Muslim Views, June 2016

Vol. 30 No. 6

SHAWWAAL 1437 l JUNE 2016

Eid mubarak!

FEEDING the poor is mandatory upon the Muslim who can afford to do so. In surah 107 (al Ma’un), Allah directly associates the feeding of the poor with faith and morality. The curse of Allah is upon those who pray without presence of heart, merely for showing off and do not assist the needy. This deep connection between worship and social action is a recurring theme in the Quran, and reaches heightened levels among the believers during Ramadaan. Pictured above is a feeding programme organised by Habibia Soofie Masjid after Taraweeh prayers throughout Ramadaan. This is common in the Muslim world and shows that faith and practice cannot be separated from social development in Islam.

Photo KHALIL AMOD, CHANNEL 4 SA

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Muslim Views . June 2016

Muslim Views . June 2016

Celebration with a conscience

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T is always important to reflect on our fasting in Ramadaan and our celebration of Eid-ul-Fitr as devotions that are deeply connected to the world we live in.

As Muslims, our spiritual and physical lives have meaning because of the complementary and interconnected nature of the two.

A disconnect renders both meaningless.

The believer’s life and faith make sense because they are founded on this truth.

This is why it is important to consider our fasting and celebration in the context of the pre-election chaos in our country, as well as the conflict imposed by imperial powers globally.

Sacrifice of the desires of the self is at the heart of the fasting Muslim.

Sacrifices made by South Africans under apartheid were followed by hopes of positive social and economic change under a democratic dispensation.

Today, the government is counting the cost of failing its citizens, and the ruling party for failing even its own members in violent protests over election candidates.

The spreading violent protest and rioting is a symptom of accumulated social discontent over two decades of a failing democracy.

As a community of believers, we know that our sincere sacrifice during the fast and our discipline in upholding moral and ethical values are seen and counted by Allah, the Infallible.

It is also Allah who knows the value of our joy at Eid. However, fallible humans,

governments and political parties undermine the interests of citizens.

And those who wield power treat the sacrifices made by the oppressed with contempt.

As a people of faith who sacrifice physical needs for spiritual growth, and as we approach the celebrations of Eid, we owe our solidarity to our fellow citizens whose interests are relegated by the powerful in both the public and the private sectors.

One of these issues that impacted powerfully on South Africans this Ramadaan is the service delivery protests ahead of the elections.

These demonstrate large-scale discontent of a citizenry beleaguered by poor service delivery, massive corruption and vast wage disparities when compared with those of politicians, public service executives and executives in the private sector.

On the international scene, we are witnessing the repression of Muslims in Muslim dictatorships and the suffering of millions of Muslims in imposed conflicts in countries that are destabilised through imperial intervention.

Syria and Libya are particular cases in point.

The United Nations High Commissioner for Refugees currently reports the highest numbers of displaced peoples on record.

An unprecedented 65,3 million people around the world have been forcibly moved from their homes.

Among them are nearly 21,3 million refugees, over half of whom are under the age of 18.

There are also ten million stateless people who have been denied a nationality and access to basic rights such as education, healthcare, employment and freedom of movement.

In addition, nearly 34 000 people are forcibly displaced every day as a result of conflict or persecution.

In reflecting on these developments as we approach the end of Ramadaan, we should be mindful of the distress of marginalised people in our own midst and in other parts of the globe. Ramadaan and Eid become truly meaningful when our worship is complemented by our obedience to Allah through the service of marginalised people.

It is an inescapable reality that, as we rejoice in Allah’s mercies, the transience of the powerful in this world is increasingly evident. None of Allah’s favours for this world are eternal. All power belongs to Allah and all injustices are due to the arrogance of mortals defying Allah’s laws.

Ramadaan and Eid become truly meaningful when our worship is complemented by our obedience to Allah through the fulfilment of our spiritual and our social responsibilities.

Eid mubarak!

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

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The June 16 Soweto youth uprising To mark the 40th anniversary of the June 16 uprising, the South African History Online website (www.sahistory.org.za) describes how the day’s events unfolded Wednesday, June 16, at 7am.

HE June 16, 1976, uprising that began in But, by 6 o’clock, hundreds of Soweto and spread pupils were already gathered at countrywide profoundly the more than a dozen assembly changed the socio-political points. landscape in South Africa.

The mood of the crowd was Events that triggered the relaxed, even jovial, when maruprising can be traced back to shals began handing out tattered policies of the apartheid govern- pieces of cardboard on which ment that resulted in the intro- were scrawled slogans such as duction of the Bantu Education ‘Down with Afrikaans’, ‘Bantu Act in 1953.

Education – to hell with it’, and The rise of the Black Con- ‘Afrikaans is a tribal language’. sciousness Movement (BCM) At precisely 7 o’clock, the and the formation of the South first group of singing, chanting African Students Organisation pupils began marching towards (SASO) raised the political con- Orlando. Clashes with the sciousness of police began many students almost immediBlack consciousness was, while others ately: at White and perhaps still is, a joined the wave City, in Jabavu, new way of looking at the of anti-apartheid shots were fired sentiment within at two schoolworld. Liberation... would the student comboys hurrying come about only when munity. to catch the Africans threw off their conBlack marchers while shackles of fear and their sciousness was, at Dube Vocafeelings of inferiority, and and perhaps still tional College, conducted their own politis, a new way of a teargas canisical campaigns instead looking at the ter was thrown of relying on white world. Liberainto a continliberals to map out tion, its propogent of their strategies. nents argued, marchers. would come Later, several about only when African policemen were put to Africans threw off their shackles flight when they tried to turn of fear and their feelings of infe- back another group. Shortly riority, and conducted their own before 9am, a senior pupil political campaigns instead of addressed a crowd of several relying on white liberals to map thousand outside Orlando West out their strategies.

Junior Secondary: ‘Brothers and Black consciousness engen- sisters,’ he said, ‘I appeal to you dered a new sense of pride in – keep calm and cool. millions of Africans: blackness ‘We have just received a became something to be proud report that the police are comof, to be defiant about and ing. worth fighting for.

‘Don’t taunt them, don’t do And so the message was anything to them. Be cool and spread by students in the rural- calm. We are not fighting.’ based tribal colleges to younger Within minutes of his appeal, brothers and sisters in the town- a contingent of police vans and ships. Soon ‘BC’ became the ral- cars arrived and about 50 lying cry of an entire generation. policemen emerged from their When the language of vehicles to form an arc in front Afrikaans alongside English was of the crowd, which began made compulsory as a medium singing ‘Morena Boloka Sechaof instruction in schools, black ba sa heso’ (God Save our students began mobilising them- Nation). selves.

The upheaval that swept Education authorities reacted through Soweto began when a to the growing unrest with a single teargas canister was warning that they would not hurled amidst the singing, plachesitate to shut down boy- ard-waving crowd. cotting schools, expel pupils This was followed by a single who had absented themselves shot, a wave of panic, a rain of for more than ten days at a stones, more shots and yet more stretch and transfer teachers. stones.

But, if anything, their hardSophie Tema, a journalist line stance made matters worse. with the newspaper The World, On June 13, delegates repre- described how, out of the chaos, senting all the secondary schools she saw a group of children in Soweto elected an action emerge carrying a critically committee to plan a protest wounded youth. march through the township, to His name was Hector be followed by a mass rally at Petersen. the Orlando football stadium.

He was 13-years-old, and he The march had been set for was covered in blood.

T

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Muslim Views . June 2016

Ali, Orlando and Ramadaan DR AUWAIS RAFUDEEN

THE janazah of Muhammad Ali was billed as a ‘teaching moment’. It was a moment when Muslims would be allowed to showcase ‘real Islam’ to mainstream America and to the world as a whole. And it was a marvellous moment.

Several speakers at the event themselves embodied the courage and the intense humanity that was the hallmark of the legend.

And the message to all, Muslim and non-Muslim, is that our commonalities trump our differences.

The battered image of Islam had at least been temporarily and partially restored.

Just temporarily. A couple of days later, Orlando happened. An unstable individual with very tenuous links to Isis went on a shooting rampage at a gay nightclub.

All the goodwill that was built at Ali’s memorial service appeared to be swiftly undone. The image of Islam reverted to type.

Ali’s service was a much needed ‘teaching moment’, deeply thought out by sincere, wellversed human beings. But the swiftness and unpredictability of the Orlando massacre was itself a ‘teaching moment’ of sorts, perhaps a divine one. It taught us that though we should rightly work to preserve the image of Islam, the results are left to Allah.

As the ulama have taught us, we are rewarded for our duty, not for what it accomplishes. Ali and his team duly did their duty – may Allah reward them – but they could not have foreseen Orlando.

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Where does this leave us?

We should, too, of course, do our duty. But what is our duty?

How do we preserve the image of Islam?

Given their various roles, backgrounds and qualifications, different Muslims have different duties in this respect. Not all funerals can be designed as ‘teaching moments’, as in Ali’s case. Not all of us are responsible for debating opponents of Islam or preaching the religion. (Indeed, if we lack the qualifications in this regard such activity becomes positively harmful.) Not all of us have the duty of preserving Islam’s image on the public stage.

But what we all need to do is to practise the basic obligations of our faith – prayer, fasting, charity and pilgrimage as well as keeping away from the clearly prohibited – with the intention of pleasing Allah.

This is one of the great lessons of Ramadaan: it creates the environment for such practice, instils into us such practice, and builds a consciousness of such practice for beyond Ramadaan. Whatever the vicissitudes of the world, whatever the Orlandos, we continue to practise. We are responsible for maintaining practice, not for what others may think of our faith.

It is through these practices that we appreciate the deeper values of the religion while building a relationship with the only Reality that matters. In cultivating this relationship, we strive to develop inner peace and, in the process, may communicate some of that

Muslim judges do not seek to expose to view the private lives of individuals. They are allowed to go on with their lives and work and deal with their weaknesses in the light of their conscience. peace to others. In this way, Muslims the world over, without directly broaching the topic, are doing their duty in preserving the image of Islam.

I believe this is the philosophy that underlies teaching in Islam: teaching is primarily by being and not by words. It also explains why Islamic law approaches things in the way it does. For example, let us take homosexuality, especially relevant given Orlando.

Homosexuality is clearly forbidden in Islam. But homosexual acts or similar types of wrongdoing (adultery, for example) have not been specifically sought out and persecuted in Islam. It is only when such acts become so brazen as to challenge public morals, and are shown to be clearly proven, do they encounter punitive legal sanction.

Muslim judges do not seek to expose to view the private lives of individuals. They are allowed to

go on with their lives and work and deal with their weaknesses in the light of their conscience. The massive evidence for this is that thousands of Muslims across the globe approach their local ulama every day, seeking advice for their problems and, in the process, acknowledge multiple kinds of wrongdoing that seemingly require punitive sanction.

They are not reported and not punished but gently guided to a better path. These ulama are not ignoring the shariah; on the contrary, they understand its very essence. The shariah is not persecutory but, rather, rehabilitative.

We all have weaknesses and we all need to be appropriately guided. We all fight our own complex internal battles. We all seek inner peace. But we will always fall short of any such peace if we fail to practise the basic obligations of faith. And so the peace which comes through practice is available as a beacon for all of us who are grappling with our individual weaknesses.

The Muslim who quietly and sincerely practises his or her basic obligations is guiding the rest of humanity, whether he or she is aware of it or not – he or she is a standard bearer for the image of Islam. It might be objected that what is manifestly wrong has become normalised today. Public morality is now being challenged by the broad endorsement of such acts. This is true. But it is all the more reason to be compassionate, not punitive.

The dominant culture as well as the educational system shapes

a new kind of citizen who grows up thinking these acts are perfectly acceptable.

And so, while we need to resist their normalisation in the manner directed by the shariah in accordance with the local context (Muslims in the US have to approach the problem very differently to Muslims in Pakistan, for example), we need to be aware that the young are growing up in a very different world to what was ours, and we need to be resolute in our compassion.

Ghazali famously Imam declared that this is the best of all possible worlds. How do we reconcile this statement to global economic inequality, environmental destruction, the erosion of family and community structures and political crises in general?

We reconcile it by realising that these crises themselves are lessons from the Divine – they force us to turn to the Divine Reality for assistance and relief.

They force us to return to our true natures, as created beings who realise their utter dependence on God. And we return to Him through practice – practice of our obligations remains the constant refrain that directs us through the storms we encounter.

We are not responsible for ending these storms; we are responsible for continuing to do our humble duties in the face of them.

Indeed, by simply doing our duty, we constantly challenge the untrammelled greed and the hollow view of human nature that lies at the root of these crises.

Muslim Views . June 2016

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Muslim Views . June 2016

Collaborative projects impact on imams and mosques in poor areas MAHMOOD SANGLAY

THE Muslim Views article ‘Local imams do not earn a living wage’ published in February, this year, elicited significant public interest in the subject.

However, this subject has been the key concern of at least one Muslim organisation for over a year. Furthermore, the concerns relating to imams and their remuneration are integrally connected with their working environments, particularly the state of the mosques in which they work and their living conditions.

While the February Muslim Views enquiry focused on imams in the Western Cape, the Imam Development Project (IDP), since April 2014, and the Masjid Renovation Project (MRP), launched in June 2015, are national initiatives. The two projects are beginning to make a significant impact on local communities in South Africa, particularly in poor areas where the need is greatest.

House of Ummah In addition, the House of Ummah (HoU), which calls itself a reform initiative (as opposed to an organisation), announced an eight-point plan. The plan features introspection, the development of dependency-free clusters in the townships, the development of local leadership in townships by elders, building effective partnerships, the execution of development plans and, finally, ensuring continuity of action.

HoU has, for the past four years, held meetings with ‘elders and stakeholders’ in various parts of the country for the purpose of addressing major social issues

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This initiative is premised on the reality that apartheid-imposed spatial divisions remain entrenched, no longer by apartheid legislation but by socio-economic differences. Deep class disparities occur along racial lines and these disparities are mirrored in South African Muslim communities through ‘embryonic collective leadership’, based on the principles of mutual consultation (shura) and inclusivity.

According to HoU, this approach is to ensure that every stakeholder has a role and a voice, and is included. No one is excluded on the basis of sect, ethnicity, colour or language.

In particular, the forum is committed to addressing the problem of racial polarisation within the ummah. It is this commitment that brought HoU to confront glaring social issues such as the abject state of imams, their remuneration and their poor working conditions. Confronting racism and bigotry then automatically became part of the process.

Imam development At present, 43 imams are supported by the IDP and over R1,3 million has been spent on supporting them. The project provides a package to the value of R50 000 per imam per annum and supports them in training and development programmes. In addition, the IDP provides financial, medical, educational and counselling assistance to imams.

There are also incentives for the ‘best performing’ imams who are incentivised by the IDP. R500 and R1 000 monthly grocery vouchers, bursaries and Hajj are offered as incentives for such

imams. Participating imams are also required to complete a monthly progress report.

The partners of the IDP in the project are the World Association of Muslim Youth, the Islamic Propagation Centre International, the Islamic Dawah Movement and the South African National Zakah Fund (Sanzaf).

Mosque renovation The Mosque Renovation Project is run by Awqaf SA in partnership with the South African National Zakah Fund and radio station The Voice of the Cape.

This initiative is premised on the reality that apartheid-imposed spatial divisions remain entrenched, no longer by apartheid legislation but by socioeconomic differences. Deep class disparities occur along racial lines and these disparities are mirrored in South African Muslim communities.

Awqaf SA found that abject poverty and social conditions are evident, particularly in respect of the state of mosques and, in many cases, the living conditions of the imams and their families. Masjid Al Fatigha, in Khayelitsha, on the Cape Flats, was the first case study of Awqaf SA. In this case, the imam’s living quarters, shared with his wife and three children, consisted of a 2 x 3 square metre room.

This gave rise to Project 21 in the Western Cape, which is headed by Shaheed Essop, a quantity surveyor and member of the Awqaf SA Board of Management.

He is supported by Hasanain Abdullah, Awqaf SA’s Project Manager, Abdurrazaaq Razaaq, of Sanzaf, Mishka Darries of The Voice of the Cape (VOC), Shamiel Hendricks and Hadji Abdullah Waggie.

Mickaeel Collier, board member of Awqaf SA, says the organisation has, in the past few years, been developing an Imam and Masjid Waqf Fund in order to address the challenges faced by imams, Islamic workers, mosques and Islamic institutions.

In a process involving public participation and nomination on VOC, 53 mosques were nominated by the community. The criteria for selection were that the mosque is located in a poor area, that an emerging Muslim community is preferred and that the community has little or no access to other sources of funding or income.

The final list of 21 mosques was determined by the partner organisations, and a task team consisting of quantity surveyors, architects and builders was appointed. A building survey and questionnaire was used to compile a detailed assessment of the selected sites.

A final 24-page report on each mosque, consisting of the surveyor’s inspection, photographs and preliminary bills of quantities was compiled.

The 21 mosques include Masjidul Aashiq, in Searidge Park, Masjidul Taqwa, in Blackheath, Chatsworth Islamic Society, near Malmesbury, Driftsands Masjied, in Khayelitsha, Masjid Igwanul Muslimeen, in Montrose Park, Sandvlei Masjid, in Macassar, Masjied Capricorn, in Capricorn and Franschoek Salaah Ghana.

At one site, Pumlani Jamaat Khana, in Eagle Park, the survey could not be completed due to security concerns. At Beitus Salaam, in Eerste River, the work is pending because permission needs to be obtained from the landowners to undertake renovations. The property is not waqf.

At the time of going to press, the renovation of ten of the mosques had been completed.

The major work carried out on the sites included ceilings, masonry, painting, plumbing and drainage, flooring, alterations, carpentry and joinery.

A summary of costs commissioned by Awqaf SA to a quantity surveyor firm indicates that the total cost of all the work done exceeds R4,4 million.

Masjidul Aashiq, in Searidge Park, attracted the highest cost at R1,8 million while the lowest amount of R30 726 was spent on the Driftsands Masjid, in Khayelitsha.

Awqaf SA insists that the project is not about improving the physical structure and appearance of mosques. It is about improving the social conditions of the community.

Muslim Views . June 2016

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Muslim Views . June 2016

Time for Islamic NGOs to be regulated EBRAHIM MOHAMED

ACCOUNTABILITY, transparency and reporting within the South African Islamic NGO (INGO) sector operates predominantly in isolation of any formal operational regulatory framework.

This, however, will come to a ubiquitous end after legislative reform brings into effect recommendations which will be put forward by the King IV report on Corporate Governance within the NGO sector in South Africa.

The question of whether or not this will require a prolific overhaul or address of governance and accountability amongst Islamic NGOs is an important one when taking into account sustainability and efficacy, especially in the existing socio-economic environment.

The world has become a tough place to survive in, for both the vulnerable and the needy, as well as Islamic NGOs. As attacks and devastation provide means for some economies to benefit, so too does it create havoc and devastation primarily within the developing world.

However, global counter-terrorism policies, the clamping down on Islamic NGOs serving humanity, and obtaining funds in order to perform relief work has heralded a new era in the sector.

These multiple phenomena should have signaled a wake-up call for many Islamic NGOs to improve their transparency and accountability.

Today, sadly, many Islamic NGOs couch their reports with

hidden operational costs or blur what they spend on themselves in an attempt to provide donors with reports that portray some form of acceptability.

The roles of Islamic organisations vary at times substantially from their functions and many adopt this in their policy merely to remain, in their opinion, effective and sustainable.

This, to some extent, enables many Islamic NGOs to use discretion with funds and to roll over donor money into reserves, raising integrity questions around permissibility of use.

Not being able to fulfil obligations to the public in respect of proper management and associated accountability will, ultimately, not enable Islamic NGOs to fulfil their roles and responsibilities to the public, and to the needy under King IV, causing an eventual collapse in the sector.

Had South African Islamic NGOs kept abreast or even maintained par with comparative global standards, it would have today resulted in efficiency in the sector.

This state of affairs would have enabled many more needy persons to benefit.

Instead, many Islamic NGOs annually fork out vast sums of money on self-promotion.

This, instead of having spent their monies on upfront development and systems infrastructure.

Little has been done to regulate the sector up to now.

The profound resistance to support the new code of governance and participation in commentary and supplements towards it by many, as well as preparation towards readiness, in

INGOs to submit to policy and these are monitored for the most part through watchdog associations providing exactly what is needed to enforce regulation and to ensure that all organisations are assessed for the benefit of the public in respect of good governance, accountability and transparency.

It is long overdue that INGOs become regulated and that a body of independent, reputable and competent professionals – the scope is significantly wide and apart from the Islamic jurisprudence necessary to serve and to strengthen the sector to provide and to improve donor confidence.

I am also of the opinion that the INGO sector, in order to strengthen its very delicate infrastructure, needs an Islamic regulator to ensure that donor funding is dealt with properly and adheres to Islamic jurisprudence.

The purpose would be to ensure that both the donor community and beneficiaries benefit from a solid, sound and ethical base, and that our organisations may be able to develop themselves into outcomes-based entities that actually serve and benefit communities, not only now but in years to come.

Ebrahim Mohamed worked in the INGO sector for several years in various capacities in Durban, Johannesburg and Cape Town. His functions included restructuring, strategy development and financial modelling. His research includes succession planning and organisational renewal. Ebrahim Mohamed held office as Director, Trustee and Head of Finance.

Another concerning issue relating to the INGO sector is this very point of duty in Islam, or amanah.

In the quite progressive finance sector in South Africa, much has been done by the regulator to ensure that financial transactions and advice given by role players in the market meet certain criteria.

Advice, associated services and even advertising provided by the financial industry to anyone, have to meet a standard, with the aim of providing the public comfort that their monies are dealt with in a regulated way and that the conduct of, for example, financial service providers and their respective representatives are regulated.

There is also a process for recourse should anyone from the public believe that they have been infringed on in any way, and matters such as those are dealt with independently and with diligence.

Alarmingly, as the INGO sector is for the most part, up to now, not monitored nor regulated to that extent, public monies (waqf) which should be handled with as much responsibility, if not more, have little or no regulatory standards – and this should be a concern for many.

There remains much to be done before specific accountability issues such as these are dealt with by King IV in time to come.

The bubble will explode and cause serious negativity in the sector if nothing is going to be done to address the regulatory and accountability framework in the short, medium and long terms.

In foreign jurisdictions, for example, regulation requires

my opinion, will be the de-facto cause of many Islamic NGOs not being in a position to obtain funding.

