Muslim Views, March 2016

JAMAD-UL-AKHIR 1437 l MARCH 2016

Vol. 30 No. 3

Islamic civilisation congress commits to confront racism and xenophobia

Organising officials, panel chairpersons and presenters at the close of the Second International Congress on Islamic Civilisation in Southern Africa: Developments and Future Prospects that was held in Durban from March 4 to 6. From row, seated (from left): Dr Husein Bowa (Uganda), Fatima Tayob (South Africa), Dr Muhammed Haron (Botswana/ South Africa), Shaikh Ighsaan Taliep (South Africa), Zeinoul Abedien Cajee (South Africa), Dr Halit Eren (Turkey), Cengiz Tomar (Turkey), Professor Suleman Dangor (South Africa) and Ebrahim Rhoda (South Africa). Front, standing: Yousuf Cajee (South Africa), Mishka Daries (South Africa). Back row: Raghieb Najjaar (South Africa), Sedick Isaacs (South Africa), Nurudean Ssempa (South Africa), Edwin Salim Saidoo (Botswana), Dr Ghamiet Aysen (South Africa), Maulana Ashraf Docrat (South Africa), Dr Umar Ahmed Kasule (Uganda), Haroon Mahomed (South Africa), Anabelle Suitor (United States), Dr Lubna Nadvi (South Africa), Farid Sayed (South Africa), Professor Yousuf Dadoo (South Africa), Haroon Aziz (South Africa), Silindiwe Zvingowanisei (Zimbabwe), Dr Selim Argun (Turkey), Ayesha Mall (South Africa), Hasanain Abdullah (South Africa), Mickaeel Collier (South Africa), Nazeem Braaf (South Africa), Dr Tahir Sitoto (South Africa).

Photo SATISH DHUPELIA

FARID SAYED

ISLAMIC civilisation in Southern Africa has a rich heritage but its growth depends on a concerted effort to confront racism and xenophobia.

This formed part of the final declaration of the Second International Congress on Islamic Civilisation in Southern Africa: Developments and Future Prospects that was held in Durban from March 4 to 6.

Organised by Awqaf South Africa, in partnership with the Research Centre for Islamic History, Art and Culture (Ircica), University of KwaZulu-Natal and the International Peace College South Africa (Ipsa), the congress received presentations from academics and professionals from a number of Southern African countries, as well as India, Turkey and the United States.

The keynote speaker, Professor Suleman Dangor of the University

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Jakim expels MJC Halaal Trust

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The future of Islam is in Indonesia

of KwaZulu-Natal, set the tone for robust discussion between panellists and participants when he engaged with the very concept of an ‘Islamic civilisation’.

He pointed out that Islamic civilisation should not be seen in isolation as each community of Muslims enriched and added lustre to the wider tapestry of Islamic civilisation.

Professor Jasser Auda, Al-Shatibi Chair of Maqasid Studies at the International Peace College South Africa (Ipsa) and the Executive Director of the Maqasid Institute, a global think tank based in London, said the congress marked an important stage in the advancement of the ‘cause of justice and the integration of Muslims in the wider society and, in particular, the contribution of Muslim communities in the southern parts of Africa to the rest of the ummah.’

The congress covered a number of themes which tried to draw

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Boycotts and the question of Halaal certification

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Anti-Racism Week: re-committing to non-racialism

out this contribution as well as the role of institutions and individuals in the struggle against colonialism and apartheid.

The panel on transnational relations examined the interaction between Islam and indigenous culture.

This panel also looked at how Muslim minorities in Southern Africa faced up to the challenges of Islamophobia, extremism, integration and identity.

Leadership and public participation among young Muslim South Africans kicked off the session on politics and civic engagement. This was followed by a presentation on rolling back xenophobia through dialogue between the migrant communities and host communities.

In the session on literature and bibliographies the need to restore and preserve publications on issues of fiqh was stressed. These works, which ranged from pamphlets to books, contained both a

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MV Motoring behind the wheel of the new Hilux Refugees in Europe

rich and controversial heritage of the development of this science in Southern Africa.

The spotlight fell on the impact of colonialism on waqf during the session on endowments and community programmes.

The establishment of the first Muslim community in South Africa featured prominently in the session on heritage sites.

One of the papers focussed on the legal battle currently underway to reclaim land in Macassar, near Cape Town, which belonged to communities that lived near the shrine of Shaikh Yusuf. Another traced the building of the shrine and the various contestations that took place over the trusteeship of the site.

The final session, on social and community media, reflected current developments in the field.

It traced how Muslims in South Africa had embraced social media, having relied solely on newspapers in the past.

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MYMSA Youth Conference

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Architectural Caviar: The Blue Mosque in Istanbul

This session closed off with two case studies on the survival and sustainability of community media and the critical role it plays in recording and shaping Islamic civilisation. The one study focussed on Muslim Views, as the print media model, and the other on Voice of the Cape, the community radio station.

Dr Halit Eren, Director-General Ircica, expressed the hope that future congresses would see more participants from other countries in the region.

He said the congress had achieved a number of positive results.

‘Besides the academic research, we also have institutional outcomes. We have resolved to establish a research centre under the umbrella of Awqaf SA which will study the history and civilisation and prospects for the Muslim community in Southern Africa.

We cannot develop if we do not have research institutions.’

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Time to switch to Islamic Finance

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Keeping traditional music alive in Gaza

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Muslim Views . March 2016

Muslim Views . March 2016

Palestine solidarity needs introspection

I

SRAELI Apartheid Week is an annual international programme launched ten years ago to build awareness about the Israeli occupation of Palestine and to strengthen activism for the Palestinian cause.

This forum offers a global platform for solidarity with resistance against Israel’s military occupation of Palestine.

It also offers a platform for engaging in discourse to confront Zionism as the illegal and illegitimate political basis sustaining the occupation.

The international Palestine solidarity movement is broadly united on this basic position.

While this consensus within the movement is both powerful and important, it is also characterised by challenges with the potential to undermine its efficacy.

A case in point is the tension between the US-based If Americans Knew, founded by activist Alison Weir, and Jewish Voice for Peace.

Both these organisations support the basic demands such as an end to the occupation and the right of return for Palestinian refugees.

Both support the Boycott Divestment and Sanctions (BDS) movement.

Yet the two are engaged in a bitter conflict in which the former accuses the latter of anti-Semitism.

Similarly, there is dissent within the movement over a range of other issues that may impede its progress.

The opposition of two major figures in the solidarity movement, Noam Chomsky and Norman Finkelstein, to BDS is perplexing to many activists who view BDS as a legitimate, effective and peaceful means of isolating Israel.

These tensions and differences within the movement are a subject for deep

introspection and debate.

This must be done with a view to resolve them or, despite any differences, to adopt creative strategies to advance the greater struggle without the risk of impairing its progress.

There is acute awareness that it is in the interests of Zionists and Israel to aid fragmentation within the solidarity movement.

However, the more insidious threat is not from the clear enemy.

Liberal Zionists have an agenda to be accepted as equal comrades in the movement.

The notion of a two-state-solution is popular among liberal Zionists. The fact that the basis for this solution is already destroyed and is now mere fantasy is ignored.

Several organisations within the movement, notably the Electronic Intifada, recognise the tendency of the Zionist left to hijack the discourse and impose a brand of moral righteousness. In this way, liberal Zionists seek agency to define the problem and propose a solution as comrades.

While some of the issues in the South African Palestine solidarity movement are peculiar to the local context, we should appreciate the relevance of the broader issues.

For example, the movement should be careful not to grant dominance to a party-political position, such as that of Hamas, although it is a democratically elected voice of the Palestinian people.

Our own history of the silencing of alternative voices, such as the Pan Africanist Congress is adequately instructive in this respect.

Genuine solidarity is not exclusively a function of mass demonstrations, such as the one in Cape Town in August 2014.

It is about sustained commitment to a programme, beyond mass demonstrations, that precipitate change.

Solidarity cannot be reduced to charity or being mesmerised by the rhetoric of speakers on a public platform.

It is about a moral commitment, individually and collectively, even if some form of personal sacrifice is involved.

Israeli Apartheid Week is an opportunity to drive the momentum for change and to advance the process of isolating Israel.

This programme must stand as the abiding activist imperative in the face of ongoing Israeli human rights abuses, illegal settlement development and the humiliation of an indigenous Palestinian population on Palestinian soil.

Israel has stated publicly that it intends to destroy the BDS movement.

It is our collective responsibility to protect the integrity of this form of resistance, and to find creative means of addressing the inconsistencies within it.

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

Publishers: BRISKTRADE 175 (Pty) Ltd P O Box 442 Athlone 7760 South Africa Tel: 021 696 5404 • Fax Admin: 021 696 9301 Advertising adverts@mviews.co.za Admin info@mviews.co.za Editor Farid Sayed E-mail editor@mviews.co.za Fax Editor 086 516 4772 DISTRIBUTION Your Advertiser 021 638 7491 Views and opinions expressed by contributors and advertisers in this publication do not necessarily reflect those of the editorial team or the publishers.

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The real message of International Women’s Day TERRY BELL

UESDAY, March 8, was International Women’s Day (IWD). It came at a time of ongoing global economic crisis and when we, in South Africa, face further massive job losses, turmoil on university campuses and in the labour movement.

Perhaps, now, as never before, the message of the founders of IWD is more pertinent – and more likely, at an official level, to be ignored. It is also a message that the labour movement and the protestors of today ignore at their peril.

However, on March 8, when the day was celebrated around the world, it was in a manner that would certainly have appalled the founders of IWD. The focus of this day has long been wrested from the labour movement that founded it and it now provides a distorted image of the original IWD intent.

On social media and in official circles, IWD is the province of affluent middle class women who tend to enjoy the patronage of the still male-dominated corporate world. Their aspirations are not liberty and equality for all but free competition against men; they want only to remove the ‘glass ceiling’ that prevents many of them from becoming corporate tycoons.

As a result, IWD is sponsored internationally by the corporate world exercising ‘social responsibility’. However, this is seen by critics as just another example of tax deductible public relations, this year under the IWD slogan: Pledge for Parity.

As the late guru of the free market, Milton Friedman, once made plain: doing good and the feel-good factor should never interfere with profits. He noted that any company director who prioritised social responsibility should be sacked on the spot.

He was right. In the context of our competitive, profit driven system, the maintenance and maximisation of profit has to be the priority. This is why job losses are again mounting in the face of the ongoing global economic crisis and the collapse in commodity prices.

Corporate concessions to social responsibility have to be made but only in order to ensure the degree of support and stability necessary to maintain, if not improve, prof-

T

itability. It’s a delicate balancing act but one in which profit remains king.

This is the antithesis of the intention of the 100 women delegates from 17 countries who, 106 years ago, laid the foundations of what they hoped would be a day that would highlight not just the cause of ‘women as housewives and mothers’ but support the abolition of ‘all privileges deriving from birth or wealth’. And, as a Russian delegate to that 1910 conference noted: ‘It is a matter of indifference who is the ‘master’, a man or a woman.’

The conference was held in the wake of the 1907 economic upheaval in the United States and when memories were still quite fresh following the 20-year stagnation that followed the 1873 crisis. Women were then – as they remain as a group today – on the bottom rungs of a ladder of exploitation.

But what the delegates of 1910 realised was that common cause had to be made between working women and men of whatever ethnic, religious or linguistic background if progress was to be made.

Only with clear goals coupled with principled unity could liberty and truly equal opportunity ever be achieved.

It is a lesson that appears to have been lost, especially among most of the youthful university protestors and also within large sections of the trade union movement that for years have ignored the plight of many low paid workers.

Significantly, among the university ‘outsourcing’ protests, the majority of the low paid workers are, once again, women, many taking home less than R2 500 a month.

But the minimum wage for domestic workers, almost exclusively women, is now set at a top rate of R11,44 an hour or R2 230,80 a month.

And that is the minimum rate until the end of this year, with food price inflation rising steadily.

It is at this level that the issue of gender equality should be tackled.

But, at the same time, deepseated prejudices must be confronted wherever and whenever they emerge. That, in essence, is the real message of IWD. Terry Bell is a freelance journalist specialising in labour issues. He blogs at: terrybellwrites.com

It was narrated from ‘Abdullah bin ‘Amr that the Messenger of Allah (SAW) said: The curse of Allah is upon the one who offers a bribe and the one who takes it. (Ibn-Majah and Al-Tirmidhi)

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

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . March 2016

MJCHT recognition by Jakim withdrawn MAHMOOD SANGLAY

RECOGNITION of the Muslim Judicial Council Halaal Trust (MJCHT) by the Malaysian government’s religious Department of Islamic Development (Jakim) has been withdrawn with effect from February 15, 2016.

Jakim is the main agency managing Islamic affairs at government level and is tasked with legislation and standardisation of Islamic law, Islamic education and Islamic administration. The latter function includes the monitoring of compliance in respect of Islamic financial systems and the Halaal industry.

In essence, Jakim is a regulatory authority in Malaysia on various aspects of Muslim life, including the regulation of the Halaal industry. Such regulation and monitoring of this industry does not exist in South Africa.

In a letter to the MJCHT, Jakim states that, based on an audit conducted from November 6 to 10, 2015, the MJCHT had failed to comply with Jakim regulations in three key respects.

The first breach relates to an ‘insufficient number of expertise’ for a foreign Halaal certification body (FHCB), including a lack of competent Muslim personnel. It appears that the MJCHT lacks adequately qualified and trained staff to conduct Halaal inspections.

The second breach is in respect of a weak Halaal certification system, specifically that the MJCHT conducts its own audits of plants and premises without documentation or inspection tools.

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This is a typical certificate issued by the MJCHT. South African businesses that export foods and other goods bearing the MJCHT stamp and that rely on Jakim approval for the distribution and sale of their products in the intended markets may no longer be approved for these markets.

Photo SUPPLIED Dato’ Haji Othman bin Mustapha, Director General of the Department of Islamic Development in Malaysia, authored the letter in which he advised the MJCHT that it is no longer recognised by Jakim.

Photo SUPPLIED

This may mean that an MJCHT Halaal inspector relies exclusively on observation to conduct an inspection.

No signatures are produced as proof of inspection, nor are any tools for measuring or testing compliance used.

The third breach relates specifically to problems encountered during the Jakim site visit on November 9 to the County Fair plant in Epping Industria, Cape Town.

The Jakim inspection revealed that the trachea of animals are not completely severed during slaughtering, that the relevant Muslim quality assurance personnel are absent during the process and that chickens that do not comply with requirements for Halaal slaughtering are not ‘recorded accordingly’.

Shaikh Achmat Sedick, director of the MJCHT, told Muslim Views, that he accepts the decision of Jakim.

When asked if the MJCHT will appeal the decision, Shaikh Sedick said that it had ‘asked for clarity’ in this respect.

He added that the issues raised

by Jakim are of a ‘technical nature’ and that of the three areas of concern raised by Jakim, only one has been raised previously.

Shaikh Sedick said that Jakim advised the MJCHT to ‘re-submit their credentials’ for a review of their membership within a sixmonth period.

The withdrawal of recognition

by Jakim is likely to impact on South African businesses that export foods and other goods bearing the MJCHT stamp and that rely on Jakim approval for the distribution and sale of their products in the intended markets.

The withdrawal of Jakim’s recognition means that these products may no longer be approved for these markets.

Copies of the letter of Jakim were also forwarded to the Malaysian Ambassador to South Africa, Dato’ Badruddin Ab. Rahman and the South African Ambassador to Malaysia, Samkelisiwe Isabel Mhlanga.

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Muslim Views . March 2016

Boycotts and the question of Halaal certification PROFESSOR FARID ESACK

THIS two-part article deals with the question of witholding Halaal certification as a means of pressuring a company which has been identified by the Palestine solidarity movement as a target to be boycotted because it supports Isreal or trades in Israeli products.

The debate around such Halaal certification takes place in a wider context characterised by, among others, the following factors: l The Halaal certification process is an industry which requires and earns money. l There are a number of contestations among various players for a bigger share of this market. l Controversies around improper or inadequate supervision of these processes.

