Muslim Views, May 2015

Vol. 29 No. 5

SHA’BAAN 1436 l MAY 2015

Xenophobia requires root-cause critique and strategic resistance PATRICK BOND

OLITICAL symbols in South Africa are here today, gone tomorrow but oppressive political economy endures.

At surface level, an explosion of anti-racist activism amongst the most enlightened South Africans – up-and-coming black scholars trying to break various ceilings of residual apartheid power – is occurring at the same time that a xenophobic implosion is wreaking havoc on the bottom socio-economic ranks.

World public opinion is frowning on Pretoria, and, encouragingly, the rest of the continent has taken this long-overdue opportunity to channel myriad grievances against the regional hegemony.

Across Africa, broadcast and print media remind audiences of how the Zulu king, Goodwill Zwelithini, had set off the pogroms when, on March 20, at a ‘moral regeneration’ rally, he referred to immigrants as ‘lice’ and ‘ants’: ‘You find their unsightly goods hanging all over our shops, they dirty our streets.

We cannot even recognise which shop is which, there are foreigners everywhere… We ask foreign nationals to pack their belongings and go back to their countries.’

The fakery behind the image of a ‘Rainbow Nation’ was unveiled, as happened in 2008 and 2010, when xenophobia also reached critical mass.

Popular disgust across Africa at how little the South African state was doing to protect immigrants reverberated especially strongly where the refugees main-

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ly hailed from: Kenya, Malawi, Mozambique, Nigeria, Swaziland, Zambia and Zimbabwe.

In many capital cities across Africa, the 99 per cent lined up in marches, protests and boycotts against Africa’s sub-imperialist one per cent.

Back in Durban and Johannesburg, immigrant resistance to lumpen-proletariat proto-fascism is uneven.

In Durban, the city centre’s Congolese, Nigerian and Zimbabwe immigrants attempted a non-violent march against xenophobia, which was viciously broken up by municipal police on April 8. As a result, hundreds of immigrants armed themselves and briefly skirmished with police and xenophobic mobs in Durban’s Point zone a few days later, just a few blocks from the city’s worldclass aquarium and water park.

Some even threatened urban guerrilla war.

In Johannesburg’s Hillbrow inner-city zone, the immigrants’ geographic density was too intimidating for mobs from nearby migrant labour hostels to penetrate.

But, in less concentrated sites in shack settlements, mainly in the Durban residential periphery, xenophobic attacks occurred repeatedly. Even now, nearly a month later, it appears unsafe for most immigrants to return to homes and businesses.

As a result of ongoing danger, more than 1 000 have been voluntarily repatriated to neighbouring countries.

Yet, South Africa’s state leaders repeatedly demonstrated they hadn’t really internalised the cri-

Muslim Views on iTV MUSLIM VIEWS has partnered with iTV to host ‘The MV Dialogue’, a panel discussion that will deal with current affairs and contemporary issues affecting communities locally and globally.

The monthly programme is recorded in front of a live audience at the Academia Auditorium, Imam Abdullah Haron Road, in Lansdowne, Cape Town. The first programme was aired on Wednesday, May 13, on iTV (DStv Channel 347) and will be repeated on May 20. It will also appear on our YouTube channel.

The YouTube link can be found on our website: www.muslimviews.co.za. Invitations to attend the recording will be posted on our Facebook page: www.facebook.com/MuslimViews.

sis. On April 24, President Jacob Zuma claimed to immigrant groups, South Africa’s moral high ground still remains intact.

Indeed, Zuma initially did very little to resolve or even properly band-aid the situation.

State-supported anti-xenophobia media adverts, marches, speeches and campaigning generally missed the point: the impoverished young men doing the attacking had little patience for sanctimonious preaching.

The petit-bourgeois, moralistic politicians and public commentators had no obvious way to get messages through to the lumpenproletariat. One reason: an inability to analyse, much less address, the underlying conditions.

Immigrants from the rest of Africa and from Asia, in search of work, are typically young males with networks that give them entry to residential areas, sometimes to informal employment, and sometimes even to shopkeeping opportunities.

Because wives and children typically stay behind, the male migrants can, at least temporarily, accept much lower wages than local residents who, usually, must support larger families.

They can also save money by quadrupling up in small inner-city apartments or township shacks – often sleeping in shifts – which puts upward pressure on rental rates.

Unscrupulous employers or landlords increase their own power by threatening to tell authorities about the illegal immigrants, as a weapon of superexploitation often used, especially on farms, to avoid wage payments.

Another structural cause of xenophobia is excessive township retail competition: ‘overtrading’.

