Muslim Views, March 2018 by Muslim Views

Vol. 32 No. 3

RAJAB 1439 l MARCH 2018

We need Nature

AS the sun set in the west, casting its softening, orange glow on the surroundings, a bokkie peered shyly through the lush undergrowth while a tortoise and a chameleon watched quizzically as a little Khoisan boy turned his umbrella upside down to catch a few scarce raindrops falling from the sky. I was touched by this scene as, not too long ago, when we were not facing a water crisis, we would have been amused at the sight of a little boy using an umbrella to catch water rather than shield himself from it. Now, this image serves to make us think about something so precious, which we used to take for granted. Not too far from there, no more than a few hundred metres away, a rhino grazes peacefully behind metal fencing, well protected from any would-be poachers. These scenes played themselves out in vivid colour in a Cape Town suburb rather than in one of South Africaâ&#x20AC;&#x2122;s numerous nature reserves. And you will definitely not see anything like it in any of our art galleries. Turn to page 6 to find out where you can feast your eyes on these beautiful creations. Photo TOYER NAKIDIEN

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Muslim Views . March 2018

what is good in the broadest sense of the word. In four of these instances, the word ‘tayyib’ is complemented by the word ‘halaal’, the latter denoting what is lawful and righteous. Linguistically, ‘halaal’ and ‘tayyib’ are distinct concepts. However, in essence, they are deeply connected and complementary. It is due to a generally parochial and superficial understanding of the Islamic approach, specifically to food and nutrition, that the complementary meaning of the two concepts escapes us. Thus, in one example, Surah Baqara (2:168), all of humankind is admonished to ‘partake of what is lawful and good on earth’ and to turn away from following Satan. This dual application of what is lawful and what is good forms the foundation of the AN agent in the meat processing holistic concept of tayyib in Islam. industry recently remarked, ‘The It is possible, therefore, that something listeriosis outbreak is the death of may be lawful but not necessarily good. the penny polony.’ Alternatively, something may be good Any scandal involving food on this but not necessarily lawful. For the scale invariably has political and Muslim, this integration of the lawful economic consequences. Among the concerns is the plummeting and the good necessarily involves share price of the corporation that owns balance. Processed meats generally may be the errant brand. certified halaal but they are certainly And then there is the impact on the informal trader and in townships relying not wholesome to consume, and therefore not tayyib. on processed meat as filling for their fast foods. These traders serve the vast However, the obligation to consume market of particularly working class and what is tayyib extends beyond the low-income consumers, directly at local health and safety of the consumer. It embraces the ethical obligation to avoid level. harm to others. The seriousness with which the health We should avoid consuming what is department, the private sector and the general public have taken this matter is produced by companies that are actively engaged in destructive clearly focused on the first priority, environmental practices, exploitative namely, the threat of the outbreak to labour practices and a disregard for the public health and safety. rights of animals. And herein lies the big lesson for In a tayyib-based framework, all Muslims. Halaal certification is no companies have wide-ranging guarantee of the quality of food. obligations beyond relevant Contamination occurs irrespective of legislation, health standards and Halaal certification. Therefore, any sense of security that Halaal standards industry standards. In terms of a tayyib-based ethos they are obliged to shield any consumer from the risk of ensure that, over and above consumer exposure to food poisoning is false. health and safety, they also prioritise Health, safety, wholesomeness, ethics poverty eradication, sustainable land and the general goodness associated use, fair trade practices and the dignity with food consumption in Islam, of their workers. The industrialised throughout the supply chain, are agricultural and food production system provided for in the profound and is not transparent to the ordinary divinely ordained concept of ‘tayyib’. consumer. This scandal is but a The word ‘tayyib’ occurs nine times in glimpse of what falls foul of tayyib. the Quran in relation to consuming

Falling foul of tayyib

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

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SELECTIVE AMNESIA

The true history of Sharpeville must be told THANDO SIPUYE

POST-1994 South Africa has a theatrical crisis of selective amnesia and partisan rememberings of history. History telling, whether at school, university, in the media or public celebrations and commemorative events, is biased towards a singular political trajectory and one particular school of thought that is portrayed as the sole agent of the socio-economic and political transformations that have apparently occurred in the past 24 years. In democratic South Africa, there is neither democracy nor justice when it comes to narrating critical historical events and moments. There is, rather, a subtle consistent perpetuation of particular memories as less or more valuable and significant than others. South African historiography after 1994 marginalises particular voices while structuring others as monolithic. The re-construction and re-writing of histories about the Sharpeville Massacre that occurred on March 21, 1960, and the reconstitution of that day as ahistorical and a depoliticised ‘Human Rights Day’ is but one of many examples of this unfortunate political bias and narrow approach to the telling of history. As we commemorate the 58th anniversary of the Sharpeville Massacre, as well as the 40th anniversary of the death under banishment of Robert Mangaliso Sobukwe, we should reflect on the construction and narration of public memory about historical events and public holidays in South Africa today. The government, through its various departments, has already begun bombarding the public with mantras of a decontextualised apolitical ‘human rights month’. For the past two decades, the African National Congress (ANC) government has unashamedly celebrated their ‘Human Rights Day’ with all manner of festivities, glamour and speeches without ever acknowledging or speaking to the role played by Sobukwe and other leaders of the Pan-Africanist Congress of Azania (PAC), like Nyakane Tsolo in the courageous events that led to the ruthless Sharpeville Massacre. Yet, the Sharpeville Massacre occurred as a result of the PAC’s Positive Action Campaign against Pass Laws, which followed the earlier Status Campaign championed by Robert Sobukwe shortly after the formation of the PAC in 1959. Throughout Azania, leaders of the PAC heeded Sobukwe’s call and rallied the African masses for this campaign. On March 21, 1960, the young Philip Kgosana led the PAC march in Langa Township, in Cape Town, Zachius Botlhoko Molete led the PAC march in Evaton; George Ndlovu led the PAC march in Alexandra Township, Sobukwe led the PAC march in Soweto, and Tsolo led the PAC march in Sharpeville. As per Sobukwe’s instruction to “go to jail under the slogan ‘no bail, no defence, no fine’”, all these leaders, including Sobukwe, were arrested on that day. At the time, the ANC, through its secretary general, Duma Nokwe, spoke out against Sobukwe’s call for a Positive Action Campaign against Pass Laws, dismissing it as ‘opportunistic’. The ANC distanced itself from the campaign and urged its members not to participate. Today, in their quest to silence and erase Sobukwe and the PAC from the national consciousness and collective memory of the nation, to project ANC-aligned leaders as the sole actors and ‘supermen’ in the liberation struggle, the ruling party consistently celebrates ‘human rights day’ without ever mentioning the name of Tsolo, the PAC leader who led the 1960 campaign in Sharpeville. Today, like his leader, Sobukwe, Tsolo has been rendered an insignificant figure in the annals of South African history, blotted out, silenced and erased from the public memory around the Sharpeville Massacre, an excruciatingly obscure figure – barely known, remembered or celebrated. There are no monuments built in his name, no street names, no buildings, songs or poems in his honour. No public speech reader has ever mentioned his name. Yet, on Monday, March 21, 1960, Tsolo was the man in front at Sharpeville, and when the racist settler police called for the Black crowd to disperse, he told them, ‘I am responsible for these people. If you want to disperse people, disperse your police.’ Tsolo further declared to the police, ‘We will not call this gathering off until Sobukwe has spoken.’ The rest is history. The erasure of Sobukwe, Tsolo and others from public memory and national consciousness around so-called ‘Human Rights Day’ enables the muting and absence of explicit references to the broader histories that informed and shaped the massacre – a malicious omission calculated to also deny and erase the historical agency and contributions of other important figures in the liberation struggle. This erasure is meant to depoliticise Sharpeville and dissociate the Anti-Pass campaign from the broader struggle against land dispossession. Thando Sipuye is an Afrikan historian and a social scientist. He is an executive member of The Ankh Foundation, the Blackhouse Kollective and the Africentrik Study Group based at University of Sobukwe (Fort Hare). He works closely with the Robert Mangaliso Sobukwe Trust.

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Muslim Views . March 2018

A living legend amongst those from District Six and beyond AMINA WAGGIE

MISTER Tahir Levy is an 83-year-old welfare and community worker, born in 1935, and raised in Caledon Street, District 6, during World War II. He has dedicated more than 60 years of his life to serving the community. In this time, Mr Levy, also addressed as Mr Tahir Levy, has helped thousands of people and has on file a record of each and every case he worked on. Prior to the demolition of District Six, the residents were very close and unified. Different places of worship and people of diverse faiths were coexisting in harmony. Doctors and imams integrated with the people of the community. There was a sense of peace before the introduction of the Group Areas Act and the people of District Six were forcefully removed from their homes and sent to soulless, sandy areas, such as Mitchells Plain. During the apartheid years, there were many people who struggled to survive. They needed someone to help them. Tahir Levy became that person. He rose to the occasion and assisted as many people as he could. Since he began helping others, people have come to regard him as a community hero, not only deserving of praise but also as a person who is acknowledged for giving unselfishly of his time and expertise to help the people. Mr Levy has dedicated his life to serving the community and is

The team who has been serving the community for many years and not turned away anyone in need of help. From left to right are Moegamat Yaseen Mallick, Photo AMINA WAGGIE Mr Tahir Levy and Gasan Levy.

truly an inspiration to many. He started his community work at the age of 14, assisting those people in the community who had not had the privilege of learning to read and write by doing their paperwork and filling in forms. During his later years, he started a welfare office which he opened on Wednesday nights to people from all over: Bonteheuwel, Tafelsig, Rylands, Penlyn Estate and many other areas. He assisted them with legal aid, housing, grants, burials, rehabilitation, pension, domestic problems and almost any other thing he could help with – not limiting himself to only one or a few specialties but willing and ready to assist with anything.

‘We get lots of cases and we try our best to solve it. Whatever help the person or people require, we try to give to them as we are here for the community. We don’t ask them about their religion or what they believe in. We don’t ask for money or any form of payment and we never send people away,’ said Mr Levy. From the many people he has assisted, one of the cases that stands out for Mr Levy, is one which he referred to as ‘The Sugar Lady’. She was an elderly woman from Delft who was diabetic and suffered from high blood pressure. She had been living off sugar water for about a week because there was no food in her house as

Some of the photographs of the many people Mr Levy has helped over his many years as a welfare and community worker are pinned to a board in his office, in Photo AMINA WAGGIE Woodstock, Cape Town.

she was not receiving a pension. She went to Mr Levy’s office for help. Mr Levy went out and bought her two pies. He gave her one and told her to eat it immediately, and gave her the other one to take home. He subsequently continued assisting the woman in whichever way he could, even writing a letter to social services to grant her a pension. Apart from the welfare office, Mr Levy runs a soup kitchen outside Muir Street Mosque, in Disrict Six, every Friday. He also collects money for fitrah hampers for Eid day, every year. And he helps with sourcing bursaries for students.

Mr Levy has received many honours and awards from the state and council for his welfare community work but remains humble, and continues to live by the motto: ‘No name, no fame and no monetary gain’. In line with his commitment to assist all those who need help, Mr Levy, who now lives in Woodstock, has requested that we add his contact details to the article so that people may get in touch with him if they need his assistance with anything. Mr Levy’s office is on the first floor of Fairview House, at 67 Argyle Street, Woodstock. His contact details are: (tel) 021 447 4670 and (email) tahirlevy1@gmail.com

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Muslim Views . March 2018

Nature, artists and poets TOYER NAKIDIEN

NO more than four kilometres from the Mother City or two train stations away, some exotic and indigenous animals have been captured and donated to the inhabitants of Salt River and visitors to the area by generous donors from across the world. Unfortunately, the location of these beautiful animals and some amazing greenery are not well known and many of us will pass by or through the area without even noticing them – a sad commentary on how preoccupied we are with the mundane and the ordinary that is what used to be known as the rat race. In fact, I rode right past a bokkie and some dassies without noticing them although they were not completely hidden by the bluish, grassy surrounds. I was on my way to visit some friends in Salt River as I was not willing to dodge my way through peak hour traffic to get home. I saw my friend Nadia, a tourist guide, chatting to a neighbour and she mentioned that she was getting the opinions of people in the area about the murals that were being painted in the neighbourhood. She offered to drive me around and point out where the murals are. I was impressed. Although not done, the work I saw was beautiful.

‘Give thanks for the sweet water we share,’ is the translation of the Khoisan message in this mural. This is part of a mural painted during the second International Public Art Festival in Salt River, last month. Photo NADIA AGHERDINE

The murals are part of the annual International Public Art Festival – the second of its kind – organised by Baz Art, a local, nongovernment organisation. This year’s theme was ‘nature doesn’t need us, we need nature’, which is beautifully illustrated by the murals. The story behind the mural of the Khoisan boy with the umbrella referred to on the front page is a local artist’s comment on how civilisation has encroached on nature, destroying it and causing the current situation of drought and even global warming. According to the artist, Care One Love, from Muizenberg, the Khoisan live in harmony with na-

ture and regard water as sacred. In the painting, instead of using the umbrella to shield himself from the rain, the boy uses it to catch the now scarce resource. A few blocks away, almost in celebration of local humour, one of the ‘Kaapse klopse’ (Cape minstrels) is depicted with one of the now common five-litre containers of water clutched behind his back. In another road, Nadia pointed out a man on a ladder, armed with a roller and paint. But he was not one of the artists, he was the owner of the house where another mural was being planned. He was preparing the wall for the artist. In conversation with him, I learnt that not all the residents

Nadia Agherdine, a tourist guide, chatting to some youth as they watch Lucas Aoki, an Argentine, at work on his mural in Salt River. In the background, another artist, Anthea Missy, from Belgium, is working on another piece encouraging the preservation of nature. Photo TOYER NAKIDIEN

were in favour of having murals in the area. He admitted that he had been approached the year before and did not give them permission to use his wall. One of the reservations some of the Muslim residents have concerns paintings of people and faces. Other residents are concerned about what they consider to be graffiti and the effect it would have on the value of their proper-

ties. However, more and more residents are starting to appreciate the artworks. Take a drive around Salt River and see if you can find some of the treasures I’m enthusing about. Oh, what about the poets in the title, you ask. Well, a number of the streets in Salt River are named after poets – and some of the artworks are to be seen in streets named Pope, Kipling, Dryden, Shelley and Swift.

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Muslim Views . March 2018

RAMADAAN FOR ALL An exhibition truly inclusive of the entire community dhikr for the people of Palestine and the world, who are suffering at the hands of oppressors. All dhikr groups in Cape Town are invited to attend and participate, as will Shaikh Ahmad Naaiena, the State Qari of Egypt, Insha Allah.

Souk and food court

Duah being recited after Jumuah at the Castle of Good Hope during last year’s Ramadaan Expo. Photo YASSER BOOLEY

SHREEF ABASS

THE people of Cape Town will experience a transformative event when the Ramadaan For All Exhibition is held at the Castle of Good Hope on May 4, 5 and 6, 2018. It is the first real attempt to neutralise barriers and bring all Muslims and non-Muslims to a celebratory event of immense value to everybody.

What is Ramadaan For All? The exhibition is a non-sectarian approach to congregate all Capetonians and profile the beauty of Islam. Furthermore, it will demonstrate that Ramadaan has value for all, Muslims and non-Muslims alike. The exhibition is a charity event with no retained funds for profit. This festival aims to empower, profile and allow community organisations, cultural and educational institutions, entrepreneurs and home industries to disseminate information and trade for over 30 hours over the three days. In a world challenged by prejudice and conflict, the organisers of this exhibition will endeavour to extend the race, culture, gender and religious demographics of attendees in an environment of harmony, peace and reconciliation. This coincides with a clear and deep understanding that, as citizens of this beautiful city and country, we all have a common destiny, which we need to fulfil by recognising our common humanity.

Jumuah at the Castle of Good Hope The five thousand people that we anticipate will attend the maqam of the Quran will also perform Jumuah at the castle. This Jumuah will be led by a mufti from the Haram Shareef of Masjidul Aqsa, Insha Allah. Mufti Ibrahim Awadullah has given a very good recommendation for the Grand Mufti of Masjid Al Aqsa, who we hope will be present this year for the Jumuah at the Ramadaan For All Exhibition, Insha Allah.

