years and has provided services to 250 hujjaaj per year. The owner of the latter, Nuri Jhetam, has been in business for

over 25 years but she omitted to disclose how many pilgrims per year she has serviced over this period. Both operators claim they have never been in breach of Sahuc’s regulations and code of conduct. The information requested from Hajj operators for disclosure in Muslim Views was, as explained in the correspondence to them, in the interests of transparency and to help build trust, ethical practice and integrity in the industry. It is significant that none of the operators disclosed an actual breakdown of the number of pilgrims serviced over a period of ten years. The primary reason for engaging Hajj operators was to probe both the qualitative and the quantitative aspects of the industry. The quality is important for prospective pilgrims to make informed choices in respect of operators’ professionalism, ethical and trustworthy business practices, reliability and responsiveness. The quantity is of interest because it is useful to prospective pilgrims to know how experienced an operator is in terms of the number of years, and the number of pilgrims a Hajj operator has serviced over those years. In addition, the share each operator has in the R125 million industry is also relevant. Unfortunately, none of these could be explored due to the poor response of the operators. Muslim Views is consistently receiving reports from pilgrims of poor service by operators claiming to act ‘in the service of those called by Allah’.

If they are indeed acting in this capacity, it follows that sharing the information requested in the public interest would be an act of transparency that may help restore trust in the industry, especially that of the dissatisfied pilgrims and of prospective pilgrims. Ordinarily, when spending large amounts of money on travel, especially if it is one’s life savings on a once-in-a-lifetime journey, scrutiny of the quality of the service provided by the travel agent is a norm. However, this imperative to place the quality of Hajj operators’ service under the kind of scrutiny expected by ordinary consumers is not the norm. And the reason is that pilgrims are not quite ordinary consumers. Their journey is for spiritual, not worldly purposes. Hence, the value and benefit they expect to derive from the journey are essentially spiritual, not material. If the requested information is withheld because Hajj operators are private enterprises, then all pilgrims, and the general public, may well view their self-proclaimed mandate of acting ‘in the service of those called by Allah’ with a good measure of cynicism. And they can do so, especially in light of the advice pilgrims are constantly given not to speak about poor service upon their return for fear of ‘fitna’ or diminishing the spiritual value of their pilgrimage. Sahuc declined to respond to the question on the stake each operator has in the industry for fear of ‘violating confidentiality’ and possible legal action by operators.

Muslim Views . June 2015

Asserting the identity of Muslims in the townships AAISHA DADI PATEL

THE Gauteng Muslim Shurah Council (GMSC) held its inaugural Conference on Social Justice on May 23. The conference highlighted the issues Muslims face in South African society, and evaluated what role Muslims have to play to bring about justice within this society. Social justice is enjoined on Muslims by our Creator, and this was something which the conference aimed to bring to the fore. Based in the townships of Johannesburg, the GMSC acknowledges that these are spaces where poverty and other socio-economic problems lie. The conference was open to all but it was primarily aimed at Muslims living in townships, says Sulaiman Mbobane, national coordinator of the GMSC. ‘We are based in Soweto and operate in townships so we tried to secure buses to transport people to the conference from there. We had a turnout of about 200 people, mainly from the East Rand, in Gauteng.’ Mbobane says that the conference aimed to unpack a host of issues facing black Muslims in South Africa, and address the need for Islamic education. ‘There aren’t a lot of black Muslims but that isn’t the problem. The problem is the quality of them – they are not always living as a part of the community, and continually see themselves as an ‘other’. ‘They haven’t come to terms with their identity as South African Black Muslims, and part of what we are trying to do is create that identity so that they can

understand Islam is for them. They don’t need to change and become someone else and look like someone else to be a fullyfledged Muslim.’ The Iranian Revolution of 1979 was very significant to people living in the townships during apartheid, and, stemming from that, Islam in the townships has a rich history that many are unaware of, says Mbobane. ‘During the late 1960s, apartheid was at its worst and there were a lot of hardships, and people were looking at what was happening outside to see if they could get inspiration and how far it could take them. ‘So, when the Iranian Revolution happened, people saw it as a move of resistance which could turn everything upside down, and they thought ‘hey, there must be something here’, and this movement and drive inspired them.’ Islam was then seen in a purely political way. Although it was seen as a force which could empower individuals, there was little understanding of its theological grounding, and in the 80s and 90s, when Mandela was freed and things got easier, Islam seemed to cease to be relevant. Muslims in townships became less staunch as they saw themselves needing Islam less. ‘They were not fasting or praying or doing any of those things. They had little guidance because there was no one to tell them, “This is what Islam is, this is what you have to do.” They were copying something from the outside but without any backing,’ says Mbobane. These are the very issues which the conference aimed to redress.

‘These people need to have explained to them what Islam is in terms which they understand, and not in foreign terms. We are just trying to bring Islam to a level where they can see for themselves how to be a good Muslim and how to be constructive in shaping society.’ Speakers at the conference included world-renowned scholars Imam Muhammad Al-Asi and Moulana Imran Nazar Hosein, and former Robben Island political prisoner Imam Achmad Cassiem. The speakers were ‘excellent’, says Mbobane. ‘Our movement is very focused on the local scene so having an international perspective was able to balance it out.’ The conference looked at a wide range of topics including gender, economics, unity, racism and education.

Despite the fact that they weren’t all able to be covered in great detail, due to time constraints, they all linked well and related to each other. This conference is the first of many, says Mbobane. ‘There is still a lot which we need to do to break down all of the issues we discussed even further and see how we can give everything we discussed more meaning. We were trying to judge the way forward and see what our contributions to the township at large can be.’ An issue that Mbobane is adamant needs urgent addressing is the way in which black Muslims remain marginalised in the broader South African Muslim community. ‘They cannot see themselves in their own identity as Muslims – they think they need to copy Indians and speak Urdu or copy the Malay people. In this

way, Islam stays very fragmented in this country.’ Through education and dedication, the GMSC hopes to be able to implement tangible change in the way Islam is perceived and practised in the townships. ‘Islam is very powerful but you need to understand how to use it. If it is only powerful in the texts but never brought to life, it’s going to get missed. So it needs to be brought up to play its role in changing our lives and making it better. ‘This country needs that; churches play a big role in townships but once people have a good enough understanding of Islam in the townships, it’s going to be a game changer.’ Aaisha is completing her honours degree in Media Studies at Wits University.

The Auwal Socio-Economic Research Institute (ASRI) hosted the Muslim Civil Society Conference (MCSC) in Johannesburg on May 16 and 17. A report on this conference appears on page 32 of this edition.

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Muslim Views . June 2015

Food for thought: origin, source and health effects SHAHISTA ROHAN-TOEFY

‘YOU are what you eat.’ This statement was unpacked at the Food for Thought Festival, hosted by MCI and Fierro Milano, at the Cape Town International Convention Centre (CTICC), on May 20 and 21. All aspects of food were discussed – where it comes from, how it is produced, and the ethics surrounding Halaal were debated at length. The conference comprised four sessions. In the ‘Living Halaal’ session, the panellists addressed the issue of ‘halaal’. In ‘We Are What We Eat’, the panellists discussed how our diet impacts on our health. In the ‘Food Security’ session, the speakers explained that growing your own food is an amazing way to save and make money. Leoni Joubert, Mpumelelo Ncwadi, Quinton Naidoo, Paul Barker and Alita van der Walt were the panellists. The last session was titled ‘Sustainable Supply Chain’ where Quinton Naidoo, Arianna Baldo, Lorraine Jenks and Mpumelelo Ncwadi discussed the origins of food. The programme was opened by Jenny Cargill, Special Advisor to the Western Cape Premier, who explained that, currently, an expanding population is being fed using unsustainable methods. According to her, the global solutions include reducing food waste, improving land and water management and prioritising food economy together with land reform. Environmental Capitalist, Jason Drew, delivered the keynote

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The panellists for the Living Halaal segment discussing the meaning of Halaal and what it entails. From right is lead panellist Shreef Abbas, of Spice Mecca, Aabied Akerwary, of ICSA, Mufti Mohammed Yusuf Seedat, of SANHA Gauteng, Ameer Paleker, of Woodridge Meat Hyper, and Moulana Mahmood Yacoob, of SANHA Durban. Photo SHAHISTA ROHAN-TOEFY

address and was full of innovative ideas and suggestions on how to ‘close the loopholes in agriculture’. He said that we live in a resource-constrained world, and that our three food sources are water, land and the seas. On a positive note, he pointed out that companies are taking nature into account. Many big organisations are making an effort to reduce their carbon footprints and are looking for ways to choose the green alternative when conducting their businesses. One of his companies farms flies and uses the larvae as protein that he sells to livestock farms, and get added to chickens’ diets. Farms give their waste to his company that then uses it to feed the flies so, instead of this waste being dumped, it’s being recycled,

and he is making money in the process. Next on the programme was the ‘Living Halaal’ segment. The panel consisted of Shreef Abbas, of Spice Mecca, Aabied Akherwary, of Islamic Council of South Africa (ICSA), Mufti Mohammed Yusuf Seedat, of the South African National Halaal Authority (SANHA) Gauteng, Moulana Mahmood Yacoob, of SANHA KZN, and Ameer Paleker, of Woodridge Meat Hyper. The absence of the Muslim Judicial Council (MJC) on panel was noted by the audience. The organisers confirmed that the MJC was invited and confirmed their participation but that they failed to attend. Mufti Seedat said God, as Creator, has given us guidelines and

has said, ‘Eat that which is from the earth and is pure.’ Moulana Yacoob told delegates that the definition of ‘halaal’ is ‘permissible’ and that, often, the term ‘halaal’ becomes synonymous with food but it actually refers to a whole lot more, for instance, ‘banking, travelling, logistics, pharmaceuticals and cosmetics’. He advised: ‘If anything is stolen or obtained via ill-gotten means then it is also haraam.’ One of the delegates, Tozie Zokufa, expressed his concern about the way in which products were declared halaal. He related that on one of his visits to Oudtshoorn, where he had to conduct inspections, the person who was supposed to be on site doing halaal certification

for ostrich meat was ill yet, for the four days that he was absent, the meat was certified without any Halaal representative being present. Akherwary responded saying that his organisation has more than one slaughter contingency plan in place while Mufti Seedat reiterated the importance of standards after hearing this story. The next segment, ‘We are what we eat’, was presented by Professor Tim Noakes, together with Sylvie Hurford, Paul Barker and Lorraine Jenks. These panellists discussed the importance of diet. Professor Noakes explained that obesity is a brain disorder that was exacerbated when we were encouraged to eat food that was high in carbohydrates and low in saturated fats. Recent studies have shown the reverse to be better. Hurford, the author of a cookbook with recipes free of allergens, said that removing allergens from a child’s diet until the age of 18 to 24 months helps the gut mature and prevents children developing allergies. Barker emphasised the importance of knowing where your food comes from. He said that ‘earth care’ involves caring for all living things. He also explained that the colour of fat indicates whether meat is healthy or not: ‘Yellow fat indicates healthy meat.’ After the discussions, delegates’ feedback was that the programmes were informative but they would have liked to have learnt more about the halaal process and what they could do in their businesses to ensure the food is halaal.

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Muslim Views . June 2015

Ramadaan, kidney stones and prevention Dr NASEEM AKHTAR AZIZ

â&#x20AC;&#x2DC;BELIEVERS! Fasting has been written upon you as it was upon those before you to make you righteous (183). A few days (you should fast) and whosoever of you is ill or a traveller, (fast) some other days, and for those to whom fasting is exhausting (e.g. those with chronic diseases, aged men and women), they need to atone, and fasting is better for you if you know (184). (Surah Baqarah, verses 183-4) The primary reason that Muslims fast is not because of medical benefits but because it has been ordained for them in the Quran. The medical benefits are obtained as a result of fasting. Fasting, in general, has been used in medicine for medical reasons, including weight management, for resting the digestive tract and for lowering lipids. There are many adverse effects of total fasting as well as so-called crash diets. Fasting, as prescribed in Islam, is different from such diet plans because, in the fast of Ramadaan there is no malnutrition or inadequate calorie intake. The caloric intake of Muslims during Ramadaan is at, or slightly below, the national requirement guidelines. In addition, fasting in Ramadaan is voluntarily undertaken and is not a prescribed imposition from the physician. Ramadaan is a month of selfregulation and self-training with the hope that this training will

Patients who are suffering from severe diseases, whether diabetes or coronary artery disease, kidney stones (especially those with recurrent stone and those who have recently undergone procedure for kidney stone) etc. are exempt from fasting, and should not try to fast. last beyond the end of Ramadaan. If the lessons learnt during Ramadaan, whether in terms of dietary intake or righteousness, are carried on after Ramadaan, it is beneficial for oneâ&#x20AC;&#x2122;s entire life. Everything that is permissible is taken in moderate quantities. The only difference between Ramadaan and normal days is the timing of eating; during Ramadaan, we basically miss lunch, and take an early breakfast (suhur) and do not eat until dusk. Abstinence from water during this period is not bad at all and, in fact, it causes concentration of all fluids within the body, producing slight dehydration. The body has its own water conservation mechanism; in fact, it has been shown that slight dehydration and water conservation, at least in plant life, improved longevity. The physiological effects of fasting include lowering of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadaan fast-

ing would be an ideal recommendation for treatment of mild to moderate, stable, non-insulin diabetes, obesity and essential hypertension. Patients who are suffering from severe diseases, whether diabetes or coronary artery disease, kidney stones (especially those with recurrent stone and those who have recently undergone procedure for kidney stone) etc. are exempt from fasting, and should not try to fast. There are psychological effects of fasting as well. There is a peace and tranquillity for those who fast during the month of Ramadaan; personal hostility is at a minimum. This psychological improvement could be related to better stabilisation of blood glucose during fasting as hypoglycemia after eating aggravates behaviour changes. Similarly, recitation of the Quran not only produces a tranquillity of heart and mind but improves the memory.

Prevention of kidney stones may include a combination of factors to reduce the risk People with a history or recurrent kidney stones are at increased risk for stone recurrence during fasting due to dehydration, and should not fast. You may reduce your risk of kidney stones if you do the following: Drink water throughout the day. For people with a history of kidney stones, doctors usually recommend passing about 2,5 litres of urine a day. During fasting, try to drink more water at suhur time; when breaking the fast, avoid carbonated drinks. Poor hydration can be made worse by weather conditions and even everyday activities like walking or housework. If you feel disorientated and confused or faint due to dehydration, you must stop fasting and have a drink. If you are sick, not fasting can be compensated by feeding the poor or fasting at a later stage; Islam does not require you to

harm yourself. Eat fewer oxalate-rich foods. If you tend to form calcium oxalate stones, your doctor may recommend restricting foods rich in oxalates (rhubarb, beetroots, okra, spinach, Swiss chard, sweet potatoes, nuts, tea, chocolate and soy products). Choose a diet low in salt and animal protein (eat non-animal protein sources such as legumes). Consider using a salt substitute. Avoid processed food as it is rich in sodium, which can lead to increased calcium loss in urine, leading to stone formation. Continue eating calcium-rich foods. Use caution with calcium supplements. Calcium in food doesnâ&#x20AC;&#x2122;t have an effect on your risk of kidney stones. Ask your doctor before taking calcium supplements as these have been linked to increased risk of kidney stones. Diets low in calcium can increase kidney stone formation in some people. Diabetics are at high risk for infection stones so they need to make sure that they are free of urinary infection and, if their doctor has permitted them to fast, they should maintain their hydration at suhur and, after breaking fast with water, should avoid other drinks. Ask your doctor for a referral to a dietitian who can help you develop an eating plan that reduces your risk of kidney stones. Dr. Naseem Akhtar Aziz [MB BS (Pb) FC Urology (RSA) M Med Urol (Stellenbosch)] is a Consultant Urologist at Melomed Hospital, Cape Town.