This results from immigrants – especially from Somalia, Ethiopia, Pakistan and Bangladesh – using home-country syndicates to gain collective credit and bulk purchasing power from wholesalers.

They then easily undercut the spaza shops run by local residents, and their operations have efficiently spread to nearly every corner of South Africa.

Internecine battles between petty capitalists soon move from price wars to physical intimidation, mostly against the immigrant shops.

Scores of ‘service delivery protests’ by communities against their municipal governments have turned into xenophobic looting sprees against immigrants.

These root causes can be solved only by redirecting state resources towards meeting needs (like housing) and creating jobs.

Corporate taxes could be raised and vast budgets shifted away from white elephant infrastructure projects.

Without a massive attack on inequality, the daily degradation of life for the 54 per cent of South Africans who are below the poverty line will continue.

Zuma’s ANC government is at fault not only for neo-liberal, procorporate, job-killing policies but for tightening immigration regulations the last few years, which compels refugees to live under illegal informality.

Zuma has continued his predecessors’ sub-imperial policies in the region in order to secure contracts for favoured corporations, including his nephew’s US$10 billion oil deal in the eastern DRC, not far from where 1 600 SA army troops are deployed against rebel competitors.

What pressure can reverse the root causes?

Mere ‘be-nice’ appeals and marches are not making any dents in the root causes of xenophobia or in state policies. What would be needed to change the Zuma government’s approach? What power can activists leverage?

The most obvious factor in recent weeks was the reputational damage (including to tourism) that the government and big business are feeling. Apparently, only such damage can compel Zuma to act.

As Bandile Mdlalose from the Community Justice Movement wrote in Pambazuka, the continent’s main ezine, ‘We in Durban civil society should consider a boycott campaign.’

With Durban the only candidate for the 2022 Commonwealth Games, she argued that one target should be a ‘Commonwealth decision, expected on September 2, to give the 2022 Games to our undeserving city.’

Durban authorities say they will also bid for the 2024 Olympic Games.

Protesters in many other countries are tackling South Africa at this level so as to force the Pretoria regime to adopt more humane policies.

The question is whether, pitted against ANC politicians, local corporations and fast-rising Zulu ethnicism, a still-stunned layer of South African progressives can join the debate how best to shift from mere moralising towards standing up alongside African protesters.

Patrick Bond directs the University of KwaZulu-Natal Centre for Civil Society, in Durban.

This article was originally published by teleSUR at the following address: http://www.telesurtv.net/english/o pinion/South-Africa-XenophobiaRequires-Critique-StrategicResistance-20150427-0028.html

Photo DON PINNOCK

In our next edition, we focus on the nature and origins of the gang wars that continue to ravage communities

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Muslim Views . May 2015

Muslim Views . May 2015

Civil society must pressure authorities on gangs

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CCORDING to the 2013 United Nations World Drug Report, the international drug trade generates $435 billion, annually.

Crime syndicates in Russia, Italy, Columbia, China, Nigeria and Europe were targeted by Richard Nixon’s War on Drugs, over 35 years ago. Yet this campaign is widely regarded as a spectacular failure.

The industry has shown rapid growth and expansion over three-and-a-half decades.

Apart from this failure, there is well-documented evidence of US complicity in global drug trafficking.

Researchers, like Alfred McCoy, have exposed the role of the US in aiding the trade in Europe, the Middle East, and South and Central America.

Further evidence is presented on how US drug policy in Afghanistan, Pakistan, Central America and Colombia has actually supported the growth of the industry.

Today, the flow of illicit goods and services in the globalised world economy occurs across porous and non-porous borders.

Money can be laundered, and funds being transferred for criminal ends occurs routinely in the guise of ordinary commerce.

It is against this global background that criminal micro-enterprises in drugs, at local level, thrive.

Crime pays handsomely, hence the reward for corrupt civil servants everywhere enables transnational crime in ever-diversifying means, until the reach of the enterprise devolves down the supply chain to local communities in vulnerable economies and societies.

South Africa is such a society. The failures of government to provide for the basic, constitutional needs of its citizens, and its role in creating the vast disparities between rich and poor have affected the lives of millions.

It has rendered them vulnerable to the global forces of an enterprise that has had a devastating impact on local communities.

Gangsterism is an apartheid-era phenomenon. The Cape Flats, under apartheid laws such as the Group Areas Act and Population Registration Act sustained a socio-economic and political system that determined the principal living conditions of individuals, families and whole communities.

Studies in the area have shown that social and economic emasculation are among the root causes of gangsterism.