Exhibition of the Quran by Tuan Guru An exact replica of the Quran written from memory by Imam Abdullah ibn Qadi Abdus Salaam while imprisoned on Robben Island, will be on display at the art exhibition during Ramadaan For All. This Quran has been made available by Al Ikhlaas Academia Library and Resource Centre. The Quran is a scholarly and artistic masterpiece with an Islamic historical narrative that has great educational, religious and artistic value for all Capetonians. The Ramadaan For All Exhibition introduces to you another great artistic and religious dimension, Alhamdulillah.

Dhikr at Masjidul Quds A dhikr will be held at Masjidul Quds after Eshaa, on Thursday, May 3. Come and meet the mufti from Al Aqsa and participate in a

This year, the size of the main pavilion has been increased to accommodate more vendors, and to allow attendees to move and navigate freely. This will make for a much more comfortable and easy shopping experience. With over 150 vendors in the souk and food court, this year’s event is destined to be an awe-inspiring experience. The reconfiguration of the food court was aimed at crafting a better structure and flow, thereby creating a magnificent entertainment, recreational and eating pavilion. The composition of new and old vendors is to transcend what we have done in the past. We would like vendors who have synergised with us in the past to apply for space if they have not already done so. We intend to add a special dimension to the exhibition regarding the composition, layout, look and feel, comfortable flow, signage and spaciousness in the exhibition. A wheelchair-friendly plan for the ground-floor area is also being worked on to ensure that no one is excluded from this event.

The Spice Mecca Pavilion At the centre of the souk is the location of the Spice Mecca Pavilion. Spice Mecca is the epicentre of the souk. Like a seismic ripple, it will exude an infectious vibrancy that will ensure that every stand in the souk makes roaring business over the entire weekend. The Spice Mecca CookEasy Lifestyle Show, by Shamilah Abass, is an event to behold. She shares cooking tips on her favourite Ramadaan dishes and so it is an event not to be missed. Her philosophy is that authentic cooking can be demystified by following the CookEasy Lifestyle. By following the cooking space of Shamilah Abass on VOC, ITV and social media, you stand the chance of co-hosting one of the CookEasy Lifestyle Shows with her during the Ramadaan For All Exhibition. The prepared food at our pavilion is always a hit while our fully stocked shop draws thousands of

Shreef Abass (left) with the popular Spice Mecca CookEasy Lifestyle Show personality, Shamilah Abass. Photo YASSER BOOLEY

shoppers over the weekend. Our boeber, falooda, chilli bites, pancake mixes, koeksister packs, spice blends, breyani and akni packs, and a wide selection of dates will all be sold at exhibition prices.

Community Legends Awards We have identified community activists, educationists and sportsmen and women who have impacted the broader community greatly. We will honour them with the dignity and status that befits them. They are our icons and heroes, often not recognised or even remembered. This very powerful community segment will be broadcast live on itv and on the Golden Hour with Yusuf Fisher and his co-host, Dr Omar Esau, on Saturday, May 5, from 1:30pm to 3pm. This will be followed by live interviews with awardees, celebrities and the public.

Art exhibition The idea of the art exhibition is to nurture and give exposure to talented calligraphers and artists to the Ramadaan For All attendees, TV as well as radio audiences. Established and young budding artists belonging to the South African Foundation of Islamic Art (Safia) will exhibit many works of art. The thousands of people attending the exhibition will be able to view and purchase many of these works of art at special exhibition prices.

Maqam of the Quran The event, as is customary, will be opened with the melodious recitation of the Quran. Shaikh Doctor Ahmad Naaiena, the State Qari of Egypt, will be accompanied by other international and local qurraa to inaugurate the Ramadaan For All Exhibition. The Quran was revealed in the month of Ramadaan, on the Night of Power. What will be more appropriate than to be inspired by maqam of the Quran by the most proficient reciters, Insha Allah? The maqam will start at 9:30am, on Friday, and will continue until 12:30pm. Another recital will take place on Sunday morning at 10:00am, followed by a lecture from the Mufti of Al Aqsa, Insha Allah.

ParticiPaint Project Safia has organised the ParticiPaint Project for the Ramadaan For All Exhibition under the curatorship of the maestro Achmat Soni. The work of art to be completed will indeed be a special community painting of immense value. Everyone visiting the exhibition is invited to make their mark on the painting. The painting will be auctioned off and the proceeds will go towards the development of the community.

Wassatiyyah symposium International Peace College South Africa (Ipsa) aims to present Islam as a balanced religious path that, in essence, is non-extremist. The importance of this narrative in a segregated and divided global community is paramount for the objective of inclusivity – an objective that the Ramadaan For All Exhibition tries to achieve. Ipsa will partner with the Ramadaan For All Exhibition and stage its Annual Wassatiyyah Conference at the Castle of Good Hope on May 5, starting at 9:00am, Insha Allah. Experts from diverse backgrounds will participate in this conference to show that this space exists to allow us, through our diversity, to engage, interact and coexist with peace, harmony, respect and humanity.

Relaunch of key publications Ipsa will relaunch some of its publications, specifically the renowned work of Mohamed Alawi Al Maliki, namely, The Way of The True Salaf. Other coffeetable editions will also be available at the International Peace College South Africa stand.

Closing ceremony

Shreef Abbas (left) and organisers with the legends honoured last year, 2017: From left to right are Goosain Emeran, Gasant Emeran, Cassiem Diedericks, Cassiem Jabaar, Omar Esau, Thelma Achilles, Yusuf Davids and Junaid Daries. In front is Salie Fredericks, who passed away a few weeks after receiving the award. At the back is Daniel Jones, General Manager at Western Province Rugby. Photo YASSER BOOLEY

The many prizes on offer will be handed over at the closing ceremony. Umrah tickets, holiday vouchers and other prizes will be announced on stage on May 6. The Ramadaan For All Exhibition is backed by many organisations with its new trajectory of broader inclusion of media groupings – anchored by Voice of the Cape, ITV and Muslim Views. Ramadaan For All is a nonprofit event focused entirely on development of our broader community. So, Cape Town, let us celebrate Ramadaan For All! See you there on May 4, 5, and 6, 2018. Shreef Abass is the managing director of Spice Mecca.

Castle Of Good Hope 4, 5 & 6 May 2018

Tickets available at: 073 319 6337 / info@ramadaanforall.co.za

Muslim Views . March 2018

Your options in a Muslim marriage This month, we are launching a new series on Muslim marriages. Advocate FATIMAH ESSOP, a PhD candidate at UCT, commences the series with a discussion on the various options open to Muslims in South Africa when concluding a Muslim marriage.

‘And He has placed between you love and mercy…’ MUSLIM marriages are still not recognised as valid marriages within South African law and, currently, there is a case pending before the Cape High Court, which is holding government to task for its lack of enforcing legislation that recognises Muslim marriages. In the interim however, those wishing to conclude Islamic marriages have various options available to them. They could conclude a nikah ceremony with their local imam (who is not a registered marriage officer). In this scenario, the marriage is not recognised as a valid marriage under South African law. Secondly, they could conduct two ceremonies – the nikah ceremony with their local imam (who is not a registered marriage officer) and then subsequently conclude a civil ceremony in terms of the Marriage Act of 1961 at the Department of Home Affairs. In this scenario, the default matrimonial position would be in

community of property unless the parties have stated otherwise or have concluded an ante-nuptial contract (an ANC). Thirdly, they could conclude a dual ceremony, which simultaneously fulfils both the formal state legal requirements and the religious requirements of a nikah. Such a ceremony must be conducted by an imam who has been registered as a marriage officer in terms of the Marriage Act of 1961. In this scenario, the default position would also be in community of property unless the parties

have stipulated otherwise or have concluded an ANC before their nikah ceremony. In this article, I will focus only on the first option and its consequences. Options two and three will be discussed in later publications, Insha Allah. Should parties decide on the first option, namely, the nikah ceremony by a local imam who is not a registered marriage officer, they will conclude their marriage through the conventional nikah ceremony before an imam in a masjid.

Muslim couples have three options when marrying. These will be discussed in this column over the next few months Photo 123RF

The parties will usually agree on a mahr (dower), which can be paid upfront or can be deferred. Although scholars are in disagreement on the minimum amount of dower that can be requested, there is no limit to the maximum dower a bride may request. It is advisable to record the mahr agreed upon in writing before witnesses. Although historically in the Cape the mahr has usually been a symbolic amount, it is advisable to request an amount which can serve as security for the wife in the event of death or divorce. A marriage in Islamic law is usually out of community of property, with each spouse owning his or her property separate from the other. I say ‘usually’ as parties are free to conclude alternative agreements concerning their matrimonial property. Nothing precludes the couple from purchasing an immovable property together in both their names. Generally, however, in Islamic law, whatever property the woman acquires, whether through her mahr, through inheritance or through her work and business, remains her sole property. She can, of course, decide to voluntarily contribute towards the household, which most women inevitably do. In Islamic law, the husband, on the other hand, owes a duty of support to his wife and children during the subsistence of the marriage and towards his wife for the period of iddah after a divorce. It is important to note that even

if the parties are married by Islamic rites only, in terms of South African law, both parents owe a duty of support to the minor children born of the marriage, both during and after the dissolution of the marriage, according to their means. If either party defaults on maintenance, the other party may lodge a complaint with the maintenance officer at the maintenance court (which is based at your nearest magistrate’s court). The local imam or Muslim judicial body has no powers of enforcement as far as maintenance claims or orders are concerned. It is also very important to note that a woman in an Islamic marriage (only) who is being subjected to abuse is entitled to protection in terms of the Domestic Violence Act of 1998. Hence, if she is being subjected to any kind of physical, sexual, emotional or economical abuse by her spouse then she is advised to report it to the nearest South African Police Service, alternatively, obtain a protection order from her nearest family or magistrate’s court. I cannot overemphasise the fact that Islamic law does not expect wives to patiently persevere in situations of domestic violence. Our beloved Messenger (SAW) never lifted his hands to any of his wives. In the next edition, I will discuss the further consequences of a marriage concluded by nikah only, as well as what occurs on the dissolution of such a marriage on death or divorce.

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28/29 July 28/ 29 Ju ly

R 61 000

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R 52 500

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Muslim Views . March 2018

Ford Unleashes new purposefully designed benchmark Ranger Raptor

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

ASHREF ISMAIL

THE first-ever Ranger Raptor, Ford’s new off-road, performance pickup truck, blasted out from behind its camouflage during a reveal event in Thailand. The ultimate Ranger is purposefully designed, built and tested to set a benchmark as the only factory-built performance truck across Asia Pacific. Designed by the Ford Performance team for the true enthusiast off-roader, Ford Ranger Raptor strengthens Ford’s commitment to deliver ‘Built Ford Tough’ pickup trucks to customers in Asia Pacific. The Ranger Raptor features distinctive design cues inside and out that are functionally driven. At the front, a stunning new grille takes styling cues from the world’s first factory-built, high performance off-road truck, the

F-150 Raptor. The iconic block Ford lettering proudly positioned within the grille design is unmistakable when emerging from a dust cloud. A frame-mounted frontbumper system is designed to offer desert durability performance and a distinctive presence. The front bumper also includes new LED fog lamps with functional air-curtain ducts, which help to reduce air resistance of the body. Vehicle stance is noticeably bigger from every angle, standing at an impressive 1 873mm tall, 2 180mm wide and 5 398mm long, with wider front and rear tracks at 1 710mm. Ground clearance is increased to 283mm, while the approach angle of 32,5°, ramp over angle of 24° and departure angle of 24° as a package are superior to anything seen before. Given the unforgiving terrain Ranger Raptor has been developed for, it needed an aggressive set of tyres to keep it stable on and off-road. All-terrain BF Goodrich 285/70 R17 tyres have been specially developed for the Ranger Raptor. Holding a strong presence, each tyre measures 838mm in diameter and 285mm in width. The design offers a tough sidewall to take on all environments with confidence, a super grippy tread to extend owners’ adventure

Ford’s new Raptor now has the looks that promise to beat the daylights out of every double cab bakkie on the planet. Photo QUICKPIC

time on and off-road and an aggressive off-road tread pattern which provides grip in wet, mud, sand and snow conditions. The Ranger Raptor comes with a Terrain Management System (TMS) offering six modes for various driving experiences, which can be selected via a dedicated five-button switch located on the steering wheel. Each mode has been calibrated to offer the best possible combination of technologies working in unison to tackle the chosen terrain or driving style with aplomb. The Ranger Raptor powertrain features cutting edge technology to offer more power and torque, better fuel economy, less weight and off-road specific calibrations for engine, transmission, driveline, steering, brakes and Electronic Stability Control (ESC) system. In a revolutionary move to deliver incredible performance and responsiveness, a 10-Speed trans-

mission is combined with a new 2.0-litre Bi-Turbo diesel engine in the Ranger Raptor to deliver a maximum of 213PS (157kW) of power and 500Nm of torque. The Ford-designed and Fordbuilt 10-speed automatic transmission is shared with the F-150 Raptor, and has been created with high-strength steel, aluminium alloys and composites to optimise durability and weight. Having ten gears means a wider ratio span resulting in better acceleration and responsiveness. With more room to optimise gear spacing, engineers could customise gear progression far more efficiently than before, providing more accurate – and quicker – upshift and downshift capability. The Ranger Raptor comes with a host of advanced Driver Assist Technologies (DATs) at the push of a button, which are not just cutting edge but genuinely practical for everyday use.

High levels of active and passive safety have been designed-in from the outset, including the improved Ford Stability Control incorporating Roll Mitigation Function. Ford’s comprehensive Electronic Stability Control (ESC) system is also there to help in difficult cornering and braking situations. The impressive technology suite includes Trailer Sway Control (TSC), Hill Start Assist (HSA), Hill Descent Control (HDC) and Load Adaptive Control (LAC). The rear view camera displayed on the eight-inch colour LCD screen, matched with the rear parking sensors, gives drivers the utmost confidence when parking anywhere. For convenient access, an EZ Lift Tailgate uses a new rod assembly to give the owner a 66 per cent reduction in initial lift force. Intelligent Access, also known as passive entry, allows owners to unlock, lock and start the vehicle without having to reach for their keys. Using a radio frequency signal, the key fob allows the owner to start the vehicle with a press of a button, and is able to activate central locking for the doors and the tailgate. In the case of a depleted battery, a mechanical key blade is incorporated into the fob design. Additional technical information supplied by Ford (SA).

Muslim Views . March 2018

From South Africa to the world ASHREF ISMAIL

OLD Citi Golfs do not die. They become celebrities. The VW Citi Golf was a marketing success story of note. Never before was a humble little runabout such a phenomenal sales success that it even made it into the case studies of marketing courses. The Citi Golf was the successor to the VW Golf, which itself was the successor to the original, evergreen VW Beetle, popularly known as the People’s Car. In South Africa, Beetle production came to an end in 1976. While uptake of the original Golf was a bit slow, the Citi Golf series that followed on the recipe of the original shape and design went on to sell for over three decades under various names and guises. This notable achievement was, however, only recorded in South Africa and it was only a few years back when the car was eventually discontinued because of the lack of safety features, such as airbags and ABS. It was really a pity because the car provided basic but colourful transport to many firsttime buyers who enjoyed its simplicity, economy and go-kart handling.