Many who take a dim view of how the Halaal certification bodies have or are conducting themselves in these three areas bring their dissatisfaction to the fore when considering the inability/ reluctance of the certification authorities to come out clearly to withdraw the supervision of company products targetted for a boycott.

This briefing paper acknowledges this context but does not discuss it. We confine ourselves to the shariah question relating to Halaal certification of products or companies targetted for boycotts, its socio-political context and some questions about the relationship between the shariah issues and ethical ones.

Boycotts and BDS The boycotting of all Israeli

products or by-products coming from the Isreali Occupied Palestine Territories (OPT) as defined under international law has become a growing weapon in the struggle against Apartheid Israel and for justice and freedom for the Palestinian people.

This call emerged from the largest gathering of civil society organisations in Palestine in 2005, and has been subsequenly endorsed by all the major Palestinian political parties. Some, such as the Ramallah-based Boycott National Committee (BNC), Hamas and, more recently, Fatah, argue for the complete boycotting of all Isreali products, while others such as ‘soft Zionists’ and the South African government argue for a limited boycott of products from the OPT. For BDS (Boycott. Divestment.

Sanctions), the boycott is part of a strategy to isolate Israel, to pressurise it to end the occupation, lift the siege of Gaza, return all occupied territories and end all of the apartheid laws affecting the Palestinians in Israel and the occupied territories.

Principles underpinning BDS BDS is guided by the principles of solidarity and, especially in South Africa, internationalism.

The principle of solidarity implies a close relationship with the structures and organisations which represent the oppressed, and a willingness to be guided by them in how we do our solidarity work and even in the targets that we choose.

In the case of BDS-SA, for example, we are guided by the Ramallah-based BNC, which leads the Palestinian boycott ini-

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BDS is guided by the principles of solidarity and, especially in South Africa, internationalism. …Both these principles … were crucial in the defeat of South African apartheid tiative.

Internationalism is the idea that the whole world, particularly the poor and exploited and the countries of the global South, need to forge much closer relations with each other to collectively oppose imperialism.

Both these principles – solidarity and internationalism – were crucial in the defeat of South African apartheid.

Strategies and tactics For the BDS movement, the boycott of Israel is a strategy to support the Palestinians and oppose the Israelis.

While BDS activists are usually moved by ethical and moral considerations and use arguments based on them, boycotting is not an ethical or eternal principle.

If, tomorrow, the conditions in Palestine change radically, BDS will come to an end in the same way that the international antiapartheid movement came to an end with the emergence of a democratic and non-racial South Africa.

Within this strategy of boycotting, certain tactics are employed – some of these are short-term and others are longterm. Tactics are informed by calculating questions of effectiveness, chances of victory, advancing the objectives of the movement, minimising our losses, going for the lowest hanging fruits etc.

Tactics may change from month to month, from company to company or country to country. While principled arguments may be invoked in going for a specific target, the fundamental impulse behind the choice of a particular target is not a principle.

Islam and boycotts Boycotting something as a principle is a well-sustained principle in religion, in general, although here we shall confine ourselves to broad Islamic principles and prophetic precedent.

There are extensive Quranic references, ‘Do not incline to the oppressed’, do not take certain categories of people as your allies, avoid the company of certain types of persons etc.

These texts or instructions are also phrased as constant and unchanging principles or injunc-

tions. The incident of the Prophet (SAW) boycotting three of the Companions in order to display his displeasure at their reluctance/ inabilty to join the Tabuk campaign (630 AD) is one such example.

I am unaware of any precedent in early Islamic sources for the idea of boycotting someone or a product as a political strategy or tactic – although there very well may be.

The absence of a precedent does not neccesarily render it wrong though, particularly given the near universal ijma in support of the boycott of Israeli goods of religious scholars who have spoken about it in public. Although not formally articulated, one can speak of universal ijma on this question.

A problem that arises from the absence of clear religious proof and precendent of boycott as a tactic and strategy rather than a principle is that when religious leaders are supportive of boycotts then, in general, the only language that they have access to invoke – and which their audiences hear – is the language of principle, and, at times, of religious law. Their audiences, in turn, hold them accountable to the question of principle and religious law.

This brings us to the question of the Halaal certification of products identified as targets to be boycotted, which will be discussed in the following edition.

Professor Farid Esack is head of the Department of Religion Studies at University of Johannesburg (UJ) and President of the International Quranic Studies Association.

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Muslim Views . March 2016

Long-awaited new, tougher and advanced Toyota Hilux arrives

ASHREF ISMAIL ONE of the most anticipated car launches has eventually taken place with the legendary Hilux being unveiled to our car market.

Since its introduction in 1969, the model has etched an enviable reputation for itself across the globe, where its durability, strength and outright quality has entrenched itself in the hearts of its owners.

Nowhere is this truer than in South Africa, where the venerable

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

Hilux nameplate is regarded not merely as a mode of transport but as a trusted member of the family.

Within the light commercial vehicle market (LCV), customers no longer only expect toughness and durability from their bakkie but are placing much greater emphasis on comfort, convenience and design. The bakkie of today needs to fulfil a multi-pur-

The design team concentrated on creating a vehicle that would project a tough stance while also exuding a sense of innovation and refinement in order to evoke a more emotive connection between driver and bakkie.

Photo GOOGLE

pose role – not merely as a ‘jack of all trades’ but, in fact, needs to be a ‘master of all’.

Perhaps the most striking feature of the new Hilux is the advanced exterior design. The design team concentrated on creating a vehicle that would project

a tough stance while also exuding a sense of innovation and refinement in order to evoke a more emotive connection between driver and bakkie.

The interior design of the Hilux sets new standards for a light commercial vehicle. The

same design ethos of tough and advanced was used to create an interior that combines ruggedness and practicality with innovation and design.

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Flowing metallic trim which runs across the dashboard creates a sense of style and refinement.

Taking centre stage in the interior theatrics is the new, high-tech touch screen audio system, which seems to ‘float’ from the centre of the dash. Featuring a flat-panel design, flick operation and capacitive touch technology, the advanced audio system is a marvel. When the unit is powered off, another party trick is revealed as all illumination is suspended, creating a tablet-type look and feel.

All Hilux models are fitted with tough and durable, patterned, black seat upholstery tailored to their usage. All three designs offer excellent durability without compromising on design and a sense of quality. Workhorse models focus more on robustness while mid-grade and high-grade models pursue a feeling of luxury and modernity. Leather upholstery is available as an optional extra on high-grade models.

The overall execution of the interior is that of high quality, innovative design and user friendliness. Comfort and convenience were strong influencers in the interior design and, as such, the Hilux is equipped with many storage areas and features to improve usability.

The new Hilux benefits from increased interior space and greater seat comfort as well as a host of practical storage compartments essential to a vehicle equally at home in both business and leisure environments.

A new rugged suspension package has been developed for the new Hilux, which addresses the need for both outstanding ride comfort and durability. The Hilux utilises a double-wishbone front suspension design and leaf-spring type suspension with twin shock absorbers in the rear.

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Double cab models employ a 60:40 split ‘tip-up’ rear seat cushion for even greater flexibility, with a handy storage compartment recessed into the floor.

A cool feature (pardon the pun) is the Cool Box fitted to high-grade models.

Taking the form of a second glove box, it cleverly uses the airconditioner system to cool or heat items placed inside.

A large centre console provides ample storage space as well as doubling up as an armrest.

A 12-volt power outlet is stan-

dard across the range, with a second outlet forming part of the range-topping model’s specification sheet.

Underpinning the new model is an all-new frame, which is designed to combine improved handling, ride comfort, NVH per-

formance and collision safety with outstanding durability in even the most extreme driving environments.

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Muslim Views . March 2016

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The same design ethos of tough and advanced was used to create an interior that combines ruggedness and practicality with innovation and design.

Flowing metallic trim runs across the dashboard, creating a sense of style and refinement. The new, high-tech touch screen audio system seems to ‘float’ from the centre of the dash. Photo GOOGLE

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Muslim Views . March 2016

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Improvements include 30mm thicker side rails and cross members which deliver 20 per cent greater torsional rigidity while also increasing durability.

Contributing to the durability of the new model is a new, heavyduty under-cover with additional reinforcement and increased thickness. The angle of the front section has been revised to contribute to an improved drag co-efficient value. The body makes use of higher tensile steel sheet (up to 590MPa). This achieves greater body strength while reducing weight. The more rigid chassis frame and new body serve as the foundation for the completely revised suspension, delivering superb all-round performance.

A new rugged suspension package has been developed, which addresses the need for both outstanding ride comfort and durability. The Hilux utilises a doublewishbone front suspension design and leaf-spring type suspension with twin shock absorbers in the rear.

For buyers venturing off-road, the new Hilux is naturally available in part-time four-wheel-drive derivatives, building on the acclaim of its forefathers. A highlight of the new system is the electronic rotary 4WD switch housed within the dashboard, which replaces the previously employed ‘second gear lever’, offering greater ease-of-use as well as contributing to a ‘cleaner’ interior design. Delivering on the promise of Advanced, the new Hilux is fitted with a number of electronic

driver support systems to make light work of any task. A highlight is the inclusion of Toyota’s revered Active Traction Control system (A-TRC) found in the Land Cruiser family of vehicles.

A-TRC uses a combination of engine torque control and brake pressure modulation to provide maximum traction under all conditions. On detecting a loss of traction, the system automatically brakes the relevant wheels and simultaneously redistributes drive torque to those which have grip.

Hill-start Assist Control (HAC) prevents the vehicle from rolling backwards during an uphill start when the driver releases the brake pedal. The system temporarily maintains braking pressure to all four wheels for a maximum of two seconds in order to hold the vehicle in place. Downhill Assist Control (DAC) is exclusively fitted to 4x4 derivatives and helps the driver regulate vehicle speed on steep, slippery or bumpy downhill gradients. Under circumstances when engine braking alone is insufficient to control vehicle speed, the system automatically employs the braking system to maintain a constant descent speed – with the accelerator and brake pedals left untouched by the driver.

Powering the new Hilux will be a range of newly developed engines, which offer improved power output, efficiency and refinement. The new ‘Global Diesel’ series was developed from the ground up, and feature a number of advancements to provide a superb driving experience both on and off road. The GD series engines are offered in 2.4 and 2.8 litre guise, with both versions

placing strong emphasis on torque output and low-speed tractability.

Both variants make use of DOHC, 16-valve, four-cylinder inline architecture and utilise Variable Nozzle Turbocharger (VNT) technology, which delivers the compressed air through a new, frontmounted intercooler.

Forming the starting point of the diesel range is a 2393cc unit offering 110 kW and 343 Nm, which is employed in the utilityfocused models. A higher output variant of the 2.4 litre is also on offer, delivering the same peak power with a boost in torque to 400 Nm, available between 1600 and 2000 rpm.

Serving as the diesel flagship, the 2755cc GD engine offers buyers a stout 130 kW and effortless 420Nm from 1600 to 2400 rpm in manual guise – automatic transmission versions will receive a boost to 450Nm over the same rpm span.

The fuel efficiency of both engines has been improved by 9% over the units they replace. The high-output 2.4 litre GD engine delivers class leading fuel efficiency, weighing in at a mere 7,3 litres/ 100 kilometres. The 2.8 litre GD engine strikes a formidable balance between power and economy, returning an impressive 8,5 litres/ 100 kilometre figure. Three petrol engines are on offer, a 2-litre, 4 cylinder unit employing VVT-i with 100 kW and 182 Nm forming the starting point of the petrol range. This is supplemented by a revised version of the familiar 2.7 litre VVT-i engine, delivering 122 kW and 245 Nm with a 10% improvement in fuel economy.

Completing the line-up is the

familiar 4.0 litre V6, delivering a throaty 175 kW and 376 Nm. Forming the link between the advanced new engines and the driven wheels, are all-new, slick 5and 6-speed transmissions. Workhorse models are equipped with a rugged 5-speed manual transmission with higher grade models receiving an option of either a 6speed manual or 6-speed automatic transmission. Fitting with the advanced new design, the new Hilux offers a comprehensive spec level with some features being a world-first for the segment. A strong focus has been placed on safety specifications, and, as such, the new Hilux features a host of safety features, including a driver airbag, ABS, Brake Assist and an anti-theft system as standard across all grades.

The new Hilux is available in four grades, each tailored to the specific requirements of the user’s application and usage. The entry Workhorse grade, as the name suggests, is aimed at utility usage and provides buyers with the essential specification items such as power steering, remote central locking, electric windows and the aforementioned safety specification. The mid-grade SRX strikes a balance between function and form, adding items such as Tilt & Telescopic steering adjustment, multi-information display, a 12volt power outlet, steering switches and USB + Auxiliary inputs.

Serving as the flagship across all three body-shapes is the Raider grade. In this execution, the new Hilux serves up a full complement of comfort, convenience and safety features, giving buyers a bakkie with SUV-like feel. Some of the

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spec highlights include automatic climate control, full colour multiinformation display, touchscreen 6-speaker audio system, Bluetooth, USB, auto lights, daytime running lights (DRL), 17” alloy wheels, metallic interior trim and elegant chrome exterior accents.

A new addition to the range is the SR grade, which caters specifically to mining customers. This model derivative is based on the SRX grade and adds front, side and curtain airbags as well as Vehicle Stability Control to comply with a full 5-star ANCAP safety specification level. It foregoes an audio system and side-steps due to the utilitarian nature of the vehicle. Pricing of the new Hilux remains very competitive, with some models actually being priced lower than the versions they replace, despite a significant upgrade in specification. A strong focus has been placed on maximising the value proposition of the new range and offering customers excellent value.

Single cab: From R228 900 to R 435 900 Xtra cab: From R333 900 to R470 900 Double cab: From R 377 900 to R593 900 It’s going to be really interesting to see how the ‘Bakkie Wars’ are going to pan out, with the formidable arch rival, Ford Ranger, still a significant player in the market, not to mention the new rivals that are soon to join the fray in the form of the new Nissan Navara and the Mitsubishi Triton that are bound to rattle the cages of this major vehicle sector.

Let the battle begin! Ultimately, the buyer will be the winner.

Muslim Views

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Muslim Views . March 2016

Experience Sewing programme provides skills, and extra cash the flow of Ramadaan You are invited to join the Ramadaan spiritual retreat and benefit from the following: l We commence with Jumuah at the masjid in Simonstown, on Friday, May 6. l We conclude with Dhuhr Salaah, followed by Tasbeegh Salaah on Sunday, May 8. l Each lady booked will be asked to recite one or two juz of the Quran, depending on how many we are. The recital has to be done before date of departure, and you can ask help from family members.

Closing of the ghatam will take place over the weekend. l We will be performing all the nawafil salaahs: Tahajjud, Ishraaq, Doha and Awwabeen. l There will be recitation of Surah Yaseen after Fajr Salaah. l A heart walk along the ocean. l An exercise through which we rid ourselves of negative energy and take in positive energy by utilising the power of Ar Rahmaan and Ar Raheem. l There will be three sessions of a programme to enhance your spiritual level. l Accommodation is in sea-facing, self-catering 4-sleeper chalets, which have fully equipped kitchens, and bedding is provided. But, you need to bring your own towels. l The accommodation is set in beautiful landscaped grounds with mountain and ocean views to instil a sense of peace and spirituality.

Muslim Views

Senior citizens posing with their sewing products, with Project Coordinator Fatima Mnxulwa, on the far right. The duvet covers and pillowcases will be supplied to the boarding house at M A Motala Islamic Centre. Photo SUPPLIED

The Ramadaan spiritual programme dates are Friday, May 6, to Sunday, May 8, 2016, and own transport is required. It is possible to get there by train for those who do not have their own transport or you could get someone to drop you off since it is so near. The first day of Shabaan – a month before

Ramadaan and one of our sacred months – will fall over that weekend, which is perfect timing for what we hope to do, Insha Allah.

Each participant will get a goody bag with spiritual gifts.

Contact Jasmine Khan on 021 696 8068/ 082 678 2517/ jkinflow@telkomsa.net

THE M A Motala Islamic Centre, in Wyebank, near Pinetown, KwaZulu-Natal, has amongst its programmes, the Senior Citizen Beading & Sewing Project. This project consists of ten elderly citizens from surrounding areas, namely Zamokuhle, KwaDabeka, Wyebank and Clermont.