The advent of the drug trade during the few decades prior to1994, the year inaugurating a democratic dispensation in South Africa, is a particularly curious phenomenon.

It was the era of racially constructed elites that also played a role in introducing illicit trade in an environment where much simpler conditions of demand and supply enabled the crime of poisoning local communities.

Decades later, past the hype of victory songs and liberation celebrations, official policy, at both national and provincial levels, and the failure of local and national government to address glaring social needs, have precipitated a catastrophe.

Emasculated, dehumanised and disillusioned men in affected suburbs seek meaning in their unemployment and hopelessness. The camaraderie, power and respect in the ranks of a gang offer that meaning. It is easy for leaders of gangs and drug lords to gain authority and power in communities characterised by poverty and unemployment as a result of economic exclusion.

Faith communities, in general, and religious leaders, in particular, have an important role to play. They not only need to minister to the needs of broken communities. They need to play an active role, along with other civil society organisations, to pressure those in power to take radical steps to effect change at the highest levels.

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

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The Meaning of the Salat A

The weight of the salaah in S we commemorate the me’raj of our beloved the Scale of Justice will be Prophet Muhammad heavier than the mountains. It (SAW), we recall the hadith: will act as a freedom writ on ‘Salaah is the me’raj of a the Bridge (between Paradise mu’min (believer).’ and Hell).

Abdullah ibn Mas’ud (RA) Salaah is the key to Parsaid: ‘The Messenger (SAW) adise, which will open the was given three (things on the closed doors to enable the Me’raj): he was given five musalli to enter. prayers, he was given the conFrom every salaah there are cluding verses created of Surah althousands Baqarah and of benefits the remission since it is a of serious sins bouquet of those for worshipping among his acts. ummah who F a q i h associate not Abu Laith anything with Samarqandi Allah.’ (Sahih (RA) cites Muslim, no.

Ka’ab al 329) Ahbar (RA), Reflecting a savant on one of the during the gifts of the days of the Me’raj, we Jewish prespublish an ence in extract from Madinah the English who, after translation of he was honthe book, oured in Me’raj al Islam, quotMuminin, by ed Moses M o u l a n a The cover of the South African edition of (AS) as sayAbid Mia Me’raj al Muminin, by Moulana Abid Mia ing that the U t h m a n i Uthmani, published by Islamic two rakaats (1898-1945). Publications Bureau, in Cape Town, in of the salaah 1967. The book was first published in 1965 T h i s in series form as a pull-out supplement in of Fajr, a c c l a i m e d Muslim News as ‘a service to our Urdu which is work was readers’. performed translated by by the peothe late Dr G M Karim as a ple of Muhammad (SAW), will doctoral thesis. An abridged absolve them from all the sins version was published under of the night and day, and they the title, The Meaning of the will enter the fortress of Our Salat, in 2005, by the Sarvan protection.

Educational Trust, in Bethal, In Ruh al-Bayan it is related Mpumalanga. that the Prophet Danyal (AS) used to praise the people of The value Muhammad (SAW) who of salaah would pray such a salaah that In countering the influence if Prophet Noah (AS) and his of the nafs and Shaitaan, the people had performed it, they salaah is a great instrument. would not have perished in the At the time of death, salaah flood. And if Prophet Hud will act as a negotiator with (AS) and his people had had the angel of death, and will such a salaah the punishment assist in guiding the angel in of the hurricane would not easing the taking of the soul. have afflicted them. And if the Salaah is the light of the nation of Thamud and the heart of a mu’min. Salaah is people of Prophet Salih (AS) the bedding of the grave. had performed such a salaah It is the salaah that will then the punishment of the answer Munkar and Nakir on earthquake would not have behalf of the dead. buried them and caused them The salaah will remain as a sorrow. balm for the dead till the Day In Tafsir Alai, it is admonof Gathering, when salaah will ished: O my servant, for every act as a cloud of shade for the ruku there will be the reward devotee. of a palace in Paradise, and for Salaah will be the crown every prostration, a glimpse of and the garb for that day. the Beatific vision. That is why Salaah will become a guiding (you should) keep on increastorch walking before the ing salaah, and if the salaah is musalli. the best of worship, its neglect Salaah will be the barrier is an evil and bad act. against Hell. It will absolve Glory be to Allah SWT! one from accountability as it How great is the Blessing of will appear as a proof of the Allah SWT in granting the person’s blessings from the people of Muhammad (SAW) salaah. such incomparable benefits.