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Muslim Views . June 2015

Cameroonian describes his plight SHIREEN MUKADAM

SOLOMON Amabo’s home, in a compound on the corner of Fox and Hans streets, in Jeppestown, Johannesburg, was targeted during the xenophobia attacks in May. On the evening of Friday, April 17, he was getting ready for bed, at about 10pm, when he heard singing in Zulu. When the singing stopped, there was silence. Then Solomon heard his front door being broken down. ‘Kwere Kwere, you have to go back. We’re going to kill you!’ men screamed. With the help of neighbours, Solomon managed to escape from his house through a back window, and sought refuge on the roof of the compound. When the police arrived, Solomon was escorted to Jeppestown Police Station where he opened a case, and spent the night. Since that night, Solomon’s life has changed. ‘I’ve resigned from my teacher’s position. I’m not safe entering Jeppestown. I was attacked in my house, a few metres from the school. If they can attack my house, they can kill me on the streets. They, the tsotsis, don’t value human life.’ Born in Limbé (previously known as Victoria), a coastal town in south-west Cameroon, home to the only oil refinery in Cameroon, in 1978, Amabo completed a BA in English and French with honours from University of Buea. As a journalist, he wrote for newspapers, including Eden

‘I’ve resigned from my teacher’s position. I’m not safe entering Jeppestown. I was attacked in my house, a few metres from the school. If they can attack my house, they can kill me on the streets. They, the tsotsis, don’t value human life.’ newspaper, youth magazines and for private radio stations. His focus was on human rights violations, arbitrary arrest and detention, and ‘the political evolution of the country’. ‘It’s a dictatorship, in the real sense of the word,’ is how Solomon describes Cameroon’s political landscape. President Paul Biya, who came into power in 1982, has held his position for 33 years. Solomon says he was never anti-government. ‘I speak out my mind. I don’t oppose the government. I stand against evil. The president is the chief of the army and the judiciary.’ Solomon describes President Biya as ‘absent’ but Biya’s worst legacy, according to Solomon, is that he passed a bill ‘which said that to limit the presidential term of office is undemocratic’. This means that the constitution was modified, and Biya ‘can rule until he dies’. Solomon was arrested after he covered strikes at University of

Buea, in 2005/ 2006. The matter is still in court. ‘There’s no democracy in Cameroon,’ says Solomon. Despite this, he still wanted to fight the system from within. ‘I thought of leaving never Cameroon. I wanted to fight the system through my work,’ he said. But he did leave his home country. After Solomon took a governor to court, in 2011, for assault, he was continuously harassed to drop the case. Eventually, the 36-year-old, along with his wife, Ranibelle, left Doula, the economic capital. Their three-year-old twins remained behind with family. They flew via Ethiopia to Mozambique, where Cameroonians don’t need a visa to enter. From there, the couple entered South Africa, in November 2013. ‘It’s death,’ is how Solomon describes the process of crossing the Mozambican-South African border. He didn’t feel safe since his first day here. The electric fences surrounding homes stood out. ‘I realised there’s crime and criminality.’ But Solomon never felt insecure because he was not South African. ‘Everyone’s insecure here. They kill even South Africans. That’s the problem. No one is safe here.’ Solomon does not want to remain in South Africa, though. Even though he believes his life is threatened in Cameroon, he wants to go back home. ‘Mba! (No!) I don’t want to stay in South Africa. I’m not safe.’

OUR HARDSHIP DOES NOT JUSTIFY XENOPHOBIA – A SOUTH AFRICAN VOICE

FOR South African Lettie Mangoedi, ‘nothing’ has changed regarding the quality of her life, since apartheid days. The 58-year-old mother of three and grandmother of seven children works as a shampooist in a plush hair salon in Rosebank, Johannesburg. ‘Before, we used a bucket [toilet]. Since Mandela, we used a flushing toilet. So I thought things will get improved (sic). It gave me strength.’ But, 21 years into democracy, Lettie says, ‘My life is the same. I have no electricity. I was thinking life will change. We applied for new houses. I was excited. I thought our life will be perfect. But we’re still hanging.’ Lettie filled in a C-form in 1995 and was placed on the housing list for a house in Tsotsomani, a township in Old Alexandra. She hasn’t heard anything since. ‘I thought maybe life will be changed. Things will come right. But now it’s getting worse. The way I’ve been waiting for so long. I decided to build my own house. I’m 58.’ She has started building her house on a farm in Bela Bela, in Limpopo, while she works in Johannesburg. The building is a slow process. ‘It’s not finished yet.’ Despite her own struggles, Lettie doesn’t agree with the recent xenophobia attacks on migrants and refugees. ‘It’s terrible. It’s killing me. Imagine they come into your house and kill you. I feel sorry for them. They are people just like us. They got the same blood as us.’

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Muslim Views . June 2015

Conference to share perspectives on xenophobia and racism NURUDEAN SSEMPA

A GROUP of concerned Muslims has organised a platform for voices to be heard speaking out against xenophobia and racism. According to Fatima Hendricks, the team leader of the organising committee and a postgraduate student at Thomas Jefferson University, USA, and at Madina Institute, in Cape Town, the idea behind the conference is to have different voices and experiences shared by those who have been at the receiving and humiliating end of xenophobia. Supporting the conference are the Muslim Refugee Association of South Africa (MRASA) Refugee Centre, Islamic Relief South Africa, Palestine Museum and Kaaf Trust. Other organisations are expected to join this cause. The theme for the conference is ‘A special Forum on Personal Experiences and Reflections on Racism and Xenophobia in our Community’. The conference, which is expected to take place on June 16 at Islamia College Auditorium, will have different sessions, including open discussion and reflection, presentations on cultural exchange, attracting Islamic scholars, university academics, and local and national leaders. There will be presentations from United Nations High Commission for Refugees Cape Town field office, government and city representatives, and Shaikh Fakhruddin Owaisi, chairperson of the Sunni Ulama Council, Western Cape. The people of South Africa fought for many centuries against

South Africans must find a dignified way to converse with one another on the difficult and emotional topics of racism and xenophobia. man’s inhumanity against man, which find expression in systems like colonialism and apartheid. Among the founding provisions of South Africa’s Constitution are the following, which are now enshrined in our constitution: human dignity, the achievement of equality and the advancement of human rights and freedoms; non-racialism and non-sexism. In the early part of our democracy, between 1994 and 2007, it appeared that South African society was able to absorb the inmigration from the rest of Africa, without the eruption of outright conflict between the locals and migrants. Most of the migrants who entered South Africa were either fleeing political conflict or unrest in their own countries or seeking economic opportunities in what looked like greener pastures down south. But, in 2008, the first widespread outbreak of what could be described as xenophobic attacks against foreigners, mostly Africans, shocked not only many South Africans but also many abroad. The reasons for these attacks were varied but what appear to stand out clearly were the economic factors. The locals seemed to feel that the ‘migrants’ or ‘refugees’ were considered more employable by employers because they could be hired more ‘cheaply’. What also created tension, par-

ticularly between local businesspersons in the townships and the migrants who had set up spaza and other shops in the townships, was the trade competition the migrants presented to local businesspersons, often outcompeting them. These attacks seem to have emerged against the backdrop of a declining world economy, which impacted negatively on the South African economy, which shed thousands of jobs over a period of time. South Africa shifted rapidly from locally produced goods to imported goods, mostly from China. More and more jobs were exported as the imports increased and the local production output decreased with every passing day. What fuelled the conflict even further was the fact that the migrants seemed to be, generally, more entrepreneurial than the local traders, and seemed to be showing signs of visible prosperity. Has our racial past, living under colonialism and apartheid for decades, in a very ironic way inflicted deep wounds and scars on us that make us suspicious of ‘migrants’, ‘outsiders’ and those that we feel don’t belong with us in a place that we call home? The question that needs to be asked, and has been asked but not extensively dealt with through deep conversation, discussion, dialogue and debate, is whether the attack on fellow Africans from other parts of the continent

is not a form of self-hatred and unresolved inner conflicts as to how we deal with diversity and ‘the other’. Of course, xenophobia is not a South African phenomenon. As economies shrink and rabid nationalistic tendencies rise, countries tend to move towards restricting migrants from entering and seeking domicile. With political conflict on the increase within more and more countries, and where countries are falling apart at their core, people of diverse nationalities are fleeing conflict areas in search of safer havens where, unfortunately, they are not welcome; even hostilely turned back at the borders. The xenophobic attacks have called for introspection at all levels of our society. Deeper conversations in search of answers, and conflict resolution mechanisms need to be explored to find answers for xenophobia and unresolved racism, which still lurk in dark corners of our society and within the hearts and minds of many of us. We believe that more conferences like this ought to happen more often and at every platform as a national discourse in search of answers. South Africans must find a dignified way to converse with one another on the difficult and emotional topics of racism and xenophobia. We have to discuss and converse with one another with-

out losing ourselves through anger, prejudice, emotional outburst, arrogance and an opinionated attitude that brings misery rather than hope to a shared society seeking to live in peace, harmony and as neighbours. It is a religious calling for all of us, irrespective of our varied and diverse faith traditions, to respect, honour and protect our fellow human beings, and to live as neighbours with goodwill towards one another. All of us can contribute towards building this neighbourliness and mutual respect for our common humanity from our own religious traditions and from whatever other base we hold dear as a value system. In this way, we will not only combat xenophobia and racism but also root out this crime against humanity. Xenophobia and racism will not go away unless we deal with it as a society and country at all levels and all forums. We will have to socialise our society, even re-socialise many of us, to live harmoniously and coexist peacefully as neighbours. The Quran instructs and reminds humanity as follows: ‘We have created you out of tribes and nations so that you may know one another, not despise each other. The best of you in the sight of God is he or she that is the most righteous.’ Information about conference participation and output can be accessed from: www.No2xenophobia.co.za / www.mrasa.org.za/no2xenophobia or call 021 637 9181. Nurudean Ssempa is one of the organising committee members of the conference.

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Muslim Views . June 2015

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Muslim Views . June 2015

MOULANA YUSUF KARAAN (1935-2015)

Serving the Strand Muslim community for more than 50 years EBRAHIM RHODA

ON Sunday, May 10, 2015, Muslims turned up in great numbers to attend the janaazah of al-marhum, Moulana Yusuf Karaan. It must surely have been the biggest janaazah the Strand has ever seen. He died peacefully at his residence, after a long period of illness. Yusuf Karaan, the son of Abdullah and Janap Karaan, nee Cassiem, was born in 1935. Both his parents were the children of imams who served the Strand Muslim community during the last quarter of the 19th and the early 20th centuries. His great-grandfather, Imam Moosa Karaan from Java, served the same community from 1906 until his demise, in 1932. Yusuf Karaan attended Strand Moslem Primary School and completed Standard Six (Grade 8) at the Methodist Mission School. He continued his high school career at Wesley Training College, and matriculated at Athlone High, in 1952. Financial constraints caused him to abort his university studies. His madrassah teacher was the late Ebrahim â&#x20AC;&#x2DC;Agoeyaâ&#x20AC;&#x2122; Railoun. He was later tutored by the late Shaikh Abubakr Najaar and the late Moulana Mujibur Rahmaan. Yusuf Karaan was the captain of Young Pioneers Rugby Football Club and later played for Marines RFC. As wicketkeeper of the Hottentots Holland Cricket Union, he travelled to Johannesburg to participate in the Barnato Tournament, in 1953. His bosom friend, Mogammad Toyer Rhoda, recommended him

The grandson of Hazrat Soofie Saheb (RA), Shaikh Goolaam Moin Kazi, passed away, in Durban, on Sunday, May 24. A spiritual guide to many Muslims in South Africa, the shaikh was held in high esteem by the ulama for his depth of knowledge, particularly on Sufism. Members of the board of the Cape Town Islamic Educational Centre (CTIEC) visited the shaikh in Durban, on April 26. From left: Hafez Raashid Kazi (son of the shaikh), Khalifa Mufti Sayed Haroon Al Azhari (Head of the CTIEC Ulama Board), Hazrat Goolaam Moin Kazi (RA) and Allama Moulana Sayed Imraan Shah Ziyaee (Principal of CTIEC). Photo SUPPLIED

Moulana Yusuf Karaan (right) is pictured here with Shaikh Amien Fakier in November 2014, when the latter visited Moulana Karaan during his illness at his home in the Strand. The two scholars spoke for over an hour-and-a-half on diverse topics such as faith, philosophy and education. Together they were considered the most senior and revered scholars of Islam at the Cape. Photo FAROOQ PANGARKER

to the Peer family, of Glencoe, Natal, where he was appointed as madrassah teacher. Through the good offices of Moulana Sema, of Washbank, he was given a scholarship to continue his Islamic studies in Deoband, India, in 1957. He completed the seven-year course in five years and returned to South Africa in 1962. He married Zuleikha Adam of Stellenbosch, who also pursued a course in Islamic stud-

ies in Cairo. Of this union, the late Munadia, Abdus Salaam and Tauha were born. Under his leadership, the four separate jamaahs of the Strand Muslim community were unified to form the Strand Moslem Council, in 1966. In 1982, under the presidency of the late Shaikh Nazeem Mohamed, Moulana Karaan became involved with the Muslim Judicial Council (MJC) and, at the time of his demise, he

was the head of the fatwa committee of the MJC. In a letter written by the Karaan family and read to the congregation on the night of Lailatul Meraj, in the Jamia Masjid, on May 16, 2015, the family expressed their sincere appreciation to the Strand community, the Strand Moslem Council, the MJC and other ulama bodies for the support and love provided to Moulana during his 53 years of service as imam, and especially during his illness. The family further requested that the community pardon him for any transgression and prayed that Allah grant him maghfirah, rahmah, fill his qabr with nur and grant him a high stage in Jannah and, ultimately, unite us all again in the akhira, insha Allah. In his final days, Moulana had requested that no tribute be paid

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to him as a person but that the focus be placed on working for deen and bettering the lives of people in the service of Allah SWT. Moulana Yusuf Karaan also placed great emphasis on sadaqatul jariya. Looking back over the 50 years, Moulana Yusuf Karaan, with the support of the community has established sadaqatul jariya on which we should build so that more of humanity may be the beneficiaries. The Strand Muslim community bids farewell to Moulana Yusuf Karaan and makes duah that Allah SWT reward him abundantly for the service he rendered to our community and to Islam at large. We pray that Allah SWT put sabr in the hearts of the family in their hour of bereavement, insha Allah.

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Muslim Views . June 2015

Always with me E did not call me this year. It was very unusual. For fifteen years, Noor called the day before I left for my annual Hajj journey, and I again anticipated hearing his voice humbly requesting me to convey his salaams to our beloved Prophet (SAW) and wish me a fulfilling journey. Did he, maybe, anticipate that this would be the one Hajj that I would not be able to visit Masjidul Nabawi, in Madinah, where the qabr of Nabi Muhammad (SAW) is situated? I thought of calling him but soon got sidetracked by visitors and family commitments. No call came that night nor the next morning. I decided to call him on his cell phone but the message simply said that he was not available and that I had to call back later. Very early that morning, I went to the graveyard and greeted my father, another constant in my life until his departure. When I left my home, duah was made for Hajji Omar who always made my departing prayers and speech until his demise. My father and he are no longer with us yet their cherished memories always fill me with the warmth of muhabat, their unrestricted love. Of course, my mother, my wife, children and other constants were ready to see me off on the holy journey. I called Noor again from the airport as I boarded the aircraft. Still no answer. I departed for Saudi, straight to Makkah as most of the pilgrims were there. It was the latest I have ever left for Hajj due to various reasons and, pretty soon, I was seeing patients in between attempting to perform my Umrah! It still bugged me that Noor had not phoned and, that evening, I called home and heard that he was in hospital. I managed to contact him the next day and, instead of him listening to me wishing him a speedy recovery, he apologised profusely for not calling me. ‘I know your duahs are always with me, I just needed to know that you are well,’ I said. He recovered and was soon discharged home. I was home amongst patients, home amongst millions performing tawaaf, and home cocooned by all those who, every year, in their own way, spare me a second in their prayers.