Most of the elderly participants are guardians of orphan children.

These children are given tuition and meals, and home visits are done daily by the Syabathanda Orphan Programme wing. The senior citizen project has grown from elderly gogos who were sitting at home to a group of elderly females who can sew curtains, duvets, pillowcases and clothing within a short space of time.

The project began in March 2014 with only five senior citizens. Skills acquired by senior citizens help them to sew at home, which earns them extra cash to cover household needs.

‘We are so grateful to the institute for affording us an opportunity to learn, as old as we are,’ said Mam Hadebe who is amongst the beneficiaries of this programme.

For more information about the Senior Citizen Beading and Sewing Project, contact Shabier Nhleko, the administrator at the M A Motala Islamic Centre, on 082 066 6115.

Final voter registration weekend THE Independent Electoral Commission urges all eligible voters who have still not registered to ensure they do not miss the final registration weekend which will take place on April 9 and 10, when all voting stations will again be open from 8am to 5pm. Registration at IEC offices is ongoing until the voters’ roll closes on the day elections are proclaimed.

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Muslim Views . March 2016

Oasis welcomes its 2016 bursary recipients

Two stalwart directors retire from Al Baraka Bank LAUREN KOLIA

Present at Oasis Group Holdings’ welcome to its bursary recipients of 2016 were, from left, 23-year-old Cynthia Khuboni who is registered for her fourth year in B.Com Accounting (Hons) at University of Johannesburg, guest speaker, singer and songwriter, Jimmy Nevis, 20-year-old Millicent Khosa, a fourth-year student in B.Com Finance (Hons) at University of Photo SUPPLIED Johannesburg, and Adam Ebrahim, CEO of Oasis Group Holdings.

MAHMOOD SANGLAY

OASIS Group Holdings hosted a special function on March 4 to welcome its bursary recipients for the 2016 academic year at its head office in Walmer Estate, Cape Town.

The programme has been running for twelve years and this event was organised to introduce existing and new bursary recipients to each other, to Oasis and to the media. The event was also attended by leading academics, educationists and investors.

The event was significant for 39 students undertaking studies

in various disciplines. Of these, 14 are new and 25 are existing bursary recipients of Oasis. This investment is for their entire programme of study to complete their degrees or diplomas at their respective institutions.

The students were each provided with gifts, namely a backpack and a tablet computer.

Adam Ebrahim, Chief Executive Officer of Oasis Group Holdings, said that while we should have a society that funds education, funding education should not result in indebtedness.

He quoted the example of the United States where student debt

is US$1,3 trillion.

He expressed his displeasure at the developments on university campuses countrywide where students ‘who burn down buildings set themselves up for failure’.

He added that, in hindsight, the strategy of ‘liberation before education’ of the 1980s ‘was the worst thing we could have done’.

The programme also featured Jimmy Nevis as a motivational speaker and singer who told his story of challenges and how he overcame them.

Nevis performed some of his popular songs like ‘Elephant shoes’ and ‘Too young’.

TWO stalwarts of Islamic banking in South Africa have retired from this country’s only fully-fledged Islamic bank after a combined 51 years of dedicated service as members of its board of directors.

Durban-based Al Baraka Bank has announced the retirement of board members Advocate Aboobaker Mahomed SC and Dr Mahmoud Youssef Baker, and bade them farewell at a special function held in Durban.

Al Baraka Bank owes much to the initiative and vision of Mahomed who was a founding member of the bank when it was established 27 years ago, in 1989, while Baker was appointed to the board of the bank some 24 years ago, in 1992.

Paying tribute to the retiring directors, Chairman of Al Baraka Bank in South Africa and President and Chief Executive of Bahrain-based Al Baraka Banking Group BSC, Adnan Ahmed Yousif, said: ‘It is a sad day for the bank in bidding farewell to two directors who have given so much of their time, business experience and expertise to the bank.

‘Their unswerving commitment to Islamic banking in South Africa, generally, and the role of Al Baraka Bank, specifically, has been integral to the successes we have achieved and the growth trajectory we currently enjoy.’

He stressed the importance of the role played by Mahomed, saying: ‘As a founding director, Advocate Mahomed played a critically important and instrumental role in the attainment of a

banking licence ahead of the 1989 establishment of our bank and its delivery of fully-fledged shariah-compliant banking products to communities in South Africa.’ Yousif commended Mahomed’s ‘keen understanding’ of Islamic finance and his ‘considerable business acumen’, and added that his dedication to the bank’s growth and development and his contribution towards its strategic direction had proved invaluable.

He said that while Baker’s appointment to the board occurred 24 years ago, in 1992, he had enjoyed a long association with Al Baraka internationally, dating back to 1983.

Born in Egypt, Baker was working for the Development Industrial Bank in that country in 1983 when he was recruited to join Dallah Albaraka, relocating to Jeddah, where he became part of the then newly-formed Albaraka Investment Company.

He first visited South Africa in 1991 ahead of being invited to join Al Baraka Bank’s board in this country.

‘With a background in economics and having keen business insights, Baker’s 24-year devotion to our bank has ensured a high degree of consistency and sound decision-making, attributes which have, in no small measure, assisted in giving effect to our growth and record-breaking financial results,’ said Yousif.

‘There can be no doubt that the retirement of these two true stalwarts of Islamic banking in South Africa is a sad loss for everyone associated with Al Baraka Bank,’ Yousif added.

Muslim Views

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Muslim Views . March 2016

Indonesians to partner in youth leadership programme in Johannesburg and Cape Town MARIAM GILLAN

THE Al-Azhar Youth Leader Institute (AYLI) is the youth organisation of the Al-Azhar Islamic Foundation. They are based at Al-Azhar Masjid, in Jakarta, Indonesia. AYLI is the most prominent youth organisation in Indonesia, with their main focus being leadership training.

They host two local leadership camps which involve youth exclusively from Indonesia.

They also host an annual international camp dubbed the Indonesian International Leadership Camp (IILC).

These camps are specifically designed for youth in order to critically assess the potential of individuals and to, at the very least, spark the inherent leader within each of the individuals.

AYLI has a unique relationship with the Department of Youth Development in the Indonesian government which assists in encouraging young people to get involved with AYLI. Since IILC’s inception, in 2009, youth from South Africa have been attending these camps in the hope of becoming leaders and contributing to South African society.

Under the guidance of Permai Pencak Silat, which is an Indonesian martial arts group led by South Africans, a good relationship with South African youth and AYLI has been established.

Permai is an important organisation as they are the enablers of the activities of the youth group operating under them.

The newly formed Muslim Youth SA (MYSA), who are associated with the Permai Pencak

Silat SA group, desire to improve the condition of the society we live in by going back to the teachings of Prophet Muhammad (SAW).

According to a spokesperson for MYSA, ‘The Prophet was the best example of a leader and it is the responsibility of his people to follow in his gracious footsteps in an attempt to make a change for the better.

‘There are so many issues facing our community, which makes it difficult to attack them all at once.

‘Among the youth, issues of substance abuse and a lack of spiritual fulfilment are some issues that are affecting us in our community.

‘More often we find young people straying from their faith and its teachings. Many would blame the older generation for

Leading the discussion at the leadership camp held last year at Bosmont Muslim School, under the auspices of Permai Pencak Silat South Africa, in partnership with the Jakarta-based Al Azhar Youth Leader Initiative, was Naeema Hussein of Muslim Youth South Africa (MYSA).

Photo MARIAM GILLAN

not doing their bit but the time for that has passed.

The onus now falls on us to do more for ourselves.’

After having attended the Indonesian International Leaderships Camps since their inception in Indonesia, the first South African contingent saw the potential to bring what they learnt to our country to enhance the lives of the youth around us.

For the past three years, the Permai Pencak Silat group has allowed the youth group to run a weekend leadership training course.

The content of the course comes from the Al-Azhar Youth Leader Institute (AYLI) Indonesia.

The programme includes a selected group of up to 30 students between the ages of 17 and 23 and focuses on skills such as communication, leadership and management.

The programme will be held in Johannesburg, from April 1 to 3, and, for the first time this year,

the Indonesian International Leadership Programme will be held in Cape Town from April 8 to 10.

‘We encourage all young people to get involved in this great opportunity,’ says MYSA. Any sponsorship/ donations to this very important leadership programme for future leaders will be highly appreciated.

Please do not hesitate to contact the following for more information: Shakeel Garda, Muslim Youth SA (MYSA) on 078 404 4979, email: gardainnovate@gmail.com or Mariam Gillan, Permai Pencak Silat SA on 083 231 8020, email: permaisa@mweb.co.za

(Left) The South African-based Permai Pencak Silat SA, a martial arts group following the Indonesian style, will again partner with the Jakarta-based Al Azhar Youth Leader Initiative to conduct a leadership camp in Johannesburg and Cape Town. At the programme held last year at Bosmont Muslim School, Muhammad Akbar Satrio (left) listened as Imraan Khan gave his report. The other panellists were, seated from left, Shuraygh Abrahams, Niyaaz Moosa and Amaarah Garda.

Photo MARIAM GILLAN

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Muslim Views . March 2016

15

Islamic finance: time to switch This series will initially touch on key aspects of Islamic finance as well as discuss contemporary issues facing the industry.

During the latter stages, the column will attempt to debunk some common myths around Islamic finance, as well as compare Islamic finance with its conventional counterpart.

Islamic finance enforces constraint on both the purpose of financing and the structure of financing. To illustrate: it cannot be used to build a brewery

BASHEER MOOSAGIE

THIS article will begin to introduce what Islamic finance is.

An Islamic financial institution refers to any institution that conducts Islamic transactions derived from shariah. Therefore, an Islamic bank is an institution that performs banking services such as checking accounts, savings accounts and loans.

It is worth clarifying that although labelled Islamic finance, it is not confined to Muslims, nor is the idea to be different for the sake of being different. Islamic finance is an inclusive arena, regardless of faith.

The basis of Islamic finance is derived from Islamic law, Quran and Sunnah. In a way, Islamic finance can be loosely defined as uniting faith-based ethics with finance. The premise of Islamic finance is to provide a means for society to conduct their finances in a manner that is ethical and socially responsible.

Therefore, Islamic finance operates without interest, primarily because money, in itself, is

the natural environment in these discussions are rare.

In fact, reference to society and environment are hard to find in mainstream finance literature. On the other hand, Islamic finance literature, like the sustainable and responsible investing (SRI) literature, does not disconnect with concerns about human welfare and the environment. Parallels between Islamic finance and SRI exist in trying to ‘avoid harm and do good’.

because alcohol (purpose) is prohibited

Why should I consider Islamic finance? Is it really necessary to switch from my existing account?

in Islam. Similarly, it cannot be used to issue interest-bearing loans because lending money on interest (structure) Basheer Moosagie

Photo SUPPLIED

considered not to hold any intrinsic value. According to Islamic law, money is seen as a means of exchange rather than store of value. Since interest income is generated from money, it is seen as non-productive/ effortless return. Islamic law dictates that money should be used in a manner that cultivates productivity in order to produce wealth.

What distinguishes Islamic finance from mainstream/ conventional finance?

Theoretically, the absence of interest in Islamic finance is one of the key differentiators between Islamic finance and mainstream finance. The notable differences are in the activities in which busi-

is also prohibited in Islam nesses partake. These activities have to be scrutinised by shariah scholars to ensure adherence to Islamic laws.

Islamic finance enforces constraint on both the purpose of financing and the structure of financing. To illustrate: it cannot be used to build a brewery because alcohol (purpose) is prohibited in Islam. Similarly, it cannot be used to issue interest-bearing loans because lending money on interest (structure) is also prohibited in Islam.

Islamic finance is asset-backed in nature, which means that it will not proceed with a transaction unless a tangible asset is

involved.

Islamic law dictates that risksharing is the primary principle in which profits and losses are distributed. This concept, with equitable distribution of wealth, is in stark contrast to mainstream finance which favours society to accept gross inequalities in wealth distribution.

Islamic finance can be thought of as a morally conscientious finance that takes a benevolent view of things.

Discussions of mainstream finance are primarily about increasing returns while reducing risk, and about quantifying risk.

Content on human welfare and

The Quran makes it clear that interest is forbidden. Conventional finance, which is interest based, is therefore not suitable for Muslims.

Some Muslim customers stay with conventional banks and simply dispose of the interest that they earn. However, what they may not know is that, indirectly, their deposits can provide funding to other customers for activities that are not permitted in Islam, including interest-based lending.

For example, a Muslim customer’s deposits may be partly, or fully, used to provide an interestbased loan to fund a casino or brewery. This is not permitted according to shariah.

Islamic banking, therefore, provides the certainty to Muslim customers that their money, which is with the bank in a savings, current or business banking account, is not being used in a way that is against shariah principles.

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Muslim Views . March 2016

The future of Islam is in Indonesia MAHMOOD SANGLAY

IN this third part of the series on Indonesia, the focus is on the religious and educational institutions visited from December 16 to 31, 2015. The Back to your Roots tour introduced by Suburban Travel and Tours offers a peculiar cultural, religious and educational experience of Indonesia that is distinctly different from conventional leisure tour itineraries.

Our visits to religious, cultural and historical centres helped us to appreciate Indonesian life and culture up close, by interacting with key figures in these spheres.

Of these are two of the most powerful Muslim organisations, Nahdlatul Ulama (NU) and Muhammadiyah, in Indonesia.

Scholar of Religion, Reza Aslan, states that the future of Islam is not in the Middle East. It is, he says, in Indonesia, Malaysia, Turkey and Senegal.

This narrative of the future Islamic world order is a function of the unfolding demographics, economics and politics in the Muslim world over forthcoming decades.

And it is not accidental that Indonesia is first on Aslan’s list. It is the world’s most populous Muslim country, inhabited by 258 million people, over 86 per cent of whom are Muslim. However, Indonesia is not an Islamic state.

Although it may be described as a secular democracy, its constitution is founded on the belief in the ‘one and only God’ and Islamic principles do influence political decision-making.

On December 19, we visited the offices of NU and Muhammadiyah. NU, established in 1926, is a traditionalist Sunni Islam movement in Indonesia, initially as a response to modernism and, later, to Wahabism.

Their claim to fame is that NU is the largest independent Islamic organisation in the world with over 50 million members. NU is also a charitable body that funds schools, hospitals and supports initiatives to alleviate poverty.

Sufism is part of NU’s traditional religious belief and prac-

The media and researcher contingent of the Back to your Roots tour visited a number of educational and religious institutions. Pictured, on December 22, 2015, are, from left, Shaikh Ighsaan Taliep of International Peace College South Africa receiving a gift from Dr Thaufiq Siddiq Boesoirie, Rector of Bandung Islamic University (Unisba) and Abdul Rachman Dudung, the Consul-General of Indonesia in South Africa.

Photo MAHMOOD SANGLAY

tice. It has been described as a progressive, liberal and pluralistic Islamic movement. Muhammadiyah rejects pre-Islamic Javanese traditions but NU embraces these.

During the Indonesian war of independence, the NU declared that the fight against the Dutch colonial forces was a holy war, obligatory on all Muslims. The NU is a political party and its influence in the public sector extends powerfully between government and social organisations.

Muhammadiyah’s first claim to fame is that it is the oldest major Islamic organisation in Indonesia today. Established in 1912, it is a reformist socio-religious movement advocating ijtihad (the individual interpretation of the Quran and Sunnah), as opposed to taqleed (the acceptance of traditional interpretations of the ulama). However, in recent years, the movement has been influenced by Wahhabism, and it opposes the broader Sufi movement.

Muhammadiyah has 29 million members and although its leaders and members are actively involved in shaping the politics of Indonesia, it is not a political party and is devoted purely to educational and social activities.

The movement operates 4 623 kindergartens, 2 604 primary schools, 1 772 junior high schools, 1 143 senior high schools, 172 universities/ colleges and 241 public health facilities, including 30 hospitals.

NU is especially actively opposed to any brand of extremism, particularly that of Daesh.