Often, many Islamic NGOs, supported by very dedicated and loyal donor bases, volunteers and loyal employees, especially during the Ramadaan and Qurbani periods, inefficiently duplicate functions and duties, neglect important and critical areas which are hard to get to, and, as a result of huge cash inflows, believe it not essential to use all the funds received in advancing their causes.

Instead, many cross-utilise funds, supplement their ‘reserves’, and restricted funds are channelled to other projects, not respecting donors’ wishes.

In some instances within Islamic INGOs, policy is used to avoid religious obligations.

In layman’s terms, INGOs independently determine for themselves what they will use funds for, regardless of what donors expect – and, in many cases, funds are cross-utilised for operational costs.

It isn’t unusual for INGOs to use accounting policy to reduce their liabilities.

In Islam, a promise (an amanah) obligates one from the time it is made (even verbal) – yet, many INGOs do not record these liabilities upon receipt, and instead record donations received as income, thereby not, firstly, allowing them to determine the use of the funds through discretion, and, secondly, not obligating them in respect of accounting policy to spend it as instructed by donors.

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Searching for the Imam: the legacy of Imam Abdullah Haron revisited SHAFIQ MORTON

THE story of Imam Abdullah Haron, one of South Africa’s most renowned anti-apartheid martyrs, is something that has haunted me for years. I have never been able to forget the earth tremor on the evening of his burial in September 1969, and how it literally shook the world.

The story of Imam Abdullah Haron, who was murdered in detention when he was 46, is a bittersweet one, made accessible

by Khalid Shamis’ documentary The Imam and I. Shamis, who grew up in England, is Imam Haron’s maternal grandson.

Shamis incorporated animation rather than re-enactment in his 2010 award-winning piece which borrowed from the iconic cover of Cardiff Marney and Barney Desai’s 1978 book, The Killing of the Imam. It shows the imam falling down a flight of stairs – the alleged cause of his death – while being held incommunicado for 123 days under the Terrorism Act. Imam Haron’s funeral was attended by over 30 000 people yet his family was left to fend for itself. Muslim News – of which he was an editor – dithered and prevaricated until the late 70s. (Since then the Muslim News and its successor, Muslim Views, have published annual tributes to the Imam).

His widow, Galiema, received no aid from the community, legal or otherwise. As a sole breadwinner, she was forced to sell their house while the MJC, Ashura and the Muslim Assembly looked on.

And only when Muslims became emboldened to mobilise against apartheid in numbers (well a decade after the imam’s death) did awareness of him begin to stir amongst the youth, the Qiblah movement making him a cause celebre in the late 1980s.

But only recently has Imam Haron got the recognition he has always deserved. The Order of the Disa was posthumously conferred on him by then Premier Ebrahim Rasool, in 2004. A section of Landsdowne Road was named after him in 2013. An honorary doctorate was awarded

by University of the Western Cape (UWC) in 2014 and, in the same year, the prestigious Order of Luthuli Gold was bestowed upon him by President Jacob Zuma.

Then there is the Imam Abdullah Haron Education Trust. It has granted over R1,5 million in bursaries since 2006, and hosts the annual Imam Haron Memorial lecture. But after a long search, it appears as if the IAHET – supported by the family – has been

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The headstone marking the final resting place of Ash-shaheed Imam Abdullah Haron, in the cemetery, in Salt River, also referred to as the Mowbray cemetery.

Photo SHAFIQ MORTON

the only Cape Town institution to dignify his memory, other than Community House, in Salt River.

And this is our very great shame: the first Muslim to receive the tribute of a memorial service in St Paul’s Cathedral, in London, has still never been truly honoured by his own community. It is an astonishing revelation.

So who exactly was Imam Haron? We know that he was one of the youngest imams of his day, appointed at Stegmann Road Mosque, in Claremont, in 1955, when he was only 32. We know that he refused to accept payment for his position. We know that he was a community man, a dapper dresser who loved sport and movies.

We know that he was a progressive leader, that he’d assimilated a wide spectrum of views, ranging from the Coloured People’s Congress, the Non-European Unity Movement and the Teacher’s League to Hassan alBanna.

We know that he was one of the first imams to extend invitations to non-Muslims in the mosque. We know that he empowered women. We know that he founded the Claremont Muslim Youth Association that published the Islamic Mirror, which became the Muslim News.

We also know that the imam had a solid theological grounding.

His son, Dr Muhammad Haron, writes that his father studied with Shaikh Ismail Hanif and Shaikh Abdullah Ta Ha Gamieldien, both local scholars, and sat for two years at the feet of Sayyid Alawi al-Maliki, in Makkah.

So how did he become politically aware? The late Barney Desai said that the imam was roused by his visiting Langa as a sales representative for WilsonRowntree. Nonetheless, Imam

Haron became the first imam to support dawah in a South African township.

His propagation occurred in an era of strict segregation and cultural isolationism. In the context of apartheid, it was daring, if not revolutionary – especially given that the Afrikaner Nationalist government’s policy was that blacks were inferior to Coloureds, Indians and Malays.

It soon attracted notice from the anti-apartheid movement, as well as arousing the interest of community informers and state security. He also became publicly outspoken, describing the Group Areas Act as a ‘tyranny’ and ‘unIslamic’ at the Call of Islam rally in the Drill Hall, in Cape Town, in 1961.

Only a few imams signed the Call of Islam anti-apartheid document, and it is clear that Imam Haron’s activism did not appeal to most of his apolitical colleagues, who’d advocated a quietist dichotomy of faith and government.

It is evident that Imam Haron embraced a secular socio-political response to apartheid but that as an individual he was informed by his faith.

In other words, his political awareness was a convergence – something that would be espoused by a breakaway group from the Muslim Youth Movement in 1984, which would interestingly name itself the Call of Islam.

There has always been conjecture whether Imam Haron was a member of the PAC. His association with people such as Alex La Guma, Robert Sobwuke, Albie Sachs and the Black Sash proves that his brief was more common cause than a party one.

In 1966, the imam went on Hajj. He was interviewed by the

Arab media thus raising his security profile. He visited Cairo and London, where he met Canon John Collins of St Paul’s Cathedral, who had collected money for political detainees under the International Defence and Aid Fund (IDAF).

The IDAF would channel millions of rands into South Africa, and the imam would be one of its go-betweens. The Special Branch was never able to penetrate the IDAF. It’s at this stage of Imam Haron’s life that a spiritual aspect begins to appear, and where there has been little coherence. And while – as we’ve already stated – the imam’s politics was a convergence of faith and social conscience, his spirituality is another thing entirely.

By the late 1960s, Imam Haron was very much on the Special Branch radar, and they’d already questioned him several times when they detained him on May 28, 1969. It was on the day of Moulood un Nabi.

While in detention, Imam Haron was brutally beaten. His death, due to cardiac failure, had been directly caused by the trauma – baton blows, electric shocks and needles stuck into his spine.

His post-mortem revealed 28 bruises, a broken rib and an empty stomach.

When Khalid Shamis interviewed Dr Yusuf da Costa, celebrated historian and spiritual leader, he told Shamis that he had visited the Salt River cemetery. Da Costa relates that an elderly person with him had asked him whose grave was emitting a blazing light. It was discovered to be Imam Haron’s.

Da Costa asked Shamis if he could imagine the intensity of the imam’s ibadah during his ordeal, and what it could have meant.

But in terms of inner worship, it is the imam’s fasting that stands out. When he was about to leave Makkah due to the Second World War, his shaikh had asked him what he would do to serve his Creator. The 16-year-old Imam Haron had said he would obey the Sunnah of fasting on Mondays and Thursdays. By 1969, the imam would have been following this practice for 30 years.

Space precludes a discussion on the merits of the imam’s fasting, known only to Allah anyway.

But it’s also the curious synchronicity of events surrounding his final days that deserve further study.

Imam Haron was snatched away on Moulood. Was there significance in that?

An earthquake measuring 6.3 on the Richter scale hit Tulbagh on the evening of his janazah.

Bearing in mind that the last earthquake in the Cape had been 160 years previously, the co-incidence is uncanny.

Another curiosity is a dream experienced by the late Sayyid Abdul Qadir Naqshbandi, a former imam at Dar ul-Qarar, in Wynberg. Imam Hasan Walele, a student, remembers Sayyid Abdul Qadir saying: ‘I dreamt that I was sitting in the Haram about five rows from the holy Kaabah. As I looked up, I noticed two clouds coming speedily from the heavens and descending onto the roof of the Kaabah.

‘Suddenly, the door opened and two persons appeared. I did not know the first one…. the second appeared with a beautiful nur, and I immediately recognised Imam Haron. He seemed to be searching…and when he saw me, his face lit up. Suddenly, he was standing next to me, and we were embracing each other.

‘Imam Haron introduced me to the other person, and then addressed me saying that he had a message for me and the ummah.

He then recited Qasidah Munfarijah, saying that if people recited this duah constantly, Allah would bestow great blessings upon them.’

Sayyid Abdul Qadir relates that he woke up with great joy.

He would recite the duah weekly after that with his followers.

Qasidah Munfarijah is an extremely powerful invocation.

It’s read with a galloping rhythm, and was penned by Sayyid ibn alNahwi al-Tawzari, a celebrated 11th century Tunisian jurist and saint.

Does the Munfarijah, a duah written for warding off calamity and oppression, embody the legacy that Imam Haron wanted to leave us?

He told Sayyid Abdul Qadir in his dream that the rewards for the Munfarijah would be compassion for one another, love for one another, solidarity with one another, succour for one another and unity with one another.

Given his obvious spiritual status, it is my view that the shaheed, Imam Abdullah Haron, should be associated and honoured with our historical forefathers. These are our towering pioneers, people such as Shaykh Yusuf, Tuan Guru and September van Bugis – who, on the rack in 1709 for crimes he did not commit – did not utter a word other than the kalimah as he was left to die a painful death, his arms and legs torn from their sockets.

Like van Bugis, Imam Haron’s sacrifice was the ultimate one, and, surely, it now behoves us to really understand what it all means.

Muslim Views . June 2016

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Muslim Views . June 2016

Mind-blowing innovation on the new BMW 7 Series BMW 2016 - 7 series / Bmw 2016 - 7 series 2: The BMW 7 Series is a technological marvel on four wheels.

It definitely has more innovation than did the first spaceship that landed on the moon!

Photo BMW SA

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

ASHREF ISMAIL

THE flagship model of any motoring product range always showcases the latest innovative technological features that eventually sees many of the piloted features being passed on to its lesser and cheaper brethren.

This is especially true amongst the German high-end luxury marques such as Mercedes Benz’s S Class, Audi’s A8, Porsche’s Panamera and BMW’s 7 Series.

This German pack leads the way in automotive excellence, ensuring that their well-heeled, demanding buyers are offered the latest bells and whistles to make their ride that much more exhilarating, luxurious and stress-free.

Buyers of vehicles in this category are at the top of their games and expect nothing less than the

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latest innovations to raise them from motoring mediocrity to motoring nirvana. They are willing to pay premium prices to ensure that not only are they cocooned from the frenetic traffic environment but that they are still able to ensure connectivity with the business world through interfacing with various trend-setting, state-of-the-art technological features.

BMW’s new, sixth generation 7 Series limo that is expected in the country in the first quarter of next year takes the search for pioneering innovations a whole lot further. These features are sure to impress even the most sceptical motorists. The BMW Touch Control is a tablet that is integrated into the centre armrests, and controls functions such as the ventilation, air-conditioning, seat heating, interior lights, the sunroof blinds, the roller blinds, interior lighting and the entertainment functions, making the use of these functions a cinch. With the BMW Gesture Control, selected functions, such as controlling the volume on the audio system, and accepting or rejecting a call can be performed by the mere movement of the hands. Together with the intuitive and user-friendly iDrive Touch Controller, it elicits an audible and visual response to

the gestures, thereby enhancing safety by ensuring that the driver does not have to take his eyes off the road when activating various functions.

The sophisticated 7 Series will feature a touch-sensitive, fourzone climate control as standard with a fragrance system that allows for eight different scents and three intensity settings, operated from two consoles, one in the front, the other at the rear.

The beautifully designed BMW Display Key takes the humble fob to a whole new level.

Apart from operating the obvious central locking system, the key displays various information about the vehicle’s status, such as fuel usage and range, service notifications and provides for the remote operation of the windows, sunroof, auxiliary heating system and, wait for it: Remote Control Parking.

Now there’s a party trick that is bound to make the Joneses green with envy!

With this novel feature, the driver is able to park the vehicle or remove it from a garage or tight parking spot from outside the vehicle by activating the BMW Display Key. Once the car is straight and facing the parking space, using Park Distance Control, the Parking Assistant and

the Surround View sensors, the entire manoeuvre, which includes stopping, is controlled remotely by the driver from outside the vehicle. Telephony with Wireless Charging allows for wireless charging plus an integrated warning system should the phone be forgotten. Two USB ports are provided for charging mobile devices, while the roof aerial provides optimum reception. The system also allows for two mobile phones and a mobile audio player to be connected quickly and simultaneously via Bluetooth.

Adaptive Mode allows the driver to select between Sport, Comfort or Economy modes by adjusting the dampers, the steering and transmission to suit the driving situation. This system uses information gleaned from acceleration, braking, steering and cruise control plus the driver’s personal style of driving to set the vehicle’s dynamics for optimal performance. It can also set the suspension by interfacing with the navigation system to anticipate hazards such as intersections, junctions, bends and changing road conditions.

Who would have thought that something as mundane as a simple headlight would undergo such a radical transformation in the last few years. BMW has upped the game by introducing Laserlight, which can shine a distance of 600 metres, which, according to them, is nearly twice that of conventional headlights.

Consisting of LED low-beam and high-beams with a laser module, the system also incorporates LED daytime running lights, cornering lights, adaptive headlights and BMW Selective Beam, which ensures that on-coming drivers are not blinded. It is not unusual for owners of these cars to be driven while they occupy the com-

fortable Rear Executive Lounge Seating that offers them heating and ventilation, massaging and a special Vitality Programme that provides active training over long journeys as well as a reclining feature with a footrest.

To add to the special ambience of the cabin, the car comes standard with Ambient Lighting, providing a choice of six colour options to softly illuminate the door beltlines, map pockets, front seatbacks and foot wells.

Add to this the magic of the optional Panoramic Sky Lounge LED Roof which creates a night sky effect and, together with the optional 10 channel, 1 400 watts Bowers and Wilkens Diamond Surround Sound System, you will never want the journey to come to an end.

BMW has put the limo 7 Series on a strict diet by using a mix of high strength steel, aluminium, magnesium, plastic and carbon fibre materials to bring down its weight by almost 150 kgs – all this by still lowering the car’s centre of gravity and increasing its torsional rigidity.

Dubbed the Carbon Core Unibody Construction, so chuffed is BMW with this weight saving/ tougher body arrangement that a special badge, announcing this achievement has been affixed discreetly to the B-pillar of the car.

The amount of dynamic performance, technological wizardry and sumptuous luxury built into the 7 Series is simply eye-watering and absolutely mind-boggling.

People joke that there’s probably more computing power in the 7 Series than in early spacecraft.

But it’s not funny. The Bavarian manufacturer has created a technological masterpiece that is truly ahead of its time. One cannot wait to see how it competes with its rivals.

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Muslim Views . June 2016

Hot new Focus RS bags more awards ASHREF ISMAIL

GTi, OPC, Type R and RS3 owners be afraid, be very afraid!

The all-new Ford Focus RS is coming with credentials to really give its rivals some sleepless nights.

The Focus has won Car of the Year at the prestigious 2016 Vehicle Dynamics International (VDI) Awards while the Ford Performance team that developed the widely acclaimed, high-performance hatchback has also won Dynamics Team of the Year at the VDI Awards.

A jury of 23 independent automotive journalists from around the world praised the Focus RS for ‘handling characteristics the opposition can’t match’ and its ‘pure driving pleasure’.

Buyers too seem to agree.

Demand for the high-performance hatchback is accelerating fast, with 6 200 vehicles already ordered by European customers – almost double Ford’s expectations – and the Nitrous Blue paint colour among the most popular options.

The annual VDI awards recognise the best ideas, technology innovation and achievements in vehicle dynamics development.

Ford has now won six VDI awards – more than any other manufacturer – including four Dynamics Team of the Year awards as well as Car of the Year award.

Don’t be fooled by the baby-blue shade. All hell’s expected to break loose when this barnstormer arrives on our shores later this year.

The model is powered by a specially engineered version of Ford’s 2.3-litre EcoBoost engine, delivering 350 PS. The Ford

Focus RS sprints from 0100 km/h (0-62 mph) in 4,7 seconds, making it the fastest accelerating Ford RS model ever.

Expected in South Africa in the third quarter of the year, the Focus RS is sure to ruffle the pocket rocket hatch-back catego-

Photo QUICKPIC

ry in the country.

Ladies and gentlemen.

Book your seats for ringside views of a bun fight of note!

Auric Auto

www.bmw-auricauto .co.za

Sheer Driving Pleasure

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Muslim Views . June 2016

New Lexus bows in at Beijing Motorshow ASHREF ISMAIL

LET me be the first to admit that Lexus’ grill design philosophy, which I’ve dubbed the Spindle Snout has been rather difficult to swallow at first but, like all enduring designs, has a tendency to grow on a person after a while.

While some may argue that this is just the marque’s very desperate way to carve a special niche in, especially, the highly prized premium luxury market, one cannot deny that their efforts are definitely dramatic and distinctive.

Remember, this from a company that is owned by the very staid Toyota brand.

The brief at Lexus must have been to produce a design that is far removed from the humdrum, boring, mother-brand image.

Needless to say, they have succeeded whether or not it works for everyone.

Now, Lexus has unveiled its new IS sports sedan at the Beijing Motor Show, delivering, unsurprisingly, daring new styling and updated safety, luxury and convenience features.

A dynamic, new front fascia headlines the exterior styling changes with new headlamps, large air intakes in the front bumper and an evolution of Lexus’s signature spindle grille design which serves as the centrepiece of its design language.

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The new Lexus IS looks like it’s ready to go for the jugular with a startlingly dramatic grille!

Photo QUICKPIC

The grille now folds back at a higher point, changing the proportions at the top and bottom sections to provide a sportier, more aggressive appearance while blending effortlessly into the reshaped bonnet.

The F Sport model spindle grille features an exclusive, threedimensional, F-mesh pattern with jet-black metallic coating that incorporates functional brake ducts.

The new IS also features an enhanced character line on the side of the vehicle that adds to its dynamic profile while emphasising forward motion – all very sporty!

A range of new alloy wheels complement the refreshed design and utilise revised spoke arrangements and machined surfaces to

create a powerful visual statement.

The updated rear design includes more pronounced Lshaped LED light guides with a triple layering feature in the taillight housing.

New rectangular chrome exhaust tips also accentuate the IS sedan’s sporting nature, and tie in with the angular design ethos employed.

...its new IS sports sedan... delivers, unsurprisingly, daring new styling and updated safety, luxury and convenience features.

The rear quarter looks equally dramatic with slash-like taillights and a rear Photo QUICKPIC valance that makes no pretence of its intention to thrill.

A new multimedia screen, which has increased in size from seven to 10,3 inches, represents the key update to the IS cabin.

The new high-resolution display offers a larger and clearer image of the various functions of Lexus’s advanced multimedia system.

‘Enter’ buttons have been added to the sides of the Remote Touch Interface (RTI) on the centre console to boost user functionality (as employed on the new RX, launched earlier this year).

The audio and ventilation control panel has also been refined to fit completely within the enlarged knee bolsters with a new hairlinefinish surface that provides visual appeal while also giving a high quality feel.

New stitching on the meter hood and refined speedometer

and tachometer deliver an additional sporty feel while new cup holder designs that are reshaped to also house larger smart phones, a larger, leather-wrapped palm rest and new markings for the premium, in-dash analogue clock provide additional convenience and luxury touches.

The existing line-up of powerful and efficient engine offerings will continue on the new IS sedan, starting with the innovative 2.0litre twin-scroll turbocharged four cylinder unit of the IS 200t, alongside the charismatic 3.5-litre quad cam V6 of the IS 350.

The new IS sedan is scheduled to arrive in Quarter 4 of 2016, with local specification and pricing to be announced at a later date.

I cannot wait to take her on a long distance road trip.

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Muslim Views . June 2016

New Subaru Forester boasts greater talent ASHREF ISMAIL

THE highly acclaimed Subaru Forester has been upgraded for the 2016 model year, enhancing the rock-solid foundation on which the Forester has built its reputation. The new Forester’s presence and emotional appeal has been emboldened with its smartly redesigned grille, bumper and headlights.

Where the brief for the exterior was to emphasise the Forester’s bold nature, the interior has been reworked to be classier and more functional. Slip into the driver’s seat and you’ll immediately notice a new steering wheel design with silver applications on the three spokes of the multi-function wheel.

There can be no argument about the safety credentials of the Forester, let alone all Subaru vehicles. The Forester has been awarded a number of safety accolades, from the Japanese JNCAP, European NCAP, American ANCAP as well as the IIHS Top Safety Pick.

The Forester retains its arsenal of active and passive safety features, including Subaru’s RingShaped Reinforcement technology, seven airbags, ISOFIX child seat anchors and the full Vehicle Dynamics Control (VDC) suite.

In a bid to improve ride comfort, a lot of work has been done on reducing cabin noise and vibrations. In key areas around

Once a Subaru owner, always a Subaru owner! Subaru, a low-volume, niche manufacturer, has a loyal band of followers given its reputation for reliability and durability.

Photo SUBARU SA

the windows, more insulation has been applied and the window glass itself is now 0,5mm thicker.

Noise-absorbing material has also been added to the floor, the rear apron, the trunk floor and the foot wells.

Front and rear suspension has also been optimised through tweaks of the damping force on the front and rear shock absorbers and the cross member stiffness. The steering wheel gear ratio has also been increased for a

more responsive feel. Details follow below.

What makes a great allrounder is the sum of its parts – its impressive ability no matter what challenge is thrown at it.

The Subaru Forester is exactly this. The vehicle retains the core DNA of Subaru. It is ‘Confidence in Motion’ personified.

All new Foresters retain Subaru’s latest Boxer® engine technology coupled to their Symmetrical All-Wheel Drive system.

They all retain their 220mm minimum ground clearance, impressive critical angles and raised driving position synonymous with SUV’s. Dynamically, the Forester has impeccable abilities on or off road.

With features like X-Mode, the Forester is an unbeatable companion when things get slippery and uncontrollable.

The Forester’s abilities need to be seen to be believed. No matter what the road surface or challenge, the Forester is the best car to take the road less travelled.