Noor had not phoned and, that evening, I called home and heard that he was in hospital, writes Doctor SALIM PARKER. A day before our group left for Aziziya, on the outskirts of Makkah, I advised a patient to take a medication to which he was allergic. He had not informed me about his allergies as I had not asked about it. I immediately sorted out his reaction, and apologised. ‘Doc, you are doing your best, and I am fine now. You saved my life before when I had a severe asthma attack and I trust you. Please do not worry.’ he said. I was relieved but thought of all those in my life that I have somehow let down, disappointed or not assisted to the best of my ability. Sometimes, it’s through incompetence, sometimes, through not caring and, at times, ignorance is the cause. The most devastating are the times I take a difficult decision where, either way, someone will get hurt; no right or wrong, just someone gets hurt. He realised that I was in deep thought. ‘Whatever you did or did not do, never stop loving, and always believe that those who love you always have you in their duahs, no matter whether you parted ways or they have departed,’ were his sagely words. Allah works in strange ways. ‘Sometimes, He does not reveal your mistakes or shortcomings,’ someone very close to me once remarked. ‘If that is the case and you acknowledge it,’ Noor said, ‘then it is a sure sign that your Creator has forgiven you.’ For many years, he had kidney failure due to diabetes, and would call me to discuss medical issues, despite having specialists looking after him. ‘I just want your opinion,’ he would say, and I would humbly do some research and get back to him. He lived in another city and, one year, when he was quite ill, I flew to see him prior to my departure for Hajj. ‘I’ll come and greet you just in case you cannot call me,’ I still joked. He recovered remarkably that year, and I received my customary greeting. This year, the movement of the group to Aziziya proceeded smoothly and I had a relatively easy day.

Masjidul Nabawi: bringing muhabat to the soul

By Maghrib, virtually everyone was settled and I went to Makkah to perform a tawaaf. It is one time when I am at complete ease and peace, despite the intense congestion in the Haram. I finished relatively early and had the honour of just sitting and looking at the Kaabah, with hundreds of thousands continuing its perpetual circumambulation that commenced thousands of years ago, and will only end when the Last Day arrives. I returned to Aziziya and had just set foot in our building when my phone rang. It was a call from South Africa. Allah had called Noor to his final resting place. I immediately boarded a bus back to Makkah. What better way to remember those dear to you than to make a tawaaf in their remembrance? We had shared many precious moments – from him staying at my place prior to his wedding to walking together from Arafah to Mina when he and his wife performed Hajj. As I circumambulated the Kaabah, I fondly remembered

Noor’s words: ‘Sometimes, Allah, in His infinite wisdom, determines that some should depart from us. Sometimes, Allah determines that those who love have to part.’ He was referring to all of us loving Makkah and Madinah but the words are, surely, universal. ‘Whatever happens, remember how they positively influenced you, and always remember only the good,’ he added. I remembered, I recalled, I smiled and yet, I cried. Around me, many were praying. Around me, many were excited to see the Kaabah for the first time; many were weeping, some were just stunned into silence. ‘What different thoughts must be going through their minds, what different prayers must be uttered from their lips,’ I thought. We are all so different yet, we are all so much the same. We were all heading for Arafah, all to the same place, in the same garb yet, all so different, and all with different prayers and different needs. We are who we are because of those who left an indelible impression in our lives.

Photo SALIM PARKER

So, if I am seen writing a name in the sand of Arafah, it is due to someone who brings a smile to my heart. If I and an aalim share sweet barfi on Arafah, it reminds me to make duah for many who are still with us and many who have departed. If I am seen twirling when it rains on Mina, it is due to the serenity I once felt, and still feel, when doing it and, eventually, inspired someone to do the same. There are many who are still with me and, insha Allah, our Creator will keep with me. To them I will eternally be grateful. With some, I have parted ways for whatever reason; perhaps, the attrition of time, maybe weakness to keep contact or just the will of our Creator could be factors. No matter the reason, I’ll always have the serene muhabat that reminds me, with fondness, of them as they still inspire me; they’ll forever be crafters of my soul. Some have departed but they will always be part of me. Allah wa’alam.....Allah knows best. Comments to: salimparker@yahoo.com Muslim Views

Muslim Views . June 2015

Re-establishing the Muslim voice in public policy KAMAL SALASA

THE Muslim Civil Society Conference (MCSC), hosted in Johannesburg on May 16 and 17, 2015, by the Auwal Socio-Economic Research Institute (ASRI), was touted as a platform for the Muslim community to engage on the National Development Plan (NDP). The conference was endorsed, supported and attended by an extensive list of Muslim organisations and individuals; and brought experts, prominent media representatives and public officials to its various panels. Despite the prominent political role Muslims have played in the struggle for a truly democratic South Africa, there have been concerns about the waning interest and participation from the broader Muslim community in matters of public affairs and politics. Various reasons are cited for this but the crux of the matter is that Muslim influence in the South African political landscape has declined since 1994. Influence on public affairs matters is largely restricted to the activities of NGOs and partisan Muslim individuals within political parties, and the attempts of Muslim political parties to impact national politics have had little success. This is the context from which the ASRI was born, with the plan of re-establishing the Muslim voice as an important, constructive and influential stakeholder and participant in public policy. By interrogating the NDP – a document critically important for public policy – the MCSC can be

considered one of the most relevant attempts in recent history to bring Muslims back onto the political map. The gravity and purpose of the MCSC was well captured at the opening dinner. It was not elaborate, and contextualised the aims and objectives effectively. Farhad Omar, the CEO of ITV Networks, sought to tackle the perception that Muslims have been historically disinterested in matters concerning national politics and oppression. Muslims, living and deceased, prominent in the anti-apartheid movement were named and lauded for their commitment to justice for all South Africans. This important theme was continuously reinforced: Muslims have been an integral part of the history of this country, and have contributed much to the freedom we enjoy today. During his vote of thanks, Moulana Ebrahim Bham, of Jamiatul Ulama, stressed the importance of Muslim engagement in matters of public interest. The keynote speaker for the evening was Deputy President, Cyril Ramaphosa. As he mounted the stage to deliver his address, two protestors stood up and exclaimed loudly that he – through his actions on Marikana – was a murderer and that he should face justice. They were swiftly and forcefully removed from the hall but had left an impression on the delegates: was the Muslim community disconnected from matters of critical importance to the most disenfranchised in South African society? Ramaphosa spoke of the development of the NDP, the doc-

ument that would form the basis for all the discussions during the conference. He spoke of the engagement processes that had been undertaken by various members of the National Planning Commission to gain input from South Africans across the board. He mentioned that this conference represented what the NDP was designed to do: stimulate debate and dialogue among South Africans. The conference started with parallel sessions on education, featuring Minister Naledi Pandor and Professor Khadija Moloi; and a session on building safer communities. Pandor acknowledged failings associated with the education system. In the parallel session, the culture of racial mistrust and subsequent racial (and economic) profiling in matters relating to community safety were scrutinised. Firoz Cachalia, Adjunct Professor at Wits, called for professionalisation and demilitarisation of the police. A comment from the floor associated community safety with individual insensitivity. He used the example of many affluent Muslims flashing their wealth in the faces of the destitute, reinforcing the perception that the rich do not care about the poor thus breaking down the community fabric and leaving the community apathetic and vulnerable. The next two parallel sessions looked at promoting healthcare and fighting corruption. Dr Faisal Suliman facilitated the discussion, looking at the dire state of health, especially in rural communities. The panel on fighting corrup-

tion was perhaps the most entertaining of the panels. It saw Minister of Cooperative Governance and Traditional Affairs, Pravin Gordhan, share the stage with his ideological and political opponent, Economic Freedom Fighters (EFF) Commissar Floyd Shivambu. The two exchanged some banter during discussions, specifically relating to Julius Malema’s penchant for expensive accessories, and Nkandla. Professor Farid Essack broadened the reference for corruption by stating that the current system of capitalism is ideologically corrupt, and would, therefore, continue to perpetuate corruption. He asserted that, as Muslims, it is our duty to interrogate all systems of corruption. The penultimate two panels looked at transforming society and uniting the country, and creating employment. Andile Mngxitama, former EFF, staunch Africanist and proponent of the Black Consciousness Movement, inspired heated debate long after the panel was closed, specifically on the place of Indian Muslims in the framework of Black Consciousness, in light of the attacks on Indians in Durban by members of the EFF. Moulana Abbas Mkhize bemoaned the lack of unity among the ummah, not only based on sectarianism but also on racism. In the panel on creating employment, facilitated by Muslim Views editor Farid Sayed, the importance of entrepreneurship and skills development were discussed. The final sessions centred on protecting the environment and

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implementing policy. The protection of the environment is mandated by religion so there were questions asked about why Muslims seemed to be generally unconcerned about this matter. The panel on implementing policy saw a robust debate between Ebrahim Fakier, of the Electoral Institute for Sustainable Democracy in Africa, and Godwin Khoza, of the National Education Collaboration Trust. Khoza expects South Africans to actively participate in the policy implementation process. Fakier sees it as government’s responsibility to enforce effective implementation of its policies, as this is its mandate. On the impact and importance of the conference in re-establishing Muslim participation in national public affairs, Professor Essack said, ‘I think it’s great that ASRI has engaged in this fairly macro level of intervention, bringing all these Muslim partners together and engaging with government at a very senior level.’ He continued, ‘It also inserts itself in the imagination of government as a very serious community or civil society player inside South Africa.’ Executive Director of the ASRI, Muhammad Cajee, said at the outset that ASRI’s policy and mandate for the next twelve months would be informed by the discussions at the conference. There was certainly enough robust debate to power further research into public policy in all the key areas of the NDP but still, that lone call for justice from the opening dinner continues to reverberate: how can civil society hold power to account?

Muslim Views . June 2015

Muslim Views

Muslim Views . June 2015

Living life to its fullest: journeys of Binte Batuti SHAHISTA ROHAN-TOEFY

AT 89, Zuleikha Mayat, activist and renowned author of the cookbook, Indian Delights, has launched her most recent book, Journeys of Binte Batuti. The book details her travels and experiences during a time when apartheid was still the order of the day, and all the obstacles it placed on an Indian woman. Mayat explains, ‘This book is not a travelogue; it’s more about history, culture and sociology. It’s about interacting with people.’ Mayat says that when she travelled, her focus was concentrated on the people and not so much on the country. She has led a full life, one that was dedicated to the struggle against apartheid and rights for women. She is a founding member of the Woman’s Cultural Group of Durban, which has been in existence since 1954. She served on the board of Natal Cripple care, is a trustee of Orient Islamic Educational Institute; a founder member of the Black women’s Convention; president of the women’s Cultural Group Educational Trust; board member of McCord Zulu Hospital, and founder member of the Black Women’s Convention. Mayat is a trustee of the following organisations: Indian Centenary Trust; the Hafiza Mayat Charity Trust; the Islamic Educational Trust; Darul Yatama Wal Masakeen orphanage, and Iqraa Charity Trust. She was also a member of the standing committee for Albaraka Bank. In 2012, she received an honorary doctorate in sociology from the University of KwaZulu-Natal.

Muslim Views

Durban’s veteran cultural activist and community worker, Zuleikha Mayat, has just launched her latest book, Journeys of Binte Batuti. Photo SUPPLIED

Her latest endeavour, Journeys of Binte Batuti, is a memoir detailing her extensive travels around the world. In it she talks about her longing to expand her horizons and learn more about the world and the different cultures it possesses. Mayat delights that she has always had a passion for writing. It was her aim to become a doctor but, at that time, getting an education was very difficult. She was only allowed to finish standard six (Grade 8) and had to obtain her matric through correspondence. She also managed to complete a few courses in journalism

through correspondence. Then she got married and had three children. She was freelancing as a journalist when she was offered a weekly two-column at Indian Views, which she did for about seven years. ‘I was always looking for opportunities to write; I had pen friends and loved corresponding with them.’ After her husband passed away and while she was still under iddah (widow’s seclusion lasting about four months and ten days), she received a letter from the then incarcerated, Ahmed Kathrada. She replied to his letter and thus began a ten-year writing relation-

ship, which would later become one of her many published works. ‘We were background activists and that is the way people like [late] Professor Fatima Meer preferred it.’ They were called upon when parcels had to be passed on or when other activists needed a hideout. Mayat and her husband, Dr Mahomed G H Mayat, would offer those activists a hideout until it was safe to move on. ‘That is how Nelson Mandela ended up staying by us until the state found out.’ Because the state placed restrictions on them, they only received passports for eleven months at a time.

‘Many countries didn’t allow us in because they cut ties with South Africa but we managed to smuggle ourselves in despite those restrictions and it’s those stories that I recount in my new book.’ When asked what the highlight of her life was, Mayat paused and, with a smile, replied, ‘My husband.’ She says, ‘In those days, you were only supposed to marry your own cousins, and me and my sister were both booked for cousins but we stood up for ourselves and found our own husbands.’ She explains that that kind of behaviour was not easily tolerated in those days but her and her husband’s parents were broadminded people and allowed the marriage. She adds that a large portion of the book is about her travels with her husband from 1962 until 1972. Thereafter, she travelled with her children and grandchildren, and everyone insisted that she write this book because of how she had interacted with people on her travels. When asked about what we could expect next, Mayat laughed and answered, ‘You know jet lag after a plane? Well, I have launch lag.’ For now, she wants to take a break and spend more time with her children, grandchildren and great-grandchildren. Reflecting on her life that started in Potchefstroom, in 1926, affected by political and cultural activism, influenced by world travel and driven by compassion, humanity and a concern for her community, Mayat said: ‘I am fortunate to have led a very full life.’

Muslim Views . June 2015

No fee school receives new classrooms SHAHISTA ROHAN-TOEFY

UNDER-PRIVILEGED learners at Joostenberg Primary School will be receiving their education in a better environment, thanks to the R400 000 that was donated to them by the South African Muslim Charitable Trust (SAMCT). Joostenberg Primary School is a no fee school that has 600 learners, and is situated on a farm in Durbanville. They are faced with overcrowding in classes, and the need to provide more and more children with an education on a very limited budget has left the school with a severe shortage of funds. ‘At the beginning of the year, I had to send away 21 Grade R learners because we just don’t have space.’ Cuan Bergstedt, the school’s principal, said that the money donated saw to the building of two new Grade R classes, and toilets. Before the new classrooms were built, the 69 Grade R learners were being taught in metal containers, in wet and cold conditions. ‘This improvement is great for the school and the community,’ said Bergstedt. He added that the problem has not been completely solved because those ‘ski cabins’ are now being used to alleviate overcrowding in the Grade 3 and 4 classes. The rest of the school is still in a very bad condition. The classrooms are prefab and the walls are in a serious state of disrepair. Bergstedt says that the bulk of Joostenberg Primary’s learners are from the surrounding farms,

Viewing one of the two new classrooms at Joostenberg Primary School are (from left) Mrs Rasheeda Motala, SAMCT Social Responsibility Co-ordinator, Mr Cuan Bergstedt, Principal of Joostenberg Primary School, and Mr Faried Photo SUPPLIED Boltman, a Trustee of the SAMCT.

informal settlements and Bloekombos, a nearby township. The learners have to walk quite a distance to school, and by the time they get there, in the cold, rainy weather, they are wet and cold; and then they have to sit through their lessons in similar cold and wet conditions. This impacts on their health. The socio-economic circumstances that the learners face are dire and many of them are raised by single parents who struggle to make ends meet. Another challenge the learners face is the danger they face walking to school alone.