Muhammadiyah is also engaged in a campaign to weaken extremist influences in mosques and schools.

Islam Nusantara, crudely translated as Islam of the archipelago, incorporates the belief and practice of Islam in Indonesia, Malaysia, Brunei, Singapore, Thailand, the Philippines and Timore Leste.

It is widely seen as one of the most progressive and orthodox Islamic movements in the world.

It dates back more than 500 years and promotes a spiritual interpretation of Islam influenced by nonviolence, inclusiveness and religious pluralism.

The key elements of Islam Nusantara is Shafi’i fiqh, Asharite theology and the Sufi tradition, particularly that of Imam alGhazali.

The envisaged reach of Islam Nusantara is global. It is a movement with the potential to rival the Wahabi-Salafi interpretation of Islam exported for decades by the Saudi Kingdom.

At higher education level, it is noteworthy that the International Journal of Nusantara Islam, published since 2011, is dedicated to contemporary issues across a range of disciplines in the Nusantara territories.

The Back to your Roots tour arranged a series of visits to sev(Left) A striking feature of Indonesian social life is the leading role played by women in public institutions and organisations. Women often exercise significant influence, particularly in positions of leadership. Pictured here, on December 19, 2015, at the media group’s visit to Nahdlatul Ulama (NU), the world’s largest Muslim organisation, are Luluk Nur Hamidah, Secretary General of the National Awakening Party (PKB) which is affiliated to NU, and Octavin Dewi, of the Africa Desk of the Indonesian Ministry of Foreign Affairs, in Jakarta.

Photo MAHMOOD SANGLAY

Muslim Views

eral higher education institutions of which there are over 2 000.

Indonesia is increasingly becoming a centre for international students.

Over 6 000 foreigners are registered for study in the country.

The most notable institutions visited were Syarif Hidayatullah State Islamic University, in Jakarta, and Bandung Islamic University, in Bandung.

There was an interesting response to the question of the academic boycott of Israel.

It appears both the above institutions view the political decision to boycott Israeli universities, for example, as an impediment to learning and access to knowledge.

They therefore do not support such a political strategy.

Shaikh Ighsaan Taliep, on behalf of the Muslim Judicial Council and International Peace College South Africa, signed a

number of Memoranda of Understanding with organisations like NU and academic institutions for the purpose of co-operation, resource sharing and student exchange programmes.

There are growing opportunities for bilateral co-operation between South Africa and Indonesia and the Back to your Roots tour is a platform for exploring these opportunities.

On December 22, the Indonesian Economic Consul to South Africa, Riyadi Asirdin, Shaikh Ighsaan Taliep and I visited the Asia-Africa Conference Museum in Bandung.

The historic Asia-Africa Conference held in Bandung in 1955 was convened only ten years after Indonesia announced its independence.

The conference was a platform for the establishment of the NonAligned Movement and the adoption of the Bandung principles which assert, inter alia, human rights, sovereignty, human equality rights of self defence and the rule of international law.

Twenty-nine African and Asian nations participated in the conference. South Africa was in the process of being expelled from the United Nations and was therefore not invited. However, two members of the African National Congress, Moses Kotane and Maulvi Cachalia, were invited as observers.

It was by accident that I discovered an error in the record of this historical detail as displayed in the museum. The name of the first South African observer is spelled ‘Mosen’ Kotane and Maulvi Cachalia is referenced as a Central African representative.

Tia Sundari, our tour guide, acknowledged this error and agreed to rectify it.

‘Muslim Views’ was sponsored

by Suburban Travel and Tours to join the Back to your Roots tour to Indonesia. Suburban Tours was launched in 2008. The reports in this series are however written independently.

(Below) This picture of a display at the historic Asia-Africa Conference Museum, in Bandung, taken on December 22, 2015, reflects the names of the delegates accorded observer status at the conference in 1955. However, this record reflects two errors. The name of the first South African observer, Moses, is spelled ‘Mosen’ and Maulvi Cachalia is referenced as a Central African representative. The museum agreed to rectify these errors.

Photo MAHMOOD SANGLAY

Muslim Views . March 2016

17

Youth make waves in new fellowship programme MANEO REFILOE MOHALE

LAST month, the Auwal Socio-Economic Research Institute (ASRI) – a domestic public policy institute that prototypes solutions and applied research in education, healthcare, crime, nation-building and job creation, advocating for laws and policies in the pursuit of a just South African society – launched its own bold and innovative contribution towards developing youth leadership.

On February 11, the organisation officially launched the ASRI Future Leaders Fellowship Program, and thus opened its doors to its Class of 2016.

As stated on the ASRI website, www.asri.org.za, the ASRI Future Leaders Fellowship Program ‘aims to inculcate in our fellows a strong sense of social justice and integrity while also producing the kind of effective and innovative change agents who can bring about transformative change in South African society’.

Graduates of the programme are anticipated to go on to become influential and prominent leaders in government and civil society, occupying in the years to come as their careers progress, a variety of positions in non-profit organisations, interest groups, policy institutes, media organisations, government and so forth.

In trying to bring about such an aim, the organisation selected 30 bright, accomplished and diverse young people, all passionate about community outreach and social development in their own respective fields.

In describing ASRI’s intention in creating the Future Leaders Fel-

Matshidiso Motsoeneng addresses the fellows present at the Asri Future Leaders Fellowship programme on the subject of Poverty and Equality at their offices on March 9, in Auckland Park, Johannesburg.

Photo ASRI COMMUNICATIONS

lowship Program, Sumaya Hendricks, ASRI’s Programme Coordinator, explained that ‘there is substantial support for people wanting to enter the corporate sector but not the equivalent for individuals aspiring to make a contribution in civil society and government.

‘Although there are internships available at some non-governmental organisations and government departments, these are not aimed at holistically developing the individual and accelerating their development.

‘Additionally, these internships are sometimes unpaid, which makes them inaccessible to many young people.’

In order to make the Future Leaders Fellowship Program as accessible as possible, ASRI fellows receive a monthly stipend over the programme’s six-month duration, and have an option to embark upon an additional threemonth paid ‘externship’ with a

variety of civil society organisations or in government, after the programme’s graduation ceremony.

Prominent features of the programme include talks from government and civil society leaders, professional development modules and themed excursions – all aimed at developing the fellows’ intellectual capacity, oratory and writing skills and self-reflexivity.

Safia Khan, one of the 2016 Future Leaders Fellows from KwaZulu-Natal, expressed that the programme is unique for her because ‘it facilitates personal and professional development by creating spaces for introspection and engagement with peers and broader society. One’s potential to make a meaningful contribution in society is highlighted in different ways, and this knowledge generates a keen sense of responsibility to find creative solutions to the challenges we face.’

So far, fellows have participated in seminars with a variety of speakers from organisations such as the Ethics Institute of South Africa, Corruption Watch, the Socio-Economic Rights Institute and the Independent Electoral Commission. They are encouraged to debate and discuss a multiplicity of views with speakers and amongst themselves, in order to challenge each other towards personal and societal growth.

As Munaka Phathutshedzo, an ASRI Future Leaders Fellow from Limpopo explains, ‘Every topic that we have addressed does not only involve ASRI Fellowship members but the facilitation and input of an experienced person who has been working in that particular field. This allows for thorough understanding of the challenges that different departments or organisations face in trying to provide services to the public.’

However, coordinating speakers for the programme is not without its challenges. As Sumaya Hendricks reveals, ‘It is sometimes challenging to get people to accept speaker invitations if they do not know you. As a result, we have to try to use personal and organisational networks to try to make contact with prominent speakers, as people are generally more willing to accept invitations when you say you know a friend or colleague of theirs. This is quite time-intensive but we have a great team of people committed to making the programme a success and doing what they can to get the best speakers in.’

This sense of teamwork has transferred to the fellows themselves, who have already devel-

oped a strong and vibrant group dynamic in the first two weeks of the programme.

Kukhanya Ncube, an ASRI Fellow from the Western Cape, states that, ‘The programme has provided me with the platform to meet a diverse group of potential leaders determined to make a positive change in their respective communities. It is surely an honour to mingle with such diverse characters who have a shared interest to be moulded into great leaders.’

There is certainly a sense of timeliness around the ASRI Future Leaders Program. Within a period where South Africa is seeing the youth play a prominent and powerful role on the sociopolitical stage, the programme presents the possibility of producing fellows who go on to make significant contributions to government and civil society in the years to come.

As Lebogang Shikwambane, an ASRI Fellow from Johannesburg asserts, ‘The ASRI programme could not have commenced at a more appropriate time; when young people in the country are calling for the language, the policies and the knowledge that will bring forth a change in their society. I believe the ASRI Future Leaders Program is the driving force and the answer to this call.’

For more information about ASRI and to contact the ASRI Future Leaders Program, listen in on podcasts from the programme as well as read the biographies of the Class of 2016, visit www.asri.org.za or follow @asrinstitute or #ASRI_FLP on twitter.

Anti-Racism Week – recommitting to non-racialism Former Robben Island prisoner, AHMED KATHRADA, shares his reflections on why South Africans should support Anti-Racism Week.

A FEW days ago, I was invited to speak at a Gauteng school ahead of Anti-Racism Week.

As I walked on stage, I could not help but marvel at what I saw: a gathering of young people of all races, attending the same school, sitting next to each other on the same floor, attentively listening to talks about racism, discrimination and human rights.

For me, this was a snapshot of what South African society is capable of practically achieving through the bridging of racial divides. I remarked that these young people could teach their parents a thing or two about nonracialism!

The visit to school formed part of activities for national AntiRacism Week, from March 14 to 21.

The campaign was launched by the Anti-Racism Network South Africa (ARNSA), which comprises some 80 organisations, and is driven by the Ahmed Kathrada and Nelson Mandela Foundations.

Anti-Racism Week is something new for South Africa, and came at a time of heightened racial tension in the country.

The initiative is not only needed but is long overdue.

I am inspired by the key message of this campaign, which challenges people to #TakeOnRacism.

It calls on all sectors of society – sport, arts and culture, business,

Ahmed Kathrada sporting a ‘Racism Is Wrong’ T-shirt.

Photo ZAAKIRAH VADI

schools and universities, government, civil society, professionals, faith-based institutes and media – to unite to challenge this scourge.

Very much like the United Democratic Front (UDF) of the 1980s, ARNSA aims to mobilise the broadest section of society to address a common cause.

Back then, it was about crippling the apartheid state.

Now, it is about tackling the racism that never really left after 1994.

My wish is that every South African supports Anti-Racism Week and gets involved in, or hosts, activities aimed at addressing the issue of race.

I want to see this campaign empowering individuals, organisations and communities to learn and talk about, and speak out and act against all forms of racism – be it personal, institutional, structural or cyber-racism.

Combatting racism is not the

Ahmed Kathrada with students and fellow speakers at Crawford College, where he addressed the assembly ahead of Anti-Racism Week.

Photo ZAAKIRAH VADI

job of one organisation, a few people or government alone. It is incumbent upon all individuals and institutions.

It is not only about securing one’s own rights but about entrenching the collective dignity of our people.

Racism squanders human potential. For us to prosper, we all have to deal with this problem, now.

Two years ago, I addressed a special sitting of the United Nations. In my speech, I called for an alternative vision to the global resurgence of racism. At the time, I wondered about the possibilities

of the equivalent of a ‘Greenpeace’ for anti-racism – a global civil society movement against discrimination.

I added that ‘the ideal would be to strive towards creating a global anti-racism network to focus on anti-racism education training in all schools across the world. It is the youth that we must educate to prevent them from repeating the foolishness of their parents.’

I believe that the formation of ARNSA and the Anti-Racism Week initiative is a step in the right direction. It may not be international as yet, however, it

has the hallmarks of a campaign that can be rooted locally but can also take on global significance.

For me, this initiative is a vehicle that drives us ever closer to the horizon of a truly non-racial future – a future where all children, of all races have the same access to opportunities, and where the colour of their skin is not a defining or dividing factor in their lives.

When we support Anti-Racism Week, this is the vision that we commit to. * For more information on Anti-Racism Week, visit www.arnsa.org.za Muslim Views

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Muslim Views . March 2016

- ADVERTISEMENT FEATURE -

Sanzaf appoints new provincial head NURENE JASSIEM

FAITH, family and service to the community – these are three of the main elements that drive the South African National Zakah Fund’s (Sanzaf) new general manager in the Western Cape, Yasmina Francke.

An innate desire to make an impact on society, no matter how big or small, is what drives this seasoned professional. ‘I always ask myself: When I leave this world, will it be a better place?

Did I help create change for the better, even if it was in a miniscule way?’ Francke holds a degree in psychology and sociology as well as qualifications in a number of disciplines, including marketing,

Yasmina Francke, Sanzaf’s new general manager, Western Cape.

Photo SUPPLIED

Empowering new Muslims Skills development is a part of Sanzaf’s offering within the Sanzaf Education, Empowerment and Development (SEED) Programme.

To this end, Sanzaf, in partnership with the Computers Accounting Development (CAD) Training Centre, is currently facilitating the training of 15 reverts from the Gugulethu area.

The assistance of these students comes after local ulama approached Sanzaf to assist in empowering these reverts after their families ostracised them for becoming Muslim.

The students, who are all full-time students in Islamic Studies at Gugulethu Islamic Centre, will be attending a six-month computer administration course at CAD on Saturday mornings. Sanzaf hopes that the training will assist the group to become self-sustainable, Insha Allah.

Muslim Views

and has spent most of her career in management roles in the marketing departments of blue-chip companies.

As a mother, wife, daughter and professional, she believes maintaining a balance between one’s personal and professional life is essential. ‘It is very important to maintain a good work ethic and to go the extra mile when needed but it is equally important that one’s family buys in to your dreams and ambitions.

No man is an island, and so we need to be in tune with the needs of our family so we know when to tip that proverbial scale in favour of our personal lives.’

After officially taking office on February 1, Francke hopes to play

a pivotal role in growing Sanzaf, both internally and externally.

‘Alghamdulilah, this organisation is over 40-years-old, so it has a solid foundation. I hope to inspire, motivate and guide the staff to build on this foundation so that Sanzaf can remain the organisation of choice when it comes to zakaah,’ she said.

Francke also would like to see Sanzaf create greater awareness about the concept of zakaah in the future.

‘I want Sanzaf to help Muslims become more conscious of this very important ibadah so that the concept of zakaah and the understanding thereof can become ingrained in the hearts and minds of the ummah.’

SANZAF ALERTS

l Sanzaf has adopted a dynamic online strategy to ensure that the community is kept up to date and informed about the organisation’s projects and programmes. In addition to Facebook, Twitter (@SANZAFSA) and our website (www.sanzaf.org.za), Sanzaf is now also available on WhatsApp. Add our WhatsApp number (072 733 1727) as a contact on your device and send us a message with your name, surname and area to receive regular updates on Sanzaf’s projects and programmes.

l Sanzaf Western Cape will be hosting the Sanzaf Expo at Belgravia High School on May 7 and 8, 2016, Insha Allah. There are a limited number of stalls available for this exciting event. Interested parties may contact Isghaak or Farahnaaz on 021 638 0965 or email isghaaks@sanzaf.org.za or farahnaazb@sanzaf.org.za for more information.

Muslim Views . March 2016

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AWQAF MANAGEMENT

Understanding the duties and responsibilities of the nazir (trustee) HISHAM DAFTERDAR

ONE of the important issues concerning awqaf is the assignment of an administrator (nazir or mutawalli) to manage the waqf. Shariah provides principles-based criteria to the appointment of the nazir and to his responsibilities and duties.

The selection principles of the nazir are piety, integrity, honesty, compassion and professional competence. These principles are not independent of each other and provide a coherent framework of the character makeup of the nazir. What is important is that these principles must be reflected in the nazir’s exercise of his duties and responsibilities.

The donor (waqif), through the waqf deed, determines the objectives of the waqf and designates the nazir and his successors.

In many cases, especially in family awqaf, the nazir is the waqif himself or his eldest son, then to be succeeded by other descendants.