The car was so popular amongst the young set that you would be hard-pressed to find one in original condition: wheels, tyres and suspension modifications were ever popular and so were sound and exhaust systems, not forgetting the ubiquitous airflow transplant that gave it its characteristic whoosh-whoosh sound! Using the hashtag, #CitiGolfChallenge, car enthusiast, Jamie Orr, will be taking the beloved Citi Golf from South Africa to one of the biggest Volkswagen events, the GTI Treffen in Wörthersee, Germany. The project started with shipping a Passat 3.6L VR6 engine, complete with Golf 4 VR5 transmission with a limited slip differential, and lightweight billet flywheel and clutch setup, from America to South Africa. Upon arrival in South Africa, at the end of January 2018, Jamie started searching for a suitable Citi Golf. The Volkswagen Citi Golf was only produced in South Africa, and was never officially sold outside of the African continent. ‘While the Golf 1 enjoys a strong enthusiast following around the world, Citi Golfs are a rare sight even at Volkswagen fan

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The 1991 classic, blue, two-tone Citi Golf. Old Golfs do not die, they become Photo QUICKPIC celebrities. This one is on its way to Europe and America.

events, that is why I wanted to buy restore and share one as much as possible,’ says Orr. The team was able to get their hands on a 1991 classic, blue, two-tone Citi which only had dents and minor mechanical issues. The build challenge included installing the imported 225Kw VR6 engine, with original factory fuel management and wiring and a full respray in the original colour. The exterior and interior were updated with GTi Mk7-inspired seat fabric, all-new steering components and upgraded brakes. The interior trim work features classic

images from the Gauteng province and other iconic images tastefully lining the stereo system components inside the boot. The build, which took almost a week, culminated in the Citi Golf attending its first show, the VDub Camp Fest, in Bela Bela, which was held in the beginning of February. The journey then took the Citi Golf to the Volkswagen Uitenhage factory, some 1 000 kilometres from Gauteng. ‘Although production of the Citi Golf stopped nearly ten years ago in South Africa, I wanted to come and visit the Uitenhage factory as a symbolic point of this

journey,’ adds Orr. ‘We are proud to have such keen Volkswagen enthusiasts, and it was a pleasure for us to supply parts for the Citi Golf as well as to host Jamie at the AutoPavilion and take him on a factory tour, which has seen major investment since ceasing production of the Citi Golf in 2009,’ said Matt Gennrich, VWSA Communications General Manager. The car will now be shipped to the Volkswagen Emden factory in Germany, as well as to the headquarters of the Volkswagen Group, the Wolfsburg factory, in Germany. ‘In Wolfsburg, we will apply the finishing touches before another 1 000 kilometre drive to the GTI Treffen in Wörthersee. The tour of Europe will also include factory and museum visits as well as a trip to the infamous Nurburgring race track,’ concluded Orr. After the #CitiGolfChallenge is done, the car would have travelled to three continents, and its final destination will be in America. Now, had it been up to me, I would have set off in the Citi Golf on road from here across Africa to its destination in Germany. What an epic story that would have made!

Muslim Views . March 2018

Conference aims at effective functioning of madaris FARID SAYED

THE second Annual Cape Madrasah Teachers’ Conference will be held in Mitchells Plain this year. Presented by Madrasah tul Madina, speakers at the conference will address the theme ‘The holistic madrasah system’. While the inaugural conference, last year, under the theme ‘Effective teamwork for efficient teaching’, concentrated on the role of the teacher, this year, the emphasis will be on a sound organisational and administrative structure to support sound methodology in the classroom. Madrasah tul Madina was pleased with the success of the inaugural conference, in August 2017. As a result, it was felt that the dire need for madaris and other Islamic educational institutions to function at a more effective level in the communities called for the Cape Madrasah Teachers’ Conference to become an annual gathering of minds. According to a press statement released by Madrasah tul Madina, the conference is of critical importance to ‘raise the stand of madrasah education, enhance the classroom environment and improve the organisational capability and infrastructure. ‘We would also like to discuss the methods of teaching of a deen which is comprehensive.’ Among other objectives of the conference, the press statement listed the following:

Lameez Gasant, an educational psychologist, was one of the speakers at the inaugural Madrasah Teachers’ Conference, last year. Presented by Madrasah tul Madina, it was held at the Academia Auditorium, on the Islamia College campus, in Lansdowne. This year, the conference moves to Glendale High School, in Rocklands, Mitchells Plain. Photo SUPPLIED

l to attract more high school students to madrasah; l to make madrasah education more creative, colourful, effective and relevant; l to enhance age-appropriate and relevant teaching; l to improve teaching methodology; l to create a classroom environ-

ment conducive to teaching; l to introduce more educational outings and excursions; l to organise career days, youth camps, quiz competitions etc as part of madrasah education; and l to look at the welfare and interest of the madrasah teacher. Madrasah tul Madina’s state-

ment expressed concern that madrasah education ‘is fast becoming an extinct aspect of Muslim upbringing. ‘Many parents don’t see, or realise, the importance of madrasah education. In the hierarchy of importance for some parents, it occupies fourth or fifth place. ‘It comes way behind secular schooling, assignments, school projects, extra tuition, sports, family functions, community events and cultural programmes. ‘We want to bring the importance of madrasah education again to the fore. ‘Our children, especially high school students, are struggling to keep their Islamic identity.’ The speakers lined up for the conference are highly regarded in their respective areas of specialisation. Hasanain Abdullah, project coordinator of Awqaf SA, will present guidelines on building organisational capacity for madaris. Addressing the issue of the emotional aspects in the relationship between the child and the teacher will be Muallima Ghadija Allie of the Muslim Judicial Council Ladies Forum. Moulana Hassiem Cassiem, Western Cape chairperson of the South African National Zakah Fund, will talk on the value a teacher well-grounded in methodology brings to the classroom. The imam at Masjid Murtaza, in Gugulethu, and ameer of the Western Cape Shura Council and the Imamat Council of the Town-

ships, Shaikh Ishmael Gqamane, will present an introduction to the madrasah system in the townships. Shaikh Sa’dullah Khan, CEO of Islamia College, in Lansdowne, will discuss the most effective method of the holistic teaching of a comprehensive deen. The conference is open to madrasah teachers operating at madaris from home, in garages or Wendy houses and those located at the masajid as well as teachers and principals at darul ulooms, higher institutions of Islamic learning and hifdh schools. Teachers at Islamic schools and government schools, and principals and teachers at pre-schools and crèches, are also invited. Committee members of madaris and masajid are urged to attend. The second Annual Cape Madrasah Teachers’ Conference will be held at Glendale High School, corner of Weltevreden and Caravelle Roads, Rocklands, Mitchells Plain. The conference opens at 8.00am with registration and a light breakfast. Lunch will also be served. For further details contact Moulana Abduragmaan May, on 083 948 5436, Moulana Muhammad Kamalie on 081 803 8538 or the Madrasah tul Madina office, on 021 376 2827. Those interested in attending – and the invitation is open to all madrasah teachers in Cape Town and its environs – could email their expression of interest to madrasahtulmadina99@gmail.com

Muslim Views . March 2018

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Cycling for a cause SHANAAZ EBRAHIM-GIRE

Islamic Relief Challenges are unique ways to fundraise for the less fortunate. Participants take part in daring and fun activities while bringing their networks together for a good cause. Islamic Relief South Africa’s Ashraf Kenny completed an epic 8-day cycling adventure across Andalusia in aid of water projects in Mali, while Johannesburg-based Taariq Mathiba joined the Salaamedia Cycle Challenge in aid of educational services for orphans and vulnerable children. The aid workers share their experiences. ASHRAF Kenny and 22 other cyclists from Islamic Relief offices around the world, started their challenge in Cordoba. ‘Physically and mentally, the cycle took its toll on me but I knew what I had signed up for and, for me, achieving my fundraising target was of utmost importance. ‘The first day was intense as we had to complete approximately 60 kilometres. Although we were a large group, we all cycled at our own pace and encouraged each other to keep going. ‘Initially it was gruelling. We had to get used to being on a bicycle for an extended period of time and this took some adjusting. Although I did some training for this challenge, I had only trained in-

Ashraf Kenny at the Alhambra, in Andalusia, Spain. Photo ISLAMIC RELIEF

doors at the gym. I had not done any road training so that took some getting used to.’ Day two provided its own challenges as the route included many hills. Kenny adopted a water project in Mali as his primary fundraising focus. ‘Clean and safe water is the key to life … to immunity and health, and to ensuring that children go to school. ‘I decided to raise funds for one water system that would service the villages of Bladje, Siraman, Komitan and Tamala, in Mali. As much as we know about a water crisis, their situation is dire … with only a small percentage of the population having access to safe

drinking water.’ Each cyclist was responsible for raising R5 000 towards the water system that would be installed by the Mali office. ‘I used social media to keep Irsa followers informed about my progress and also to encourage them to help me reach my target within the 8-day cycle challenge. ‘Alhamdulillah, on the last day, we managed to not only reach the target but exceeded the total, ending the day on a grand total of R52 920.’ The project is expected to be completed by August 2018. Meanwhile, in Johannesburg, Islamic Relief’s Taariq Mathiba and Abdullah Vawda geared up to raise funds for educational support for orphans and vulnerable

children. They cycled as part of the #Riding4SAeducation 2018 campaign hosted by Salaamedia and Salaam Foundation. The cycle challenge started on February 11, in Polokwane, and covered a distance of 1 162 kilometres, ending in Lenasia on February 25. ‘The long distance gave us time to reflect on the challenges faced by children who have to travel long distances to get to school, while others were forced to drop out of school because they did not have the necessary books, uniforms, stationery and basic hygiene items, like sanitary pads, which we often take for granted,’ said Taariq Mathiba. ‘By providing these educational

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Taariq Mathiba of Islamic Relief South Africa (right) and Imraan Choonara of Africa Muslims Agency, in Ennerdale, Johannesburg. Photo ISLAMIC RELIEF

materials to children, we hope to motivate them to stay in school and to realise their dreams. By speaking out about their reality, we hope to break the cycle of poverty that their families have become all too familiar with.’ The team stopped off in small towns along the way, such as Bela Bela and Modimolle, where they visited schools and addressed learners. ‘A visit to Nylstroom Primary School revealed a lack of running water and sports equipment. ‘In Bela Bela, one school catered for 1 100 students who use latrines as toilets. Six-year-olds have to use these ‘toilets’. This reminded me of Michael Komape from Polokwane who slipped into a pit latrine and drowned.’ Islamic Relief South Africa CEO, Yusuf Mohamed, applauded the efforts of the staff and volunteers but singled out the members of the public who donated towards both challenges. ‘It has been an exciting few weeks for the Islamic Relief team but we are overwhelmed by the community support. We could not have reached these targets alone and pray that the Almighty accept your contributions, Insha Allah.’ To support Islamic Relief’s water and educational programmes in South Africa or abroad, visit www.islamicrelief.org.za for more information.

3.7 million. That’s how many orphans are living without one or both parents in South Africa, with nobody to provide them a home, safety safety,, or love. At Islamic Relief, we believe in protecting children and and IXOÀOOLQJ IXOÀOOLQJ their rights. We currently sponsor over 60,000 orphans worldwide by providing them with food, shelter, healthcare, education and psychosocial support. With your help, we can transform the lives of more vulnerable kids and give them the love and care they so desperately need.

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Muslim Views . March 2018

‘The future of Africa is in African hands’ NURUDEAN SSEMPA

Muslim Refugee Association of South Africa (Mrasa), together with Muslim Views, brings you a profile of some of the migrants from African countries who have made a positive contribution to South Africa. PATRICIA Mudiayi is a migrant from Democratic Republic of Congo. She is a Science and Life Orientation teacher at Leap School, in Langa. After living in South Africa as a refugee and undergoing all sorts of challenges as a woman, she started an organisation to empower fellow migrant women. Mudiayi is also the winner of the 2015 Mkhaya Migrants Award, administered by the Department of Home Affairs. Here follows my interview with Patricia Mudiayi: Tell us about yourself. I was born and grew up in a town called Kipushi in Lubumbashi. Lubumbashi, in the southeastern part of Democratic Republic of Congo, is the secondlargest city in the country, the largest being the capital, Kinshasa. I did my primary school at Mungoti Primary School and then moved to another town in Lubumbashi where I did my high school. This was a boarding school so we used to stay there and just go home for holidays. This was the best place of my life ever! My six years was full of joy and moments of great memories. I did biochemistry as a subject, I played volleyball as a sport and I was also a choir member. We were exposed to many sport activities. I was good at sport and was the captain of the volleyball team. In 1988, I obtained my matric and went to university where I did Chemical Metallurgy. I was teaching back home maths and science. I arrived in South Africa in November 1998, from Democratic Republic of Congo, looking for a job. How did you manage to travel all the way from your country to South Africa? I used the bus from Congo to Zambia and Zambia to Zimbabwe and then got to South Africa. It was a very challenging trip as you have to stop from time to time for the immigration officers to check your travel documents. How were you received by the local community? How did you

Patricia Mudiayi’s organisation also makes school uniforms. She supplies uniforms to Leap School, in Langa. Photo courtesy WWW.FACEBOOK.COM/PG/KWESU-ORGANIZATION

Patricia Mudiayi with school children fitting on some of the aprons her organisation produces. They also produce handbags among other items. Patricia Mudiayi is a migrant from Democratic Republic of Congo. She is a Science and Life Orientation teacher at Leap School, Langa. Photo courtesy WWW.FACEBOOK.COM/PG/KWESU-ORGANIZATION

end up being a science teacher yet you did not know English? Arriving in South Africa, my goal and hope was to find a job and start a living. My interaction with local people was very little because I stayed mostly at home. It was only when I started selling at Greenmarket Square that I made friends with some of the South Africans who were also traders, and I had a good relationship with them. Selling at the market was a platform for me to improve my English. My maths and science background allowed me to be a good

teacher; my reading and continuous practise allowed me to improve my English and I did an English course with University of South Africa, as well. What community work are you involved in? I am a full-time teacher at Leap Science and Maths school, in Langa. I teach Natural Science. My passion (sic) of seeing my fellow African women with no work, no income to meet their needs, no skills. I decided to start a women’s support group. I worked at Leap for eleven years; all was fine. And just one

day in the cold winter I was complaining in my office of how cold the day was. At that moment I just remembered how cold it was outside, in Greenmarket Square every day. I realised that there were people outside there in that cold winter that were still looking for what to do and where to go. I felt that I must give opportunities to others, too. I decided to start a group of women with objectives to help them get where I am. Then the organisation Kwesu (which means home) was born. Kwesu is an organisation that has the purpose to empower women and anyone in the community by teaching them skills. We train women in sewing. We also expose them to different workshops, such as how to start their business, personal development, child care and many more. We also provide counselling and coaching. We have started our youth club where boys and girls are doing sport. You recently received an award from the Department of Home Affairs as the winner for the civil society – NGO category, what does that mean to you? It was a privilege for me to receive such an honour. I am grateful to the Home Affairs department and to the people who nominated me; to the women of Kwesu as well. We took so many risks together. It is a relationship built between South Africans and migrants, where both partners are winning. It is a start of a long relationship to unify Africa. It was not just an award but a call to all humans that we are one and we need to take care of one other: that is humanity.

What is your take on the recurring xenophobic attacks and what do you think should be done? Xenophobia, for me, can be regarded just like racism and tribalism. One must look at their own attitude to deal with what is going on. We all need to work together to make sure everyone can get what they need – accept each other in our diversity. What message can you give to other migrants in South Africa and across the globe? Be legal and do legal business. You are here for a purpose so do what you came here to do but never forget where you come from. We moved from our countries for different reasons. We may not have it all here in South Africa or wherever we are but for the peace we have, we should contribute to growth of the country where we find ourselves. Use the opportunity given to us to build South Africa and the whole Africa and the rest of the world. We need to engage the South African community and learn as much as we can so that when we go back, we can contribute to development of the rest of Africa! What message can you give to South Africans? Hard work pays, and someone must take a risk without fear to accomplish their heart desire. All African people must learn to work together. There are plenty of opportunities in Africa for Africans but Africans have to create these opportunities themselves without fear; it’s all about taking risks. The future of Africa is in African hands.

Muslim Views . March 2018

The Jewish and Christian wives of the Prophet (SAW) DR ESHAAM PALMER

MUCH misinformation and untruths have been written by Orientalists and Jewish writers about the Prophet (SAW) in respect of the non-Muslim wives he married. In my research, I have had to sift through various sources to attempt to arrive at the most truthful version. The Prophet (SAW) married two women of Jewish origin and was granted Maria, a Coptic Christian, as a gift by the ruler of Egypt. The main reasons for the multiple marriages of the Prophet (SAW) were: to cement the bonds with the first three khulafa; to protect the wives of his Companions who were widowed in battles; spreading the message of Islam to different clans and tribes, and the fact that one wife would have been overburdened with being the only wife of the greatest human being who ever lived with a mission to bring Islam to all humanity.

Safiya bint Huyay Historians state that either her mother or her husband slapped her in the face when she told them about a dream in which she expressed a desire to marry the Prophet of Arabia. The mark that it left on her face remained until her marriage to the Prophet (SAW). Safiya’s first marriage was to a poet, Sallam ibn Mishkam, and after their divorce she married Kenan ibn al-Rabi, a commander in the army of Banu Nadhir (both were Jews).

