Muslim Views, June 2018 by Muslim Views

SHAWWAAL 1439 l JUNE 2018

Vol. 32 No. 6

Cape Accord falters amidst increasing tensions O

n June 3, at Masjidul Quds, in Cape Town, a call was made for the public to endorse the Cape Accord. The initiative was supported by over 40 signatories. The call also comes amidst increasing SunniShia tensions nationally over the past few years, culminating in the slaying of a Shia worshipper in Verulam on May 10. Although the accord was intended to strengthen the resolve of the majority of South African Muslims to adopt Prophetic means of co-existing with sectarian differences, some religious leaders condemned the accord and labelled anyone endorsing it, including fellow ulama, as kaafir (unbeliever). This escalated tensions and alienated parties that had endorsed the accord in good faith. Some parties endorsing the accord are now reviewing their efforts and are considering legal means to quell extremist rhetoric. Speaking at Masjidul Quds were, from left: Thandile Kona, President of the Muslim Youth Movement; former SA Ambassador to the US, Ebrahim Rasool; and advocate Hafidh Abu Bakr Mahomed. Photo NAZMEH SCHROEDER

Pages 32 -33

SPECIAL FEATURE The Kashmiri struggle for self-determination

Attack on Cape Accord â&#x20AC;&#x2DC;sickeningâ&#x20AC;&#x2122;

Verulam attack opens hope for intra-faith relations

COMMEMORATING THE NAKBA â&#x20AC;&#x2DC;We have a right to life, land and freedomâ&#x20AC;&#x2122; - Hamas

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Muslim Views . June 2018

enough to cover the key concerns relevant to faith communities, including sacred symbols, revered historical figures and cherished practices. However, it must also take into account that a definition of hate speech for faith communities is distinctly different to the one in common law. It must also be noted that the hate speech bill currently under consideration in parliament cannot provide for the needs of faith communities. The bill may even conflict with the objectives of this initiative. A questionable precedent that has already been set is the announcement by the MJC in 2016 of a policy proscribing marriages between Sunnis and Shias. In our present legal system the solemnisation of Muslim marriages by registered Muslim marriage officers is encouraged. This ushers in a culture of freedom to enter into a legal marriage contract. The MJC policy is inconsistent with these developments and may RECENT developments this month are certainly be challenged constitutionally. a stark reminder of how not even the Similarly, religious preaching is a sanctity of a great month is spared by protected constitutional right in South the sanctimonious. Africa. Therefore, the best approach is to adopt clear guidelines for proselytising, Men of learning have engaged in yet not in conflict with existing legislation personal attacks on other men of and constitutional provisions. learning and women worshippers over matters of theological dispute. This has Care should be taken to craft a resulted in the unprecedented violence document such that it precludes a and the polarisation of our communities. reliance on litigation as a default option for relief by an aggrieved party. In this The idea of the Cape Accord was instance, the spirit should prevail over conceived almost a year ago. However, the letter but there must be some clearly the call for support of the accord, which came in the wake of the slaying of a Shia defined option for legal recourse. worshipper in Verulam, foregrounds the Ultimately, the Sunni-Shia dispute is now urgency with which Muslim leaders as a theological one that has serious social well and communities nationally must act consequences. And it is unlikely to be collectively to arrest the scourge of resolved ever, yet quite likely to be sectarian strife. exploited by third forces. Therefore, it is imperative for Sunnis and Shias to While the Cape Accord appears to be a engage each other in order to draw the doomed initiative, ironically due to the mutually agreed lines of adab-ul-ikhtilaaf relentless attack of a few extremist (ethics of disagreement). detractors, it offers an opportunity to confront sectarian strife. Nevertheless, Sunnis and Shias are each entitled to a there were serious flaws in the process different reading of history. But none is and inherent problems in the draft of the entitled to a reading that breaches document. mutually agreed lines of dissent. These lines are possible with a sound accord. An obvious problem with the process is that it has evidently not been sufficiently The extremists preaching hate are inclusive of the key stakeholders at clearly in the minority, and most South inception, including leading Sunni ulama African ulama and ordinary Muslims and the Shia. This failing alone is a threat respect freedom of belief and to the viability of any accord. expression. Such an initiative must define hate We need responsible leadership to speech for its own purposes by ensuring foreground and normalise a culture of that the definition is fair and broad respect for pluralism.

We must normalise respect for pluralism

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May the spirit of Ramadaan remain SHAIKH SA’DULLAH KHAN

WE usher in Eid-ul-Fitr by saying al-widaa (farewell) to the blessed month of Ramadaan and reflect on how our devotions through Ramadaan have effectively impacted on our attitudes, our relationships, our bodies, our hearts, our minds and our souls. As Muslims, we are well aware that Islam has always been a comprehensive and an all-embracing movement. It has at the head of its programme spiritual development, sincere devotion, observance of divine guidelines, sustaining a wholesome environment, reform of human society and empowering of human beings. An essential component of the mission of all prophets has thus been reinstituting of the natural balance and the implementation of social justice (Quran 57:25). We are inheritors of that prophetic movement; a movement that, of necessity, has to be relevant.

Relevance of faith dependent on practical action We need to realise that the relevance of Islam is not determined by the importance we as the ‘faithful’ assign to our faith but rather how our all-embracing faith responds to the realities of our times. Relevance is not measured by teaching the shahadah (testimony of faith) to a starving person or merely praying for those who are impoverished or simply by cutting off the hands of the thief. Relevance is determined by the desire to feed the hungry at the time of need, alleviating the suffering of those in pain at the time of hurt and the general commitment to remove the need to steal. The relevance of Islam depends on how the ummah practically engages the world. Other people see Islam through the Muslims, and if Muslims fail the world then Islam will seem to have failed.

Our qualitative contribution We often feel a sense of ascendency primarily because Islam (in some areas of the world) is the fastest growing religion. But it has never really been about numbers, it has always been about ihsaan (goodness) and itqaan (excellence). It is not what quantitative numerical position we occupy, it is what qualitative contribution we make. It is about bringing hope to those people or situations that may seem helpless. Prophet Muhammad (SAW) advised, ‘Allah disdains hopelessness. It is incumbent upon you to take a hopeful stand with an intelligent resolve.’ (Abu Dawud) Nothing affirms our humanity more than our capacity to empathise. It is this frame of heart that enables us to feel the agony of the pains experienced by others, to treat others as we would like to be treated and to do our best to make the world a better place, one good deed at a time. Faith and religion can only truly manifest as leading positive forces if we as people of faith realise the need for the spiritualisation of our being, the moralisation of our consciousness, empathy in our attitude and goodness in our conduct. Wise ones have said that faith is not manifested by mere wishing; rather, it is rooted in the purity of heart and verified by beneficial action. May the empathic spirit of Ramadaan endure. Eid mubarak. Shaikh Sa’dullah Khan is the CEO at Islamia College, Lansdowne, Cape Town.

This newspaper carries Allah’s names, the names of the Prophets and sacred verses of the Holy Qur’an. Please treat it with the respect it deserves. Either keep, circulate or recycle. Please do not discard.

Muslim Views . June 2018

Attack on Cape Accord ‘sickening’ MAHMOOD SANGLAY

THE Cape Accord ‘was not formed to defend any group or sect’, according to the convenor of the initiative, Sataar Parker. Following a week of dramatic developments since the June 3 public meeting called to embrace the Cape Accord, its supporters were criticised by organisations like the United Ulama Council of South Africa (UUCSA) that said they were not consulted nor do they endorse the accord. In addition, the accord was attacked by Mufti AK Hoosen, Mufti AS Desai and their followers, labelling anyone supporting it as kaafir (unbeliever). ‘The levels of vile and misinformation is absolutely sickening, especially during the blessed month of Ramadaan,’ said Sataar Parker. UUCSA said the accord achieved the opposite of its intended purpose and that ‘the issue has since been conflated and politicised to such an extent that any talk of peaceful coexistence across the sectarian divide is portrayed as ‘selling’ out to the Shia, while any attempt to defend our aqeeda is equated to hate speech’. Over forty organisations and leaders initially supported the accord in an effort to foster unity and resist hate speech and discord by upholding the dignity of human beings and promoting a positive image of Islam. The accord recognises the ‘spirit’ of the 2004 Amman Message, the need to appreciate religious diver-

Dr Fatima Hendricks warned of the harm of hate speech, even in the form of labelling others. Photo SHAFIQ MORTON

Dr Abdul Rashied Omar directly named and criticised the chief instigators of extremist rhetoric. Photo SHAFIQ MORTON

Shaikh Ighsaan Taliep said that sectarian hatred and discourse is prohibited in Islam. Photo SHAFIQ MORTON

sity and the right to follow one’s faith and conscience. It also affirms that this right ‘resonates with the maqasid (objectives) of the shariah’. A significant clause in the accord is the resolve to take legal action against persons or groups who undermine the dignity of others ‘with malicious intent, publicity and incitement to harm’. A panel of three speakers and four respondents addressed an audience of approximately 500 people at Masjidul Quds on June 3. Each speaker addressed the scourge of sectarianism from diverse positions, presenting arguments founded on the Quranic text, the Prophetic Traditions and narratives from local and international developments. Hafidh Abu Bakr Mahomed and

former ambassador of South Africa to the United States, Ebrahim Rasool, used pertinent admonishments from the Quran and Hadith, and warned against Satanic, arrogant, intolerant and irrational misappropriation of the tenets of Islam. Rasool questioned how we can express outrage against the prejudice of Islamophobia when we cannot co-exist with those who worship like us. He added that we should jealously guard the definition of who is Muslim. Hafidh Mahomed said it is time to confront the scourge of extremist rhetoric with every legal means at our disposal. ‘If we shirk this responsibility, we will pay for it,’ he

said. Thandile Kona concurred that the manufactured imperial wars and the narratives of the empire should have alerted us to the possibility of an incident like that in Verulam. He warned that if the problem of sectarianism in South Africa is not addressed, the vacuum will be filled by Isis. He added that this is the Ramadaan we say, ‘Not in our name!’ Shaikh Ighsaan Taliep agreed that there were signs of the attack in Verulam well before it occurred. However, he argued that our differences are part of the Divine decree but that hatred due to these differences are inspired by Satan. Shaikh Mogamat Moerat said the Sunni-Shia conflict was created

internationally and brought to South Africa. Dr Fatima Hendricks, of the Center for Non-violence and Peace Studies at Madina Institute, called on Muslims to heed the Divine command to do what they say, as in projecting that Islam is a religion of peace when we say it is a religion of peace. ‘Hate speech is not innocuous,’ she asserted. Imam Dr Abdul Rashied Omar made direct reference to various incidents of hate speech and prejudice directed at the local Shia community, especially in the wake of the opening of the Ahlul Bait Centre, in Ottery, last December. Imam Omar expressed concern that the silence of our religious leadership in the face of hate speech and takfir (declaring a believer out of the fold of Islam) by their followers may lend legitimacy to the rhetoric and actions of a few. At the time of going to press, several organisations were under pressure from their respective constituencies to withdraw from the accord, due to dissenting views on the initiative. The South African National Zakah Fund (Sanzaf) felt it necessary to publicly clarify that their funds are used exclusively for the Ahlus Sunnah Wal Jamaah. Similarly, Awqaf SA said that it is prudent to steer clear of matters that may ‘splinter and fracture our community’. Both Sanzaf and Awqaf SA withdrew their endorsement of the accord.

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Muslim Views . June 2018

Verulam attack opens hope for intra-faith relations MAHMOOD SANGLAY

THE visit of the president of the Muslim Judicial Council (MJC), Shaikh Irfaan Abrahams, on May 14, to the Imam Husain Mosque, in Verulam, where 34-year-old Abbas Essop was murdered, was an important moment for the MJC to declare its rejection of sectarian violence in the name of Islam. Moulana Aftab Haider, leader of the Ahlul Bait Foundation of South Africa (Afosa), acknowledged that the MJC was the first organisation to condemn the attack. Moulana Abdul Khaliq Allie, first deputy president of the MJC, added that the MJC has always advocated peaceful inter-faith and intra-faith relations. Moulana Aftab shared the gruesome details of the incident, in chilling detail. His narrative depicts extraordinary brutality of three relentless assailants. Although they were armed with guns, they were determined to savage their victims with knives, drawing as much blood as possible. Witnesses saw how Essop, after his throat was slit, fought off the assailants, from the kitchen of the mosque to the outside, until he finally collapsed due to blood loss. Moulana Aftab, who performed the ritual ablution of the deceased’s body said the wounds were a horrific signature of evil. Both the MJC and Afosa prudently declined to speculate about the perpetrators of the atrocity pending information from police

The MJC says it has always been committed to responsible inter-faith and intra-faith relations. Pictured, from left, are Shaikh Riad Fataar, second deputy president, Shaikh Irfaan Abrahams, president, and Moulana Abdul Khaliq Allie, Photo MAHMOOD SANGLAY first deputy president of the MJC.

Moulana Aftab Haider called for SunniShia dialogue in the interests of respectful expression of religious differences. Photo Afosa

investigations. Nevertheless, they were frank about their respective sectarian differences and the conduct of their followers. Shaikh Riad Fataar, second deputy president of the MJC, expressed concern that the Shia in South Africa want ‘carte blanche’ to spread their teachings and that they routinely insult the Sahaba of Prophet Muhammad (SAW). On the first concern, Moulana Aftab responded saying that for

several years he made it clear – and specifically to the leadership of the MJC – that the policy of the Shia is not to curse, insult or abuse any belief or revered personality of Sunnis. Moreover, the two supreme spiritual Shia authorities in the world, namely Ayatullah Khamenei of Iran and Ayatullah Sistani of Iraq, issued a decree prohibiting cursing and insult to the Companions of the Prophet (SAW). This is the official position of the Shia, globally, and the commitment of Afosa. Moulana Aftab added that Afosa distances itself from Shias who are in breach of this decree, in the same way that Sunnis distance themselves from fellow Sunnis who support the atrocities of

Isis. The mainstream of either sect cannot be held accountable for the actions of the extremists in their ranks, provided they take reasonable steps to reign in the hate mongers. On the second concern of Shaikh Fataar, Moulana Aftab responded saying that Afosa has never had a programme of converting Sunnis to the Shia sect. He added that he has been in South Africa for 27 years and he challenges anyone to identify a single Sunni he had invited to the Shia fold. Although Shias claim different readings of the history of Islam, said Moulana Aftab, including being critical of the Sunni rendition of history, this precludes hate speech against anyone. He also

conceded that Sunnis similarly have a right to their reading of history and to criticise the Shia rendition. He said the hate campaign against Shias was sustained for years. Contractors working at the Ahlul Bait Centre were threatened, and Sunni ulama who were invited to attend the opening, in December 2017, were labelled munafiqun (hypocrites). Shias were labelled as worse than pigs and dogs. Verbal abuse, said Moulana Aftab, is routinely directed at the mosque from occupants in vehicles passing by. The hate speech described by him extends to misuse of his identity and personal information. He says a fake Facebook page was created in his name using, inter alia, stolen family photographs. Over the past three months, this Facebook page was used to spread misinformation, and his identity was used to propose a false mut’a marriage to the daughter of an acquaintance. It is possible, said Moulana Aftab, that the cumulative effect of such hate mongering can precipitate violence. Nevertheless, he acknowledged and expressed appreciation for the ‘responsible and sober’ reaction of the MJC and the majority of the religious leaders generally. He pointed out that those who support hate speech and violence against the Shia are a small minority and that the majority support peaceful co-existence, social cohesion and respectful expression of religious differences.

Muslim Views . June 2018

Bo-Kaap and gentrification: a call to save a living heritage SHAFIQ MORTON

IN the 18th century, it is recorded that free Blacks, Southeast Asian exiles and former slaves were amongst the first inhabitants of Bo-Kaap, a residential area situated on the lower slopes of Signal Hill, overlooking the Mother City. Bo-Kaap is now prime real estate, but in those days it was where the working-class of the city lived. By the 19th century they had also moved into Long Street, Loop Street, parts of Green Point and across the city centre, while others had gone to the newly-built District Six, near Devil’s Peak. Indeed, the detail is often neglected that District Six was once an organic extension of Bo-Kaap, an inner-city belt of multi-racial working-class people that used to stretch from Signal Hill to Woodstock, which was a fishing village until its expansive beach was destroyed by the City Council. By the mid-19th century, areas such as Observatory and Salt River came into play as the CBD expanded eastwards. Several outlying villages such as Constantia, Diep River, Mowbray, Rondebosch, Newlands, Claremont, Simonstown, Bishopscourt and Kalk Bay all had historical diverse populations, too. With the Group Areas Act of the 1960s, District Six and the diverse neighbourhoods were obliterated but historical ‘grey’ pockets of Salt River, Woodstock and BoKaap remained.

These communities survived until the gentrification push of the 2000s, I think, simply because white capital had no interest in them. They became bubbles of quasinormality in a society artificially divided by apartheid. They were little time-warp bubbles that gave us reassuring reminders of our socio-ecological heritage. In other words, until 1994, these areas were all that was left standing of Cape Town’s urban working-class history. To say that their value should be priceless, in terms of tradition, architecture and urban ecology – as these people built our city – is an understatement. To be sure, the burning issue at hand is ‘gentrification’, a process where depressed neighbourhoods supposedly get ‘uplifted’ by middle-class development. Granted, gentrification is a phenomenon not just confined to South Africa, and that if holistically and sympathetically applied with existing communities in mind, there can be overall good. However, in Cape Town, gentrification has become a phenomenon that merely creates opportunities for a select few or, as District Six activist Anwah Nagia describes it, ‘the maintenance of the status quo largely based on the apartheid past’. This recalibration of apartheid’s spatial geography in Woodstock and Salt River has totally devastated existing grey communities, unable to afford the now extortionate municipal rates or the sky-

rocketing rents. Woodstock, gentrified chiefly by four young, white men, has seen the people of Gympie Street and Bromwell Street, for example, cruelly evicted and confined to the corrugated iron, crime-ridden slums of Blikkiesdorp and Wolwerivier. The key point here is that the Cape Town City Council, embracing market-force neo-liberalism – which only looks at bottom-line profit – has totally forgotten about the value of human investment. The poor and elderly of Woodstock, for example, should not have been forced out of their homes of decades – they should have accrued benefits from the developments, which should have been more integrated in meeting the real needs of the city – as opposed to catering only for moneyed elites. Indeed, the gentrification process, reinventing ‘separate development’ economically, is as heartless as the Group Areas Act. In simple English, it is forced removal, a violation of human rights – and not ‘market forces’ or ‘progress’, as some of the developers have so glibly suggested. Bo-Kaap, however, is slightly different in that, according to the South African Heritage Resource Agency (Sahra), it has been declared a provincial heritage site. In other words, the buildings within the area are protected but its fringes and people are not. And therein lies the rub. Apart from crippling rates (indigent rebates only apply to

dwellings below R1 million), BoKaap residents that survive have not only had to face hordes of tourists with no community benefits but also foreign buyers insensitive to their culture and city authorities tone deaf to their needs. For the Bo-Kaap, gentrification is like a bulldozer, reducing to historical rubble three-hundred years of culture. It begs the question: why has the City Council not considered special rebates for long-standing, multi-generational residents in BoKaap, Salt River and Woodstock – or must the god of neo-liberalism rape the goose? Shaikh Dawood Terblanche, an imam and educator, believes that Bo-Kaap should be declared a ‘living heritage’ site, with the heritage extending to the equally historical overlay, which is the surrounding area. This is the critical point. The fringe, encroaching on the centre like a mediaeval siege, is being blighted by environmentally unsympathetic, white capital developments that the community does not want. Since 1994, the city authorities have done little to take Bo-Kaap seriously other than to patronise it as a quaint historical relic and punish it with unpayable rates. Indeed, they have been grossly disrespectful to the heritage of the area, which still flows through the veins of its sons and daughters. Dorp Street, for instance, is where Coridon of Ceylon bought his house that became our first

mosque. It is where our first school was founded by Tuan Guru, a school that had more pupils and graduates than the nascent University of Cape Town. Then there is the pool, built by Paay Schaapie, still observable on the Tana Baru, where Tuan Guru, Tuan Sayyid Alawi, Shaikh Abu Bakr Effendi and Saartjie van de Kaap, lie buried. In fact, we could go on for thousands of words mentioning the varied historical characters, features, faiths and buildings of Bo-Kaap. Bo-Kaap represents a human history, and its heritage, as Shaikh Dawood points out, is a living one. From these humble houses, emerged those who would invent Cape Dutch architecture; those who with their bare hands would chip, chisel and, brick by brick, build Cape Town, while oiling its machinery, sewing its garments and serving its madams and masters. We simply cannot forget these souls who rose above slavery, exile, racial discrimination and poverty to become South Africa’s oldest urban working-class community. It is from their sweat that we have doctors, dentists, scholars, judges, sportspersons, ambassadors, businesspeople, artists, activists and cabinet ministers in our midst today. If we allow the authorities to forget our ancestors, we will ultimately forget who we are.

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Muslim Views . June 2018

‘We have a right to life, land and freedom’ – Hamas Like South Africans, the Palestinian people will never submit to apartheid and will continue to resist. MOUSA ABU MARZOUQ, politburo member of the Hamas Movement, writes an exclusive article for Muslim Views. TWO million Palestinians in the Gaza Strip are slowly being suffocated. Over 40 per cent of Gazans are unemployed; there is virtually no economy, no electricity, the water is undrinkable and the medical system has collapsed. It is the Israeli occupation that is responsible for the suffering of Palestinians in Gaza due to its illegal, 11-year-old siege imposed on the coastal enclave. Since 2007, following Hamas’s victory in internationally-monitored elections, Israel has retained absolute control over the movement of people and goods via Gaza’s airspace, sea and land borders. This blockade subjects Gaza’s population to collective punishment, in contravention of international law. Confronted with such oppression and the world’s silence in response to Israeli war crimes, Palestinians in Gaza have no other option than to resist. Seventy per cent of Gaza’s population are refugees, or descendants of refugees, of the Nakba. We, Palestinians, have never been allowed to return to our land, despite United Nations Resolution 194 guaranteeing us this inalienable right. In the Israeli apartheid state, Palestinians are

Mousa Abu Marzouq, politburo member of the Hamas Movement, in an exclusive article for Muslim Views reminds the world that it ‘did not look away from Sharpeville; it must not look away from occupied Palestine either.’ Photo SUPPLIED

stripped of their humanity; our identity reduced to that of ‘demographic threat’. Since March 30, thousands of Palestinians have been raising their voices in protest by participating in the Great Return March (GRM). Through the GRM, they have been sending a united message to Israel and the world: we have the right to return to our homeland that was stolen from us in 1948. We have the right to move freely, to have electricity, to travel, to work. Through the GRM movement, Palestinians are not only demanding the right to return but also the right to live.

The GRM is not Hamas-driven, it is Palestinian-inspired and driven. It is the embodiment of Palestinian popular resistance involving youth, women and many Palestinian parties in Gaza. Popular resistance has always been an important part of the Palestinian liberation struggle, and we call on all Palestinians, including Fateh – as the ruling party in Ramallah – to also use this strategic tool against the occupiers. Our right to resist, using both popular and armed resistance, is natural and guaranteed under international law, and can never be questioned.

The GRM protests have also shown the world the brutality of the Israeli occupation government, which killed more than 117 Palestinians – 63 slaughtered on May 14 alone. Over 13 000 others were injured. The international community reacted with anger to this massacre. South Africa’s withdrawal of its ambassador from apartheid Israel is a significant gesture that Palestinians deeply appreciate. We hope that this is the beginning of the downgrading of ties between apartheid Israel and democratic South Africa. By killing and wounding so many, Israel had hoped that the masses would retreat, that the protests would subside and, eventually, end. This was not the case, and popular resistance will only intensify. The GRM will continue until we achieve our goals. Like the apartheid South African government, Israel justifies its murder of protesters and decades of state terrorism by demonising legitimate resistance movements, especially Hamas. Hamas was established only in 1987. What then explains the ethnic cleansing of Palestinians since 1948? What explains 50 years of Israeli settlements and land thefts, Palestinian home demolitions, forced displacement, disproportionate use of force, detention without trial, arrest without due process, denial of entry, land confiscations, and movement restrictions against Palestinians? Israel can no longer rationalise its oppression of Palestinians by

blaming Palestinians who exercise their natural and internationally recognised right to resist. The GRM is a turning point, just as the 1960 Sharpeville massacre was a turning point in South Africa’s liberation struggle. In Gaza, the world is witnessing an apartheid military regime killing peaceful protesters. The world did not look away from Sharpeville, and it must not look away from occupied Palestine either. The Palestinian call for justice, freedom and dignity must be heard and respected. Seventy years after hundreds of thousands of Palestinians were forced to become refugees through Zionist massacres and violence, we, our children and our grandchildren remain firm in our desire to exercise our right to return home. For Palestinians – and especially Palestinian refugees – the GRM represents a reclaiming of our dignity, and an announcement to the world that we will not accept the oppression of our people. Submit or fight. These were the two choices facing South Africans during their struggle against apartheid. Like the South Africans, Palestinians have also chosen to fight, to steadfastly refuse to collaborate with the occupiers and submit to Zionist apartheid. All Palestinians must continue to fight back, armed with our rights and international law. We will continue resisting, the occupation will end, and we will achieve our liberation.