The nazir holds the title of the waqf property, exercises legal control and is bound by fiduciary responsibility and moral obligation to protect and administer the waqf for the benefit of the beneficiaries in accordance with the terms of the waqf deed. Nazirs are expected to comply with both the letter and spirit of the waqf condition.

The importance of the conditions of the waqif is indicated by

the frequently quoted maxim: ‘The conditions of the waqif have the same legal force as the edicts of the legislator.’ However, nazirs have some ‘wiggle room’ as a result of the differences among the shariah schools of jurisprudence.

The Hanafi school, for example, allows changing the conditions of the waqif if there is an overriding public benefit (maslaha a’amma) or if the beneficiaries or the purpose of the waqf come to an end.

The authority of the nazir to act and make decisions on behalf of the waqf carries an immense responsibility, and the task requires a multi-disciplinary approach, combining an understanding of shariah, awqaf, sociology and finance.

Nazirs are expected to have a certain level of business skills and investment knowledge to support

their role in monitoring the safety and performance of assets under their control. The nazir should be able to communicate and interact with different groups and be ready and able to reconcile and balance when he has different interests and mindsets colliding.

Many awqaf beneficiaries are not very clear about the waqf they are beneficiaries of. Unlike other consumers, unsatisfied beneficiaries can’t just take back to the nazir a benefit they get from a waqf and exchange it for another.

Nazirs should recognise that beneficiaries are different from being customers, and their satisfaction cannot just be assumed.

The concerns of non-beneficiary stakeholders should also form part of the nazir’s responsibilities and, as such, nazirs should have the duty to act in the interest of the entire community.

To a large extent, in Muslim majority countries, the task of the nazir has become formalistic and ritualised. Because of the nature of awqaf, its religious message and social application, it seems logical that those who are entrusted with the custody and management of awqaf properties are more religiously conscious and therefore employ their faith when investing.

Nazirs however, have the responsibility to safeguard and grow assets in their custody and produce returns rendering it harder to act solely on their beliefs.

Investment knowledge and devel-

opment should be a basic requirement for the nazir and not just an optional add-on.

The perpetuity of the waqf creates issues of trusteeship (nazara) succession, and highlights the need for the corporate nazir. A waqf foundation, as an incorporated entity, has obvious advantages. It has an indefinite life and a legal personality independent of its members.

The corporate nazir can bring in new blood and ideas which are beneficial to the waqf without interrupting the nazara function.

Nazara succession becomes a process and not an event, to ensure harmony and continuity of the waqf through to subsequent generations.

A foundation has a board of directors, and allows the segregation of duties and distribution of responsibilities according to areas of specialisation. It can adopt a governance structure that ensures transparency, accountability and reporting, and sets a code of ethics and boundaries of behaviour.

A board of directors overseeing the waqf would be able to enhance the welfare of the target groups. The corporate structure underlines the need for licensing regulations where nazirs or waqf administrators need to be certified and licensed.

The certification of nazirs sets a process of prescribed academic qualification, work experience and character references to ensure

that awqaf nazirs possess the highest level of professionalism.

Just as company law stipulates that public companies appoint an auditor, awqaf governance laws should also make it mandatory for nazirs and administrators to be audited. A perceived conflict between the nazir’s obligations to the waqf and his self-interests should lead to revoking of the nazir’s licence and the application of penalties where an unregistered or deregistered nazir provides trust services.

Awqaf is an ethical business sector. It acts in the best interests of all stakeholders and the nazir is at the forefront and in the most noticeable position. Every time an awqaf nazir speaks at an event covered by the media, the entire awqaf sector is on the line.

Nazirs are not only required to act in good faith for the best outcomes for the waqf but should also ensure others see them acting diligently and building trust among those they deal with. They should act as models of behaviour to change the traditional image as persons who are insular, ignorant and sceptical, rarely listen, and hardly interact.

Nazirs are empowered and trusted because stakeholders believe that they will make a difference, create change and improve lives by acting professionally, honestly and compassionately.

Hisham Dafterdar is Chairman of Awkaf Australia Ltd

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Muslim Views

20

LETTERS TO THE EDITOR

Muslim Views . March 2016

‘Keep your eyes on the prize’

freedom with such an enlightened leadership across the board, from politics, business and academia to religion and sport.

YOUR editorial (February 2016 issue) ‘Our leaders are dangerous’ warrants comment.

The much anticipated budget speech has come and gone. Relief for the poor is non-existent.

South Africa is running out of time to timeously solve critical issues affecting the entire nation.

The SONA was a rambling commentary of yesterday’s woes. It had no strategic vision, no indepth perception of the monumental task ahead. It resembled a ‘Tom and Jerry’ cartoon script.

Powerful state institutions are locked in a battle for supremacy while our leaders remain in a political comatose position. This turf war continues unabated. The masses are unable to contain their forbearance in a static environment.

The chasm between rich and poor has become unbridgeable as conflict looms ahead. Poverty remains South Africa’s monumental nightmare, if left unchecked it will decimate the country beyond recognition.

The macabre political dance displayed by the ANC is not the dream of the masses who fought for the enthronement of democracy in our country. The ANC should search their conscience to see if posterity will judge them right and if history will be on their side.

Twenty years ago, when democracy was born, we attained

History teaches us that the road to serfdom is always paved with good intentions. Sadly, the prestige and power of the government has grown, and liberty has contracted. The attacks on leaders who sustain the economy is a frightening political spectacle, which harks back to the days of the nationalist oppression.

Politics is a nasty game in which God is played by men who think they know it all.

People often accuse doctors of playing God but they are at the height of modesty compared with our politicians who want to control every human action, and see it as an affront and an act of heresy if anyone demurs and questions their divine right of intervention into the minutiae of people’s everyday lives.

Many South Africans (justifiably) were persuaded that rights won and enshrined in law were secure. To the profound disappointment of many, that belief is now a myth. Enter the new paradigm of 2016 where the government wants total control; it breeds fear for those who have opposing views.

During the liberation struggle, the mantra was remain vigilant and ‘keep your eyes on the prize’.

That profound statement is as valid today as it was 20 years ago.

Much is at stake.

Farouk Araie Johannesburg

Muslim Views

Information in Auwal Mosque article disputed

IT is rather unfortunate to observe the lack of correspondence with the descendants of Tuan Guru in the narration of his history and legacy.

With reference to the article, ‘A short history of the 222-year-old Auwal Mosque’, which appeared in the February 2016 Muslim Views we, the oldest branch of the descendants of Tuan Guru, aka Imam Abdullah Bin Qadi Abdussalaam, would like to dispute some of the information which was disseminated by your correspondent.

Having been fortunate to reestablish relations with the family of Tuan Guru in Indonesia during the 1970s, we would probably be in the best position to comment on his history and legacy.

In 1993, our late father, Almarhum Al Haj Nurel Erefaan Rakiep (the son of Imam Abdul Muain, the son of Imam Abdurrakiep, the son of Imam Abdurraouf, the son of Tuan Guru), was the first of the South African descendants to be inaugurated as a true son of the soil of the island of Tidore, in the Northern Moluccas, Indonesia. Consequently, many new and interesting facts came to light.

An error, which occurred during the research of the late Dr Achmat Davids was when he linked Tuan Guru to the Sultan of

Morocco. This was due to the erroneous reading of the family tree of Tuan Guru that was recorded in Arabic Malay.

Although born on the island of Tidore, Tuan Guru’s origin was from the Sultanate in Java, Cirebon. This is also borne out by archival resources. His grandfather, Habib Umar Rahmat, left the royal house in Cirebon to further propagate Islam to the eastern side of Indonesia until he settled in Tidore where his grave can still be observed.

Furthermore, it is established that Tuan Guru’s lineage can be traced to one of the walis (Wali Songo) who brought Islam to Indonesia namely, Sunan Gunung Jati or Sayed Syarif Hidayatullah.

The history of Sunan Gunung Jati suggests descendance from the Prophet (SAW) through Zainul Abidin, the son of Sayyidina Hussain (RA). Thus the lineage of Tuan Guru can be directly linked to the Prophet (SAW).

Apart from being an imam and a hafidhul Quran, Tuan Guru and his family were also deeply entrenched in the government of the Sultan of Tidore where they served as advisors and ministers to the sultan. This is the role that brought him in direct conflict with the Dutch.

According to the history of Tidore, most of the family of Tuan Guru were already removed from the island by the Dutch during the 1770s either being killed or banished.

Tuan Guru has definitely left an indelible mark on South African society, one that needs further investigation in order to appreciate the contribution that he has made to this society and, in particular, the Muslim community.

In conclusion, we pray in the words of Tuan Guru: Semoga

Allah SWT kasih masjid yang itu berdiri selamanya hidupan berada di dunya Insya-Allah. (May Allah SWT grant that the mosque stands as long as there is life on this dunya, Insha Allah.)

Syukur Dofu Dofu Shaikh Muttaqin Rakiep Rylands Estate, Cape Town Dr Eshaam Palmer responds: The history of any person or event is often a disputed terrain, not unlike the differences in fiqh interpretation by the four great imams (estimated to be about 25 per cent amongst the four schools of Islamic jurisprudence).

All the information I acquired was sourced from the works of Dr Achmad Davids and Prof Yusuf da Costa and thus I cannot dispute, challenge or agree with what is contained in the learned shaikh’s letter.

History is not an exact science and there will always be differences in interpretation, precisely because historians were not there when it happened.

Be that as it may, comments on articles of any nature are generally productive as it stimulates debate on critical issues.

Shukran to Shaikh M Rakiep for his erudite comments.

Young Muslim, first time voter AS a young Muslim, I am proudly South African. As a first time voter, I am highly optimistic about the future of our country.

Although the upcoming election is municipal and not national, I am still extremely excited about the outcome.

CONTINUED ON PAGE 21

Muslim Views . March 2016 CONTINUED FROM PAGE 20

Just as any youth, I am still struggling to find my place in society, especially as a Muslim youth living in a non-Muslim society. In general, Muslims do not seem to have found their role in society or the new South Africa for that matter, even though, Muslims in South Africa boast over 300 years of rich heritage.

While elections are coming up, I am baffled, not knowing which way to go or who to vote for.

When looking for a political party to vote for, ensure that the party accommodates Islamic ideals and that the party can stand up for Muslim rights.

Our constitution has many Islamic value systems opposed to European countries. Our constitution has equal rights, the right to religion and the right to education whereas the French have a hijab ban in schools.

One astonishing Muslim ideal that our government supports is the Palestinian plight. Our government openly criticises the apartheid state of Israel whereas Muslim countries like the Egyptian government choose to close off its Egypt-Gaza border, leaving many Palestinian citizens in the lurch. Not to mention the Gulf states having so much wealth but yet they are morally blind.

From oppressive governments (Syria), to terrorist militia groups (Isis), to a monarchy that beheads citizens for using freedom of expression (Saudi Arabia), looking at these various Muslim countries and seeing the disaster their citizens face, it is better to live in South Africa than any other Muslim or European country. In South Africa, as Muslims, we are allowed freedom of speech. We

Write to: editor@mviews.co.za Fax: 086 516 4772

Kindly include full name and address.

Letters must not exceed 500 words. can also practise our religion freely.

Islamaphobia is a rotten cancer that has spread throughout the world.

Muslims in South Africa should be more grateful for the government we have. It is reported that the Angolan government has ‘banned Islam’ although these allegations are denied. What is a known fact is that the Angolan government does not recognise any Muslim organisations.

How fortunate are we that our government recognises organisations like the MJC (Muslim Judicial Council) and Ipsa (International Peace College South Africa), South Africa’s first Muslim accredited college.

I feel that we have become an ungrateful nation, criticising the government for everything but failing to see our success as a nation. The end of apartheid, our Labour Relations Act that protects workers’ rights, and our non-discriminatory constitution is, by far, one of the best in the world.

In conclusion, when choosing your political party, make sure the party is just and that it stands up for Muslim ideals and will support Muslim rights. Whether it is the ANC or the DA or the EFF you are voting for, make sure you make your mark come election time. The future of this country lies in your hands.

Zubair Devajee Morgens Village Mitchells Plain

Muslims are the biggest losers in the American elections I COPIED an extract from an article by Neve Gordon, author of Israel’s Occupation (2008), and Mark LeVine, professor of history at University of California, Irvine and Distinguished Visiting Professor at Lund University’s Center for Middle Eastern Studies, in Sweden.

The article, published February 24, 2016, is titled ‘Who’s really the Better Friend to Israel, Hillary or Bernie?’

‘It was perhaps a sign of momentary desperation after her 22-point defeat in New Hampshire, but right before Hillary Clinton left the Granite State, the Friend of Israel card was pulled out. One of her surrogates, former congressman Paul Hodes, declared that “Hillary Clinton has been a very strong friend of Israel and that is something that should not be lost on the American Jewish community.”’

No one gets elected to higher office in the United States without being a certified friend of the Jewish State. But can Hillary Clinton really hope to shore up her once solid Jewish base by claiming to be better for the Jews than the first serious Jewish presidential contender?

Clinton has certainly done everything possible to curry favour with the pro-Israel crowd, going so far as declaring that she’d invite her ‘friend’ Prime Minister Benjamin Netanyahu to the White House in her first month in office.

She’s also spoken of her

‘enduring emotional connection’ with the country, promised to rebuild the ‘unbreakable bond’ (a clear slight to the approach of her former boss, President Obama, toward Israel), take ties ‘to the next level’ and ‘do everything I can to enhance our strategic partnership and strengthen America’s security commitment to Israel’.

With the Republican nominee being as radical as Donald Trump, who intends to ban Muslims and deport almost anyone who is not a white American, ruthless war is on the horizon.

Muslims must brace for relentless war as Israel will not be giving an inch, not after Israel secured the factual destruction of Syria.

Most Muslims do not know that Israel was begging the USA for war against Syria more than ten years ago. Syria backs Hezbollah and other forces that Israel fear. With Muslims bogged down in what seems like a perpetual, self-inflicted war of ignorance, Israel is free to murder at

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leisure while Hamas, Hezbollah and others are distracted.

(SAW), the Muhammad Prophet of Islam, warned Muslims that our enemies will feed on our weaknesses, disunity and stupidity. It seems that we are unable to learn. Thus we must die as the wars on Muslims will not stop as all three leading American presidential candidates love war and hate Muslims.

Ironically, in Cape Town, for some, the main concern is if Moulood is an innovation or not.

Another issue is when Eid is.

Those amongst us who deliberately spend energies dividing Muslims must know that their time is up. Muslims do not have time for useless theological fights when our ummah is being killed by the millions.

We need social, religious and political leaders who can solve our problems not create more problems.

Cllr Yagyah Adams Cape Muslim Congress

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The workshops include many useful techniques to help cope with the pressure to achieve academic success and promote a healthy life balance.

Now is the time to invest in their future because there is no greater joy for a parent than seeing their children’s dreams become attainable, Insha Allah.

For more information, please contact Jasmine Khan on 082 678 2517/ 021 696 8068 or email: jkinflow@telkomsa.net

Muslim Views

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Muslim Views . March 2016

Health File

Typhoid fever: a case of hygiene Cases of typhoid fever have recently been reported in South Africa, and is suspected to have been imported by returning Zimbabweans. Doctor RIEZAAH ABRAHAMS, a specialist microbiologist, shares some information.

TYPHOID fever, also called enteric fever, is caused by a bacterial infection with Salmonella typhi.

The impact of the disease Worldwide, an estimated 21 million typhoid fever cases, resulting in 200 000 deaths, occur each year. The incidence is highest in developing countries within Asia (South-central Asia and South-east) and parts of Africa.

In South Africa, typhoid fever is a notifiable disease because each case requires a public health response and has epidemic (outbreak) potential. However, the local burden of disease in South Africa is unknown as many cases do not get notified to the health authorities or are not laboratory confirmed. This makes it difficult to accurately determine its true impact.

Who is at risk of developing typhoid fever?

Within endemic settings (mostly, developing countries), typhoid fever is closely associated with poor food hygiene and inadequate water and sanitation infrastructures. In these settings, school-aged children (5-15 years)

Muslim Views

are most frequently affected.