The Forester is still available in five model variants in South Africa. First in line is the 2.0X 6speed manual, powered by a normally-aspirated 2.0-litre fourcylinder Boxer® petrol engine, producing 110 kW at 6 200 rpm and 198 Nm at 4 200 rpm. On this model, carbon emissions are 168 g/km, and it boasts a combined average fuel economy of 7,2 litres per 100 km as well as Automatic Start Stop technology.

Benefitting from a larger engine – a normally-aspirated 2.5-litre four-cylinder Boxer® petrol unit which produces 126 kW at 5 800 rpm and 235 Nm at 4 100 rpm – the following three models, which are spread over X,

XS and XS Premium trim levels, add further bolstering to the new Forester range with added value and specification.

All 2.5-litre models also feature Lineartronic™ CVT transmissions, resulting in the addition of X-Mode and two-mode SIDrive to the list of standard features of the XS and XS Premium.

Combined average fuel economy is 8,1 litres per 100 km, with carbon emissions of 187 g/km.

The new Forester 2.5 XS Premium Lineartronic™ gains luxurious extras, including a doublevolume sunroof and leather upholstery, along with automatic lights and wipers, keyless entry and starting, and a one-touch, now-illuminated powered tailgate with remote control and an adjustable height setting.

Topping the new Forester chart is the all-new Forester 2.0 XT Lineartronic™. Powered by a 177 kW (at 5 600 rpm) and 350 Nm (between 2 400 and 3 600 rpm) direct injection, turbocharged, four-cylinder Boxer® petrol engine, the 2.0 XT Lineartronic™ brings exceptional and typically Subaru performance to the Forester range.

The 0-100 km/h dash is completed in just 7,5 seconds and top speed is seen at 210 km/h. Despite the extra performance, fuel economy remains impressive at just 8,5 litres per 100 km on the combined average cycle, with carbon emissions of 197 g/km.

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Muslim Views . June 2016

Zakaah: ‘You will never attain piety until you spend of what you love’ BASHEER MOOSAGIE discusses zakaah within the context of the Islamic framework of the management of wealth.

MATERIAL wealth belongs to the Almighty and is given to us as a trust. The acquisition and management of material wealth through legitimate means so that we might put it to use in the doing of good and being productive is thus a fulfilment of one of our missions in this realm.

The preservation of wealth is one of the five objectives of the shariah. Scholars have clearly articulated that the shariah exists to protect life, faith, intellect and wealth. The basic provisions of food, shelter and clothes fall under the legal category of necessities which are non-negotiable.

However, wealth is a test for us and a source of temptation both with respect to the ways in which we acquire it and spend it.

Islam describes a framework for individual pursuit and management of wealth embodied in three principles: Firstly, circulation of wealth and the prohibition of hoarding wealth.

Secondly, spending in terms of priority: Islam places primary importance on spending on oneself. This therefore enjoys higher priority than spending on charity.

Thirdly, moderation in spending: The Quran warns of two extremes in spending and management of wealth – that of miserliness and excessiveness. It calls for a path of moderation.

Zakaah is thus to be seen in the light of the above premises. It is one of the five pillars of Islam and

financially uplifting the bottom rung of society and cleansing/ purifying wealth of greed and hoarding.

A person may live his or her entire life avoiding interest/ usury

Dual purification

Basheer Moosagie is a business development analyst. He obtained his MBA from University of Stellenbosch (US), where he focused his studies around Islamic finance. He also completed a two-year programme in Arabic and Islamic Studies at Islamic University of Madinah.

Photo SUPPLIED

an obligation on all Muslims who meet the criteria, and a right of the eight beneficiaries as outlined in the Quran.

Apart from salaah, zakaah as an act of worship is a symbol of Islamic economic justice that ensures equal and trustworthy distribution of wealth. Proper and transparent distribution of zakaah will have a direct impact on equitable distribution of wealth to the society.

Like prayer, which is both an individual and a communal responsibility, zakaah expresses a Muslim’s worship of Allah by

When introducing the obligation of zakaah, the Quran states: ‘Take alms out of their property; you would cleanse them and purify them thereby.’ The action is connected intrinsically to its linguistic meaning of purification. It purifies us from attachment to material wealth, miserliness, greed and love of this world and, in doing so, we grow and develop the soul.

This purification also has another side, that of material purification. It is as though we are getting rid of impure elements which we knowingly or sub-consciously acquired in pursuit of seeking a livelihood.

Eradication of poverty Zakaah is a pivotal component of Islam’s vision to eradicate poverty from society. To obtain this objective, zakaah must be utilised to develop the economy so that the wealth of zakaah could be regarded as productive assets to achieve this means.

Prophet Muhammad (SAW) has expressed that the minimum objective of zakaah distribution is to ensure that the poor and needy will lead a comfortable life with the offerings of zakaah.

Economic empowerment The institution of zakaah is an integral part of an Islamic paradigm for economic empowerment. The objective of the shariah in preserving wealth is not limited to the individual dimension only.

Collective economic standing also

and investing in shariah compliant products but it might all be for nothing if he or she is unmindful of zakaah. features as a key objective of the shariah.

Economic empowerment of deprived communities is an objective of zakaah. Zakaah is thus an institution of public finance and economic empowerment.

Socio-economic justice Zakaah provides the basis for socio-economic justice and equality. Wealth, as stated earlier, is a trust to be acquired by lawful means and to be spent on oneself and society to preserve the quality of life intended for us by the Almighty.

Zakaah is not a voluntary act of piety to help the poor and needy but rather a religious obligation on some and right for others. In offering zakaah, we are merely fulfilling a right that certain sections of society have on us.

Hence, effective zakaah management would meet the goals of zakaah in contributing to socioeconomic justice and equality. It will alleviate economic hardship by making an effort to find sources to improve lives which will gradually bridge the gap between the rich and poor in

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terms of their income level and economic opportunities.

Zakaah teaches us the responsibilities we have to one another as fellow Muslims and human beings beyond mere legal obligations. It is not only a question of legal obligation but zakaah deeply remains an ethical choice.

It is the test of our love and solidarity for our fellow human beings and a real barometer to ascertain whether we really consider wealth a trust from the Almighty.

In fact, it appears that the five fundamentals of Islam can be captured by two foundations – salaah and zakaah. Salaah regulates relations with Allah while zakaah relations with regulates humankind.

And finally, to sum it up and link the institution of zakaah to Islamic finance, the Prophet Muhammad (SAW) reminded us that unpaid zakaah causes a spiritual decay within one’s wealth.

A person may live his or her entire life avoiding interest/ usury and investing in shariah compliant products but it might all be for nothing if he or she is unmindful of zakaah.

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ASRI accomplishments since its launch MUHAMMAD CAJEE

THE Auwal Socio Economic Research Institute (ASRI) is just over a year old. We launched in May 2015 with the Muslim Civil Society Conference on the National Development Plan, which played host to several prominent figures from government, labour, academia and civil society.

Guests included Deputy President Cyril Ramaphosa, Minister Naledi Pandor, Minister Pravin Gordhan, Gauteng Premier David Makhura, Hon. Floyd Shivambu, Hon. Magashule Gana, Prof.

Khadija Moloi, Sharmiela Garnie, Rehana Moosajee, Ml. Ebrahim Bham, Prof. Farid Essack, Ml. Abbas Mkhize, Rev. Edwin Arrison, Godwin Khoza and Shaukat Fakie, amongst others.

This was a historic first, in the sense that it was the first time post 1994 that a Muslim-funded mainstream domestic public policy institute facilitated an open and pluralist discussion on an important piece of national public policy, i.e. the National Development Plan, which included over 500 conference participants from wider civil society and over 40 panellists.

The conference achieved its overall objective of setting priorities for ASRI in the year ahead and beginning a process of reengagement in mainstream public policy issues.

Immediately after the conference, we set to work in building out our core programmes. One of the key areas identified in the ‘Creating Employment’ discussion at the conference was that of youth unemployment.

While ‘citizen initiatives’ are a well established norm of direct democracy in numerous countries around the world, never before in the history of our democracy, has a public policy organisation authored pieces of legislation and advocated for this legislation to be tabled.

We hired Ntembeko Nkapela, who holds a Masters Degree in Industrial Psychology, as the coordinator of our Township Economy and Social Franchising Programme.

In the past year, Nkapela completed a pre-study of township micro manufacturing enterprises in Orlando, Soweto; and we are trying to source funding to expand this study to townships across Gauteng. Furthermore, he, on behalf of ASRI, has run career development workshops with over 800 interns at the Department of Home Affairs.

The second key area identified at the conference, in all the panel discussions, including the ‘Fighting Corruption’, ‘Transforming Society and Uniting the Country’, ‘Improving Education, Training and Innovation’ and ‘Implementing Policy’ panels was that of leadership, i.e. a new generation of leaders who have strong ethics and values; a commitment to constitutionalism, social justice, and equality; and the required organisational and management skills to excel.

To meet this challenge, we employed Sumaya Hendricks, who holds an MSc in Social Business and Microfinance, to head up our ASRI Future Leaders Programme. This programme takes thirty graduates from the social sciences, such as Politics, Economics, Law, Journalism and Media Studies, through a ten-

month, full-time programme which includes seminar and project based leadership training on the ethics and values of leadership, constitutionalism, public speaking, public policy advocacy, project management and organisational management.

The ASRI Future Leaders Group has just completed an unprecedented piece of public policy advocacy work. They authored two city by-laws, one for library reform and the second for petition reform. They then met with city councillors, council committees and city residents to secure support for these reforms being opened for public comment.

While ‘citizen initiatives’ are a well established norm of direct democracy in numerous countries around the world, never before in the history of our democracy, has a public policy organisation authored pieces of legislation and advocated for this legislation to be tabled.

This approach opens up our legislatures to public pressure from citizen groups and community organisations who believe strongly about an issue and take the proactive steps of setting the legislative agenda by writing legislation to address that issue, rather than waiting for the executive to take action.

In a constitutional democracy, the legislatures supersede the executive, and the executive is

obliged to implement laws passed in our legislatures.

Similar to citizen initiative legislation elsewhere in the world, the proposed petition reform bylaw, authored by the ASRI Future Leaders Group to honour the 40th anniversary of June 16, calls for any petition with more than 10 000 signatures to automatically be guaranteed a debate in the City Council, with a binding resolution being required in council on whether to open the issue for public comment.

At 100 000 signatures, the recommendation is for the issue to be opened for a citywide referendum. Mexican civil society is currently in the middle of a citizen initiative to table anti-corruption legislation at a national level using the Mexican Citizen Initiative laws promulgated in 2014.

We have already secured for our Future Leaders Group, ‘externships’ at the Gauteng Planning Commission, Corruption Watch, the Legal Resources Centre, the Daily Vox, Democracy Works, and the Goethe Institute; and they will continue to be lifelong members of Friends of ASRI. The third programme, which ASRI established as a direct result of the conference discussions, is our Public Policy Programme.

Salma Abdool, who holds an MA in Migration and Society heads this programme.

The programme curates and publishes short papers on public

policy to our 20 000 strong mailing list, which includes members of parliament, legislatures, government, non-profit organisations, think tanks, professionals, business people, civil servants and citizens.

The programme has successfully published two series: the first on Race and Identity and the second on Education Policy.

Our third series, on Youth Unemployment, was launched in June 2016 in the spirit of Youth Month.

All of these series are available on the ASRI website at http://www.asri.org.za and will be published in ebook format on iBooks, Google Books and Kindle.

Furthermore, Imraan Buccus was contracted as a senior research associate and has published widely and given interviews in the national media on a range of public policy issues, including youth unemployment, race, service delivery protests and participative democracy.

While global policy institutes and think tanks have been around for decades, ASRI is just a year old. Building the capacity, credibility and profile of a policy institute takes hard work, committed professionals and, most importantly, money, a lot of it.

You can support the important work we do, and help us be sustainable, by signing up as a Friend of ASRI on http://www.asri.org.za and making a regular monthly contribution of as little as R100 a month.

This is Executive Director of ASRI Muhammad Cajee’s response to a letter published on page 40 of this edition.

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Muslim Views

Muslim Views . June 2016

19

African-American Muslim leader’s tribute to Muhammad Ali This is an extract from DR SHERMAN A JACKSON’S tribute at the janazah prayer of the people’s champion, probably the greatest athlete to have graced the world, Muhammad Ali.

FOR millions, indeed, perhaps billions, of people across the world, of every race, of every religion, of every political persuasion and every nationality, the passing of Muhammad Ali has made us all feel a little more alone in the world. It has taken something away from the very sweetness of life itself, and it has brought us all a nagging sense of sadness.

To the family of our beloved champion, I would like to say, may Allah shower His blessings, His strength, His mercy and His compassion upon you all. May He provide you, as the days and the years wear on, with a solace that is so defiant in its depth and so tenacious in its grip that you know that it could only come from God. But Ali was not only a gift to his family. He was a gift to his people, his religion, his country and, ultimately, to the world.

As for his people, Ali was unapologetic in his commitment to the plight of black people in America – and not just the ‘classes’ among black folks but even more especially ‘the masses’. Ali was the ‘people’s champion’ and champion the cause of his people he did. You see, the key to dominating a people is not simply to subject them to unjust laws, institutions and socio-cultural norms; the key is to get them to accept

Then Imam of Gatesville Masjid, Shaikh Sadullah Khan, pictured greeting late boxing heavyweight champion, Muhammad Ali, when he visited Cape Town, in 1993.

Photo SUPPLIED

During his visit to Cape Town in 1993, Muhammad Ali met Ebrahim (Eugene) Xaso, from Sea Point, at the Good Hope Centre. Xaso was accompanied by Nusrat Ali Sablay who arranged the photo opportunity and who observed a special moment between the two men. According to Sablay, Ali, who was greeting a queue of fans, specially noticed Xaso, the only black person standing in line to greet him. The champion’s greeting was particularly warm and exceptional, given the attention Ali had from the crowd of admirers.

Photo SUPPLIED

this as ‘normal’, as ‘just the way things are’, as ‘our way of life’. It

is to get them to internalise the sense that their role in life is sim-

ply to live as others tell them to live, and to be thankful that those others are willing to allow them to live so.

Ali took a wrecking ball to all of this.

Ali gave us identity, a new, authentic way of being ourselves; he gave us pride and confidence; he taught us that we were beautiful and that what we thought was right or wrong was just as worthy of consideration as what others thought was right or wrong.

This is the stuff that transformed the lives of millions of Black Americans, myself included. So many of us would never have achieved what we have been able to achieve were it not for the selfless sacrifice, the boundless courage and the love-filled inspiration of this great man.

As for his religion, there can be no doubt that at the very centre of

Ali’s being was Islam. Islam was both a source of his strength and the sustainer of his sense of mission. About this there simply can be no doubt.

But beyond what Islam did for him, Ali did something for Islam, especially in America. Ali did more to normalise Islam in America than perhaps any other Muslim in the history of this country.

As a cultural icon, Ali made being Muslim dignified. Ali made being Muslim relevant. And all of this he did in a way that no one could challenge his belongingness to or in this country.

Ali put the question of whether a person can be a Muslim and an American to rest. With his passing, let us hope that that question will now be interred with his precious remains.

Ali, I love you, man. And I have loved you for a very long time. And I will continue to love you, to cherish your memory and to celebrate your legacy. And this I will do, God willing, for as long as I shall remain on this planet.

So long, my illustrious champion, my ever-present inspiration, my hero, my Muslim brother: May God’s peace and blessings caress you and comfort you until that time that you meet Him. Dr Sherman Jackson is the director of the King Faisal Chair in Islamic Thought and Culture, and a professor of Religion and American Studies and Ethnicity at University of Southern California.

Muslim Views

20

Muslim Views . June 2016

MRASA celebrates May Africa Day in style VICTORIA SMITH and NURUDEAN SSEMPA

MUSLIM Refugee Association of South Africa (MRASA), celebrated the May 25 Africa Day in style. MRASA partnered with Maitland High school administrators, teachers and learners to organise activities which promote Africa’s diversity.

As part of the Afro Art Festival, learners were encouraged to come dressed in traditional costumes, participate in activities, including a poster contest, song or rap performance or debate, traditional dish preparation, soccer and netball.

According to Ramadhan Wagogo, MRASA Director, a series of activities were done throughout the week. The aim of the Afro Art Festival was to celebrate diversity and to encourage young South Africans to embrace other Africans.

‘We need to ensure that, despite our diversity, we are all Africans, and the same,’ pointed out Riedwaan Kenny, Principal of Maitland High School. ‘People should be given protection when they come to our country,’ he emphasised, explaining that learners from African countries who are studying at Maitland High School should feel at home.

Maitland High School is one of the schools in Western Cape with a high number of migrant learners, largely from African countries like Rwanda, Democratic Republic of Congo and Zimbabwe.

For her part, the chief guest, Kubushini Govender, Circuit 10 Manager, Metropole Central

Muslim Views

Kubushini Govender, Circuit 10 Manager, Metropole Central Education District, making the opening speech to mark the official opening of 25th May Africa day, at Maitland High School. On the right is Leon Kapp, Deputy Principal of Maitland Photo SUPPLIED High School.

Education District, while addressing learners, gave a case study of women from Southern Sudan who are going through pain and suffering. According to her, ironically, the suffering is because of men who are supposed to take care of them, and other women who betrayed them.

‘Are you your sister’s keeper?

Are you your brother’s keeper?’

She challenged the learners.

‘Before you act violently, do you ask yourself why you’re here?

Our purpose as humans is to do well and be good,’ said Govender.

Africa Day is celebrated on May 25 to honour the founding of the Organisation of African Unity (OAU), currently known as the African Union (AU). This day brings together people of different countries of Africa to recognise the wonderfully diverse cultures of Africa’s member states.

Maitland High School was among the very few schools in

Western Cape to participate in such a historically important day for Africa. Students had the opportunity to participate in a wide array of activities.

One of the main events of the festival was a poster contest. Participants had the option to submit works of art based on the theme of promoting social cohesion and diversity of African cultures or the theme of unity against xenophobia and racism. Local artists also had the opportunity to showcase their own artwork reflecting diversity and culture.

From the students, many beautiful pieces of art were submitted, and Hory Bwen’s poster was the winner (picture below left).

This student’s artwork depicted an eye crying, with Africa in sight of the eye. At the top, ‘Everyone’s Tears Count’ was written to show the importance of inclusion and unity of all people, not just those of the same culture.

Maitland High School learners listen to different speakers at the official opening Photo SUPPLIED of 25th May Africa day events.

At the debate, students were able to discuss if stricter immigration policies would prevent xenophobia from happening. In addition, many students performed either a song, rap, chant, jingle or rhyme representing their culture or to celebrate diversity. Various cultures were represented through the performances and many students had the opportunity to let their creativity shine through.

‘I enjoyed the Africa Week activities, particularly the students’ performances of songs and poems. They made me more proud as an African,’ said Ester Mbonga, a Grade 10 learner who participated in the art competition.

MRASA, with support from Foundation for Human Rights, European Union, Islamic Relief

South Africa and other partners, will continue to do related activities throughout the year with the aim of rolling back xenophobia and racism, and promoting social cohesion.

According to the National Action Plan to combat racism and xenophobia 2016-2021, the government bears the primary responsibility of combatting racism, xenophobia and related intolerance. However, in areas such as education, capacity building and training, awareness-raising, research and monitoring, many non-state actors, like MRASA, have a central role to play.

More information on past and upcoming events may be obtained from http://www.no2xenophobia.co.za

- ADVERTISEMENT FEATURE -

Muslim Views . June 2016

21

Eid Mubarak from the Muslim Hands team THE celebration of Eid-ul-Fitr culminates a month of fasting wherein the faithful spent their time praying and beseeching Almighty Allah SWT for forgiveness and mercy. For many, the most glorious month of Ramadaan was not simply abstaining from food and drink.

Rather, it was an exercise in patience and discipline, a month of sharing and caring.

Eid is a time when the entire community comes Muslim together to share in each other’s joys and blessings and also to lessen the burden of those who are suffering.

The Messenger of Allah (peace and blessings of Allah be upon him) enjoined Zakaat-ul-Fitr as a purification for the fasting person from idle speech and obscene talk, and to feed the poor.

In the hadith, reported in Sunan Abi Dawood, the Prophet (SAW) highlights the importance of Zakaat-ul-Fitr and feeding the poor since these actions are closely linked with Ramadaan.

However, after this auspicious month has passed, the needs of the poor remain a concern.

With soaring food prices and with the general economic strife that we are experiencing, there are more people who fall below the breadline.

As Muslims, we cannot sit back and watch our fellow Muslims, nay, our fellow human beings, suffer.

While we enjoy hot cooked meals three times a day, there are

Muslim Hands volunteers working tirelessly at the Orphan Iftaar, held at Rylands Civic Centre on June 11, 2016.

people who don’t even have a slice of bread to eat.

While we soak ourselves in long, hot baths, there are those who would appreciate even a glass of water. Our bodies are warmly covered in clothes or blankets and our fellow brothers wish they had something warm to protect them from the cold, too!

So, while we enjoy our Eid day and even after that, when we’re sitting in the comfort of our homes on soft couches, covered with warm blankets and sipping hot chocolate, let us spare a thought for those less fortunate than ourselves.

Remember, what is ours today, belonged to someone else yester-

day and will belong to someone else tomorrow.

It is in this light that we at Muslim Hands say shukran to our valued donors for their continuous support throughout the year, and especially during this auspicious month of Ramadaan, and providing relief to the suffering masses. Jazak Allah khayr.

Photo SUPPLIED

We wish all Muslims in South Africa and throughout the world a pleasant and spiritually enriching day of Eid-ul-Fitr.

For further information on our work, Muslim Hands projects or donation enquiries, feel free to contact Muslim Hands on 021 633 6413 or visit muslimhands.org.za.

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22

Muslim Views . June 2016

Health File

Diabetes and the eye SIRAJ ALLIE and WASEELA ALLIE

THE world is facing an unprecedented epidemic of diabetes. There are 415 million adults living with diabetes worldwide (2015).

The increase in diabetes is associated with modern day lifestyle, characterised by unhealthy eating (i.e. foods high in sugar, salt and fat), lack of physical activity and increasing obesity.

Diabetes causes high levels of glucose (a form of sugar) in the bloodstream. Over time, this damages blood vessels and has devastating effects in different parts of the body, leading to heart attacks, strokes, foot amputations and kidney failure.

In 2015, five million people died from causes associated with diabetes. That is more than all the deaths from malaria, TB and HIV combined.