Safiya’s father was the chief of the Jewish tribe of Banu Nadhir who was exiled from Madinah by the Prophet (SAW) after they challenged his leadership and conspired to kill him. The Banu Nadhir joined the Quraish in their battle against the Muslims in the battle of Khaibar. Both her father and husband were killed in this battle and Safiya was taken prisoner. As she was the daughter of the chief of a tribe, she became the slave of the Prophet (SAW). The Prophet (SAW) gave her a choice to either return to her tribe or to embrace Islam and marry him. She accepted the latter offer and married the Prophet (SAW) on the way back to Madinah. The Prophet (SAW) was 60-years-old when the marriage took place. This marriage was part of the reconciliation with the Banu Nadhir and the Jews in general. Safiya is reported to have said about the Prophet (SAW): ‘I have never seen a good-natured person as the Messenger of Allah.’ Safiya was young and beautiful and caused some animosity amongst the Muslim women. Whenever she was teased by the other Muslim women or offended by them, the Prophet (SAW) or Sayyidina Umar would come to her defence. Although she became close friends with Aisha and Hafsa, some of the other wives resented her because of her Jewish heritage. As was his nature with his wives, the Prophet (SAW) was very affectionate towards her and, on

the journey back to Madinah, she sat by his side on the camel and rested her feet on his knee. The Prophet (SAW) allowed her to have interaction with her Jewish family and to spend of her wealth on them. When one of his wives, Zainab binte Jahsh spoke badly of her, the Prophet (SAW) refused to speak to Zainab for three months as a sign of his displeasure. Safiya assisted Sayyidina Uthman with food and water when he was under siege by the rebels who eventually murdered him. She had a reputation for helping the poor and needy and was 21-years-old when the Prophet (SAW) passed away. She died at the age of 60 years, during the khalifate of Muawiyya (RA) and was buried in JannatulBaqi.

Rayhana bint Zayd Rayhana, a member of the Jewish tribe of Banu Qurayza (this was her husband’s tribe as she was originally from the Banu Nadhir) was also a widow whose husband had died in a battle with the Muslim army. The Prophet (SAW) requested

Maria al-Qibtiyya Maria and Sirin, two sisters who were Egyptian Coptic Christians, were given as gifts to the Prophet (SAW) in 628 AH by Muqawqis, the Christian ruler of Egypt after the Prophet (SAW) wrote a letter to him advising him to embrace Islam. According to al-Tabari, while on the way to the Prophet (SAW), Maria and Sirin embraced Islam at the request of Hatib bin Abi Balta’ah, who escorted them. Although Hasan ibn Thabit married Sirin, the Prophet (SAW) did not have to marry Maria as

she was owned by him. Ibn alQayyim, reporting from Abu Ubayda, said that the Prophet (SAW) had four concubines, Maria, Rayhana, a slave woman given by one of his wives, Zaynab binte Jahsh, and a slave woman acquired as a prisoner of war. However, other historians opine that both Maria (specifically in that she was not a captive) and Rayhana were wives of the Prophet (SAW) and not those that his ‘right hand possessed’. Some historians interpret Imam Nawawi’s statement that the Prophet (SAW) married a woman from Egypt as referring to Maria. Ibn Kathir states that both Maria and Rayhana were wives of the Prophet (SAW). Be that as it may, Maria does have a special place in the history of Islam as she bore the Prophet (SAW) a son, Ibrahim, who, sadly, passed away at the age of about five years. There must have been a special bond between the Prophet (SAW) and Maria as a result of Ibrahim. The Prophet (SAW) treated all his wives equally, with loving care and respect, irrespective of their origins.

The Prophet (SAW) allowed her to have interaction with her Jewish family and to spend of her wealth on them. When one of his wives, Zainab binte Jahsh spoke badly of her, the Prophet (SAW) refused to speak to Zainab for three months as a sign of his displeasure

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her to embrace Islam but she preferred to remain with her current faith of Judaism. After living as a slave amongst the Muslims, she went to the Prophet (SAW) and embraced Islam. Her mahr was a gift of 12 head of cattle. She was a beautiful but very jealous woman and, at one stage, the Prophet (SAW) contemplated divorcing her. She died a few years before the demise of the Prophet (SAW) and much less is known about her than about Safiya. Rayhana was also buried in JannatulBaqi.

Muslim Views . March 2018

Awqaf SA, pushing back Day Zero SHAFIQ MORTON

CAPE TOWN’S Muslim community – over a million strong and served by 150 water-guzzling mosques – has been taking steps to save water. Awqaf South Africa, an endowment-receiving organisation, which only spends the income generated from its investments, has decided to step in and help. With its focus on integrated community development and selfreliance, Awqaf has been focusing on making mosques water wise, which cuts down water usage and costs. To this effect, Awqaf deputy CEO, Mickaeel Collier, spearheaded a pilot conservation project in November last year with a view to implementing it at community centres across the region. According to Collier, the idea is to supply Jo-Jo tanks and, where possible, to sink boreholes. If these centres were to be equipped with 2 000-litre water containers, water tankers in a possible Day Zero scenario could fill the Jo-Jos on the community site. The water could then be distributed in a safe, friendly and controlled environment to those who need it.

Masjid ul-Moejahidien, which serves an underprivileged community in Manenberg, on the Cape Flats, was chosen for the project. During their site visit, experts found that the tap flow in the ablution section (Muslims take ablution for prayers) was very high, with an estimated flow rate of three litres per minute. The supply stop valve was closed to 25 per cent and water saving taps with aerators were installed thus reducing the flow to about half-a-litre a minute. On the roof, a double layer of perspex gutters was used to intensify the rain harvesting system.

Awqaf Project Manager, Hasanain Abdullah (left) and members of the Masjid ul-Moejahidien committee examine one of the Photo SHAFIQ MORTON rainwater harvesting tanks.

Rainfall would flow into the JoJo tanks, which could be connected to the water reticulation system, via a booster pump, for use inside the mosque. ‘Economically vulnerable communities need interventions like these to make them resilient against future environmental challenges.

‘These are challenges that are not going to go away, and if all mosques, madrasahs, churches and community centres could follow this simple model, we estimate that millions of litres of water could be saved to the benefit of those affected,’ said Collier. Sulaiman Peters, the chairperson of Masjid ul-Moejahidien,

said that the installation of tanks and water saving measures would decrease their water bill, despite massive tariff hikes by the City of Cape Town. ‘This water crisis has had a massive impact on us. It really hurt the community. It was a heavy thing on us but now we can smile,’ he said.

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Muslim Views . March 2018

The four corners of the Kaabah

Ruknul Aswad is the south-east corner of the Kaabah, where the Hajaratul Aswad is located.

SALIM PARKER

THE two main corners of the Kaabah are the south-eastern corner, where the Hajaratul Aswad is housed, and the south-western corner known as the Yamani corner. These are the two corners built according to the original foundations laid by Nabi Ibrahim (AS). The Iraqi north-eastern and Levantine (Shaam, referring to Syria) north-western corners are not where the original structure was as the Quraish added the open area of the Hateem. The Hateem area was thus inside the Kaabah initially and the Kaabah is currently smaller than

the structure built many thousands of years ago. This is why the Hateem is considered part of the Kaabah and tawaaf and compulsory prayers are not permitted to be performed in it. The south-eastern corner carried different names, such as Ruknul Aswad, and is associated with a sole sacred significance. It hosts the Black Stone, the Hajaratul Aswad, and marks the starting and ending point of tawaaf (the circumambulation). Pilgrims make istilaam whenever they pass this point by either touching or kissing the Black Stone or, if the crowds make it difficult or impossible, by raising their hands towards it.

Photo SALIM PARKER

Pilgrims then move counterclockwise past the Multazam, the door of the Kaabah and the Maqam Ibrahim to the north-eastern corner, known as Ruknul Iraq. This corner was known as the Iraqi corner because Islamic conquests had recurrently triumphed in Iraq. Tawaaf has to be performed outside the Hateem area. The next corner is the Ruknush-Shami or Levantine north-western corner, at which point half of a shoat of the tawaaf would be completed. Muslims were interested in the conquests of Syria and the Maghreb countries, such as Tunisia and Algeria. Muslim armies were known to have

Ruknul Yamani or the ‘Yemeni corner’ is where Nabi Muhammad (SAW) touched the Kaabah during tawaaf. Photo SALIM PARKER

Pilgrims performing tawaaf will try to touch the Kaabah at this corner, Ruknul Yamani, as was the practice of Nabi Muhammad (SAW). Photo SALIM PARKER

been active in those countries in the period after the passing of the Prophet (SAW). The next and final corner is the Ruknul Yamani, the Yemeni corner, named after the country that has a close association with Islam. Nabi Muhammad (SAW) used to walk from the Yemeni corner to the Black Stone, touching the Yemeni corner with his right hand and reciting the famous supplication: ‘Our Lord, give us in this world what is good and in the hereafter what is good, and save us from the torment of the Fire.’ (Surah Baqarah, verse 201) Touching the Iraqi corner is indicated by the hadith narrated by al-Haakim from Ibn Umar, according to which, when the Messenger of Allah (SAW) was performing tawaaf, he would touch the Black Stone and the Yemeni corner in each circuit.

It is also legislated in Muslim and Bukhari to only touch the Aswad and Yemeni corners as stated on the authority of Abdullah bin Umar bin al-Khattaab, who said: ‘I did not see the Messenger of Allah (SAW) touch any part of the House except the two Yemeni (Aswad and Yemeni) corners.’ It is hence not following the tradition (Sunnah) of Nabi Muhammad (SAW) to touch any other parts of the Kaabah. The Prophet (SAW) specifically touched them because they are from the foundation laid by Nabi Ibrahim (AS) while the other corners are from inside the House. Thus, the Black Stone is touched and kissed and the Yemeni corner is touched but not kissed. The remaining two corners are not touched or kissed.

Ruknush-Shami, ‘the Levantine corner, is the halfway point of a shoat (one round of a tawaaf) but not where the original Kaabah ended as the Hateem area was originally part of the Kaabah. Photo SALIM PARKER

Muslim Views . March 2018

The art of living and giving SHAFIQ MORTON

THE Prophet (SAW) once told his Companions that Islam was not a deen of monkism, of people remaining celibate, of us purposefully punishing the flesh or living in caves away from society. One’s detachment from materialism, or zuhd, has to be expressed amongst people. ‘Work for this world as if you will live forever, and work for the hereafter as if you will die tomorrow,’ said Sayyidina Ali. ‘Be indifferent to the world and Allah will love you; be indifferent to what people possess and they will love you,’ said the Prophet (SAW). Both of the above stress that our ‘otherworldliness’ must come from within society, with other traditions emphasising the need for the family to be maintained, charity to be paid and our elderly parents to be honoured. No traditions say that Muslims cannot be well off materially or that they must deliberately shun wealth – unless it is an adult choice with the family provided for. Prophet Sulaiman (AS) had massive riches, and a palace so luxurious that the Queen of Sheba lifted her dress over her ankles because she thought the polished marble floors were wet. However, Prophet Sulaiman (AS) may have enjoyed his riches

but he was not attached to them. They were mere incidentals to his more important prophetic message and the kingdom he had to rule with taqwa. Prophet Muhammad (SAW) told us that Islam – with its Abrahamic roots – was first, and foremost, a social contract. The fact that adl, or justice, is one of the three most mentioned words in the Quran speaks to a communal ethos as justice is what underpins shariah, the application of sacred law in society, which itself is underpinned by rahmah, or mercy. For that reason, the basic pillars of Islam are all rooted in communal activity. Even the kalimah shahadah, the proclamation of faith, is a public act. Salaah is a recommended communal devotion, Ramadaan is a communal activity and Hajj is a communal ritual. Zakaah – the compulsory cleansing of residual wealth on an annual basis – is the one pillar that is slightly, if not subtly, different. This is because zakaah is a private act with concrete public benefit. In essence, zakaah is what completes the circle of faith. From a declaration of faith, we find ourselves returning to faith in action, the giving of benefits to the poor – those whose own faith is bolstered by the love and care of their co-religionists in their dark and dependent moments. There is huge wisdom in all this

transcends all these boundaries, as the Quran reminds us: ‘O, humankind! We have created you from a male and a female; and made you into nations and tribes so that you may know each other. Indeed, the most noble among you in view of Allah is the most pious of you.’ (49:13) Indeed, it is zakaah that breaks all these bounds. The heart has to be filled with compassion. In the giving of zakaah, or any other charity, it is not the amount we give that counts but how we give it. If we give with haughtiness and pride, we only demean ourselves but if we give with humility – and out of a In the giving of zakaah, or any other charity, it is not the amount we give that counts but how we genuine sense of Photo SHAFIQ MORTON give it – in humility. piety – it is everyone who benefits, the for, if we had been cloistered in a be based on a common racial idencave contemplating our navels, tity, a language or a country. Our giver who brings the gift, and the our families would probably have communality can insulate us from receiver who accepts the gift. In this process, the only thing starved and the poor left to slide others. People of the same race, same that counts is our humanity, and deeper into the gutter. It is through our social interac- language, same class or same not our colour or our class. This article was submitted by tion that we become aware of country do often feel a special afthe South African National Zakah filiation towards each other. those around us. However, Islamic communality Fund (Sanzaf). Naturally, relationships tend to

Muslim Views . March 2018

Life and life’s ironies

It seemed that Ayesha had her life partner and best friend with her on the most important journey of their lives, writes DR SALIM PARKER. HAJJ is a wonderful journey. We are all detached from the realities of our lives back home where the drudgery, mundaneness, routines and responsibility of everyday life fast forwards time to the extent that we wake up shocked one day and ask ourselves what happened to all our now long forgotten objectives. No, on Hajj every day seems so purposeful. Long before the actual days of Hajj arrive, the new routine in firstly Madinah and then Makkah fills us with a sense of purpose, a desire to live the rest of our lives there, and a new sense of community. True, those at home in South Africa are missed. However, the desire is for our beloved to join us in the Holy Land, and not for us to catch the first flight back to the country of our birth. Our lives revolve around going to the Haram five times a day for the compulsory prayers and drinking Zam-zam, and a few additional times with new-found friends for tawaaf. Meal times are again time to cement new relationships. The good in us flourishes. The type of life that we can live forever. Ahmed* and Ayesha* were a couple who epitomised the goodness Hajj brings out in people. Forever smiling, always courteous and constantly assisting whoever needed help in any way, their lives in Arabia revolved around deep conversations with fellow pilgrims about everything in life and how the journey was influencing them. They formed firm friendships with a number of people. Ayesha befriended Kulsum*, whose marital status had recently reverted to being single. The two became inseperable. Soon, Kulsum accompanied the couple when they performed their tawaafs, they sat together when they had meals, they joked, shopped and explored the surrounding souks together. The bond between the two ladies was growing stronger and

stronger. It seemed that Ayesha had her life partner and best friend with her on the most important journey of their lives. When they performed prayers in the Haram, Aslam would be with the males, and the two ladies would inevitably be together somewhere in the ladies’ section, not far away. Hajj drew the three of them very close to each other. I recall our shaikh and myself commenting on the positive effects that Hajj has on people. We recounted the number of people who had met on Hajj and have been close ever since. I, too, without fail, visit an elderly couple whenever I am in Johannesburg. We met on our first Hajj nearly twenty years ago. I have attended the nikahs of couples who had met on Hajj, witnessed the name-giving of the new lives born of these unions and attended funerals of fellow hujaaj whom Allah had recalled. The circle of life sometimes accelerates to completion within a surprisingly short period of time. On Hajj, we all want to do things absolutely correctly and within the prescribed parameters of our religion. Though we never asked them, we are sure that they often went to the Haram during the early hours of the morning, during Tahajjud time, to ask their Creator for guidance. Some in the group speculated about where the friendship was heading. ‘Aslam is going to ask Kulsum to marry him, just wait and see,’ someone told me. ‘It is perfectly permissible for a Muslim man to have more than one wife,’ our shaikh reminded us when the topic was mentioned in one of the many informal discussions that hujaaj often have. Hajj brings out the best in us most of the time. It also brings out the worst in people. Unfortu-

Occasionally, we see men with two spouses performing tawaaf. Photo SALIM PARKER

nately, there are always a handful who seem oblivious to the positives of the journeys. They find fault with the colour of the décor of their rooms. They complain that the same 20 desserts are served at their buffet suppers every night, and get upset when it is pointed out to them that they only need to taste one or two every day, and not sample all of them. ‘We paid for it,’ they would grumble. Some would stay in their hotels during the prayer times instead of being part of nearly a million all making salaah in unison in the Haram, and who derive the benefit of prayers blessed with more rewards than any other mosque on this earth. It was Ayesha who first broached the subject of the marriage between Ahmed and Kulsum. A discussion ensued with the shaikh. It was the perfect formula. Two ladies who were very good friends, a married lady who had no objection, and who, in fact, had requested her husband to ask for the hand of her best friend in marriage. Ahmed was by the financial means to support two wives and he was, by now, very close to Kulsum as well. The shaikh indicated to them that as Ayesha had no objection to the union between Ahmed and Kulsum, and had, in fact, initiated and encouraged it, that it should proceed. I was not privy to the discussions but can well imagine its humble nature. I am sure that they had asked Allah to guide and bless them when they stood on Arafah. I thought of the contrasting incident we had had a few weeks earlier when a wife wanted to jump from a twelfth-storey window in Makkah when she learnt that her husband had remarried without her knowing. We had tried to dissuade her, and indicated that though the husband should have obtained her consent or at least informed her, there was nothing we could do about it. Then she told us that the second wife was also in Makkah for

Couples normally find performing tawaaf together an intensely bonding experience. Photo SALIM PARKER

Hajj and this infuriated her even more. ‘And,’ she screamed, ‘she is staying in a far superior hotel than me!’ The shaikh involved was asked to perform the nikah upon their return to South Africa. It was, in many ways, going to be a completely new life. We all have descended from the slopes of Jabal Rahmah, the Mount of Mercy, with the sincere hope that Allah has forgiven us all our sins and would bless all our future deeds. The shaikh ensured that Ayesha was present when the nikah was performed. It was the ideal end to another Hajj story. But life and fate does not always follow the romanticised and sanitised script that we all wish for, living happily ever after.