Muslim Views . June 2018

A call to radical women of faith VANESSA RIVERA DE LA FUENTE

Stand firmly for justice even if it is against yourselves! That is a radical

THIS is an excerpt of my intervention in the interreligious days for women, held in Santiago de Chile in May: I am grateful to the Interfaith Group of Feminist Theologians and Women of Faith for remembering my spiritual affiliation and giving me the opportunity to address this audience in this month of Ramadaan, which is full of blessings. My dear sisters, I want to invite you this evening to reflect on what it means to be a radical woman of faith in the context of extreme upsurge of violence against women and minoritised groups, and in which we live. What does it mean to be a radical woman? To be radical is to be outraged enough to fearlessly and tirelessly claim and work for the total end of all kinds of oppression. You heard it right: the total end of all kinds of oppression. For women of faith, like us, who believe in social justice as the prime duty and principle of living in creation, the current status of abuse, violence and exploitation to which a part of humankind is subjected must provoke us to rage, anger and outrage. Religious patriarchy has historically exercised and endorsed, until today, violence against women and those groups defined as â&#x20AC;&#x2DC;minorityâ&#x20AC;&#x2122;. This religious patri-

call against all oppressors and on behalf of all oppressed. In times where injustice is our daily breakfast, a firm stand on behalf of justice, a stand above everything, including our own comfort, is a must for people of faith...

Vanessa Rivera de la Fuente. Photo SUPPLIED

archy, composed of priests, imams, lamas and rabbis, legitimise multiple forms of exclusion of women, sexism, control of our bodies, misogyny and rape culture. There is a verse or ayah in the Quran, in the chapter or surah called An-Nisa, â&#x20AC;&#x2DC;The Womenâ&#x20AC;&#x2122;, that talks about this radical commitment to justice for people of faith: â&#x20AC;&#x2DC;O you who believe, be persistent, standing firm in justice, witnesses for Allah, even if it is against yourselves or parents and relatives. â&#x20AC;&#x2DC;Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it] then indeed Allah is ever acquainted with what you do.â&#x20AC;&#x2122; (4:135)

Stand firmly for justice even if it is against yourselves! That is a radical call against all oppressors and on behalf of all oppressed. In times where injustice is our daily breakfast, a firm stand on behalf of justice, a stand above everything, including our own comfort, is a must for people of faith. I think it is not a coincidence that this verse is in the chapter that Allah dedicates to women. There is wisdom in this and the social sciences have confirmed what God already knows: women are important actors in building communities based on social justice and well-being for everyone, so this call of the Quran is there, in a chapter that talks about us and to us. We have to be brave enough to admit that although we believe in the compassionate message of our revelations, there are other passages that can be misappropriated to justify unmerciful actions and the violation of our human rights. We canâ&#x20AC;&#x2122;t be blind to this. Religions have an actual impact on the lives of people, and it is our duty to promote an impact rooted in

human dignity and equality, and challenge those discourses and stances that are contrary to them. Many women around the world are leaving religious spaces, tired of the mistreatment they suffer at the hands of male chauvinism. But, patriarchy and its narratives of exclusion and death wonâ&#x20AC;&#x2122;t stop if we leave. One of its strategies of domination has been by keeping us out and silenced, with endless idiotic arguments like â&#x20AC;&#x2DC;menstruation brings impurityâ&#x20AC;&#x2122;, â&#x20AC;&#x2DC;women canâ&#x20AC;&#x2122;t speak on theologyâ&#x20AC;&#x2122; or that our â&#x20AC;&#x2DC;bodies are temptingâ&#x20AC;&#x2122;. What fragile faith, what fragile masculinity, what great fear by those men. My call is to organise because there is nothing more radical than staying in and fighting for the spaces that also belong to us as Godâ&#x20AC;&#x2122;s children. We have enough faith to: demand loudly the end of this misogynist complacency and arrogance of God-male ego; challenge the narratives and practices that are an expression of male domination; advocate tirelessly for the establishment of inclusive and compassionate understanding of

scriptures and leadership. We have enough faith to claim the right of everyone to develop our spiritualities in safe spaces, free from abuse, free from hierarchies and free of an unmerciful god; build a movement of people on fair relationships and practices rooted in inclusivity, gender justice and authenticity, and talking openly about spirituality, weaving our stories as women with the mystery of the divine. Let us follow the core message of our revelations as we are believers and, as the Quran says, â&#x20AC;&#x2DC;Stand firmly for justice.â&#x20AC;&#x2122; Let us be warriors for life. Let us profess bravely the religion of love; wherever its caravan turns along the way, may that be the belief and the faith we keep. Vanessa Rivera de la Fuente is a social educator and communication specialist, journalist and research consultant. She is also an independent scholar on womenâ&#x20AC;&#x2122;s studies, religion and politics. Your comments and feedback are valued. Email her at: vrivera.de@gmail.com

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Muslim Views . June 2018

Safe driving tips for a winter season that has just announced itself

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

ASHREF ISMAIL

AS I write this piece, winter has just made a very rude and abrupt entrance with overnight temperatures dropping to below five degrees and a cold wind adding to the chill factor. Here are some tips to make sure that driving in this cold season does not become an experience fraught with danger. As is the norm, make sure that your car is serviced regularly as per the manufacturer’s specifications. This is more so, if your vehicle is out of warranty. When talking to your mechanic, ask him to look at things like the battery, anti-freeze/ coolant, the radiator, damaged hoses, wiper blades, heater/ defroster, all electrical components, all lights or any other problem that could result in a nasty experi-

ence. Experiencing a breakdown is bad enough, it’s much worse in winter. Regardless of the season, all tyres should be checked regularly, including the spare tyre. Also make sure that the spare, jack and wheel spanner are in place. As the outside temperature drops so does the tyre inflation pressure. Check inflation every time you refuel or at least once a week and when the tyres are cold. Check the tyres for damage, look closely at tread depth and also the age of the tyres. It is always a good idea to study a vehicle’s handbook before driving it. Many unsafe and unnecessary inconveniences could be avoided if drivers just familiarised themselves with their vehicles’ operational requirements. Keep a rudimentary toolbox with at least some basic tools that could assist in getting you out of a fix. The tool box could also include a tow rope, torch with batteries that are working, insulation or duct tape, warning triangles, puncture repair kit, battery charging cables and the like. It’s always advisable to include a cheap reflective vest and a simple first-aid kit to be used in emergencies. When getting into the car, don’t just start the car and drive off. Follow what is referred to in advanced defensive driving as a

Winter driving requires special care on the road due to inclement weather, limited traction and poor visibility. Photo QUICKPIC

safety protocol. Much like an aircraft pilot, get in, lock the doors, buckle up, adjust your seat, the mirrors, start the ignition, check all the warning lights, ensure you are familiar with the heater/ defroster operations, observe carefully before moving off. On the road, travel at lower speeds, ensuring that maximum visibility is attained at all times through all the windows and interior and exterior mirrors. If visibility is poor, that is, less than 100 metres, switch on your headlamps on dipped beam mode. Remember, park lights are just for that: parking. Do not drive around with park lights, and it is

illegal to drive with fog lamps in the absence of fog, snow, smog, mist and/ or heavy smoke. Spotlights and LED lights fitted to the roof of a vehicle can blind oncoming drivers and are thus outlawed, too. In winter and especially when the road is covered by a thin layer of sleet or when driving past a veld fire, increase your following distance to four or more seconds. This will allow for better reaction times and longer stopping distances. Most modern cars come with electronic stability programmes or anti-locking brakes as standard but if you drive an older vehicle

without these features you need to be extra careful. Remember, in winter, the sun sets early, sometimes around 17h30 in most provinces. Be aware that many pedestrians are still negotiating their way home using various modes of public transport, and are often dressed in dark, winter clothing, making them invisible and extremely vulnerable. This explains why more pedestrians are killed during the winter months of June, July and August than during Easter or the festive periods. So, please, take extra care when driving around taxi ranks, bus depots or any high pedestrian density areas. On major arterial routes, be particularly cautious when driving through informal settlements, especially those that line freeways. Drop speed significantly and also watch for stray animals who sometimes have a tendency to sit on tar roads to warm themselves. Plan your long journeys carefully by checking weather forecasts and traffic reports that may alert you to any impending danger. Don’t rush, and allow plenty of time for any hazards that may cause a delay. If road and/ or weather conditions become hazardous, pull over at a safe spot and wait for conditions to improve before continuing your journey.

Muslim Views . June 2018

Skirting the Drakensberg in the Lexus NX300 ASHREF ISMAIL

THIS was the plan: drive down to Durban on the Saturday of the Easter weekend. Sleep over in Isipingo and depart early on Sunday for Kokstad via Port Shepstone then onward to Underberg and, eventually, overnight in Howick for a quick start to Johannesburg on Easter Monday. Our choice of transport: the newly launched, Lexus NX300 EX which would make for an easy, luxurious and very stylish drive. The drive from Johannesburg to Harrismith along the N3 remains one of the most challenging in terms of boredom and fatigue. The stretch from Villiers, direction south is the culprit with little or nothing to keep one’s attention. The last 50-kilometre lap from Warden to the obligatory stop at Harrismith is one fraught with danger. So many fatal crashes have occurred that the authorities have dubbed it a hazloc (hazardous location) and ulama have requested drivers pray special duahs along that stretch. We arrive safely at the famous ‘Engen Stop’ just outside Harrismith, perform salaah and tuck in to a scrumptious lunch consisting of mutton bunny chows (half-a-

loaf of bread, hollowed out and filled with lamb curry, pickle and carrot salad) really not what you would call a healthy and nutritious choice for a road trip! The road from Harrismith down the famous Van Reenen’s pass where you’re bound to find one or two broken down heavy vehicles makes for spectacular viewing but can be terrifying when negotiating those twisty mountain passes in thick fog with less than 100 metres visibility ahead of you. With a strong navigator, in the form of my wife, and lots of duahs, the Lexus makes its way safely down the long pass with sweeping bends and sharp curves, to be met by a friendly toll gate operator at Wilge Toll Plaza who warns us about a truck crash ahead. The remains of a burnt-out crash remind one that road safety cannot be taken for granted along the N3, with its high number of heavy trucks, making it the busiest corridor on the continent. The 2.0 litre, four-cylinder Lexus motor hums unobtrusively and the feeling of casual comfort takes over as the car moves in auto cruise mode with minimal input from the driver. Fuel consumption at around 120 km/h hovers around the 10 km/l mark and remains like

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that for most of the weekend. The rest of the trip down to Durban is uneventful and after meals and a bit of chit-chat, we retire early to bed for the planned after Fajr departure to Kokstad on the N2. At around 06:00, the N2 southbound is very quiet and the drive down the N2, with the sun rising and the view of the sea appearing every now and then, makes for a soulful experience. With just your thoughts running through your mind, allowing for some deep introspection, you realise just how much beauty South Africa has to offer. We enjoy a hearty, early breakfast with my hajjibhai, Uncle Moosa, a well-known member of the Port Shepstone community. We regale each other with stories of our hajj experience and make duah that we get an opportunity to visit the holy lands again, Insha Allah. With a bagful of really tasty padkos, we’re back on the N2 passing Harding en route to Kokstad. Again, the mountainous landscape of the area is a sight to behold. Villages characterised by colourful rondavels are visible along the sides of the mountains and people are getting ready for

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church gatherings as can be witnessed by their colourful attire. About 20 kilometres outside Harding, I’m flagged down by hidden traffic officers who claim that I exceeded the speed limit of 100 km/h by doing 115km/h. Damn this Lexus. The smooth engine lulls you into a false sense of security, not realising that you’re travelling faster than it feels. Pleading poverty, insanity and ignorance, I’m let off with a warning but lots of questions on the latest Lexus. One of the officers even takes a selfie! Next stop at another good friend, Naeem Jamal, the editor of the Kokstad Advertiser. A keen gardener with lots of stories to share, I enjoy a warmly brewed coffee before turning right on to the R617 to Underberg and eventually Howick. Here, I will overnight before returning to Johannesburg the next day. Just when you thought that you’ve seen all the beauty your eyes could take in for a day, you realise that this 115 kilometre stretch has even more spectacular passes, with glistening lakes, ponds, streams and rivers set against a backdrop of luscious, green meadowlands – truly, the

stuff of storybooks. Everywhere you look, there are layers of mountains, with valleys and lovely rivers or streams adding to the scenic splendour. The road from Underberg, where the famous Sani Pass into Lesotho commences, is equally stunning. Memories of my last, scary trip over the Sani to Katse Dam remind me to be focused and reach safely at my destination in Howick, just before sunset. There is nothing better than a spectacular road-trip for some inner soul inspiration to rejuvenate the senses and allows us to appreciate the natural beauty this country has to offer. What made this 440-odd kilometre trip so effortless was the Lexus NX300, which truly proved itself competent in more than one way. At a glance* Model: Lexus NX300 EX Engine: 2.0 litre, four cylinder Transmission: six-speed, automatic Power: 175 kW/ 4800 rpm Torque: 350 Nm @ 1650 rpm 0 – 100 km/h: 7,2 claimed Fuel: Petrol Top speed: 200 km/h Price: R677 500 * Technical information supplied by Toyota/ Lexus (SA)

Muslim Views . June 2018

Making a difference one day at a time Compiled by ASHREF ISMAIL

DURING this holy month of Ramadaan, many charitable organisations driven by committed individuals do all they can for the disdavantaged and the destitute. As part of their social responsibility programme, many private sector companies also contribute towards some very heartwarming and soul inspiring projects. Volkswagen Group South Africa (VWSA) employees and their loved ones joined hands recently to uplift and renovate the Human Dignity Centre in Victoria Drive, Port Elizabeth. The Human Dignity Centre is a safe haven for orphans, vulnerable children and the people who care for them. VWSA employees teamed up with Rise Against Hunger, an organisation that aims to end hunger by providing food and lifechanging aid to the world’s most vulnerable. Their goal is to create a global commitment to mobilise the necessary resources to end hunger. VWSA employees assisted with packing 25 000 meals on Saturday. These meals were distributed to the destitute that use the Human Dignity Centre as well as three other early childhood development centres in the Nelson Mandela Bay community. Additionally, the volunteers painted exterior walls, water tanks and jungle gyms to brighten up the entre. A water-wise garden was also planted. ‘I am so humbled by our employees giv-

Doing good work by putting destitute people before profits is VWSA.

ing their personal time to our Show of Hands initiative. Being able to make a difference to this centre means that these orphans and vulnerable children have a safe, bright and happy place to come to,’ said Nonkqubela Maliza, Director: Corporate and Government Affairs: Volkswagen

Group South Africa. Over 160 VWSA employees and their loved ones gave of their time and skills to upgrading the facilities at the centre. The Volkswagen Show of Hands Volunteer Programme, which is an ongoing initiative under the Volkswagen for Good

Photo QUICKPIC

campaign, runs these volunteer projects. The Volkswagen for Good campaign focuses mainly on education and youth development. ‘I trust that in a small way, what we have done here today will change the direction of these children’s lives,’ concluded Maliza.

Muslim Views . June 2018

The all new Opel Grandland X – athletic and adventurous SUV ELEGANT and robust from every perspective of its sleek, athletic presence with exceptionally bold designs that look compact, sporty and muscular. This is where a sporty character meets the spirit of adventure: modern, dynamic lines, cool looks with good all-round visibility. Introducing the new Opel Grandland X – with a host of top technologies on board, plenty of space for up to five adventurous passengers, their luggage and sport equipment. Ideally equipped and well positioned, the new Grandland X comes to market as the third member of the Opel X family. It joins its Opel Crossland X and Opel Mokka X counterparts.

High-end luxury and comfort in the grandest of SUVs

l Advanced Park Assist with a 360° camera. l AGR-certified, heated and ventilated, ergonomic front seats (for healthier backs), including rear seat heating l Heated steering wheel l Power tailgate that opens with a simple swing of the foot beneath the rear bumper l State of the art infotainment using the latest generation IntelliLink systems, enabling front and back passengers to enjoy top connectivity.

Safety comes as standard l 5* EuroNCAP safety award l Adaptive Forward Lighting LED headlamps that feature cornering lights, high beam assist and auto levelling to guar-

antee optimal illumination of the road ahead l Lane assist l Forward collision alert l Blind spot alert The Grandland X launched with a 1.6 Turbo petrol engine

producing 121 kW and 240 Nm, mated to a smooth 6-speed automatic gearbox. Pricing at launch: Opel Grandland X 1.6T A/T – R429 000; Opel Grandland X 1.6T Enjoy A/T – R465 000; Opel Grandland

X 1.6T Cosmo A/T – R565 000 Distinctive design makes you and the Opel Grandland X stand out in a crowd. Available now from Reeds Claremont, 215 Main Road, www.reeds.co.za

Muslim Views . June 2018

Fuel prices up again: ten tips to save fuel ASHREF ISMAIL

FUEL prices have seen three increases in the last few months. We are now paying over R15 per litre for all grades of fuel. With the economy so sluggish, interest rates high and VAT now at 15 per cent, all indications are that inflation will continue on its upward spiral, meaning that all South Africans, rich and poor, are going to feel the pinch. The cost of transport is very high in our country. This is mainly due to the cost of petrol and diesel which have more than half-a-dozen taxes added to the landed cost of unrefined fuel, not to mention, pipeline costs, the cost of refinement, delivery and forecourt margins. It is both complex and complicated so calling for a protest march against fuel prices, as has been initiated on social media, may not help much since fuel is a major revenue stream for the government. So what can the ordinary, cashstrapped motorist, who has often been seen as a convenient cashcow, do to alleviate the mild stroke experienced each time one pulls into the garage forecourt? Whether you drive an econobox or a gargantuan SUV, follow these ten tips and you will definitely see consumption decrease, giving more kilometres to the litre.

1. Skimping on regular services is false economy: A car that is not serviced according to the manufacturer’s specifications is going to be sluggish and waste unnecessary fuel. A well serviced car runs efficiently and will lower running costs so don’t skip or skimp on the regular service interval. 2. Get down on your knees... and check your tyre pressures regularly. ‘Regularly’ means at least each time you refuel. Don’t just rely on the garage’s tyre pressure gauges which are almost always inaccurate. Buy a quality gauge and check the pressures yourself, at least weekly and while the tyres are cold. Tyres lose pressure as a norm, leading to under-inflation, which increases the rolling resistance, causing an increase in fuel consumption because the engine has to work harder to ‘roll’ the wheels. 3. Remove the pedal from the metal: First gear acceleration uses the most fuel, and doing so harshly means you’re burning unnecessary fuel that is costly and strenuous on the engine. Imagine there is an egg between your right foot and the accelerator pedal. Accelerate harshly and the egg will break, do so gently and save fuel. Drop your overall average speed by 10 to 15 km/h and measure the difference. You will be surprised at the results that could easily yield more than just extra ‘miles to the

Fuel prices have seen three increases in the last few months... gallon’. You will reduce stress on the mechanical components as well as reduce your personal stress. 4. Check your loads: the heavier the load, the more fuel your vehicle will use. Remove unnecessary, heavy items from the boot, and if you are driving around with a roof rack that is only used twice a year, it is advisable that you remove it as it affects the aerodynamics of a vehicle. 5. Is that trip really necessary? Plan your trips carefully. Can you not combine picking the kids up from school with a visit to the green grocer? What about lift clubs? If you can sacrifice some personal freedom and put up with different personalities, you could almost halve your travelling costs. Also, plan your trips to avoid traffic snarl ups and getting lost, all of which waste fuel, money and time. 6. Ditch the car: Take a walk, ride a bike or get a scooter. Imagine the fuel saved if you rode a motorcycle instead of driving a car to mosque five times a day? Taking a

walk or riding a bike is also a much healthier option. Of course, personal safety and security have to be considered. 7. Downsizing is cool: Today, you can get a fuel-efficient derivative in every motor car range. Choose carefully and weigh up the total cost of ownership, rather than just litres per kilometre costs. Diesel may be cheaper than petrol per kilometre but is the high initial purchase price worth the potential savings? Will you be covering long distances that will justify and offset the higher purchase and maintenance cost price of a diesel? Consider service intervals, cost of repairs, availability of ‘basket cost’ of spares, depreciation and insurance costs, all of which determine the resale value of a car. 8. ‘Hang with the trucks’: in especially heavy traffic, many car owners waste fuel accelerating up then slowing down again. Stick behind a truck that, because of its general slow speed, seems to chug along at a happy, constant speed allowing you to save fuel behind it in the process. By maintaining a safe following distance behind it means that you ‘follow’ its aerodynamics, allowing you to slipstream, aiding in fuel conservation. 9. Reduce the bling: low profile, wider tyres and special rims may look good but will increase the

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rolling resistance on a car, leading to extra fuel costs. When purchasing a new car, go easy on the options list and select accessories carefully. If you had to tick every box on a typical German sedan’s options list, you could easily add up to 30 per cent on a vehicle’s sticker price. Many of these options do not increase the vehicle’s resale value anyhow. Most spoilers, so-called skirtings, rocker panels and front aprons on your ‘Kalahari Ferrari’ are nothing more than cosmetic items that you definitely can do without. On macho double cabs and SUVs, otherwise known as ‘Sandton tractors’, the main culprits are roll bars, bull bars, side steps, roofmounted spotlights, massive, aftermarket wheels, high-lift suspension kits, I could go on and on! Don’t be shocked if I tell you some of these guys rarely see more than five to six kilometres/ litre! 10. Fresh air beats aircon: ask folks that suffer from sinus! At speeds lower than 80 km/h, lowering the windows will save fuel and provide fresh air that is nicer than any aircon. Also, do you really need a sunroof? You may find it hard to agree but this R10 000 hole in the roof will just burn an unnecessary hole in your wallet.

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Muslim Views . June 2018

Dissolution of a Muslim marriage by death In part 4 of our series on Muslim marriages, ADVOCATE FATIMAH ESSOP discusses the legal implications of the dissolution of a Muslim marriage when a spouse passes on.

A MUSLIM marriage concluded by nikah only can be dissolved by death or divorce. In this issue, I will only focus on dissolution by death and its implications in both Islamic law and South African law. If a couple was married by nikah only, then on the death of either of them, their death certificate will reflect their marital status as unmarried or never married. The reason for this is that the State has no record of Muslim marriages as they are not recognised as valid marriages and have never been registered as such. It is therefore important that when reporting the deceased estate to the Master’s office that the surviving spouse produces her or his Muslim marriage certificate to prove that she or he is the surviving spouse.

When anybody dies in South Africa, they normally die testate or intestate. By testate is meant that the deceased has drawn up a will and that his or her estate will be distributed according to a will. Intestate means that the deceased has not drawn up a will and hence his or her estate will be distributed according to the South African intestate laws, which are set out in the Intestate Succession Act 81 of 1987. South African law adheres to the principle of freedom of testation, which means that if you draw up a will, you can leave your estate to whomever you please. So, if you decide to leave your entire estate to your gardener, in your will, then this is a perfectly valid disposition in terms of South African law. However, if a testator excludes his or her spouse in his or her will then the surviving spouse/s, whether married by civil law or Islamic law, can put in a claim for maintenance against the estate of the deceased, in terms of the Maintenance of Surviving Spouse Act 27 of 1990. Many South African Muslims incorporate the shariah into their wills and stipulate that the Islamic laws of inheritance should apply to their estates on their death. In that scenario, on the death of

the testator, a certificate is usually obtained from a recognised Muslim judicial body setting out the heirs of the testator as well as the portions they are entitled to. In terms of the Islamic laws of inheritance, the surviving wife (the widow) will get a ¼ of the net estate if the deceased had no children or 1/8th if the deceased did have children. If there was more than one wife married to the deceased by nikah then those wives have to share the 1/8th. A widower is entitled to ½ of the net estate if his deceased wife had no children and ¼ if she did have children (Quran 4:12). Before inheritance shares can be distributed, the legacies (wasiyyah) and debt (dain) must first be paid out of the deceased estate, and the balance will then be distributed to the shariah heirs (Quran 4:12). If the husband is the deceased and the wife had a deferred dowry that was not yet paid then that deferred dower would be a debt against the deceased estate in terms of the Islamic laws of inheritance. In Islamic law, such a debt does not prescribe and should be settled from the deceased’s estate. However, in terms of South African law, a contractual debt extinguishes after three years from the

Before inheritance shares can be distributed, the legacies (wasiyyah) and debt (dain) must first be paid out of the deceased estate, and the balance will then be distributed to the shariah heirs (Quran 4:12) date when it became due. Hence, depending on the wording of the deferred dowry provision in the Muslim marriage contract, it may or may not be enforceable as a debt against the deceased husband’s estate in terms of South African law. If you do not draw up a will then the Islamic law of inheritance will not apply to your estate and the Intestate Succession Act will apply to your estate. In the past, Muslim spouses who were married by nikah only were not entitled to inherit in terms of the Intestate Succession Act as a result of Muslim marriages not being recognised as valid. However, as a result of constitutional law cases, the Act now applies to spouses in Muslim marriages too. The Act stipulates that if the deceased had no descendants then the surviving spouse/s will inherit the entire estate.