Bergstedt says they try their utmost to provide their disadvantaged learners with a good education, which will serve as a building block for a brighter future. ‘For our school to enable them to perform to the best of their abilities, we need to provide them with the necessary tools to make their dreams of a better life possible. However, while we strive to improve the schooling offered to learners in this area, major funding constraints have, in the past, hindered our ability to provide children with the education they deserve.’ The Durbanville Schools Foun-

dation (DSF), established in 1997 because schools in the area were not up to par with schools in the rest of the city, says their objective is to improve the quality of education that the children in these primary schools receive. The DSF, which aims to get sponsorship for the schools under its care from businesses and organisations, has adopted Joostenberg Primary School as one of its projects. Anton Berkovitz, Chairman of the DSF, says that because of the pupil numbers the school supports, Joostenberg Primary School was urgently in need of two more classrooms. He says, ‘We are eternally grateful to the South African Muslim Charitable Trust for coming to our assistance and donating R400 000 for the construction of these classroom facilities, which will make a fundamental difference to the quality of education Joostenberg Primary School will be able to offer.’ Faried Boltman, of the SAMCT, said, ‘Our organisation is very pleased to have been able to assist Joostenberg Primary School with the additional classrooms it needed. ‘We believe a good education to be the foundation for life, and receiving a sound education is, therefore, vitally important, regardless of our learners’ backgrounds or their socio-economic circumstances. There can be no question that, without the solid grounding that primary school education provides, learners will find it exceptionally difficult to successfully progress through high school and beyond.’

The purpose of the SAMCT, established by Al Baraka Bank, Old Mutual and CII Holdings in 2008, is to enable the provision of funding, services and other resources for the improvement of the lives of historically disadvantaged communities. The sectors that they focus on are education, health, social development and poverty alleviation. They have previously assisted worthy causes and organisations throughout South Africa. Another of those causes is Noorder Paarl High School. The school is another no fee school and has more than 1 000 learners from severely disadvantaged backgrounds. SAMCT assisted the school with R403 444. ‘It is our fervent hope that by having made possible the expansion of the school’s classroom facilities, Joostenberg Primary School will be better equipped now to afford its learners the education they deserve, and will be able to build on this in continuing the task of developing infrastructure and recruiting teachers to further develop the school as a worthy feeder of well-rounded learners to high schools in the area,’ stressed Boltman. Principal Bergstedt said that while these classrooms have improved their situation, they still need further assistance improving the other classrooms. They would also appreciate donations in the form of shoes and raincoats, which could see the learners being protected from the rain and arriving at school dry. The school can be contacted on 021 884 4024 or e-mail them on joostenbergps@gmail.com.

Muslim Views

Muslim Views . June 2015

Family, football and brilliant Barca SUMAYA KOLA

FOOTBALL has always been a huge part of my life. Although much of my family have supported different teams, there is one thing I am certain of and that is that each of them has always been highly passionate about the sport. I was born into a footballing family, 26 years ago. My late grandfather, on my father’s side, was deeply involved in developing football in Lenasia, in the early 1980s. On my mother’s side, all or most of my cousins played for local teams and were avid supporters of either Manchester United or Liverpool – a classic rivalry that was exciting to all. I guess, since being surrounded by people who loved the sport, I naturally transitioned into being a football fan myself. None of my family members or family friends liked or supported FC Barcelona. When I was 11 or 12, I remember watching a Barca game and loving the way they played. It was during that game, almost 15 years ago, I began my journey as a Barca fan. And then, a moment I will never forget, Xavi Hernandez, a player I would soon come to love and admire, made his debut for the first team during that season. To this day, Xavi, in my eyes, remains the greatest and most humble Barca player of all time. Watching your team win every football title in a football season is an indescribable feeling; it was the dream come true for every Barca fan. When I was 14-years-old, my life changed forever.

Sumay Kola, 26, was diagnosed with the rare disease, pulmonary hypertension, at the age of 14. A passionate supporter of FC Barcelona, she says her ‘faith in God, art and watching a good football game’ ease her pain and discomfort. Photo SUPPLIED

In September 2002, after being misdiagnosed with asthma for four years, I was diagnosed with having a rare, life-threatening and life-altering disease called pulmonary hypertension (PH).

What is PH? Pulmonary hypertension is a type of high blood pressure that affects the arteries in the lungs and the right side of your heart.

PH begins when tiny arteries in your lungs, called pulmonary arteries, and capillaries become narrowed, blocked or destroyed. This makes it harder for blood to flow through your lungs, and raises the pressure within your lungs’ arteries. As the pressure builds, your heart’s lower right chamber (right ventricle) must work harder to pump blood through your lungs,

Muslim Views

eventually causing your heart muscle to weaken and, eventually, fail. Pulmonary hypertension is a serious illness that becomes progressively worse and is sometimes fatal. Although pulmonary hypertension is not curable, treatments are available that can help lessen symptoms and improve the quality of life. Being diagnosed with PH was a very lonely and overwhelming experience for me as I knew very little about the illness, initially, and did not know any other patients who suffered with PH, until late 2010. In 2010, I came to know about an organisation called the Pulmonary Hypertension Association of South Africa (PHSA). Through becoming a member of PHSA, I came to fulfil my hope of assisting newly-diagnosed patients, ensuring, to the best of my ability, that their journey with PH is not as lonely, terrifying and overwhelming as it was for me. When I was diagnosed in 2002, I was told that I was only one of seven people in South Africa affected by the disease, and that my condition was so severe, the doctors did not think I would live to see my 20th birthday. At 14, being in the middle of high school, being told that I had an extremely rare lung disease that I knew almost nothing about, and that I probably would not

live to see adulthood was overwhelming. The initial shock and the possible prognosis drained me of any hope I had at that moment but, with time, faith in God, support from my family, friends and doctors, and educating myself about my disease, I managed to turn my world and thoughts around. I learned to have hope. I was no longer the fearful child I was at diagnosis. Instead, I slowly developed myself into becoming a confident young woman determined to accomplish anything I put my mind to. I was intent on living life as normal as possible. I completed school, studied a course in fashion design, worked as a project coordinator for a corporate IT company, got involved in work as a human rights activist for people in oppressed lands, and now serve as the vice chairperson for the Pulmonary Hypertension Association of South Africa. Since becoming part of PHSA, I have developed invaluable friendships with other patients. Sadly, many of them have passed away. Many of our patients do not have sufficient treatment or access to the appropriate support, and much of this is due to the lack of awareness around PH. It has been twelve years since being diagnosed with PH. On most days I have difficulty doing simple tasks such as walking or getting dressed by myself. Even eating can become tiring. However, my life is filled with love, positivity and tremendous support. I have learned to treasure each moment for what it is and to appreciate life more entirely.

Muslim Views . June 2015

Snippets of a life well lived: my grandfather, the unsung hero ALI RIDHA KHAN

A PAINTING of my grandfather (my mother’s father), by his childhood friend Yunis Casker, has always had a place of pride in our home for as long as I can remember. This is the 25th year of his demise while in exile in Canada, on July 8, 1990. My life has been filled with stories about my grandfather, meeting his many friends and visiting places that held importance in his life. Shaikh Dawood Parker was born in Batts Road, Wynberg, on May 6, 1950. He attended Douglas Road Primary School and South Peninsula High School. His early years, as a young man, were pretty ordinary. His last years were quite extraordinary and heroic, and are worth sharing and commemorating. He broke with tradition and, as a Muslim ‘indian’ was involved in the administration of rugby clubs such as Kalk Bay Marines, Peninsula Rugby Club and the City and Suburban Rugby Union, within non-racial rugby. Breaking down barriers and organising non-racial sport would have been enough of a legacy for me to write about but there is much more. Sport back then was a site of struggle against apartheid. One of the earliest places that I was shown was his last residence in South Africa, a corner shop at 151-155 Belgravia Road, opposite Hewat Training College. This was a frontline road of resistance to apartheid police. The number of police raids on this house, and the meetings held and events planned there can, by themselves, fill several pages of

Every friend of my grandfather that I met, described him as brave, fearless and, most of all, a good-humoured person.

A copy of the identity photograph of Dawood Parker on a UNHCR travel document. Photo courtesy PARKER FAMILY

the life of this great man, his family and his friends. It was there that the first two pots of food for Eid day distribution among the impoverished were made by my grandfather, Dawood Parker, Shukoor Mowzer and Shaikh Sadullah Khan, and which has, subsequently, evolved into the philantrophic project which is today well-known as Nakhlistan. This house was also known to many as the base of operation of the Qibla Movement. Once he joined this revolutionary mass movement, his commitment – as in the case of rugby – was unwavering and complete, and for which he made the greatest sacrifice. He became a member of Qibla’s highest decision-making and operational structure known simply as the Mashura. He began to play a pivotal role in the underground and military

Vusi Maake and Ngila Michael Muendane (standing) at dinner with the Parker family in Harare, in 1987. Muendane was a member of the PAC central committee at the time. Vusi Maake was the Deputy Chairperson of the PAC (Pan Africanist Congress). Photo courtesy PARKER FAMILY

activity of this movement, which cooperated with the Azanian People’s Liberation Army (APLA). He was directly involved in sending a first contingent for military training to Libya. This exclusively Qibla contingent was housed separately by the Libyans because of their faith and was present when the US airstrikes hit Tripoli, on April 15, 1986. These underground activities led him to exile where life was difficult but equally extraordinary, and in which he displayed the kind of heroism of which movies are made. The Botswana police had arrested Ebi Desai (a contemporary of As-Shaheed Imam Haron) and Comrade Bushy, two key APLA leaders instrumental in sending arms caches to APLA/ Qibla inside South Africa. My grandfather set on a mission to free Ebi and Bushy from captivity. He had one assistant. They lived incommunicado,

preparing and waiting for the comrades to be transported for medical treatment when he intercepted the convoy and freed them. The exile years, with three children, a pregnant wife and, at any given point, 20 mouths to feed, meant any type of work was welcome. He landed a job in the movie Cry Freedom, by Richard Attenborough. He stands in the dock as Strini Moodley while Denzel Washington gives evidence as Steve Biko. He spent many days doing this scene, and travelled a long distance early in the morning and late at night. This scene in the movie is a proud moment for me every time I watch it, and which I regard as a gift from him to his grandchildren. My grandfather maintained relations for Qibla with the PAC, Iranians, Libyans and the Palestinians. The latter, through its embassy in Harare, where a certain Kamal was the head of security, sent my grandfather on missions to London, Athens, Lusaka, Dar es Salam, Malta, Tunis and Bulgaria. His ‘indian’ features and cover as a businessman was very useful to the Palestine Liberation Organization (PLO). One of the lessons he taught my parents from these missions was how to get to know a foreign city on foot.

Back then there was no Google Earth, the internet, GPS or cellphones. He also taught my mother how to dismantle and put together a Skorpion submachine gun, the signature weapon of APLA. Another interesting relationship was the one he had with the martyred Uncle Sam (another unsung hero), who lived on the Botswana border. Uncle Sam was an urbane, gentle, elderly man who spent his life infiltrating APLA soldiers to liberate South Africa from its apartheid rulers. My father was present in Harare, one day, when my grandfather loaded guns into Uncle Sam’s car. This was an ongoing and normal activity of his life in exile, in Harare. Every friend of my grandfather that I met, described him as brave, fearless and, most of all, a good-humoured person. It is not political ideology that comes through these snippets of his life but his love for his family, friends and comrades. Their memories of him are filled with laughter and the silent sadness of his absence. I feel that the struggle was a special time for my parents, grandparents and their friends that my generation will find difficult to fully appreciate. Boeta Yusuf Patel told my father: ‘If Dawood were alive today, you would hardly see your son, he would have kept Ali Ridha with him all the time.’ This is the family man they all knew. My grandfather died, mysteriously, at the age of 40. Hopefully, soon, a more comprehensive biography of this unsung hero will be published by his family and friends.

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Muslim Views . June 2015

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Muslim Views . June 2015

Gang violence a scourge in many local communities MAHMOOD SANGLAY

‘IT became big news that a teen wanted to join the Islamic State but how many worry when a teen wants to join a gang?’ This question was posed by a reader, Shafick Nazier, in an email to Muslim Views. In his message, he addressed the scourge of gangsterism and drugs in Hanover Park. Nazier teaches Mathematics at the local community centre on Saturdays. His chief concern is the safety of the learners who attend his class. ‘I cannot ask the kids I tutor to walk from the centre to the library to make a copy because they are too afraid of being mugged, robbed or shot at.’ Nazier’s attempts to bring his concerns to the attention of the public via three churches, three mosques, four community organisations, two Muslim political parties and two community radio stations proved fruitless. Only People Against Gangsterism and Drugs (Pagad) responded by offering assistance in the form of life skills workshops for his learners. Muslim Views attempted to contact some of the religious leaders in Hanover Park. A spokesperson for the Archdiocese for Justice and Peace Commission of the Catholic Church in Cape Town said the problem of gang violence is ‘extremely serious’ and that normal social life in these communities is not possible. Reverend Gilmore Fry, of St Dominic Church, and a spokesperson for the Baptist Church agree.

Their descriptions of life in Hanover Park bordered on the bizarre and surreal: ‘bodies in the streets on a Sunday morning’; kids afraid to go to school’; ‘just as we sit down as a family to have supper, they sit down to have tik.’ Generally, the churches run independent programmes such as brokering peace between gangs, and offering support services for families of drug addicts. However, there is no sustained inter-denominational effort by religious groups. The Baptist Church said gang violence is not its priority and the Catholic Church says it cannot organise programmes involving guests from outside Hanover Park as they fear for the safety of visitors. Masjid Iglaas, Masjidun Nur and Masjidur Raghmaan are the only three mosques in Hanover Park. The imam of the latter mosque declined to respond to questions from Muslim Views. Imam Yazeed Benjamin, of Masjidun Nur said, ‘If there is no drug-dealing there will be no drugs. ‘The real issue is the drugs.’ He concurs that a lack of unity, particularly among Muslims, is part of the problem. He says that gangs do not fear the police. They fear the Muslims. Ebrahim Abrahams is the chairperson of the Masjid Iglaas committee and of the Hanover Park Community Police Forum. He was born in District Six and has been involved in community work for 40 years. He told Muslim Views that gangsterism is so deeply entrenched in the local communi-

ty that even parents celebrate the victories of their children involved in gang violence but they protest when their children suffer defeats. Abrahams recognises that initiatives at Masjid Iglaas such as retreats arranged by the Tabligh Jamaat for rehabilitating drug addicts, and peace talks between gangs may accomplish truces and ceasefires. However, these are short-lived and do not address the root causes of the problem. He is convinced that the current approach to dealing with gangsterism is superficial and that obstacles are created by those in power. Corruption among community leaders and local government officials, he says, undermines the true transformation of communities, and makes nonsense of true people’s power at local level. Antonio van der Rheede, councillor for Hanover Park, concurs with Abrahams that there is a problem with trust in the police. However, the councillor challenges the assertion that the City is part of the problem. He says that interventions by the City since he was appointed, in 2011, have borne fruits through programmes like CeaseFire, which centres around, and actively includes, the deployment of rehabilitated gang members. The programme, according to Van Der Rheede is currently in progress and is based on a groundbreaking model used in Chicago, in the United States. He is satisfied that there is complete transparency and accountability on the implementation of the City’s programmes.