The relationships changed over the course of time. Ayesha became unhappy for reasons that remained in their private domain and, after a while, she was divorced from Aslam, with Kulsum still wedded to him. Ayesha has since remarried and is living her own life. We often reflect on how we all want the perfect world of Hajj to last, and that we could ideally live in Arabia forever. But we have to return home, a salary has to be earned and bills need to be paid. The circle of life returns to its predictability, and what happens in everyday life resumes with some of its unforeseen conclusions. *Not their real names. For more Hajj Stories visit www.hajjdoctor.co.za. You may contact Dr Parker via e-mail: salimparker@yahoo.com

Muslim Views . March 2018

Controversial Canadian scholar visits SA MAHMOOD SANGLAY

SHAIKH Abu Ameena Bilal Philips visited South Arica from February 14 to 27. His mission was to promote Islamic Online University (IOU), the largest of its kind in the Muslim world. In the 1990s, he visited Islamia College, in Cape Town, in the interests of Islamic education, and in collaboration with figures like Moulana Allie Adam and Yusuf Islam. Shaikh Bilal says IOU has over 400 000 registered students and is aiming to register 1 000 000 scholarships for African youth by 2020. It also offers courses in Education, Islamic Banking and Finance, Psychology, Business Administration and Information Technology. Soon, says Shaikh Bilal, they will also add courses in Public Health, Agricultural Economics and Mass Communication. However, Shaikh Bilal did not get the welcome in South Africa he had hoped for. Some Muslims felt he was not welcome in the country and sent letters to that effect to the Department of Home Affairs. However, these were ignored. ‘What comes back to haunt me constantly wherever I go is the Wikipedia report that I am on the American blacklist because I am an unindicted co-conspirator for the World Trade Center bombing in 1993. ‘I have never been charged, tried and convicted of any crime anywhere in the world. So I’m not a criminal,’ he insists. But this is not what concerned South African Muslims about his visit. Critics from various quarters expressed concerns about the agenda of the shaikh. The source of one of these is a social media post by an unknown author, and constitutes a critique of IOU. The critic accuses IOU of ‘imaginative inflexibility’ and the absence of critical thinking. The post alleges that IOU insists on rote learning of prescribed boundaries based on Salafi thought. The critic also adds that IOU does not focus on the relationships between truth, the social construction of knowledge and power. When asked to respond to this criticism Shaikh Bilal said, ‘My time is too precious to be wasted in refutations.’ Spokesperson for the Cape Town Islamic Educational Centre (CTIEC), Sayed Ridhwaan, said the organisation condemns his ‘Salafi/Wahabi extremist hate

The Muslim Judicial Council (MJC) hosted Shaikh Bilal Philips, left, on February 20 at its offices in Cape Town. The visiting shaikh was warmly received, especially by members of the MJC, including Shaikh Irfaan Abrahams, right, who were his contemporaries at Islamic University of Madinah in the 1980s. MJC speakers clearly conveyed to the visitor that local Muslims embrace differences in religious opinion and are committed to upholding the legacy of their forefathers like Shaikh Photo ZAID DANTE/MJC Yusuf of Macassar, who brought Sufism to South Africa.

preaching’, his literalist interpretation of Islamic texts and his labelling of Sufism as a deviation. Shaikh Bilal is on record as referring to Shaikh Nazim Al Haqqani, of the Naqshbandi Sufi order, as ‘Snake Nazim’. In a YouTube video published in 2012, he launched an attack on this Sufi order. He described Shaikh Nazim, who died in 2014, as a peddler of ‘cheap tickets’ to salvation in Islam. This comment is part of an answer to a question from the audience and an elaborate critique of an online lecture by Shaikh Adnan Kabbani, entitled ‘Haqiqat Al Haqqani: the spiritual ranks of Moulana Sheikh Nazim’. When Shaikh Bilal commenced his tour in South Africa, his first talk on February 14 was scheduled at the Orlando East masjid, in Soweto, on the topic ‘Evils of Shiasm and black magic’. However, says Shaikh Bilal, the talk was can-

celled due to threats of violence from the Shias. Not so, says Luqman Filita, chairman of the Ahlul Bait Centre of Soweto. Instead, says Filita, they appealed to the organisers to change the topic as it would have provoked conflict between Shias and Sunnis, who have always enjoyed good relations. The talk was cancelled. Adil Saloojee, a member of the committee of Masjid Islamiyya, in Lenasia, which hosted the shaikh, was contacted by Muslim Views and confirmed that the event had been cancelled. However, Saloojee failed to meet an undertaking to explain why this was done or what had motivated the topic. Nevertheless, the topic was addressed two days later, on February 16, at Masjid Islamiyya. In addition, Shaikh Bilal spoke on Islam and education at Masjid At Taqwa, in Mayfair, Johannesburg.

There, he responded to a question on the Nation of Islam in the United States by comparing this group to the Shias. He added that the Shias have ‘evil intent’ and cautioned the audience to beware of them. The answer was unsolicited and opportunistic. Another group that expressed concern with the agenda of Shaikh Bilal is the Wits University Muslim Students Association (MSA). The MSA hosted the shaikh but its members were, at the time, unaware of his controversial reputation. In a statement issued subsequently by the MSA, the organisers expressed regret that they had offered a platform to a speaker whose views are ‘insulting to members of the Wits community and contrary to the values of the MSA’. Nevertheless, Shaikh Bilal presents himself as a moderate Salafi.

Shaikh Bilal says he entered into Islam through the teachings of the Deobandi school of thought and the Tabligh Jamaat. And he recognises that these schools are typically associated with a literalism and anthropomorphism. However, he denies that these reflect his views...

He is quick to point out that although he differs from the Maturidi and Ashari schools of theology, he regards them as legitimate and that he has no problem working with scholars who are adherents of these schools. He specifically disagrees with their adoption of Greek philosophical methods, even in respect of tawhid and matters of jurisprudence. Shaikh Bilal says he entered into Islam through the teachings of the Deobandi school of thought and the Tabligh Jamaat. And he recognises that these schools are typically associated with a literalism and anthropomorphism. However, he denies that these reflect his views. ‘I have no hidden agenda. I came into Islam without the background of either side,’ he says, presumably with reference to the polarised positions adopted by Salafism, on the one hand, and those advocating tariqah, or the spiritual path of the Sufis. His position on the doors of ijtihad – independent reasoning or the exertion of juristic faculties in finding a solution to a legal question – is that these are open. However, this conciliatory approach dissipates when it comes to the Sufis and the Shias. They are not spared any disaffection and belligerence, and the attacks on these groups appear to be calculated and opportunistic. And he compares their beliefs to that of the Hindus. He is careful not to label all Sufis and Shias out of the fold of Islam. They are Muslim, provided that they adhere to the creed of Islam. And then he proceeds to foreground the aspects of Sufi and Shia beliefs that he considers deviant. It is at this point that his rhetoric essentially sows division and discord. Shaikh Bilal Philips embraced Islam in 1972, in Canada, as a communist student. Initially, he was curious about Islam in the United States because of the admirable display of discipline by the Nation of Islam, although he ‘couldn’t swallow’ their theology. Interestingly, it was a friend, Kareema Quick, the wife of the international scholar from Canada, Dr Abdullah Hakim Quick, who introduced him to Islam. She was also a communist who had embraced Islam at the invitation of Dr Quick at the time. Shaikh Bilal took Shahadah (declaration of faith) under the direction of Dr Quick and his wife.

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Muslim Views . March 2018

Eighteen martial artists jet off to Hong Kong AMINA WAGGIE

SOUTH Africa is making history as the first ever South African youth Kung Fu squad, a team of 18 youth, is participating at the 16th Annual Hong Kong International Kung Fu Championships, which is currently taking place in Ma On Shan, Hong Kong. The squad departed from Cape Town International Airport on March 13, 2018, and will be returning to Cape Town on March 22, 2018. The squad is being led by their coach, three-times gold medallist, Legends of Kung Fu Champion, Muhammad Junaid Chafekar, known as M J Li. After his return from the 2016 Legends of Kung Fu World Championship, in the USA, having won four gold medals, he began a school Kung Fu project, teaching Kung Fu to school-going youth for free. He teaches at 50 schools across the Western Cape and has hundreds of youth who are training under him. The students are from various disadvantaged areas, such as Paarl, Wellington, Mitchells Plain, Langa, Khayelitsha, Lansdowne and Goodwood. The squad is competing in the tournament along with 9 000 athletes from 52 countries. This is seen as a oncein-a-lifetime opportunity for these youth from the Cape Flats who come from humble and poor backgrounds. M J Li understands how they feel as he, too, comes from humble beginnings in Mitchells

These are most of the South African athletes in the Hong Kong squad participating at the Hong Kong International Kung Fu Championships. They were identified as having the most potential out of the many 100s who are trained by M J Li. In the front, from left to right, are Taufeeq Wyngaard (Bonteheuwel High School), Saifullah Chafeker (Ilhaam Learning Centre), Farrah Patel (Al Azhar, Paarl), Muhajir Abrahams and Zuhayr Rajab (Ieglaasi Nieyaah), Sihle Solani (Cedar Primary School), Mumina Daniels and Qudsiyah Phul (Windsor High School) and Luqmaan Slarmie (Norman Henshilwood). Behind them, from left to right, are Ndiko Adoons (Windsor High School), Yaghya Whatney (Al Azhar High School, Paarl), Raees Miller (Al Azhar High School, Paarl), Lance Dyson (Rocklands High School), Yaaseen Cedras (Darul Arqam High School), Uzair Apollis (Al Azhar High School, Paarl), Angelo Njobe (Windsor High School), Thuraya Fredricks (Al Azhar High School, Paarl) and Sinawo Yola (Windsor High School). At the back, from left to right, are Mr Cao Li, Deputy Consul General, People’s Republic of China, M J Li, Legends of Kung Fu Champion, and Mr Dong, Chairman of Xin Hua, Chinese Cultural Association. Photo NATALIE SALMA DORAN

Plain and went on to become a three-times gold medallist and Legends of Kung Fu Champion. The athletes are competing at the tournament in forms, full contact and group/ team events and divisions. The 18 athletes include four juniors who are 10-years-old. Two of them are from Mitchells Plain, one lives in an informal settlement in Langa and the other child has a

disability. He was born without a left hand and will be the only disabled junior athlete who will compete against able-bodied junior athletes. The four teenage girls in the squad (Madlen Lutz, an exchange student from Germany, is not in the photograph) have been training in Kung Fu and self-defence for a year thus empowering themselves through martial arts.

TWO UNIDENTIFIED PERSONS NAMED: In our tribute to the late Sulaiman ‘Dik’ Abed, titled ‘Run out by apartheid’ (February edition), we were unable to identify two people in the accompanying photograph. Fayrouz Holliday kindly emailed us the names. The people in the photograph are (back left to right) Zain Jassiem, Goolie Abed and the late Ebrahim Dawood. In front (left to right) are Rashied Kafaar, late Hassan Howa and Dik Abed. The photo was taken in the Dawood home in Heathfield. Photo SUPPLIED

Turn to page 40 for SARU SACOS Legends

Little Farrah Patel, third from left in the photograph, was originally in the squad but had to withdraw due to illness. There are ten teenage boys in the squad, from across the province, including gang and crime-ridden areas, like Mbekweni, Paarl, Bonteheuwel, Mitchells Plain and Gugulethu. Once the squad returns from Hong Kong, M J Li will continue

working with the youth at schools and offering of his time for teaching Kung Fu for free. M J Li will represent South Africa at the IKF Africa Championships in Morocco, in May 2018, and then heads off to China for the August 2018 Legends of Kung Fu World Martial Arts Championships, in Tianjin. This is the sixth world championship in which he will be participating.

Muslim Views . March 2018

Health File

Measles – ‘a spot of bother’ DR RIEZAAH ABRAHAMS

IN 2017, South Africa experienced three separate outbreaks of measles in KwaZulu-Natal, Western Cape and Gauteng, respectively. Subsequent to these outbreaks, the South African Department of Health undertook several vaccination and education drives aimed at limiting further spread of these outbreaks. It is important that healthcare workers, parents and caregivers familiarise themselves with some aspects of measles. What is measles? Measles is highly contagious caused by a virus (rubeola). The disease is usually seen in children but can affect adolescents and adults. How is infection acquired and transmitted? Measles is spread by contact with saliva or mucus droplets from the mouth or nose of infected persons when they breathe, cough or sneeze. It can also spread by direct contact with infected nasal or throat secretions. Measles is one of the most infectious viruses known to humankind. Signs and symptoms of measles After acquisition of the virus, it takes from ten to 14 days (incubation period) (often longer in adults

Measles can lead to complications like pneumonia (infection of the lungs), blindness, diarrhoea, dehydration, brain infection (encephalitis) or death. Complications are more serious in those who catch measles as young infants (under two years of age) and in children who are malnourished. Who can get measles?

Illustration of a child with symptoms of measles (rubella). The rash starts at the head (face) and spreads to the rest of the body, affecting the neck, trunk and, lastly, the arms and legs (including the palms and soles). The rash usually lasts for five days. Graphic 123RF

than children) prior to the appearance of symptoms and signs of the disease. The prodromal phase begins after the incubation period and lasts for several days. This phase is characterised by tiredness, fever, loss of appetite, and ‘the three Cs’: conjunctivitis (red, watery eyes), cough and coryza (runny nose) and a rash. The illness may resemble a severe respiratory tract infection. The rash of measles usually appears three to five days after the start of the prodromal phase, starts at the head (face) and spreads down to the rest of the body to involve the neck, trunk and, lastly, the arms and legs (including the

palms and soles). The rash usually lasts for five days and is typically erythematous (red) and maculopapular (raised). The patient is usually most infectious four days prior to and four days after the appearance of the rash. Towards the end of the prodrome and just before the appearance of the rash, Koplik spots (white spots) may appear in the mouth. These are relatively hard to identify and can easily be overlooked, especially when health-care workers have not seen many cases of measles. People with weak immune systems do not always develop a rash.