If the deceased did have descendants then the surviving spouse will inherit R250 000 or a child’s share, whichever is greater, and the children will inherit the balance of the estate. A child’s share is calculated by dividing the intestate estate through the number of surviving children of the deceased plus the number of spouses who have survived such deceased. If there is more than one wife married to the deceased by nikah then each wife will inherit R250 000 or a child’s share. However, if the deceased had been married to one wife by civil law in community of property and to the other wife by Islamic law only then the civil law wife will first be entitled to her half of the joint estate she shared with the deceased. The remaining half of the joint estate will then be distributed amongst the deceased’s intestate heirs, which will include both wives, according to the shares set out in the Intestate Succession Act. If you do not wish to have your estate devolve according to South African intestate laws then it is best to have a will drawn up professionally, which clearly encapsulates exactly how you wish your estate to be distributed on your demise. Advocate Fatimah Essop has a degree in Islamic Law and Arabic from International Peace College South Africa (IPSA) and is currently a PhD candidate in Law at UCT.

Eid Mubarak Wishing you and your families a blessed Eid! Zemcor, 124 Capricorn Drive, Capricorn Business Park, Muizenberg, Cape Town, South Africa Tel: + 27 21 709 0541 Fax: +27 21 709 0899 Email: info@zemcor.co.za www.zemcor.co.za

Alone. Pregnant. Fleeing for their lives... © Anna Surinyach

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Muslim Views . June 2018

Can we trust the Halaal certifiers? RUDEWAAN ARENDSE

HOW certain are we that the food we eat is halaal? Can we trust that when we see a Halaal logo at a food or eating establishment, it is halaal? Do we believe the Halaal certifying bodies (HCBs) – MJC Halaal Trust, South African National Halaal Authority, National Independent Halaal Trust, Islamic Council of South Africa, Shura, self-proclaimed custodians of Halaal and self-proclaimed collectors of Halaal revenues, who do not share with the Muslim populace ‘their’ criteria used to determine Halaal because it is their ‘intellectual property’ – when they say that the foods, products and establishments certified by them are halaal? Can we believe them? If yes, on what basis do we believe them? What empirical assurance is provided to the Muslim community by HCBs to instil confidence and trust in Halaal certification. Grappling with the aforementioned questions at individual, household and community levels is incumbent upon all if we are to comply, as individuals and as a collective, with the numerous Quranic and Prophetic injunctions on Halaal. A way through this grappling with these complex and vexing questions is to use a neglected leg of the triple helix of Quran, Sunnah and al-aql. Al-aql, variously interpreted as intellect, logic, reason and rationality, provides us with a structured

Farm-to-fork Halaal integrity value chain framework.

process of logical reasoning, intellectual engagement and critical enquiry that allows us to interrogate these questions on Halaal. At the core of all these questions is: is Halaal integrity maintained from the point of

production (farm) to the point of consumption (fork)? Maintaining Halaal integrity from farm-to-fork requires that every step in the production of a food or product through to its final point of sale and/ or con-

Graphic RUDEWAAN ARENDSE

sumption complies with all Halaal requirements. The Halaal requirements in each step of production constitute Halaal integrity indicators or control points that would have to be complied with.

Any non-compliance along the process constitutes a break in the chain and a lapse in Halaal integrity, which renders the Halaal status of the food or product at the point of sale or consumption, suspect. Maintaining Halaal integrity from farm-to-fork can be graphically articulated in a value chain framework (see graphic) that will assist with framing Halaal questions and identifying gaps in Halaal integrity. This value chain framework is a chain of interlinked activities that models the food production and delivery process by mapping each activity involved in the making of a particular product. For example, if a consumer wants the assurance that the meat in a local butchery or retail outlet is halaal, the following questions would have to be asked (by the consumer) and satisfactorily answered by the Halaal certifying body whose Halaal logo appears on the meat and/ or who certified the retail or food outlet. Was the feed and veterinary medicine that was fed to the animal halaal? Was the animal stunned before slaughter? If so, was bolt stunning used? Bolt stunning involves shooting a bolt through the skull of the animal, and is universally rejected by most local and all major global Halaal authorities. CONTINUED ON PAGE 44

Muslim Views . June 2018

Alexander Sinton honours past principal FAZILET BELL

WE decided to honour the late Mr Desai, who passed away on December 6, 2017, by naming our school hall the Khalid Desai Memorial Hall as part three of our Legacy Project of the Heritage Society. The event was held on Monday, March 26, to celebrate Human Rights month. In recognition of Mr Desai’s contribution as a human rights activist, we felt it fitting to name the hall after him as it was he who steered the ship under difficult circumstances, never compromising our academic, sporting and cultural integrity. At the same time, we unveiled the Blue Plaque awarded to us by the Simon Van Der Stel Foundation for our survival under difficult circumstances in the fight against apartheid, particularly, 1985 and the Siege of Sinton. In 1985, when the infamous minister of education, Carter Ebrahim, closed the schools, parents, teachers and students defied him and opened the school, resulting in all the staff being arrested. The community then blocked the road so as not to let the police out. This became known as the ‘Siege of Sinton’. All the teachers, some parents and students were arrested and taken to the infamous Manenberg Police Station. In 1986, Mr Desai, Mr Nabil Swart, his deputy, and later Mr Swart’s son, Dehran Swart, a physical science teacher, were detained. We can never quantify the contribution and sacrifices Mr Desai made as both a leader and a pillar of the community. His words were always, ‘If heads must roll, mine will be the first.’ Without his progressive

Nelson Mandela visited Alexander Sinton High School in 1992. On the occasion, Munier Bardien, the SRC chairperson, handed over a gift, with Mr Khalid Desai Photo SUPPLIED (between the two) and Mr Swart (right) looking on.

stewardship, we would never have been able to take the stance that we did to bring about a just dispensation in South Africa. Mr Desai was the keynote speaker at our Legacy Project in 2016 and Ms Domingo, the school’s first woman principal, pointed out to the 2018 audience of ex-Sintonites, students, teachers and parents that at the end of that meeting, he spoke to her and me about writing the history of the school while some of them were still alive. She also spoke about his mentorship and leadership qualities. Mr Leonard Gentle, mathematics and physical science teacher at Alexander Sinton in 1985, spoke about the politics in schools at the time and how apt it was that the hall be named after Mr Desai as he had allowed the students to meet in the very hall while teachers too met

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around issues of education and liberation. In the end, after much discussion, we, students and staff, would come up with a unified position. It was his democratic style of leadership that allowed the school to fight apartheid and we were the first school on the Cape Flats that was visited by the late Nelson Mandela when he came out of prison. I pointed out that the school continued this legacy of activism by fighting rationalisation, and getting extra teachers into poor schools as a founder member of both the Western Cape Parents Teachers Forum and The Concerned Teachers Group. Zubeida Jaffer, Mr Desai’s niece and struggle activist, thanked the school on behalf of the family, for the honour bestowed upon her uncle. Also present at the event were his sister, Raghmat Jaffer, and his

Ms Adela Domingo, Alexander Sinton High School principal, left, with Ms Sigi Howes, co-ordinator/ principal of the Centre for Conservation Education, and Mr Michael Petersen, deputy principal at Alexander Sinton High School posing at the Blue Plaque which was presented to the school by the Simon Van Der Stel Foundation for their survival under difficult circumstances in the fight against Photo SUPPLIED apartheid, particularly, 1985 and the Siege of Sinton.

brother, Abu Desai (also an ex-Sinton teacher). Mrs Jane Desai was still in mourning and was represented by her brother and sister, Rukeiya and Achmat Conrad. She also informed us that Mr Desai had bequeathed his library to the school. Our resident archivist, Ms Virginia Gabriels (formerly from Athlone Library), appealed for funding to build display cabinets in the foyer of the new hall for the rich history of the school to be preserved. We also need additional library shelving for the books bequeathed by the late Mr Desai. At the meeting, Mr Malcolm Campbell, architect and former Livingstonian, offered to design the plans for the display cabinets, and an ex-Sintonite has offered to build them.

It is my hope that ex-Sintonites will read this and be inspired to contribute towards the shelving in order to keep the history of our founding fathers and our rich academic, cultural and sporting history alive. To the memory of all those who have gone before, who have sacrificed for us, including the first principal, Mr Franklin Joshua, his deputy, Mr WJ Arendse, Mr Mackay, Mr Nabil Swart (who is still alive) and others, we are humbled by their contributions. Hamba kahle Khalid Desai, we are still reaping the rewards, and your legacy will live on in the hearts and minds of those you have touched. Fazilet Bell is a deputy principal at Alexander Sinton High School, in Athlone.

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Muslim Views . June 2018

MSA UWC students bring joy to the needy every Ramadaan AMINA WAGGIE

THE Muslim Students Association (MSA) of University of the Western Cape (UWC) held their annual soup kitchen for the residents and backyard dwellers of Westridge, Mitchells Plain, at Masjidul Jumuah, in Westridge, on Saturday, June 9, 2018. MSA UWC has been successfully running their soup kitchen during Ramadaan for over five years. The soup kitchen has been located at Westridge Masjid for the past two years, before which it was held at students’ homes. The venue where the soup is made is not necessarily where the soup is distributed. The organisation looks at different underprivileged areas, old age homes and orphanages, and once they have made a selection, they then contact the people in charge and arrange to distribute the soup there. The soup kitchen was founded to encourage campus students to get involved in community work; making soup and feeding the poor, and to give back to the community. Many of the students were eager to get involved but as university life is very demanding of their time, they are not always able to assist in all aspects of the soup kitchen. ‘Many students were oblivious of the value of food, and by becoming a part of the cooking process they were given the opportunity to really appreciate the effort that goes into the whole process, and this really opened

MSA UWC students cleaning vegetables for the soup that they distribute during Ramadaan. Photo SUPPLIED

their hearts and mine,’ said Jameelah Rayned, current MSA UWC chairperson. During Ramadaan, MSA UWC holds a mass iftaar and the soup kitchen. These programmes have been established for many years and continue to be a primary focus of the MSA. The purpose behind the mass iftaar is to bring together members of the campus community, especially those living on

campus who have no family in Cape Town, and reverts on campus along with their families. ‘The aim of both of these events, the mass iftaar and soup kitchen, are to bring people together, whether intended or not, and allows friendships to blossom while working in the path of Allah,’ said Rayned. The MSA is committed to ensuring the growth and success of

the students. They provide students with the opportunity to do good work in the community through forms of charity, such as the soup kitchen. They also organise the weekly Jumuah and ensure that the jamaat khanah is kept clean by a private cleaner which they have employed. They are affiliated to the Student Representative Council (SRC) and the adhaan (Muslim call to prayer) is allowed to be made publicly. The MSA furthermore ensures that no academic activity, such as tests, exams, classes or practicals takes place during the time of Jumuah. They also provide weekly classes, mainly aimed at Muslim students, however, all who want to learn more about Islam are welcome. ‘The MSA offers students a platform to engage in community work and to participate in creating necessary change within the university itself. For example, one of the most important changes that we made was by fighting for a jamaat khanah and moving practicals outside of Jumuah time for students,’ said Rayned. Aside from the soup kitchen and mass iftaar during Ramadaan, the MSA also has quarterly events, some of which are the Islamic Awareness Week where they give dawah on campus and inform people on the basics of Islam, a cake sale which aims to raise funds for MSA events, and a khatam before every exam period starts.

There are also other annual events, such as an orphan fun day, a marriage workshop, a game night, clothing and food drives, and occasional talks by scholars on campus, a social braai for first year students, and hikes. MSA UWC also provides Ramadaan parcels to students living in residences on the campus and for any Muslim student who needs groceries for the month. This is done outside Ramadaan as well. ‘We try to assist any student who is in need to the best of our ability,’ said Dawood Damon, former chairperson of MSA UWC. The MSA is an organisation which is run by students for the purpose of assisting Muslim students in all spheres of student life, whether it be socially, academically or Islamically. The MSA aims to promote understanding and tolerance between Muslims and non-Muslims, and encourages students to play a role in improving and uplifting society by being of service to their fellow brothers and sisters in humanity. If anyone would like to assist MSA UWC in any way they may be contacted on: Facebook (MSAUWC), Twitter (MSA_UWC) and Instagram (MSA.UWC). These accounts are aimed at promoting events on and off campus, sharing pictures of past events and providing weekly reminders for self-improvement. MSA may also be emailed directly on uwc@msa.org.za. Any messages received will be taken up to the executive committee to provide a prompt response.

Muslim Views . June 2018

Woman appointed head of national Muslim NGO MAHMOOD SANGLAY

A WOMAN as CEO of a national Muslim charity was unprecedented, until the South African National Zakah Fund (Sanzaf) appointed Yasmina Francke in that position this month. Sanzaf has never had a CEO so this position as well as the appointment of Francke are part of a restructuring to increase efficiency in the NGO. The appointment of the CEO now obviates the need for reliance on a national director or on board members. For the past five years, board members like Shauket Fakie and Fayruz Mohamed served as national office bearers when the post of national director was vacant. The restructuring essentially foregrounds the role of the CEO who is now responsible for Sanzaf’s operations nationally. This includes 122 full-time staff members, total income of R160 million and total distribution of R147 million. However, the introduction of gender diversity right at the top is inseparably connected to an essential ingredient at the heart of managing a charity founded on the Quranic precept of zakaah. That ingredient is compassion, and it features evocatively in Sanzaf’s tagline ‘Spreading wings of compassion’. Francke embraces this ethos when she rhetorically asks, ‘Who is the more compassionate?’ by way of illuminating the gender di-

Yasmina Francke, CEO of Sanzaf briefing Shafiek Barendse on June 1 at the head office of Sanzaf, in Salt River, Cape Town. Barendse was recently appointed regional manager of Sanzaf, a post held by Francke. He has a record of thirteen years of service at Sanzaf and was previously Head of Department: Welfare and Distribution. Photo SANZAF COMMUNICATIONS

versity rationale behind the appointment. The universally acknowledged perception that women are more compassionate than men is supported by many studies, like the 2014 Pew Research Center Survey. To boot, the same study also shows that women are perceived as more organised than men. Thus the appropriate balance of compassion and organisational skill presumably weighed in Francke’s favour when the Sanzaf appoint-

ments committee considered the various applications received. In her view, Sanzaf is a sufficiently transformed organisation in terms of gender diversity and equity. She says women hold many senior positions in the organisation, at all levels, and they enjoy equitable benefits and remuneration. And she spurns any speculation of hers as a token appointment. ‘Sanzaf’s practices and policies are not designed to appease senti-

ments,’ Francke asserts. She adds that the organisation’s commitment remains to serve the interests of the poor, and that her appointment was the outcome of a ‘rigorous recruitment process’ in which her qualifications and experience matched the requirements of the post. Among her qualifications is a course she took in 2017 in social entrepreneurship and for which she obtained eight distinctions. Her experience reflects a journey of 25 years of work, 23 of which were in a corporate environment at Old Mutual, Metropolitan Life and Oasis Group Holdings. Her last two years were at Sanzaf as general manager of the Western Cape region. However, the extent of her total service to Sanzaf is twelve-and-a-half years, as a board member tasked with national strategy and governance issues. While her primary focus in the corporate world had always been on marketing, there was an industry shift, driven by BEE scorecard targets, to embrace mandatory corporate social investment priorities. This offered Francke the opportunity to commit to community projects. She views this as an important dimension to her development as a professional with the capacity to balance compassion and leadership qualities. On reflection, she waxes somewhat philosophically about the diversity and balance in her career as an evolving ‘mosaic’ that somehow delivered to her a life purpose

consistent with her values as a Muslim. Her vision for Sanzaf is one where the NGO fully embraces technology and one in which it has a strong performance culture. Regarding the latter, she says that while performance in the corporate world is measured by increasing revenues and share prices, this empirical measure cannot be imposed on NGOs like Sanzaf. Sanzaf places emphasis on revenue collected and distributed as well as on reaching more poor and needy recipients. The two priorities are not mutually exclusive and it is generally not possible to reach more of the poor without increasing revenue. Thus, Sanzaf must remain focused on finding and maintaining the delicate balance between the two. However, a high performance culture, says Francke, also means higher levels of professional development for staff, greater levels of integration between regions, tighter and more focused policies and procedures, and seamless processes over the NGO nationally. One of her envisaged challenges is resistance to change within the organisation. Another is the required pace of intervention due to the increasing rate of the impact of poverty on the social life of the poor. She identifies unemployment, unprecedented levels of promiscuity and anxiety due to the impact of social media on especially the youth as key causes of social disorder that requires intervention.

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Muslim Views . June 2018

Sixty-three-year-old Democratic Republic of Congo refugee goes back to varsity NURUDEAN SSEMPA interviewed a refugee from the Democratic Republic of the Congo and found that the man has ambitious plans on his return to his home country. Tell us about yourself and how long you have been in South Africa. I AM Emmanuel Muzola Wasunzulu. I am a refugee from Democratic Republic of the Congo (DRC). I was a political activist in my homeland. I came to South Africa on February 2, 1997, to seek for asylum. I have lived in South Africa for 22 years. I am now a refugee with status. What motivated you to go back and study political science at University of the Western Cape? I got interested in politics when I was in junior high school. I was

Emmanuel Muzola Wasunzulu, a refugee from Democratic Republic of the Congo. At 63 years, he decided to do an honours degree at University of the Western Cape and plans to do a master’s degree in 2020. He hopes to return to his home country as a politician and a development worker. Photo NURUDEAN SSEMPA

interested in knowing what happened in the world of politics.

Learners honoured at Madrasah tul Madina tamat AMINA WAGGIE

MADRASAH tul Madina hosted their annual tamat at Glendale High School Hall, on Saturday, May 5, 2018. This was a day of celebrating the achievements of their learners with regard to their fluency and memorisation of the Noble Quran, as well as other milestones. At the tamat, 32 learners completed their basic yassarnal Quran and were gifted a beautiful Quran, a certificate and other gifts. The full-time and part-time hifdh stu-

When former US President John F Kennedy was assassinated on November 22, 1963, in Dallas, Texas, I was in junior high school, in Leopoldville, now Kinshasa, capital city of the Democratic Republic of Congo. I needed to know why he was assassinated and who assassinated him. I learned that he was assassinated by a young man named Oswald in a plot set up by the Soviet Union since President John Kennedy intended to oust Fidel Castro, president of Cuba at that time, with the support of Cubans who wre exiled in the

dents were awarded gifts for memorisation of chapters of the Quran, and all volunteers were presented with certificates and gifts. The opening duah was presented by Ayyoob Goodheart, which was followed by a few learners reciting different chapters of the Quran and translating them into English. Surah Teen was recited by Faseegh Davids and translated by Abdul Wahab, Surah Inshirah was recited by Aasheeq Poole and translated by Mujahid Kippie, Surah Alaa was recited by Faried Abrahams and translated by Nieyaaz Kippie, Surah AlQiyaamah was recited by Mogamat Soliegh Karstens and translated by Sadiekah Fraden, Surah Al-Qaariah was recited by Sameerah Anthony and translated by Ismaeel Sedick and, lastly, Surah Zilzal was recited by Qasim Hendricks and translated by Athra Thomas.

United States of America (USA). They were granted American citizenship. 1960 marked the beginning of the ‘Cold War’, an ideological tension between the United States of America (USA) and the Soviet Union, both military superpowers. They both wanted to control the world. Prior to this, I followed domestic politics since our former president, Joseph Kasa-Vubu, was in conflict with his prime minister, Emery Lumumba, who was accused by Americans of being a Soviet Union spy. He was finally killed by the Americans with the support of the Kingdom of Belgium, the United States’ ally in Western Europe. The Belgians were colonial rulers of the Democratic Republic of the Congo from 1908 to 1960. What are your future plans?

After the Quranic recitals, the learners were presented with awards, which was followed by poetry rendered by Sheherezade Benjamin and Uzair Colbie. After the poetry rendition, speeches were delivered by Shiyaam Kenny, Thaufir Farat and Shardaa Cornelius. Madrasah tul Madina’s work is mainly educational and focuses on creating awareness about the deen, our Creator, Allah SWT, the self and society, and are in the main preventative. The school provides activities which will give practical expression to their learning. In cases where a specialist intervention is identified, the school will seek the assistance of professionals. Aside from the tamat, Madrasah tul Madina hosts many other annual programmes, such as a youth Moulood programme, the Cape Madrasah Teachers Conference, parent-teenager workshops, a career expo day, Islamic youth camps, an

Upon completion of my honours degree in International Relations at the University of the Western Cape, in 2019, I will study for a masters degree in 2020. Then I will return home to work for my home country as a politician while establishing a human rights non-governmental organisation. Muslim Refugees Association of South Africa (Mrasa) and Muslim Views, together with other partners, will bring you a special edition on refugees in the Muslim Views July issue as part of a look back on World Refugee Day. The aim is to draw the public’s attention to the millions of refugees and internally displaced persons worldwide who have been forced to flee their homes due to war, conflict and persecution.

inter-madaris and high school Islamic quiz and the Madrasah Teacher of the Year Awards to uplift the morale of teachers and the standard of the madrasahs. The school’s primary target is youth at high school, and, therefore, part of their programme is to do high school outreach where they invite youth to attend madrasah and distribute translations of the Quran. They are regularly invited to address students at high schools. Madrasah tul Madina can be found on the following social media: Facebook.com/Madrasah tul Madina Reg NPO and the website is www.madrasahtulmadina.co.za The secretary, Moulana Muhammad Kamalie, may be contacted at office 021 376 2827 or , 081 8038538 and the principal, Shaikh Abduragmaan May at 0893 9485436 and email madrasahtulmadina99@gmail.com for further information.