On the other hand, he says the Community Police Forums (CPFs), which are legislated structures of the City designed to bring police and the community together to address crime, have been ineffective over the past 20 years. Lieutenant Colonel Desmond Laing, Station Commander of Philippi Police Station, which services Hanover Park, did not respond to requests for an interview. In 2014, the Western Cape Religious Leaders Forum (WCRLF) launched a campaign in Manenberg to address safety through working with youth and religious leaders. The campaign was part of a project that ended in January 2015. Waheed Sookool, the project manager of the campaign, said these initiatives were ‘quite successful’ but not sustainable. ‘Gang violence, drug abuse, unemployment, poverty, women and child abuse and political neglect are the most common problems in many Cape Flats communities but these are not the priorities of all the faith communities, and it seems that many people, including religious leaders, have accepted the situation as being one which will not change in their lifetimes,’ Sookool said. Academic research undertaken by Mafuro Magidi, under the auspices of University of the Western Cape, in 2014, on the impact of gangsterism on school learners, is consistent with this position. Magidi said that learners’ school attendance is, to a great extent, affected negatively by gang violence. The study also found that learners are exposed to extreme

violence mainly outside school. Another consequence of gangsterism is the disintegration of families that have siblings or family members that are gang-affiliated. Learners have little confidence in the capabilities of law enforcement agencies in addressing the issue. ‘A rather startling finding is that the learners are so used to the circumstances of gangs that they regard it as the norm,’ writes Magidi. A shocking finding was that sixteen-year-olds speak openly about playing ‘cops and robbers’ using real guns with live ammunition. He concludes that ‘it would take a collective institutional and community action to fight an institutionalised entity like gangs’. This action, says Magidi, should include stakeholders like government, the local community, NGOs and the private sector. In a recent development in Hanover Park, the Action Forum Against Urban Warfare is reported to have lodged a complaint with the South African Human Rights Commission (SAHRC) in an attempt to obtain a finding that gang violence in Hanover Park is ‘urban terrorism’ and a violation of human rights. However, this complaint, again, is independent of any of the other initiatives undertaken by religious leaders, the CPF or the City of Cape Town. Part of the problem in Hanover Park is that the frustration and desperation felt by many have led to a lack of co-ordination and co-operation between the relevant stakeholders in the area.

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Muslim Views . June 2015

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Muslim Views . June 2015

Study of Islam at UJ Conference Report

The sacred texts and feminism DR SHAHID MATHEE

THE University of KwaZulu-Natal’s (UKZN) Gender, Religion and Sexual and Reproductive Health Rights (SRHR) Programme at UKZN Gender, in the School of Religion, Philosophy and Classics, held a roundtable discussion on April 29 and 30, 2015, at its Pietermaritzburg campus. The theme of the discussion was ‘Sacred Sex? Sacred Text? – Theorising the Edges of Feminist Exegesis’. The discussion, convened by Dr Fatima Seedat, the programme’s co-ordinator, was the first ever opportunity for scholars of Christian theology and Islamic studies to share their insights on the intersections of sacred texts and feminist analysis. The discussion began on April 29, with a keynote address by Professor Sa’diyya Shaikh, an Associate Professor at University of Cape Town (UCT), titled ‘Feminist Edges: A Sufi Hermeneutics of Generosity and Justice’. Shaikh, whose recent book on Ibn Arabi has just been awarded a prestigious prize by UCT, dealt with the issue of how Quranic ayat which are seen as supporting gender equality are juxtaposed against other ayat which seem to support patriarchy or male domination. Shaikh argued in her presentation that much of the debate is

‘Women... have never been excluded in the divine revelations but their presence and agency have become casualties of a masculine control over the text.’ itself rooted in patriarchy. Drawing on the works of 13th century mystic Ibn Arabi, she explored Sufi notions of self and sacred text that offer a different way of understanding the text; ways that do not support a simple men versus women separation. On the second day, a series of five papers were delivered. Professor Sarojini Nadar delivered the first paper titled ‘Challenging Sexual Violence and Textual Violence: Theory and Method Reconsidered’. In her paper, tracing her own ‘liberation journey’ with the Book of Ruth, she reflected on how she read the Book of Ruth through the lenses of her widowed mother and as a member of a diasporic community. She then explored the challenges which liberation theories and methods pose to scholars who wish to consider the nexus of race, class and gender in their engagement with the biblical text. She concluded by proposing a creative tension between a hermeneutic of survival and a

hermeneutic of transformation, in order to address sexual violence more effectively. In her paper titled ‘The Convergence of Feminism and Qur’an: Considering the Futures of Feminist Tafsir’, Dr Fatima Seedat presented an in-depth and detailed critical account of Aysha Hidayatullah’s recently published Feminist edges of the Quran – a book on feminist tafsir of the Quran. Feminist tafsir shows the convergence between what Seedat described as ‘two great intellectual traditions’ – that of Islam and Feminism. For Seedat, Hidayatullah’s review is a ‘bitter-sweet criticism of feminist tafsir’, which shows the productive tensions between the two intellectual traditions. Seedat touched on the methods of feminist tafsir such as historical contextualisation, inter-textual analysis and tawhid (Islamic monotheism) as a paradigm for interpretation. She also pointed to Hidayatullah’s question of whether feminist

tafsir has reached its logical end; she concluded that there are lots more space for its further development. Professor Paul De Cock, also from UKZN, in his paper ‘How to Make Sense of Sacred Texts that Appear to us as Unethical’, dealt with the difficult question of confronting biblical texts that are offensive to women on questions of gender equality. In his paper, ‘An-other Reading of Qur’an 4:34: Beyond Contemporary Obsession with Text’, Dr Shahid Mathee, a lecturer in the Department of Religion Studies at University of Johannesburg, offered an alternative reading of the Quranic verse that apparently permits husbands to beat their disobedient wives. In other words, a sacred text that permits violence, and what could be considered as an offensive reading of sacred text, according to De Cock. Mathee argued that the Quranic verse’s concern is to show the propensity of husbands to respond to their disobedient

wives in a particular manner i.e. their character and state of mind rather than legislating certain steps that husbands must follow in dealing with their wives. Dr Lubna Nadvi, also from UKZN, presented an interesting paper entiltled ‘Reflections on the concept of Mu’min (Believer) in the Quran as a Gender Neutral Term’. She argued that while there are distinct parts of the Quranic text that makes reference to men and women, acknowledging that both genders have particular roles and rights, the reference to ‘mu’min’ can arguably be understood as a non–gendered term, despite its application of the Arabic male noun. ‘Women,’ she said, ‘have never been excluded in the divine revelations but their presence and agency have become casualties of a masculine control over the text.’ Other than the fascinating insights provided by the participants, this was arguably also the first time in South Africa that a serious theological discussion on a specific theme was conducted at Christian-Muslim comparative religion level. It augurs well for scholarship on gender but is even more significant for the possibilities of interreligious intellectual conversation. Dr Shahid Mathee is a lecturer in the Department of Religion Studies at University of Johannesburg.

Muslim Views

Muslim Views . June 2015

6EQEHER %TTIEP ƚĬƋ±Ĺ ±Ęƚ åĹƋųå Ę±Ÿ Ï±ųåÚ üŅų ƋĘå ƵåĬü±ųå Ņü ƋĘŅŸå ĜĹ ĹååÚ üŅų Ņƴåų ƐĂ Ƽå±ųŸţ å čų±ƋåüƚĬĬƼ ±ÏÏåŞƋ ƼŅƚų ¬±ĩ±±Ƌ ±ĹÚ XĜĬĬ±Ę ƋŅ ±ŸŸĜŸƋ ƋĘŅŸå ĜĹ ÚåŸŞåų±Ƌå ĹååÚţ ĘĜŸ ±ĵ±Ú±ĹØ ĵ±ĩå ± ŞŅŸĜƋĜƴå ÚĜüüåųåĹÏå ĜĹ ƋĘå ĬĜƴåŸ Ņü ŅƋĘåųŸ ƋĘųŅƚčĘ Ņƚų ŞųŅģåÏƋŸ× Ɠ ĘĜĬÚųåĹűŸ BŅĵå Ɠ %Ĝ±ĬƼŸĜŸ Ɠ ±Ƌ±ų±ÏƋ Ɠ %ųƚč åĘ±ÆĜĬĜƋ±ƋĜŅĹ åĹƋųåŸ Ɠ ŅƚĹŸåĬĬĜĹč åųƴĜÏåŸ Ɠ 8ååÚĜĹč {ųŅčų±ĵĵåŸ Ɠ B±ĵŞåų %ĜŸƋųĜÆƚƋĜŅĹ Ɠ :ų±ĹƋŸ ĜĹ eĜÚ Ɠ a±ÚųåŸŸ±Ÿ ŠüŅų ÏĘĜĬÚųåĹ ±ĹÚ åƴåųƋ Ĭ±ŸŸåŸ üŅų ±ÚƚĬƋŸš Ɠ %±±ųƚĬ ĬŅŅĵ Ɠ a±Ÿ±±ģĜÚŸ Ɠ I±ĵ±±Ƌ UĘ±Ĺ±Ÿ Ɠ }ƚųÆ±±ĹĜ Ɠ ƚųŸ±ųĜåŸ Ɠ

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Muslim Views

Muslim Views . June 2015

‘Still I rise’: sharing experiences to instil hope June marks Drug Awareness Month, in South Africa. As part of its programme to assist recovering addicts, Narcotics Anonymous (NA) shares the experiences of its members to instil hope in the hearts of those who suffer from addiction to drugs. This is the story of GLENVILLE H.

I REMEMBER having given up all hope. I had been in a foreign country for almost a decade, having thought that, by changing my environment, I could stop using. By now, finding the ways and means to get more drugs had become a nightmare. I thought that the double amputee who used his pension to finance his habit was someone to aspire to. That is, if I manage to live that long. He lost his legs as a consequence of his drug use but, at least, he has an income to finance his habit. Feeling utterly alone, I remember seeing a BBC programme about a South African footballer, Albert Johanneson, who was found in his flat, days after he died in isolation. He was the first black footballer of any nationality to play in an FA Cup Final. I realised that that would be my likely fate. Maya Angelou’s poem, ‘Still I rise’, was read at his funeral and the words moved me, especially: Did you want to see me broken? Bowed head and lowered eyes? Shoulders falling down like teardrops, Weakened by my soulful cries. By then, I had been using for about 20 years, unable to stop. Nobody knew where I was, and it seemed that nobody cared.

I knew I needed to try, one more time, to get clean so I locked myself in my room to detox, going through the sweats, the shivers, the restlessness, the aching bones, legs shaking etc. At one stage, I gave up but was too weak to inhale and kept coughing out the smoke. I remember afterwards how weak I felt but also of being resurrected. Before and since then, I have stopped a number of times but struggled to stay ‘stopped’. My life seemed to consist of a series of rock bottoms because I never knew another way of life was possible for an addict. I had never heard of Narcotics Anonymous. Back in South Africa, and after a family intervention, I landed up in treatment. I was just so grateful to have a break from my life. I was in so much denial, I was convinced that if I could just go back to the Thursday before I burnt my flat down, I could continue using drugs but, this time, control it. To be told that I was an addict, I found derogatory. They said I had a disease and that it was incurable. I didn’t know which was worse. They had the twelve steps on the wall and, for the life of me, I could not understand how this was supposed to help me.

At my first NA meeting, I could not believe that the people were addicts. They looked happy and confident but they spoke my story. It was then that I realised that, maybe, I was not alone and that, maybe, it was possible for an addict to find a new way to live. I decided to give the NA programme a try. I read about it and tried to analyse everything about the programme. And, in the beginning, faked it. The truth was that, although I could understand that I was an addict, deep down, I did not accept it. When I left treatment, I felt refreshed and confident. Very soon, I had all the trappings of success. I had a good job, got my girlfriend back, got a new flat, money etc, and forgot the basics of the programme. I had been told that whatever I put before my programme I would lose, and that is exactly what happened. I took my sobriety for granted and, when that little voice whispered, ‘Just one...nobody will know,’ I relapsed. Again. But, this time, using was never enjoyable because I knew there was a better way. Never again would I doubt the fact that I was an addict that could never use again, as long as I live. By God’s grace, I made it back to treatment and still apply the basics of the programme today: go to meetings, work the steps with your sponsor, and be of service. This spiritual journey has given me a life beyond my dreams and for that I have to thank NA.

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Wishing Our Muslim Customers a Ramadaan Kareem & A Joyous Eid Mubarak 124 Capricorn Drive, Capricorn Business Park, Muizenberg Cape Town, South Africa, 7945 Telephone: +27 21 709 0541 Fax: +27 21 709 0899 E-mail: info@zemcor.co.za Muslim Views

Muslim Views . June 2015

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Muslim Hands Ramadaan Message THE sacred month of Ramadaan is about to dawn upon us, giving the Muslim ummah another opportunity to benefit from its vast blessings, and a time to draw closer to Allah SWT. Muslim Hands would like to take this opportunity to wish everyone well over the month of Ramadaan, may we all enjoy good health and derive the maximum benefit for this once-in-ayear opportunity of the month of the glorious Quran. Let us take a page of the life of our beloved Nabi Muhammad (peace be upon him) who was the personification of goodness and the ideal of humanity. As Muslims, our duty is not just to each other but we have a social responsibility to humanity at large. The messenger of Allah, peace be upon him, said: ‘Whoever feeds a fasting person will have a reward like that of the fasting person, without any reduction in his reward.’ Muslim Hands would like to make a sincere appeal to dig deep, and donate generously. Let us remember those who are less fortunate. Your sadaqah, fitrah, fidyah and zakaah will be appreciated by those in need. Fitrah is payable by the head of the family on behalf of each family member under his/ her care. It may include a spouse or children who are already able to support themselves and should include elderly parents living with the family.

Muslim Views

Fitrah is the annual compulsory charity that every Muslim pays before the Eid khutbah, to ensure that all Muslims are able to enjoy the day of Eid. Zakaah is one of the five pillars of Islam, and is a compulsory act for all Muslims. It is a contribution paid once a year on savings of two-and-a-half per cent. This giving is to ‘cleanse’ your money and possessions from excessive desire for them or greed. Fidyah is payable for a person who has become extremely weak due to an illness or old age and cannot fast. They must feed a deserving person twice a day or give the value of the meals. O Allah, instil in our hearts conviction, sincerity and determination to improve ourselves as Muslims. Shower us with Your

mercy and blessings. By Your grace and mercy, guide us on the path of the Holy Prophet Muhammad (peace be upon him) and the Noble Personalities of Islam. O Allah, grant us all the blessings and barakah of this auspicious month, and accept our fast and ibaadah. Grant shifa to all those who are ill, and grant Jannat-ul-Firdaus to all those who have passed away. O Allah, protect the suffering Muslims worldwide and grant lasting dignity and freedom to all Muslims. O Allah, make it easy for us and open our hearts so that we can help make it easy for others in this month of sympathy. Ameen. Photographs supplied.

Muslim Views . June 2015

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Muslim Views

Muslim Views . June 2015

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SANZAF’s busy Ramadaan calendar NURENE JASSIEM

The South African National Zakah Fund (SANZAF) has, so far, awarded bursaries to more than 350 students across the Western Cape, this year. The bursaries, which, to date, total over R3,7million, have been awarded to students at University of South Africa, University of Stellenbosch, Cape Peninsula University of Technology, University of the Western Cape, University of Cape Town and other accredited tertiary institutions. Additionally, SANZAF has also assisted 183 students at 17 Islamic institutions across the Western Cape with bursaries totalling R800 000 so far this year. The SANZAF Bursary Fund forms part of the SANZAF Education, Empowerment and Development (SEED) Programme, which is aimed at empowering and helping those in need of financial assistance to achieve their full potential, starting at nursery school level through to post-graduate studies.

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SANZAF Western Cape’s SEED Champion, Ismail Matthews (right) recently handed a cheque worth over R830 000 to Dr Prins Nevhutalu, Vice-Chancellor of Photo NURENE JASSIEM Cape Peninsula University of Technology (CPUT).