Any person who is not immune to measles can catch measles from an infected person. Persons who have had measles are immune to the virus and will not ever get it again. Vaccination is another way to become immune to measles. Vaccinated individuals are protected from severe symptoms of measles, mostly for the rest of their life. Communities become vulnerable to outbreaks of measles when more than five per cent of persons are not vaccinated. How is measles diagnosed? Measles should be considered in any person presenting with a fever and rash. The measles rash is very similar to that of certain other viral infections (like German measles) so the diagnosis should always be confirmed by a blood test. A throat swab can also be sent to the laboratory. Measles is a notifiable disease and public health officials will respond to every measles case so as to prevent out-

breaks. How is measles treated? There is no specific treatment for measles so treatment is directed at improving symptoms and preventing complications. Vitamin A should be given to all children with measles to prevent eye damage. How is measles prevented? Measles can effectively be prevented by vaccination. Measles vaccine is included in the expanded programme on immunisations schedule in South Africa, and administered at six months and 12 months of age. Measles vaccine is also available as a combination called measles, mumps and rubella (MMR) vaccine in the private sector and in military health-care facilities. MMR is usually administered at 12 months and 18 months. If a measles vaccine dose has been missed, it is never too late to catch up measles vaccination. Dr Riezaah Abrahams is currently a consultant clinical microbiologist and infection control practitioner at the National Health Laboratory Service (NHLS) Groote Schuur Hospital and University of Cape Town. He may be contacted at riezaah@gmail.com.

Muslim Views . March 2018

Pregnancy awareness: food allergies DR THULJA TRIKAMJEE

THE world is seeing a dramatic rise in allergic diseases, and we are literally finding ourselves in the midst on an ‘allergy epidemic’. This means that every person today is at a higher risk than ever before of suffering from some form of allergy. A child without any family history of allergies is now at 15 per cent risk of developing an allergic condition within the first few years. If one parent has an allergy, the child’s risk increases to approximately 40 to 50 per cent, and if both parents are allergic, the risk is as great as 60 to 80 per cent. Having siblings with allergies also means that a child has a significantly greater risk of developing allergies.

Why is pregnancy so important when it comes to dealing with allergies? Allergy prevention begins when you find out that you are pregnant. This is because the foetus is still developing, and has the potential to develop immunity to substances to which it is exposed. The way this works is that, while your immune system is still developing, it is making its own antibodies. If allergenic substances are exposed to a baby at this time, they are less likely (but not 100 per cent prevented) to develop allergies to these substances.

Dr Thulja Trikamjee. Photo SUPPLIED

How does this help the child?

Unbeknown to you, when you eat something, tiny little food proteins from your food pass through the umbilical cord to your baby. If this continues to occur throughout your pregnancy, your baby’s immune system will be able to recognise these food particles later on when you start feeding them and they are exposed to these foods by mouth.

I find out that I am pregnant. Now what?

l Eat a healthy diet, including all major food groups. l Do not cut out or reduce your consumption of any specific allergenic foods, such as dairy, egg, seafood and nuts. l Do not smoke tobacco during pregnancy. l Consider increasing your intake

of oily fish or take an omega supplement. l There is some benefit in taking probiotics in the last trimester but this is still being researched. l Introduce baby to solids, and in particular allergenic foods early – between four to six (4-6) months is found to be most beneficial. During the delivery, natural methods are preferable over caesarian section, however, this is often uncontrollable, and your obstetrician should be consulted regarding your history and preferences. Ultimately, in the case of an emergency, a decision will be made to ensure the safety of you and your newborn. Once babies are born, exclusive breastfeeding is recommended till four months of age. Breast milk is composed of multiple immune factors and properties, which altogether, can assist in allergy prevention, as well as protection from infections. Ensuring that you do not avoid any specific foods yourself for the sake of allergy prevention is important. It is better for you to eat most of the aller-

genic food groups while breastfeeding, to again expose your baby to trace amounts of these proteins in the breast milk.

How do I diagnose a food allergy? Medicine is an ever-evolving science, and the field of allergies and immunology is rapidly changing. This means that there are new and novel ways to diagnose and treat your food allergies today. This is why it is so important to see an allergy specialist if you or your child are suffering from an allergy or related condition. Many of the panel tests that were used for allergy diagnosis previously are now replaced with more accurate and specific tests, which are more efficient in diagnosing whether your child is truly allergic or whether the child is able to tolerate a substance. Also, it is now known that most children outgrow their allergies, and an allergy specialist will be able to guide you through the years, to the point where, hopefully, your child can safely be ‘cured’ of her food allergy.

Can we outgrow food allergy? Worldwide statistics indicate that most children outgrow their allergies, however, every child is different, and each food has its own pattern. For example, milk, egg and many nut allergies are outgrown in a large proportion of children. When you follow up with your allergy doctor, the doctor will assess the levels with time, and monitor when a child is likely to have outgrown her allergy. Lastly, as much as food allergies are on the rise so is our knowledge on the subject. Billions are spent every year on research, and the treatment of food allergies has drastically improved in the last decade. Gone are the days when you are told you are allergic and have to spend your life in fear of the substance. There are many new strategies and treatment options for treating allergies, and these can improve your quality of life considerably. Dr Thulja Trikamjee is a paediatrician and paediatric allergist at Melomed Tokai Hospital.

Once babies are born, exclusive breastfeeding is recommended till four months of age. Breast milk is composed of multiple immune factors and properties, which, altogether, can assist in allergy prevention as well as protection from infections...

Muslim Views . March 2018

Discussions with Dangor

Americans deciding on madrasah texts The US has undertaken to rewrite the texts used in the madaris (religious schools) in Saudi Arabia, writes EMERITUS PROFESSOR SULEMAN DANGOR.

THE main focus of this article is on the United States initiative to promote those it designates as ‘moderate and liberal Muslims’. What motivated this initiative are the consistent attacks on United States personnel and facilities by ‘terrorists’. I will not discuss here the merits and demerits of the groups that the United States describes as ‘terrorist’. Suffice to say that any individual or group that challenges US hegemony is labelled ‘terrorist’. The United States considers the ‘global jihadist movement’ as its main threat. For many years now, Muslim ‘terrorist’ groups have been attacking United States soldiers and facilities in Muslim lands. This includes Niger, Afghanistan, Iraq, Syria, Yemen and Somalia. The main ‘terrorist’ groups include al-Qaidah, Taliban, al-Shabbab, Isis and the Group for the

Support for Islam and Muslims (GSIM). To protect its interests, the US has stationed troops in all regions where its troops are under attack, and armed and trained the armed forces of the host governments in order to eliminate or decimate these groups. In addition, the United States has targeted and killed many of the leaders of these groups through drone attacks, particularly in Somalia, Afghanistan and Pakistan. However, all these attempts have failed to stem the tide of attacks. The fact that these opposition groups describe their assaults on the United States as ‘jihad’ leads the United States to assume that it is the principle of jihad that is the cause of their hostility. It fails to realise that it is the US presence and interference in the affairs of the Muslim world that motivates these groups to conduct jihad, though whether some of their violent actions constitute jihad can be debated. The fact that these groups do not control any territory makes the task of US troops even more

difficult. The US has undertaken to rewrite the texts used in the madaris (religious schools) in Saudi Arabia, which it believes to be the fountainhead of extremism. Its advisers will no doubt excise the section on jihad from the texts under the assumption that ‘jihadists’ would no longer be influenced by these texts. No doubt, it also plans to excise other texts but our focus here is confined to jihad. In line with this agenda, the US Secretary of State, Rex W Tillerson declared: ‘We opened a joint office in Riyadh to purify religious books of extremism by producing new books to be taught in Saudi Arabia, distributed worldwide, and all textbooks currently being studied and distributed. ‘Young imams of mosques will be prepared under the direct control of White House officials.’ The fact that non-Muslims will be involved in developing the ‘moderate’ curriculum immediately discredits the whole enterprise. In any event, the secretary is under an illusion, and here is why: l Those who engage in what they

consider to be jihad are not necessarily motivated by texts on jihad. Often, they are influenced by the group leader – if they belong to a group – their local imam or shaikh, their associates or even by information on the internet. We know, for instance, that many young men were influenced to join Isis by its propaganda on the internet. l The Saudi madrasah system is not the benchmark for all Muslim countries or societies. Muslim majority countries and Muslim minorities have a host of madrasah organisations with their own curriculum. There is no prospect that they, with some exceptions, will give it up and adopt a uniform, ‘American’ curriculum. l Muslims the world over do not agree with aspects of the Wahhabi ideology and so will resist any attempts to impose the Saudi American-inspired madrasah curriculum on them. l The US’s interpretation of ‘extremism’ is certain to be rejected by the majority of Muslims. There is suspicion that the term ‘moderate’ Islam as used by the US – and now the Saudis – does not just mean rejecting extremist interpretations (including, of course, the concept jihad) but also promoting ideas and practices that are contrary to fundamental Is-

lamic norms and values. The US has identified the following characteristics that it wants to promote among Muslims: democracy, respect for the rights of women and religious minorities, opposition to terrorism and illegitimate violence and acceptance of nonsectarian sources of law. Though we could agree in principle with these characteristics, the question remains: according to whose understanding or interpretation of democracy, terrorism, women’s rights and law? The US has undertaken to build ‘moderate Muslim networks’. It views as its potential partners, secularists, liberal Muslims, ‘moderate’ traditionalists and Sufis. These sectors will be co-opted to build the network of ‘moderate’ Muslims among academics, religious scholars, community activists, women’s groups, journalists and writers. It has gone to the extent of identifying ‘moderate’ organisations and individuals in the Muslim world through whom the US can filter its agenda. We already have some academics, scholars, activists, women and writers who are – willingly or unwillingly – promoting ‘moderate Islam’. However, the majority, I believe, will reject this interfering in their religious affairs.

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Muslim Views . March 2018

Muslim Hands’s local and international water projects a huge success MASNOENA ALLIE ISAACS

WITH the current water crisis the communities of Cape Town are facing, Muslim Hands has taken a proactive approach to assist in avoiding Day Zero, rather than reacting to the day taps may be turned off. Our completed and current water projects are, therefore, aimed at providing people with an alternative source of water, and facilitating water accessibility by installing well points and water storage facilities. To date, Muslim Hands has installed several well points at various mosques in Cape Town. In addition, Muslim Hands is in the process of completing six more water projects at community centres in Cape Town. With the support of Muslim Hands donors, our target is to reach a minimum of at least 20 to 30 mosques and some community centres in and around Cape Town, Insha Allah. The aim is to get the mosques to consume less municipal water thus not only reducing their water bills but also trying to push back or avoid Day Zero. Muslim Hands, being actively involved in both local and international water projects, has been invited by the Muslim Judicial Council (MJC) together with several other major organisations, including the Disaster Relief Management to strategise the best

The wells are in convenient locations, often between a cluster of houses.

Dig-a-Wells

Muslim Hands is being proactive in trying to prevent Day Zero. Labourers are seen here installing a well point at one of the mosques selected by Muslim Hands to be given a well point. Photo ABDURAGHMAAN DAVIDS

possible ways of assisting communities currently facing the water crisis. Water is the most vital resource for our survival yet many around the world struggle to survive. With our lives totally dependent on it, there are many people who are unable to access it safely, either because it’s too far or the water is not safe to drink. Water is needed for almost everything we do: washing, cleaning and drinking.

International water projects Community water wells Community water wells can serve more than 1 000 people. They are often located in arid

areas where water is particularly scarce. The wells are 1,5 metres wide and draw water from around ten metres or more beneath the ground, making them dependable during all seasons. These water wells provide enough clean water for families, livestock and crops.

Tube wells The gift of a tube well will ensure that up to four families have access to clean water for drinking, washing and cooking. Tube wells are manually operated and can lift water from about 30 metres beneath the ground. They are designed to last at least ten years and can be easily maintained by the beneficiary.

The gift of a Dig-a-Well can serve up to 200 people, providing access to clean water for drinking, washing and cooking, as well as keeping livestock hydrated. On average, these wells serve around 35 families. Dig-a-Wells are ideal for families who rely on agriculture and farming. The wells draw water from up to 40 metres beneath the ground, making them dependable during all seasons. Muslim Hands has, so far, built 2 700 tube wells and four Dig-aWells in Bangladesh. In the village of Kariya, northern Bangladesh, the people work hard preparing and harvesting the crops they sell at the local markets. In addition to this, many of the villages keep small livestock. MH has worked in the most challenging environments around the world, in places such as Sudan, Pakistan, Niger, Sri Lanka, Bangladesh, Mali and Somalia. The smiles on people’s faces is a demonstration that your donations make a huge impact; it really does change the landscape. Muslim Hands has witnessed the dramatic impact a well can have. It quenches the thirst of the mother, helps a child grow, provides sanitation for communities.

The aim is to get the mosques to consume less municipal water thus not only reducing their water bills but also trying to push back or avoid Day Zero. The impact of such facilities is clear to see. Since 1993, Muslim Hands has constructed 12 000 tube wells, installed almost 1 500 community wells and provided over 2,5 million people with safe water. We commend all those communities in Cape Town, all over South Africa and even internationally for their duahs and well wishes, and may Allah accept the Salatul Istisqah where many sincere Muslims gathered, imploring Allah for His mercy. We make duah that we will overcome this crisis, Insha Allah. We hope you play your part in helping us find solutions, whether you donate a tube well, a Dig-aWell or even a community well, we’ll play our part in implementing your generous gestures. Donate today. Call Muslim Hands on 021 633 6413 or visit our website www.muslimhands.org.za

Muslim Views . March 2018

Positive and Effective Parenting

Parenting a child with an intellectual challenge FOUZIA RYKLIEF

â&#x20AC;&#x2DC;WHEN parents learn that their child has a learning disability, they begin a journey that takes them into a life that is often filled with strong emotions and difficult choices.â&#x20AC;&#x2122; The above quote resonates with me as a parent of children who did not have learning difficulties because parenting does this to one. It resonates even more when children are struggling because of barriers to learning and performance at school. It does not help when parentsâ&#x20AC;&#x2122; efforts to seek help are thwarted by a lack of appropriate services or, where there are services, by long waiting lists, red tape and insufficient professionals. Public schools have to make do with one social worker serving a number of schools. Obtaining psychiatric and psychometric assessments is not easy through the public system. The Child and Adolescent Psychiatric Unit at Red Cross Childrenâ&#x20AC;&#x2122;s Hospital provides an excellent service but access to it is not straightforward. The child first has to be seen by the psychiatric sister at a community health centre (day hospital), who books an appointment with the psychiatrist for another day. The psychiatrist will then refer the child to Red Cross where there is often a long waiting list.

Parents who have medical aid have it easier but they too experience â&#x20AC;&#x2DC;strong emotions and difficult choicesâ&#x20AC;&#x2122;. Strong emotions such as despair could surface when your child has a meltdown just before he must leave for school. You burst into tears and almost give in and allow him to stay home. It could be that he has recently started attending the special school and is scared. He might have had a bad experience in the ECD centre where he spent two years and where his special learning needs were not adequately met. While the parent knows and understands this, it is still heartrending to witness this struggle.

The following tips extracted from the literature will help Your influence outweighs all others. Children follow our lead. If we approach challenges in a positive way and with a sense of humour the child will too. It helps to look at the big picture. The child may not achieve academic success but it is possible that he can have a happy and fulfilling life. Parental love, support and encouragement will go a long way in achieving this. Focus on strengths, not just weaknesses. Your child is not defined by his or her learning disabil-

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ity. A learning disability represents one area of weakness but there are many areas of strength. Focus on your childâ&#x20AC;&#x2122;s gifts and talents. Your childâ&#x20AC;&#x2122;s life â&#x20AC;&#x201C; and schedule â&#x20AC;&#x201C; shouldnâ&#x20AC;&#x2122;t revolve around the learning disability only. Identify the activities in which he or she excels, and make plenty of time for them. Life success instead of academic success should be the end goal. Success in life depends on a healthy sense of self, the willingness to ask for and accept help, perseverance to keep on despite setbacks and failures, and the ability to form healthy relationships with others. Perseverance is the drive to keep going despite challenges and failures, and the flexibility to change plans if things arenâ&#x20AC;&#x2122;t working. Children (or adults) with learning disabilities may need to work harder and longer because of their disabilities. Talk with your child about times when he or she persevered. Share stories about when you have faced challenges and not given up. Recognise anxiety and stress in your child. Refusal to attend school is a symptom of anxiety and stress. This often manifests in trouble sleeping, bedwetting and massive tantrums and meltdowns. Give him outlets to express strong feelings of frustration,

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anger and discouragement. Help him remember times when he did succeed. Strategies for managing behaviour challenges include all the positive parenting skills, such as: l Building a positive relationship with the child through unconditional acceptance of the child, spending quality time with him, and being an empathic listener. l Encouraging desirable behaviour by focusing more on positive and less on negative behaviour. l Using positive discipline methods instead of punishing. Take care of yourself. Itâ&#x20AC;&#x2122;s important to tend to your physical and emotional needs so that you are in a healthy space for your child. You wonâ&#x20AC;&#x2122;t be able to help your child if you are stressed out, exhausted and emotionally depleted. When you are calm and focused, on the other hand, you are better able to connect with your child and help him be calm and focused. Stay aware of the needs of your other children. Sometimes when parents are so focused on the special needs child, the siblings feel neglected and overlooked. It is easy to do this thinking that because the siblings are doing well they do not need special attention and acknowledgement. See the meetings with the teachers as a process of sharing information about the child.