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Muslim Views . June 2018

Malaysians lead Islamic Fund Management fact-finding mission to SA ZIYAAD DAVIDS

A MALAYSIAN delegation led by Dr Marjan Muhammad, from the International Shari’ah Research Academy for Islamic Finance (Isra), an academy established by Bank Negara Malaysia and also forming part of the International Centre for Education in Islamic Finance (INCEIF), visited South Africa in the first week of May. Accompanying Muhammad were the head of Islamic finance for the Ratings Agency Malaysia (Ram), Ruslena Ramli, and her colleague, Irfan Afifah Mohd Zaki. The visit was part of a research project titled ‘Islamic Fund Management’. South Africa is a case study country identified for the research project, along with Pakistan, Morocco and Malaysia. The research project was commissioned by the Standing Committee for Economic and Commercial Cooperation of the Organisation of Islamic Cooperation (Comcec). Policy recommendations resulting from the research project are to be presented at the 11th Comcec Financial Cooperation Working Group Meeting, in Ankara, on October 25, 2018, and used by the OIC countries in developing a robust Islamic funds industry. The key information to be gathered from this field visit to South Africa concern: • domestic and global market share of Islamic funds in comparison to other sectors of the Islamic finance industry, i.e. Is-

FROM LEFT Ruslena Ramli, Head of Islamic Finance for the Ratings Agency Malaysia; Dr Marjan Muhammad, International Shari’ah Research Academy for Islamic Finance; Shaikh Ziyaat Isaacs, Ipsa lecturer; Irfan Afifah Mohd Zaki, Ratings Agency Malaysia, and Ziyaad Davids, Ipsa, heading the roundtable discussion with an Ipsa representative and local fund managers and Islamic finance experts (from left, table on the right): Shamiel Ahmed, I-Consult Africa; Mohammed Jaffer, Mojaff Financial Advisors; Professor Ebrahim Arnold, IPSA lecturer and Basheer Moosagie, Muslim Views finance columnist. Photo FERIAL MARLIE

lamic banking, Islamic capital market (sukuk ‘Islamic bonds’ and equities) and takaful (insurance); • the evolution of Islamic funds industry vs conventional fund management industry; • infrastructure development of Islamic funds (i.e. legal, regulatory, shariah, audit, tax etc); • investment and commercial considerations for Islamic funds (e.g. investment strategies, asset allocation, decisions affecting the choice of funds (i.e. openended, close-ended and exchange-traded funds), operational aspects of funds such as transaction cost and transparency of fees, target investors; • the key roles of regulators in facilitating the growth of Islamic fund management; • the key factors underpinning

the growth of the Islamic funds industry; • the key issues and challenges facing the Islamic funds industry. International Peace College South Africa (Ipsa) facilitated the Malaysian visit by hosting an inaugural roundtable discussion in Cape Town on May 4, which saw industry players Dr Anwah Nagia and Shamier Khan, from Element Investment Managers, and Abdul Azeez Davids, from Kagiso, Mohamed Jaffer from, Mojaff, Muhsin Jeena, from Old Mutual Investment Group, and Sunette Mulder from Association for Savings and Investment South Africa (Asisa). A presentation was made by Mohamed Jaffer on the Islamic funds landscape in South Africa, followed by a presentation by Abdul Azeez Davids on Islamic

capital markets: developments and prospects within South Africa. Muhsin Jeena also presented his views on the Islamic funds landscape within South Africa. Thereafter, a roundtable discussion took place led by questions the Malaysian delegation posed to the attendees. The discussion proved fruitful and a lot of insight was gained into South African Islamic funds management. The delegation then departed to Johannesburg, along with Shaikh Ziyaat Isaacs and Ziyaad Davids, from Ipsa, and met with representatives from the Financial Sector Conduct Authority (FSCA), Johannesburg Stock Exchange (JSE) and South African Reserve Bank as well as the head of FNB Islamic banking, Amman Mohamed, and Shaheen Suliman, Chief Financial Officer. The delegation also met with

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Shiraz Gany of Awqaf SA. The meetings provided valuable insight on how Islamic finance presents an opportunity for South Africa. In 2014, the South African National Treasury issued a $500 million sukuk and there has been some discussion that a rand-denominated sukuk is currently in the pipeline for 2018. Our conventional market is one of the most advanced in the world and a shariah framework added to our existing advanced conventional framework would be well received by international investors and open our financial market to more opportunities in the Islamic global investment space. Ipsa, as the only recognised Islamic academic institution in South Africa, hopes to host more Islamic finance seminars in future and is working on bringing all interested South African parties into the discussions with our international networks. We note that more education and awareness programmes in Islamic finance need to be established. The term ‘Islamic finance’ should be promoted under ‘ethical finance’ as it is not only for Muslim investors, it should be an option for everyone who is looking for low risk, low correlation and diversification attributes in their investments. The space for ethical finance development in South Africa represents an enormous opportunity and Ipsa is working towards seeing these opportunities come to fruition.

Muslim Views . June 2018

VMS holds weekend of free medical care to children of the Eastern Cape AMINA WAGGIE

VISION Medical Suite (VMS), a registered non-profit company, sent 37 of their doctors to the rural areas of the Eastern Cape to offer free medical services to children in the area. The team departed on Thursday, April 26, 2018, from the Southern Sun Newlands Hotel, in Cape Town. The company held three days of clinics, on April 28 to April 30, 2018, to accommodate the patients from Madwaleni Hospital, Zithulele Hospital and Bulungula Incubator. On April 28, the clinic was held at Madwaleni Hospital. On April 29, the clinic was again held at Madwaleni Hospital to accommodate Bulungula Incubator patients, while on April 30, the clinic was held at Wilo Clinic, a feeder clinic of Zithulele Hospital, to accommodate the patients of Zithulele Hospital and clinics. VMS attended to 22 patients at Madwaleni Hospital, 68 patients from Bulungula Incubator and 53 patients at Zithulele Hospital. Madwaleni and Zithulele Hospitals requested that the VMS arrange patient transport vehicles (PTV) to pick up their patients from various pick-up points, which they had arranged. EMS OR Tambo and EMS Amatole provided VMS with the patient transport vehicles and collected the patients on the clinic days. Bulungula Incubator arranged their own transport and at their own cost for all their patients. VMS took 44 practitioners and volunteers along with them to

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Dr Eshaam Abdurahman, dental surgeon, and Sheloma De Kock, dental assistant, performing dental treatment on a patient. Photo MUHAMMAD FAKIER

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Sister Brenice Mentz, recovery sister, tending to a patient.

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Photo MUHAMMAD FAKIER

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Muslim Views . June 2018

Bernard Lewis: death of an academic neo-con PROFESSOR SHAMIL JEPPIE

BERNARD Lewis (1916 – 2018) coined the phrase ‘clash of civilisations’ in a magazine article in 1990. By that time he was a famous but retired orientalist, the author of dozens of books and articles on various aspects of Islamic history. He was close to the administration of George W Bush and embraced the term ‘neo-conservative’. He was an academic source behind Bush’s decision to invade Iraq in 2013. Indeed, he openly supported all America’s wars in the Middle East and Israeli occupation of Palestinian land. He was an advocate for the irrational idea of bombing

the Middle East into a democratic era while living peacefully in New Jersey. He was emeritus professor at Princeton University when I arrived there in 1990 but still had a spacious office and secretary, and keen to meet students or other visitors. He was known to take colleagues on long walks round the Princeton lake or in the woods for working/ walking meetings. He had been at Princeton since 1974 and his rather pompous presence was still felt in the 1990s in seminars and other events. Under him, the study of the Middle East developed in a direction that saw in the medieval period something worthy of study; but the modern Arab world demonstrated the decline of Islam and only westernisation

could rescue it. His model was Turkey’s secularisation in the 20th century. He had begun the study of the late Ottoman period and modern Turkey in 1950 and greatly admired the Kemalist achievement. This is clear in his The Emergence of Modern Turkey (1961). At Princeton, Ottoman and modern Turkish history was boosted with a large traffic of scholars between Turkey and Princeton and a great library of Ottoman and Turkish publications. Lewis was also feted by the country’s pro-American political elite. Lewis was born and educated in England. He assumed a lectureship at the School of Oriental and African Studies in 1938 and researched and wrote on a variety of topics in the medieval Islamic period. He was an editor of the second edition of the Encyclopedia of Islam (13 volumes, 1960 – 1986), the epitome of orientalist scholarship on the Muslim world. Most of his specialised work appeared in academic articles and in the earlier part of his career while his books were always highly readable and directed at a popular readership. The Arabs in History (1950) went into many editions and was still used in the 1990s in some undergraduate courses. The mark of his scholarship was taking all of Islamic history into modern times as a whole and using a variety of sources (he moved easily between Arabic, Persian and Ottoman, and a variety of European languages) with little regard to context or change between parts of the ‘Muslim world’ or applying any interpretive techniques to the material. This was the ‘Islamic past’, a rather timeless past without context and little social or economic change over time. Ideas floated freely and above everything through time. There was never any or much

change. It was similar to a certain kind of Muslim apologetic writing. He would often repeat that his work was translated into Arabic and that it was appreciated by many Muslim readers. I experienced this in some conversations with an older generation of medieval specialists in Egypt. A few were rather proud to have met Lewis. The first and probably best treatment of Lewis’s approach and politics came in 1978 with Edward Said’s Orientalism where in the last part of the book scholarship like Lewis’s is dissected and his writing is the subject of analysis. In 1986, at the Middle East Studies Association annual conference, Lewis and Said were featured in a debate on ‘Scholars, the media and the Middle East’. In some way, that date marks also the growing decline of Lewis’s type of scholarship and a steady turn to treating the Middle East and Islamic history like any other history in which class and economy, urban and rural divides, gender and other contestations were taken much more seriously. Training in multiple disciplines – and not only knowledge of languages as used in texts or use of texts without layers of contexts – became more than ever relevant for studying the ‘Muslim world’. There was also a steady turn toward much more support for Palestine among the new generation of scholars, a shift from Lewis and company’s pro-zionist orientalism. Middle East studies changed but Lewis did not. He continued to pour out his antiquated ideas in newspapers and magazines and books with titles such as The Crisis of Islam and What Went Wrong? Professor Shamil Jeppie teaches in the Department of Historical Studies at University of Cape Town.

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Muslim Views . June 2018

The struggle of the people of Kashmir is to determine their own destiny HAFSA KANJWAL

THE Kashmiri movement for self-determination has now entered its seventh decade, and has been passed on to yet another generation. Since 2008, a mass uprising against Indian rule has remained vociferous, as Kashmiris, especially the youth, who have lived under immense militarisation, routine killings and suppression are demanding azadi, or freedom. While Kashmiris continue to suffer under a brutal military occupation, the rest of the world, including much of the Muslim world, has turned a blind eye, preferring to privilege their economic ties with India over the lives of innocent Kashmiris. One of the most common misunderstandings is that Kashmir is a territorial dispute between India and Pakistan. Yet, for those who have been living under the barrel of the gun, it is a struggle of the people of Kashmir to determine their own destiny. Since 1947, when the region was divided between India and Pakistan, Kashmiris have been calling for the right to self-determination, a right that was promised to them by the leadership of both countries and the international community, through the United Nations. To this day, this referendum has not taken place, and this remains the crux of the issue. Instead, in India-controlled Kashmir, which is where most of the violence occurs, the Indian government spent the years between 1947 to the late eighties eroding Kashmir’s autonomy, installing corrupt and repressive pro-Indian local governments, and quashing pro-Pakistan or pro-independence sentiments in the region. After failing to get the referendum through constitutional means, and because of the realignments in global

politics after the Iranian Revolution and the Soviet invasion of Afghanistan, Kashmiris took up arms in an armed insurgency from the late 1980s to the early 2000s. As the insurgency was brutally quashed, between 60 000 and 80 000 people were killed and 8 000 people forcibly disappeared. In addition, Indian forces raped countless women. Nearly 700 000 Indian forces became part of the permanent landscape of the region – alongside mountains, lakes, and gardens. While the militancy was crushed, the people’s demands for freedom were not. The year 2016 marks the latest round of violence. Because of the crackdown on dissent and no steps being taken to resolve the issue, a small group of young Kashmiris have once more turned to an armed rebellion, and are being killed by the dozens. In July, 2016, the Indian forces killed 22-year-old Burhan Wani, who was the most popular of this group of new rebels. Burhan had joined militant ranks when he was just 15-years-old, after witnessing his brother getting beaten up by the Indian forces near their home. For nearly seven years, he absconded the forces, and achieved a folk-like status. Few people know that Burhan never actually killed anyone but so strong was his symbolism and his act of defiance that he was India’s most wanted man. After news of his killing spread, there was collective mourning throughout Kashmir. Hundreds of thousands came from all over Kashmir and defied curfew orders to attend his funeral. After his death, there were protests throughout. During the protests, crowds of young, unarmed boys, some who carried stones to throw at Indian soldiers, were met with live ammunition at times and, most recently, pellet guns, which, when fired, shoot small but

A grief-stricken child at the funeral of a youth killed by Indian occupation forces in Kashmir.

high-velocity lead pellets into the skin and damage internal organs. Many of these pellets were fired into young people’s faces, resulting in nearly 1 500 youth who were blinded and 15 000 who received injuries in 2016 alone. Indian forces continue to use pellet guns despite protest from human rights groups. The deaths or injuries that occur as a result of one protest lead to another protest and the cycle continues. In the meantime, the entire region shuts down as profreedom groups call for strikes, during which businesses, offices and schools remain closed. The state also pre-empts calls for organised protests by declaring a curfew in the region, with strict shooton-sight orders. The 2016 agitation lasted for nearly seven months. In addition to brutally quashing protests, Indian forces also enter neighbourhoods, arresting and beating those who they believe are stirring the agitation. They work with a strong network of local informers, many of whom are forced to work for the occupation as a result of financial need or fear for their lives and families. They regularly arrest youth who are involved in stone throwing or participate in protests, many of whom are under the age of 18. These youth are booked under the notorious Public Safety Act (PSA), which effectively brands them for the rest of their lives even if they are released. During their detention, youth are subjected to torture, including electric shocks and sexual humiliation. All of this happens with complete legal impunity for the forces, who are protected from prosecution. The state also clamps down on communication networks, sometimes for days or weeks at a time, including phones, messaging services and social media. At some points there are also economic blockades that are imposed – and no essential goods reach Kashmir for weeks or months at a time. Daily life in such a militarised and repressive society is not easy; most Kashmiri youth – with stones as their only weapons – prepare to take on heavily armed Indian occupation troops.

Quick facts • Over the past two decades more than 60 000 people have been killed in Kashmir, which is divided between India and Pakistan with both claiming the territory in its entirety. • India’s offensive against the rebels between 1990 and the mid-2000s has seen the number of rebel fighters decrease from nearly 30 000 to around 200 now, according to Umair Gul, a scholar from Jamia Millia Islamia University. • Indian-controlled Kashmir remains the most militarised place in the world. • Khurram Parvez, a Kashmiri human rights activist says there are nearly 700 000 troops stationed in the region, which translates to one soldier for every 17 Kashmiris. • Independent analysts believe the number of Indian troops to be around half a million. • The Indian government does not release official figures on the number of its troops in the disputed region. • Human rights organisations have accused Indian forces in Kashmir of unlawful killings, disappearances, rape and torture. • But the Armed Forces Special Powers Act, which was introduced in the state in 1990, gives security forces virtual immunity from prosecution. Source: Al Jazeera people – not just those who have lost family members – are suffering from PTSD, depression and anxiety. And yet, the people try to hold on to hope, and remain resilient. Hafsa Kanjwal is Assistant Professor at the Department of History at Lafayette College, in Pennsylvania.

The disputed territory of Kashmir is bordered by Pakistan’s northern-most province, Gilgit-Baltistan, and to the east is Aksai Chin, which is a disputed border area between India and China. The Pakistan and Indian Administered parts of Kashmir were divided in 1947. For more than 70 years the people of Kashmir have demanded the right to self-determination of the unification of the territory.

‘We just want justice for our daughter’ The case of Asifa - gang-raped and strangled to death in Indian-controlled Kashmir RIFAT FAREED

IN January 2018, an eight-year-old Muslim girl named Asifa was abducted, gang-raped and strangled to death in a village in the Kathua district of Jammu, in Indian-controlled Kashmir. Police say that the crime was motivated in part to drive away the Muslims from the area. The spine-chilling details of the rape and murder were revealed in a 16-page police charge sheet. It immediately drew global outrage and international calls for justice for Asifa. But while some Indians are discussing what the rape and murder of young Asifa might reveal about India, the continued occupation of Kashmir or the rise of the Hindu right under Prime Minister Narendra Modi, all a father can think about is the crime committed against his little girl. In an exclusive with Muslim Views, Muhammad Yusuf Pujwala, 45, Asifa’s father talks about the aftermath of the incident and what it has meant for his family: ‘On January 10, my eight-year-old daughter whom I had adopted from my sister after I lost my two children in an accident, left home as usual for grazing horses in the village of Rasana, in Jammu region, a mountainous village. ‘The village is dominated by Hindus. We, the Muslim nomad families, called Bakerwals, also live there for decades. When my daughter left, we thought she would come back like she would do every day. ‘We nomads own a herd of cattle which is the only source of our income and we migrate twice a year with the cattle. The girl loved horses

and used to play with them in the meadows. She was very young; she would roam around the forests alone with the horses without the fear of anything. ‘When she didn’t return, we started looking for her in the forests and we had no idea where she might be. It was after seven days that a neighbour came to us with the shocking news that the body of my minor daughter is lying dumped in the forests. ‘When we saw that body we were left unconscious, we didn’t know what had happened to her; we protested and had registered a case. Her little body bore torture marks, her hands had injuries of electric shocks, and her ribs were broken. ‘The Hindu families in the village who were already harassing us on one or other context didn’t even allow us to bury her body in the village graveyard and we were forced to walk eight kilometres and take her to another village. ‘It was only after police revealed the details of the case that she was raped and killed by eight Hindu men from the same village who wanted us to leave our homes that the world has come to know about our tragedy. ‘The girl didn’t know anything; she didn’t know what Hindu or Muslim means. She faced barbarity for no reason. We left our homes in the village out of fear. We have a home and land there but we don’t know how we will go back. The incident has broken our backs. We just want justice for our daughter and whoever did it should be hanged.’ Rifat Fareed is a writer and journalist based in Srinagar.

Words RIFAT FAREED, HAFSA KANJWAL • Graphics ALIA CHUGHTAI • Photos SHUAIB MASOODI

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Muslim Views . June 2018

Born in the Year of the Elephant SALIM PARKER

THE exact birth date of Nabi Muhammad (SAW) is not known. What there is no controversy about is that it was in the Year of the Elephant, which historians put at about 570 AD. Abraha, the ruler of Yemen, intended to destroy the Kaabah that year. Yemen was part of the Abyssinian empire (currently Ethiopia) at the time. He planned to retaliate against the Quraish as his temple in Sana had been defiled by one of them. Abraha got to Makkah with an army of forty thousand men. An elephant named Mahmud was part of this entourage. Abdul Mutalib, the grandfather of the Prophet (SAW), met with Abraha, and realised that they were powerless against this massive army. Abdul Mutalib advised the Makkans to stay out of the way of the invading army. He went around the Kaabah, prayed to his Creator and said: ‘The owner of this House is its defender, and I am sure He will save it from the attack of the adversaries, and will not dishonour the servants of His House.’ The Quran explains what happened the next day when the army wanted to enter Makkah. Accord-

It is generally believed that this building, now identified as a library, stands on the site where Nabi Muhammad (SAW) was born, in Makkah.

ing to Surah al-Fil (105), ‘Have you (O Muhammad) not seen how your Lord dealt with the owners

This notice claiming that there is no proof that it is the site where Nabi Muhammad (SAW) was born is prominently displayed outside the library. Photo SALIM PARKER

of the elephant? ‘Did He not make their plot go astray? And sent against them birds, in flocks, striking them with stones of baked clay. And made them look smashed like eaten straw.’ Mahmud refused to walk in the direction of the holy city and the defeated army returned to Yemen. According to some scholars, the Prophet (SAW) was born about 55 days after this event. At that time, the Arabs did not use a particular calendar and thus the exact date of birth of Allah’s Messenger (SAW) is based on oral traditions. The majority held view is that it was on a Monday, the 12th Rabi al-Awwal. Muslim reports that Abu Qataadah al-Ansari narrated: ‘The Prophet (SAW) was asked about fasting on Mondays and he said: “That is a day on which I was born and on it my mission began – or revelation came to me.”’ A few hold the view that Nabi Muhammad (SAW) was born on Friday the 17th Rabi al-Awwal. However, some authorities such as Ibn Katheer said: ‘Those who say that he was born on Friday 17th Rabi al-Awwal were mistaken.’ Though in retrospect there were signs that a special person was to arrive, perhaps the reason for the difference of opinion is that when he was born, no one expected that he would be the final prophet. It is evident that Nabi Muhammad (SAW), was not the centre of attention from the beginning of his life. It was only after Allah decreed that the Messenger (SAW) should begin to convey His message 40 years after he was born that people began to seek out whatever memories they had about him. They started asking one another about every detail of his life. They were assisted in that respect by what the Messenger (SAW) himself narrated about incidents that he had experienced from his

birth. The reports narrated by his Companions and those who had also gone through those events with him were then used as supplements by historians. The place where Nabi Muhammad (SAW) was born is widely believed to be in a house in Shi‘ab Banu Haashim. Currently, there is a library at that location. Since there is no authoritative proof that it is the correct site, the current Saudi regime actively discourages pilgrims from visiting the premises. No pilgrim is allowed to enter the building and, previously, even photographing the library was forbidden, though it is tolerated these days. The Prophet’s (SAW) father was Abdullah ibn Abdul-Mutalib, from the Banu Hashim branch of the Quraish, and his mother was Amina, the daughter of Wahb ibn Abdumanaf, who was a member of the Banu Zuhra branch of the Quraish tribe. The Prophet (SAW) was their only child. Abdullah was eighteen-yearsold when he got married. Abdul-

Photo SALIM PARKER

lah, was a handsome young man and was admired by his friends and family. He had a beauty and brightness in his face that the other young men lacked. This is considered to be the ‘light of nubuwwa’ (the light of prophethood, Nur al-Muhammadi) that belongs to Prophet Muhammad (SAW). Sayyidatina Amina was pregnant when Abdullah went for trade purposes to Syria. On his way back, he stopped in Yathrib (Madina) and visited Adi ibn Najjar, his father’s uncle. However, Abdullah fell ill and had to stay with relatives for about a month. When Abdul Muttalib learned of Abdullah’s condition, he sent his elder son, Harith, to Yathrib. Unfortunately, Abdullah passed away before Harith’s arrival in the city and he was buried there. The Prophet (SAW) was thus born without a father. The majority of Islamic scholars maintain that Abdullah will be granted Jannah as he did not live to see the prophethood of his son.

The board identifying what is generally considered to be the birthplace of Nabi Muhammad (SAW) as a library – to which access is restricted. Photo SALIM PARKER

Muslim Views . June 2018

Documentary inspires 18-year-old to revert to Islam

Julian Drolon introducing Jabulani Prince Kekana (right) to the audience after the documentary screening in Johannesburg to share his story of how the documentary Freedom inspired him to take that last step to accepting Islam. Photo KHALIL ALEKER

AMINA WAGGIE

THE world screening tour of the documentary film Freedom, the first documentary film featuring 50 reverts from 25 different nationalities, was launched in South Africa by director, Julian Drolon, together with AccidentalMuslims.com, a Muslim youth platform. The international premier screening took place in Johannesburg on April 22, 2018, followed by the screening in Durban, on April 24, and Cape Town, on April 26. The documentary aims to counter the negative perceptions

that many non-Muslims have about Islam by bringing to the screen the inspirational stories of reverts who have found their freedom in Islam. The documentary is 90 minutes long and has English subtitles as it features 15 languages. It was sponsored by 70 different sponsors from ten different countries, one of which was Malaysia, where the documentary was filmed. The film poster features a blueeyed, ‘white’ woman in hijab, with the documentary title written in bold letters ‘FREEDOM’. This is aimed to invite curiosity and interest from non-Muslims as many see the hijab as a symbol of oppres-

sion and not freedom. Although the film is aimed at non-Muslims, it is still a benefit to born Muslims, as a reminder. Julian Drolon, CEO of Halis Media, an organisation formed in Malaysia whose mission is to produce and distribute state of the art media content featuring Islamic values to a global audience, produced and directed the documentary with his wife, co-producer and co-director, Zara Drolon. The film took two years to make and cost $40 000. ‘Freedom’ is a not-for-profit project and all the sponsorships generated by the public are used entirely in pursuing the mission of Halis Media and keep it running. After Julian reverted, six years ago, he started working for many Islamic organisations. He found his passion to be in giving dawah and Islamic work. He then took charge of a programme called ‘New Muslim Care’, which is a programme that takes care of reverts after they’ve pronounced the Shahada. The programme provides Islamic retreats, Muslim gifts and many other forms of support for reverts. Due to his work in this programme, he made many contacts, 20 of whom were featured in his documentary. ‘I hope the film inspired you like it inspired us, and we are very honoured to have launched the film in South Africa. We hope that you can support the project, support the mission and support the movement,’ said Zara who was unable to attend the premier. In-

stead, she communicated her message via a video screened after the the documentary. Jabulani Prince Kekana, 18, from Linbro Park, in Johannesburg, works in the maintenance department of Kutub Islamic Academy. The documentary was premiered at his workplace and he volunteered to assist. He had no details of the programme or what it entailed, until the day. He watched the screening and was in awe. He had been considering reverting to Islam for a few weeks prior to the screening, and watching the film was all the motivation he needed to revert and he took his Shahadah right there with Julian and the AccidentalMuslims team. ‘I’ve been a Muslim for four days and it has been a great experience. My life has changed so much in only four days since accepting Islam. I have come to Cape Town, a dream come true for me, for the first time. I was on a plane, for the first time, another dream come true. ‘I was acknowledged at work, and was offered a bursary to pursue tertiary studies, another dream come true, all in only four days, after accepting Islam. That’s how great Allah is,’ said Kekana. He was brought onstage by Julian after the screening in Cape Town, to share his experience and story with the audience. This is the type of inspiration and guidance the documentary hopes to instil in people, and Kekana is one of the first whose hearts have been opened to the

Jabulani Prince Kekana (left) with Julian Drolon, the co-director of the documentary, Freedom, in Masjid Tariq ibn Zaid, in Linbro Park, Johannesburg. Kekana went on stage after the screening of the documentary at Islamia Auditorium, in Cape Town, to share his story about how the documentary helped influence his decision to revert to Islam. Photo KHALIL ALEKER

freedom that Islam brings. The world screening tour of Freedom will entail Turkey, UK and Malaysia, after their tour in South Africa. After Ramadaan, the documentary will be screened in Mexico among other countries that are still being selected by Halis Media. Halis Media invites you to sponsor their documentary, Freedom, which they believe has the potential to introduce the true and beautiful message of Islam to millions of non-Muslims in South Africa and around the world. If you would like to donate towards the project you can email info@accidentalmuslims.com

Muslim Views . June 2018

The circle of life

There are very few of us who have the honour of standing on Arafah with our parents. To have the honour of being there a Photo SALIM PARKER second time with one or both of our parents is a blessing for which we will be eternally grateful.