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

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . May 2015

Leading voices reflect diverse views on youth and extremism MAHMOOD SANGLAY

IN light of reports of a second Cape Town adolescent apprehended for allegedly attempting to join the Islamic State of Iraq and Syria (Isis), the Muslim community in Cape Town is on an even higher state of alert for children who may be similarly targeted by Isis.

Last month, as part of our report on the Kenwyn teen apprehended by the State Security Agency (SSA) for, allegedly, boarding a flight to join Isis, Muslim Views raised a series of questions about the role of social agents such as families, religious and cultural institutions, schools and information and communication technology (ICT) that influence adolescent youth.

Muslim Views sought the viewpoints of several individuals representing key constituencies in the Muslim community as well as some community leaders.

A series of six questions on the subject were posed to eight respondents. The respondents were Mohamed Dockrat, chairperson of the Association of Muslim Schools (AMS), Ashraf Gangraker, Principal of Oracle Academy, Moulana Ebrahim Bham of Jamiatul Ulama, Edris Khamissa, a counsellor and educational consultant, Dr Anwah Nagia, a businessman and community leader, Shaikh Fakhrudin Owaisi, a religious leader, Shaikh Riyadh Walls, Imam of Al Jaamia Masjid, and Fouzia Ryklief, a counsellor at the Parent Centre.

Imam Abdurashied Omar did not respond to questions by Muslim Views but, instead, offered Muslim Views a copy of a course reader for community-based

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classes on extremism.

Shaheem Galant and Mogamat Aadiel Fredericks, principals of Islamia College and Darul Islam High School, respectively, indicated that they would respond but had failed to do so at the time of going to press. All respondents generally agree that schools, families, mosques, social institutions and the information highway are significant spaces for the socialisation and intellectual development of adolescents. Nagia points out that our youth in all of these spaces are also exposed to a ‘broader narrative’ and ‘international discourses’ that exercise an influence as well. Shaikh Walls, in addition, calls for a greater appreciation of the role and influence of the ulama as ‘Sunni Muslims’ that ‘speak with a unified voice’.

The respondents also generally agree that the various spaces and agents of influence clearly play an important role in adolescents’ first encounters with ideology and in the shaping of their early political thinking. Moulana Bham suggested a strong correlation between the measure of stability in the family and its impact on positive ideological and political development in the young adolescent. Khamissa said that, unfortunately, many parents are ‘either oblivious’ or ‘just plain naive’ of the importance of their responsibility in shaping the ideological and political development of the young adolescent.

Nagia qualified his response by saying that at some institutions ‘the leadership is not always on top of their game’ and that some ‘unwinding’ is often required to appropriately direct the adolescent’s ideological and political development.

‘For me, the jury is still out in shaping the curriculum development in some of our institutions,’ he added.

Ryklief underscores the importance of open discussion and debate at home with respect to ideological and political issues confronted by the young adolescent. She says that the adolescent’s opinions and feelings must be acknowledged by parents. The family, Ryklief adds, must provide a sounding board for the child’s own ideas in order to effectively process the complexity and possible conflict associated with politics and ideology.

Shaikh Owaisi describes the sequence of a child’s ideological development as the home, school, madrassah, mosque and then cyberspace.

Shaikh Walls says that the imam needs to be ‘up to date’ ideologically in order ‘to counter the deviant ideas’ of the youth.

Respondents generally agree that adolescents, in each of the social and institutional spaces, cannot be entirely shielded from influences that have the potential to sustain a social environment conducive to recruitment for ‘extremist’ ideologies.

They mention social media as the typical platform that has the potential to do harm.

Dockrat adds that the 65 schools of AMS (with a learner population of over 12 000) underscore the challenge for member schools in this respect.

Nagia, however, believes ‘we have an unwritten tradition that our community has always been tolerant to different ideas and have not favoured extremism in any form’. He explains the case of the Kenwyn teen as an isolated

one that has been subject to ‘media hype’ and a distortion of the facts.

Similarly, Nagia feels it is alarmist, in light of this incident, to call for particular vigilance in our schools, homes and mosques to ensure that adolescents are not influenced by any kind of extremism. This contrasts sharply with the view of the other respondents who call for vigilance and monitoring. Ryklief cautions against any ‘over-supervising’ that may compromise the adolescent’s freedom and independence.

The respondents generally agree that key global political developments directly affecting Muslims have an important place in the home, school, mosque, social institutions and social media of the adolescent.

Khamissa argues that it is ‘precisely when these issues are not discussed then children will not have informed views and may fall prey to external influences’.

Shaikh Owaisi frames his response to this issue differently.

He is of the view that SunniShia differences should be taught to young people ‘in a balanced and non-takfiri manner’ that embraces a contestation of ideas but precludes conflict between people. Ryklief argues that parents must show children that they care about injustice globally and that this helps to build a stronger bond between parent and child.