THE holy month of Ramadaan is not only a spiritual time of the year for Muslims; it is also the largest distribution month for SANZAF. This year, SANZAF will host daily iftaar programmes at some 60 masajid in under-resourced areas in Western Cape, where hot meals, savouries and other foods will be served. To ensure these programmes run efficiently and effectively, SANZAF is partnering with 14 masajid where these iftaar programmes will be coordinated from, including the Square Hill Education Society (Retreat), Masjidul Ishraaq (Lotus River), Madrassah Islamia (Atlantis),

Masjid Ighwatul Islam (Bridgetown), Jamiyatus-Sabr Masjid (Primrose Park), Siddique Islamic Trust (Elsies River), Masjidul Mubarak (Belhar), Tafelsig Council (Mitchells Plain) and Masjidul Mieftaag (Mitchells Plain). The community is encouraged to contribute to these programmes. For more information, contact SANZAF Head of Distribution, Shafiek Barendse, at 076 025 8072 or 021 638 5108. On the eve of Ramadaan, SANZAF National Chairperson, Sajid Dawray, said: ‘Ramadaan affords us the opportunity to reach out to those who live in constant hunger and deprivation

SANZAF Western Cape handed a cheque worth R150 000 to Madrasatu Ahlil Quraan, in Greenhaven, which will benefit 18 students at the Islamic institution. At the handover were (from left): Shadlie Cupido (beneficiary), Musa Cader (beneficiary), Shafiek Barendse (SANZAF’s Distribution HOD), Shaikh Magedien Nackerdien (Madrasatu Ahlil Quraan), Abdul Ghakiem Sydow (SANZAF) and Photo NURENE JASSIEM Moegamad Salmaan Carriem (beneficiary).

through our national iftaar, suhur and fitrah programmes undertaken by SANZAF’s dedicated staff and members.’ SANZAF’s Operation Fitrah in the Western Cape will seek to feed 16 500 families on the day of Eidul-Fitr to help ensure that every

Muslim is free from want on this auspicious day. For more information about these and other SANZAF initiatives call 0861 726 923, like us on Facebook, follow us on Twitter (@SANZAFSA) or visit www.sanzaf.org.za

Tune in to iTV (Channel 347 on Dstv) daily at 16:30 during the month of Ramadaan when the SANZAF 5 Pillars Plus Quiz Show, which features some 28 schools this year, will be aired. Contestants stand a chance to win one of two umrah trips for two people. The SANZAF Gauteng Administrator will be hosting the Zakah Q&S Show every Sunday during Ramadaan, from 13:30 to 14:45 on iTV.

LETTERS TO THE EDITOR

Moon watching

PLEASE find something else for the Moon Watchers to do for the rest of the year, besides Ramadaan, to protect our communities from the discord they are sowing, throughout South Africa, with their activities. They only have to see the new moon for the start and the end of Ramadaan to ensure that fasting has been observed for a full lunar calendar month. Eid-ul-Adha is the day following Arafah, whether the Saudis see the moon or not, and the other months of the year are accurately determined with Mathematics and the efficient use of technology in this, the 21st century of Science and Technology, which may be beyond the comprehension of our Maankykers. Teaching them these sciences may convince them to stop interfering with the Islamic calendars so readily available. Changing the date of Mi’raj is, for me, the cherry on the cake. After 1 437 (one thousand four hundred and thirty seven) Hijri years of history, they now change the night from the 27th to the 28th of Rajab, and the MJC and the ‘ulama’ accept their absurd recommendation; based on their poor eyesight, combined with an overcast sky. Allah SWT determined the number of months and the mathematical accuracy of the duration of each month when He created the universe approximately 13,7 billion years ago, and we do not need the Moon Watchers to now come and change that which has been decreed for the proper functioning of the universe, which includes this little planet, Earth, on which we live.

Please let them adhere to the injunction that we must look for the moon for Ramadaan only, and, please, do not allow them to sow their mischief as they are currently doing. M A Baderoen Cape Town

Begging is undignified A MUSLIM is commanded to work to earn his livelihood; Islam disapproves of ‘begging’ or ‘asking others for help’. Begging eliminates a person’s honour and self-esteem, and his face gets deprived of charm, delight and gleam due to the curse of disgrace and humiliation. It also leads to exploitation of feelings of benevolent people by the ones who are habitually asking others for help instead of working hard to meet their needs. It truly is a curse for society. There is no other religion or moral system that teaches humans the ways to preserve their integrity, morality and honour as Islam does. In Islam, the future of the community and its honour and integrity are important; similarly, the honour of one’s self is important and must absolutely be preserved. Each Muslim is responsible to preserve that valuable trust. Abstaining from ‘begging’ and not ‘asking others for help’ is one step in that direction. Begging, in a wider sense, is like asking someone instead of Allah, thereby leading to shirk. Our tawakkul should only be in Allah whereas, if we keep on asking others for help, it means that we do not trust in Allah, and that’s why, instead of asking Allah for fulfilling our needs, we ask others. This is a sort of shirk. This being said, why are there

so many beggars outside masjids. Why are Muslims giving in to the beggars? We all need to stand in solidarity and stop the support of beggars with payment of money to them. I am not saying that we should not give, I am addressing the current situation that we are faced with outside the masjids. We need to be more conscious of how we give. Charity starts at home and then with thy neighbour; keep this in mind. The beggars outside our masjids have started becoming opportunists for an easy way to derive an income. Yes, in our country we do sit with socio-economic burdens but we need to also have business realise the problems, and we need to look at skills development within existing organisations where people can be placed, and community upliftment programmes so that these same people can start earning a dignified wage instead of bringing humiliation, not only in this world but also in the hereafter. I ask you all to please go to your imam at your local masjid and ask him to allocate a sadaqah/ charity box (not the lillah box, as this is for the masjid/ musallah upkeep) so that the community can rather contribute to this box, and the imam of the masjid who knows the community members, will be able to distribute the money accordingly, and to those persons requiring help. Insha Allah, if you care for the beggar, I urge you to share this and act upon it. As an ummah united, we can make a change together, regardless of sect. May we, insha Allah, as an ummah unified also stay steadfast in our salaah and making constant duahs to Allah. Yahya Campbell Cape Town

Muslim Views . June 2015

Shaikh-ul-Hadith for itikaaf in Cape Town CAPE TOWN has been blessed to host Shaikh-ul-Hadith, Moulana Abdul Hafeez Makki for a full ten-day itikaaf programme. The shaikh is a leader in tasawwuf and spiritual reform, and a khalifah of the renowned scholar of Hadith, Shaikh Zakaria Khandalwi (RA). The sunnah of itikaaf, a wellestablished Prophetic tradition at mosques across the world, is conducted during the last ten days of Ramadaan. It is a period during which the Prophet (SAW) motivated the ummah to seek closeness to Allah Almighty and to search for Laylatul-Qadr (the Night of Power). Moulana Abdul Khaliq Allie, secretary general of the Muslim Judicial Council (MJC) and a mureed and student of Shaikh Abdul Hafeez Makki, said that the people of Cape Town were being afforded a wonderful

opportunity to spend this auspicious period in the company of a spiritual luminary. ‘Itikaaf is a time for the ummah to pause and to reflect deeply on the condition of humanity and, by drawing on the help of Allah, work towards healing and resolving human suffering,’ said Moulana Allie. ‘The auliya and the pious leaders of the ummah had always been diligent in following this sunnah of the noble Prophet Nabi Muhammad (SAW) so we appeal to interested people to consider sitting for the last ten days of this blessed month in the company of Shaikh Abdul Hafeez Makki.’ A number of local ulama and community leaders will be joining the shaikh in itikaaf. It will be held at Masjid-us-Sabireen, in Macassar. For further details, please contact the imam at the masjid, Moulana Shahied Alexander, on 072 345 2916.

Umrah tickets give-away to deserving applicants THE Phoenix Advice, Dawah and Care Centre (PADCC), in KwaZulu-Natal, is giving away Umrah tickets to celebrate its 11th annual Hajj and Umrah Seminar. The seminar will be held at the PADCC offices at 44 Bridgevale Crescent, Rydalvale, Phoenix, on Sunday, July 26, from 10am. To qualify for the Umrah tickets, which will include the cost of return airfares, accommodation, transport in the Holy Land and ziyarah, applicants must submit a motivational letter of no more than one A4 page explaining that you are a deserving applicant. Full contact details must be supplied. Only those who have not been for Umrah nor Hajj may apply. Applications must reach the offices of the PADCC on or before the due date, July 10, 2015. For further information contact Rookaya Bobat on 031 500 1499 or email: padcc@webmail.co.za

Write to: editor@mviews.co.za. Please keep your letters as brief as possible. Kindly include full name and address details.

Muslim Views

Muslim Views . June 2015

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Islamic Relief: faith-inspired action SHANAAZ EBRAHIM-GIRE

WITH the dawn of the blessed month of Ramadaan upon us, Islamic Relief South Africa (IRSA) has recommitted its efforts to alleviate the suffering of the world’s most vulnerable communities. This period also serves as a reminder to Muslims of the suffering of impoverished and hungry people around the world, and of the importance of charity and the obligation to be charitable throughout the year. The focus of the humanitarian organisation’s 2015 Ramadaan appeal is to ensure that rights holders’ (beneficiaries) households are stocked up with the necessary food items so that they, too, can enjoy a spiritually uplifting Ramadaan. ‘Islamic Relief will be implementing the Ramadaan project in South Africa and Zimbabwe. The aim is to ease hardship and bring joy, pleasure and hope to the neediest people during the month of Ramadaan by fulfilling the spiritual and charitable obligations of donors, and encouraging generosity to the poor,’ Country Director Yusuf Patel explained. Last year, the Islamic Relief family experienced its most successful Ramadaan implementation programme to date. Field offices distributed a record 214 155 food packs in 30 countries, reaching more than 1,1 million people who were in dire need of life-saving food aid.

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‘Conditions in the field vary as our workers are faced with challenges as a result of conflict and natural disasters in the areas we work. ‘However, their perseverance and dedication ensures that your charitable contributions reach our rights holders [beneficiaries] in good time with dignity and professionalism.’ As part of a global family of more than 44 offices worldwide, Islamic Relief has been fighting poverty and injustice for over 30 years, in a world in which over three billion people live in poverty. ‘Our field offices have been responding to disasters as they occur through emergency relief interventions. ‘Most recently, our field offices have been responding to natural disasters and conflict related emergencies in the sub-continent, Malawi, Somalia, Central African Republic, Palestine, Yemen, Syria, Haiti and, most recently, we have developed an emergency resilience programme in Nepal, after the devastating earthquake.’ By exemplifying Islamic values, Islamic Relief aims to mobilise resources, build partnerships and develop local capacity to enable communities, promote integrated development, support the marginalised and vulnerable, regardless of race, political affiliation, gender or belief, and without expecting anything in return. ‘We work in many sectors of development, helping vulnerable

people access basic services, including education, water and sanitation, as well as healthcare. We provide lasting routes out of poverty through our sustainable livelihoods schemes. ‘Our integrated approach to development is transforming communities worldwide,’ Programmes Manager, Mohamed Shakil Dauhoo said. Dauhoo detailed the NGO’s current interventions in South Africa: ‘Locally, we place a huge focus on the development and protection of children. In Ennerdale – a semi-formal area in the deep south of Johannesburg – we are running a fascinating integrated centre called the Osizweni Community Centre. ‘The centre sees over 300 orphans and vulnerable children, daily providing foundation-phase education, three meals a day, sport training, tuition, health support and other psychological support. ‘It has also developed a subsistence garden and, through the Department of Agriculture, over 50 gardens in homes in townships in Johannesburg – that continues to provide for over 200 people.’ Dauhoo added that the comprehensive Al Yateem 1-2-1 Orphan Sponsorship programme is another project that monitors and ensures the development of over 650 orphans in the country (and around 45 000 worldwide). ‘The programme provides monthly food hampers and grants to cater for the needs of a family

of four, provides health support, emergency relief and all other developmental needs of these families.’ Through a thorough needs assessment and Geographical Informations Systems mapping, the NGO identified 1 200 families, across South Africa, and 1 500, across Zimbabwe, that will receive donated food hampers to cater for their nutritional needs during this year’s Ramadaan project. ‘We are appealing for donations towards food hampers, which will be distributed to hundreds of families in South Africa and Zimbabwe before the onset of the fast so that these individuals can enjoy the month with dignity. ‘We are closely working with local masajid and partner organisations to ensure that we address the needs of the most vulnerable in our communities.’ Islamic Relief’s Ramadaan ‘Feed a Family in Need’ campaign will allow donors to sponsor a food hamper that will comfortably assist a family of between five and seven people for the duration of the holy month. The cost of a food hamper for South Africa is R500 but prices for other countries are available from all offices. The organisation will also be hosting its annual ‘iftaar evening’ nationally, in aid of its orphans and vulnerable children’s projects. ‘We are cordially inviting you

and your loved ones to join us for a spiritually uplifting evening where we would provide detailed feedback on our current projects. Our iftaar dinners will take place on Sunday, June 21, in Johannesburg, Saturday, June 27, in Durban, and Sunday, July 12, in Cape Town,’ Patel said. ‘I would like to thank all our donors in South Africa for supporting us, and humbly appeal for your continued support as we embark on our Ramadaan initiatives. May the spirit of this blessed month illuminate your homes and show us as a united ummah, the way to peace and harmony. Ramadaan Kareem.’ To sponsor a food hamper for a family this Ramadaan, deposit all zakaah contributions in: FNB, Islamic Relief SA, Account Number 62161066933, Smith Street Branch/ Branch Code 221426, Refererence: Ramadaan & Contact Number. For all general donations (lillah/ sadaqah) use the following banking details: Standard Bank, Islamic Relief SA, Account Number 005318459, Fordsburg Branch, Branch Code 005205, Reference: Ramadaan & Contact Number. For more information call 0800 111 898 (toll free) or email info@islamic-relief.org.za

Muslim Views . June 2015

AWQAF - promoting self-reliance and sustainability

Contemporary waqf experiences Doctor TAREK ABDALLAH illustrates the revival of the Waqf system through some international efforts, using the Kuwait Awqaf Public Foundation as a case study.

IT goes without saying that the establishment of Kuwait Awqaf Public Foundation (KAPF) as per the Amiri Decree 257/1993 represents a turning point. This experience features three major tasks: management, development and distributing waqf proceeds. KAPF took the revival of the waqf institution as its strategic line reflected in all its projects and activities. At the same time, KAPF showed an interest in the international dimension through integrating it expressly into its strategy. The strategy of KAPF called for the dissemination of waqf culture among the relevant countries. It adopted this trend and defined a set of policies and objectives which it included among its general activities. Meditating on the KAPF experience, we find that the interest in the international dimension has emerged as a result of two major steps. The first step is related to the call made to Islamic countries through the executive board of the Conference of the Ministers of Awqaf and Islamic Affairs to approve the proposal on establishing the methodology of the coordinating state, which provides that one of the Islamic countries undertakes this responsibili-

ty as coordinator. This coordinator should handle the major issues of waqf falling within the responsibilities of the waqf and Islamic affairs sectors, such as waqf, zakaah, dawa etc. The conference held in Amman, Jordan, in October, 1996, approved this proposal. The major step in this regard, however, was taken in Jakarta, Indonesia, in 1997, when the conference of the ministers of awqaf and Islamic affairs endorsed the document of the Strategy for Promoting the Developmental Role of Waqf, submitted by Kuwait, and nominated Kuwait to undertake the responsibility for coordinating the efforts of the Islamic countries in the area of waqf. The creation of this file is regarded as the first modern attempt on the part of Islamic countries to restore the international role of waqf and boost reaction among Muslims in the various countries. The strategy of KAPF in reviving the waqf institution at international level comprises two axes:

about awqaf. The aim of this committee is to assist in the ijtihad (discretion) movement and to include waqf in the list of academic studies, besides urging researchers to approach this subject through scientific research techniques and shariah regulations. These aspirations were reflected at different research levels which showed a genuine interest in reviewing the history of waqf, reviving ijtihad in waqf-related questions, the relation of waqf with development and other practical issues with shariah, administrative and legal nature connected with waqf (with its governmental and non-governmental forms) and means of updating its formulas. Within the framework of this axis, a set of programmes aimed to extend support to post-graduate studies from among those interested in waqf, encouraging specialised writing in relevant subjects, publishing modern literature and organising academic seminars.

First axis

Second axis

Reviving the academic research movement in all issues related to waqf in a way that stops occasional rallies, and to form ad hoc committees from among those versed in and knowledgeable

This axis includes the attempt to unify the methodology of the work of waqf institutions and build its capacity through developing the skills of the waqf cadres.