You are an expert on your own child and the teacher is an expert in her field. Avoid being defensive. Acknowledge what the teacher experiences with the child as her reality and she will see your experiences in the same way. Your listening skills are important. Stay calm, collected and positive. Go into the meeting assuming that everyone wants to help. In concluding I quote a mother with a special needs child: â&#x20AC;&#x2DC;Parenting a special needs kid is rewarding, more so than anything Iâ&#x20AC;&#x2122;ve ever done. The small things are often huge in our worlds. The things we learn from our kids and their struggles could never be taught using any other method. â&#x20AC;&#x2DC;I had heard it before I had my own special kids, â&#x20AC;&#x153;He has taught me more than I could have possibly taught him.â&#x20AC;? I used to wonder what that could really mean, imagined that I might know; but I did not. â&#x20AC;&#x2DC;Iâ&#x20AC;&#x2122;m not sure anyone could understand without walking in the shoes we walk in. Itâ&#x20AC;&#x2122;s life lessons we learn. Itâ&#x20AC;&#x2122;s compassion, patience, joy and empathy on a level that no one could have ever described to me before I became a parent to a special needs child.â&#x20AC;&#x2122; Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP).

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Muslim Views . March 2018

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Muslim Views . March 2018

Focus on Finance

2018 Budget highlights

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, point out a few of the highlights from this year’s Budget Speech.

FINANCE Minister Malusi Gigaba’s Budget Speech in the National Assembly on Wednesday, February 21, was all about rebuilding and restoration in challenging times. ‘This is a tough but hopeful budget,’ he said at the start of his speech. The two big questions on every South African’s mind are: where will government spending be directed for the year ahead? And how will we be paying for it?

Small business The state is proposing developing a fund that will amount to just over R2 billion, to be used to support small businesses in the country. Helping grow this crucial sector will have a significant positive impact on the economy in the long run.

Education To help phase in fee-free higher education and training, the government will release R57 billion in the medium term. The budget also allocated R30 billion to make schools safer, with an additional R31,7 billion to build new schools, and R3,8 billion to upgrade existing schools.

All National Student Financial Aid Scheme loans will be converted to bursaries from 2018 onwards.

Spending Health spending will stand at R205 billion for 2018/ 2019. Much like the education sector, health is a deeply divided service in South Africa. On one side, you have a wellfunded and supported private health system, and on the other, a struggling, under-staffed and under-funded public health system. To help get the National Health Insurance off the ground, the budget has allocated R4,2 billion.

Social grants Basic things have become more expensive. It was announced that there will be an increase in social grants to help relieve the pressure on those who are most vulnerable. The social grant budget will be R150,8 billion, and will increase to R189,7 billion by 2020/ 2021. The old age grant will increase by R90 so that the figure stands at R1 690 per person. The child support grant will increase by R20, from R380 to

Hassen Kajie

Aysha Osman

R400. The increase in social protection spending will be 7,9 per cent. Additionally, there will be more relief to some of South Africa’s poorest and most vulnerable citizens.

2018; l A below inflation increase in the personal income tax rebates and brackets, with greater relief for those in the lower income tax brackets; l An increase in the ad-valorem excise duty rate on luxury goods, from seven per cent to nine per cent; l A higher estate duty tax rate of 25 per cent for estates greater than R30 million in value; l A 52 cents per litre increase in

How will all this be funded? The main tax proposals for the 2018 Budget are: l An increase in the value-added tax (VAT) rate from 14 per cent to 15 per cent, effective April 1,

2019 tax year (March 1, 2018 to February 28, 2019)

the levies on fuel, made up of 22 cents per litre for the general fuel levy and a 30 cents per litre increase in the Road Accident Fund Levy, and l Increases in the alcohol and tobacco excise duties of between six and ten per cent. It was highlighted throughout the budget speech that the youth is critical in growing a robust and sustainable economy. 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.

Data SUPPLIED

Muslim Views . March 2018

Halaal eating places come to the Helderberg at long last

A hearty breakfast set the tone for our beach day.

DILSHAD PARKER

I HAVE fielded a great many frustrated enquiries from people in the Helderberg area looking for halaal places to eat. The Strand-Gordon’s Bay area, while a hugely popular holiday and summer time destination is not known for catering well to halaal food seekers. I’ve always felt bad telling people, ‘Sorry, I don’t know of any places in the vicinity,’ until now. I had heard that a halaal coffee shop had opened in Gordon’s Bay, and when a beautiful 30 degrees Sunday beckoned us to the beach this February, we decided to make a day of it and head to the new GB Mall for breakfast, before enjoying the water. ‘Mall’ is really an overstatement for the quaint little shopping centre situated on Sir Lowry’s Pass road. Anchored by Checkers, it comprises no more than ten or so stores built around a central open

Photo DILSHAD PARKER

courtyard. The mall is true to the unhurried small town charm of Gordon’s Bay while still feeling modern and furnished with all the necessary amenities. The Daily Coffee opens onto the courtyard and we decided to enjoy the warm summer morning at the outside tables. The café is part of a franchise comprising 23 stores around South Africa. The Gordon’s Bay store is the first halaal branch in the group. They describe their décor as ‘New York meets the Karoo’. The style is evident in the mix of urban coffee shop styling with rustic wood accents and copper lampshades. The cactus table centres and what I assume were kudu horns on the shelves certainly brought the concept to life. We were offered menus by the friendly waitress who had seated us. She also engaged with my little one trying to elicit what he would

The mix of wood, copper and steel brings the ‘urban meets karoo’ design concept to life. Photo DILSHAD PARKER

like for breakfast. As he had already eaten, we gave in to him having a bubblegum milkshake. We opted for the Daily Fix breakfast for him, consisting of two eggs, two spicy dhanya sausages, grilled macon, grilled tomato, sautéed mushrooms, fries and toast of your choice, for R86. My choice was the Open Croque with bolognaise sauce, which was an open toastie topped with bolognaise mince, a fried egg and cheese sauce for R78. The Daily Fix was quite substantial and I liked the flavour of the dhanya sausage. Too often I am disappointed with the flavourless sausage normally served with breakfast dishes. This one had good flavour though it could have been cooked just a little more.

The Open Croque, despite not looking it at first proved to be quite a filling meal. The bolognaise was tasty but my Indian palate missed a touch more spiciness. I was offered a very hot periperi sauce from local producers, Quality Foods, which did the trick. The one thing I would change though was to choose my bread base as ciabatta. I had opted for rye but the flavours of the dish completely overpowered the rye bread, which made it a waste. Had I been at a more formal restaurant, I would have expected that a good waiter would have pointed that out but this was, after all, a casual coffee shop and a waiter was unlikely to interfere with a customer’s preferences in bread.

One of the owners of the shop came to check on us and we got chatting. Fatima Ravat and Melissa Hope are joint owners. They are both from corporate backgrounds in Johannesburg, and have relocated to Cape Town to make a go of it in the restaurant business. Fatima is the number cruncher in the business but was also very present in front of house, while Melissa is the foodie and runs the show in the kitchen. We ended our breakfast with the house cappuccino, which Melissa explained uses the Daily’s own house blend – a mix of carefully roasted Ugandan and Ethiopian beans. Coffee is served on a branded wooden tasting board along with a cute little biscuit. I found the coffee on the milder side but the flavour was really good, and I was glad to add another good coffee option to my list. I also spotted a shelf where you could buy their ground coffee or pods to enjoy at home. Prices are very much on par with other mainstream mall located coffee shops. Service was friendly and the atmosphere was relaxed and unhurried. I would definitely swing by again when I’m in the area. This review is independent and meals were paid for. Dilshad Parker is founder and author of www.hungryforhalaal.co.za

Muslim Views . March 2018

Light from the Quran

Avoiding what harms and damages ikhlas IBRAHIM OKSAS and NAZEEMA AHMED

THIS article will discuss those things that harm and damage ikhlas, and strategies to avoid such harm and damage. Bediuzzaman Said Nursi in his Quranic tafsir, Risale-i Nur, considers ihklas to be one of the fundamental principles in the life of the believer. In his tafsir, Bediuzzaman has written warnings to both students and servants of the All-Wise Quran. He commences by citing this ayah in Surah Hud: ‘And do not incline towards those who do wrong or the Fire will seize you.’ He says that present in most people is a hypocritical desire to be seen by people, and to hold a favourable position in the public view. This is the ambition for fame and popularity, and self-advertisement. Furthermore, this ambition is present to a greater or lesser extent in all those who seek the pleasures of this world. Such ambition is exceedingly dangerous for those who seek the hereafter, and even for those who seek this world it is a rough road. It is also the source of many bad morals, and is man’s greatest weakness. If we follow our own whims and passions, hypocritically seek fame and follow innovations, we

To receive Allah Almighty’s mercy is sufficient. The favourable regard of men is acceptable in that it is the reflection and shadow of the regard of divine mercy, otherwise it is not desirable. The regard of men is extinguished at the door of the grave so it is worth nothing... will fall to the very lowest position in the view of all the people of truth and imaan. In accordance with the narration, ‘Beware the insight of the believer for he sees with the light of Allah,’ however common and ignorant a believer may be, even if his mind does not realise it, his heart looks coldly and in disgust on such boastful, selfish men. In accordance with the ayah in Surah Az-Zukhruf, ‘On that day the closest friends will be enemies to one another, except for those who have taqwa,’ the fame-seeking person will find a few false friends who will be harmful in this world, torment for him/ her in the intermediate realm, and enemies in the hereafter. Bediuzzaman then provides the remedy for this driving ambition to be seen as important or famous by people. We should consider the following truth: Allah’s pleasure, the favours of the Merciful One and dominical acceptance are such a high position that, beside them, the attention and admiration of men are worth virtually nothing. To receive Allah Almighty’s mercy is sufficient. The favourable regard of men is acceptable in that it is the reflection and shadow of

the regard of divine mercy, otherwise it is not desirable. The regard of men is extinguished at the door of the grave so it is worth nothing. He says further that all Muslims, especially the virtuous and perfected ones, if they perform actions and works as taught by the injunctions and sacred truths of the All-Wise Quran in accordance with ikhlas and seeking only Allah’s pleasure, which are fundamentals of Islam, they will then be included in the duah, ‘O Allah, grant forgiveness to all believing men and to all believing women,’ which is constantly uttered by everyone in the world of Islam. They will have a share of it and will become connected to all the others in brotherly fashion. Thus, is the temporary regard of insignificant people really worth the effort and energy we expend in seeking their attention and acceptance in this world? The second matter that is considered to be harmful and damaging to ikhlas is riya (making a show towards people). With regard to riya, Bediuzzaman issues a stern warning to the students and servants of the All-Wise Quran. He discusses some of the reasons that lead people to riya.

The first is weakness of imaan. Those people who do not consider Allah Almighty will worship ‘causes’ and will thus adopt a state of riya through self-centeredness before other people. The people of the Quran, who have attained tahqiqi (certain and verified) imaan, attach no importance whatsoever to ‘causes’ so that they should have riya towards them. The second reason that leads people to riya is greed and ambition since greed and ambition lead to a state of riya as a means of attracting people’s attention through weakness and poverty. Bediuzzaman states that the way to prevent them from riya and self-centeredness for the sake of material and worldly benefits are the following: to practise frugality; to be content; to rely on Allah Almighty alone; and to show approval and acceptance for their lot in life. The third reason is that emotions, such as ambition for fame, love of status, the desire to occupy positions, to be superior over their peers, to be seen favourably by people and to adopt a state of excessive self-obsession through acts of artificiality, and to be in unde-

served high ranks through false displays, lead people to riya. However, students and servants of the Quran transform the ‘I’ into ‘we’; that is, they abandon their egos, and when executing any actions say ‘we’ instead of ‘I’ thus saving themselves from riya. Bediuzzaman then addresses himself to those acts that are fard and wajib. He says that there can be no riya in the following: what is fard and wajib; in practising the shaaa-ir (marks) of Islam; in following the illustrious Sunnah; and in abandoning what is haraam. Displaying these in public cannot be considered riya unless, together with an extremely weak imaan, one is innately a person who wishes to show off. In fact, scholars like Imam Ghazali (RA) have explained that to openly display ibadah that pertains to the marks of Islam (e.g. salaah) is far more rewarding than to perform them in private. However, it is more rewarding to perform nawafil in private. The ways in which to scrupulously avoid the things that harm and damage ikhlas is through continuing to sincerely practise and disseminate the truths of imaan and Islam, to follow the Sunnah and, through taqwa, to abandon the major sins Insha Allah, as these do not constitute riya, even when executed publicly.

E V E N T S

For more information on events, bookings and how to be a Sponsor, email wanl@mgafrica.com or call 27 11 250 7300

Water demand is expected to exceed supply in South Africa by 17% in 2030, according to a report by World Wildlife Fund and the Boston Consulting Group. Water crises is number 2 on the top 10 South African Country Level Risk, according to The Institute of Risk Management South Africa's 2017 Risk Report. • How can businesses from across industries become more resilient in a time of water scarcity? • How to prepare a water scarcity management strategy? • What are the risk management and business continuity framework and principles aimed at coping with the water crisis and ensuring continuity of operations? For more information and to book seat/s, email tambud@mg.co.za or visit http://qkt.io/MGWaterScarcity

CYBERCRIMES & CYBERSECURITY LAW WORKSHOP IMPACT ON BUSINESS AND MITIGATION OF RISKS 5 April 2018, Glenhove Conference Centre, JHB For more information and to book seat/s, email tambud@mg.co.za or visit http://qkt.io/MGCyber

Workshop On

Social Media Risks in Workplace - legal implications & safeguarding your business 19 April 2018, Glenhove Conference Centre, Johanesburg · How far is too far for employees to misuse the social media? · Does an employee have the right to report business wrong doings on social media? · What actions can an organisation take as a result of the social media backlash or disruption to the business and reputation? · Can an employee be dismissed in the event that derogatory comment or defamation is made on social media? · Is the constitutional right to freedom of expression limited by the Constitution? · Can employer access and intercept employee’s posts? For more information and to book seat/s, email tambud@mg.co.za or visit http://qkt.io/SocialMediaRisks

IMPROVING B-BBEE SCORECARD THROUGH ENTERPRISE AND SUPPLIER DEVELOPMENT Enterprise and Supplier Development (ESD) has been recognised as a key element in the amended B-BBEE scorecard and has become the main focus of companies aiming for a competitive edge. Attend workshop to: • • • • • • • • • • •

Maximise your procurement recognition with existing suppliers Conduct a supplier analysis Identify empowering suppliers Calculate your TMPS (total measured procurement spend) Understand key areas for the formation of a preferential procurement process Manage your preferential procurement process and policies Breakdown of BEE levels and score and understand its impact on your preferential procurement score Collect the correct supporting evidence for verification audit Build the capacity and resources to effectively deliver supplier development Handle calculation exercises on enterprise and supplier development Prepare and collect the correct evidence in order to verify this against an empowering supplier