Diabetic Retinopathy (DR) (disease of the retina) is caused by damage to the tiny retinal blood vessels. Nearly half of all people with diabetes don’t know that they have the condition so the damage to their eyes progresses to an advanced stage before there is an opportunity to prevent vision loss. This is tragic as the risk of developing DR and vision loss can be reduced by keeping blood glucose, cholesterol and blood pressure as low as possible.

The damage that is done to the blood vessels happens over a period of time. The high glucose levels in the blood weaken the walls of the tiny blood vessels (capillaries). This results in fluids leaking out of the blood vessels into the retina.

Optometrists can detect these leakages using either an ophthalmoscope or a fundus camera. If the leaking happens in the area of the macula of the retina (which is responsible for central vision), it causes the macula to swell and can lead to serious impairment of vision.

It the leaking happens elsewhere on the retina, it is often not noticed by the patient and is therefore asymptomatic. We also have red blood cells leaking from the weakened walls of the blood

vessels and this results in haemorrhages in the retina.

As the retina gets more damaged, we have the formation of new blood vessels to supply the damaged tissue. The problem with these blood vessels is that they are fragile and hence cause more blood vessels to leak and cause further damage. This condition is very serious and requires urgent attention by an ophthalmologist.

The treatment in these cases is often laser and injectable medicines that retard the growth of these new blood vessels.

As diabetes is a lifestyle disease, the factors that affect your lifestyle are related to what can increase your blood sugar levels.

An important factor is food.

Become more knowledgeable

about what food is composed of, namely, carbohydrates, protein and fat. Consult a dietitian for expert advice. Other considerations with food are to have well balanced meals and to ensure that meals and medication are coordinated. Avoid sugar sweetened beverages.

Another important factor is physical activity. Studies have shown that active diabetics show 40 per cent reduction in retinal damage compared to non-active diabetics. The recommended amount of physical activity is 150 minutes per week and needs to be moderate to vigorous – not a casual walk on the beach. It is important that medication is taken timeously. Consult your general practitioner.

Another lifestyle factor is to

As diabetes is a lifestyle disease, the factors that affect your lifestyle are related to what can increase your blood sugar levels. An important factor is food. Become more knowledgeable about what food is composed of, namely, carbohydrates, protein and fat. control stress because it increases blood glucose levels. It does so as the brain signals the liver to release stored glucose into the bloodstream.

Another lifestyle factor is maintaining optimum weight.

This criterion is often linked to our body mass index (BMI). If our BMI is in the region of 16-23, this is regarded as a healthy range. It is no wonder that there is a high correlation between obesity and diabetes. Other lifestyle factors are to reduce smoking and alcohol.

Studies have shown that people with family histories of diabetes can prevent and/ or delay the onset of diabetes through a healthy lifestyle.

In conclusion, the more knowledgeable you become about how diabetes works, the longer you will live.

Waseela Allie may be contacted at Specs for Africa, telephone 021 638 1370.

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Muslim Views . June 2016

23

Irritable bowel syndrome – a challenging problem for patients and doctors DR MARé DU PLESSIS

IRRITABLE bowel syndrome (IBS), better known to some as ‘spastic colon’, is a condition of the large intestine (colon) which manifests with symptoms such as abdominal pain, constipation and/or diarrhoea. It is a functional disorder of the colon, which implies that there is no physical abnormality of the colon but, rather, an abnormality in the colon’s functioning.

It is also a chronic disorder; the symptoms may often occur over several years. Doctors find it difficult to treat this disorder as there is no ‘quick fix’ solution or cure, making it an even more difficult problem for patients to deal with.

The large intestine (colon) is the last part of the gastrointestinal tract. It absorbs water and any remaining nutrients from partially digested food passed from the small intestine. The colon is where stools are formed.

IBS is often classified into four subtypes based on a patient’s stool consistency: IBS with constipation (IBS-C) – hard lumpy stools at least 25 per cent of the time; loose or watery stools less than 25 per cent of the time.

IBS with diarrhoea (IBS-D) – loose or watery stools at least 25 per cent of the time; hard or lumpy stools less than 25 per cent of the time.

Mixed IBS (IBS-M) – hard stools at least 25 per cent of the time; loose stools at least 25 per

cent of the time.

Unsubtyped IBS (IBS-U) – hard stools less than 25 per cent of the time; loose stools less than 25 per cent of the time.

Studies estimate that IBS affects ten to fifteen per cent of the adult population of which only five to seven per cent will be diagnosed with IBS. It is twice as common in women as men and is typically a disorder of younger individuals (before age 45).

Abdominal pain or discomfort is the most common symptom of IBS. Also, diarrhoea or loose stools; constipation (less than three bowel movements per week); feeling that bowel movements are incomplete; abdominal bloating; passing mucus per rectum. The cause(s) of IBS are not well understood. Both physical and mental factors seem to play a part in causing this disorder. It is frequently associated with other conditions, such as depression or anxiety, fibromyalgia, chronic headache and backache. Other factors that could cause IBS are: l Brain-gastrointestinal tract signal problems: it is postulated that the signals between the brain and the nerves of the colon (nerves that control how the colon works) become disorderly, leading to the symptoms of IBS. l Hypersensitivity of the colon. l Mental health issues: psychological problems such as depression or anxiety are common in patients with IBS. Psychological stress also worsens

the symptoms of IBS. l Gastroenteritis or bacterial overgrowth: it is postulated that infections with certain bacteria may be linked with the onset of IBS, however, more research is needed to prove this. l Genetics: it is unclear whether IBS has a genetic cause. It has been shown that IBS may be more common in individuals who have family members suffering from IBS. l Food sensitivity: certain food types may trigger IBS or may worsen the symptoms. They are high fat foods; alcohol or caffeine; refined carbohydrates; and beans or cabbage that may cause flatulence and worsen the symptoms of IBS. There is no laboratory test or imaging investigation to diagnose IBS. It is diagnosed mainly on a patient’s symptoms. Also, it will be important for the treating doctor to exclude other conditions that may produce IBS-like symptoms, like colon cancer (especially in patients above age 50), coeliac disease, inflammatory bowel disease or a parasitic infection. A complete medical history with thorough physical examination by the treating doctor should be done. Some investigations that may be done include stool sample test for stool analysis to exclude infections; blood tests; abdominal ultrasound; a lower GI series or contrast enema; flexible sigmoidoscopy or colonoscopy.

There is no cure for IBS and

the symptoms may come and go, making it challenging for patients and doctors to manage it. The symptoms of IBS should be treated with a combination of the following: l Changes in diet, eating and nutrition – avoiding large meals and high fat foods are important. Refined carbohydrates (white bread, cakes, biscuits) must be avoided and replaced with high fibre content foods such as rice, pasta, whole-grain breads, wholegrain cereals, vegetables and fruit. Gas-forming foods such as cabbage and beans should be avoided. Adequate water intake (at least six to eight glasses per day) is vital as this will soften the consistency of a patient’s stools, aiding in relieving constipation. l Medication – fibre supplements can be prescribed and aid in relieving constipation.

Laxatives may help constipation but should not be used on a long-term basis. Loperamide is an anti-diarrheal drug that may be used for diarrhoea but it does not improve bloating or abdominal cramps. Antispasmodic drugs may control abdominal cramps and pain. Antidepressants, like the tricyclic antidepressant drugs or SSRIs (selective serotonin reuptake inhibitors), can help for IBS symptoms and abdominal pain.

They also address associated depression or anxiety that patients may suffer from.

Lubiprostone and Linaclotide are

new drugs that show some promise in treating the symptoms of IBS. Probiotics are live microorganisms, usually bacteria, that are similar to the bacteria normally found in the colon. Studies have found that probiotics may improve the symptoms of IBS, however, more research is needed. l Improving ‘toilet routine’ – many patients with IBS have a poor ‘toilet routine’. This implies that patients do not go to the toilet regularly. This may worsen the problem of constipation and bloating. Patients should make a point of making time to go to the toilet every morning or evening in order to get into a normal ‘toilet routine’. l Regular exercise in the form of walking, running or swimming not only improves general well-being but also aids in reducing constipation, and combats psychological stress. l Therapy for mental health problems – associated anxiety or depression should be addressed with psychological help and/or drugs, to aid in relieving the symptoms of IBS. Psychological stress should be avoided and can also be relieved by regular exercise and psychological help.

Dr Maré du Plessis, MBChB (UP), MMed Surgery (US), FCS (SA), has a practice at Melomed Tokai. He may be contacted on 021 712 5674 / 082 786 7671 or via email: reception@drduplessis.com

Muslim Views

24

Muslim Views . June 2016

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Muslim Views . June 2016

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Islamic Relief South Africa issues clarification to donors ISLAMIC Relief South Africa (IRSA), an affiliate of Islamic Relief Worldwide (IRW), issued the following public announcement: Islamic Relief South Africa (IRSA) would like to inform the public that it is in no way attached or affiliated to the Islamic Relief Fund, a non-profit organisation operating in Fordsburg, Johannesburg.

The clarification comes after several donors complained that their charitable donations were mistakenly deposited into the wrong bank account.

This comes as a result of the charity/NGO names being almost identical.

Islamic Relief South Africa is an independently registered NGO and is an affiliate of Islamic Relief Worldwide (IRW), the world’s largest Muslim humanitarian organisation.

Since its first donation in 1984, Islamic Relief historically had one vision: ‘Inspired by our Islamic faith and guided by our values, we envisage a caring world where communities are empowered, social obligations are fulfilled and people respond as one to the suffering of others.’

In line with Islamic teachings on the value of every human life, we provide this assistance to whoever needs it most, regardless of

The clarification comes after several donors complained that their charitable donations were mistakenly deposited into the wrong bank account. This comes as a result of the charity/NGO names being almost identical. race, religion or gender.

Islamic Relief Worldwide (IRW) opened its first office in South Africa, in Johannesburg, in 2003, followed by regional offices in Cape Town and Durban.

Islamic Relief South Africa is registered: l with the Registrar of Companies as a Section 21 for nonprofit company (registration number 2004/025107/08); l as an NPO with the Non Profit Organisation’s Directorate of the South African National

Department of Social Development (043-357-NPO); l with the South African Revenue Services (SARS) as an approved Public Benefit Organisation (PBO 930018104) in terms of section 30 of the Income Tax Act. We are approved for purposes of Section 18 (1) (a) of the Act and donations made to IRSA are tax deductible.

Our work in South Africa is predominantly focused on supporting orphans and vulnerable

children through integrated sustainable development.

Our holistic approach ensures that vulnerable communities have access to water, food, shelter, healthcare and education.

Over the last 32 years, Islamic Relief has, by the grace of Allah SWT, grown into one of the world’s largest Islamic NGOs. We thank all our donors and supporters for entrusting us with their charity so that we can continue to serve the destitute and the poor.

All forms of charity are accepted i.e. zakaah, lillah, sadaqah.

To make a contribution towards any of our development or emergency appeals, please use the following banking details: Islamic Relief SA; Standard Bank; Account Number: 005318459; Fordsburg Branch; Branch Code: 005205; Reference: [PROJECT] + contact number.

For more information, call Islamic Relief South Africa toll free on 0800 111 898 or email info@islamic-relief.org.za.

Muslim Views

26

Muslim Views . June 2016

SA scholars attend international Hijri calendar conference MAHMOOD SANGLAY

ON May 28 to 30, a conference was held in Istanbul to ‘unify the Hijric calendar’. The International Hijri Calendar Unity Congress was called by the state-run Presidency of Religious Affairs in cooperation with the Islamic Crescents Observation Project (ICOP) of Turkey.

The organisers intended to achieve unity, particularly in the commencement of Ramadaan and the determination of the dates of Eid. They recognise that differences in the commencement of Ramadaan on different dates, even in the same city, undermines the unity of Muslims. The conference brought together scientists, astronomers and officials involved in the determination of these dates.

The conference brief to delegates preparing papers with proposals for unity in the Hijri calendar stated: ‘The proposals should be in line with the facts of the science of astronomy and the laws of Islam, the data used in the preparation for the proposals of the calendar and the scientific methods applied should be clearly defined, an application should be submitted that covers a whole Hijri year and should be easily used in daily life.’

The South African delegation consisted of Dr Abdurrazaq

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...the key resolution adopted at the conference is to ratify one calendar of the globe as a single zone. This means that the Hijri calendar commences on the same day across the world. The resolution was non-binding.

Ebrahim Sr, Moulana Ebrahim Bham, Mufti Muhammad Minty and Shaikh Ebrahim Moos.

While the clergy represented various ulama bodies in South Africa, Dr Ebrahim was invited as an independent scientist and astronomer.

The conference resolved to accept, in principle, that the Hijri month begins when a ru’ya (sighting of new moon) occurs anywhere in the world before 00:00 AM Greenwich Mean Time, subject to two criteria.

The first of these criteria is that the angular distance between the

moon and the sun should be at least eight degrees for the first crescent after conjunction to be visible or be at a visible position.

The second is that the moon should be at least five degrees above the horizon during sunset.

Finally, the conference ratified two exceptional adjustments in the interests of consistency with the single global Hijri calendar.

According to Dr Ebrahim, the new Hijri month begins in the event that a ru’ya occurs anywhere in the world in compliance with the Criteria of 1978 Istanbul Conference and the conjunction

takes place before Fajr time in New Zealand since it is the farthest country of the old world.

The second adjustment is to accept moon sighting from the ocean in the event sighting is not possible from the adjacent land.

However, the key resolution adopted at the conference is to ratify one calendar of the globe as a single zone. This means that the Hijri calendar commences on the same day across the world. The resolution was non-binding.

The South African delegation did not vote for the adoption of a calendar based on global zoning

and thus abstained from the process. The Saudis, some Americans, some UK, Indian, Pakistani, Nigerian and Somali delegates also did not support this proposal.

The South Africans argued that Muslims in this country have, over time, obtained broad consensus on the adoption of ru’ya and that it is now the accepted norm.

This method has acquired credibility and is successfully employed in the determination of the commencement of months on the lunar calendar.

Muslim Views . June 2016

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Muslim Views . June 2016

The Management & staff of Oasis wish you and your family

Eid Mubarak The Holy Prophet Muhammad (May the Peace and Blessings of Allah (

) be

Upon Him) said, regarding Eid : â&#x20AC;&#x153;For every people there is a celebration and this is our celebration.â&#x20AC;?

Sahih Al-Bukhari: (vol. 5, no. 268)

May the Almighty accept our fasting, prayers and good deeds and may we spend this Blessed day of Eid with our families and loved ones.

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Muslim Views . June 2016

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Muslim Views

30

Muslim Views . June 2016

Oasis marks Youth Day

Celebrating Oasis Group Holdings’ cheque handover to the CECD, with some of the children of the Early Childhood Development schools are, from left (standing): Nazeem Ebrahim (Oasis Deputy Chairman), Zahrah Ebrahim, Bint Nur Ebrahim, Minister of Basic Education, Angie Motshekga, Adam Ebrahim (Oasis CEO), Professor Eric Atmore (CECD CEO), Roz Witbooi (CECD), Rukea Shaik (CECD), Shaheen Ebrahim (Oasis Chairman), Roshin Ebrahim, Professor Brian Figaji, Photo SUPPLIED Sabbriyah Ebrahim and Ammarah Ebrahim. Seated, Mrs. Miriam Ebrahim.

June is the month during which South Africans acknowledge the children and youth of the country, renew the pledge to protect them and their rights and celebrate their vibrant energy, innocence, creativity and enquiring minds.

It was, therefore, fitting that on June 1, which is International Children’s Day, the Oasis Group handed over a cheque of R4,7 million to the Centre for Early Childhood Development (CECD) towards the advancement of

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teacher and care-giver skills as well as the development and upgrading of early childhood development facilities.

Part of the Oasis Group’s head office in Cape Town was transformed into classrooms and a colourful playground as it opened its doors to welcome over 150 children and teachers to spend the day with them. On June 1, Oasis also celebrated its 19th anniversary and, as is tradition with the group, it celebrated with the children of the community.

Oasis deputy chairperson, Nazeem Ebrahim, said: ‘A birthday is incomplete without the singular joy on a child’s face when he or she sings ‘happy birthday to you’.

‘Children force us to remain grounded and they allow us all to be young at heart.

‘When I spend time with all the children who form part of Oasis’s on-going projects within the community, I come away with a determination to keep making this world better for them.’

SA Muslims urged to connect more with their country RAASHIED GALANT

SOUTH African ulama need to develop a new ‘Fiqh of Citizenship’ in order to empower the local community to navigate successfully within our broader nation state, says the former president of the Muslim Judicial Council (MJC), Moulana Ihsaan Hendricks.

Moulana Hendricks was delivering the keynote address at the Annual General Meeting of Claremont Main Road Masjid (CMRM) that was held at the Sports Science Institute, in Newlands, Cape Town.

The former MJC president said a new fiqh of citizenship should emphasise the Muslim community’s peaceful co-existence with other faith groups in the country.

It should also stress the responsibility of individuals to make a positive contribution to the challenges we face in our country.

A full report on Moulana Ihsaan’s speech will appear in the next issue of Muslim Views.

The AGM reported on the numerous outreach and social justice initiatives conducted by CMRM in 2015.

These included inter-faith solidarity events, initiatives to advance gender justice and include more women’s voices in the masjid space, as well as involvement in environmental justice issues.

Six women delivered pre-khutbah talks in the year, and seven more women delivered posttaraweeh talks.

CMRM Secretary, Jaamia

Claremont Main Road Mosque’s Imam Dr. Rashied Omar, keynote speaker Moulana Ihsaan Hendricks, and Claremont Main Road Mosque Board of Governors Chairperson, Haji Yusuf (Jowa) Abrahams, pictured at the 2016 Annual General Meeting of the Claremont Main Road Mosque held on Sunday 19 June 2016.

Photo RIDWAN WAGIET

Galant, reported that over ten communities and institutions, involving hundreds of people, benefitted from the CMRM’s Jihad Against Poverty programme last year.

Communities in Blikkiesdorp, Dunoon, Manenberg and Leeuwenkuil in Agter-Paarl, all benefitted from various initiatives, such as monthly meals, iftaar meals, Eid lunches, as well as the distribution of food parcels, hygiene care packs and blankets.

The Claremont Main Road Mosque also provided ongoing support to residents of institutions such as Beitul Aman Home for the Aged, IHATA Shelter for abused women and children and Emasithandane Children’s Home, in Nyanga.

The current board of Claremont Main Road Masjid is headed by Chairperson Haji Yusuf (Jowa) Abrahams.

Muslim Views . June 2016

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Muslim Views . June 2016

- ADVERTISEMENT FEATURE -

Islamic Relief spreads the joy this Ramadaan SHANAAZ EBRAHIM-GIRE

THE United Nations Office for the Coordination of Humanitarian Affairs has declared that 31,6 million people in Southern Africa are food insecure, with Lesotho, Malawi, Swaziland and Zimbabwe having declared drought emergencies.

Islamic Relief’s global Ramadaan appeal enables people to share the joy of the blessed month with those suffering hardship. In 2015, over 180 000 food packs were distributed in 31 countries and areas. More than 1,1 million of the world’s poorest people benefitted.

As part of Islamic Relief’s 2016 Ramadaan programme, food hampers were distributed to vulnerable families in South Africa, Lesotho and Zimbabwe. This ensured that more than 20 000 people were able to observe the blessed month of Ramadaan with dignity. Food hampers consisted of basic essentials such as maize meal, flour, sugar and cooking oil to prepare wholesome suhoor and iftaar meals. Head of Programmes for Islamic Relief South Africa, Mohammad Shakil Dauhoo, explained that beneficiaries were selected following a detailed needs assessment.

‘Our Ramadaan preparation started two months prior to the start of the fasting period by identifying beneficiaries and procuring the food items for distribution. Our selection process enables us to accomplish our aim of reaching out to the most

(Above) Aisha Phiri, 27, from Hatcliffe Extension, was one of the beneficiaries of the Islamic Relief Ramadaan distributions in Zimbabwe. Photo ISLAMIC RELIEF

needy.’

Islamic Relief distributed more than 1 500 food hampers to rural communities in Harare, Zimbabwe. Twenty-seven-year-old Aisha Phiri, who lives in Hatcliffe Extension, is a single mother of two toddlers. She travelled 40 kilometres to Chitungwiza – where Islamic Relief’s distribution centre was set up – to collect her food hamper.

‘I am a qualified mualimah but I am unemployed. I earn less than $20 a month doing odd jobs, and rely on the financial support of my relatives who take care of me and my two children… I can’t send them to nursery school because I cannot afford the school feed. As a mother, my biggest dream is to find a job so that I can provide for my children.

‘I want them to study so that they can give back to the community. Jazakallah for bringing this food to our community. Most people are starving in Zimbabwe.

May Allah reward you well so that you may continue to help people.’

In South Africa, Islamic Relief distributed food hampers in impoverished communities in Johannesburg, Durban and Cape Town, reaching more than 2 000 families. However, many more poor and vulnerable are in need of assistance.

‘We face a challenge at our Cape Town office where we receive an influx of walk-in clients on a regular basis seeking food relief. So far, we have managed to assist more than 350 walk-ins, which is an increase of

Islamic Relief prioritised the elderly, women and child-headed households during the Ramadaan food hamper distributions in Zimbabwe.

Photo ISLAMIC RELIEF

250 per cent from the number of walk-ins that we attended to last year,’ Dauhoo explained.

For 53-year-old Ruwayda Jacobs, a grandmother living in Bonteheuwel with her eight grandchildren and 11 relatives, the food hamper she received brought happiness and joy to the household. ‘Ramadaan is a very exciting time for my family, and this year we will be able to have suhoor and iftaar, Alhamdulillah.

I just want to say thank you to the donors for making this possible; for blessing my family with food this Ramadaan. May Allah increase your rizq and grant you success Insha Allah.’

Islamic Relief South Africa would like to sincerely thank all its donors for supporting the 2016 Ramadaan campaign. ‘Your

generous contributions allowed us to answer the call of the poor and the destitute this Ramadaan.

May the Almighty accept all our efforts and may you and your loved ones have a blessed Eid-ulFitr, Insha Allah,’ Country Director Yusuf Patel concluded.

Donations may be made to Islamic Relief South Africa, Standard Bank, Account Number 005318459, Fordsburg Branch, Branch Code 005205, Ref: Ramadaan and contact number.

For more information on Islamic Relief’s current campaigns and upcoming events, call the national call centre on 0800 111 898 or email: info@islamic-relief.org.za.

Shanaaz Ebrahim-Gire is the Communications Manager for Islamic Relief South Africa.