In more industrialised countries with lower transmission rates, travellers make up a large proportion of cases; hence, the disease is more frequently observed in older age groups.

South Africa experiences a mixed pattern of endemic disease (with continued potential for large-scale epidemics) and occasional cases in more industrialised areas of the country.

Travellers (local and international) returning from areas with endemic transmission may account for a large proportion of cases in South Africa.

People such as those working with food and those who care for patients, children or the elderly are seen as being high-risk groups because of their risk of spreading infection. Therefore, they require specific attention when there is a public health response to identified cases. They should be restricted from their duties until investigations have been completed.

specific and it is important to do appropriate laboratory tests to confirm the diagnosis.

Nonspecific symptoms, such as chills, diaphoresis, anorexia, cough, weakness, sore throat, dizziness and muscle pains are common before the onset of fever.

Patients will almost always have a fever. Others may have more severe disease.

Complicated typhoid fever occurs in up to 10 per cent of patients. If left untreated, 12 to 30 per cent of all infections may result in death. However, with appropriate treatment, mortality rates may be reduced to less than one per cent within developing nations. Up to 32 per cent of severely ill or complicated typhoid cases may be fatal, depending on the country where it occurs.

When a patient has travelled to a high risk area or lives in a typhoid endemic area, the clinician should check for typhoid fever if the patient has an unexplained fever.

What are the common signs and symptoms of typhoid fever?

How is it diagnosed?

Few clinical features reliably distinguish typhoid fever from other causes of febrile illness (illnesses that come with a fever).

Infection that has not been treated manifests after an average incubation period of 10 to 14 days (range 5-21 days) as a multistage febrile illness.

The signs and symptoms of typhoid fever can be very non-

The definitive diagnosis of typhoid fever requires the isolation (growth/culture) of Salmonella typhi from blood, bone marrow, stool and urine.

Stool cultures may only be positive after the first week of illness and a positive stool culture can occur in persons who are carriers (persons who have the bacteria but do not get ill) as well as persons with the illness. Ideally, both a blood culture and a stool cul-

ture should be taken when a patient first displays any symptoms.

Treatment The illness is easily treatable with appropriate antibiotics and not all patients need hospitalisation. In complicated cases, surgery may be required.

Prevention and control Typhoid fever is spread via the stool and mouth routes. The most effective method of prevention is the availability of safe water and adequate sanitation. Strict hand washing with soap and water after using the toilet and before handling food is essential.

Patients with typhoid fever should pay strict attention to hand hygiene and they should also avoid cooking for the family if possible until they are free of the infection.

Contaminated food is also a source of typhoid fever. Individuals should eat well-cooked food that is still hot, and avoid uncooked shellfish and ice in areas where contamination may have occurred.

Health promotion and education is paramount to making the public aware about these practices and bringing about behaviour change in a community. This awareness is especially important for each and every known case and the people with whom the patient is in contact.

Vaccines against typhoid fever are available in South Africa, however, these are only recom-

Typhoid fever is spread via the stool and mouth routes.

The most effective method of prevention is the availability of safe water and adequate sanitation.

Strict hand washing with soap and water after using the toilet and before handling food is essential. mended for laboratory staff who regularly work with the bug, and may also be considered for people who will be travelling to highly endemic areas.

Dr Riezaah Abrahams is a lecturer and Infection Prevention and Control consultant in the Faculty of Medicine and Health Sciences at University of Stellenbosch and Tygerberg Hospital.

Muslim Views . March 2016

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Chronic kidney disease and treatment DR JASHIRA NAIDOO

or kidney specialist before starting any new medicines – even over-the-counter ones.

What is chronic kidney disease?

What are the treatments for chronic kidney disease?

Chronic kidney disease is when the kidneys stop working as well as they should.

When they are working normally, the kidneys filter the blood and remove waste and excess salt and water.

In people with chronic kidney disease, the kidneys slowly lose the ability to filter the blood. In time, the kidneys can stop working completely.

That is why it is so important to keep chronic kidney disease from getting worse.

The three most important causes of kidney disease currently are diabetes, uncontrolled blood pressure and HIV.

People in the early stages of chronic kidney disease can take medicines to keep the disease from getting worse.

For example, many people with chronic kidney disease should take medicines known as ‘ACE inhibitors’ or ‘angiotensin receptor blockers’.

If your doctor or nurse prescribes these medicines, it is very important that you take them every day as directed.

If they cause side-effects or cost too much, speak to your doctor or nurse about it.

He or she might have solutions to offer.

What are the symptoms of chronic kidney disease?

At first, chronic kidney disease causes no symptoms.

As the disease gets worse, it can: l make your feet, ankles or legs swell (doctors call this ‘edema’); l give you high blood pressure; l make you very tired; l damage your bones.

Is there anything I can do to keep my kidneys from getting worse if I have chronic kidney disease?

You can protect your kidneys by: l taking blood pressure and other medicines every day, if your doctor or nurse prescribes them to you; l keeping your blood sugar in a

What happens if my kidneys stop working completely?

Dr Jashira Naidoo.

Photo SUPPLIED

healthy range, if you have diabetes; l changing your diet, if your doctor or nurse says you should; l avoiding medicines known as ‘nonsteroidal anti-inflammatory drugs’ or NSAIDs. These medicines include Ibuprofen and Voltaren.

Check with your doctor, nurse

If your kidneys stop working completely, you can choose between three different treatments to take over the job of your kidneys.

Your choices are described below. l You can have kidney transplant surgery. In that way, the new kidney can do the job of your own kidneys. If you have a kidney transplant, you will need to take medicines for the rest of your life to keep your body from reacting badly to the new kidney. (You only need one kidney to live.) l You can have your blood filtered by a machine. This treatment is called ‘hemodialysis’ but many people just call it

The illustration identifies kidney disease symptoms and ways to prevent kidney disease. In the event of chronic kidney disease, the patient will have to go on medication and, when the kidneys stop functioning, the patient would have to go for dialysis or have a kidney transplant.

Illustration HEALTHDETAILS.SITE

‘dialysis’. If you choose this approach, you will need to be hooked up to the machine at least three times a week for a few hours for the rest of your life.

Before you start, you will also need to have surgery to prepare a blood vessel for attachment to the machine. l You can learn to use a special fluid that has to be piped in and out of your belly every day.

This treatment is called ‘peritoneal dialysis’. If you choose this type of dialysis, you will need surgery to have a tube implanted in your belly. Then you will have to learn how to pipe the fluid in and out through that tube.

How do I choose between the different treatment options?

You and your doctor will need to work together to find a treatment that’s right for you.

Kidney transplant surgery is usually the best option for most people but, often, there are no kidneys available for transplant.

Ask your doctor to explain all the options and how they might work for you.

Then talk openly with him or her about how you feel about the options.

You might even decide that you do not want any treatment.

That is your choice.

Dr Jashira Naidoo is a nephrologist [FCP (SA) Cert Neph] at Melomed Gatesville.

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We have developed and we maintain a national patient database of all renal malfunctioning.

Our ultra comfortable modern dialysis units offer renal dialysis services to patients suffering from kidney failure.

Our Melomed Gatesville renal care unit uniquely offers a 24hr chronic haemodialysis service for our patients’ convenience. Our units are housed in the multidisciplinary Melomed Gatesville, Melomed Mitchells Plain and our new, soon to open, Melomed Tokai Private Hospital, boasting the latest advances in technology and equipment.

Both Continuous Ambulatory Peritoneal Dialysis (CAPD) and Automated Peritoneal Dialysis (APD) are offered in our all-inclusive Renal Care programs. A complete home visit and delivery service is provided for. All of our Dialysis units offer bicarbonate dialysis, amongst other services. Melomed Renal Care also offer patient education on treatment and prevention and support groups for both patients and their families.

MELOMED GATESVILLE NEPHROLOGISTS Dr Arendse Tel: 021 637 7276 Emergency Tel: 083 234 5964 Dr Naidoo Tel: 021 637 8100 Emergency Tel: 076 981 0734

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24

Muslim Views . March 2016

Pedalling for water assistance in drought-hit Africa NASEEMA MALL FOR just over a year now, South Africa and much of Southern and East Africa have been battling intense drought, due to the El Nino phenomenon and rapid climate change, according to meteorologists.

In South Africa, there are ongoing efforts to alleviate the impact of drought by NGOs and ordinary people; massive water collection drives have been taking place, and water delivered to hard hit areas where most water supplies have dried up.

The severity of the drought and water shortage is not unique to South Africa. A similar situation is being faced in Tanzania, prompting the organisation ‘Wheels for Wells’ to set up a cycling challenge to raise money for water wells. With six Canadians, author Nahida Esmail was the only Tanzanian to join the challenge. Cycling around Mount Kilimanjaro is no easy feat; a gruelling five days in intense mid-summer heat took its toll on the cyclists but, according to Esmail, the 377km distance was worth it.

‘Poor communities have difficulty in accessing clean water. The goal was to raise awareness, create discussion and raise funds to provide communities with safe drinking water. We started at Moshi, at the foothills of Mount Kilimanjaro, and finished at the gate of Ngorongoro Crater.

The added bonus was absorbing the spec-

With severe drought gripping Southern and East Africa, Nahida Esmail joined Wheels for Wells to Photo SUPPLIED raise money for boreholes.

tacular scenery and seeing the wildlife along the route,’ said Esmail.

Intense preparation was required to successfully complete the challenge. Esmail explained: ‘I started a few months before the challenge. I tried to cycle further every weekend but the most I reached was 50 kilometres. I walked, cycled, swam and worked out a lot at the gym.

‘However, when I joined the team and met some elite cyclists in the group, I realised I was ill-prepared compared to them. But completing a challenge is not only physical strength, it is very much mental strength as well, which is what pushed me to complete the challenge.’

Although Tanzania experiences its monsoon season, lower rainfall last year and drought in the northern part of the country in the latter part of 2015 meant hydro-electric power stations had to be temporarily shut down. Riverbeds had dried up in some parts, exacerbating an already existing water shortage. But raising the money for the cause was not that easy either. ‘It was quite a challenge to raise the money as, often, people are sceptical and they want to first see the effort being made. An account was set up on my behalf for family, friends and supporters to donate. I had to raise $4275 CAD. I am still short of a few hundred dollars but, as a team, we managed to raise $33 000 CAD. The money will be handed over to the organisation for the wells,’ said Esmail.

COMING SOON

Muslim Views

Muslim Views . March 2016

25

Muslim Views

Focus on Finance

26

Muslim Views . March 2016

Budget highlights 2016/2017 In light of the recent budget speech presented in parliament, HASSEN KAJIE, CA (SA), a director of NEXIA SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T in the Centurion office, explain how this affects our pockets.

THIS month, we are discussing the highlights from the budget speech in which Minister Pravin Ghordan outlined the budget for the 2016/ 2017 year.

It is interesting to note that the rand slipped almost 3% as a result of the budget speech as Minister Ghordan cut his 2016 growth forecast to 0,9% – down from a previous forecast of 1,7%.

The proposals are as follows:

Individual tax The following proposals were made: l Taxable income up to R188 000 will be subjected to the lowest rate of tax at 18 percent; l The maximum marginal rate remains unchanged at 41% on taxable income above R701 300; l Rebates: m65 years and older: R20 907; m75 years and older: R23 373; l Interest exemption: m65 years and older: R23 800; m75 years and older: R34 500; l Medical tax credits: mR3 432 per person for the first two members;

mR2 304 per person for each additional member.

Companies and trusts

l Tax rate for companies remains unchanged at 28%; l Tax rate for trusts remains unchanged at 41%.

Transfer duty New – For properties bought on or after March 1, 2016, the rates that will apply are shown in the table in the next column on this page.

VAT Tax rate remains unchanged at 14% for now, however, a VAT increase is on the cards in the medium term, where the treasury hopes to raise an additional R15 billion.

Donations tax Remains unchanged: l Exempt up to R100 000 per annum l Donations tax payable at 20% by donor.

Capital Gains Tax CGT inclusion rates increased

as follows: l For individuals, now 40% (previously 33,3%); l Companies and trusts, now 80% (previously 66,6%).

Exclusions for individuals increased: l Annual exclusion: R40 000 (up from R30 000); l Exclusion on death: R300 000 (unchanged); l Primary residence: R2 million (unchanged); l Small business exclusion (assets up to R10 million): R1,8 million (unchanged).

These increases will raise the maximum effective capital gains tax for individuals from 13,7% to 16,4%, and for companies from 18,6% to 22,4%.

Dividend tax Tax rate remains unchanged at 15%

Retirement funds

l Contributions are deductible – limited to the greater of 27,5% of taxable income or R350 000. l A two-year postponement on the annuitisation requirement for provident funds and taxfree transfers from pension to provident funds was proposed.

Other The government will raise an extra R18-billion in tax revenue through these alternative methods: l Fuel is increased by 30 cents per litre (from April 6, 2016); l Introducing a tyre levy of R2,30 per kilogram of tyre (from October 1, 2016); l Increasing the incandescent

The new tax tables and rebates for Indivdiual Tax are shown in the three tables above.

Muslim Views

l l

l l

globe tax from R4 to R6 per globe; Increasing the plastic bag levy from six cents to eight cents per bag; Increasing the motor emissions tax rate from R90 to R100 for every gram of emissions/km above a certain rate for passenger vehicles, and from R125 to R140 for double cabs; Increasing excise duties on tobacco and alcohol (rates will vary depending on the product imported); Taxing sugar-sweetened beverages: this is proposed as a way of helping to stem South Africa’s grave obesity and diabetes levels. The proposed introduction date is April 1, 2017, but an amount has not yet been stipulated.

Government expenditure government Consolidated expenditure is expected to grow by 7,1% over the medium term, reaching R1,69-trillion in 2018.

Over the next three years, government will spend: l R457,5-billion on social grants; l R93,1-billion on transfers to universities, while the National Student Financial Aid Scheme receives R41,2-billion; l R707,4-billion on basic education, including R45,9-billion for school subsidies, R38,3-billion for infrastructure and R14,9-billion for learner and teacher support materials; l R108,3-billion for public

The table above shows the rates for transfer duties for properties bought on or before March 1, 2016.

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housing; l R102-billion on water resources and bulk infrastructure; l R171,3-billion on transfers of the local government equitable share to support the expansion of access of poor households to free basic services; l R30,3-billion to strengthen and improve the national nontoll road network; l R13,5-billion to Metrorail and Shosholoza Meyl to subsidise passenger trips and long distance passengers; l R10,2-billion for manufacturing development incentives; l R4,5-billion for NHI pilot districts.

Efforts will be made to lower the expenditure ceiling by R10billion in 2017/18 and R15-billion in the year after. Government expenditure will go from 33,3% to 32,8% during this time.

Over the next three years, the government’s borrowing requirement will go from R221,6-billion this year to a projected R201,6billion in 2018/19, which is down from 5,1% of GDP to 3,9% of GDP over the period.

Special voluntary disclosure programme The minister has provided for a six-month window period where non-complying taxpayers can disclose offshore assets and income without facing penalties or criminal prosecution.

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

This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

DISCUSSIONS WITH DANGOR

Refugees in Europe: a cultural invasion Far-right parties in Europe have been complaining that Muslim immigrants are an economic drain, writes Emeritus Professor SULEMAN DANGOR. THE arrival of refugees in Europe has sparked great debate within and outside Europe.

According to the United Nations refugee agency, more than one million migrants reached Europe in 2015, most of them refugees fleeing war and violence in Afghanistan, Iraq and Syria. Over 100 000 migrants have entered Europe this year already. This is understandable given the escalation of the war in Syria.

The number of people fleeing the war in Syria increases every day, and European countries are divided on how to respond. Governments find themselves in a Catch-22 situation: should they honour genuine requests for asylum and thereby incur the wrath of their people or should they limit the flood of refugees to acceptable levels?

The pressure is mounting on governments to accept fewer refugees or, in some cases, no refugees at all.

The refugees face a serious dilemma. Most European countries are reluctant to accept them.

And they are not likely to want to return home, given the volatile situation in their own countries.