17 April 2018, Glenhove Conference Centre, Johannesburg

Muslim Views . March 2018

From Consciousness to Contentment

Rajab heralds the imminence of Ramadaan JASMINE KHAN

EVERY year, as we reach the end of Ramadaan, we feel an immense sadness when bidding farewell to this blessed month, not knowing whether we will live to see another Ramadaan. For a while, we carry the energies of this month. Sadly, however, in the hurly burly of life, this fades until another year has passed. Then, in the blink of an eye, we realise that this sacred month is almost upon us again. We swear that we are going to be ready to welcome the month but still it takes most of us by surprise. How do we ensure that once the moon is sighted we are prepared for what lies ahead? Allah in His infinite wisdom, designated the months preceding Ramadaan as the time for us to prepare so that we can derive the maximum benefit from Ramadaan. As the month of Rajab approaches, we need to focus on how to prepare for Ramadaan. Our beloved Rasul (SAW) started preparations for Ramadaan as early as the month of Rajab. During the sermon of his Hajj he declared: ‘One year consists of twelve months, of which four are sanctified months. Three of them are in sequence: Dhil Qaidah, Dhil Hijjah, Muharram and the fourth is Rajab.’ (Sahih Bukhari and Sahih Muslim)

Ibn Malik (RA) reported that Raslullah (SAW) would recite the following supplication at the commencement of the month of Rajab: Allahumma baarik lana fi Rajab wa Shabaan wa ballighna Ramadaan. (O Allah! Grant us barakah during the months of Rajab and Shabaan, and allow us to reach Ramadaan.) This is connected to the verse in the Quran where Allah SWT says: ‘Indeed, the number of months with Allah is twelve (lunar) months in the register of Allah from the day He created the heavens and the earth; of these four are sacred. That is the correct religion so do not wrong yourselves during them…’ (9:36) Therefore, the sacredness of the month of Rajab is clear. It is with the coming of this month that most of us realise that Ramadaan is very near. It almost serves as an alarm clock, gently reminding us that the month of mercy will soon be upon us. Rasulullah (SAW) used to make a duah with the start of this month, and continued it throughout both months preceding Ramadaan. According to hadith, this is the only recorded Sunnah of

Rasul (SAW) which takes the form of a duah. Ibn Malik (RA) reported that Raslullah (SAW) would recite the following supplication at the commencement of the month of Rajab: Allahumma baarik lana fi Rajab wa Shabaan wa ballighna Ramadaan. (O Allah! Grant us barakah during the months of Rajab and Shabaan, and allow us to reach Ramadaan.) Ramadaan is the month in which we are commanded to fast but Rajab serves as the road leading to this great month of blessings. The following are highly recommended acts for the month of Rajab. Fasting: It is recommended to fast in this month, even for one day at least. A hadith says: ‘Whoever fasts a day in Rajab, the fire of hell will be away from him a

distance of one year’s journey, and whoever fasts three days in Rajab, will be entitled to Paradise. Imam Ali (RA) used to fast the whole month of Rajab.’ Seeking Forgiveness. Rasulullah (SAW) said: ‘Rajab is a month of seeking forgiveness so seek forgiveness from Allah SWT; He is the Forgiver, the Merciful.’ It is highly recommended to repeat ‘Astaghfirullaah wa as-aluhut toubah.’ Sadaqa and charity. There is a big reward for sadaqa and charity in Rajab. Those who cannot fast for reasons of illness or age can give sadaqa to a needy person or recite ‘Subhana Ilalahil jaleele subhana man la yanbaghil tasbeeho Illalahu; Subhanal a’azzinil akrame; Subhana man labisal izza wa howa lahu ahlun.’ In addition, voluntary sadaqa gains immense rewards.

Repeating ‘Laa ilaaha illaAllah’ 1 000 times. Repeating ‘Astaghfirullaaha zul jalale wal Ikraam min jamee al zonoobe wal aathaam’ 1 000 times. Repeating Surah Al-Ikhlas 1 000 times to get the reward of 1 000 angels and blessings on the person reciting, his or her children, family and neighbours. It is recommended to recite Surah Al- Ikhlas 100 times every Friday in the month of Rajab. Salman Al-Farsi narrates that the Beloved of Allah, Rasulullah (SAW) said: ‘O Salman, there is no mumin (true believer) and muminah (female true believer) who performs 30 rakaah in the month of Rajab and in each rakaah recites Surah Al-Fatihah once, Surah Al-Ikhlas three times and Surah Al-Kafiroon three times that Allah SWT does not forgive their sins and bestows rewards upon them as upon a person who has fasted a whole month. ‘They become among those who will be steadfast in their salaah in the coming year. For him the deeds of the day are equal to that of the martyr. He will be raised with the martyrs of the Holy Battle of Badr. For him is written for the fast of each day, one year’s worship. His station is raised 1 000 times higher.’ (Shu’abul-Iman, Hadith: 3534, Ibnu Sunni, Hadith:660)

Art’s for All

Muslim Views . March 2018

Masterpieces made one dot at a time Are these stunningly beautiful pictures art or merely fad products unworthy of adoration, asks DR M C D’ARCY.

IN 1886, Frenchmen George Seurat and Paul Signac devised pointillism, a painting technique in which millions of little dots of paint blossom magically into striking paintings that waltz the gamut from the simple and trivial to complex masterpieces. I am privileged to have viewed some of this type of art by Seurat in the British National Gallery, in Trafalgar Square. They are so gorgeous that I am sure that the nearby statue of the Battle of Trafalgar hero, Horatio Nelson, would now and then come down from his lofty plinth just to gawk at Seurat’s eye-catching art. Are these stunningly beautiful pictures art or merely fad products unworthy of adoration? Certainly, in Seurat’s lifetime they were snidely condemned by the art snobs and critics of Europe. But, it’s a given that innovative art entities are usually panned and scoffed at by so-called ‘art cognoscenti’. That is, until the broader public show their derision by dumping these critics on the compost heaps of contempt, where they belong, and instead, heap praise on the

A Sunday on Grande La Jatte by George Seurat. Dot-pointillism in picture-perfect harmony.

artists and art that tickle their fancy. Did the two artists invent pointillism? Most likely not; they only projected the technique into the public’s eyes, just as their forbears the Impressionists, such as Renoir and Monet, did with their own speciality. The Impressionists veered away from the realistic, classical rendering of reality. They challenged the art world of their day by interpreting colour in a new way, and in a new light, that gave life and wonder to everyday scenes in the lives of simple people going about their simple, mundane lives. The stony classical rendering of the glassy-eyed aristocracy and

This vivid country scene is a scintillating pointillism painting by M Ramy in the D’arcy collection. Photo M C D’ARCY

WIKIPEDIA

dumb royalty far removed from the lives of Mr and Mrs Smith became history. It is said that Seurat was enamoured with the subtle colour use of Claude Monet. Monet’s rendering of ballet classes are pastel-soft, imbued with an ethereal atmosphere, as if the viewer is spying on the scene through frosted glass. This quality in Seurat’s outdoor scenes of Parisian parks bears testimony to his adoration of Monet and Renoir’s sensuous feel of colour harmony. Feast on the accompanying illustration to this article: a scene I took in the British National Art Gallery of a viewer savouring a pointillist Seurat masterpiece: a

million colour dots on canvas melts into genius as the brain’s computer melds the myriad of different coloured dots into a soft, smooth afternoon scene in this park in Paris. Traditionally, in pointillism, colours are not mixed before they are dotted onto a smooth surfaced canvas or paper. The colours come straight from the tube or jar. The artist manipulates the adjacent colour dots so that the viewer’s eye ‘sees’ a new colour, for example, when blue and yellow are adjacent to one another, the eyes may see green. Yellow next to red will fool the eye so that from a distance you see the transition as orange. The technical savvy for drawing the outline and then filling it with tiny dots requires arduous patience. But that is the easy part of the art. It is the selection and juxtaposition of the various colours that separates the mediocre from the genius. Most pointillist paintings are done with oil paints. Oil is more forgiving. It does not dry almost instantly like acrylic paints, and you may be able to lift off a drop of paint and apply another drop on that space. Oil also does not soak rapidly through paper and canvas, leaving fuzzy edges like watercolour and acrylics do. Laying down dots of the wrong size or the wrong shade can ruin months of tedious work. Once you start a painting in pointillist style, it is almost impossible to leave it off and come back to it a few weeks later. Paints dry at different rates. And, some paints are fugitive; that

This close-up of M Ramy’s pointillism painting illustrates the dot technique to perfection. Photo M C D’ARCY

Self-portrait of Vincent van Gogh. A mixture of dots and small strokes. WIKIPEDIA

is, they fade in strong light or high temperatures so trying to match colours is neither for the temperamental nor the faint-hearted. Concentration is the name of the game in pointillism. Sometimes, artists become impatient and use small strokes instead of dots. Many of Vincent van Gogh’s works, particularly his self-portraits, use this technique to stunning effect. The mind’s eye works when viewing such paintings and, psychologically, the paintings appear to have more ‘life’ in them. Recently, I came across a pointillism painting by M Ramy at a local second-hand bookshop and acquired it for a song. This country scene (see accompanying photograph, bottom left) demonstrates everything I’ve mentioned. Pointillism may be very new and exciting to many of us but, in essence, it’s not really new. Watch the youngsters in pre-school classes enjoying their art classes. Many will instinctively use the ‘dot-method’ of colouring in picture outlines. Later, they smear on paint with brushes, a more difficult first line artistic technique since you have to concentrate much harder to keep the flat strokes confined to the picture outline. Petroglyphs or pictographs on flat stones, done by ancient indigenes across the world, use the point method before migrating to flat strokes of paint. Animal or figure outlines are patiently stippled out with sharppointed hard stones to fill in the outlines. I have seen such art in Namibia and in the deserts of America. As they say: There’s nothing new in the world, or almost.

Muslim Views . March 2018

Saru Sacos Legends: towards healing our fractured country SEDICK CROMBIE

SOUTH Africa’s 24 years of democracy has brought forth many positive developments as the country strives to build a society based on universal human rights and the dignity of the individual. South Africa was ravaged by racism, subjugation of its people and prejudice yet, its transition to democracy was fairly smooth. Despite this, there are still pockets of great unhappiness within South Africa’s previously disadvantaged communities, where the residue of its past oppression still lingers. The democratic government has, through its Truth and Reconciliation Commission (TRC), under the chairmanship of Archbishop Desmond Tutu, tried to lay bare the past injustices which were perpetrated against the majority population. This initiative, however, did not go far enough and, unfortunately, only focused on the political oppression that was perpetrated under the apartheid regime. There were other areas of oppression where much hurt and oppression were similarly perpetrated: sport, arts and culture, and language. It is in the domain of sport, and rugby in particular, where a number of prominent voices within Saru Sacos Legends decided on a similar exercise to ensure that the stories of this injustice are documented. This process will greatly assist in the healing process that is still plaguing and prevailing within our sporting fraternity and bedevilling race relations within South African communities. This is nowhere more evident than in the continuous support opposing national sports teams receive from South Africans. While it can be construed as a storm in a teacup, it does leave a bitter taste when it is viewed against the backdrop of international sporting events. Many who adopt this practice of supporting opposing teams defend their actions by explaining them as rallying cries against those in authority – political and sports – who turn a blind eye and deaf ear to the continuous discriminatory practices by the selfsame sections of society; deliberate and subtle, on different platforms, to perpetuate their past indiscretions, albeit in a more refined way. There are many within certain sections of society who have been complicit in assisting the apartheid regime by playing racist sports and

We also recently bade farewell to one of non-racial rugby’s greatest rugby players, Salie Fredericks, a man who is regarded by many as possibly the finest lock never to have had the opportunity to represent his country.

The Western Province SA Cup Final winners of 1973 squad consisted of some of the legends who were casualties of apartheid. They are (back left to right): S Fredericks (captain), A Gamieldien, E Careless, M Napoleon, A Abrahams, H Dollie, Y Davids, A Isaacs and T Salie. Sitting (left to right) are C Diedericks, J Solomons, A Poggenpoel, A Kamaar, C Jabaar (vice-captain) and C de Vaal. Photo FORGOTTEN HEROES: HISTORY OF BLACK RUGBY 1882 – 1992

so retarded the fight for justice and equality. Many now sit comfortably in political office while they were in support of the past illegitimate system of oppression. The same can be said for some in the sporting fraternity. For this reason, many from the former non-racial sports fold feel dejected when they see that some of those individuals and ‘political parties’ of yesteryear’s racist setup are so comfortably ensconced in the democratic dispensation. We have attended the funerals of so many former greats over the past few years, men and women who were ostracised, victimised and cajoled to play racist sports but forsook the lucrative offers and overtures of promotions in their jobs and financial gain in the struggle for the principles of justice and equality. A few weeks ago, we laid to rest one of South African cricket’s prominent sons, Sulaiman ‘Dik’ Abed, of the well-known sporting Abed family – Salie ‘Lobo’, Gasant ‘Tiny’ and Goolam (rugby) being the others. They all excelled and made na-

tional and international headlines but could not represent the country of their birth. No mention was even made of Sulaiman ‘Dik’ Abed’s passing by our cricket establishment during the international cricket test against India at the Wanderers during the same week of his passing. We also recently bade farewell to one of non-racial rugby’s greatest rugby players, Salie Fredericks, a man who is regarded by many as possibly the finest lock never to have had the opportunity to represent his country. He is but one of many who should be revered but are not given due credit in South Africa’s rugby museum in Cape Town’s tourist hub, the V&A Waterfront, a stone’s throw away from where he was born and played his rugby. Fredericks, like so many others, should be memorialised for their contributions to the broader struggle against the normalisation of sport in apartheid South Africa and for succeeding in isolating apartheid sports. People such as Hassan Howa, Abdullah ‘Dulah’ Abbas, Frank van der Horst, Sam

Ramsamy, Kris Makerdujh, Mogamat Noor (Noortjie) Khan, Ben Groepes and Lionel Smith, amongst others. It is with great sadness that we see such highly respected and principled individuals leaving in anonymity and, sometimes, just a footnote or fleeting mention made of their passing. Nowhere do we see any due recognition given to such individuals who took the lead, not even in modern-day South Africa. Their tireless efforts and great contributions are pushed onto the backburner of the history of the new South Africa. What is even more disconcerting and demotivating is the silence from those who hail from our former non-racial stable and who are now ensconced in high office in politics and sport. They rather adopt an apologetic approach in this regard, and one senses evidence of a reticence on their part to rock the establishment boat. Could it be that they have become too comfortable with the perks brought by high office in sports and politics, forgetting where their roots are?

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With the current water crisis communities of Cape Town are facing, Muslim Hands have taken a proactive approach to assist in avoiding day zero, rather than reacting to the day taps may be turned off. To date, Muslim Hands has installed several well points at various mosques in Cape Town and is in the process of completing 6 more water projects at community centres in Cape Town. With the support of the Muslim Hands donors, our target is to complete a minimum of at least 20-30 masaajid and some community centres in and around Cape Town Insha Allah.

When bringing our concerns to their attention, requesting assistance only results in being given the run around, obfuscation and delaying tactics. It will be of no use that they raise their voices and make the right noises only when their shelf life expires and they depart office. It would have been more appropriate to have had stadia or streets named after our renowned individuals. This has not even come to pass in our beautiful city of Cape Town under subsequent political orders of the DA and even ANC. Everywhere we still see the apparent racial divide, even in renaming initiatives where those individuals who hail from the previously disadvantaged communities are still confined to ‘their’ areas or in some obscure industrial area. The main areas of renaming initiatives in the CBD are solely for the preserve of those who are construed by the politicians and sports bureaucracy as prominent leadership, even if they were part of a discriminatory system. There should be no qualms about the renaming initiatives after Nelson Mandela, Robert Sobukwe and Jakes Gerwel but why can’t some of our local people – like those listed above – be afforded the same privilege as Helen Suzman, who might have spoken up but was still part of an unjust parliament. Would it not be better to have afforded this courtesy to a more illustrious local fighter for justice and equality? It is not right that so much done by so many can be given so little afterthought. Renaming Green Point Track after Salie Fredericks would be a good start. Our call should similarly not be construed as trying to relive the past or trying to exact retributive justice, going after those who have been complicit and extracting justice against them by burning them at the stake. It should rather be seen as a process of ensuring restorative justice and assisting in enhancing the healing process. There are so many festering wounds within our society and, if not addressed, could lead to ruptures of unimaginable proportions. It would be wishful thinking if we believe people will just forget and go on with their lives when the hurt and humiliation racism and its sport setup caused to the majority population – aided and abetted by those within our midst – is still felt in so many quarters. Sedick Crombie is Media and Publicity Secretary for Saru Sacos Legends.

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