With him was his seventy-five-year-old father, relatively frail but in high spirits, writes DR SALIM PARKER.

When on Arafah, we cannot thank our Creator enough for the honour and blessings He has bestowed upon us. Part of our duah is for our family, especially our parents, whether alive or departed. To be on Arafah with our parents is an honour and a blessing for which we will not be able to thank our Creator enough. Photo SALIM PARKER

I LOOKED at the photo. It was a black and white one, looking faded as you would expect a fifty-year-old, frequently exposed to the elements polaroid to be. Yet, its texture was pristine, a tribute to the loving nature with which it had been handled and looked after. It was being shown to me by a fifty-three-year-old gentleman who had come to consult me for a medical problem. With him was his seventy-five-year-old father, relatively frail but in high spirits. The father could fend for himself most of the time but the effects of age had led him to require assistance when he had to walk more than a short distance. We were in Makkah, about two weeks before Hajj was due to commence, and I tried to merge what I was seeing in the photo-

graph with the two gentlemen who were seated in front of me. All I could do was smile and be amazed, and consider how privileged and blessed I was to be a part of it. I could see a young man in ihraam standing on Arafah with Jabal Rahmah in the background. On his right shoulder was perched a young, cute, smiling and glowing, about three-year-old boy in the most basic of makeshift linen ihraams. The whites looked slightly yellowish due to the age of the photograph, and the background of the uniform masses of pilgrims was a complex mixture of different hues of grey. ‘That is my Dad standing on Arafah, holding me on his shoulder,’ he said. His father smiled. ‘I used to hold his hand as a toddler as he

had difficulty walking, initially. I taught him to walk but he still struggled as a three-year-old so I carried him for long distances, even on Arafah. And it was my greatest moment, me and my son at the time of Wuqoof standing proud and yet humbled during the greatest journey of our lives,’ the father said. ‘I do not recall anything about that moment,’ the son said. ‘Yet I know everything about it. My late mother used to fondly reminisce about how she, my father and myself embarked on that journey five decades ago. ‘We travelled by boat for a few weeks and I was quite sick for a while. They just made duah, firmly believing that our Creator was with us with every hurdle, every wave that our journey needed to face. Alhamdulillah, I overcame the illness and reached Arafah with them. ‘My mother constantly recounted the journey to me since my childhood and she vividly described virtually every step that I took. It was her wish that we should undertake this journey together again one day. I started saving in my twenties already to retrace the journey, to bring smiles to their hearts again and for me to honour them like they honoured me,’ he continued. But it was not to be. First, there were unforeseen financial calamities. His business, which had been flourishing, was fleeced by an unscrupulous partner and it took him a while to get back on his feet. He started saving again for the trip but then a more serious challenge emerged in the form of illness. His mother, so much his and his father’s strength and inspiration, fell ill. A long and protracted course of treatment followed. All the time, his mother reminded him of their wonderful trip and that he should still undertake it one day. ‘I may not be there for it but you

must go as it is still obligatory on you,’ she reminded him. He pledged that he would indeed take his parents very soon. However Allah, the Ultimate Planner, decreed otherwise. His mother’s condition deteriorated and soon she was too sick to travel. Allah finally recalled her but not before she made her son promise that he would perform his Hajj as soon as possible. He could probably have gone earlier had he travelled alone. However, he had always decided to take his parents along and he had saved enough after a few years to take his wife and father along. ‘Don’t worry if I don’t stand with you on Arafah, my heart and duahs are always with you,’ he recalled his mother telling him. I looked at this father and son and visualised the circle of life. His father, so strong and standing like the spirited Muslim warrior fifty years ago while caring for his young son, was now frail, and to some extent dependent on the very same person. In true Islamic spirit and duty, the son had responded with affection and love. This circle of life, which commenced more than half a century ago, was slowly and inexorably completing its revolution. For me, the most significant part was that its apex and epicentre was going to be on Arafah. ‘I have one wish,’ the son said. ‘I want to put my father on my shoulder when I stand on Arafah.’ His father burst out laughing. ‘What if I fall? What if you are not strong enough to lift me never mind hold me onto your shoulder? You might mess up my ihraam!’ he mocked. ‘I want to have a picture taken of that event and then put the two pictures taken fifty years apart next to each other for my children and the future generations to see,’ the son said. ‘Allah will see and know when

we are on Arafah,’ the father replied. I tended to their medical issues and then reassured them of their health. The son was diabetic and had other medical problems. ‘Will we be fine for Arafah?’ the father asked me. ‘We all will be on Arafah, Insha Allah,’ I replied. ‘Whether you will be able to put your father on your shoulder, Allah will decide about,’ I smiled at the son. I did not see them during the five days of Hajj. I looked for them and saw many incidents that reminded me of them. Because of the restrictions on the number of pilgrims, children were few and far between but there were a few fathers raising their sons above them on Arafah. One young one, already elevated way above his father, reached his hands high up, as if aspiring to a world way, way ahead. There were others who were pushing their elders in wheelchairs, feeding those unable to lift a spoon, and providing shade, solace and soul to their older dependents. I met them two days after Hajj. ‘So did you manage to lift your Dad onto your shoulder?’ I asked the son. He smiled. ‘No, I did not,’ he replied. ‘But we did manage something much, much more rewarding. My father cannot stand for long periods. But on Arafah, I could support him with my hands to stand for a very long time and together we could make duah for as long as possible. At one stage we both knew that my mother was with us.’ He had tears in his eyes. So did I. His circle of completing the shoulder elevation had not been achieved. The much bigger circle of fulfilling family dreams, wishes and aspirations had been completed for them by the Ultimate Decider of our fate.

Muslim Views . June 2018

Fit for Hajj DR SALIM PARKER

HAJJ is the ultimate journey in the life of any Muslim. To stand on the plain of Arafah, reaching out to your Creator at the time Allah forgives more of his subjects than at any other time is truly what every believer strives for. One of the requirements of undertaking the journey is physical and mental health. Hajj is a time when all hujaaj want to be at their optimal spiritual, physical, medical and mental faculties. The appreciation of the journey is immensely enhanced when physical fitness is at its peak. The reality of Hajj tends to be different. More than a third of pilgrims are over the age of 60, with most of them suffering from medical conditions such as diabetes, hypertension, heart and respiratory conditions and arthritis. Nearly half of all pilgrims walk about five kilometres a day over the five days of Hajj. This is done in temperatures that approach 50 degrees Celsius with high humidity, leading to conditions that approach dangerous levels. If the fact that nearly 70 per cent of pilgrims drink less than two litres of water a day is added

Shaikh Irfaan Abrahams, president of the MJC, accompanied the Fit for Hajj participants on one of the walks. Photo SUPPLIED

to the above facts, it becomes evident that heat afflictions, injuries and other medical conditions pose serious risks to a significant percentage of our hujaaj. Numerous scientific studies have proven the benefits of exercise on health. Walking is one exercise that has a significant impact on overall general health, and spe-

At the end of the Fit for Hajj programme, participants took part in the Itheko Slave Photo SUPPLIED Route Challenge.

cific positive outcomes on cardiac, respiratory, musculoskeletal and mental aspects. With this in mind, Dr Nasir Jaffer, a sports physician, formulated the argument that by improving the physical health of hujaaj by walking, it will vastly improve their ability to cope with the vigorous physical and psychological demands of the journey.

Ithekoâ&#x20AC;&#x2122;s medical members volunteered their time to do medical assessment of the Fit for Hajj participants.

Photo SUPPLIED

Brimstone Itheko Sport Athletic Club, which is based in Rondebosch, had a similar initiative a few years ago and was approached. The clubâ&#x20AC;&#x2122;s president, Achmat Jacobs, and the head coach, Farouk Meyer, were extremely supportive of the idea and, with the input of other coaches, a 12-week, supervised, structured programme was developed. The Fit for Hajj project was born. Pilgrims were recruited at the Sahuc road show and the number was limited to about 100 for this pilot project. The fitness of the participants was initially assessed and they were taken on increasingly more strenuous walks every Saturday afternoon over a 12week period. In addition, they had to undertake one or two unsupervised walks during the week, which had to be logged. Since this is a scientific study done in collaboration with University of KwaZuluNatal, the regular attendance of all was essential. The enthusiasm, commitment and camaraderie of the hujaaj were the greatest inspiration to the medical and coaching personnel. Their dedication was so infectious that one of the coaches, Sulaiman Moerat, ran a race on the West Coast in the morning and was back that same afternoon for his

coaching duties! The commitment of Fatima Van De Rheede, Wazeer Bassadien, Reyadh Jacobs, Malikah Meyer, Isgaak Slamdien, Yagyah Francis, Haniyah Jacobs, Soraya Manie, Thaabita Hendricks and Sulaiman (as well as his wife Layla) Moerat was way above anything that could be expected from them, and the participants will always be deeply grateful to them. Keeping the project together by doing all the administration and being in contact with everyone involved is the amazingly dedicated Atieyah Rasdien. Rondebosch Medical Centre graciously provided medical cover for the entire duration of the programme. The participants then surprised everyone by holding a surprise function for all involved, which was deeply appreciated. The final walk, after another fitness assessment to gauge their improvement, was done at the end of the 12 weeks. This was the Itheko Slave Route Challenge that was held on May 13. The Fit for Hajj participants, by now bonded as a family, had tshirts, caps and hydration packs donated by Brimstone Itheko Sport Athletic Club. All their gear was branded with their unique logo. The participants are undertaking a lower intensity walking programme during Ramadaan to maintain their acquired level of fitness. They will all be assessed on return from Hajj and it is expected that they would have fewer infections, fewer injuries and fewer other medical and psychological afflictions compared to previously documented studies. The concept was presented at a medical meeting in Porto, Portugal, by Dr Salim Parker where it was received with enthusiasm. If successful, it is hoped to expand this community to incorporate other centres. Ultimately, a programme for the community called â&#x20AC;&#x2DC;Fit for Healthâ&#x20AC;&#x2122; is envisaged.

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Muslim Views . June 2018

Serving the community for 75 years MUSLIM VIEWS REPORTER

ON April 17, 2018, the Hospital Welfare and Muslim Educational Movement (HWMEM) and many of its members, donors, sponsors, business partners and interested parties came together at the Islamia College Hall, in Lansdowne, to commemorate 75 years of serving and uplifting the disadvantaged members of our society. The gala evening with about 500 guests was a wonderful occasion and a great success. It was to thank the guests for their support over the years. The event took place in a beautiful setting and in a spirit of joy, friendship and pride in being able to provide a voluntary service in a sustainable way to those in need, for over seven decades. The evening’s programme was co-ordinated by Meboob Bawa and consisted of a number of distinguished speakers covering the diverse portfolios and operations of the organisation. The opening recital was done in Braille by two visually impaired students from Madrassatul Khayr, a school administered by the HWMEM. The Arabic recital was done by Ismail Dollie, and his wife Thuriya Dollie did the English translation. The guests were welcomed by the president of the HWMEM, Akbar Khalfe, who reiterated, ‘Tonight is also the Thank You dinner to give recognition to our founder members, past stalwarts

Members of the Hospital Welfare and Muslim Educational Movement (HWMEM) present at the gala evening to commemorate the 75th anniversary of the movement: front (from left) Nur Bawa, Zakira Sayed (assistant educational secretary), Noorie Fakie (assistant treasurer), Sharief Hassen and Mohamed Omar (general secretary). Back (from left) Ziyaad Amod, Akbar Khalfe (president), Akkil Brey, Taahir Ahmed Khalfe, Khalil Sayed, Abdul Kader Khalfey, Zulfikar Umar (assistant general secretary), Rafik Lambarey, Mazhar Ali Brey (treasurer), Nazier Khalfe (educational secretary) and Mehboob Bawa. Photo ZAAHID HARNEKER

and volunteers who have selflessly contributed their time and effort to the organisation and to society. The achievement of 75 years of service is not seen as a source of pride but as a reminder of what still lies ahead and the mountains which need to be conquered.’ A brief note on the guest speakers’ presentations follows. Professor Shabbir Wadee referred to the role and contribution HWMEM made in assisting families with mortuary and burial services, and the growing challenge of pauper burials. Professor Brian O’Connell, exrector and vice chancellor of Uni-

versity of the Western Cape, challenged students to shape and influence society through becoming change agents in an emerging new world. Shaikh Sa’dullah Khan, the CEO of Islamia College, highlighted the Quranic injunctions and hadith which reference why and how charitable work and supporting those in need are fundamental. Judge Siraj Desai, a High Court judge, highlighted the days of apartheid and the struggle, and the challenges faced by HWMEM to make inroads to help the community in those days.

Shanaaz Ebrahim, an exHWMEM bursar, described how the HWMEM education bursary helped her during desperate times and how she is currently serving the community. Other distinguished guests included members from institutions of higher learning viz. Ms Nita Lawton-Misra, chief registrar at UWC; Vice Chancellor designate Professor Mamokgethi Phakeng and Professor Anwar Mall, from UCT; Acting Vice Chancellor Dr Chris Nhlapo, from CPUT, and, from our religious fraternity, Imam Moutie Saban. The guests were entertained with some light

classical music by EQ Sterling. Zulfikar Umar, the assistant general secretary of HWMEM, thanked all for their support and presence but reflected on the ongoing support requirements of the organisation. These include growth in the organisation’s core programmes, such as the education bursary fund, halaal certifying initiatives, mortuary and burial assistance, social responsibility projects and improving facilities at the school for the visually impaired. Each of these requires a new impetus and focus. In that way, the members will remain true to the values and aspirations of the founders of the organisation, the pioneers. The evening was concluded with a very emotional closing prayer by Imam Moutie Saban. With the Saban family being founder members in 1942, it was apt to have concluded the 75th anniversary commemoration with a Saban family member having the last word.

Muslim Views . June 2018

There is no victor but Allah (SWT) MAHMUDAH BEGUM JAFFER

ALTHOUGH I had heard many stories about the 14th century Alhambra Palace, in Granada, Spain, it was in 2002 that I first heard about the amazing geometric patterns adorning its walls. A friend, Dr Fazlur Rahman Sayed , who holds a PhD in crystallography, told me that while studying at Cambridge University, his lecturers often made reference to these patterns. All of the 17 wallpaper pattern notations for symmetry in sections of his study in crystallography were to be found here. These notations were first documented by scientists in the late 19th century yet they were the basis of the Alhambra geometric patterns centuries before that. The Alhambra artisans were most probably not aware of the scientific significance at that time. They were possibly exploring the decorative design potential with reflection, translating, gliding and rotation. The results are extraordinary. Later, I discovered that Dutch artist Maurits Cornelis Escher (who is known for tessellations and works showcasing ascending and descending staircases) had visited the palace in 1934 to study these patterns. The few days he spent there appear to have been a life-changing experience for him.

An archway, a pillar and a wall of the Comares Palace, inside the Alhambra, each adorned by the ‘ghaliba’ many times. Photo MAHMUDAH BEGUM JAFFER

The geometric patterns of the Alhambra Palace had a distinct influence on his work thereafter. He considered it to be ‘the richest source of inspiration that [he had] ever tapped’. Alhamdulillah, 2018 was the year my daughter and I could visit the Alhambra Palace, at last. It was every bit as interesting and breathtaking as I had imagined and much, much more. I have over the years seen many photographs, and though they do successfully portray the beauty of the intricate designs, the Alhambra should ideally be experienced. To capture the essence of the Alhambra, one needs to be present there.

Each room, each inner palace, especially the Nasrid palaces, are absolutely exquisite. I took many photographs. The rooms are small and, because of so many entranced visitors in such limited space, it was difficult to take the ideal photograph. As part of a guided tour you stand little chance for this as you have to keep up with the group. You therefore miss some of the treasures in the decoration. Visiting a second day was essential. After being orientated with a guide the previous day, we could find our way around the complex fairly easily. Making our way from room to

room, my attention soon shifted from the geometric tiles found mainly at the lower end of the walls to the stucco carvings of the upper sections. Subtly, sweetly, Arabic calligraphy emerged, and I soon realised that there was a particular piece, ‘wa la ghaliba illallah’ – there is no victor but Allah (SWT) – that was repeated very often. This Nasrid motto, warmly referred to by Muslims there as ‘the ghaliba’, appears hundreds of times all over as part of the decorative patterns. I marvel at ‘the ghaliba’ – hundreds of ‘ghalibas’ delicately carved into the stucco designs, oc-

casionally painted on ceramic tiles, in decorative Kufic writing or in what seems to be an Andalusian script. It can be found repeated four times in a circle, repeated along a border design or across a tiny shield, all hardly noticeable, surrounded by intricately sculptured, lace-like arabesque motifs. What, I wonder, was the reasoning behind this extensive repetition of the ‘ghaliba’ in the walls of the Alhambra? Was it meant to be a constant reminder, an acknowledgement of the greatness of Allah SWT? What effect would it have on the inhabitants of, and the visitors to the palace? We found it later in the city, along the roadside, on a random wall, enveloped by arabesques and geometric patterns. We also found it in a carved restaurant wall, and even in the border of a bar entrance facade. Its beauty both in appearance and meaning continues to decorate the city of Granada, far beyond the walls of the Alhambra. We went to Spain to experience the art of the Alhambra Palace, and came home with much food for thought. The Alhambra Palace serves as a reminder of the writing on the wall; it stands as a legacy of lessons, a masterpiece in both space and in time, much more than a work of art. Mahmudah Begum Jaffer is the author of ‘Doorways to Islamic Art’, and is involved in private research into Islamic Art.

Muslim Views . June 2018

Health File

To sleep, perchance to sleep right DR AZGHER M KARJIEKER

A GREAT night’s sleep is essential for maintenance of good health. Difficulty in falling asleep is a complex topic and will be addressed in the future, Insha Allah (see www.sleepscience.co.za). Difficulty staying asleep due to airway blockage is easier to assess and manage. Sleep apnoea (extreme snoring) is more common than one thinks. It is seen as normal and thus is under-diagnosed. In plain English, it is defined as loud snoring with repeated periods of obstruction and no airflow into the lungs, especially in the early hours of the morning. Common worrying symptoms of obstructed breathing are a dry mouth in the morning, awaking tired despite enough hours of sleep and, in males without prostate problems, waking up to pass urine around 3am. Surprisingly, many bed partners tolerate loud snoring in the bedroom from their other halves. And many couples accept the partner sleeping in another room as almost normal. This, however, is unacceptable. Improving sleep quality medically, surgically or by device-assisted means is important for a restful sleep (in the same bed as the partner) thus preventing

daytime tiredness and lethargy. One potentially disastrous consequence of a night of poor sleep is falling asleep while driving and causing an accident. Another major concern is the strain that sleep apnoea puts on the heart, resulting in heart attacks and hypertension. There is a cure for all snorers but this needs to be managed by a specialist in the field with all options at hand. How is this achieved? Simple: Breathe right. Eat right. Sleep right. Normal breathing is defined as breathing in and out through the nose at rest. On exertion (any form of exercise), one should breathe in through the nose and out through the mouth. Constant mouthbreathing at rest or exertion is not normal and will affect body physiology in a variety of ways. The most common symptoms are a dry mouth in the morning or waking up to sip water during the night. The nasal lining cleans and humidifies air on breathing in so that clean, humidified air enters the lungs. The same cleaning efficiency is not present when breathing in through the mouth. This has a negative effect on exercise endurance along with the annoyance of a very dry mouth. Snoring will be heard in the majority of mouthbreathers at night.

This can vary from simple, heavy breathing, a soft purr, to loud snoring (chainsaw loud) and, even worse, obstructive sleep apnoea. The latter occurs when the nose and throat airways block up while asleep. After up to a minute of no breathing, the brain kicks in and jumpstarts the breathing again, automatically. When this happens frequently during the night, especially around deep sleep times of 3am to 4am, the brain kicks in to get the body breathing again, causing a sudden awakening and, if severe in males, the urge to pass urine at that time of the morning. A result of this broken sleep is tiredness on awakening and during the day. This is not safe for anyone, especially long distance drivers or anyone sitting in traffic. Being overweight affects tongue size. A large tongue base can obstruct the throat airway, especially when lying supine. Thus, a low carb diet to lose weight, combined with regular exercise is always part of the plan. In addition, stomach acid refluxing upwards to the throat while asleep due to eating late at night is a problem that needs to be treated – no late nibbling.

Sleep right treatment plan Hayfever swells the lining inside the nose so a lifelong nasal

steroid spray like Flonase is mandatory. A long-term, sustainable, healthy eating plan to lose weight and prevent reflux is also non-negotiable. Although female patients respond very well to the aforementioned measures, some will need an operation to improve nasal breathing (septoplasty = correction of deviated nasal septum). Seldom will they need throat surgery. Males, on the other hand, need improvement of both nose and throat airways so septoplasty and tonsillectomy at the same time is advised. The net result is improved nasal breathing as well as stiffening of the floppy throat lining. The tonsillectomy part is painful but with enough drugs, this two-week recovery can be adequately managed. There are non-surgical options too but living with a device – mouthguard or cpap machine – lifelong can be a challenge. Only 40 per cent of users manage to use these devices long-term. The mandibular advancement splint is a mouthguard based on dental impressions that keeps the lower jaw forward while sleeping. This keeps the back of the tongue away from the back of the throat. The continuous positive airway pressure machine (CPAP) consists

of three parts: an air pump on the bedside table and a flexible pipe that connects a mask over the nose and mouth. This device blows extra humidified air through the nose and mouth, coinciding with inhaling thus forcing air through the blockages. When tolerated, this works like a ‘dream’. In this treatment plan, unless there is a medical disease or age precluding surgery, surgery is offered first and devices are offered as a last resort. Amongst all of these options, there is a solution for all snorers. Early diagnosis and intervention can prevent deterioration to life-threatening consequences and complications. Prevention really is better than cure. Breathe, eat and sleep right. Dr Azgher M Karjieker [FCS (ORL) SA] is an ENT surgeon.

Muslim Views . June 2018

Excessive sleepiness: what you should know DR TONY TOM

WE all feel tired sometimes, and catching a quick nap may sound like the right thing to do. But then, when you’re in the middle of some exciting conversation and you feel the urge to sleep or when you’re watching your favourite television programme and feel like laying your head down for a quick nap, you may be dealing with excessive sleepiness and may not know it. Let’s face it, you really shouldn’t feel sleepy until it is bedtime. Now, the million dollar question is: how do you know that you are struggling with excessive sleepiness? It’s simple. As a professional with years of experience of treating people who have this condition, we usually diagnose excessive sleepiness using what we call the Epworth Sleepiness Scale. Using this screening method, we ask patients to rate on a scale of 0-3 their chances of dozing off, each question regarding eight normal, real life situations; for instance, when sitting down and reading a book or when talking to someone. If your score is 10 or more, it means that you may have excessive sleep issues. However, that’s not all; we proceed to get further information like duration, quality of sleep, intensity of sleep, timing of sleep, medication and a lot of other factors. You may be wondering, what is the major cause of excessive

Here is what I tell them: ‘You may be having a breathing problem.’ Talking about a breathing problem, the most common breathing problem associated with excessive sleepiness is what is known as sleep apnoea.

Dr Tony Tom.