This includes updating their management and structural organisations. To this end, a set of programmes has been introduced, for example, workshops to train waqf cadres. The experience of KAPF has shown that the revival of this institution goes through two major channels: academic revival comes first and practical revival comes second. We can review the load activities of KAPF and see that they were not restricted to propagating waqf but it involved itself directly in providing the practical models of waqf and reviving its formulas at the practical level, whether directly through waqf funds and waqf projects or indirectly through supporting waqf formulas adopted by governmental and non-governmental organisations. This practically means linking waqf with community development as a welcome addition introduced by KAPF through its steady efforts to revive the institution of waqf. The activities of KAPF at the international level (through the coordination projects) showed a genuine interest in academic work, without approaching practical waqf models at the international level. A quick look at the projects undertaken by KAPF gives us the impression that the academic effort resulting in publishing books and organising contests

and seminars account for a good share if compared to the projects with practical dimensions. At the same time, we find that a real international model waqf project is still absent after ten years of the establishment of KAPF. It is to be noted that the international coordination projects supervised by KAPF have not developed into international awqaf due to the limited mechanisms which govern any Islamic country in its mutual relations with other Islamic countries. We have mentioned earlier that such relations are sometimes ineffective and pervaded by tension at other times due to many reasons whose mentioning here is out of place. To bridge this gap, KAPF embarked earlier on boosting relations with some international organisations interested in waqf. In addition to mutual cooperation between KAPF and some international organisations in implementing the projects of international coordination, KAPF assisted in kindling the attention of some bodies and urged them to adopt the waqf formulas, and invited others to engage effectively in international waqf activities. Tarak Abdallah is Associate Professor, Interim Director of the Institute for Islamic World Studies at Zayed University. He was one of the speakers at Awqaf SAâ&#x20AC;&#x2122;s Waqf Cadre Training Programmes.

Muslim Views

Muslim Views . June 2015

Focus on Finance

Muslim Views . June 2015

Breakdown of tax-free investment accounts WITH the introduction of the new tax-free investment savings accounts effective from March 1, 2015, many ordinary South Africans are asking themselves if this should be the home of their first R30 000 a year in savings. Unfortunately, many people simply don’t save enough. It seems that people prioritise current spending over the future/ long-term savings plans, which is a rather sad state of affairs. We don’t know if you watched the Budget speech but when Nhlanhla Nene (the Finance Minister) mentioned the introduction of tax-free investment accounts as from March 1, there was a rather faint applause, so he stopped. He asked, ‘Did you hear what I just said about the tax-free investment,’ and then there was much stronger applause. Many of us are new to investing; we don’t know the ground rules. We weren’t invited to the party. It’s time to educate ourselves.

What are tax-free investment accounts? It is an incentive introduced to encourage household savings. This incentive is available from March 1, 2015.

Where can I find this product? Regulated institutions such as licenced banks, long-term insurers, managers of registered collective investment schemes, the National Government (retail savings bonds), authorised users

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, discuss the nitty-gritty of the Finance Minister’s announcement, during his Budget speech, of the introduction of tax-free investment accounts aimed at encouraging household savings.

(stock brokers) and linked investment service providers may issue and administer these accounts.

How will it work? You don’t have to pay income tax, dividends tax or capital gains tax on the returns from these investments. You can only contribute a maximum of R30 000 per year (annual limit). Any unused portion of the annual limit is forfeited and not carried forward to the new tax year. There is a life time limit of R500 000 per person. If a person exceeds the annual limit, there is a penalty of 40% of the excess amount invested. Example: Taxpayer A invests R35 000 – exceeding the annual limit by R5 000. Thus, 40% of R5 000 = R2 000 will have to be paid over to SARS. Returns on investment are added to the capital contributed, the balance may exceed both the annual and/ or lifetime limit. The capitalisation of these returns within the account does not affect the annual or lifetime limit. Example: If you invest

R30 000 for the year and receive a return of investment of R5 000, which you have chosen to capitalise, the total amount in the account will be R35 000. The following year, you will still be able to invest your full R30 000 for that year. Withdrawing the returns and reinvesting the same amount, is regarded as a new contribution and will impact both the annual and lifetime limits. No transfers are allowed in the first year of investing (March 1, 2015 to February 29, 2016). This includes both transfers within a service provider or to another service provider. Parents can invest on behalf of their minor child. The minor child will use his/ her own annual or lifetime limits. Tax-free investment accounts cannot be used as transactional accounts. Debit or stop orders and ATM transactions will not be possible from these accounts. Only new accounts will qualify as tax-free investment accounts because the idea is to encourage new savings, in other words, existing accounts may not be converted.

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

Which accounts will qualify as tax-free investments?

l Fixed deposits l Unit trusts (collective investment schemes) l Retail savings bonds l Certain endowment policies issued by long-term insurers l Linked investment products l Exchange traded funds (ETFs) that are classified as collective investment schemes. There are many shariah compliant funds in which we can start investing so let us not waste this tax-free opportunity.

What must I do next? Enquire from a service provider about setting up a taxfree investment account. The service providers will provide SARS, twice a year, with the following information: l Total contributions per year; l Returns on investment: inter-

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

est, dividends, capital losses and capital gains. The service providers will provide these taxpayers with this information by issuing an IT3(s) – Tax Free Investment certificate, annually. If you would like a specific topic featured in the upcoming issues, kindly send your suggesto technical@nexiations sabt.co.za. This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office, nationally.

Muslim Views

Muslim Views . June 2015

Health File

Ramadaan: Islam’s built-in weight loss plan SALAAMAH SOLOMON

RAMADAAN is almost upon us, and with it come increased spirituality, humility and sacrifices. It is the month when most Muslims sacrifice food, drink and many other worldly pleasures, from dawn till dusk. It is compulsory for all able-bodied Muslims of sound mind and good health to fast. Those who are chronically ill, young children, the elderly and pregnant and lactating women are exempted and may pay back the missed days of fast at a later stage unless they are unable to do so then a fidyah will have to be paid. To understand why fasting is beneficial to one’s health, the physiological changes that happen in the body needs to be explained; these changes depend on the length of the continuous fast. Technically, the body goes into a fasting state while asleep, for six to eight hours or so after the last meal. In the normal state, glucose stored in the liver is the body’s main source of energy. During a fast, stored glucose is used up first to provide energy. Later in the fast, once the stores of glucose run out, fat becomes the next store source of energy for the body. Only with a prolonged fast of many days to weeks does the body eventually turn to protein for energy. This is commonly known as ‘starvation’, and is clearly unhealthy.

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It involves protein being released from the breakdown of muscle, which is why people who starve look emaciated and become weak. Because the Ramadaan fast only extends from dawn till dusk, there is ample opportunity to replenish energy stores at predawn and dusk meals. This provides a progressive, gentle transition from using glucose to fat as the main source of energy, and prevents the breakdown of muscle for protein. The use of fat for energy helps with weight loss, preserving the muscles and, in the long run, reduces cholesterol levels. In addition, weight loss results in better control of diabetes and reduces blood pressure. A detoxification process also occurs, as any toxins stored in the body’s fat are dissolved and removed from the body. After a few days of the fast, higher levels of certain hormones (endorphins) appear in the blood, resulting in a better level of alertness and an overall feeling of general mental well-being. The kidneys are very efficient at maintaining the body’s water and salts, such as sodium and potassium. However, these can be lost through sweating. To prevent muscle breakdown, meals must contain adequate levels of ‘energy food’ such as carbohydrates and some healthy fats. Hence, a balanced diet with adequate quantities of nutrients, salts and water is very important. In essence, the fast allows the digestive system to take a break

To fully benefit from fasting, we should spare a great deal of thought to the type and quantity of food we will indulge in throughout the month while the other organs in the body recuperate and heal. Fasting also involves abstinence from addictive substances such as nicotine and caffeine. Cutting down on these prior to fasting will help with lessening withdrawal symptoms such as headaches and moodiness. This is where Ramadaan becomes a great opportunity to break the chains of bad eating habits. But, the majority of people are not reaping the full benefits of this month. Studies have shown poor health conditions, of Muslim communities in particular, with higher rates of diseases of lifestyle (diabetes, high blood pressure, high blood cholesterol levels and heart diseases) as well as a higher risk of developing these diseases due to their dietary habits. What we eat in our fasting hours is very crucial to our health. To fully benefit from fasting, we should spare a great deal of thought to the type and quan-

tity of food we will indulge in throughout the month. A diet that has less than the normal amount of food but is sufficiently balanced will keep a person healthy and active during Ramadaan. The diet should be simple (a meal and not a feast) and shouldn’t differ too much from one’s normal, everyday diet.

Here are a few simple guidelines to follow for the pre-dawn (suhur) meal:

l Have a wholesome, moderate meal consisting of slow-digesting foods such as wholegrain starches, legumes and lean proteins. This allows you to feel fuller for longer. l Avoid heavily processed, oily or fast-digesting foods such as refined starches (sugar, white flour, white bread etc.). l Drink adequate fluids such as clean water, low-fat/ fat-free milk, and avoid caffeine, which has a dehydrating effect.

l Eat slow-digesting fruit such as citrus fruit, apples, peaches, pears and bananas. l Smoothies work well for those who do not have an appetite in the morning.

Guidelines when breaking the fast (iftaar) at sunset

l Keep it simple! Half of your plate should ideally be salads, a quarter should be starchy foods (rice, potato, pasta, bread etc.) and the final quarter should be lean proteins (red meat, chicken, eggs or fish). l Start with hydrating – a glass of water to prepare the stomach for the food to follow. Soup would be just as effective. l Have fast-digesting foods such as dates or fruit juice to gain a quick source of glucose. l Eat a light meal (not a feast) to replenish energy stores, and avoid deep-fried and highly sugared foods as over-indulgence in this puts the digestive system in overdrive, which leads to the sluggish, tired feeling after a meal (feast). l Use alternative cooking methods such as baking in the oven, steaming and grilling. In the end, the focus shouldn’t be entirely on your body weight but rather being mindful of how you fast and how you break your fast, which can help to improve your overall health. And maintain that behaviour to make it a lifestyle that can be continued even after the fast has passed! Salaamah Solomon is an HPCSA-registered dietitian.

Light from the Qur’an

Muslim Views . June 2015

Fasting in Ramadaan: a key to gratitude IBRAHIM OKSAS and NAZEEMA AHMED

N his Quranic tafsir, Risale-i Nur, Bediuzzaman Said Nursi states that, since the All-Wise Quran was revealed in Ramadaan, it is possible to attain a holy state in this month through shunning the demands of the nafs and to resemble the angelic state by abstaining from food and drink in order to greet that heavenly address in the Quran in the best manner. He advises us to have the kind of consciousness where we recite and listen to the Quran as though it was just revealed. Bediuzzaman contends that it is as if the world of Islam becomes a masjid during Ramadaan. Some of the members of that vast congregation listen to the reciters of the Quran with reverence while others recite it themselves. Thus, it is evident that there are many instances of wisdom in the fast of Ramadaan. Some of this wisdom looks to Allah Almighty’s rule, some to our social and personal life and the training of our nafs, and others look to our gratitude for divine bounties. He further says that Allah Almighty created the face of the earth in the form of a table laden with bounties, and arranged on it every sort of bounty as reflected in the ayah in Surah At-Talaq, ‘From where he does not expect.’ Bediuzzaman contends that, in

The Risale-i Nur collection

this way, Allah Almighty states the perfection not only of His rule but also His Mercy and Compassion. What then is required of us in the face of Allah bestowing all these bounties? Bediuzzaman says in the Letters, one of the books in the Risale-I Nur collection: ‘Allah Almighty has spread innumerable sorts of bounties over the face of the earth for mankind, in return for which He wishes thanks, as the price of those bounties.’

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When we express our gratitude to Allah, we acknowledge that the bounties come directly from Him. This results in us appreciating the value of the bounties and, at the same time, we perceive our own need for them. We know that there will be no bounties except what Allah Almighty wills for us, Alhamdulillah. Bediuzzaman uses the analogy of a tray-bearer to explain one of the many instances of wisdom in the fast of Ramadaan with respect

to thankfulness for Allah Almighty’s bounties: A price usually accompanies the food that a tray-bearer brings from a royal kitchen. But, to give a tip to the tray-bearer, and to suppose those priceless bounties to be valueless and not to recognise the one who bestowed them would be the greatest foolishness. The apparent causes and possessors of the bounties are like tray-bearers. We pay a certain price to them and are indebted to them, and even though they do not deserve it, we are sometimes over-respectful and grateful to them whereas the True Bestower of Bounties is infinitely more deserving of thanks than the causes, which are merely the means for the bounty delivered to us. According to Bediuzzaman, fasting in Ramadaan, is the key to true, sincere and universal thankfulness for, at other times of the year, most of those who are not in difficult circumstances do not realise the value of many bounties since they do not experience hunger. Those whose stomachs are full, especially if they are rich, do not understand the degree of bounty there is in a piece of dry bread. But when it is time to break the fast, the taste testifies that the dry bread is a most valuable divine bounty in the eyes of a believer. Furthermore, since eating is prohibited during the day, they will say: ‘Those bounties do not belong to me. I cannot eat them for they are another’s property

and gift. I await His command.’ They will recognise the bounty to be bounty and so will give thanks. Thus, fasting is, in many respects, like a key to gratitude; and gratitude is our most fundamental duty. A further essential element of true thankfulness is compassion for our fellow men. Whoever a person may be, there will always be someone poorer, in some respect. He is enjoined to be compassionate towards that person. If he were not himself compelled to suffer hunger, he would be unable to give the person, by means of compassion, the help and assistance which he is obliged to offer. And even if he were able, it would be deficient for he would not have truly experienced the state of hunger himself. Fasting in Ramadaan also awakens even the most heedless and obstinate to their weakness, impotence and want. By means of hunger, they think of their stomachs and they understand the need therein. They realise how unsound their weak bodies are, and they perceive how needy they are for kindness and compassion. So, through recognising their impotence and want, they perceive a desire to take refuge at the Divine Court. And they prepare themselves to knock at the door of Mercy with the hands of thankfulness. Insha Allah, may Ramadaan be a month of gratitude and thankfulness to our Creator and Sustainer. Ameen.