The Dublin Rule requires that

the EU nation in which an asylum-seeker first sets foot has to process the application but many countries are not prepared to implement this rule. Furthermore, most refugees do not want to stay in the countries in which they land but prefer to use these as transit points from which to gain entry into other countries like Germany and France.

Denmark wants to amend the 1951 Refugee Convention which will make it impossible for people fleeing Syria to spend time in the relative safety of Turkish or Lebanese refugee camps and then claim asylum in the EU. The problem is that Lebanon already has 1,3 million Syrian refugees while Turkey is host to more than two million Syrian refugees. Neither country will agree to the change in the convention.

Meanwhile, anti-immigrant sentiments and protests are rapidly spreading throughout Europe.

Far-right parties in Europe have been complaining that Muslim immigrants are an economic drain. And many Europeans are also concerned, given budgetary constraints, about whether they

Europeans are also concerned, given budgetary constraints, about whether they can afford to let in more immigrants.

Once immigrants arrive, they are often entitled to extensive social benefits.

However, there is also concern about radicalism and integration can afford to let in more immigrants. Once immigrants arrive, they are often entitled to extensive social benefits. However, there is also concern about radicalism and integration.

Germany’s move to welcome refugees has ignited a far-right backlash in the form of a street protest group called PEGIDA, or Patriotic Europeans Against the Islamisation of the West, which attracts tens of thousands of people to their weekly Monday night

Muslim Views . March 2016

rallies. The leader, Lutz Bachmann, told Nightline he believes Muslim refugees do not belong in Europe.

‘This is the culture we have in Europe – an old Christian, Jewish culture.

We don’t have an Islam culture here,’ Bachmann said. ‘Islam is no religion. It’s an ideology. A fascistic ideology.’

One protester at a rally in Dresden declared, ‘It’s not good for our people, not for our culture, not for our life.’

But Germany isn’t the only European country up in arms over the refugees.

Czech president, Milos Zeman, has spoken out against the surge of migrant and refugee arrivals in Europe. He claimed that it was ‘practically impossible’ to integrate the Muslim community into European society and that the emergence of ghettos in Western Europe shows that the integration of the Muslim community is practically impossible. ‘Let them have their culture in their countries and not take it to Europe…’

Zeman called the surge in refugee numbers ‘an organised invasion’, and incredulously claimed that the influx of refugees was masterminded by Egypt’s Muslim Brotherhood, claiming that it was using money from several states to finance it in a bid to ‘gradually control Europe’.

The Sweden Democrats, who want to stop all immigration, released a video targeted at refugees planning to journey to Sweden, showing crowded refugee centres with the warnings ‘No Jobs’ and ‘No Welfare’.

Markus Weichel, a Swedish parliament member, said Muslims should have places to pray, just not ‘full scale mosques, like you see in the Middle East’. Mosques are, according to him, ‘a symbol of a multicultural society that I

27

don’t want.’

Critics blame the rhetoric of the Sweden Democrats for inspiring violence against refugees and Muslims. As with PEGIDA in Germany, there are several antirefugee groups in Sweden. One such group is called the Nordic Youth, who believe that Sweden should stay white. ‘We have to show them that people don’t want them here. We want to stop the invasion,’ Nordic Youth spokesman Fredrik Hagberg said.

The Hungarian prime minister declared: ‘Those arriving have been raised in another religion, and represent a radically different culture. Most of them are not Christians but Muslims. That is an important question because Europe and European culture have Christian roots. Or is it not already and in itself alarming that Europe’s Christian culture is barely in a position to uphold Europe’s own Christian values?

There is no alternative, and we have no option but to defend our borders.’

The British public is among the least welcoming of European countries to Muslim refugees.

Britain’s tabloid press has described the refugees as ‘cockroaches’ who are ‘swarming’ Europe! It is evident from the above that the flow of refugees into Europe has fuelled Islamphobia, resulting in hate speech and attacks on refugees. This also brings into question the doctrine of multiculturalism which Europeans believed would integrate immigrant communities into European society.

The hatred displayed by the ‘right wing’ or Islamophobes in Europe might, in fact, result in totally marginalising Muslim communities – a recipe for the rise of extremism among disaffected youth.

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Muslim Views . March 2016

Light from the Qur’an

Allah is enough for us IBRAHIM OKSAS and NAZEEMA AHMED WE live in challenging times, and our certainty about the state of our imaan, our relation with our Creator and Sustainer, the quality of our interactions with our fellow human beings and the rest of creation, should cause us to reflect.

In the midst of the current uncertainty and turmoil, what is our recourse? Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, Risale-i Nur, draws our attention to a wellknown ayah in Surah Ali al Imran, ‘Allah is enough for us and the Best of Guardians’.

In Rays Collection, one of the books in the Risale-i Nur tafsir collection, Bediuzzaman invites us to note the ‘us’ in Allah is enough for us, and he asks: who is saying this together with you, verbally and through the ‘tongue of disposition’ (the innate, essential nature of beings that do not have the capacity for speech)?

Bediuzzaman, in his tafsir of this ayah, confirms that innumerable birds and flying creatures, countless animals and small living creatures, uncountable plants, infinite numbers of trees and bushes, like us, are reciting through their ‘tongue of disposition’ the meaning of ‘Allah is enough for us and the Best of Guardians’.

The One who has disposal over them and guarantees all the

Muslim Views

necessities of their lives is such that He creates, in the spring, in abundance and with ease and speed and extensiveness, without error or defect, from eggs, droplets of fluid, seeds and grains which resemble one another and whose matter is the same, the adorned, balanced and regular one hundred thousand species of birds, the one hundred thousand sorts of animals, the one hundred thousand varieties of plants, and the one hundred thousand kinds of trees, which, all with their distinguishing characteristics, are different to one another.

Bediuzzaman reminds us that with all this resemblance and closeness, Allah Almighty demonstrates His Unity (Wahidiyya) and Oneness (Ahadiyya) within the immensity and majesty of His power. From this we can understand that it is not possible for interference or partnership in Allah Almighty’s disposal of creative power, which displays such innumerable miracles.

Bediuzzaman then says that if we say ‘us’, it means that the ‘I’ included in Allah is enough for us, and each person should therefore consider him or herself.

When each of us considers ourselves in this way, we will say: ‘Among the animals, Allah Almighty has created me miraculously from my origin, a drop of fluid, He has opened my ear, attached my eye, and has placed in my head a brain, and in my breast a heart, and in my mouth a

tongue containing hundreds of scales and measures with which I might weigh up and know all the gifts of that Most Merciful One stored up in the treasuries of mercy.

‘He has included in my body with perfect order the numerous sensitive feelings and senses, and subtle, non-physical faculties and inner senses. Furthermore, Allah Almighty has created with perfect art all the systems and members and faculties necessary for human life so that He might allow me to experience and understand all the varieties of His nimah, and make known to me the countless different manifestations of His names.

‘Like the bodies of all believers, Allah has made this poor body of mine, which appears so insignificant, a fine calendar and diary of the universe; a miniature sample of the world; a clear miracle of His handicraft; a desirous seeker after every sort of His nimah, and the means of enjoying them; and a list and index, like a model garden, of the gifts and flowers of mercy; and the understanding recipient of His divine pronouncements.

‘He has also given me life, to expand and increase in my existence, which is the greatest nimah for, through life, the nimah of my existence may expand to the extent of the seen world.’

Allah has also bestowed humanity on us through which the nimah of existence may unfold in the physical and spiritu-

al realms, opening up the way to benefitting —through the senses particular to man— from those broad spreads of nimah.

Allah has also bestowed Islam on us, through which the nimah of existence may expand to the extent of the seen world and world of the unseen.

He has given us ‘certain, verified’ imaan (imaan i tahkiki) through which the nimah of existence may encompass this world and the akhirah.

Allah has also given us knowledge and love of Him within imaan. Through this, He bestowed a rank through the nimah of existence at which we may stretch out our hands to reap benefits, through endless hamd, at all the levels to the realm of Allah’s Most Beautiful Divine Names.

Allah has also given us knowledge of the Quran and the wisdom of imaan, and through this nimah of imaan, He has bestowed on us superiority over many creatures.

Allah has given us comprehensive abilities whereby we may be a complete mirror to His Oneness and what Allah wants from us, is that we respond with complete ibadah to Him. As stated by ayahs of the Quran, for example, in Surah At Tawba, ‘Verily, Allah has purchased from the believers their persons and their property that Jannah might be theirs’, and as confirmed by all the revealed

scriptures, Allah has revealed, by means of the ambiyah, that He buys from us our existence, life and self, which are gifts and are in trust with Him, so that they will not be lost.

Allah Almighty has repeatedly promised that He will preserve these gifts in order to return them to us, and that He will give us eternal happiness and Jannah.

Bediuzzaman emphasises that we should understand and believe this with utter conviction.

Furthermore, he says that the ayah, ‘Allah is enough for us’ teaches us that our Rabb ‘opens up’, through His name of Opener (Al Fattah), the forms of the hundreds of thousands of varieties of animals and plants from limited, similar droplets and seeds, with the utmost ease, speed and perfection, and gives man this astonishing importance; so, too, Allah Almighty will create the resurrection of the dead and Jannah and will bestow eternal happiness as easily as He will create next spring.

Bediuzzaman concludes by saying that, had it been possible, he would have declared through the tongues of all creatures Allah is enough for us.

However, since to do so was not possible, he declared by niyyah and through thought and imagination: ‘Allah is enough for us and the Best of Guardians!’

Insha Allah, may we all repeat this through all eternity.

Ameen.

Muslim Views . March 2016

From Consciousness to Contentment

29

Human rights: the rights of parents JASMINE KHAN

‘I DO not believe that having a blood connection is sufficient reason for a relationship.’ These are the words of a young man talking to his father. Before you go ballistic, which I admit was my initial reaction, let us examine the statement.

He is saying that a blood tie is not sufficient basis for a relationship; he is not saying that it is not a reason. If we are completely honest, we will admit that there is some truth in the remark. In my article last month, I spoke of the rights of children and the responsibilities of parents.

We know that, in Islam, honouring parents is second only to worshipping Allah. The status of parents, particularly the mother, is rated extremely high in Islam.

However, with every right comes a responsibility.

Parents are not supposed to shout at their children, insult them or humiliate them. The irony is that the very person quoted belongs to the last generation of offspring who will be able to say, ‘My parents did the best they could with the knowledge they had.’

Parents of yesteryear did not have the resources available today. There is absolutely no excuse today to pretend ignorance because parenting skills are available wherever we turn.

Alhamdulillah, there are many parents of this generation who go out to seek the knowledge, and

try to raise their children according to the example of our beloved Rasul (SAW).

This is commendable but when it comes to dealing with their own parents, many fall woefully short.

There are many parents who cannot understand why their grown children do not visit them. Some of them pine in silence, there are those who whine and complain to all who will listen and commiserate.

Another sad spin-off of this situation is that, in many cases, the grandchildren are also kept away.

Instead of bewailing the situation, we need to find out why this is happening.

We live in a society where Muslims are in the minority.

Before we get too hung up on that as an excuse, remember that in South Africa we are more fortunate than Muslims in many other countries. We are free to live our deen, and no one looks down on us or condemns us for doing so.

The reality is that, to a large extent, we have fallen into complacency and we have unconsciously become influenced by what goes on around us. The media’s portrayal of how to live is a key factor, whether we want to acknowledge it or not. Read a novel, watch a television series or go to the cinema to see a film, in the majority of these, we have the scenario of grown children not having any kind of relationship with their parents.

For whatever reason, neglect, downright cruelty, drugs or alco-

As for the aged parents, who, for whatever reason or circumstance, made mistakes, they, too, should make amends.

Instead of wondering why there is a lack of a relationship, they also need to reflect. hol abuse, most of the stories focus on unresolved issues between parents and children that have lasted for years. Then the focus shifts to the deathbed scene where the father or mother whispers with great difficulty, ‘Oh my son (or daughter), I have failed you.’

Said son/ daughter will then magnanimously and tearfully say, ‘It’s okay, I forgive you.’ Cue the music and all ends well.

This does not change the fact that the parents spent their last years very unhappy, and that the grandchildren were deprived of having a loving relationship with the grandparents.

Perhaps we are unaware that this is what we are doing but we really need to do some reflection.

It is also good to take cognisance of two salient facts. Whether we imitate the West consciously or unconsciously, the reality is that, in this case, what they are doing is wrong. Honouring parents is not

confined to Islam; it is a command in all of the major faiths.

The Bible says: ‘The church should care for any widow who has no one else to care for her. But if she has children or grandchildren, their first responsibility is to show godliness at home and repay their parents by taking care of them. This is something that pleases God very much... But those who won’t care for their own relatives, especially those living in the same household, have denied what we believe. Such people are worse than unbelievers.’

(First Timothy 5:3-4, 8) Further it says: ‘Honour your father and mother’ – which is the first commandment with a promise – ‘that it may go well with you and that you may enjoy long life on the earth.’ (Ephesians 6:2-3) In Judaism, respect for parents is a religious principle, and the fact that the Torah declares the proper child-to-parent relationship to be a divine precept lends it a new character. ‘Honour your father and your mother as the Lord your God has commanded you.’ (Deuteronomy 5:16) ‘To honour’ and ‘to revere’ parents are mitzvoth (commandments) of the Torah and impress upon these precepts a stamp of absoluteness. Indeed, the Torah’s absolute precepts remain in force even in relation to parents who may have forsaken the Torah.

(Hilchot Mamrim 5:12ff. and 6:11; Shulchan Aruch, 240:18) The next time we allow our-

selves to be influenced by what is ‘the norm’ according to the society we live in, it should be remembered that what we are following could be wrong for all God-fearing people.

The second pertinent fact is that Islam is a deen of mercy, kindness and forgiveness. The Quran, our constitution, was sent as a mercy, our Rasul (SAW) was sent as a mercy, and when we believe in Allah and that Muhammad (SAW) is our example, we have to find a way to forgive.

As for the aged parents, who, for whatever reason or circumstance, made mistakes, they, too, should make amends. Instead of wondering why there is a lack of a relationship, they also need to reflect.

When mistakes have been made, it is necessary to say to your child, whether he is a grown man or not: ‘I am sincerely sorry for the hurt I caused you, for the neglect... (or whatever it is that you are guilty of). I sincerely apologise and ask for your forgiveness.’

Some parents feel it is not necessary to do this because of their egoes. However, your child will respect you more for owning up to your mistakes, and endless heartache will be averted.

Remember, you are the role model for your children, and, one day, you will be the parent of a grown man or woman, and you do not want your child to say that a blood connection is not sufficient reason for a relationship.

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Muslim Views . March 2016

Positive and Effective Parenting

Teenage anger and effective communication FOUZIA RYKLIEF

THIS month, I will focus on chapter 7 of the book Parentchild relations: a guide to raising children. I wish to stress that some of the points are my own. It is hard to resist throwing in my own penny’s worth. I think this is good because it illustrates that the book gets one thinking.

Chapter 7 of the book is titled ‘When things go wrong’. Challenges covered in the chapter are: rebelliousness, tantrums, bullying, anger in ourselves and in our teenagers, as well as a few principles of good communication. I will deal mainly with anger in teenagers and tips on effective communication.

At the heart of all of the above are feelings of low self-esteem, hurt and disappointment.

The authors regard open communication as a tool to overcome these challenges.

They emphasise that the foundation of relationships is communication. They also advise positive discipline from which children learn.

When things go wrong, parents often blame themselves, and so do others. While the authors state that we shouldn’t spend too much time looking back but rather look to the future, they also stress that some looking back is important. This recognises the fact that there are often underlying factors that affect behaviour, such as the developmental stage the child is in and life experience.

Teenagers and anger The authors state that the teenage years are a time when children should be given adult responsibilities to help them achieve maturity.

‘Be aware that they are in need

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of guidance and experience, but be equally aware that they need respect, responsibility and mentorship. Encourage them to take on as much responsibility as possible. Give them some financial responsibility, too; a Saturday job, perhaps, where they become accustomed to the world of work and earning an income.’

Anger in our teenagers and ourselves The authors say that anger is a feeling not a behaviour.