Jazak Jaza J aza zaak Al z A Allah! llah lah h!

DONATE YOUR ZAKAT, FITRAH, FIDYAH, SADAQAH, LILLAH Muslim Views

GENERAL & LILLAH Standard Bank, Islamic Relief SA Acc. No. : 005318459 Fordsburg Branch Branch Code : 005205 Ref: Ramadan +Your Contact No.

ZAKAT CONTRIBUTIONS FNB, Islamic Relief SA Acc. No. : 62161066933 Smith Street Branch Branch Code : 221426 Ref: Ramadan+Your Contact No.

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

Muslim Views . June 2016

33

First halaal laboratory opens in SA MAHMOOD SANGLAY

TOKEID means ‘assurance’ in Arabic. The launch of Tokeid Biotech, on June 1, in Observatory, Cape Town, is probably the first of its kind in Africa and heralds a milestone in the South African halaal industry.

A halaal laboratory performs tests on samples of particularly food products in order to scientifically analyse the ingredients and then report its findings.

Tokeid does not issue halaal certificates. This is done by the relevant halaal authorities. However, these authorities rely on the results of laboratory tests to determine whether a given product contains any substances that may not be consumed by Muslims, like alcohol or porcine ingredients.

Laboratory tests confirming the presence or absence of such ingredients are used by halaal authorities to determine if halaal certificates can be issued. Tests done by Tokeid can detect food fraud, contamination and mislabelling of animal-derived products.

In November 2011, Orion Cold Storage, in Muizenberg, Cape Town, was found to have labelled pork products halaal.

Muslims were outraged and a halaal authority was also implicated.

In February 2013, a Stellenbosch University study found that 68 per cent of 139 meat products contained ingredients not declared on the labelling. These revelations elicited an outcry from the general public.

The leaders behind South Africa’s first Halaal laboratory, Tokeid Biotech, envisage rapid growth for the start-up. Present at the launch were Dr Reinhard Hiller, Managing Director of the Centre for Proteomic and Genomic Research, Kamal Salasa, Chief Executive Officer of Tokeid Biotech, and Anwah Nagia, Photo SHAHIED JOHAADIEN Executive Chairman of Tokeid Biotech.

Increased public awareness points to the need, particularly in the halaal industry, for an independent entity possessing the technical resources, skills and integrity to routinely conduct tests on food products that carry halaal certification.

Tokeid emerges in direct response to this need, as the first contender in an uncontested commercial space, at least in Southern Africa. In addition, Tokeid’s selfstyled mandate is not limited to the halaal foods business. For now, it extends to kosher and vegan foods as well.

However, the footprint of the global and local halaal industries alone are significant. Globally, the halaal food industry is worth US$500 billion. According to the State of the Global Islamic Economy Report of 2015/2016, the food and lifestyle sector expenditure is projected to reach US$2,6 trillion in 2020.

Research by Muslim Views in 2012 shows that the halaal certification industry in South Africa is worth R25 million.

This is an estimate of South Africa’s four halaal certifiers’ income, and not the local indus-

try’s gross trade value, which is estimated at R220 billion. A modest estimate of 0,05 per cent of R220 billion places the SA halaal foods industry trade value at R1,1 billion per annum.

This is the opportunity identified and seized by Kamal Salasa, a popular presenter on community radio station Voice of the Cape.

However, Salasa also holds a B.Sc in Biotechnology and an Advanced Diploma in Management.

The halaal and mislabelling scandals were catalysts for the precocious sensibility of this young entrepreneur. According to Salasa’s partners and mentors, Anwah Nagia and Reinhard Hiller, he displayed grit and perseverance.

Nagia is Chairman of Element Investment Managers and the Kaaf Trust. He runs several other businesses and is a renowned activist and community leader. It is Nagia’s substantial network with stakeholders and the Muslim consumer market that impressed the key investor in the project, the Centre for Proteomic and Genomic Research (CPGR).

Hiller is Managing Director of CPGR in Cape Town, a company focused on converging innovation and commercial interests in the life sciences and biotechnology.

He is also a scientist holding a Ph.D in Biochemistry and an MBA. It is under Hiller’s direction that CPGR holds a long track record in converting innovation in biotechnology into successful businesses.

Tokeid is effectively part of CPGR’s incubator programme in which they have invested over

R50 million for the laboratory.

Hiller refers to Tokeid as an accelerator programme because they are committed to build start-ups that are agile, lean and swift.

Hence, Nagia’s expertise and role as Executive Chairman of Tokeid, together with Hiller’s oversight of CPGR’s accelerator project are crucial in the strategic direction of the start-up.

However, Tokeid is also supported by other eminent stakeholders, namely, the Departments of Science and Technology, Trade and Industry and the Technology Innovation Agency.

In addition, Salasa says they already have professional relations with international bodies such as the Standards and Metrology Institute for Islamic Countries, in Turkey.

The facility also boasts worldclass research and development capability, ISO9001 accreditation and endorsement from all the major halaal authorities in South Africa.

Tokeid’s value proposition is diverse. Integrity and independence are prioritised and they aim to ensure transparency and compliance with national and international standards.

At the launch, Salasa announced that they are developing a process to perform tests across a range of 1 800 species.

This places Tokeid in a position to significantly reduce costs and offer very competitive pricing to the market.

Given such backing and prospects, Tokeid is poised to transform an opportunity in a local market to a business with tangible global ambitions.

Muslim Views

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Muslim Views . June 2016

MSA Schools’ second annual youth conference

The audience arrived early for MSA Schools’ It’s Still Not Too Late conference.

Photo RUBEENA ZALGAONKIR

ZAKIYYAH SABLAY

MSA Schools of the Cape is a body that was formed in 2015 by students from a few high schools in the Southern Suburbs of Cape Town under the guidance of Moulana Khalil Hendricks and Moulana Zakariyya Harnekar, from Darun Naim.

We met and decided that there was a great need for the creation of a space for young Muslims, created by young Muslims. Ours is a space of growth as we move towards our Creator – a space of questioning and thinking, a positive safe space, a space for any young person in Cape Town who is looking for one.

On Sunday, May 15, 2016, MSA Schools of the Cape held its second annual youth conference titled It’s *Still* Not Too Late.

The conference took place at the Darul Islam Hall, in Greenhaven,

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Athlone.

A crowd of about 1 300 high schoolers attended and left with a lot more than just a slice of pizza and some drinks for lunch.

The audience was addressed by a range of speakers.

Moulana Zakariyya Harnekar opened the programme, urging the audience to give thought to their identities, to think about what it means to be a young Muslim living in the world as we know it today.

Ilyaas Amien followed, highlighting the necessity of being a part of activism, of not allowing ourselves to sit back and accept the atrocities happening to our fellow human beings at home and abroad.

Aarifah Limalia shared a personal account of what can happen when one turns one’s back on Allah, reminding us that Allah will never not be there for us.

A spoken word poem by

Hearts moving, minds growing. Minds moving, hearts growing. There was an enthusiastic response to the second annual conference of the MSA Schools of the Cape held on May 15 at Darul Islam Hall in Athlone. Photo RUBEENA ZALGAONKIR

Kaamilah Cornelius and Refaai Hoosain as well as a performance by the nasheed group of The Leadership College contributed to moving the hearts and minds of the audience.

A panel comprising Moulana Khalil, Moulana Zakariyya, Mualima Radia Bawa, Achmad Solomon, Aarifah and me opened the floor to questions from the audience.

All kinds of questions were asked and answered.

We ended off with a reality check and an incredibly powerful, heart-felt duah by Moulana Khalil Hendricks.

The amount of organisation

and teamwork that goes into the planning of a conference of this nature is immense. The Ameera of MSA Schools 2016, Raygaanah Marlie, and our Marketing Director, Ilyaas Amien, led the team.

Each team member brought something unique to the group and we would not have been able to pull off the conference without them.

MSA Schools of the Cape is growing rapidly. We hope to start functioning on various operational levels very soon. We plan on launching fresh, exciting ventures for the youth of Cape Town.

We cannot exist without the funding by and support from the

community and we are grateful to all those who have been contributing thus far.

For information on upcoming programmes and events or anything MSA Schools related, follow us on Instagram @msacapeschools, add us on Snapchat msacape2016, whatsapp us at 073 227 3348 or 071 676 5703 or drop us an email at msaschoolscape@gmail.com.

Visit www.msaschools.co.za.

MSA Schools of The Cape is growing minds, moving hearts; growing hearts, moving minds.

Zakiyyah Sablay is a mentor to and a manager of MSA Schools of The Cape.

Muslim Views . June 2016

Muslim Views on board with Minara for 2016 awards THE Minara Chamber of Commerce has announced the opening of nominations for the prestigious Minara Chamber Business Recognition Awards 2016, and Muslim Views will, for the first time, be one of the media sponsors of the event.

The annual awards, now in the fifth year, is considered a premier event of the business calendar and attracts more than 400 high profile guests from across the country.

Past recipients of the Business Awards include Dr Iqbal Surve, Faizal Motlekar and Razack Moosa.

The prestigious awards are open to South African Muslim individuals and businesses.

Nominations are now open to the public and organisations in the following categories: l Business of the Year l Businessman of the Year l Business Woman of the Year l Young Entrepreneur of the Year l Professional Achiever of the Year l Community Builder of the Year Any person or organisation may nominate either themselves or any other person or business.

Nominations are free and must be accompanied by a signed nomination form and supporting docu-

mentation.

Received nominations will be adjudicated by an appointed panel, and the award recipients will be announced at a gala dinner event on October 21, 2016, in Durban.

The nomination form appears on this page and is also available online on www.minara.org.za The gala dinner attracts the who’s who of the business world and is the ideal platform for networking and marketing one’s business.

Sponsorship and partnership opportunities are available.

Minara Chamber of Commerce represents the voice of organised business interests and emerging entrepreneurs, primarily from the Muslim community.

Its membership extends throughout South Africa and is open to all businesses, irrespective of race or religion.

The chamber’s objective is to promote the development and growth of businesses through empowerment and collaboration.

The chamber provides a platform for networking, facilitates the identification of trade opportunities and promotes the creation of entrepreneurship.

For further information, kindly contact Amina Haniff at the Minara offices on 031 208 1898 or email: awards@minara.org.za

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Poison in my pap: South Africans against agro-chem giant Monsanto ZAKIYYAH ISMAIL and RUSHKA JOHNSON

ON May 21, 2016, South Africans once again united in numerous cities throughout the country to protest Monsanto’s aggressive attempts to force genetically modified organisms (GMOs), and their chemical herbicides, onto South African consumers and farmers.

This year’s protests took place in Durban, Johannesburg, Cape Town, Pilgrims Rest, Port Elizabeth, Malmesbury, Port St Johns and East London.

The March Against Monsanto, is part of a global, mass, proorganic, anti-transgenic, antiGMO campaign being held in over 500 cities worldwide in a bid to spread awareness about the harmful effects of genetically modified foods, the toxic chemical herbicides that are used with them and the monopoly and ownership of our seeds, to specifically highlight Monsanto’s role in the capture of our food and agricultural system, to demand the right to natural medicines and to support and promote small and organic farmers and local food webs.

GMOs are organisms whose genetic material have been artificially manipulated in a laboratory through genetic engineering, creating unstable combinations of genes that do not occur in nature or through traditional crossbreeding methods.

GMOs are engineered to withstand direct application of herbicide and/or to produce an insecticide. Despite the biotech industry

promises, GMOs have not produced increased yield, drought tolerance, enhanced nutrition or any other consumer or farmer benefit, while scientific evidence connects GMOs with health problems, environmental damage and violation of farmers’ and consumers’ rights.

Now in its fourth year, the March against Monsanto has continued to grow in momentum as new research highlighting the negative impacts of GMOs and the associated chemicals are emerging. Most recently, the World Health Organisation has classified glyphosate, the active ingredient in Monsanto’s Roundup®, as a Category 2A ‘Probable Human Carcinogen’.

This is the chemical herbicide used on all GM Roundup-ready crops, as well as on sports fields, parks, playgrounds and domestic gardens. It is readily available to all consumers (including children) at retail outlets and family stores.

While some countries have moved to ban GMOs (Russia and the EU) or restrict the use of glyphosate (Sri Lanka, Netherlands), South Africa remains the only country in the world to allow the genetic modification of its staple – maize.

Moreover, the genetic modification is to allow the liberal spraying of a glyphosate-based herbicide onto the maize crop during the growing season.

Glyphosate residues in our staple is thus inevitable yet, unacceptable even in small amounts as there is no safe limit for a carcinogen. There is literally poison in our pap.

Why Monsanto US agrochemical giant, Monsanto is the world’s largest agricultural seed company, owning a massive share of the global seed market. Monsanto operates in 80 countries, including nine African countries.

In South Africa, Monsanto controls the majority of the maize seed market and dominates the GM maize market. There is only one GM maize variety that does not contain a Monsanto owned trait. Every GM variety sold is either directly by or under licence from Monsanto.

86% of maize, 100% of cotton and 92% of soybean hectares are planted GM crops. Furthermore, Monsanto controls 60% of the glyphosate market in South Africa. Its highly toxic herbicide – Roundup® – is used extensively on our food crops.

While Monsanto makes billions from its sales of GM seeds and Roundup® brand of herbicides, it also spends vast sums of money under the guise of humanitarian aid to capture further markets. Monsanto’s Water Efficient Maize for Africa (WEMA) is combining two traits – one largely unproven, the other an abject failure – to force unsafe, unsuitable and unsustainable technology onto Africa’s small-scale farmers and to weaken biosafety laws in African countries.

For more information, contact the South Africa team, Rushka Johnson (rushkag@gmail.com)/ Zakiyyah Ismail (zi@acbio.org.za) or visit https://www.facebook.com/MA MSouthAfrica/?fref=ts

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Muslim Views . June 2016

Revisiting the biography of Shaikh Yusuf SAARAH JAPPIE

ON December 15, last year, I boarded a plane from John F Kennedy International Airport, in New York, bound for Indonesia. After just under twenty-four hours of travel, I arrived in Jakarta, jet-lagged but excited to begin a journey through the archipelago.

Indonesia was a place I had visited many times, mostly for my studies and as an independent traveller. However, this time the circumstances were different for I was travelling with a group and as a heritage-minded tourist.

Over the two weeks that followed, we carried out a whirlwind tour through West Java, South Sulawesi and Bali observing, absorbing and tasting new experiences and objects as we went. In line with the tour’s motto, I came as a stranger and left as a friend.

My decision to join the Roots 2015 tour was motivated by my academic research. I am currently completing a doctoral degree (Phd) in History, at Princeton University, in the United States, focusing on links between Indonesia and South Africa.

Part of my research has involved extensive fieldwork in Makassar, Indonesia, and it was there that I first came to learn of Fatieg Behardien and the groups of South Africans that he takes to Indonesia on an annual basis.

After meeting him in Cape Town, Fatieg encouraged me to join the December 2015 tour, which he described as an attempt to ‘backtrack the footsteps of Shaikh Yusuf’, the main subject of my PhD project.

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The people of Makassar practise a form of dhikr also referred to as ‘ghadat’ in Indonesia. This particular ghadat is called the Sikere Jumma. It is attributed to Shaikh Yusuf, and is one way he is remembered by his followers in Indonesia.

Photo SAARAH JAPPIE

Shaikh Yusuf (1627-1699) is by far the most celebrated and well-documented Muslim exile in early modern Southern African history. He is also widely revered in the Malay-Indonesian world, considered a significant figure in Sri Lankan Malay history and also that of the Dutch East India Company.

His story has been written, performed, revised and even inscribed in stone in a variety of languages, on both sides of the Indian Ocean. From Cape Town’s Macassar to Sulawesi’s Makassar, individuals and communities have elevated the same historical character to the level of religious role model, national hero and cultural icon.

Furthermore, Shaikh Yusuf’s story has in recent years been used as the ultimate example of a deep emotional and historical connection between Indonesia and South Africa.

Taking into consideration the significance of Shaikh Yusuf’s biography to contemporary understandings of connections between the two countries, my research is an investigation into the historical development of this biography.

Rather than accept his life story as a given narrative, I seek to understand how and why the story has been told in certain places, at different points in history. Questions that I ask include: what kinds of sources do people

use to construct Shaikh Yusuf’s biography? What are the dominant versions of the story? And when have these versions emerged?

My research also questions how shared stories like that of Shaikh Yusuf act as a form of connectedness and familiarity between communities separated by time and space, such as the peoples of Cape Town and South Sulawesi.

The Roots Tour demonstrated that a mutual respect for Shaikh Yusuf provided a sense of unity and a shared frame of reference between the South African visitors and their Indonesian hosts.

Some even described the experience as being reunited with lost relatives.

Just as the Roots 2015 Tour aimed to retrace Shaikh Yusuf’s steps, my research has involved a lot of adventuring in order to understand the history of Shaikh Yusuf and the spread of his story after his death.

From the 17th century archives of the Dutch East India Company in the Netherlands and researcher’s notes in the National Library of South Africa, to Arabic-Makassarese manuscripts in small villages in South Sulawesi, original records and later biographies of Shaikh Yusuf are scattered far and wide.

In following these writings about Shaikh Yusuf, I have been exposed to lesser-known facts about his lifetime and a range of different versions of his life story.

Tracing these accounts has also shed light on the societies that have written about him – in either positive or negative lights – over time.

That is to say, why, how and when an individual or group of people choose to rewrite Shaikh Yusuf’s story illuminates greater contextual factors. For example, in mid-20th century Indonesia, the story was revived to create national unity in the post-colonial period.

In recent years, in Cape Town, it has been used as evidence for particular land claims, and, in rural South Sulawesi, the memory of Shaikh Yusuf has been passed down through generations as a marker of spiritual and clan identity.

Stories, in particular this one story, have the power to motivate and legitimate certain social, moral and even legal actions.

While my research is historical in nature, focusing on past attempts to record, piece together or even change the biography of Shaikh Yusuf, the telling and revising of his life story remains a current phenomenon.

As everyday people try to make sense of their identity, whether it be families on the Cape Flats seeking links to possible Indonesian ancestry, rural communities in Indonesia looking for a noble ancestor or even South African tourists wanting to follow a particular route through Southeast Asia, a story so well-established like that of Shaikh Yusuf emerges as a convenient origin story time and again.

No doubt it will continue to surface. Yet, by retelling this dominant historical narrative, we may be overlooking some crucial questions. For instance whose version are we telling? And are there other important histories that we are ignoring?

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THE Two Oceans Education Foundation and The Leadership College (TLC) are dedicated to providing free, low-cost private education to poor learners. The foundation is in partnership with the Western Cape Education Department (WCED) in which existing public schools are run by TLC with a view to producing learners with leadership potential. Langa High School, located in the Langa township, in Cape Town, is over 100-years-old, and is now under the wings of TLC. The task of TLC is to ‘rebuild the academic culture that has been lost’ over the years at the school. Also, on May 24, the foundation and University of Free State (UFS) signed a partnership agreement which will enable two top achievers from TLC the opportunity to study any course of their choice with a full scholarship, including tuition fees, residence and study material.

The partnership also provides for UFS teacher trainees to do their in-service training at the schools of the foundation.

Pictured above are, from left, Ashra Norton, founder and CEO of TLC, Dr Ali Adam, chairman of the Two Oceans Foundation, and Professor Jonathan Jansen, Rector and Vice-Chancellor of UFS. Text MAHMOOD SANGLAY; Photo NAZMEH SCHROEDER

College specialises in women’s studies LADY Aisha College is an advanced studies finishing school for young, Muslim women. The college offers a four-part course that equips students with the skills and knowledge they will need prior to further education, work, marriage and motherhood.

The modules in the course cover women in literature, the woman as wife and mother, women in history and the woman in the home.

The course runs from July 11 to December 15, 2016. Lady Aisha College is located adjancent to the renowned Newlands Forest, in Cape Town.

Further information may be obtained at www.ladyaisha.org, by email at info@ladyaisha.org or by calling 084 213 2250 or 084 215 0777.

Sataar Parker, Chairperson of the Board of Trustees of Masjidul Quds, hands over a commemorative publication tracing the history of the mosque to Archbishop Emeritus Desmond Tutu at the interfaith iftaar hosted by the mosque on Sunday, June 19. Seated next to the archbishop is Shaikh Abdurahmaan Alexander, the imam of the mosque, and standing behind him is Mr Siraj Parker, a trustee. The archbishop was the guest of honour at the interfaith iftaar which was also attended by the Premier of the Western Cape, Helen Zille, and leaders of various faith communities and senior members of academic institutions in Cape Town. The mosque, based in Gatesville, has held the interfaith iftaar for a number of years, and the objective of the event was captured by a former imam of the mosque and now CEO of Islamia College, Shaikh Sadullah Khan, when he opened his keynote address: ‘We are meeting here today in one of these beautiful spaces dedicated to the Almighty, gathered to inculcate a sense of fraternity and solidarity among people of faith, and to collectively join our hearts in dedication to the spirit of sharing and caring.’ He added: ‘In a materialistic era, a world seemingly indifferent to caring about others, where ego and selfishness dominate, where war and oppression are daily headlines, where religion is abused to justify the injustices of self-righteous extremists, in such a world there is a greater need for kindness and understanding than ever before.’

Photo SHARAFAT JAFFER

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Muslim Views . June 2016

One who called to prayer is no more EBRAHIM DAVIDS

ALLAHU Akbar, Allahu Akbar!

The call of the muadhin moves the believer to come to his Lord.

The voice of one such muadhin, Abdul Kader Parker (Kader Bhai), of Habibia Masjid, is no more.

He was born in District Six on April 13, 1953, but spent his whole life in Rylands. Here, he attended Habibia Primary School.

Abdul Kader was very active as a sportsman, excelling in soccer and cricket.

His personality and humorous nature was loved by all who knew him.

‘Kader Bhai’, the face of Wembley Roadhouse, was known to all. His relationship with Abdullah Gangraker and Wembley lasted for over 30 years. He had a special relationship with Mr Gangraker and regarded Wembley as his family.

But it is at Habibia Masjid, under the leadership of late Imam Abdul Latief (Baboo), who asked Kader Bhai to make adhaan, that he came into his own. He was passionate and took this role seriously and saw it as an amaanat.

His heart was attached to the masjid. The jamaah loved him and he was respected by all.

Abdul Kader passed away peacefully in hospital, surrounded by family, while reciting tahleel, on December 2, 2015. He was 62-years-old.

He is survived by his wife, three children, many grandchildren, brother, sister and his 86year-old mother.