Respondents also agreed that it is important for Muslim schools, in light of recent developments, to become proactive and introduce progammes that explicitly warn learners of the inherent dangers of groups.

Dockrat extremist acknowledges that, in this respect, the AMS curriculum

‘may be in need of review’.

Gangraker adds that young people must be given the opportunity to ask questions and take ownership of the process to avoid resentment by learners.

Nagia is of the view that extremist groups are aided and abetted by forces with subversive agendas. ‘We should rather condemn, in the name of Islam and humanity, all forms of genocide, and not take this as a Muslim issue,’ he adds.

Shaikh Owaisi calls for a ‘sifting out of extremist theological positions’ and a review of texts (except the Quran and Hadith) that ‘nurture extremist tendencies’.

In an independent engagement with Majlisul Ulama of South Africa (MUSA), Moulana Ahmed Sadeq Desai said his organisation’s opposition of Isis has been ‘more vigorous’ than anyone else’s. He added that most foreign recruits of Isis are students from secular institutions such as universities in the United Kingdom.

All Darul Ulooms, he says, are united in their opposition to Isis.

In January 1999, Moulana Desai was arrested for supporting ‘terrorism’ in Bangladesh and interrogated by the CIA and the FBI but was released after no evidence linking him to terrorism was found.

For the record IN the April edition of Muslim Views (Vol 29, No 4), we reported that the Cape Town teenager who allegedly wanted to join Isis attended Grade 11, in Durban, in 2014. This is incorrect. She had, in fact, attended Grade 10, in Durban, in 2014. We apologise for the error.

Muslim Views . May 2015

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Muslim Views . May 2015

Narcotics Anonymous draws attention to Drug Awareness Month ROBERTO F

WITH June being designated Drug Awareness Month in South Africa, Narcotics Anonymous is appealing to community organisations, its leadership and the media to help reach persons who are struggling with addiction.

Adding its weight to the campaign to address drug abuse, Narcotics Anonymous (NA) is making a call to addicts and their families to make use of the free support it offers to anyone with a drug problem.

In a statement to the media, NA outlined its organisational structure, the methodology it uses and what addicts can expect upon joining the fellowship.

Well-established in North and South America, Europe, the Middle East and Australasia, there are also scattered NA communities in Africa and South East Asia.

NA held its first meeting in South Africa in the mid 1980s, in Chatsworth, KwaZulu-Natal.

This was followed by meetings in Hillbrow, Johannesburg, and Observatory, in Cape Town.

Currently, there are just over 300 meetings held weekly throughout South Africa.

Globally, there are 62 000 meetings weekly, in 131 countries.

NA’s books and pamphlets are available in 39 languages.

The fellowship is organised

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around Regional Service Committees, which coordinate the activities of local sub-committees.

These committees offer a number of services to NA members and the public, including telephone helpline support, translations, fellowship development and group support, and information services such as website, email and discussion forums.

The Hospitals and Institutions Sub-Committee arranges services for correctional facilities and medical, psychiatric, rehabilitation and treatment centres whose patients or inmates cannot freely access NA meetings.

NA members travel on a weekly or monthly basis to provide meetings at these facilities.

NA has established a tradition of ‘nonendorsement’, and does not take positions on anything outside its own specific sphere of activity.

It does not express opinions, for or against, on civil, social, medical, legal and/ or religious issues.

Additionally, it does not take stands on addiction-related issues such as criminality, law enforcement, drug legislation or penalties, prostitution, HIV infection or syringe programmes.

NA is not affiliated to other organisations, including other ’12 step’ programmes, treatment centres or correctional facilities.

It does not employ professional counsellors or therapists, nor does it provide residential facili-

ties or clinics.

NA is entirely self-supporting and does not accept financial contributions from non-members.

All donations are entirely voluntary and given by members who are able to contribute.

Based on the same principle, groups and service committees are administered by NA members.

NA South Africa also runs Phoneline, a 24-hour helpline (083 900 6962) providing a telephonic contact service for an addict or general community member.

Phoneline’s services include: information on NA, guiding an addict to the closest meeting, assisting in getting an addict to a meeting, and ensuring that there is a dedicated NA member at the meeting to welcome the newcomer.

NA also receives requests for and responds to ‘12 step calls’ – this is a request to NA to meet an addict in person for a discussion of the NA programme.

This programme offers guidelines that have helped millions of addicts across the world since NA’s establishment, in 1953.

Each member is introduced to 12 principles which can be applied to everyday life.