Photo SUPPLIED

sleepiness? Without mincing words, not getting enough sleep is one of the major causes of excessive sleepiness among people. Look at it this way: it is like you’re hungry but still don’t get enough to eat. Does it make any sense? And one of the major reasons for this is that a lot of people are too busy and never make enough time to sleep. Another reason for not getting enough sleep could be attributed to insomnia. For those who have no idea, insomnia is a condition

where people struggle to sleep, struggle to remain asleep or wake up earlier even when there is still more than enough time to sleep. And yes, the quality of sleep may be poor even at that; my patients admit that they get eight to ten hours of sleep but still feel drowsy, and may be wondering what is wrong with them. Here is what I tell them: ‘You may be having a breathing problem.’ Talking about a breathing problem, the most common breathing problem associated with excessive sleepiness is what is known as sleep apnoea. Do you have sleep apnoea? Here are some ways for you to find out. A simple screening test called the Stop-bang mnemonic may

prove quite useful. Stop-bang stands for: l S- snoring l T- tiredness l O- observed stopped breathing (patients may witness a situation where they stop breathing while sleeping) l P- pressure (elevated blood pressure) l B- body mass index above 35 l A- age above 50-years-old l N- neck size (41cm in females or 43cm in males); just check your shirt collar size l G- gender (males and postmenopausal women) When you have any of the scores below, you should know that your chance of having sleep apnoea is high. A score of above 3 indicates an 80 to 85 per cent

chance of sleep apnoea; A score of above 5 indicates a 90 to 95 per cent chance of sleep apnoea. Besides this, there are other clues for sleep apnoea you should be on the lookout for: l if you struggle to lose weight despite eating healthy and exercising; l if you are overweight or slightly obese with a BMI above 30; uncontrollable high blood pressure on three pills; l dealing with reflux oesophagitis; l if you develop wheezing as an adult. However, these aren’t all the issues that can result in drowsiness. When you sleep erratically because of the nature of your job, substance abuse, medication – like painkillers – or even having other brain related problems like stroke, Parkinson’s disease, depression and many others, drowsiness may become a norm for you. After finding out all this, you may be wondering what you should do about it. Here is my advice. Do the Epworth Sleepiness Scale and see if you potentially have excessive sleepiness. If you discover you have excessive sleepiness, your best bet is to consult your doctor who will carry out a further evaluation and provide you with the needed assistance to fix your condition. Dr Tony Tom (MBCHB (UFS) FCP (SA) MMED (UFS)) is a specialist physician at Melomed Tokai Hospital.

Muslim Views . June 2018

Luncheon hosts the elderly SHAMEEMA OMAR

AN old Khmer saying has it that ‘A parent can feed ten children but ten children can’t feed their parent.’ Friends of the Elderly hosted 1 300 elderly special guests at the NMJ Islamic Centre, in Morningside, on April 19. This was the biggest and only such luncheon treat by far in KwaZulu-Natal, and the intention was to bring back hope and make our mothers and fathers – many of whom are in homes like The Association For The Aged (Tafta), Aryan Benevolent Home, Baitul Hifazat, Baitul Firdous, Straenar House and Amitabh Bachan Frail Care – feel that they belong. For Amina, a blind woman from Newlands East, it was her first time out with her guide for the day, Raheema. Another guest was in a wheelchair with evident physical impairment while many were assisted and helped by their friends or neighbours because they don’t have the privilege of having full-time care and caregiving. I was privileged to be invited to observe a group of local women from various charity networks engage in meetings and plans months before the event. Evidently, the event was a wellthought out and extremely difficult initiative considering the logistics and nitty-gritty details – from informing the homes and people, taxi and bus arrangements

Visually impaired Amina from Newlands East with her guide for the day Raheema. The luncheon was a first for Amina, and there are many others, especially the elderly, who would appreciate a bit of attention and well wishes from those around them. Photo SUPPLIED

which had to be paid for, the catering, rules for volunteers, table décor and drinks. There were also medical healthcare check-ups from optometry to audiology, diabetes and blood pressure, and organising wheelchair assistance. Then the actual implementation and action unfolded quite smoothly with a few minor issues. The opening prayer emphasised spreading the message of peace,

love and hope, regardless of what we are taught or raised to embrace; we should love all no matter our beliefs. In her address, Deputy Mayor Fawzia Peer encouraged interaction, sharing life’s battles and experiences and emphasised being gentle and kind to the elderly as well as taking the time to visit and engage those who found themselves in homes. They are the ones who feel and

experience abandonment, helplessness and burdensome as they often live in miserable dwellings. There is also the pain of rejection by those they trusted and they must now, towards the latter end of their lives, seek comfort from strangers. A key piece of advice to the elderly was to hold onto their homes and retirement pensions as many make the mistake of signing those off to their children then face the dilemma of homelessness, desperation and despair. While we have many of our elderly languishing in misery and surrounded by uncaring family and support structures, some with little financial reserves or support, the intention and aim was to make all guests – regardless of religious beliefs or faiths, skin colour, caste or language – feel special at this annual luncheon, which is now in its fifth year. The warmth and goodie bags with bare beauty essentials that all our guests were gifted were eagerly accepted and highly appreciated. The appreciation and prayers as our guests left the function shone in their Ramadaan blessings and thank you wishes. Their smiles, which we find so difficult to understand knowing of the hardships so many of them face, were testimony to how much they appreciated the event. It is then and through these appreciative souls that we learn to

understand and grow to appreciate the blessings Almighty God has given us yet we complain and are not satisfied with what we have. Together we can all make a difference and this is a simple message of striving for unity and coming together in an attempt to alleviate the plight of the elderly and impoverished communities who are so close by yet so distant. Areas from which the elders were invited were Newlands East, Bonella, Tongaat, Phoenix, Chatsworth, Malakazi, Austerville, Clairwood, Merebank, Isipingo, Kwa Makutha, Overport, Kwa Mashu and many who were accompanied and accommodated to and from with paid transport services. All credit and gratitude are due to the organisers, founders and generous sponsors who supported and ensured the success of this project and initiative. This was a joint project by The Friends of the Elderly and a coalition of the following organisations: IMA Baytul Nur, World Memon Organisation, Women’s Cultural Group, Jama’atun Nisa, Sanzaf, Mothers of Mercy, Circle of Care Association, CII Projects Durban, Al Imdaad, Caring Sisters Network, Ethekwini Outreach, Al Ansaar Outreach, North Beach Womens’ volunteers, Darul Ihsan, Sisters Together, Muslimah Charity Network Group and Brothers for Humanity.

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Muslim Views . June 2018

KHWAJA SAYED MEHBOOB ALI SHAH (RA)

50 years on and the legacy continues THERE are some men whose names are etched not only in history but, without a doubt, etched in the hearts of thousands. Such men are rare jewels from the ocean of Allah’s treasure, distributed by the beloved Prophet Muhammad (SAW). We shall forever be indebted to the favours of the Lord who has sent us one such man, Hazrat Sayed Khwaja Mehboob Ali Shah Chisti Nizami Habibi Faqiri (RA). A family that traces their lineage through Sayyidina Imam Jafar Sadiq (RA), Huzoor Abba, as he is affectionately known, is the eldest son and second eldest child to Hazrat Sayed Yasin Ali Shah (RA) and family. Huzoor Abba’s early life was nurtured under the loving eye of his paternal grandfather and Peero-Murshid, Hazrat Sayed Faqir Muhammad Shah Chisti Nizami Habibi (RA). Hazrat Sayed Faqir Muhammad Shah is a mureed and khalifa of Hazrat Khwaja Habib Ali Shah Chisti Nizami Hafizi (RA) of Hyderabad. Not many are aware that Hazrat Khwaja Habib Ali Shah (RA) is the one who gave the title of ‘Faqir Muhammad’ to his beloved mureed whose birth name is Sayed Badruddin. Today, the world knows him as the Faqir of Muhammad (SAW), undoubtedly living up to his name even after his veiling. Hazrat Sayed Faqir Muhammad Shah (RA) was bestowed

Hazrat Sayed Khwaja Mehboob Ali Photo SUPPLIED Shah (RA).

with khilafat on Sunday, Dhul Qaida 23, 1321, with Abdul Ghafoor Saheb and Muhammad Ishaq Saheb being witnesses to this great occasion at the khanqa of Hazrat Khwaja Habib Ali Shah (RA) in Hyderabad, Deccan, India.

As a young man, Huzoor Abba had a job and a post in a government department. It didn’t take long for Huzoor Abba to be instructed by his peero-murshid to start the mission of spreading Islam and the silsila (spiritual upliftment). Progress in the silsila with the the support of his father, Hazrat Sayed Yasin Ali Shah (RA), and guidance of Hazrat Sayed Khwaja Faqir Muhammad Shah (RA) saw Huzoor Abba reach the level required after many sacrifices and struggles. This resulted in Huzoor Abba being bestowed with khilafat by his murshid, Hazrat Sayed Khwaja Faqir Muhammad Shah (RA). It was during the first urs sharief of Hazrat Khwaja Sayed Faqir Muhammad Shah (RA), on Rajab 11, 1364, that Hazrat Sayed Mehboob Ali Shah was placed on the seat as Sajjadah Nashin of the Chisti Nizami Sulaimani Habibi Faqiri Silsila. This mehfil also saw Janab Ghulam Hussain Jhetam of Vahoor become the first mureed of Hazrat Mehboob Ali Shah (RA) in front of the family elders, khalifas of Hazrat Sayed Faqir Muhammad Shah (RA) and the general public. His life mission led Huzoor Sayed Mehboob Ali Shah (RA) to the shores of Cape Town in May, 1968. As Huzoor Abba set foot in Cape Town, one can only wonder

at the great impact he was about to dispense. It was a truly historic event that was experienced by many who made their way to the airport to welcome the descendant of Sayyidina Muhammad (SAW) and spiritual luminary when hundreds, if not thousands, welcomed the grandson of Hazrat Khwaja Sayed Faqir Muhammad Shah (RA), who was very famous among the Kokan community. Huzoor Mehboob Ali Shah (RA) certainly left a positive mark on thousands, igniting in them the love of Allah Almighty and to live according to the shariah of Sayyidina Muhammad (SAW). Many benefitted from him and instantly fell in love with this great spiritual luminary. His tenderness and softness shone to people of all castes, religion and race. He truly epitomised the famous words of Khwaja Moinuddin Chisti to ‘love all, hate none’ thus being a very accommodating man to whoever crossed his path. It is with this approach that Huzoor Abba established the organisation Bazme Chirag e Faqir Chisti International (BCFI) so that service to humanity can take place regardless of social status or background. Huzoor Abba also started a quarterly magazine, Shoa e Tassawuf, to reach a wider audience in need of important and accurate information pertaining to main-

stream Ahle Sunnah and Tassawuf at the time with Sayed Habib Ali Shah, younger brother of Huzoor Mehboob Ali Shah, being installed as the first editor of Shoa e Tassawuf. Alhamdulillah, by the grace of Allah Almighty and the blessings of Sayyidina Muhammad (SAW), 50 years on, not enough gratitude can be expressed to the current leadership of BCFI under the guidance of the current Sajjadah Nashin, Hazrat Sayed Mohsin Ali Shah Chisti Nizami Habibi Faqiri Mehboobi, together with his younger brothers, Hazrat Sayed Hafiz Ali Shah Chisti Mehboobi and Hazrat Sayed Asif Ali Shah Chisti Mehboobi. It is with these very same qualities and discipline that we find BCFI flourishing worldwide in its upliftment of humanity, whether they be spiritually, emotionally or socially. The ever bright torch and legacy of Huzoor Sayed Mehboob Ali Shah (RA) is undoubtedly a source of comfort and enlightenment for many years to come, headed by our shaikh and murshid, Hazrat Sayed Mohsin Ali Shah. We pray that Allah Almighty grants the leaders a long and healthy life so that we may continue to be inspired to be greater examples to humanity and to keep the mission of the Khwajegaan growing, Ameen. Courtesy: Shoa e Tassawuf

Muslim Views . June 2018

CONTINUED FROM PAGE 20

Was the person who slaughtered the animal a Muslim who made a niyah (intention) and invoked the Basmalah before slaughtering? Was kitabi slaughtering used – slaughtering by a person of Ahl al-Kitab (People of the Book) – Jew or Christian? Most local and global Halaal authorities do not accept kitabi slaughtering, contending that it is near impossible in the present day to meet the criteria for slaughtering by Ahl al-Kitab. Was the carcass inspected for any signs of disease or infection after slaughtering? Was the slaughter compliant with shariah re-

Most local and global Halaal authorities do not accept kitabi slaughtering, contending that it is near impossible in the present day to meet the criteria for slaughtering by Ahl al-Kitab. quirements? Was the slaughtering, processing, storage and transportation done in a dedicated Halaal facility separated from any non-halaal products and/ or potential contaminants? At the retail and food outlets, was the meat or meat-based product stored, displayed, prepared and/ or served in accordance with Halaal requirements? If any of the aforementioned

questions cannot be answered satisfactorily by the Halaal certifying body, there is a break in Halaal integrity in that one or more Halaal critical control points cannot be attested to. Consequently, the halaal status of the meat or meatbased product is considered suspect. The framework (see graphic) can be used by consumers of Halaal and stakeholders to focus,

frame and structure debate, engagement and inquiry about the Halaal status of any food product. Rudewaan Arendse is a systems specialist and international visiting scholar from Massachusetts Institute of Technology (MIT). He was project manager of a recent study by the Western Cape Government that looked at global best practices in Halaal

standards and certification, assessed current halaal standards in South Africa, and developed a proposed single Halaal standard for South Africa that is world class, and on par with global best practice. During this project, Arendse worked closely with the world’s leading Halaal authorities, including the Department of Islamic Development Malaysia (JAKIM).

Muslim Views . June 2018

Ramadaan from the perspective of one not surrounded by many Muslims SIYAMBONGA NKULULEKO HAMIDAH DIMEMA

RAMADAAN is internationally understood as the one month of the year that Muslims fast. Many non-Muslims, even some Muslims, do not understand what Ramadaan is and what its importance is. Unfortunately, it means that not everyone, be they Muslim or non-Muslim, gets maximum benefit from this holy month called Ramadaan. The word Ramadaan comes from the root word ‘ramida’, which means ‘dryness’ or ‘scorching heat’. The meaning itself doesn’t resonate with anyone who hasn’t done a ‘dry fast’ before. For someone who has only been fasting for six years, I think that I have a ground understand of what Ramadaan entails. In the town where I am from, Vanderbijlpark, it is difficult to truly feel the spirit of Ramadaan because there are very few Muslims who live in the area. I have not met any, aside from my family and four other people. I was born into a multi-faith family. My father is Christian and my mother is Muslim. Islam came into our family because of my grandmother who reverted when she was three-years-old.

It was quite difficult for my family, and my aunt has remained Christian to this day while my mother and uncle are Muslims. It therefore means that we have six Muslims in our family and the rest on both sides are Christian. It is quite hard to be a practising Muslim because it was and still is a religion that is foreign to many black South Africans. When I first started fasting, in Grade 8 (very late I know), I honestly was fasting because I didn’t want people who knew that I am Muslim to look at me and wonder why I wasn’t fasting – I didn’t have a valid reason as to why I wasn’t fasting before. Although my intentions of fasting in the beginning were not correct and I didn’t understand that, I deeply regret not looking into what Ramadaan is about. I was listening to music, singing and I didn’t even pray; I didn’t know how to pray at that time. As Ramadaan came to an end in my Grade 8 year (2013), I realised that I was missing something really significant. I missed a proper Eid. Since there are only six Muslims in my family, Eid has never been a large celebration for us. We struggle to all come together and the only time I had an Eid celebration was when we went out for

lunch and everyone resumed their daily activities straight afterwards. Insha Allah, this year will be different. Since attending Madina Institute South Africa, I have not only grown in terms of knowledge but mentally as well. This has been the most number of Muslims I have been around in my entire life, and I feel like I am home. There are constant motivations from all directions – from our shaikhs, staff as well as the students. I have never admitted this but I get emotional when I think of how remarkable their impact has been on me. I have been around large numbers of Muslims when I would attend a dhikr and such but this has been the longest time. I feel overwhelmed by the beauty of surrounding oneself with people you share such a large responsibility with, the guarding of Islam. Madina Institute has taught me so many things, such as time management and being able to enjoy our deen in a respectful manner. I have learnt how to read, write and speak Arabic (Insha Allah, I will get better), which is something I never thought I could ever achieve in my life. I have gained more knowledge about Islam that I doubt I would have obtained had I not been attending Madina Institute.

My spirituality has increased immensely this year and it could not have happened at a better time. Ramadaan this year will be different because not only will I be a lot more learned in Islam but I will also be surrounded by people who are fasting as well. As insignificant as that may sound, it really does mean a lot to me. The transition from being surrounded by so many non-Muslims to being in a city full of Muslims has actually been a smooth one. Not only will I be surrounded by Muslims this Ramadaan but I will also be learning about our deen as well. Ramadaan is about being able to not only fast spiritually but mentally as well. Once you have told yourself that you will be fasting, your body will conform to that thought and you will appreciate the hunger pains and everything. I remember how ecstatic I was when I first made salaah. What added to the excitement was that it was during Ramadaan. I was especially happy because my grandmother told me, ‘Your fast is not valid if you don’t pray.’ This had scared me because I thought of all the fasts that I had made and how they were to go to

waste because I didn’t make salaah. Now the beauty in this is that if my grandmother had told me this on any other day outside Ramadaan, I don’t think that it would have impacted me as much as it did then. That is exactly what Ramadaan is about. It is about bettering yourself and re-evaluating who you are and where you stand with Allah SWT. I have learnt from living in a non-Islamic society that Ramadaan is about showing your true love for Allah SWT by abstaining from doing wrong, from harming oneself as well as learning to appreciate how different Muslims are from the world. It is only when Muslims truly embody Ramadaan that the whole world benefits. This idea resonates with me because it is a reminder that we are all put on this world as a test, and the worthy are granted Jannah and those who have not strived for Allah will get their dues worth. My struggles have never been as hard as my grandmother’s are and are incomparable but we have both been trialled and, Insha Allah, we are both victorious. Siyambonga Nkululeko Hamidah Dimema is a student at Madina Institute.

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Muslim Views . June 2018

Waqf, sustainable development goals (SDGs) and maqasid al-shariah FATIMA TAYOB

THE twenty-first century has seen a worldwide surge in the call for inclusive and sustainable development. While the notion of development is understood differently in the developed, developing and under-developed countries, the core objective remains uniform across the globe: to promote human wellbeing, a concept central to all development agendas, policies and schemes. Though the path of development is oblique in developing versus developed countries, the cause of inclusive development has ignited equal interest across the global community, and a unanimous agreement that inclusive development is imperative to preserve human dignity and freedom. Arguably, development is the only tool that can possibly remedy the socio-economic hardships of the poor and bring about real growth and well-being. For the socio-economic development of the vulnerable sections of society, provision of a solid social security net is indispensable. The intricacies of existing social security models differ across the world, however, their underlying principles are drawn from the core need to provide access to basic necessities along with protection against diverse hazards to which the disadvantaged strata of society are exposed.

The 17 sustainable development goals (which served to replace and improve on the eight millennium development goals after their expiry in 2015) constitute major social goals with an advanced comprehensive framework, placing poverty elimination as the top target. It cannot be stressed enough that to achieve success of the SDGs, the involvement and active participation of the public, private and nonprofit sectors are equally essential. With noted emphasis on the potential role the philanthropic sector could play in achieving sustainable development, the significance of waqf (Islamic endowment) cannot be overemphasised, particularly in the context of Muslim majority countries. Waqf is a shariah-based voluntary institution which is envisaged to function in line with the maqasid al-shariah (the higher objectives of shariah) and serves as the backbone of the non-profit sector in an ideal Islamic economy. In this context, it is critical to underline that since the framework of SDGs has many commonalities with the maqasid-based development agenda, the institution of waqf can play an intermediary role in accomplishing mutual targets of both the SDGs and the maqasid alshariah. Thus, on the path to achieving the SDGs, particularly in Muslim majority countries, the role of

global waqf (estimated to be worth $1 trillion) is without doubt of grave importance (Securities Commission Malaysia (SCM), 2015). In fact, a survey of available literature on waqf reveals that long before the inception of the MDGs/ SDGs framework, waqf has already successfully catered to the needs of communities in general and to the weaker sections of society in particular. In the modern day economy, the potential impact of awqaf can be instrumental in empowering communities, just as it has been in the past, and even more so if the global awqaf voluntarily collaborate and coordinate with the international community to achieve the United Nations’ SDGs in a gradual but consistent manner. In this mission, the potential contribution of waqf can be remarkably significant. In fact, given the paramount significance of this developmental mission, various new and old, small and big awqaf may adopt these goals and can endeavour to address the prioritised social aims both on micro and macro levels. Interestingly, most of the SDGs are not only consistent with the religious underpinnings of waqf but also correspond to the higher objectives of shariah to a certain extent. Waqf has always been critical in funding development and social welfare schemes. The relevance of waqf in provid-

ing welfare schemes can be further reinforced by underlining the shrinking welfare budgets in many countries. Waqf can assume a leading role to fill this gap. Additionally, in the case of MDGs, the developed countries were voluntarily liable to provide the yearly developmental aid to developing countries. However, the provision of this aid is now reduced for the SDGs, and hence the ongoing development programmes may experience a major resource deficit, hindering their progress. Waqf in this context becomes extremely vital for Muslim majority countries to undo any negative effects caused by such resource deficits. On a broader level, the waqfbased development programmes can be implemented across the Muslim nations by entering into a voluntary moral agreement with the representative bodies of individual and institutional awqaf of different countries. The benefits of such collaboration could lead to strategic partnerships among different awqaf. In addition, through this mechanism, an inter-awqaf borrowing system can also be developed within the limitations of jurisdiction-specific rules and norms. Moreover, the periodic assessment of how different awqaf are performing towards the common

goals can be helpful in divulging the factors of their strength and weaknesses. As a result, this whole process can incentivise the awqaf stakeholders to maintain efficiency and effectiveness of the institution. In addition, coherence of waqf with hifz al-ird and other maqasid is instrumental. Hence, fiqh of waqf must evolve to cover the global interest in achieving inclusive development and alleviating poverty. During the last fifteen years, MDGs successfully set the precedence on how to create collaboration among different stakeholders of civil society and how to implement the developmental agenda internationally. Learning from MDGs, the waqfbased development goals should be defined in a clear, concise and attainable manner while periodic measurability of these goals can be a determining factor of success for them. To conclude, the conceptual relevance of awqaf has been intact for centuries until today. However, whether the practical relevance of awqaf is also maintained in the current scenario can be determined only if the institution responds to the newly emerged developmental needs and challenges of the world community. Fatima Tayob is an Awqaf SA Ambassador and holds a Masters in Islamic Finance Practice.

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Muslim Views . June 2018

- ADVERTISEMENT FEATURE -

Eid mubarak from Muslim Hands ZAKIYAH EBRAHIM

EID-UL-FITR is a festival that marks the end of the holy month of Ramadaan. This joyous day is celebrated to give thanks for the blessings of Ramadaan. Fasting during Ramadaan inspires empathy for the hungry and needy, and encourages Muslims to donate generously to the poor. The Prophet (SAW) enjoined Zakatal-Fitr as a purification for the fasting person from idle speech and obscene talk, and to feed the poor. However, after this blessed month has passed, the needs of the poor remain a concern. As Muslims, we cannot sit back and watch our fellow Muslims, nay, our fellow human beings suffer. While we enjoy hot, cooked meals every day, there are those who don’t even have a slice of bread. While we have the privilege of taking warm showers, there are those yearning for a glass of water. Let us spare a thought for those who don’t have any of the above. It is in this light that we at Muslim Hands say jazak’Allah khair to all our valued donors and supporters who contributed to our highly successful Ramadaan campaign; your generous donations provided relief to thousands of people in and out of South Africa. Among some of our Ramadaan projects included our annual Orphan Iftaar.

The children were overjoyed when they received their party packs and balloons. Photo ABDURAGHMAAN DAVIDS & ZAKIYAH EBRAHIM

For the third year running, Muslim Hands hosted just over 320 orphans from various orphanages and safe homes – along with their caregivers and house mothers – to be treated to a sumptuous iftaar meal, savouries, delicious beverages and a special gift as a special memory of a wonderful evening. This Ramadaan, Muslim Hands, Makro and the Voice of the Cape joined hands for the third time for our Feed the Hungry fitrah campaign to make fitrah donations effortless, Alhamdulillah. The campaign was successfully launched on May 15 and ran until June 12.