May Allah SWA grant him Jannat-ul-Firdous, Insha Allah!

We are reminded of the hadith of the beloved Prophet (SAW): ‘The muadhinoon (those who call to prayer) will have long necks on the day of Qiyaamah.’ [Muslim] The scholars have explained this hadith beautifully to us: the individuals who call out to prayer are those who will be visible on the day of Qiyaamah; they will stand out amongst the rest of the people.

(Left) Late Abdul Kader Parker, the dedicated muadhin of Habibia Masjid, was as well known as ‘the face of Wembley Roadhouse’.

Photo SUPPLIED

Tribute by Moulana Goolam Kutbudien Kagee, Trustee, Habibia Soofie Masjid Habibia Soofie Masjid, the committee, Imamate board and mussallees pay homage to Hajji Abdul Kader Parker, affectionately known as ‘Kader Bhai’. Hajji Abdul Kader was bilal at the

masjid for many years and served the institute on a daily basis.

His adhaan, which echoed through Rylands and its surroundings, will sorely be missed by many. His dedication to waking up in the early mornings, whether it be the cold of winter or the heat of summer, served as an alarm clock to wake many for the

Fajr prayer.

At this time, we are reminded of the hadith of the beloved Prophet (SAW): ‘The muadhinoon (those who call to prayer) will have long necks on the day of Qiyaamah.’ [Muslim] The scholars have explained this hadith beautifully to us: the individuals who call out to prayer are those

who will be visible on the day of Qiyaamah; they will stand out amongst the rest of the people.

When we remember Hajji Abdul Kader, we will remember him for his warm personality and soft nature. His presence will painfully be missed by all those who had the pleasure of being around him. He will be remembered as a person whose heart was attached to the masjid, so much so, that even while he was lying sick in hospital, he used to ask those around him to ensure that there was someone to call the prayer.

We pray Allah SWA grant him a high abode in Jannah, to widen his grave and to fill it with light Insha Allah. May Allah SWA honour him with the company of the beloved Prophet (SAW), the auliyah and the saliheen.

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Muslim Views . June 2016

39

ICC pays tribute to Hajji Yusuf Bharoochi The Islamic Coordinating Council (ICC) pays tribute to its founder, Hajji Yusuf Bharoochi, who passed away on Wednesday, May 25.

HAJJI Yusuf Bharoochi was born on May 7, 1939, in Mint Road, Fordsburg, Johannesburg.

His father, Mohammed Dawood, was born in India, and his mother, Rukeya Matthews, was born in what was then known as Transvaal, now Gauteng.

He attended Johannesburg Indian High School and excelled in athletics, winning the 110 yards (100m) and 220 yards (200m) in 1957.

He also played table tennis and rugby, and was a winger for Silvertree Rugby Club.

The ICC Hajji Yusuf was part of a group of visionary leaders responsible for the formation of the Islamic Coordinating Council, in 1988. A number of challenges faced the community in the late 1980s.

To effectively respond to these challenges, the leadership realised the importance of a coordinated Muslim response.

All organisations in the greater Grassy Park area were visited, and bought into the concept of a coordinating council where each organisation would maintain its autonomy but pool resources to address the needs of the different communities.

Brother Yusuf Bharoochi was part of the very first executive committee when the ICC was launched in 1988. He served the organisation with distinction for 28 years.

Hajji Yusuf Bharoochi pictured with an ICC volunteer, Roshen Davids, at an ICC function.

Photo SUPPLIED

Hajji Yusuf Bharoochi pictured with his daughter, Rashida (centre), and wife, Ayesha (right), at an ICC function.

Photo SUPPLIED

The ICC premises

In the late 1990s, the ICC did not have a venue from which to operate.

Hajji Yusuf Bharoochi vacated a part of his business premises at Bharoochi Key Motor Spares to accommodate an ICC office. For a

number of years, our Operation Fitra was coordinated from these premises.

Realising the need for the ICC to have its own premises, Hajji Yusuf Bharoochi was instrumental in purchasing the property we currently occupy at 89, 5th Avenue, Grassy Park.

As Social Welfare director, Br Yusuf was responsible and, in most cases, the initiator of the programmes currently operating at the office. His ability to network effectively with other organisations saw the ICC building links with organisations such as Al Imdaad, Africa Muslim Agency and Oasis.

He managed to build stronger relationships with the Muslim Judicial Council (MJC) and Sanzaf. On his invitation, various dignitaries, such as Shaikh Raed Salah, of Palestine, guests from

Rabita, in Saudia Arabia, and the Consulate General of Indonesia, amongst others, visited the ICC. The death of Hajji Yusuf Bharoochi is a sad moment in the history of the ICC. We have not only lost a leader but, in many ways, also a father. It is our sincere duah that Allah Almighty forgives all his sins and grant Hajji Yusuf Bharoochi a high place in Jannah.

May Allah Almighty place sabr and contentment in the hearts of his family who so selflessly shared him with the number of organisations in which he was involved.

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LETTERS TO THE EDITOR

Muslim Views . June 2016

What has ASRI done since its launch?

IT is almost one year since, with much fanfare and huge conference costs, the ASRI civil society conference took place, at the posh Wanderers venue in Joburg north.

With keynote speeches by Deputy President Cyril Ramaphosa as well as leading cabinet ministers, there was much energy and hope that this would take the Muslim community to a new level of competence and engagement with government and society. There were many workshop sessions with leading experts taking time to present and make contributions.

As with such conferences, there was good coverage by all community media as well as photo opportunities with Muslim leadership in the public media.

After a year, sadly, there has been very little follow up with regard to the pronouncements, promises and plans made at the ASRI 2015 conference. Sadly, it has fallen into this pattern of every few years there is a major initiative, with much funding from the community, only to fizzle out due to lack of leadership and competent management.

In fact, ASRI has been largely invisible and has had no impact in national policy debate and discourses, if one assesses the high level impact being made by the Christian community, such as

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SACC and SA Catholic Bishops conference.

We see them regularly in the media and government and academic conferences, making meaningful policy interventions on a range of issues regarding governance, local elections 2016, labour, minimum wage policies, elections etc.

Sadly, ASRI has made little, if any impact on our public policy space, especially in a year of local government elections.

What significant progress has been made in the past year?

Has the ASRI 2015 conference and workshop resolutions and plans been implemented? If not, why?

What work, if any, is being done by the ASRI staff?

What local activities have been done to mobilise local communities in meeting the objectives set out?

How has the resources been spent and what mechanisms of accountability are in place to measure the progress and impacts of ASRI? For too long, the Muslim public has been taken for a ride by high profile, and scarce funding been invested in these initiatives.

We deserve much better and more.

In an era when the public demands focus on accountability and transparency, the ASRI initiative and especially its lack of progress as per annual conference, has been, at best, mediocre and a damp squib.

The Muslim community deserves much better leadership

and quality management that can make a meaningful and substantial impact in such a key period of our democratic history. Make them accountable.

Ismail Adams Lenasia The Executive Director of Muhammad Cajee, ASRI, responds on page 18.

‘I took this man as my brother’ THE death of my friend and Muslim brother, Muhammad Ali, did not come as a shock to me; he has been in and out of hospital for months.

During Muhammad Ali’s life, as a young boy – 15 years of age – I started taking an interest in this young boy. In 1960, he represented his country, the USA, at the Rome Olympics, as Cassius Clay.

He went on to win the lightheavyweight boxing title. That is when I wrote my first poem about this young athlete. From there, I read every and any article in newspapers and magazines, writing to the editors, trying to make contact with this fighter, without success.

After Cassius Clay changed his name and religion, 13 years had passed and I finally made contact.

The world champion, now known as Muhammad Ali, finally phoned me from Los Angeles USA and spoke to me and my family for 45 minutes.

Three weeks later, I received a letter from the champion in his

Meeting a brother... Azmoodien Obaray presents Muhammad Ali with his collection of poetry at a dinner in honour of the boxing champion on April 14, Photo SUPPLIED 1993.

own handwriting. Finally, in 1993, I met the greatest athlete that walked the earth, face to face.

During all the 33 years, I took this man as my brother, loved and respected the man, Muhammad Ali, who stood up for his people and the downtrodden on earth.

He was prepared to die for what he believed was right.

He defied the United States Government when he refused to be inducted into the armed forces of the USA. This cost him dearly: millions of dollars in prize money, three years of the prime of his life.

This was of no concern to the ‘Man’, Muhammad Ali. He was prepared to die for what he

thought was right.

Three years later, the USA supreme court ruled in favour of Muhammad Ali and rescinded all the decisions taken, and declared Muhammad Ali a free man.

Muhammad Ali came back to do what had never been done before – winning the heavyweight championship three times.

I would like anyone out there who knows about publishing to please contact me as I would like to publish my book of poems on the life of the best athlete the world has ever seen.

I can be contacted via email at azmoodienobaray@gmail.com.

Azmoodien Obaray Gatesville, Cape Town

LETTERS TO THE EDITOR

MV May edition ‘shook’ me

I AM an avid reader of Muslim Views and I enjoy reading articles by various reputable authors and journalists.

Your May 2016 issue shook my intelligence awake. It included a beautifully written article by Shafiq Morton entitled ‘Ramadan Thoughts’ and on the very next page the article ‘New MJC leader adopts a different mindset’.

With all due respect, Shaikh Irfaan has taken on a mammoth task and, while reading through the interview, I visualised the Shaikh to be some giant. I wish the Shaikh well in his endeavours for he has great aspirations. Moving along, I hope he does not disturb the hornet’s nest.

During the interview, he was asked if he accepts Shias as Muslims. His response was that it is a dangerous question but he is going to continue educating the people about the belief system of the Shias. This question has been put to the ulama so many times on different occasions.

My view is that both Shias and Sunnis are Muslims following a different firka. They both practise the Islamic values but see Hadith and Quran from a different perspective.

Do not be misled or misconstrue my writing as I am no Shia or sympathiser; on the contrary, I am a very staunch Sunni, alhamdulillah.

I do not want to create a controversy but let me say, in closing, that sect is not made by Allah or the Prophet Muhammad (SAW) therefore, it is not our duty or prerogative to judge who is right or who is wrong. This is Allah’s matter and His to deal with on the day of reckoning.

And above all, remember what Allah said in his last book, the Glorious Holy Quran: ‘Hold fast onto the rope of Allah, all of you together and do not separate.’

(3:103) May Allah keep and guide us all. Ameen. Courageously Abdul Aziz Adams Cape Town

Reinstate Mr Brian Isaacs WE call on the Western Cape Education Department to reinstate Mr Brian Isaacs to his position as principal of South Peninsula High School.

Mr Isaacs is an exceptional teacher and an outstanding principal. He has an established reputation, with an abiding commitment to building a free, quality schooling system for all, based on equality and justice.

Mr Isaacs is involved in various educational organisations that promote the development of an education system aimed at servicing the needs of all communities, especially the poor and disadvantaged.

This commitment, we believe, is best illustrated by his more than 40 years of teaching and educational leadership at South Peninsula High School. He belongs to a league of teachers whose names need to be gilded on a roll of honour, not nailed on an indictment sheet. Stripping the school of courageous and principled leadership imperils the educational development of its students.

South Peninsula (SP) is one of our province’s best schools largely due to the leadership provided

by Mr Isaacs and his colleagues.

The school has excelled in producing students who obtain good

results over many years and has provided a well-rounded education that emphasises engaged citizenship and productive activity.

The school’s students, despite their socio-economic backgrounds, gain access to and excel at university and go on to play important roles in society.

Mr Isaacs has accomplished his educational endeavours without optimal resources or parents who are able to pay high fees. SP draws its students from all over the Cape Flats, and the school towers as a beacon of hope for children striving to escape the debilitating effects of spatial violence and poor schooling, generally. It offers a quality education with integrity and bold leadership, based on a motivated staff, effective tuition, a sound motivational ethos and an ordered and disciplined learning environment.

Mr Isaacs is just the type of educational leader that our school system requires. His disciplined, committed and intellectually engaged approach is exactly what is required at a time when we are confronted with a faltering education system, increased dropouts and a dismally low quality education.

Attempts to silence and shackle Mr Isaacs erode the hard earned gains made at South Peninsula in countering the crippling effects of these educational challenges in a harsh and hostile social environment.

We call on the Western Cape Education Department to reinstate Mr Isaacs to his position as principal. He is an exceptional educational leader who should be allowed to resume his position at this flourishing school. Reinstating Mr Isaacs is the correct thing to do.

Professor Aslam Fataar and Professor Usuf Chikte (In their personal capacity)

Muslim Views . June 2016

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Marriage Conference comes to South Africa FATIMA ASMAL

Hundreds of Muslims from around the country are expected to converge on the Sandton Convention Centre on July 30 for a global marriage conference featuring prominent international and local speakers.

Edris Khamissa, who is part of Inspirate, a local organisation aimed at discussing and finding solutions to social issues within South African society, said he was inspired to bring the Marriage Conference – as it is called – to South Africa, having experienced it himself as a speaker.

‘I was invited to speak at the conference in Malaysia recently and I was very impressed so I discussed it with my colleagues at Inspirate, and we approached the organisers – who are based in Malaysia – asking them to bring it to South Africa,’ he explained.

Khamissa added that the conference has a clear objective: ‘All of us want our homes to be happy,’ he said. ‘And the conference imparts skills and knowledge aimed at transforming homes into happy ones.’

This is achieved through a range of workshops presented by experts in their respective fields. Workshops focus on topics like ‘How to find the ideal marriage partner’, ‘How to prepare for a blessed marriage’, ‘What to expect from marriage’, ‘How to maintain a healthy marriage’, ‘How to deal with loss and separation’ and ‘The effects of a bad marriage on children’.

The line-up of speakers for the Sandton event includes wellknown North American motivational speaker Yasmin Mogahed, international Islamic scholars, Shaykh Yahya Ibrahim and Shaykh Omar Suleiman, and local Islamic scholars, Maulana Ebrahim Bham, Shaikh Sadullah Khan and Haafidh Fuzail Soofie.

Previous editions of the Marriage Conference were held in Malaysia (2015 and 2016), Singapore (2015) and Melbourne (2016).

For more information about attending the South African event, as well as programming etc. visit www.marriageconference.org

LETTERS TO THE EDITOR Write to: editor@mviews.co.za Fax: 086 516 4772

Kindly include full name and address.

Letters must not exceed 500 words.

Wishing all a joyous

Eid Mubarak

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Muslim Views . June 2016

Largest ever gathering of Muslim think tanks HAROON AZIZ

THE largest global gathering of Muslim think tanks and thought leaders took place in the historic city of Yazd, Iran, on May 24-25, 2016. There were 160 foreign delegates from 30 countries and another 40 from Iran.

The Turkish think tank, Turkish Asian Center for Strategic Studies (Tasam), and the Iranian think tank, Institute for Political and International Studies (Ipis), jointly organised the forum with the support of the governor of Yazd Province and the Saddoghi Foundation.

The main theme was the strategic communication of Islamic values.

The discussions covered common values; confronting Islamophobia, violence, extremism; migration crisis and citizenship rights; Islamic economic model; social state model; environmental protection; peaceful use of nuclear power; peaceful resolution of disputes; prevention of terrorism through education and identity; ideological tolerance; end to weapons of mass destruction; end to violence as a sacred cult; security in Islam; development of the Islamic world; and Islamic media and ethics.

Ayatollah Naseri said that there was a need for Muslims to know their enemies, like Britain, USA and Israel, who have sown discord through sectarianism in the Muslim world to destroy Islam. There should be no compromise with them.

Sayed Ali Mousavi, the Secretary-General of the D-8 of the Istanbul Declaration, said that

Muslim Views

The historic city of Yazd hosted the largest global gathering of Mulsim think tanks and thought leaders in May 2016.

social media should be used for societal change to transmit the culture of knowledge and values through families and individuals.

He called for the continuation of dialogue amongst cultures and civilisations.

Professor Mohaghegh Damad urged thinkers to think deeply of the Quran and called for unity of Muslim hearts. He said that the USA/ Israel created and armed misguided Muslims to kill not armed Israeli and USA soldiers but unarmed Muslim civilians, for the sake of ‘pure Islam’.

Professor Zuleha Kamaruddin, Rector of International Islamic University of Malaysia, contrasted the contradictory views on

human rights in unequal, patriarchal societies. The West focused on the equality of men and women. Islam focused on the complementarity of men and women. She said that on September 23-25, 2016, on World Women’s Day, 10 000 Muslim would gather in women Malaysia, and invited women from around the world to join them.

There was a call to help implement the UN programme called World Against Violence and Extremism (Wave). There was a need for civil society to work with Unesco and foreign embassies on its calendar of world events, such as the Wall of Kindness.

The Final Communique called for adherence to the principles of the OIC Charter on unity and solidarity and to the values of peace; examination of the migration crisis and its social consequences; rejection of Western terms that distort Islam; rejection of extremism; condemnation of the censorship of the media; strengthening the roles of academics, scholars, and the thoughts of Imam Al Ghazali; protection of Unesco world heritage sites; use of democratic and peaceful means of struggle; an end to violence in Syria and the use of peaceful solutions; strategic unity of all Muslim countries; reduction of intermadhhab rivalry; and the need for

an ethical and political charter.

The forum appeared like a gathering of philosophers.

Mostafa Zahrani, the DirectorGeneral of Ipis, brilliantly captured the deliberations.

He said that all the theories advanced could be summarised into a paradigm that was not sociological or psychological but philosophical.

It began with a moral intention, inductively, from within Islam by Muslim thinkers.

As human beings were born in a state of fitra (purity) human beings were created with an induced religion and were endowed with rationality and wisdom as their innate nature. If religion were defined as a model for reality it meant that religion was created after the creation of human beings.

If religion were defined as a model of reality it meant that they were created with a belief system.

This meant that religion as a principle cannot be changed, only the subjects change.

Discourse becomes an important element of the model of reality.

Weight should be given to religion. Ideas have to be chosen based on Islam. In terms of ontology (being and consciousness), the tendency is to choose material things. Epistemology (theory of knowledge) compels thinking more about theories than about history.

Scientific theories have the capacity to predict the future and move Muslims forward. History, though important, can move Muslims backwards through selfglorification. There is a need for more philosophers to develop new economic and social models.

BOOK-REVIEW

Muslim Views . June 2016

Detailed history of the Sacred City Mecca: The Sacred City by Ziauddin Sardar. Bloomsbury Publications. 2014.

ZIAUDDIN Sardar is an author

of more than fifty books on Islam, science and contemporary culture, including the highly acclaimed Desperately Seeking

Paradise: Journeys of a Sceptical Muslim.

Mecca is a history about the city that is the birthplace of

Muhammad and Islam, the direction towards which Muslims pray, and the site of the Hajj that annually draws about three million Muslims from around the world.

Sardar’s research is detailed and his bibliography is rich. He discusses the history of Makkah detailed in the earliest Muslim works of Muhammad ibn Ishaq (d. between 761-767 CE), Abu Abd Allah Muhammad ibn Sa’d (d. 784 CE) and Abu Ja’far Muhammad ibn Jarir al-Tabari (d. 923 CE).

He also draws on the Quran, various traditional and contemporary Muslim and Western writings.

In the first chapter, Sardar traces Makkah’s origins as a ‘barren valley’ in the desert and its gradual development as a trading town.

He shows that Makkah was the city of Abraham and, together with his son Ismail, built the Kaabah and established Makkah as a religious place of worship.

The Kaabah became a sanctuary under the guardianship of the descendants of Ismail.

The history of Makkah was constantly recited in its streets and squares, alleys and assemblies and within and around the Kaabah sanctuary.

The Quraish have a special place in the ancient history of Makkah. Sardar mentions that the earliest member of the Quraish was Zayd ibn Kilab (d.

480 CE), better known as Qusayy, and the fifth paternal grandparent of Prophet Muhammad (SAW).

Under his leadership, Makkah was forged as a proper city, united under a single tribe.

In the second and fourth chapters, he examines the role of Muhammad (SAW) as a prophet, his experiences and challenges in Makkah.

Sardar discusses the various socio-cultural and political periods after the demise of the Prophet, including the eras of the Righteous Caliphs (632-668 CE), the Umayyad Caliphate (661-750 CE), the Abbasid Caliphate (7501258 CE and 1261-1517 CE), the Ottomans (1299-1923 CE) and, finally, the Saudis (1932-present).

In the fifth chapter, he begins by showing how Makkah escaped the Crusaders from 1096 until Salah-ad-Din liberated Jerusalem in 1187 CE and during this period the city was in a state of relative calm.

He uses the love poetry of Umar ibn Abi Rabia al-Makhzumi (d. 712 CE) and other personal and mystical experiences of travellers, such as Abu Abdullah Muhammad ibn Ali ibn Muhammad ibn Arabi (1165-1240 CE) to create an interesting perspective for this part of his narrative.

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He surveys the world of Islam from the thirteenth to the early sixteenth century CE, including the sacking of Baghdad (1258 CE) by the Mongols, the Mamluk Sultans of Egypt (1250-1517 CE), the fall of Constantinople (1457 CE) and the Ottoman ascendency, and how each of these events affected the city.

He discusses an intense history that is covered in violence with various leaders, groups and sects jostling for power and position, thereby leaving their mark on Makkah.

In the seventh chapter, Sardar discusses the beginning of the Wahhabi movement (1744 CE) and shows its links with the house of Saud. He examines the estranged relationship between the Ottoman Caliphate and Wahhabis and how the Wahhabi soldiers, under the leadership of Muhammad Ibn Saud (d. 1765 CE), presented a serious threat to Makkah.

By 1925, the Wahhabi forces of King Abdul Aziz, backed by Britain, had occupied most of Arabia, including Makkah.

In the eighth chapter, Sardar discusses many aspects of Makkan life. Especially interesting are the vivid narratives of many individual visitors to Makkah during the nineteenth century, such as Nawab Sikander Begum of India, the Dutch Orientalist Snouck Hurgronje (d. 1936 CE) and Richard Francis Burton (d. 1890 CE), among others.

It was from such people that Sardar determined how Makkans talked about politics and discussed issues of faith in mosques, divans, coffee houses and living rooms. He further describes the life of Sharif Hussain (d. 1951 CE), the emir of Makkah from 1908. These descriptions provide a sense of the world the elite of Makkah inhabited.

Sardar ends the book by critically evaluating the role of the Saudis and the more recent flood of oil money. He disparagingly discusses the wanton desecration of Makkah and destruction of the old city in graphic detail. Sardar’s survey of modern Makkah is mixed with a profound sense of loss.