NA’s fellowship focus remains the disease of addiction, and how

it can carry the message of recovery to the addict who suffers.

It recognises that addiction is a progressive, and destructive, medical condition that lends itself to the misuse and abuse of not only illicit drugs but also prescription and over-the-counter medication.

The primary service provided

by NA is the group meeting, which is conducted on principles common to the entire organisation.

Individual members lead the

should attend a meeting every day for at least ninety days to get to know NA members and its programme.

At the first meeting, new members are welcomed with a handshake or hug, a welcome keytag and NA pamphlets outlining the programme and daily readings.

The journey of recovery begins with abstinence from all drugs, including alcohol.

Sometimes, people come to NA meetings while still using drugs, detoxing from drugs or while on drug replacement therapy.

Anyone who feels they want to stop using drugs may join NA, regardless of which drug was used. There are no fees or dues to join the fellowship or to attend NA meetings.

The success of NA lies in the value of addicts working together with other addicts.

Members share their successes and challenges in overcoming addiction and living drugfree lives.

(In the following editions, Muslim Views will publish some of the stories of recovering NA members.)

Should you require more information, visit the Narcotics Anonymous website: www.na.org.za or call the Phoneline on 083 900 6962 to find the meeting nearest to you.

… addiction is a progressive, and destructive, medical

condition that lends itself to

the misuse and abuse of not only illicit drugs but also prescription and over-the-counter medication NA meetings while other members participate by sharing their experiences in recovering from drug addiction.

NA’s primary purpose is to provide a recovery environment in their meetings.

NA suggests that anyone who is an addict, or thinks he/ she might have a drug problem,

Muslim Views . May 2015

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Muslim Views . May 2015

BDS SA: contracts worth R7 million cancelled with G4S Security over Israel KAMOGELO NAKEDI

OVER 20 South African businesses have terminated their contracts with G4S Security over its involvement in Israeli prisons and human rights abuses.

South African businesses terminated their contracts, totalling more than R7 million per year, following engagements by representatives of the human rights and Palestine solidarity organisation BDS South Africa, as well as the KZN Palestine Solidarity Forum.

Multinational security company, G4S was contracted to provide and maintain Israeli prisons, torture centres and detention facilities.

In 2010, Palestinian prisoners and prisoner support organisations called for a boycott of G4S as part of the larger international boycott, divestment and sanctions (BDS) against Israel campaign.

Last year, Bill Gates withdrew his R1,9 billion stake from G4S after being called on by BDS South Africa and the larger BDS movement.

This was followed by South Africa’s ruling party, the ANC, in November 2014, resolving that G4S (among other companies that do business in the Israeli occupied territories) be excluded from doing business with the South African government.

Piet Modiba, who represents a nationwide manufacturing company that cancelled their G4S

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BDS South Africa activists protest outside the Bill and Melinda Gates Foundation, in Rosebank, Johannesburg. Heeding the call of the the BDS movement, the Foundation divested its R1,9 billion stake in G4S June 2014.

Photo ERASMUS NCHE, BDS South Africa

contracts said: ‘We come from a very dark and painful past; part of the pain was inflicted by companies that insisted on aiding the apartheid regime. G4S, today, is doing the same by maintaining relations with the Israeli government.’

The over R7 million worth of cancelled G4S Security contracts include contracts for more than 140 sites across the country, rang-

ing from restaurants, factories, supermarkets and other stores.

Following the victory announcement, Tamer al-Massri of the Palestinian Embassy said: ‘In 2012, the United Nations Special Rapporteur for Human Rights added G4S as one of the international companies that should be boycotted for their illegal involvement in Israel, Israeli settlements and prisons.

‘We welcome the announcements of these South African companies ending their relations with G4S and supporting the BDS campaign.

‘It is also encouraging that South Africa’s ruling party, the ANC, has called for G4S to be excluded from government and state contracts.’

Currently, there are over 6 000 Palestinians imprisoned by Israel;

454 of them are being held under Israel’s ‘administrative detention’, and 163 of them are children.

In the past eleven years alone, more than 7 500 Palestinian children have been detained in Israeli prisons and detention facilities (including being held in solitary confinement), with Muhammad Daoud Dirbas, at the age of six, being the youngest Palestinian child to have been detained by Israeli soldiers.

Welcoming the announcement, anti-apartheid stalwart Ahmed Kathrada, through the Ahmed Kathrada Foundation, said in a statement: ‘That the announcement of cancelled G4S contracts comes on the eve of the international Palestinian political prisoner day should not be understated.