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Muslim Views

Muslim Views . June 2015

From Consciousness to Contentment

Reaping the harvest of Ramadaan JASMINE KHAN

T is reported, on the authority of Sahl bin Sa’ad, that Rasulullah (SAW) said: ‘Jannah has an entrance named Ar-Rayaan which is exclusively reserved for fasting individuals. On the Day of Judgment, they will be called to pass through this entrance, after which it will be closed and no one else will be allowed to use it.’ Ramadaan is the most anticipated month in the Muslim calendar. It is as if Allah is sending us a tutorial so we can learn to be completely present ‘in the world’ yet find ourselves soaring above the mundane, Alhamdulillah. There is an oft quoted Arabic saying that Rajab is when we plant the seeds, Shabaan is the month for watering and nurturing those plants, and when the moon is sighted for Ramadaan, we are able to reap the harvest. We started our preparation during the month of Rajab by being fully cognisant of Allah’s attributes of Ar-Rahmaan and ArRaheem. We practised compassion and mercy to others and, especially, to ourselves. This led to a sense of peace and tranquillity, which was carried into Shabaan. We stopped fighting, being disagreeable and we sent love to all around us. Rajab was like a wind blowing gently in our lives, scattering and dispersing all negativity, frustration and resentment. By the time Shabaan arrived,

we were living under the most perfectly formed clouds of all our good deeds and intentions. As we now enter Ramadaan, those clouds that we have so diligently helped to form by a change in our normal behaviour, now pour forth the life-giving rain; the mercy of Allah upon His most obedient slaves, Alhamdulillah. This results in a blossoming of the harvest, an unfolding of a near-perfect flower, which is the soul of the believer. According to M R B Muhaiyaddeen: ‘The real fast is the blossoming of the inner heart. Fragrance must emanate. The qualities, conduct, behaviour and disposition that accompany this blossoming make no sound. Light and fragrance must dawn in the inner heart. ‘Do fast, but make sure the heart blossoms; make it fragrant. The flowering scent must emanate, and when that space is perceived, the One who inhales that perfume will come. The One who perceives that fragrance will come. He is the Lord.’ (From ‘The fast of the inner heart’) How beautiful is this concept! Allah speaks so many times in the Quran about the heart; how splendid is it to view Ramadaan as the time when our hearts bloom in love and adoration for our mighty Allah SWT! Now is the time we can gather the fruits of our good deeds, what a magnificent harvest it can be. However, it is not sufficient to fast by abstaining from food and

There is also a psychological dimension to fasting, which relates to patience, forbearance and perseverance. It is expected that the fasting person cultivates these qualities... drink; this is but the outer, physical dimension of fasting. This physical dimension serves to break the habits of over-indulgence and careless eating. It assists the body in getting into rhythm by detoxing from all harmful substances. There is also a psychological dimension to fasting, which relates to patience, forbearance and perseverance. It is expected that the fasting person cultivates these qualities and practises selfcontrol and discipline. A fasting Muslim strives for control of inappropriate urges, and resists temptation. During this month, reflection is increased and recitation of the Quran leads to realisation of the larger reality, and an understanding of the purpose of creation. This, in turn, helps deal with stress and trauma, therefore, Ramadaan can be said to help

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with healing psychological problems. The social dimension of fasting calls for remembering those who are poor. By experiencing hunger, we develop compassion for those who have no food or shelter. We learn appreciation for Allah’s bounties, and our sense of gratitude is intensified. Believers are reminded of their social responsibility, it calls for generosity in sharing, compassion towards those who are in need and are suffering. Muslims the world over fast during Ramadaan. This sharing of social space fosters a spirit of solidarity. The Islamic injunction of sharing with others is another aspect that knits our social fabric. We share with friends and relatives at iftaar, and by giving charity (fitra) and alms to the poor and needy (zakaah). We engage in healing social wounds, strengthening family ties and redistributing wealth. This aspect contributes to creating a just and compassionate society based on sharing and giving rather than focusing on consumerism. The spiritual dimension of fasting redirects the heart away from dunya towards akhirah. It is a deeply personal act of worship in which Muslims seek to raise their level of Allah-consciousness. Ramadaan calls for innerreflection and atonement. Diversion from the satisfaction of bod-

ily appetites cannot but help to elevate our spirituality. ‘The spiritual dimension of fasting during Ramadaan is an act of obedience. It leads to sincere thankfulness, which is the heart of worship. It also empowers our spiritual side over our physical tendencies. ‘If we imagine our body as a vessel, such as a ship, our mind, heart and carnal desires are like hands that are trying to control this vessel. Fasting weakens the effect of the carnal self and strengthens the effects of the mind and the heart on the control of the body.’ (From ‘Fasting in Ramadan and developing self-control’, by Yuksel Aslandogan) On the authority of Abu Hurairah (RA), the Prophet (SAW) said: ‘Allah (mighty and sublime be He) says: Fasting is Mine and it is I who give reward for it. [A man] gives up his sexual passion, his food and his drink for my sake. ‘Fasting is like a shield, and he who fasts has two joys: joy when he breaks his fast and joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah’s estimation than the smell of musk.’ (Hadith Qudsi. Related by al-Bukhari, Muslim and at-Tirmidhi) May Allah grant that we will have a good harvest this Ramadaan and that our hearts will blossom with fragrance. Ameen. Ramadaan kareem.

FOR ALL

Muslim Views . June 2015

There’s more in a picture than paint Since the dawn of man, emperors and kings have wreaked havoc on humanity. History is replete with their brutality, writes Doctor M C D’ARCY.

N 2014, South Africa was titillated when the president’s ‘jewels’ were exposed in an art gallery. In a huge painting, he stood on a plinth in Stalinist repose, arm reaching for the sky and zip down for all to see his lax morality. That painting, by Brett Murray, verified the Chinese saying: a picture says a thousand words. Its searing comment might have been in questionable taste but it brought home the facts that government and governance can be exposed in the same tasteless, barbaric manner that they ill-treat the suffering masses. Art has that power. It is not the first time that politicians have been lampooned so incisively by artists for all the blind voters to see who they voted into power, despite having been forewarned of the corrupt and uncaring dark hearts of politicians who, with their despicable tenderpreneur cohorts, guzzle on the public fiscus. Pablo Picasso’s famed painting, Guernica, depicts the terror of Nazi airborne bombing of the Basque village of Guernica in the Spanish civil war, in 1937. The abstract painting is searing, deeply disturbing. In war, humans suffer and die but many animals are also abused and slaughtered. Picasso recalls the death of eight million horses in World War I. The agony of the horse in Picasso’s Guernica is palpable. The human suffering and the silent screams of the innocent resonate atrocity. Today, we hide these crimes against humanity and his surrounds as ‘renditions with extreme prejudice’. ‘Collateral damage’ is another euphemism. But words do not make the despicable acts, rained upon the innocent, innocuous; it is all the more loathsome that man can wrap his art of killing and maiming in fine words, words that were spawned for kind verbal intercourse and peace. Who can forget the carnage of World War II? Millions of Jews died in the Holocaust. Millions of non-Jews also died under the yoke of the Nazi German forces. ‘According to a 1993 study of archival Soviet data, a total of 1 053 829 people died in the dreaded Soviet Gulags (Siberia forced labour camps) from 1934 – 53.’ (Wikipedia) The Japanese killed their millions quota in the Pacific Islands, Burma, Malaysia and Indonesia. The USA killed 200 000 in two days of the nuclear bombing of Hiroshima and Nagasaki. And the killings have no end in sight. Many artists have glorified war. But artists, through paintings and photographs, also recorded the carnage and the horror of all these hostilities.

Recently, we saw the rendition of the statue of Cecil John Rhodes from its plinth at University of Cape Town (UCT). As seventh prime minister of the Cape Colony, he was, unquestionably, a British colonialist and a despicable man. He also, nefariously, blocked the entry of a Muslim man of colour to the Cape Colony’s legislature. The UCT artwork was to laud his ‘other side’, a rosy, fatherly figure, a kindly philanthropist. Do such acts of penance expiate the contemptible acts of racism and physical abuse he was guilty of? But then, we have so many of his ilk all around us. They ruthlessly milk, extort and squeeze the poor and needy till they bleed dry, and when these entrepreneurs become billionaires, they try to bribe the public with a few silver shekels and crumbs from their tables. Our art galleries are full of their portraits; their statues populate our towns and villages, our media bow and laud their gifts of beads and bangles. Since the dawn of man, emperors and kings have wreaked havoc on humanity. History is replete with their brutality. All the ancient empires were soaked in blood. More recently, was much lauded French emperor, Napoleon, a saint or a vicious tyrant bent on swallowing the whole of Europe? Many died for his self-indulgence. How many have died from the ‘instruments of mass destruction’ of these men of war, pestilence and death? Africa has had these ‘Napoleons’ on our genocidal doorsteps. Shaka Zulu sent impis (regiments) to their death just to prove their commitment to him and his armies. Death stalked his reign. Wikipedia says: ‘Dingane came to power in 1828 after assassinating his half-brother, Shaka, with the help of another brother, Umhlangana, as well as Mbopa, Shaka’s advisor. They were traditionally said to have killed Shaka because of his increase in brutal behaviour after the death of his mother Nandi.’ Idi Amin, the farcical Ugandan general who gave himself a Victoria Cross medal for bravery, slaughtered and purged his country into a morass. Zimbabwe’s Robert Mugabe has the blood of many thousands of Matabele on his hands, having called in his North Koreantrained 5th Brigade to decimate them into submission in the Bulawayo area. African countries are flooded with the framed faces and bronze effigies of despots and tyrants. Their honey-tongued election promises and arts are fodder for the obeisant masses. Unbelievably, the downtrodden continue to vote for and put incompetent, cruel tyrants back on their pedestals, despite knowledge of their scandalous abuses. It has happened right here, where an incompetent head of state was returned to power even though he had, and still has, many corruption court cases and misconduct enquiries hovering about his head. Many still sing his praises. Writers and artists have been guilty of portraying swine as silk purses, as the saying goes. They

painted, sculpted and verbally portrayed vile and depraved rulers as saviours and heroes. We see this in every library and in all major art galleries around the world. When still a medical student in the 1960s, Curt Singer, my penfriend from Harvard University Law School, sent me The History of the Conquest of Peru, by W H Prescott, and, later, Lesley Byrd Simpson’s Many Mexicos. These books related the tragic histories of Peru and Mexico. Tears still come to my eyes when I recall the savagery of their socalled ‘saviours’. The armies and churches of European colonisers have wiped out millions in Africa, Asia and the Americas. Whole populations were decimated into extinction. Where are the Aztecs and the Incas of Central and South America? They were slaughtered by Spanish conquistadors, Francisco Pizarro (in Peru) and Hernan Cortes (Mexico). Wikipedia, citing from Prescott’s work of the Inca king: ‘Atahualpa was sentenced to execution by burning. He was horrified since the Inca believed that the soul would not be able to go on to the afterlife if the body was burned. ‘Friar Vincente de Valverde, who had earlier offered his breviary (Latin liturgical rites of Catholism) to Atahualpa, intervened, telling Atahualpa that if he agreed to convert to Catholism, he would convince Pizarro to commute the sentence. ‘Atahualpa agreed to be baptized into the Catholic faith. He was given the name Francisco Atahualpa in honour of Francisco Pizarro. ‘In accordance with his request, he was strangled with a garrote (strangling wire) on July 26, 1533. Following his execution, his clothes and some of his skin were burned, and his remains were given a Christian burial.’ Ironically, many artists depicted the conquistadors as heroes. Writer, Samuel Shellabarger’s popular 1945 historic-fiction book, Captain from Castile, and the subsequent epic movie depicting the struggle against the Mexican Aztecs, also portrayed the Spanish as heroes, and the Aztecs as savages. The last individual of the indigenous people of Terra del Fuego, the southern tip of South America, died a decade or so ago. The Khoisan tribes of Africa, indigenous only to Southern Africa, are close to that same fate: disowned, displaced, discarded to oblivion; it is going on right in front of our eyes. Soon, only a few ‘Bushman’ paintings will be left on the rocks. Ask where the Native Americans (‘Red Indian’) are. More than 20 million were slaughtered and starved into oblivion, particularly on the notorious ‘Trail of Tears’. A few still live on ‘reservations’ in poverty and wracked by liquor. On the walls of the national art galleries, we see the ‘brave white generals’ destroying the ‘savage Indians’ on the prairies, where once they roamed free. The wild buffaloes, their main winter sustenance, were shot by the millions just for their tongues. The carcasses were left to rot. These hunts were depicted by artists as something wonderful.

This painting of French emperor Napoleon Bonaparte depicts him as a glorious monarch in all his finery but he is more commonly pictured as a military leader, and is notorious for engaging in war with most European countries and looting Egypt and Syria, in the 1800s. Image SUPPLIED

The great hunter, Buffalo Bill Cody, was made into a hero in the rodeos and the movies. American Indians died like flies of starvation and European illnesses. The buffalo teetered on extinction. Africa still cries from the pain inflicted by their colonisers. ‘Colonialism began with violence and it was ended by violence. ‘The Algerian war started with the insurrection organised by the National Liberation Front (FLN), on November 1st, 1954, and lasted until 1962 when Algeria became independent. ‘During those eight years, one million Algerians died.’ (French resistance and the Algerian War by Martin Evans) Henri Alleg, director of the Alger Republican newspaper’s book ‘detailed the various torture methods, among which the famous gegene, an electricity generator initially used for telephone purposes but also sleep deprivation and truth serums. Beside torturing actual suspects, the French military also buried alive old men.’ French cruelty was taught to apartheid torturers. India, Asia, Australasia, Indonesia, Malaysia, China and others felt the scourge of colonial subjugation. Recently, the Middle East and Afghanistan felt the bombs and the ‘water-boarding’ torture of oppressors over ‘weapons of mass destruction’ they did not possess. Whose portraits grace the walls? Whose bodies clog the cemeteries?

Be clear, there’s more in a picture than paint. View the pictures but read the real history. The question arises, should one destroy all the good things some of the malevolent fiends left behind, and pour excrement over them? Should we deface their portraits, their art and their records? Or, should we retain the evidence and the art so that future generations can be forewarned and learn from their crimes and folly? Keep in mind that to pour faeces over statues is the prerogative of birds and birdbrains. After World War II, some of the Nazi criminals were arraigned and tried at Nuremberg for war crimes. In the powerful movie, Judgement at Nuremberg, a female witness testified: ‘Hitler also did good for us. He built the autobahn (the high speed network of roads in Germany).’ Hitler, the monster, also instituted the building of the Volkswagen car for the man in the street. It became an icon and sold more vehicles than any other brand. What should one do about those two structures? Do we erase all pictures, movies and even Hitler’s own art (he was a painter)? Should we preserve his record and teach the future generations of his iniquity? Read history, digest its relevance and learn from the lessons so that they are not repeated. Knowledge can move mountains; alas, it cannot cure fools. Artists portray images, some are real and some are figments of the imagination; history will tell you the difference. Muslim Views

SPORTS-TALK

Muslim Views . June 2015

Sporting event recalls slave history Pictured above is one of the thousands of runners who look forward to the sweet energy source in the form of the famous koeksister at the top of Pentz Street, known as Koeksister Hill. This incline poses the greatest challenge to participants in the event. Photo GAVIN WITHERS

MAHMOOD SANGLAY HE fifth Jive Slave Route Challenge, on May 10, was attended by almost 7 000 runners and walkers who participated in any of four races, namely, the half marathon, the 10km run, the 5km fun run and the 10km walk. The participants for the half marathon had gathered well before the time, when the starter’s cannon fired at 7am from Buuren, the bastion of the Castle of Good Hope closest to Darling Street,

(Above) The start of the event in Darling Street, Cape Town, at 7 am, on May 10, gathered almost 7 000 participants in the Jive Slave Route Challenge. Photo GAVIN WITHERS

Cape Town. The other events were subsequently staggered at fifteenminute intervals. This year, the start of the races was in Darling Street, opposite the City Hall, and the finish was at the Grand Parade. Previously, the event started in the castle but now, the castle is part of the finish at the Grand Parade. The passage through the castle

is exclusive to this event and each participant was rewarded with a ticket granting free entry to the historic building and its museum, till the end of May, 2015. Part of the success of the Slave Route Challenge is the historic route celebrating the heritage of the Mother City as well as the diverse events suited for the seasoned runner, the walker, the novice and the spectator. An interesting e-mail received

Runners participating in the 10km run and the half marathon are negotiating the incline on Voetboog Road in Bo-Kaap, having just conquered Koeksister Hill, at the top of Pentz Street. Photo GAVIN WITHERS

by the organisers was from Lucy Centlivres, claiming to be a descendant of Mooi Angela of Bengal, a slave bought by Jan Van Riebeeck in the late 1650s.

According to historian Ansa Datta, in the book From Bengal to the Cape: Bengali Slaves in South Africa from 17th to 19th Century, Mooi Angela of Bengal was set free in 1666. She then married a ‘free burgher’, Arnoldus Willemsz Bason. She may thus be referred to as the stammoeder (female progenitor) of the Basson family in South Africa. Through the marriages of her children she is, according to the historian, also the stammoeder of the Bergh and Van As families. One of her descendants was voortrekker leader Andries Pretorius, who married Anna Retief, niece of the voortrekker Piet Retief. The District Six Museum is a beneficiary of the event and received a R20 000 donation from the organisers. The event is presented by Lion of Africa Itheko Sport Athletic Club. This spectacular view, photographed from the bastion Buuren, at the Castle of Good Hope, shows runners heading south on Darling Street towards the castle, near the end of the event. Photo GAVIN WITHERS

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