Mecca: The Sacred City is a stimulating read for anyone interested in the history of the city. It is an informative and witty study of an important city and takes the reader on a journey through the characters and events that formed this city, and provides detailed descriptions of Makkan life during the various periods of its development.

Review by ABUBAKR KAROLIA AbuBakr Karolia is a Masters candidate in the Department of Religion Studies at University of Johannesburg.

Muslim Views

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Muslim Views . June 2016

An Alhambra iftaar on the fourth day of Ramadaan In this new feature, just before Eid, DILSHAD PARKER offers a review of local halaal restaurants. We launch the feature with a review of the iftaar buffet at the Alhambra Restaurant, in Lansdowne, on Ramadaan 4, 1437/ June 10, 2016.

THE fourth day of Ramadaan may have been a little early for choosing to have iftaar out. In the early stages of the month, we are still trying to do our best to commit wholeheartedly to all the observations of the month: time spent at home, togetherness at the table at iftaar time, homemade delicacies, prayers and reflection.

Normally, this would be the case for me, too, but publishing deadlines dictated otherwise, which is why my first iftaar buffet at a restaurant was in these very early days of this Ramadaan.

I was expecting it to be quiet so was not too surprised when, on arriving at the Alhambra Restaurant, the only other patrons were what looked to be a group of 20 Malaysian tourists.

I was told that the restaurant always gets very busy in the last two weeks of Ramadaan.

We arrived just on iftaar time and parked in the ample parking lot of the Islamia Academic complex, adjacent to the Islamia mosque.

Zulfi headed to mosque while I headed up to the restaurant with our three-year-old, who would be too disruptive in mosque to accompany his dad.

The restaurant is located on the top floor of the Academia

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Centre and, during the day, has panoramic views of Table Mountain in the distance.

The lighting was very low when I arrived and I was hoping they would turn it up, initially.

But my eyes adjusted and I got used to it, eventually. It did not help my foodie photos though, for which you always need the best lighting.

I am always surprised by the elegance of this restaurant. The clean lines and deep red décor pulls through into the curtains, chairs and accent wall. The modern, crystal chandeliers offset the classic décor and make for a sophisticated setting.

We were seated at a table for four across from the serving bar, which also houses a glass cooldrinks fridge – the only thing that mars the sleekness of the restaurant. Close by, near the back of the restaurant, an area had been set up for salaah. The toilets are also near the back but no towels were provided if you needed to perform wudhu. Salaah is encouraged at the mosque.

For iftaar, a large plate of savouries and sweets were pre-

sented; too much for two adults and a toddler, although my little one made short work of two of the four koeksisters on the plate.

Suffice to say, I would not get much more into him after that.

The plate also included halfmoons and samoosas (which were okay), lovely, tiny, bread buns filled with chicken, yummy banana and caramel filled pancakes and crumpets. After salaah, Zulfi joined us and the buffet was ready.

We opted to start with chicken and corn soup and vegetable soup instead of the boeber. Both were delicious. The chicken and corn soup was tasty with just enough of a bite. They had served me too much at the buffet and I didn’t intend to but I finished all of it because it was so good.

Taking a few minutes before heading for the next course was necessary as there was much on the buffet to try. I waited while the Malaysian delegation had been seen to rather than stand in the buffet queue. Zulfi had the lamb curry first, which he thoroughly enjoyed, with some roti. I opted for the roast chicken with

some salad, a chicken stir-fry and vegetable medley.

The roast chicken had a tikka flavour and was quite good but the stir-fry was the star of this plate. If I didn’t plan on tasting everything I would have headed back and have had just that.

Next, I tried the masala braised steak and the seafood pasta. The steak was tender and tasty and I was delighted to find the pasta had pieces of crayfish in it. I was informed, though, that crayfish was not always available and that the pasta might not always include it.

The seafood flavour was full bodied and a little of this was enough for me. Oh, and the ribs… delicious taste but, as always, I only have them for the taste. Ribs are not my favourite and these were a tad too fatty for me.

Dessert was a choice of bread pudding, chocolate brownie, malva pudding or fruit salad served at your table. We opted for the malva pudding, which was delicious, but the custard served with it was Ultramel, which I don’t enjoy.

A home-made custard would add more to the dish.

The bread pudding was warm and topped with stewed fruit. The bread pudding, too, was a good choice but I only managed about a third of it as, at this point, I was lolling in my seat from having so much food after a day of fasting.

We were offered tea or coffee during the meal as this was included in the buffet price, and bottomless. Our buffet price was R150 per head. Children under 5 or so eat free. A jug of falooda was extra at R35 and juices or drinks were additional.

The meal was exceptional value for money. I even felt the need to ask how they kept their prices so low to which I just got a smile and a shrug.

The iftaar buffet experience was surprisingly relaxed and thoroughly enjoyable. There was no need for me to rush to prepare for iftaar and then, after salaah, rush to dish supper. And best of all – no dishes!

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

Focus on Finance

Muslim Views . June 2016

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Disclosure of directors’ remuneration 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, explain the section of the Companies Act that requires the disclosure of directors’ salaries in the annual financial statements of a company.

Requirement SECTION 30(4) of the Companies Act, Act 71 of 2008, requires the disclosure of directors’ and prescribed officers’ remuneration in the annual financial statements of a company. This disclosure must be provided per individual, and must include all remuneration received by that individual for their services provided to all group entities.

Which companies are required to disclose this information?

The Act requires that each company that is required to have its annual financial statements audited must provide the required disclosure. Companies that would fall into this category are: l public companies; l state-owned companies (SOC); l any company that in the ordinary course of its primary activities holds assets in a fiduciary capacity for persons who are not related to the company, where the aggregate value of such assets held exceeds R5 million; l any company that has a public interest score of 350 or more OR with a public interest score of at least 100 where the annual financial statements were

internally compiled; l any non-profit company incorporated by the state, SOC, international entity, foreign state entity or where the nonprofit company was incorporated to perform a statutory or regulatory function.

tion of shares; l any loan or other financial assistance by the company to a director, past director or future director, or a person related to any of them, or any loan made by a third party to any such person;

What is defined as remuneration in terms of the Act?

What information should be disclosed?

The definition of remuneration includes: l fees paid to directors for services rendered by them to or on behalf of the company, including any amount paid to a person in respect of the person’s accepting the office of director; l salary, bonuses and performance-related payments; l expense allowances, to the extent that the director is not required to account for the allowance; l contributions paid under any pension scheme; l the value of any option or right given directly or indirectly to a director, past director or future director, or person related to any of them; l financial assistance to a director, past director or future director, or person related to any of them, for the subscrip-

The requirement states that all remuneration paid to or receivable by a director/ prescribed officer must be disclosed. This implies that not only the remuneration paid to the director or prescribed officer by the company but also all other remuneration received by the director or prescribed officer from any other company within the group must be disclosed. This would also mean that one person’s remuneration may have to be disclosed by more than one company in the same group.

The amounts of remuneration or benefits paid to or receivable by directors/ prescribed officers will include payments made in respect of the following: l as directors or prescribed officers of any company within the same group of companies; l otherwise in connection with the carrying on of the affairs of the company or any other

Hassen Kajie

company within the same group of companies.

How can a company ensure proper compliance?

The following steps should be followed to ensure compliance with the requirements of the Act: l determine the relationship of all entities within the group structure – this structure would include all trusts and foreign entities of the group. l identify directors and prescribed officers for each entity within the group. l determine all amounts received or receivable by directors and prescribed officers. whether the l determine amounts identified in 3 above was paid (is payable) for the services as director of the company (or another company in the group) or whether it was for services in connection with

Aysha Osman

the carrying out of the affairs of any company. l classify the remuneration accordingly and disclose information in the notes to the financial statements.

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

This article is intended for information purposes only and should not be considered as a legal document.

Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein.

If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

Muslim Views

46

Muslim Views . June 2016

Eid Mubarak It’s that special time again when you gather with family and friends, enjoying much-loved company, the pride of hospitality and of course sharing in a wonderful meal. So make sure it’s a meal that’s truly unforgettable with Nestlé Culinary Milks. Add it to any meal or any dessert and turn any dish into a memorable moment. One more reason to celebrate with love and Nestlé Culinary Milks.

Find more love when you visit www.cookwithlove.co.za. Love to cook, cook with love.

NestleCookWithLove

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@NestleCWL

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Muslim Views . June 2016

Waqf and the refugee crisis: the connecting links MOHAMMAD ABDULLAH NADWI

WAQF (plural: awqaf) denotes an Islamic socio-legal institution.

The primary function of waqf is to provide a vehicle for voluntary charity.

The nature of waqf is inextricably associated with development. In historical terms, poverty alleviation constituted one of the primary targets of awqaf. In addition to this, health care, education and infrastructure development were included in the list of major recipients of awqaf benefits.

In the current scenario, the role of awqaf can be critically important in the refugee crisis. According to the UNHCR (United Nations High Commissioner for Refugees), currently, one in every 122 people in the world is living as a refugee. Out of these refugees, more than half are children.

A vast number of refugees across the world are either Muslim or citizens of Muslim majority countries. From the perspective of maqasid al-shariah (higher objectives of shariah), provision of accommodation, protection and means of sustenance to these war-driven or internally displaced people is above all other developmental priorities.

Effective and strategic utilisation of awqaf in this respect can be critical to the relief and rehabilitative efforts. In this regard, a collaboration of both national

Source MOHAMMAD ABDULLAH NADWI

and international awqaf institutions with the refugee-host countries is imperative to fulfil the maqasid-based vision of the institution.

Role of waqf in refugee crisis From the perspective of maqasid al-shariah, the refugees as well as other war-affected people who lack basic necessities must be protected and provided for. For this, the responsibilities should be shared by the international community, in general, and

by Muslims, in particular.

In fact, due to the phenomenon of globalisation, the onus to

respond and redress the mass human suffering in one region of the world transcends the national boundaries of others. In this, international awqaf can take a lead to provide critical resources.

In terms of geographical location, over 85 per cent of the cumulative world’s refugees and forcibly displaced are scattered around the developing countries.

A huge proportion of these refugees is concentrated in Muslim countries.

These people fall within the necessities zone of maqasid-based priorities, and thus qualify for immediate relief and developmen-

tal resources.

The focus of the global waqf and its development policies need to be shifted so that it can accommodate the requirements of emergency relief as well as long-term settlement of these marginalised people.

Waqf is of special importance to this discussion as its involvement is central for the very existence of the Muslim population in any society. In regions where these refugees are concentrated, the material, non-material and religious needs of these people can best be provided by awqaf.

In a nutshell, excluding the emergency relief requirements, the basic necessities of Muslim refugees include mosques, graveyards, madrasahs, schools, vocational training centres and other financial and non-financial services.

In this, the role of global awqaf can be pivotal. Awqaf proceeds from different countries can be utilised to accommodate these needs with the agreement of refugee-hosting countries. Additionally, the existing awqaf properties within the host countries can be employed for this purpose.

For instance, there is scope for the host countries to swap the waqf lands which are dispersed across the different regions with the ones where refugees need shelters, mosques, graveyards, schools etc.

Also, there is scope for international awqaf institutions to enter

there is scope for international awqaf institutions to enter into negotiations with these host countries to establish new awqaf for the refugees into negotiations with these host countries to establish new awqaf for the refugees. For these new awqaf, the governmental bodies in the host countries can play the role of mutawalli (trustee) for the agreed amount of monetary contributions to be paid by the international awqaf institutions.

The diagram further elucidates how this mechanism may work.

Concluding remarks To sum up, it is a collective obligation of the international Muslim community to actively involve in resolving the ongoing refugees crisis worldwide. As an institution, the involvement of waqf is extremely critical in view of its leading position in the charitable sector.

It is envisaged that awqaf should spearhead the philanthropic sector in providing both emergency relief as well as rehabilitative support to the refugees.

Mohammad Abdullah Nadwi is a doctoral candidate at Markfield Institute of Higher Education, in Leicestershire, UK.

Eid Mubarak 2 016 14 3 7

On behalf of Awqaf SA Mutawallees, Management and Ambassadors, we wish you all a blessed Eid DQG D GD\ ÀOOHG ZLWK MR\

We thank all donors and sponsors for the wonderful support in Awqaf SA’s quest of the Revival RI WKH 'LYLQH LQVWLWXWLRQ RI :DTI

Barakallufeekum – Jazakumullahukhairan May Allah bless and reward all abundantly.

Contact : Cape Town 021 697 3556 Gauteng 011 8378669

providing sustainable solutions... purely fo fort hel ove ooff Allah Muslim Views

48

Muslim Views . June 2016

- ADVERTISEMENT FEATURE -

Fruitful and inspiring month for Sanzaf MUBEEN BANDERKER

WITH the auspicious month of Ramadaan coming to a close, the South African National Zakah Fund (Sanzaf) reflects on what has been a busy but also fruitful and inspiring month for the fund.

Sanzaf kicked off Ramadaan 1437 in emphatic fashion with two pre-Ramadaan programmes within the space of five days. On June 2, we held a pre-Ramadaan dhikr at Siddique Masjid, Elsies River, before hosting a ladies-only qiraah programme at Masjidul Mubarak, Belhar, on June 5.

This set the precedent for a number of key events and projects conducted throughout the month.

As part of Sanzaf’s efforts to broaden the community’s understanding of zakaah, seminars have been held every weekend at masajid across the peninsula.

Sanzaf has also conducted nightly iftaar programmes at 17 locations in the Western Cape, including selected masajid and regional Sanzaf offices. With each location servicing surrounding communities, the fund has succeeded in providing iftaar meals to over 60 different communities.

Operation Fitrah One of Sanzaf’s core projects during the month of Ramadaan is Operation Fitrah, through which the fund seeks to ensure that every Muslim is free from want on the day of Eid-ul-Fitr. While Ramadaan represents a month of

Muslim Views

A young female qirah group holds the attention of members of the public at the Photo SUPPLIED pre-Ramadaan Qirah Programme.

heightened spirituality, it also presents an opportunity for Muslims to increase their charitable obligations to those less fortunate.

Nationally, the fund is distributing over 23 000 fitrah hampers to families in need, of which 16 500 are in the Western Cape alone. These hampers are distributed from three main centres, namely, the Bridgetown Masjid, Masjidul Mieftaag and the Islamic Co-ordinating Council.

According to a hadith narrated

by Ibn Umar, the Prophet Muhammad (SAW) ordered that Zakatul Fitr be paid by all fasting Muslims before the Eid Salaah. In light of this obligation on Muslims, and in order to make this process easier, Sanzaf has set up collection points at selected malls and retailers, the full list of which may be accessed on our website, www.Sanzaf.org.za. In addition,

Moulana Hassiem Cassiem, Sanzaf Western Cape Chairperson, leads the Photo SUPPLIED pre-Ramadaan dhikr programme.

the fund has also collaborated with 115 masajid across the Western Cape for the collection and distribution of fitrah.

Ceremonial packing Sanzaf would also like to express its sincere gratitude to those who assisted in the packing of fitrah parcels during our ceremonial packing at Athlone Civic Centre, on June 26. The commitment shown by the public proved incredibly heart-warming, and the programme exceeded all expectations.

For more detailed information on fitrah collection points or the locations of the iftaar programmes, please contact Sanzaf’s Bridgetown offices at 021 638 5108.

For more information on Operation Ramadan please visit www.Sanzaf.org.za. You can also

Sanzaf handover to the Imam Abdullah Haron Education Trust (IAHET). From left to right: Saber Patel (IAHET); Faeza Govind (Sanzaf SEED coordinator); Yusuf Patel (IAHET); Fatima Haron (IAHET); Sadeeqa Isaacs (IAHET); Martina Anthony (IAHET); Yasmina Francke (Sanzaf WC General Manager); Aneesah Rylands Photo SUPPLIED (Sanzaf assistant SEED coordinator).

like us on Facebook or follow us on Twitter: @SANZAFSA.

Mubeen Banderker is the Sanzaf Communications Officer.

Positive and Effective Parenting

Muslim Views . June 2016

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Parenting in polygynous families: Part 2 The impact on children and some suggestions to address this FOUZIA RYKLIEF

A LARGE-SCALE study by the organisation Sisters in Islam (SIS) was conducted in 2010 across Malaysia on the practice of polygyny and its effects on all members of the family – husbands, wives and children from across all twelve states of peninsular Malaysia. About 1 500 qualitative and quantitative questionnaires were administered and dozens of in-depth interviews were conducted.

One significant finding was that most children of first wives suffered emotionally because of neglect by the father after he married a second wife and had children from that union. This was particularly so where fathers had more than two wives and more than ten children.

The children from the first family could see the difference to the way things had been: the lack of time, the lack of resources and their father’s absence when they needed him.

The study also showed that polygyny affects the relationship between the mothers and the children. The latter blamed their mothers for being unable to make the fathers provide adequately for them financially and support them emotionally.

Many of the children shared that they lack confidence in their own ability to have stable rela-

One significant finding was that most children of first wives suffered emotionally because of neglect by the father after he married a second wife and had children from that union tionships because they have only experienced a family life filled with traumatic quarrels and resentment.

An interesting finding was that the children of second wives coped better because they knew from the start that their father had another family.

The above provides some perspective to the children from the second union because it can help them understand the resentment felt by the children from the first wife.

I know of a situation where the second wife taught her children to respect the children from the first wife as their older brothers and sisters.

It wasn’t easy for the first children to return the respect because, like the children in the study, they missed their father’s lack of support deeply. But it did help because acceptance of the second wife’s children as siblings did happen.

Therefore, it can ease tensions when the second or third wives understand this and explain to their children what the children of the first wife are feeling. I know

that this is a tough ask because their children will obviously be hurt by the ‘rejection’ shown by the first wife’s children.

I have found the following to be part of the problem when I counselled women whose husbands married second wives: Men often marry second wives without the first wives’ knowledge.

This is one of the most painful experiences for these women and they are unable to help their children deal with this huge change in their lives, much like when there is divorce or even death. When the mother is struggling to accept a situation, she cannot help her children to accept it.

Change that is sudden and not agreed to by all parties is difficult to accept. It is no wonder that first wives sometimes refuse to recognise children from subsequent unions and, as a result, will keep the two groups of children apart. The result is that the siblings do not get to know each other.

When they do get to know each other, there is ambivalence and resentment towards the sec-

ond group of children.

The situation is aggravated when the fathers do not do justice to all the members. In cases where they do, children fare better.

A further complication that arises relates to inheritance when the father dies without having drawn up a will that deals fairly with all members of the family.

Of course, some may argue that everybody will be fine if they can simply accept that it is written in the Quran that men can take second wives.

This is easier said than done because people feel what they feel and unless this is acknowledged and justice prevails, ongoing conflict will prevail.

I have five key messages for parents: l Children deserve the truth and need to be informed about significant changes that will occur in their lives; they must not be made to feel abandoned by their father. l There is no need for me to emphasise the importance of equal distribution of resources. l Fathers must treat all their children fairly when it comes

to quality time with them.

There is a tendency to spend more time with the second wives and their children, in some cases. Just popping in to check on them is not enough. l As hard as it may be, it is vital that the wives work towards acceptance of each other’s children. This will facilitate the development of strong relationships between the siblings. l Equal treatment of the wives will minimise resentment and conflict. Children will be witness to more harmonious relationships, which will develop confidence in themselves to form relationships in the future.

Reference: Stress, quarrels and neglect: the ‘normal’ polygamous family by Masjaliza Hamzah and Norami Othman, January 14, 2010 (https://www.opendemocracy.net/5050/masjaliza-hamzahnorami-othman/stress-quarrelsand-neglect-normal-polygamousfamily) Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP)

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Muslim Views . June 2016

Light from the Qur’an

The light and life of all human perfection IBRAHIM OKSAS and NAZEEMA AHMED IMAAN and the testimony of touheed form the foundation, substance, light and life of all human perfection. This is confirmed by Bediuzzaman Said Nursi in his contemporary Quranic tafsir, Risale-i Nur. Throughout his teachings, he emphasises the importance of strengthening our imaan by making our imaan one of realisation instead of one of mere imitation.

He advises that in order to advance in the degrees of imaan, it is imperative that we engage in tafakkur.

In this regard, in the ‘Supreme Sign’, one of the important treatises in the Risale-i Nur Collection, Bediuzzaman invites us to reflect upon Allah Almighty’s compassion and His bestowal of rizq in the universe.

We can see that over the whole face of the globe, within the earth, in the air above it and the ocean around it, Allah Almighty gives to all animate beings, especially those endowed with ruh, and among them especially the impotent, the weak and the young, all of their necessary rizq, both material and immaterial.

He does this in the most solicitous manner, at the proper time, in an orderly fashion, without any omission or confusion.

In this regard, Bediuzzaman cites the ayah in Surah Adh-

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Dhariyat, ‘Allah is the Provider, the firm possessor of strength,’ and says that this ayah gives to Allah Almighty alone, the task of sustaining and providing, and the ayah in Sura Hud, ‘There is no moving thing on earth but it depends on Allah for its sustenance; He knows its resting-place and storage-place; all is in a book perspicuous,’ provides us with Allah Almighty’s guarantee and pledge to provide rizq for all men and animals.

Similarly, the ayah in Surah AlAnkabut, ‘The beasts do not carry their sustenance; Allah sustains them and you, and He is AllHearing, All-Knowing,’ establishes and proclaims that it is Allah Almighty who guarantees and provides for all impotent, powerless, weak and wretched creatures that are unable to secure their own rizq, in an unexpected fashion, from the Unseen or even out of nothing.

It is Allah Almighty who provides for insects and their young on the ocean bed.

This proclamation is directed to those men who worship causes and are unaware that it is Allah Almighty who bestows rizq from behind the veil of causality.

Numerous other ayahs of the Quran and innumerable pieces of cosmic evidence demonstrate that it is the compassion of a single Glorious Provider that nurtures all animate beings.

The trees require a certain

form of rizq but they have neither power nor will to obtain it.

Therefore, they remain in their places, trusting in Allah, and their provision comes hastening to them. So, too, the rizq of infants flows to their mouths from wondrous small pumps (breasts), aided by the solicitude and tenderness of their mothers.

When the infants acquire a little power and will, the milk ceases. These various instances clearly prove that permissible sustenance is not proportionate to will and power but comes in relation to weakness and impotence, which induce trust in Allah Almighty.

Will, power and cleverness frequently incite greed, which is a source of loss and often push certain learned men toward a form of beggary, whereas, by contrast, the trusting weakness of the unrefined, crude and common man may cause him to attain riches.