It allowed Makro customers the opportunity to purchase nonperishable items, such as rice, flour and fish oil, and drop them off at the collection point in the Ottery store. Muslim Hands staff was onhand to collect the donated items, which were later packaged and delivered by the Muslim Hands team to those most in need. Muslim Hands has been working in Syria to deliver life-saving emergency aid as well as provide ongoing support in education, healthcare and livelihood projects for Syrian families. Last year, Muslim Hands UK was able to support Syrian refugees with the Big Aid Convoy campaign by sending 19 containers that provided them with inkind donations consisting of rice, flour and tinned food. This year, we have gone bigger, with the aim of sending ten containers from South Africa and 25 from the UK so that we can support more Syrian refugees. Among our successful projects in the last year includes our Kilimanjaro Trek, where 25 participants reached the summit and helped raise funds to provide care and education to the children of sub-Saharan Africa. Muslim Hands also upgraded Nomzamo High School’s resource centre by installing computers, among other work, so that learners can strengthen their learning

Some of the children from the orphanages and safe homes pose for a group Photo ABDURAGHMAAN DAVIDS & ZAKIYAH EBRAHIM photo after iftaar.

skills. Our popular Shine for Syria 5km walk also received another year of overwhelming support, raising funds for Syrian refugees, Alhamdulillah. We convey a heartfelt shukran to all those who heeded the call and came on board to support our Ramadaan campaign. We are touched by your generosity and ever grateful for your donations, which will ultimately benefit the lives of thousands of people in and out of South Africa, Insha Allah, ameen. Muslim Hands would like to wish the entire ummah a very

pleasant and spiritually-enriching Eid-ul-Fitr. May the guidance and blessings of the Almighty Allah be with you and your family, Insha Allah, ameen. For further information on our work, projects or for donation enquiries, visit our website at muslimhands.org.za or feel free to call us on 021 633 6413. You can also visit our office at 1 Carnie Road, Rylands Estate, Cape Town. Check out our ongoing local and international projects on our social media platforms on Facebook, Instagram and Twitter.

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Muslim Views . June 2018

350 children clothed for Eid AMINA WAGGIE

THE Dress a Child (DAC) for Eid campaign is once again a success, having clothed more than 350 children for Eid 2018. This is an annual campaign hosted during the month of Ramadaan by The Social Makeover, a women empowerment organisation aimed at developing women from marginalised communities. The campaign is aimed at sourcing clothing packs for orphaned children and children from poverty stricken areas. The DAC campaign aims to lighten the burden of mothers and caregivers by assisting them to provide their children with clothing for the day of Eid. ‘For us, it’s not just about giving to the children, it is also a time in which we encourage others to participate; families get an opportunity to spend time together and bonds are created,’ said Farhana Parker, social worker and founder of The Social Makeover and DAC campaign. The DAC campaign was started in 2012 as an outreach programme to support mothers and caregivers within communities. Later, in 2016, The Social Makeover was founded with the aim of addressing the high level of gender inequality and disempowerment among girls and women in Africa. As the DAC was aligned with the strategy of The Social

The children were excited and happy to receive their Eid packs, which consisted of complete outfits for the day of Eid. Photo SUPPLIED

Makeover, they then decided join forces. The group partners with nonprofit organisations within marginalised communities who provide the details of Muslim children, as the focus is on Eid, within their community. The Social Makeover chooses the communities in which they work to ensure that they are providing support to

the beneficiaries of their programmes. The key focus of The Social Makeover is to work on advancing and promoting gender equality and women empowerment initiatives. They host various workshops, programmes aimed at empowering, educating and creating earning potential for women. They have four pillars of develop-

ment that they focus on, namely, education, psychosocial development, research and development and quarterly campaigns aimed at lightening the burdens of the women and girls they work with. Parker first founded the campaign in 2012 when she was working as a social worker in communities, after observing the burden experienced by parents

and/ or caregivers when it came to providing their children with new Eid clothing, as they often could not afford it. The DAC campaign started with only 13 children and has since, seven years later, grown to 350 children. As the number of children gradually increased, Parker invited her cousins and other family members to help her. They now have six leads who are responsible for obtaining sponsors and, by tapping into their family and friends’ networks, they are able to reach their target every year. The goal of The Social Makeover is to grow their DAC for Eid campaign in the years ahead. They have decided to build it at a slower pace to ensure that they are able to build their sponsorship base. The group is open to exploring collaborations with other organisations in the future to extend their reach and impact. If anyone is interested in further supporting The Social Makeover and their campaigns, they may be contacted via their social media, by liking their Facebook page @ The Social Makeover or following them on Instagram @ The Social Makeover. They also promote their causes via WhatsApp. Their contact details are: Farhana Parker 072 142 4111 , Raees Khatieb 082 331 2232 or Nishaat Mukaddam 072 248 4990.

Muslim Views . June 2018

- ADVERTISEMENT FEATURE -

Remarkable rewards of solar-powered farming SHANAAZ EBRAHIM-GIRE

WORLD Environment Day, marked on June 5, was established by the UN to encourage awareness-raising and positive action to protect the environment. Climate change is the biggest environmental challenge we face, and Islamic Relief is implementing over 50 climate-related projects in 14 countries around the world. Abdurahman Mohamed Osman, 57, is one of hundreds of farmers benefitting from Islamic Relief’s successful ‘Saving Water for Food’ initiative in Mandera, north-eastern Kenya. Innovative approaches are needed to combat climate change in Mandera, which is not only one of the hottest and driest parts of Kenya but also one of the poorest. Herding cattle is the traditional way of life but many families have seen their herds wiped out by severe drought, with many children suffering malnutrition. Abdurahman has teamed up with 21 other farmers in his village, Girissa – eight women and 13 men – to grow fruit and vegetables successfully, against all odds. They are using a combination of solar power and precision irrigation to overcome the harsh conditions and the chronic lack of rainfall. Solar energy is used to pump water from a purpose-built, shal-

low well, and the water is then dripped sparingly and precisely onto each individual plant through perforated tubing – a system known as drip irrigation. The results have been remarkable – a trebling of yields for crops like tomatoes and onions while using 80 per cent less water, and incurring 75 per cent lower running costs than traditional irrigation. ‘Islamic Relief supported us in constructing the shallow well,’ says Abdurahman. ‘They also provided the solar panels and the water storage tanks.’ So far, 16 groups of farmers in Mandera county have bought solar irrigation kits. The vision for the project – funded by Islamic Relief and USAID – is that 3 000 farmers will adopt the new technology over time and that 18 000 people will reap the benefits of more cost-effective and productive farming, and a more secure way of life. The only things that Islamic Relief provides for free are specialist advice for the farmers on farming techniques and on how to form and manage group savings and loans associations, plus the raw materials needed to construct the shallow wells – cement, metal frames, timber, plastic piping and wire binding. All the other costs – for the solar panels, the water tanks and

the irrigation pipes and tubing – are covered by the farmers themselves through a combination of their own savings and microfinance loans. The two acres of land being jointly cultivated in Girissa was donated to the group by one of its members – Maqakiya Atey, 65. Mama Atey, as she is affectionately known, inherited the land from her husband and wanted the whole community to benefit. ‘In the old days, when my family used to herd cattle, there was a lot of vegetation and people used to eat a lot of wild fruits and berries,’ she recalls. ‘But today there is not enough food for people and not enough grass for the animals. ‘Through this solar irrigation project, we are supporting one another and getting support from Islamic Relief. ‘I am very happy with it.’ Islamic Relief currently has over 50 climate-related projects in 14 countries. These projects include disaster risk reduction and large-scale programmes that build the resilience of climate-vulnerable populations. Globally, our climate change work involves supporting campaigns and initiatives, promoting an Islamic approach to sustainable living and working directly with governments, key partners and vulnerable communities. Last year, Islamic Relief spear-

A proud Abdurahman Mohamed Osman, one of the beneficiaries of the ‘Saving Water for Food’ initiative in Mandera, Kenya, with his vegetables. Photo SUPPLIED

headed the Islamic Declaration on Climate Change alongside international partners, summarising the threat humanity is facing, and highlighting the Islamic obligation to live sustainably and justly on earth. Islamic Relief’s Climate Change Policy outlines the Islamic princi-

ples of sustainable living as well as the conservation techniques that Islamic Relief has successfully adopted in Muslim communities. To find out more about Islamic Relief’s climate-related projects or to download a copy of the Islamic Declaration on Climate Change, visit www.islamic-relief.org.

Muslim Views . June 2018

Dr Shaikh Abdulla Nana (1934-2018): showing everyone respect EBRAHIM SALLIE

EIGHTY-FOUR years ago a very special person was born. Shaikh Abdulla opened his eyes for the first time on March 4, 1934, in India. With the advent of World War II, his parents emigrated to South Africa and settled in Vrededorp, in the erstwhile province of Transvaal. Abdulla completed his schooling in his new home town but returned to the subcontinent to study and qualify as a medical practitioner. On his return from Pakistan, he practised for a short while in Vrededorp when the local doctor (Dr Soni) emigrated. In the mid-seventies, Dr Nana moved his

practice to Kliptown, where he served that and sister communities uninterrupted for 37 years. When on April 17, 2018, Dr Nana closed his eyes for the last time, a very special person left us. We, the beneficiaries of his goodwill, proudly acclaim and acknowledge the tremendous contribution Dr Nana made in the lives of so many people. The consummate gentleman with a most pleasant disposition interacted positively, respectfully and with ease with both prince and pauper alike. At the time of his demise, Dr Nana served as a trustee of the Bosmont mosque and director of Bosmont Muslim School. This barely scratches the surface of the involvement of this giant in all manner of or-

ganisations and institutions. His concern and interest in and the promotion and attainment of the objectives of the various groupings he touched, are characterised by his spontaneous and generous contributions to all their endeavours. His spirit of giving – cash or kind and of himself – knew no boundaries. Dr Nana navigated our multi-cultural and multi-religious society with comfort. He spoke at least six languages. In addition to his mother tongue, Urdu, he could speak the Queen’s English with the queen, converse in isiZulu with Chief Shaka and in isiXhosa with Chief Sigcawu, easily, and could hold his own in Afrikaans with a Highveld farmer! He has served his fellow beings with distinction; his indiscriminate loyalty

to all and sundry goes unmatched. We can take a leaf out of this book of life and learn how a rich, full life, lived with such humility is achievable. A giant has fallen. His footprints are all around us. We have big shoes to fill. The compassionate look in his eye, the warm welcome smile on his jovial round face will forever be indelibly etched in that part of me where fond memories are kept. Dr Nana is survived by his six sisters, Fatima, Aziza, Amina, Ayesha, Zubeida and Abida, and three daughters, Najmunisa, Farieda and Tasneem. We make duah tha Allah put nur in his qabr and grant him Janatul Firdous. Ameen. Hambe Kahle Lala Ngo Xolo. Ebrahim Sallie is the principal of Bosmont Muslim School.

The Dar Ubaiy Centre presented its third workshop on Tajweed history on Saturday, May 12, 2018, at Masjidul-Kowthar, in Kuilsriver. It was hosted by the Imamat Council of the Northern Suburbs (Icons). Seated, from left, are Shaikh Ismail Londt, Imam Omar Effendi and Muallim Alwie Alexander, with some of the DU Centre staff (standing), from left, Saood Fortune, Muallim Yusuf Wasserfall, Zubair de Vajee, Muallim Fahmi Londt, Abdul Maliek Frieslaar and Imtiyaz Panday. For future events, please contact the DU Centre on 021-6333 099 and WhatsApp 076 650 7772. Photo IDREES LONDT

Wishing all a joyous

Eid Mubarak

Muslim Views . June 2018

A delegation from Sumabawa Island, Republic of Indonesia, visited Cape Town last month. Here, they are being bade farewell by Moegamat Gielmie Hartley, chairperson of the Cape Malay/ Melayu Cultural Society (fifth from left) and the Consul General of Indonesia in Cape Town, Mr Krishna Adi Poetranto (sixth from left). While the delegation met a broad range of people, the purpose of the visit was to meet the family of the Sufi shaikhs, Tuan Dea Koasa (RA) and Tuan Ismail De Malela (RA), whose kramats are in Simonstown. Photo PAK MUHAMMAD SADRI

Muslim Views . June 2018

Islamia victorious Crescent Primary School boys nasheed group walks away with top prize

CRESCENT Primary School, in Heathfield, winners of the 2018 Discover Islam Nasheed Competition boys’ section. The competition was held on April 22 at Artscape Theatre. Seated (from left): Mughammad Ashraf Van Der Schyff, Principal Naseerudin Yunus Harneker and Sayed Haseen-Ud-Deen Mohamed. Back (from left): Khaleel Isaacs, Safwaan Motete, Mogammad Ameen Isaacs, Zane Fenton, Kaamil Davids, Mohamed Saahil Kassim, Salmaan Hattas, Abdul Mueez Rawoot and Abdurrahman Dalvi. In addition to the overall boys’ award, two members of the group, Sayed Haseen-Ud-Deen and Mughammad Ashraf, won the best vocalist awards. In the girls’ section, Crescent came third, and one of its members, Sayed Madiha Mohamed, won the Best Drummer Award. As a result of its award-winning performance, the Crescent nasheed boys were invited to participate in the 10th Annual Qira’ah Programme hosted by Yusufeyyah Masjid, in Wynberg, on May 20. Another reason for celebration is that Crescent Primary School was recently accredited by Umalusi, the Council for Quality Assurance in General and Further Education and Training. Umalusi sets and monitors standards for general and further education and training in South Africa, making it the highest educational authority in the country. All independent schools must be accredited by them. Crescent Primary School principal, Mr Harneker, expressing his joy at this achievement, Photo SUPPLIED thanked ‘the Crescent family – staff and parents – for all the years of commitment and support’.

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Showground Avenue

Viking Way

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ISLAMIA College student, Zaiba Sulaiman, won the 2018 Poetry for Life competition that was held at the Franschhoek Literary Festival, recently. She is flanked by Islamia Trust Board chairperson Mr Nazier Osman and Principal Mrs Salama Mohammed. Poetry for Life was established in collaboration with Cambridge University and the poetry competition established in England (Poetry by Heart). There are similar poetry competitions in the USA, Canada, the Caribbean, Scotland and Ireland. The aim of Poetry for Life is to encourage high school students, internationally, to memorise poetry, to present the poems to live audiences as well as to promote South African poetry and poets to world-wide audiences. Poetry for Life is endorsed by the Western Cape Education Department. Runners-up to the Cape Town-based Islamia College student were Rohan Pieterse (from Parel Vallei High School, Somerset West) and Rose-Mary Photo SUPPLIED Mabasa (from Allen Glen High School, Roodepoort).

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Muslim Views . June 2018

Discussions with Dangor

Ottawa and its aftermath In the context of the recent attack on the Imam Husain mosque in Verulam, on various platforms, people were cautioned not to jump to conclusions but to wait until all the facts were known, writes EMERITUS PROFESSOR SULEMAN DANGOR.

THE recent attack on the imam, caretaker and a worshipper at the Imam Husain mosque, in Ottawa, Verulam, has met with divergent responses from the general public. There were conflicting accounts about the national or ethnic identity of the attackers. They were initially thought to be Egyptians but that was later changed to ‘Indians’. To date, their identity remains a matter of speculation. Then came the assumptions about who the perpetrators were: Isis, Sunnis, Shia themselves, haters of foreigners, a third force wanting to create a conflict between Sunni and Shia. On various platforms, people

were cautioned not to jump to conclusions but to wait until all the facts were known. Blaming extremist Sunnis when no evidence has been provided to date is likely to increase tensions between the Sunni and Shia, which we in South Africa cannot afford, especially given the divisions that already exist in the community. Likewise, attributing the attack to Isis prematurely is likely to put all Muslims in South Africa under the spotlight. In the current atmosphere of Islamophobia, statements have to be carefully measured. The involvement of a foreign hand, too, has not been ruled out but no definitive statement can be made simply because we do not have any evidence. Statements issued by several Sunni individuals and organisations condemning the Shia prior to the incident have been described as inflammatory with the potential to create conflict between the two groups. They have been advised to tone down their rhetoric. Subsequent to the unfortunate

incident at Ottawa, statements have been issued by a number of individuals and organisations condemning the attack, irrespective of who was responsible. A number of Sunni ulama from KwaZulu-Natal and the Cape visited Ottawa to meet with the leadership of the Shia and express their condolences to the family of the deceased. This has been met with general approval though there are dissenting voices. Several individuals in leadership positions have appealed to South African Muslims to adopt the Amman Accord reached in November 2004 where over 500 of the most prominent Muslim scholars from 84 Muslim countries concurred that the Ithna Ashari Shia, who are the majority in Iran, are Muslim. They also point to the Cape Accord that was recently signed by Cape-based Muslim organisations (apart from the Al-Ansaar Foundation of Durban) against hate speech, division and discord, whose major objective is to com-

bat sectarianism and intra-faith intolerance among Muslims. The organisers and signatories hope that other major stakeholders throughout the country will sign the accord in due course. South African Muslims are not immune to global events. This incident in Ottawa and responses to it cannot be divorced from global events. The current stand-off between Iran and Saudi Arabia has impacted on sectors of the South African Muslim community. Some have bought into the Sunni versus Shia conflict when it is nothing of the kind; it is essentially a political conflict with religion being used as a mobilising tool. Another challenge that South African Muslims are now facing is maintaining their neutrality in the ‘war’ between Erdogan and Gulen. Followers of both are to be found in this country. Hopefully, it will not split the community. Thus far, the pressures by followers of either group for support against the other have wisely been rejected. Holding Wahhabism or Shiasm responsible for the current state of affairs – whether true or not – is unhelpful. It will resolve nothing but simply entrench the respective posi-

tions of critics on either side. Both Sunni and Shia ulama concede that there are differences between the two groups but have undertaken to try to resolve their differences through dialogue. This is a positive development. Many posts on social media present facts or provide some analysis of the event. It is unfortunate that a number of recent posts appear to be deliberately stoking the fires of dissension and discord. Instead of accepting the bona fides of parties attempting to calm the situation, the authors – whether justifiably or not – are dismissive of these overtures. What they hope to gain by it is anyone’s guess. In an atmosphere charged with emotion it is imperative that cooler heads should prevail. We have to accept the reality that there can be no reconciliation between the aqidah of the Sunnis and the Shia. Neither can be expected to surrender their beliefs. Past attempts have not succeeded. The best that can be hoped for is for the two communities to live in harmony and not deliberately issue statements or undertake actions that will lead to conflict and tension and, possibly, violence.

Positive and Effective Parenting

Muslim Views . June 2018

Parenting those who are parentless FOUZIA RYKLIEF

WE read about children having been abandoned, neglected and abused. I hope that this article will give reassurance and inform those who are caring for these children and for those who are contemplating giving a home to a parentless child. If you have an existing family, it can be difficult to blend a new child into it. Prepare the family by calling a family meeting and allow all members to express their feelings about the inclusion of a new member or members. Let all share their ideas about how they are going to help the new member to adjust and settle in. Take into account the physical and emotional needs of all. Ask

for their co-operation in making the newcomer feel at home. Discuss what the experience may be like for the newcomer. When the new member arrives, continue with your routine (reading to your own child, playing a game) with your own children so that they do not feel hard done by because you are apparently focusing too much on the newcomer. You can make a child feel more comfortable by showing her where she will sleep, where her clothes will be kept, for example. In this sense, she can feel that she has a place and her own space in this family. Explain how the household is run and everyone’s contribution. Involve her in activities in the household with tenderness and not in a demanding way. It is important to get to know what will help the child feel ac-

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cepted. For example, if she likes toast for breakfast while your family eats cereal, it would be a good idea to accommodate her. It is usually the simple and basic acts that help a relationship to develop successfully. Treat her the same as others in the house while recognising the uniqueness and individual temperament and stage of development of each child (including yours). Please note that, often, an orphaned, abandoned or abused child has experienced quite a lot of trauma before she gets to you. Such a child may be withdrawn and not be able to express herself. The child could display ‘acting out’ behaviour, such as school refusal (not truancy), aggressive behaviour at home and at school, stealing and sleeping out (older children), bedwetting in children

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of all ages, temper tantrums, angry outbursts, uncooperative behaviour with regard to house chores and/ or schoolwork, and substance abuse or smoking (in adolescents). These are usually symptomatic of the emotional turmoil the child is experiencing as a result of abuse, neglect, abandonment or loss of a parent. Allow the child to express her feelings. Show her that you understand that it is difficult for her to suddenly be with a family she doesn’t know; or that it is hard to lose a parent. Provide comfort when needed and provide a safe space for the child to open up. This happens when you encourage her to express her feelings with someone she is comfortable with and when it suits her so you don’t pressurise a child to speak when

she doesn’t want to. Exercise patience, love and unconditional acceptance but you do not have to accept bad behaviour so the focus is on the behaviour, not on the child. Don’t try to replace the lost parent, rather support the child by allowing grief and loss to be expressed. Talk about the loss. Learn to know the child by spending quality time with her. Help her build a memory box. Any photos, mementos she may have could go into this box. A photo of her with her new family should also go into the box. If at any time she asks questions about her past that you find difficult to answer, say so but reassure her that you will get back to her. The feelings of the new member of the family are crucial to her adjustment and growth, and feeling accepted is core.

Muslim Views . June 2018

Focus on Finance

Trusts – loan accounts and the effect of Section 7C on estate planning HASSEN KAJIE, CA (SA), a director of Nexia SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T, in the Centurion office, provide some insight into the effect Section 7C has on interest on loans to trusts. OVER the years, a number of estate planning mechanisms have been employed by South African taxpayers for purposes of mitigating their liability to pay estate duty. Taxpayers often take advantage of the benefits provided by section 25B and paragraph 80 of the Eighth Schedule to the Income Tax Act. A mechanism often employed

by taxpayers is to dispose of an asset to the trust for a consideration equal to market value and left outstanding on the loan account. No interest is charged on the loan. Following the sale of the asset, the purchase consideration owing by the trust is reduced every year by the taxpayer waiving R100 000 of the loan. Section 7C applies where a loan is made available to a trust and no

Hassen Kajie

Aysha Osman

interest is payable on the loan or interest is payable at a rate lower than the official rate of interest contemplated in the Seventh Schedule to the Income Tax Act (currently 6,5 per cent). The loan made available (whether directly or indirectly) is also by a natural person or a company that is a connected person in relation to that natural person, and the natural person or any person that is a connected person in relation to that natural person, is a connected person in relation to the trust. Section 7C came into operation on March 1, 2017, and applies in respect of years of assessment commencing on or after that date. The effects of the application of section 7C would be as follows: l any interest forgone by the taxpayer in respect of the interest free or low interest loan would be treated as an ongoing and annual donation to the trust; and l no deduction, loss, allowance

or capital loss may be claimed by the taxpayer in respect of the interest free or low interest loan made to the trust. The provisions of section 7C would therefore have a devastating effect on the use of trusts as an estate planning tool. Example: The founder of a trust lends R2 million to his family trust, interest-free. Section 7C of the Income Tax Act will now result in a deemed donation of R130 000 (R2 million x [6,5% 0%]) in the hands of the founder. At a 20 per cent donations tax, this will increase the founder’s tax liability by R26 000 (R130 000 x 20%), assuming the donations exemption was used for other donations. Interest of 6,5 per cent can be charged on the loan account to prevent donations tax from being paid. The problem is that such interest will be taxable in the hands of the lender while the trust will only be able to deduct the interest from taxable income if it was in-

curred in the exercise of trade. The income tax payable on the interest could well be significantly higher than the donations tax paid on the alternative. A trust should never be created for the main purpose of tax savings, and it would be ill-advised to make decisions about the assets in a trust based purely on tax implications. The biggest benefit of a trust remains the protection it offers client assets. Not only does it protect against creditors but also against family members who are unwilling or unable to manage the assets responsibly or effectively. In addition, a trust continues irrespective of death. This allows it to continue supporting beneficiaries when estates are frozen. When deciding how to handle loans to a trust these aspects must also be considered. Please note that the above is for information purposes only and does not constitute tax advice. As each individual’s personal circumstances vary, we recommend they seek advice on the matter. Please also 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 . June 2018

Col’cacchio, the great Italian revert

The Brioso salad is something of a work of art.