‘We hope to see the release of all political prisoners, such as Marwan Barghouti, from Israeli prisons secured by G4S. ‘Over 750 000 Palestinians (roughly 40 per cent of Palestinian men) have been imprisoned by Israel at one point in time.

‘About 100 000 Palestinians have been held by Israel in ‘administrative detention’ (the equivalent of apartheid South Africa’s ‘detention without trial’ mechanism).

‘Similar to the experience of Black families under apartheid, almost every Palestinian family has been affected by the Israeli imprisonment of a relative.’

Kamogelo Nakedi is Media Officer for BDS South Africa.

Muslim Views . May 2015

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Five SA university SRCs join growing student academic boycott of Israel KAMOGELO NAKEDI

STUDENT Representative Council (SRC) presidents of five South African universities: University of South Africa, Cape Peninsula University of Technology, Durban University of Technology, Mangasutho University of Technology and University of the Western Cape, announced their resolutions to join the academic and cultural boycott of Israel.

This follows a mandate provided in 2011 by the South African Union of Students, which represents all SRCs in the country, urging ‘all SRCs, student

groups and other youth structures to strategize and implement a boycott of Israel’.

In 2011, SAUS declared that ‘all South African campuses must be Apartheid-Israel free zones’.

SRCs of Wits University and University of Cape Town also resolved to join the academic boycott of Israel in 2012 and 2014 respectively.

In 2011, University of Johannesburg terminated its relations with Israel’s Ben Gurion University.

The SRCs added that their BDS resolution is in support of the boycott of Israel, following South Africa’s Minister of Higher

Education and Training, Dr Blade Nzimande’s call and support for the academic boycott of Apartheid Israel.

Dr Nzimande was recently denied a visa to enter Occupied Palestine by the Israeli government.

‘We will be auditing our universities’ investment funds and service providers to ensure that companies that are in violation of the BDS call and complicit in the Israeli occupation such as G4S Security, Caterpillar, Veolia, Alstom, Cape Gate etc. are excluded from investment funds and service contracts,’ read the joint statement.

There are also bilateral engagements with other South African SRCs to also adopt such resolutions and, in general, will be supporting awareness-raising campaigns such as the annual Israeli Apartheid Week initiative.

‘We will be supporting the call for an Israeli academic boycott conference in South Africa with the Minister of Higher Education and Training, Dr Blade Nzimande.’ said Mduduzi Mabuza, Unisa SRC President.

2014 Gaza attacks Last year, Israel killed more than 2 000 Palestinians in Gaza, of which over 500 were children.

Israel also attacked several

Lauryn Hill cancels Israel show after cultural boycott pressure KAMOGELO NAKEDI

PALESTINIAN rights activists celebrated US pop star Lauryn Hill’s decision to cancel her concert in Tel Aviv, which was scheduled for May 7.

Lauryn Hill cancelled a concert in Israel just three days before she was due to perform, saying she had tried, unsuccessfully, to perform in the Palestinian territories as well.

The former Fugees singer had faced a social media campaign by activists who urged her to boycott Israel over its occupation of Palestinian land.

Hill said she wanted to schedule a second show in Ramallah in the West Bank but the logistics ‘proved to be a challenge’.

The singer posted the announcement on her Facebook page, writing: ‘It is very important to me that my presence or message not be misconstrued or a

source of alienation to either my Israeli or my Palestinian fans.

‘For this reason, we have decided to cancel the upcoming performance in Israel, and seek a different strategy to bring my music to all of my fans in the region.

‘May healing, equanimity and the openness necessary for lasting resolution and reconciliation come to this region and its people.’

‘I’ve wanted very much to bring our live performance to this part of the world but also to be a presence supporting justice and peace,’ she wrote on her website.

Haidar Eid, a Gaza-based steering committee member with the Palestinian Campaign for the Academic and Cultural Boycott of Israel, said: ‘We’re delighted that Lauryn Hill has decided not to perform in Israel.

‘A growing number of mainstream artists are catching up

with public opinion and now understand that playing in Israel helps it to whitewash its colonial oppression of Palestinians. Israeli promoters are finding it increasingly difficult to book big names to perform in Israel.’

Hill’s cancellation comes after an international campaign urging her to respect the Palestinian call to boycott Israel. Responding to a direct appeal to Hill from Palestinian activists, thousands of her fans encouraged Hill to boycott.

‘The New York Times and other outlets have documented how Israel has prioritised art and culture as a means of branding to whitewash its human rights violations so an artist cancellation like this is a big step in the way of responding,’ said Andrew Kadi, co-chair of the US Campaign to End the Israeli Occupation.