The proverb, ‘How many a learned man has strived in vain, and how many an ignoramus gained rich provision,’ establishes that permissible rizq is not won by power and will but by a mercy that finds working and striving acceptable; it is bestowed by a tenderness that takes pity on need.

Bediuzzaman clarifies that provision and rizq is of two kinds: the first is true and natural provision, which is required for life; this is guaranteed by the Sustainer.

It is so regular and well ordered that this natural provision, stored in the body in the form of fat and other things, is enough to ensure survival for at least twenty days, even if nothing is eaten.

Those who apparently die of hunger before the twenty or thirty days are up and before the provision stored in their bodies is exhausted, die not from a lack of provision but from a disease arising from lack of caution and the disturbance of fixed habit.

The second form of provision: metaphorical and artificial provision, arises due to addiction from habit, wastefulness and misuse, but acquires the appearance of necessity. This form is not guaranteed by the Sustainer but depends on His generosity: sometimes He may give it, sometimes He may not give it.

With respect to this second form of provision and sustenance, happy is he who regards his frugality – a source of happiness and pleasure – with contentment and permissible striving, as a form of ibadah and active duah for rizq.

He accepts Allah Almighty’s nimah gratefully and appreciatively, and passes his life in a happy fashion.

Wretched is he who on account of wastefulness – the source of wretchedness and loss – and greed, abandons permissible striving, knocks at every door, passes his life in idleness, oppression and

wretchedness, and it is as if he puts his own life to death.

Bediuzzaman then draws our attention to the fact that in the same way that a stomach requires rizq so, too, the subtle capacities and senses of man, his heart, ruh, intelligence, eye, ear and mouth, also request their rizq from the Compassionate Provider and they gratefully receive it.

To each of them separately and in an appropriate form is presented such provision from Allah Almighty’s treasury of Rahmah as will make them rejoice and give them pleasure.

The Compassionate Provider, in order to give to them provision in more generous measure, has created each of man’s subtle capacities – his eye and ear, heart, imagination, and intellect – in the form of a key to His treasury of mercy.

For example, the eye is a key to the treasury containing such precious jewels as the fairness and beauty to be seen on the face of the universe, and the same holds true for all the others mentioned above; they all benefit through imaan.

Insha Allah, tafakkur of this sort will allow our imaan to advance from imitation to realisation, from realisation to knowledge of certainty (Ilmul yakin), from knowledge of certainty to vision of certainty (ainul yakin), and from vision of certainty to absolute certainty (hakkul yakin).

DISCUSSIONS WITH DANGOR

Good Muslim news stories In January, 200 Muslim religious leaders, heads of state and scholars released the Marrakesh Declaration, a 750-word document calling for majority-Muslim countries to protect the freedom of religious minorities, writes Emeritus Professor SULEMAN DANGOR.

THERE is a general tendency for us to focus on the tragedies and problems of the Muslim world.

We often despair, feeling despondent, helpless and pessimistic in the face of seemingly insurmountable odds.

However, there are many good things that are happening in the Muslim world and in Muslim societies, and these ‘good news’ stories need to be told. I have selected several which have a global impact. I have omitted the cases of humanitarian assistance provided by Muslims as there are far too many to be listed here.

Islamic revival in Turkey For centuries, Turkey was the centre of Islamic culture and civilisation; the Ottomans were defenders of Muslims against external aggression, and Istanbul was the seat of the Ottoman khilafat. But, when the khilafat was dissolved, secular Turks began to systematically ‘de-Islamise’ Turkey.

However, in the last few years, we have witnessed tremendous positive changes in Turkey. There is a clearly identifiable movement to return to Turkey’s Islamic roots. The Islamic revival in Turkey is being welcomed by Muslims all over the world.

Protecting Christians and Jews In January, 200 Muslim religious leaders, heads of state and scholars gathered in Morocco under the auspices of Nahdatul Ulama (NU). They released the Marrakesh Declaration, a 750word document calling for majority-Muslim countries to protect the freedom of religious minorities.

Later, another 300 Muslim religious leaders from about 30 countries gathered in Jakarta, Indonesia. Participants from Iran, Syria, Egypt, Turkey, Saudi Arabia and elsewhere signed the Jakarta Statement, which highlighted two main ideas, accommodating local cultures and coordinating conferences and seminars promoting a peaceful Islam.

NU also partners with University of Vienna, in Austria, to study and combat extremist propaganda.

Earlier this year, Muslim police officer Ahmed Merabet and Lassana Bathily (an immigrant from Mali) put their lives on the line to protect the lives of multiple Jewish customers at a kosher grocery store in the wake of the Charlie Hebdo attacks in Paris.

In 2014, more than 200 Muslim youth volunteers protected Christians in Nigeria, where Boko Haram operates, during Christmas celebrations. In December 2015, Muslims shielded Christian passengers from attack by alShabaab militants who stopped their bus in Kenya.

When Egyptian Copts attended mass at churches across the country, thousands of Muslims joined them, acting as ‘human shields’ to protect them from terrorist attacks by extremists. This is a welcome development considering that Christians in several Muslim countries have been the target of Muslim extremists.

Declaration on climate change In August, last year, Muslim scholars from 20 countries issued an ‘Islamic Declaration on Climate Change’, calling the world’s Muslims to work towards phasing out greenhouse gas emissions by 2050 and help push for a 100% renewable energy strategy.

This declaration follows in the

Muslim Views . June 2016

wake of similar statements made by the Pope and other religious leaders to arrive at a global consensus among religious leaders on the matter.

The declaration, which is based on Islamic teachings, calls on wealthy Muslim countries to provide financial and technical support to less-affluent states to enable them to work toward eliminating pollution, reducing consumption of finite resources, working to stabilise the earth’s temperature and helping to create a global green economy.

Promoting ‘moderate’ Islam A group of Indonesian ‘cyber warriors’ are sending out messages promoting a ‘moderate’ form of Islam. Armed with laptops and smartphones, some 500 members of the Nahdlatul Ulama (NU) are seeking to counter Islamic State’s extremist messages.

Apart from firing off tweets, the NU members have established websites promoting the group’s moderate views, an Android app and web-based TV channels whose broadcasts include sermons by moderate ulama.

Promoting girls’ education worldwide: The case of Malala Yousufzai Sixteen-year-old student/ blogger Malala Yousufzai (who was shot in the head by a Taliban gunman in 2012 during an attack on a school bus) became the most famous teenager in the world during 2014 when she won the Nobel Peace Prize.

The dignified way in which she kept the focus on women’s education rather than on her celebrity status, won her many accolades.

She was described by Time Magazine as one of the 100 most influential people in the world, having

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influenced Pakistan to enact a ‘Right to Education’ bill as well as inspiring millions of girls around the world to pursue education as their birthright. The UN went as far as to declare her 16th birthday as ‘Malala Day’.

Promoting women’s rights: the case of Tawakkul Karman Nobel Peace laureate Tawakkul Karman, the Yemeni activist, became the first Arab woman to be awarded the peace prize in 2011. She was awarded the prize for her ‘non-violent struggle for the safety of women and for women’s rights to full participation in peace-building work’. She gave her $500 000 prize money to a fund for the people wounded and the families of those killed in Yemen’s Arab Spring-inspired uprising.

Inventing an affordable hearing aid system According to the World Health Organisation (WHO), 360 million people worldwide have a disabling hearing loss. Current production of hearing aids meets less than 10% of the global need. iHear Medical, based in San Leandro, California, has just invented the world’s first webenabled hearing aid system, selling for approximately $199 for each ear. This will make it accessible for many who could not afford a hearing aid. The company was launched by Adnan Shennib. Muslims are contributing to a better world for all, albeit on a limited scale. But the good that Muslims are doing has to be made known not only to challenge the false perception that Muslims are a backward people but also to encourage Muslims to do what is within their capacity to contribute to the common good.

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Muslim Views . June 2016

From Consciousness to Contentment

The kindness of saying no JASMINE KHAN

ARE you one of those persons who are constantly being asked to do something as a favour?

Does that favour invariably have to do with the skill for which you have trained?

As a dressmaker, does everyone expect you to ‘just run up this little garment for me’? Or are you a lawyer who is constantly being asked free legal advice or a doctor being asked to ‘give me something for my cough/ sore throat/ back pain’?

Why are we so afraid to say no to others, and how can we turn them down without upsetting or offending them?

Use that little word we used to love so much when we first started speaking when we were toddlers. Say, ‘No.’ As we grew up, the peer pressure of teenage years and the politics of abiding by the rules of society seem to have led to our favourite word going into hiding.

Why is it so hard to say no?

Apart from our deen, which tells us to be kind and help others, we live in a culture where refusal to help results in being labelled as unhelpful, unkind and even selfish.

Let us look at this phenomenon realistically. You have studied for years and qualified in your profession, be it as a bricklayer or an accountant. This is how you make your living.

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As children, it was drummed into us to be kind, to be helpful so, when we refuse to do the ‘favour’, there is the fear of being considered rude and getting a reputation of not caring for others. This is especially so if we are asked by friends and family Along comes the son or daughter of a friend of your second cousin and asks you to build a wall or do your tax return. If you say yes – and the chances are very good that you will – that person will be getting a professional service for free and you will be losing income while doing the job.

Is this fair? Is it not about time that we try to rid ourselves of this ‘freebie culture’ and have some respect for other people’s time and expertise?

If the person does the favour outside his/ her working hours, the person’s family will be deprived of the valuable time he or she could be spending with them. This leads to resentment and unhappiness in the family and often results in arguments.

The person is often accused of having more time for others than for the family.

Most of the time we feel obliged to agree because refusing to help is seen as being selfish and unkind. In actual fact, when we take on these commitments, we are being unkind to ourselves because we over extend our time and energy.

We are also being unkind to our loved ones by depriving them of our company.

As children, it was drummed into us to be kind, to be helpful so, when we refuse to do the ‘favour’, there is the fear of being considered rude and getting a reputation of not caring for others.

This is especially so if we are asked by friends and family.

Another factor is the fear of rejection, and this is due to a lack of self-worth. The situation is worse when an older relative is involved and we dread being confronted by Mom or Granny asking why we refused to help Auntie’s cousin, daughter, and in-law.

Most of the time, the person we are supposed to help is unknown to us. They just happen to be related to a friend of a relative’s neighbour or some other obscure chain that leads to your door.

When we take on these tasks, which always end up being a favour, the message is clear. In other words, the person is saying, ‘Do this for me because I do not want to pay someone to do the job.’ Frankly, this is the premise behind most of the tasks we take

on for other people. The result is that we are overcommitted, rundown and burned out with stress.

Of course, as in most scenarios, there are exceptions. There will, sometimes, be those genuinely in need, and it is fulfilling to be able to assist others where you can. However, if you are overcommitted, you cannot perform the tasks for which you are responsible. Not only are you then of little help to others but you and your family suffer as well.

The next time a request is made of you, do not immediately say yes. Be brave enough to tell them that you will check your schedule and get back to them.

Take the time to evaluate it, whether it will seriously affect your other work, how much time it will take, and only then make the decision. It is your right to do so. Often, we are so worried about other people’s opinions about us that we hasten to be agreeable without weighing the consequences.

It is important to remember that an opinion is quite simply what a person thinks about some-

thing. It is not based on fact or certainty, so an opinion can be wrong.

We like to believe that what other people think or say about us does not matter but, subconsciously, we are influenced by it.

We are social beings who look to others for guidance and support.

To a certain extent, this is fine but it should not become obsessive.

This will happen unless we decide for ourselves the difference between good and poor judgment. Therefore, the ability to do this is important.

Agreeing to do the favour when you are already over extended has another negative outcome. When you are, for the best of reasons, unable to deliver, you keep on putting the person off, saying it will be done the next day or even the next week. This will affect that person also because he may have a deadline, and failing to deliver as promised puts the other party in a very bad position.

The next time you are inundated with work and someone comes along for a favour, it will be kinder to say no.

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Colouring book of the Asma ul Husna – the 99 attributes of Allah Universal art brings joy to humanity, irrespective of issues that divide the human race; it has been so for millions of years. The many beautiful wall paintings that pepper flat rock walls and caves all over the world bear testimony to that assertion, writes Doctor M C D’ARCY. (Above) Al-Ghaffar (The Forgiving). Note the striking geometry and the simple colours that enhance the design. A design from Shameema Dharsey’s colouring Colourist M C D’ARCY book Asmaul Husna.

DULT colouring books are the new rage, and rightly so. Bookstore and supermarket shelves offer wide choices of colouring books for both adults and children.

A look-in at Islamic bookstores notes a plethora of ‘Islamic’ colouring books for children but very few for adults.

It is with this in mind that my daughter Shameema, with a degree in graphic design and illustration, embarked on a tough journey to fill the gap.

But, let us first dwell on the close association between belief systems and art.

Universal art brings joy to humanity, irrespective of issues that divide the human race; it has been so for millions of years.

The many beautiful wall paintings that pepper flat rock walls and caves all over the world bear testimony to that assertion.

African landscape walls are awash with vivid drawings of ancient man and the animals that lived in his surrounds.

Today’s graffiti on municipal walls, formal art galleries and art institutes declare that there is still an intense need for humankind to express its inherent attachment to art, sacred and profane.

Most religions have art-elements adherent to the fundamental core of belief.

The cathedrals and art galleries of Europe overwhelm one with a surfeit of representational as well as esoteric, abstract ‘religious art’.

Temples on the Indian subcontinent and the Far East are invariably adorned with effigies of gods and goddesses.

The American Indians, Incas and Aztecs had distinctive religious art, effigies and idols that still mystify Western eyes. Islam is no different.

Over centuries, distinctive bodies of non-figurative art, such as calligraphy, tile-work and architecture have been associated with its monotheistic nucleus.

But be cognisant that early Islamic-era coinage and pottery certainly had figurative art.

The vast choice of Islamic subjects for a colouring book posed difficult, serious challenges for Shameema, the artist, and my son, Mukhtar, who saw to the technical and marketing aspects of the venture.

Eventually, it was decided to use the Asma ul Husna (The 99 names of Allah) for its widespread appeal and its moving spiritual content.

The original art had to complement these dimensions with dignified solemnity.

‘I have illustrated many books for local and international publications,’ said Shameema.

‘I’ve also produced two comic books about my beloved cats.

Recently, I published an adult

A

(Above) Ar Razzaq (The Sustainer). Two bright colours make this picture jump from the page. Selective colouring is sometimes more striking than colouring in every space. A design from Shameema Dharsey’s colouring book Asmaul Colourist M C D’ARCY Husna.

(Above) Shameema Dharsey sweating at work on the Asmaul Husna colouring book. Note the variety of colouring styles and colours used.

Photo M C D’ARCY

Ar Rahman (The All Compassionate). A riot of bright colours light up this design. A design from Shameema Dharsey’s colouring book Asmaul Husna.

Colourist M C D’ARCY Shameema at work, colouring in her creative ‘sacred geometrics’.

Photo M C D’ARCY

colouring book on diverse subjects pitched at a level that the colouring in was both a relaxing pastime and a challenge.

‘Producing the Asmaul Husna was different.

‘It was a deeply spiritual journey for me to render art for the Asmaul Husna colouring book.

‘The sacred geometry was a real challenge but it was also emotionally very rewarding.’

In rendering art associated with the Asma ul Husna, the very essence of the meanings of the words had to be portrayed. That is a difficult call.

‘The human mind cannot conceive of, nor understand, the true nature and dimensions of Allah.

This is stated in the Quran (42:11): ‘There is nothing at all in the universe; nothing in all existence – that is the misl (equal/ similar) or even the likeness of Allah.’ (Quoted from Wikipedia)

Soon after the death of Prophet Muhammad (SAW), scholars searched the Quran and the Hadith (sayings of the Prophet) for words that would describe the power and majesty of Allah.

The collection of 99 names and attributes accorded the Almighty in the Asma ul Husna by collators and scholars go some way for the average human mind to ponder over and understand the indescribable attributes and majesty of Allah.

Bear in mind that the number of the many early collections of attributes varied a great deal. The number 69 was once favoured by many scholars.

The Asma ul Husna is often recited in a melodious lilting manner that reaches deep into the psyche.

A recent rendition I viewed on Youtube by Malaysian youngsters blew me away.

The mellow chant instils a deep yearning to be close to the Almighty. It is often recited in dhikrs (prayers), stirring spiritual torpor into action.

We are commanded to use our consciousness, minds, physical abilities and spiritual senses for the benefit of all. Reflection of the Asma ul Husna attributes intensifies this.

Humans are blessed with colour vision to see the wonderful things in creation: the blue sky and the rainbows, green fields and forests, and the myriad colours of flowers in bloom.

Our hearing enables us to communicate and to savour sweet sounds.

Touch allows us to eat, drink and fashion useful and beautiful objects.

All human beings have talents.

In expressing art, there is no right way or wrong. Everything that you deem beautiful is art. Art is soul food. It is medicine for loneliness and often used in illness

(occupational therapy in hospitals).

Art-therapy does wonders in troubled times, healing souls and mending ‘broken’ hearts. Colouring books is an ideal remedy for boredom. Believe me, I coloured in some of Shameema’s renditions for the Asmaul Husna publication when I was post-operative and ill, recently. It kept my mind off the pain.

A colouring book primarily for adults is a potent step to reach out to those who have a yearning to combine innate artistic talents with the spiritual. The Asmaul Husna colouring book fills that gap. So, splash a million colours across the pages with joy; it can be profound, yet fun and fulfilling.

The Asmaul Husna Colouring Book (Volume 1) will be available at Islamic books stores and other outlets soon.

Shameema’s contact no: 072 242 2420, or e-mail ShameemaDharsey@hotmail.com Muslim Views

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Muslim Views . June 2016

Comrades ‘hope warriors’ team up to beat cancer

Ismail Ceres, with Mariam Jappie (left) and Mariam Ceres (right). Ismail handed his bronze medal to Mariam Jappie, who qualified to run the Comrades Marathon but was unable to do so due to her diagnoses and cancer treatment.

He also dedicated his back-to-back medal, an additional medal received on completing consecutive Comrades Marathons, to his wife Mariam, who weeks before had been diagnosed with colon cancer.

Photo SUPPLIED The full Comrades Team made up of Ommiedraai Friends runners as well as individuals from sister clubs, like Igshaan Kenny from Spartan Harriers, at the Home Coming Celebration on Friday, June 3, 2016. Photo MOGAMAT SHAHMIEG ALLIE

RUSHDA KLEINSMIDT

PHYSICAL, mental and emotional battle from start to finish,’ is how Waleed Samsodien, Secretary of Ommiedraai Friends AC described the Comrades Marathon, not unlike the physically and emotionally challenging journey travelled by cancer patients dependent on public health care.

The Comrades Marathon, run on May 29, famously known as The Ultimate Human Race, lived up to its 2016 slogan ‘Izokuthoba – it will humble you’. If you were to ask any of the 22 000 participants who lined up at 5:30am in Pietermaritzburg, they would certainly admit to how the monster

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of a marathon had indeed humbled them.

The Ommiedraai Friends AC team was, however, specially motivated to charge forward as they had dedicated their efforts in aid of Project Flamingo, a team of doctors and cancer survivors who raise funds for life-saving operations which take place on weekends and holidays to reduce the waiting list for cancer patients at Cape Town’s Groote Schuur Hospital.

When the Ommiedraai team left for Durban in the week before the race, the amount raised hovered around the R87 000 mark, already an impressive number.

Since then, due to the team’s tireless efforts, the amount collected has overtaken the R100 000

mark. The club will not stop there, however, and have given themselves until the end of June to continue their fundraising.

The journey on foot from Pietermaritzburg to Durban is not an easy one. Steep hills follow one after the other, leaving runners exposed to the sun for hours. A famous section of the route is aptly named The Valley of a Thousand Hills. It is over these hills that Fadl Majiet made his way with what he described as a ‘single-minded, machine-like runwalk-run-walk’ strategy. Despite the pain in arthritis-riddled feet, Fadl pushed on ‘because this Comrades is special, we were running for Project Flamingo’.

Over the years, Ommiedraai Friends AC has lost numerous

loved ones to cancer. And, in the months leading up to the 2016 Comrades Marathon, the club was once again rattled by the news of those dear to them being diagnosed. Ismail Ceres, deputy principal at Grassy Park High School and second time Comrades Marathon finisher, dedicated his race to two Mariams diagnosed with cancer.

At an emotional club gathering to welcome home runners and to celebrate their achievements, Ismail handed over his bronze medal to Mariam Jappie, who qualified to run the Comrades Marathon but was unable to do so due to her diagnosis and cancer treatment. Ismail also dedicated his back-to-back medal, an additional medal received on completing consecutive Comrades Marathons, to his wife Mariam Ceres, who weeks before had been diagnosed with colon cancer.

Several of the Ommiedraai Comrades team members are natural athletes who run with amazing ease and speed. But they, too, are mindful of and grateful for the healthy bodies they have been blessed with. These young men, after 89km, found the strength to proudly hold the Ommiedraai Friends and Project Flamingo banner high as they crossed the finish line. In a message sent to wish the team well, Dr Liana Roodt, a surgeon on the Project Flamingo team, called these runners ‘hope warriors’.

As fast as the money is raised, surgeries are being scheduled. Dr Roodt, in an email to Ommiedraai Deputy Chairperson Fadl Majiet, expressed her heartTawfiq Adams (right) and Abubakr Davids from Ommiedraai Friends AC holding the banner, supported by friends from Central Athletics and ARD. Photo WARDA SALIE

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felt thanks for what the club has achieved.

Dr Roodt wrote, ‘Words cannot express my gratitude for your incredible and selfless efforts in running Comrades this year under the banner of Project Flamingo. When I saw the money that was raised over the past few weeks I was literally humbled to the point of tears. It is people like you that keep the faith in humanity going. This truly is an inspiring story of a community that cares and takes action to make the world a better and kinder place. You embody what we stand for at Project Flamingo and we salute you.’

For more information on Project Flamingo contact Dr Liana Roodt and team at info@projectflamingo.co.za or visit the website www. projectflamingo.co.za.

To assist with the Ommiedraai Comrades Drive, contact Fadl Majiet on 076 088 5773 or fadlmajiet1@gmail.com.

Donations can also be made directly to Project Flamingo, where director Wendy Scurr ensures that every cent donated goes towards saving a life rather than to administration costs.

Account Name: Project Flamingo Nedbank Current Account No. 1088254950 Branch Code 101297 Reference: Ommiedraai Friends

If you’re ready to make a lifestyle change, join the club with the motto ‘Caring is Sharing’ and visit www. ommiedraai.co.za