An array of pizza flavours awaits at the now fully halaal Col’cacchio. Photo DILSHAD PARKER

DILSHAD PARKER

OKAY, maybe revert is pushing it a bit but you have to admit, it’s been a long time coming. The Col’cacchio brand is 25years-old and Muslims have been waiting a long time for a fully halaal branch. This iconic brand has finally seen the light and has gone fully halaal with three of their stores, one in Cape Town, at Canal Walk, one in Athol, in Johannesburg,

and another soon in Durban. There has been quite a furore around the halaal store openings and the new stores have been inundated with Muslims going to have the full Col’cacchio experience. We decided to wait a week or two, and now that the hype has died down a little and people have calmed down about Col’cacchio finally opening a halaal store, we can get to the business of whether it lives up to its reputation. It makes sense that they have chosen the Canal Walk branch to go halaal. With the abundance of Muslim customers, there should be no shortage of patrons. We visited at the end of April, about three weeks after they converted to a halaal store. It was early evening and I was half expecting a jam-packed store but was happy to see just a few ta-

Photo DILSHAD PARKER

bles occupied. They got busier as the evening progressed to a more ‘supperable’ hour. By chance, we ran into some friends, a couple with two young children, and we ended up sharing one of the coveted booths with them at the back of the store. Coveted because there are only three of them, and always the first to go due to the comfortable padded seating and semblance of privacy they offer. We were welcomed and seated quite efficiently by our waitress who also saw to it that the children quickly got some dough with which they could play. I was not aware that Col’cacchio was so child-friendly, and was also glad to see they have a pretty decent kiddies menu to boot. I ordered a spaghetti with meatball sauce, which is a tomatobased pomodoro sauce. Zulfi

ordered the Brioso, thinking he was ordering from the pizza section. It turned out he had ordered from the salad section, and while the Brioso salad was a delicious mix of lettuce, rocket, roasted beetroot, green yoghurt dressing, feta, roasted butternut, butternut chips, crispy onion and pomegranate at R99, it was not what the doctor had ordered that night. Seeing it was his mistake though, he bit the bullet and enjoyed it as much as he could. The salad was great but the seasoned chicken he opted to add lacked flavour. Taufeeq, like most children his age, wanted nothing more than a Margherita pizza. I really have to work on training this boy’s palate. Having said that, sometimes all you want is a good Margherita, with a perfectly crisp base and just the right balance of mozzarella and tomato concasse – and this one was just that. At R40, it was a good price for the kid’s size but note that the standard size is a hefty R72. My meatball pasta was okay. For me, the sauce lacked a certain wow factor and I had to add salt, garlic and chillies for flavour. I was at the launch event and sampled some of the other dishes. One surprise was the Blu Formaggi pasta. With the Italian-style blue cheese sauce, chicken macon, garlic pangrattato and crispy onion, it is my new favourite pasta. I never thought I would ever feel that way about blue cheese. I

try blue cheese ever so often just to see if I’ve changed my mind, and it never works for me on it’s own. In this sauce, however, it was a winner. I also tried the Moghul Pizza – topped with butter chicken, yoghurt, galbani fior di latte mozzarella, coriander and crispy onion. I really enjoyed this one, especially the crispy onions although some felt the onions overpowered the butter chicken taste too much. My favourite was the Smokey Baby – Asian de-boned smoked beef ribs, rosso onion, corn, mint, spring onion and coriander; tender, smokey meat, cooked for eight hours they tell me, with the fresh hit of coriander. What’s great is that they also offer half and half pizzas and an array of toppings to build your own unique pizza on the gourmet thin, crispy, non-greasy base. Prices are a bit higher than the norm and average in the region of R130 for pizzas, R115 for pastas and R90 for salads. Breakfast is available till noon as well as a small range of light meals till 4pm. They have a range of mocktails, and you can end on a sweet note with a decent range of desserts, too. This review is independent and meals were paid for. Dilshad Parker is founder and author of www.hungryforhalaal.co.za

Muslim Views . June 2018

Light from the Quran

Ibadah: a cure for our spiritual wounds IBRAHIM OKSAS and NAZEEMA AHMED

AS we emerge from a month wherein we dedicated our time and attention to the All-Wise Quran, and having been scrupulous in performing our ibadah, it is useful for us to reflect on the great happiness and profit we have gained in performing our ibadah. At the same time, this should cause us to ponder on the loss and ruin that inevitably lie in wait for us if we choose to engage in wrongdoing through indulging the dictates of our nafs. In addressing himself to the importance of the fard salaah and ibadah in general, Bediuzzaman Said Nursi in his contemporary Quranic tafsir, Risale-i Nur, says that there are lazy people and those who neglect the five daily salaah. They ask: ‘What need does Allah Almighty have for our ibadah that in the Quran He severely and insistently reprimands those who give up ibadah and threatens them with such a fearsome punishment as Hell? They further ask how it is in keeping with the style of the Quran, which is moderate, mild and fair, to demonstrate the ultimate severity towards an insignificant, minor fault. In responding to these ques-

tions, Bediuzzaman expresses that Allah Almighty has no need of our ibadah nor is He in need of anything else. It is we who need to perform ibadah for, in truth, we are sick. Ibadah is a sort of remedy for our spiritual wounds. He says that we can understand how absurd it would be if an ill person responds to a kind doctor who insists on the person taking medicine that is beneficial for his condition by asking: ‘What need do you have of it that you insist that I take the medicine?’ Bediuzzaman continues by saying that as for the severe threats and fearsome punishments mentioned in the Quran concerning giving up ibadah, they may be likened to a king who, in order to protect his subjects’ rights, inflicts a severe punishment on an ordinary man in accordance with the degree that his crime infringes on those rights. Similarly, the man who gives up ibadah and fard salaah is violating the rights of beings who are the subjects of the Monarch of PreEternity and Post-Eternity, and he is acting unjustly towards them because the perfections of living beings are manifested through the tasbeeh and ibadah they perform and which is directed towards their Maker. The one who abandons ibadah does not and cannot see this

ibadah of living beings. Indeed, he denies it. Furthermore, living beings occupy an exalted position by reason of their ibadah and tasbeeh, and each is a missive of the Eternally Besought One, and a mirror to its Sustainer’s Beautiful Divine Names. Since the person who gives up ibadah reduces living beings from their high positions and considers them to be unimportant, lifeless, aimless and without duties, he is insulting them, and denying and transgressing their perfections. Everyone sees the world in his own mirror. Allah Almighty created man as a measure and scale for the universe. And from the world He gave a particular world to each person. This world He colours for him in accordance with his sincere beliefs. For example, a despairing, lamenting, weeping person sees living beings as weeping and in despair, while a cheerful, optimistic, merry person sees the universe as joyful and smiling. A reflective man given to serious ibadah and tasbeeh discovers and sees to a degree the certain, truly existent ibadah and tasbeeh of living beings, while a person who abandons ibadah through neglect or denial sees living beings in a manner totally contrary and opposed to the reality of their perfections and, in doing so, that person transgresses their rights.

Furthermore, since the person who gives up the fard salaah does not own himself, he wrongs his own soul, which is a slave of its true owner. His owner delivers awesome threats in order to protect His slave’s rights from his evilcommanding soul. Also, since he has given up ibadah, which is the result of his creation and the aim of his nature, it is like an act of aggression against Allah Almighty’s wisdom and His will, and the person, therefore, receives punishment. Thus, the abandoner of ibadah both wrongs his own soul, which is the slave and totally owned property of Almighty Allah, and he wrongs and transgresses the rights of the perfections of the universe. Certainly, just as unbelief is an insult to beings so is the abandonment of ibadah a denial of the universe’s perfections. And since it is an act of aggression against Allah Almighty’s wisdom, it is deserving of awesome threats and severe punishment. Thus, it is to express this deservedness and the above facts that the Quran of Miraculous Exposition chooses in a miraculous way that severe style, which, in complete conformity with the principles of eloquence, corresponds to the requirements of the situation. Furthermore, man’s nature and spiritual faculties show

that he is created for ibadah. In respect of the power and actions necessary for the life of this world, he cannot compete with the inferior sparrow, while in respect of knowledge and need, and ibadah and duah, which are necessary for spiritual life and the life of the hereafter, he is like the king and commander of the animals. Bediuzzaman then advises that we should address our own nafs and allow it to acknowledge that if we make the life of this world the aim of our life and we work constantly for this world, we will become like the lowest sparrow. But if we make the life of the hereafter our aim and end, and we make this life the means of it and its cultivation, and strive in accordance with it then we will be like a lofty commander of the animals, and a suppliant servant of Almighty Allah, and His honoured and respected guest. These are the two ways that are open to us. We can choose whichever one we wish so we should ask for guidance and success from the Most Compassionate. Bediuzzaman concludes by saying that anyone who is not totally blind can see and understand then what a great profit, happiness and ni’mah for the ruh are ibadah, affirmation of Allah’s Unity, and reliance on Allah and submission to Him.

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Muslim Views . June 2018

From Consciousness to Contentment

The deep significance of Eid-ul-Fitr JASMINE KHAN

AS the holy month of Ramadaan draws to an end, there is great excitement at the prospect of celebrating the day of Eid-ul-Fitr. We are so used to regarding this day as marking the end of a month of fasting that we may be forgiven for thinking that it only celebrates the return to being able to eat whenever we like. This Eid is linked to Ramadaan and marks the end of fasting but it is so much more than merely a celebration or a festival. The day’s greatest significance is completely spiritual: on this day we show gratitude to Allah SWT for enabling us to observe the fast for a month and to do our utmost to draw nearer to our Creator. We are grateful for having had the opportunity to recharge our spirituality, and we enter into the first day of Shawaal refreshed but also a little sad to take leave of a month filled with so much barakah. Regarding Eid-ul-Fitr, the Messenger (SAW) said, ‘When the month of Ramadaan is over and the night of Eid-ul-Fitr has arrived, that night is called the Night of Prize. Then, in the early morning of Eid-ul-Fitr, Allah will send His angels forth to visit all the towns and cities on the earth below. ‘Once they have made their descent, they will position them-

‘By My might and My majesty, I will not put you to shame nor will I expose you to disgrace amongst those who are faithfully committed to observing the laws (of shariah). Now you may depart, knowing that you have been forgiven. You have won My approval, and I am well pleased with you.’

selves at the entrances to all the streets and alleys. There, in a voice that is audible to every being created by Allah, apart from the jinn and humankind, they will issue a proclamation saying, “O Community of Muhammad, come forth into the presence of a Noble and Generous Lord, who will grant you gifts in abundance and forgive your terrible sin!” ‘Then when the believers have emerged and presented themselves at their places of prayer, Allah will say to His angels, “O My angels, what is the recompense of the hired labourer, once he has done his job?” ‘The angels will reply, “Our Lord and our Master, You will pay him his wages in full!” ‘So Allah will say, “I now call upon you to bear witness, O My angels, that I have conferred My acceptance and My forgiveness as the reward for their fasting and night vigil during the month of Ramadaan.” ‘Allah will then say, “O My servants, put your requests to Me now, for this I swear by My might and My majesty, you will not ask Me this day, in this gathering of yours for anything connected with

your life hereafter, without My granting it to you; nor for anything connected with your life in this lower world, without My attending to your need. ‘By My might and My majesty, I will not put you to shame nor will I expose you to disgrace amongst those who are faithfully committed to observing the laws (of shariah). Now you may depart, knowing that you have been forgiven. You have won My approval, and I am well pleased with you.”’ (Ghunyalit Taalibi Tareeqal Haq, Volume 3) Eid-ul-Fitr is totally unique; it has no connection to any historical event nor is it related to any seasonal changes. It is related that when the Prophet (SAW) got to Madinah, he found the people celebrating two days of sport and amusement. He then said: ‘Allah, the Exalted, has exchanged these days for two days better than them: the day of breaking the fast and the day of sacrifice.’ (Ahmad, Abu Dawood) Shaikh Ahmad Abdurrahman Al-Banna said: ‘[They are better because] they are legislated by Allah and are His choice for His creatures. They follow the comple-

tion of two of the greatest pillars of Islam: Hajj and fasting.’ (AlFath ur-Rabbani) The Islamic tarbiyah (upbringing) imparted by the Prophetic traditions makes it clear that celebrating Eid is not restricted to the outward aspects of worship; it goes deeper and teaches us the correct spirit of celebration. In his book Al-A’yad Fil-Islam, Shaikh Al-Jibaly writes: ‘The major part of the celebration is not eating or drinking – rather, it is a prayer that brings Muslims together to remember Allah’s bounties, and celebrates His glory and greatness. ‘The Eids and their celebration in Islam carry a distinctive meaning and spirit. It is an occasion to increase in good deeds.’ The day marks the conclusion of a great act of ibadah. We emerge from Ramadaan determined to continue in obedience and submission to Allah. Whether we experience sadness or pleasure, we never forget Allah’s greatness and mercy. Everything we do or say is always subject to continuous Allah consciousness. He goes on to say, ‘Thus the Eid is not an occasion to

take a vacation, neither from Islamic responsibilities and commitments nor to waste time and money in extravagance. ‘It is not ‘fun for the sake of fun’. Rather, it is a controlled and directed rejoicing that is of ultimate and definite benefit for the Muslim. ‘The Eid is a chance to multiply good deeds by bringing happiness and pleasure to the hearts of other Muslims by helping and supporting the poor and needy, and by getting involved in pastimes that emphasise the strong and serious Islamic character.’ The night preceding Eid-ul-Fitr is a night with great rewards for staying up in ibadah. It is quoted from the Prophet (SAW) that the ‘one who offers six rakaat prayers on this night, reciting in each rakaat Surah Al Hamd once and ‘Qul Huwallah’ five times, Allah will pardon his sins’. (Ibn Majah) Nabi Muhammad (SAW) advises the Muslims to celebrate Eid by offering prayer, being grateful to Allah and forgiving each other. Let us make it our intention this Eid to be cognisant of the value, not only of having fasted the month of Ramadaan but also to enter into the true spirit of celebrating the day of Eid. Let us celebrate in gratitude for having had the benefit of Ramadaan and experiencing the joy of true spirituality. Ameen.

Art’s for All

Muslim Views . June 2018

Twenty-five years is a long time Some short stories had also done well in an adult English literary magazine, writes DR M C D’ARCY.

TWENTY-five years is a long time. Well, that’s how long I have been writing this column. In 1993, I was interviewed by Muslim Views reporter, Ms Gaironesa Paleker, about my authorship of three published ‘young adult’ books: Tolly, Hero of Hanover Park, The Golden Kris and Rage of the Sea-wind, which had fared very well in national writing competitions. Rage of the Sea-wind was selected for the White Falcon Collection in West Germany as one of the best books selected worldwide from 40 000 books for teenagers published in 1996. Some short stories had also done well in an adult English literary magazine. They were all transcribed into Braille for the blind. A short story, The Coon, was published in a South African English literary magazine, translated into Afrikaans, adapted for adult, first-time readers and then printed as an illustrated comic. After a cruise to Namibia, I also wrote The Desert is a Two-faced Siren, a true, knife-edged, episode relating how our mini-bus got stuck in the Namib Desert sand without cell-phone or radio recep-

Auwal Mosque, in Dorp Street, the oldest mosque in South Africa, as it looked in the 1950s. This is one of the first ‘Eid cards’ in South Africa. Collection M C D’ARCY

A snippet from Ms G Paleker’s article on me in Muslim Views October, 1993. Photo M C D’ARCY

tion. Here follows an extract: ‘The guide deflated the tyres. The wheels spun deeper into the sand. He walked out into the desert to look for help. My son, Cassiem, my wife, Fatima, and I were all alone. The clock was ticking. We panicked. How would we get back to our cruise-ship on time with four deflated, flat tyres stuck in the dune?’ And how did we get out? ‘We were towed out by a lone skinny Nama man, who gathered botterpitjies from melons deep in the desert. With much pushing and the help of his four donkeys, we got out of the sand. There were no pumps around to inflate the tyres. ‘In the distance, we could see the smoke from the ship’s funnel preparing to sail. Dangerously, we hopped and sped the thirty

Masjidul Fatgh, in Ottery. Note its simple grey and green structure and décor. Also note that the green bin and palm lift this picture into scrumptious art. Photo M C D’ARCY

kilometres back to the boat. With seconds to spare, in a cloud of sweat and dust, we shot through the harbour-gates. ‘The crew scowled at us and pulled the gangway up. We collapsed in our cabin.’ This adventure was given a double-page spread in the Cape Argus Travel Magazine. A reader wrote to the travel editor: ‘It was so tense, he should write a novel.’ And, I’ve written articles for many magazines, cookery books and newspapers. One of my plays, The Red Disa, had a stage reading with young actors at Artscape Theatre, on the Cape Town foreshore. In a play competition specifically for children, and based on local folklore tales, my entry, How Table Mountain got its cloth, was published by Junkets Publishers. A monologue, Babies come in black plastic bags, was also published by Junkets, and performed onstage by a young female student from Khayelitsha. Back to my ‘Art’s for All’ history. It was agreed that I should write some articles on art and culture for Muslim Views. I coined the title ‘Art’s for All’. And it took me on an interesting journey of discovery through the publication of some 300 wide-ranging articles packed with research, hard work and self-dedication. Every article has been on a different subject, and none were repeated. I’m often asked how long it takes to write a column such as Art’s for All, and where I get the information I write about? The answer is quite simple: a life-time. I started reading at four years. At 78, I’m still an avid

reader, devouring any magazine and book that crosses my path. Local history, particularly the slave period and the evolution of the culture of the Muslims at the Cape, have been my literary nectar. I attended many lectures at the yearly University of Cape Town (UCT ) Summer School. The fare ranged from history to painting, culture, various arts, science, various demonstrations and writing. I’ve also enjoyed adult education evening classes at schools such as Diep River High and Pinelands High schools. It’s a great pity that I was often the only ‘non-white’ face in these lectures and classes. The UCT Summer School lectures and classes are gold at a reasonable price. For a few years now, I’ve attended the lectures of Professor Anwar S Mall, emeritus professor at UCT Surgical Division. He is a marvellous lecturer. His Science vs Religion series a couple of years ago was well thought out and erudite, yet understandable to the lay person. For teachers it should be a must, not only for their own delight but also to present the cutting edge of knowledge to their scholars. (I hate the divisive, ‘politically correct’ terms ‘educators’ and ‘learners’. It’s unnecessary fannying about with historic terms. ‘Teachers’ and ‘pupils’ or ‘scholars’ were used from time immemorial.) And, no, it does not take fifteen minutes at the typewriter to produce a column for Muslim Views. Some take months of research and slogging, others flash onto the screen in a couple of days. It’s all read, research, fight with grammar and spelling, and then the rereading, rewriting and editing. Incidentally, my painful left

wrist and hand are currently in a splint, so this article is largely written with one finger. The illustrations are a constant headache, and joy. Many are my own photographs inspired by my second love: photography. A few come from my collections of local artist’s paintings and other creative works, some of which are now historic. It has been my pleasure to interview many local artists across all races, ranks, colours and genres, and to savour their creative works in an array of media. These range from delicate ribbon crochet to monumental murals such as those on a Bo-Kaap arcade done by a famous Iranian mural-artist, Nasser Palangi. He has a mural in Sydney railway station to his credit. In the early days, the illustrations were from my collection of photographs on film. Their Muslim Views reproductions were sometimes dicey. In an illustration of a personally taken photograph of the Taj Mahal in glorious noonday colour was printed as the Taj Mahal on a dark, moonless-night. Digital pictures have their own pitfalls of pixels and printing. But, currently, Muslim Views’ art fares much better. History, art, culture and writing have been some of my passions. I’ve interviewed and written about many of our local artists and creative minds. I thank them all. But the world has been my oyster in the columns of Muslim Views. I am thankful to their staff who have given me such opportunity and licence. We have a rich past and, hopefully, a better future for all. For me, I pray, there is much more to come. Enjoy the pictures and may you have a blessed Ramadaan and Eidul-Fitr.

Muslim Views . June 2018

SIQALO / MITCHELLS PLAIN PROTESTS

A ‘black’ Muslim perspective KHOLOFELO MOLEWA

ANY discussion on race or racism in South Africa tends to inspire either a deep sense of angst or fatigue and, sometimes, both. So I ask you all to please forgive me in advance if this small talk on the topic introduces either one of these reactions. But, in this blessed month of Ramadaan – where we are granted the opportunity to slow things down, almost to a type of stillness, a stillness that begets reflection – I thought I could take some liberties in excavating and re-excavating a topic that remains threaded and contemporary within the South African consciousness, even long after the Dromedaris arrived on our shores. I want to approach the discussion from a narrow starting point, guided by recent events here in the Cape where residents of Mitchells Plain and Siqalo clashed, ostensibly over issues of land. I say ‘ostensibly’ because some of the facts are contested. It must also be noted that I do not enter this type of discussion as a dispassionate nor objective observer. ‘Siqalo’ in isiXhosa loosely means ‘newness’ or ‘new beginning’. Like many post-94 settlements and townships, the place has a name that denotes a hope and promise that often remains unfulfilled. What was interesting about Siqalo and the Mitchell Plain protests was the framing. The explicit tone of the protests cast the clashes between the two communities as a type of ‘race war’ – as News24 described with some hyperbole. A now famous or infamous voice note made the rounds where a male voice is heard imploring his fellow Mitchells Plain residents to stand up and ‘fight back’ ‘the black people’. He urges that the message be disseminated far and wide within ‘the community’ to ‘every mosque, every church and every neighbour’. The message ends with a frightening invocation in Afrikaans: ‘Laat ons hierdie mense vermorsel, laat ons hulle verpletter en vertrap.’ [Roughly translated as ‘Let us smash these people, let us demolish and crush them.’] I couldn’t help but latch on to the words ‘fight back’, as many of you would recall that phrase as the

Siqalo residents look on as a policeman patrols the Siqalo informal settlement near Mitchells Plain. The writer points out that ‘what was interesting about Siqalo and the Mitchell Plain protests was the framing. The explicit tone of the protests cast the clashes between the two communities as a type of ‘race war’ – as News24 described with some hyperbole.’Photo ASHRAF HENDRICKS / GroundUp [Creative Commons use]

1999 election slogan for the Democratic Alliance. Many a commentator remixed the slogan to ‘fight black’, thus echoing what many thought was the true zeitgeist of the party’s election campaign. In another clip on social media, an ENCA journalist is interviewing a group of Mitchell Plain residents made up mainly of women with a single, elderly gentlemen prominent in the mix. All are visibly very angry. Of course, the man is the loudest of those being interviewed, speaking over his fellow female neighbours. The aesthetic here is undeniably Cape Town. You’ve got the hint of the mountain in the background, those makeshift-looking RDPesque electric poles with their maniacal wires and the unmistakeable sandy-grey filter of the Cape Flats providing the background. The women being interviewed are mostly in doeks, nodding in agreement as the elderly gentleman describes how his fellow Siqalo neigbours fear hard work and how, being from the Eastern Cape, ‘these people’ are land invaders. What was also interesting to me, seeing that clip, was how

the elderly gentleman framed his disdain for Siqalo residents within the language of Islam, proclaiming that ‘those people’ don’t know how to lift themselves up by their bootstraps because they lack ‘sabr’ [patience, perseverance]. He goes on to variously describe his own personal narrative and effectively how, because of his Islam, he managed to trade his way out of poverty. The mainly female crowd around him at some points responds with ‘Allahu Akbar’, denoting agreement with the elderly gentleman’s lament. Two main things struck me as the elderly gentleman spoke – one, a personal musing, the other a more general political observation. Firstly, I wondered where this man, this stranger – with whom I share a faith – would locate me within his overall worldview. Would my Islam exempt me from an indictment that references not only my character but also my spiritual worth? Or would my blackness automatically discount my belonging to the ummah, therefore putting certain benefits out of reach? Secondly, as that man spoke, I

couldn’t help link his comments to those made continuously by the premier of this province, namely, that black people in the province are a type of refugee from the Eastern Cape. That is, not of the Western Cape, not of the land, ergo: illegitimate interlopers with equally illegitimate demands and claims. This is, of course, an old trick, re-imagining the space as empty and without history. Not only is it an old trick but it is also a prerequisite to reframing the space and the land as brand new, unclaimed. Within a South African context, it is therefore imperative that we view intra-black racism as being part of a broader cultural expression – one that is rooted in a violent history of White Supremacy (and its attendant components) and where the motif feature of the land is marked by an ongoing contestation for resources amongst the poor. There are perverse incentives for our communities to overtly foreground differences – this is the framing. As some of you may recall from my talk last year, I have a young son whose very identity is located

within all the strands of ‘blackness’ and ‘colouredness’ and ‘malayness’ that define and ill-define the Cape’s rich cultural mileau. Sometimes, in a fit of South African fatalism, I often wonder when he’ll be called the Kword for the first time (and not necessarily by an Afri-Forum type but by a member of his community) or when he will experience the kind of Ashwin Willemse level of workplace frustration that so many black (BC black) professionals know all too well. And when those moments come, my hope is that – perhaps – by then, we would have completely reimagined this notion of the ‘other’, especially as it relates to determining the borders of blackness – where an older Harun does not have to live in a world perennially plagued by angst and fatigue when it comes to race. One where he is not continuously being asked to pick ‘sides’ where there are essentially none. This is an abridged version of a post-Taraweeh talk delivered by Kholofelo Molewa, at Claremont Main Road Masjid, on Sunday, May 20, 2018.