When feeling anger, some teenagers will withdraw while others will go so far as destroying property. Teenagers become angry when they don’t get what

they want and things are not going the way they want them to go.

It often occurs when they feel that they are not in control.

This feeling can be healthy or harmful.

It is harmful when there are negative manifestations, such as physical and verbal violence, addiction, withdrawal and destruction of relationships.

It is healthy because it tells us that there is a problem.

Anger is a secondary emotion brought on by other feelings. In other words, anger is the tip of the iceberg.

Other feelings may be those of hurt, disappointment, resentment – especially resentment when we constantly interrogate them (where have you been; why don’t you… etc.)

It can bring up anger in ourselves when we are really frustrated by what we see as the teenager’s defiant behaviour – pushing the boundaries; choosing friends we do not approve of (part of their development – making own decisions) or power struggles.

We can only help them if we do not react with anger.

When we allow our feelings to come into the situation, creativity and problem-solving fly out the window.

A healthier way to deal with the child’s anger is to respond rather than to react.

Responding involves listening, focusing on feelings and on the moment.

It is important to not drag up the past by starting your sentences with ‘you always’ or ‘you never’. Stay with the current issue. Aim for a solution where everyone wins.

On page 130 of the book, there is an exercise that is very helpful.

It starts with helping the parents examine their own anger – whether their expectations are reasonable, for example.

It also refers to a situation when Nabi Muhammad (SAW) helped a young man who was struggling with his sexuality.

Instead of scolding and preaching to him, the Prophet appealed to his innate dignity and conscience.

He used a psychological approach.

The following principles of good communication are outlined: l Wait till you have cooled off.

Sometimes talking can wait. l Do not interrupt, even if the children say something you do not like, such as ‘I hate school’ or ‘I can’t stand my teacher’. l Avoid blaming and accusing the child. This can make the child angrier and close the door on further communication. l Do not put children down by saying things like, ‘That’s a stupid idea.’ Give consideration to what the child has to say. l Seek help from a professional when there is violence, depression or a risk of suicide.

I conclude with the following quote from the book: ‘We accuse others of “talking too much”, but do we ever accuse them of “listening too much?”

‘Listening is caring. The louder we talk, the quicker our children switch off.’

‘Parent-child relations: a guide to raising children’ is authored by Dr Hisham Yahya Altalib, Dr Abdul Hamid Ahmad Abu Sulayman and Dr Omar Hisham Altalib.

Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP)

FOR ALL

Muslim Views . March 2016

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The Blue Mosque of Sultan Ahmed I is architectural caviar HE Blue Pencil-thin minarets are omnipresent in every village and Mosque town. The minarets’ call to prayers resonates through Istanbul of Istanbul is five times a day, writes Doctor M C D’ARCY. a world herView of the six-minaret Blue Mosque of Sultan Ahmed and his architect, Mehmet itage gem Photo MUHTAR DHARSEY Agha. enshrined with beauty and The Blue-Mosque has a quiet incompetent architect). Again, historic another architect, Dalgic Ahmet delicacy of décor that is unique. intrigue.

Aga, was appointed Chief Archi- Its striking blue Iznik tiles glow; Savour its the product of a lost secret of clay tect. caviar slowly.

Only in 1606, did Mehmet and quartz mixture that makes it Turkey has over 82 thousand Agha become chief architect and unmatchable. mosques. ‘That’s too many,’ our Over the years, some of its spent most of his time, from 1609 tour guide snidely commented. to 1616, on the erection of the eponymous blue ceramic tiles Turkey is a secular state. The Blue Mosque of the young Sultan have been prised off and stolen; four hundred-year-old Ottoman Ahmed I, who commissioned the each of them irreplaceable for tile Empire came to a sudden end in Blue Mosque when he was only colours cannot be matched from 1924 when Sultan Mehmed VI batch to batch. The intricate dec19-years-old. was deposed and the caliphate Sultan Ahmed I sometimes oration and use of specific colour was abolished by General physically helped in the construc- pigments and length of firing in a Mustapha Kemal Attaturk and tion of the Blue Mosque. Both he red-hot kiln will always differ. his cohorts. and his architect, Mehmet, died Replacements will stand out and Attaturk’s rigid secular state shortly after the completion of the disrupt the beauty of the whole quashed the power of the relitile-face.

Blue Mosque. gionists and their shariah laws, The Sultan Ahmed Mosque Before his death in 1617, and totally westernised the counarchitect Mehmet had a book has over 20 000 blue tiles, decotry – with emphasis on science ghost-written by his biographer, rated with flowers, fruits and The Blue Mosque’s cupola decorations. The dome has many semi-domes all and technology. Gender equality Cafer Efendi, on current architec- cypress trees to remind the worexquisitely painted and decorated with motifs that imbue the mosque with a was introduced. The Arabic script tural theories, architectural train- shipper of heaven. It is from these Photo M C D’ARCY ‘light’ ethereal ambiance. was outlawed and, within three ing and his methods of construc- tiles that the mosque derived its months, Turkey adopted a modiA commissioned walnut-wood tion of mosques.

A multi-linguist, he spoke name: The Blue Mosque. fied Latin script. Dress was Turkish, Arabic and Persian flu- throne, inlaid with tortoise-shell The 260 windows that pierce The daily constructionforcibly westernised. (A Hat law ently. More conservative than and nacre (mother-of-pearl), for progress, changes in architectur- the dome’s drum and the walls dictated that males wear western some of his forbears, he tried to Sultan Ahmed I, can still be seen al-elements, as well as costs, was originally held stained Venetian hats, not turbans or fezzes). enforce the prohibition of alco- in the Topkapi Museum. notated in eight volumes, which glass. The outside walls are not Recently, Turkey has become hol, the regular attendance of A brilliant foray into architec- are still extant in the Topkapi blue but grey. The exterior fluted, more democratic with freedom of mosques on Friday and the pay- ture under the tutelage of the Palace library. large, central dome and the array religion tolerated, and personal ing of zakaah (compulsory Islam- greatest Ottoman architect, Thanks to Mehmet’s foresight, of semi-domes provide a symmetchoice accepted. The majority of ic charity) to the poor.

Mimar Sinan, brought him first the erection of this masterpiece of rical cascade of roofing that is Turks are Sunni Muslims. PencilDespite this, his short reign, assistantship in charge of Sinan’s Ottoman architecture is very well very pleasing. Its six pencil-thin thin minarets are omnipresent in from 1603 to 1617, saw the office. documented, unlike so many minarets frame the building to every village and town. The steady decline of the Ottoman A gift of a Koran box to Sultan other heritage mosques and mon- perfection. minarets’ call to prayers resonates Empire. He is best remembered Murad III smoothed his appoint- uments all over the world.

The central dome and semithrough Istanbul five times a day. for the construction of the Sultan ment to the prestigious title of The original building had domes rest on gigantic fluted pilExcept for Makkah and Madi- Ahmed-Blue Mosque but was Kapici (The Sultan’s Gatekeeper). mosque and madrasah sections, a lars that give the space character, nah, the ethereally beautiful Sul- reviled for using the fiscus to In 1586, he was appointed to hospital, a market-place, a prima- and yet an intimacy. There is a tan Ahmed Mosque – Blue finance the extravagant construc- complete the Muradiye Mosque, ry school and the burial place of raised marble platform for the Mosque – of Istanbul is probably tion of this sultanic architectural in Manisa, that the infirm Mimar the founder sultan and his family. sultan and his family. the most famous mosque in the gem. Previous imperial mosques Sinan had started. Sinan died in These were destroyed in the 19th The tall mimbar is for formal world. Orientalists suffuse it with were financed from the booty of 1588, at the age of 91 years, and, century. lectures, such as Friday khutbahs charm and romance. conquests but military-weak Sul- to Mehmet’s disgust, the grand The Blue Mosque had six pen- (sermons). An ornate wooden Of carnal romance, on my pre- tan Ahmed lost lucrative parts of vizier (prime minister) appointed cil-minarets which, according to kursi (chair) stands to one side, vious visit, a disrespectful French the Ottoman Empire.

Davut Aga, the Master of Water- apocryphal stories, outraged the specifically for the imam to delivcouple smooched in the mosque The architect of the Blue ways, as the Sultan’s Architect. clergy, for the Holy Mosque in er lectures to small groups. and were summarily ejected. But Mosque, Sedefkar Mehmet Agha (Sounds familiar to us in South Makkah also had six minarets, The breathtaking beauty of mystique and intrigue the Blue was born in 1540 CE, in Albania, Africa?)

Sultan Ahmed’s Blue Mosque which could not be superseded.

Mosque has aplenty. Its builder, then part of the Ottoman realm.

When Mehmet gave the sultan The mistake came as a result of should be savoured slowly; it is Sultan Ahmed I, and its architect, Like many of the ‘great ones of a richly decorated quiver, he was a misinterpretation of the sultan’s architectural caviar. It matches Mehmet Aga, certainly had event- distinction’, he ran through a appointed as bailiff. (It seems that decree for the minarets to have the nearby superlative Byzantine ful lives. panoply (dazzling array) of differ- nothing still works as well as gold (altin) ornamentation, not church, Hagia Sophia, built in the Sultan Ahmed ascended the ent fields before he landed up in greasing palms.) six (alti) minarets. To placate the 5th century; and then it has its throne aged 14 years as the four- architecture.

In 1599, Chief Architect Davut clergy, another minaret was own charisma; a magic charm teenth Ottoman sultan. He In 1563, he migrated to Istan- Aga was executed (evidently it added to the Makkan Haram right out of the tales of divine reigned for 14 years and died of bul and joined the Janissary was dangerous times to be an Mosque. splendour. It will not disappoint. typhus at 28 years (2x14yrs). The Corps (Protectors of the Sultan).

A man at prayer in the Blue Mosque. Note the huge fluted pillars that support the dome, the blue-green tiles and stained young sultan was a poet of note, Six years later, he studied music. glass windows. To the left is a wooden kursi (chair) for preaching; to the right is a marble elevated platform for the sultan a brilliant rider and fencer, and His next 20 years vocation was as and his family.

Photo M C D’ARCY politically astute. He re-codified a specialist mother-of-pearl inlay many administrative laws. artist (a Sedefkr).

T

Exquisite blue Iznik tiles similar to those of the Blue Mosque and the Dome of the Rock in Jerusalem. Note the tulip flowers.

Photo M C D’ARCY

Muslim Views

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Muslim Views . March 2016

Keeping traditional music alive in Gaza

The Dawaween ensemble performs at the Mishal Cultural Centre in Gaza City.

Photo SHADI ALQARRA, courtesy Electronic Intifada

(Above) The Dawaween ensemble is united in preserving and popularising traditional Palestinian music.

Photo SHADI ALQARRA, courtesy Electronic Intifada (Left) Riwan Okasha, 24, a financial management graduate and daughter of locally renowned musician, Atef Okasha, is one of Dawaween’s three main Photo WISSAM NASSAR, courtesy myinforms.com singers.

RAMI ALMEGHARI THEY come from different backgrounds and have vastly different musical experience but the 13 members of Dawaween, a newly formed band that had its fourth concert in Gaza on March 10, are united around one aim: the preservation and popularisation of traditional Palestinian music.

‘Our music is pretty lively,’ said Abdelraouf al-Bilbeisi, the band’s 30-year-old oud player, who spent the previous nine years performing with a wedding band around the Gaza Strip. ‘It deserves to be played on stage.’

The oud, the fretless Middle Eastern cousin of the European lute, is an inseparable component of this effort, and al-Bilbeisi is rediscovering his love for the instrument after so long on the wedding circuit.

‘I stopped enjoying playing,’ he said, while practising the traditional tune ‘Ya mahairati’ (My beloved horse) on stage at the Mishal Cultural Centre in Gaza City. ‘Then I joined Dawaween.

Those traditional tunes bring out some beautiful sounds from my oud.’

Al-Bilbeisi is also one of the band’s three main singers. Another is Riwan Okasha, 24, a financial management graduate and daughter of locally renowned musician, Atef Okasha. Okasha has sung since the age of three – she had little choice, she said, in a

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musical family – but never contemplated performing in public. ‘I was reluctant to join [Dawaween] at first. Gaza is a conservative society, and it is not common for women to perform on stage,’ she said.

With her father and two musician brothers’ encouragement, however, she overcame her reluctance. Still, she conceded, her first time on stage was nerve-wracking.

‘At first, the audience seemed confused,’ she recalled. ‘Then they cheered and encouraged me, clapping loudly. It was really amazing and that’s why I am continuing.’

But Okasha has also found herself inspired by the traditional songs the band is playing. Before her interview with The Electronic Intifada, she had been practising ‘Ya raitak min nasibi’ (I wish you were my destiny) a traditional romantic song.

But whether romantic or revolutionary – much folkloric Palestinian music was written during the Mandate period and concerns resistance against the British – it must be told, Okasha said. ‘We have a powerful message in our musical heritage about our culture, identity and history.’

Rhythms of the past Along with the oud, traditional music is characterised by its rhythm. The drums here do not simply set a beat or hold the time like in modern music, said Said Shaheen, 22, one of the band’s percussionists, rather, ‘the drum impresses the listener’.

Like al-Bilbeisi, Shaheen has come to reconnect with his instrument after joining Dawaween.

Having played since he was five, he is now thinking more and more about how traditional rhythms can appeal to modern tastes.

‘Today’s music has been largely influenced by western music,’ said Shaheen. ‘It’s a challenge for us to take the traditional music and make it appeal to modern audiences.’

Indeed, like the others in the band, Shaheen is keen to reach as large an audience as possible, an idea that was foremost in the mind of band founder, Adel Abdelrahman.

The 35-year-old EgyptianPalestinian is also a leading member of the Egyptian community in Gaza, and the very idea of Dawaween was inspired by the renowned Cairene cultural centre, Saqiyat al-Sawi, which hosts everything from poetry readings to puppet theatre.

The word ‘dawaween’ translates roughly as ‘volumes’ or ‘collections’ and is used to refer to bodies of literature, poetry or prose.

‘When I had the idea for a band,’ Abdelrahman told The Electronic Intifada, ‘I wanted to convey the notion that our Palestinian cultural life is a collection of many things, including music.

And, as music is the language of peace, I also wanted to send a message of love and peace from Gaza.’

The band, which started in early 2015, rapidly grew from four initial members to 13. They rehearse 20 hours a week. Practice takes place at the Mishal centre, the same venue Dawaween now performs at every month.

The band has to rely on the centre to offer rehearsal space free of charge, as well as the Office of the Egyptian Community, a nongovernmental organisation, for donations to publicise concerts.

Such donations also enabled the band to secure the necessary instruments at the outset.

A little light in a dark place Band members make little money. Their concerts are ticket-

ed but prices are minimal. ‘We have been offered sponsorship by local bodies in Gaza, including political organisations,’ said ‘But we’ve Abdelrahman. declined. Our mission is only a message of peace and love, a message that shows the world that we Palestinians have a musical cultural identity.’

But their concerts also offer a little escape from a dire situation.

Consecutive Israeli wars on the occupied coastal territory and a draconian siege approaching its tenth year that blocks all but the minimum of necessities from reaching Palestinians in Gaza have left material and economic devastation and is causing widespread psychological distress.

Unemployment in Gaza is believed to be the world’s highest at 45 per cent, according to a 2015 World Bank estimate, with youth unemployment running as high as 60 per cent.

In this climate, there has been a rise in rates of depression and accompanying drug abuse, as well as an increase in the number of suicides, some of them of a highly public nature, like the recent case of a man who burnt himself to death on the streets of Khan Younis.

Jamal Abu Al Qumsan is therefore looking forward to the performance. But it represents so much more than simply an evening out.

‘We are eager to see something that can inject some joy into our souls. We have been torn apart by consecutive Israeli wars and economic hardships,’ the Gaza City theatre director said.

‘I believe that such concerts can help the people of Gaza have some hope amidst the despair.’

Rami Almeghari is a journalist and university lecturer based in the Gaza Strip.

This article was first published on electronicintifada.net

Riwan Okasha, one of Dawaween’s three main singers, doing some fine-tuning before going on stage.

Photo WISSAM NASSAR, courtesy myinforms.com