‘It is incredible to see Ms Hill respond so positively to our grassroots campaign.

‘Many engaged with social justice movements in the United States adore her music since she speaks powerfully to oppression and injustice.’ said Sasha Gelzin, of the US Campaign for the Academic & Cultural Boycott of Israel.

‘When connections are being made by people in the streets between struggles here and in Palestine, like in Baltimore and Ferguson, we are so grateful that Ms Hill is making those connections, too.’

Hill joins many other wellknown artists, writers and musicians who have cancelled or pledged to refrain from performing in Israel until Israel respects Palestinian rights, including SA Grammy award winning group Ladysmith Black Mambazo, Talib Kweli, Gil Scott-Heron, Elvis Costello and Sinead O’Connor.

Kamogelo Nakedi is Media Officer for BDS South Africa.

schools of the United Nations, over 200 Palestinian schools and a school for disabled children.

The students added: ‘The Israeli regime is proving itself to be anti-children, anti-student and anti-education. We are here to stand for peace, justice and equality.’

They have made a clear emphasis that they are against all forms of racism, including antiSemitism and Zionism. However, conflating criticism of Israel’s colonial policies of occupation and apartheid cannot and should not be equated with anti-Semitism; to do so is a disservice to the real victims of anti-Semitism.

This tactic by the pro-Israeli lobby to falsely accuse those critical of Israel of being anti-Semitic is a standard practice, which we condemn outright.

On a positive note, they welcomed the support provided by progressive Jewish organisations, comrades and counterparts for the BDS movement and the Palestinian struggle.

The announcement was made at the Miriam Makeba Hall at South Africa’s largest university, University of South Africa. The cultural boycott of Apartheid South Africa in the 1980s (which Miriam Makeba was part of) is currently being employed against Apartheid Israel.

They said they were joining Miriam Makeba in declaring ‘A luta continua…’ until Palestine is free, as, in the words of former President Nelson Mandela, a graduate of Unisa: ‘We know too well that our freedom is incomplete without the freedom of the Palestinians.’

Kamogelo Nakedi is Media Officer for BDS South Africa.

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Muslim Views . May 2015

Forget Gaza now, please remember Yarmouk SHAFIQ MORTON

MY headline is meant to be provocative. If you get p’d off, good. It’s because I’m equally p’d by what is currently called ‘Palestinian solidarity’.

For so many years ‘Palestinian solidarity’ has remained onedimensional and fixated on the West Bank and Gaza – as important as they may be.

But there is a bigger Palestinian picture – and my contention is that it has been ignored.

The Palestinian question is not just about Gaza and the West Bank.

According to the United Nations (UN), there are twelve official refugee camps (there are more) in Lebanon (where about 800 000 Palestinians still live in stateless limbo).

In Egypt, 50 000 Palestinians cannot register as refugees or be granted permanent residency.

There are ten official camps in Jordan.

Until occupation and ISIS, there were over 30 000 refugees in Iraq, and nine camps in Syria.

Today, there are Palestinians in almost every corner of the world.

In my own wanderings, I have encountered Palestinians in Europe, the US, Libya, the Far East, Turkey, Saudi Arabia, Qatar and Africa.

The real Nakba, the real Palestinian catastrophe, is that, with seven million refugees, we have the biggest exile of modern times.

It is for good reason that the late Edward Said insisted that the Palestinian lot be called a shattat, or a ‘scattering’, as opposed to a ‘diaspora’.

Palestinians were not dis-

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Entrapped by a circle of steel, those who essentially had nothing to do with the conflict became its worst victims as they starved to death in the rubble patched stateless and dispossessed into the world because of a divine decree, like the Jews, but because of a Zionist colonial project supported by Europe that forcibly displaced two-thirds of its population.

Therefore, I insist that there needs to be a more committed activist focus on the shattat.

Those ignored outside the current Palestinian-Israeli paradigm need to be included or else the whole delineation of being Palestinian will be framed by a notion that Palestinians don’t really exist outside of the occupied territories.

When I toured Lebanese refugee camps in the 1990s researching my book, Surfing behind the Wall, I encountered open anger from people who told me that they were forgotten about the minute Yasser Arafat and the PLO left Beirut.

However, I was deeply enriched by what I heard.

Lebanon was a gripping chapter of Palestinian history I would not have got in Gaza or the West Bank.

And my reporting on the Zionist massacre of Tantura in 1948 would not have been possible to corroborate via independent Palestinian sources without the work of Mustafa al-Wali in the Syrian refugee camps.

The same goes for what I

learnt in Jordan about the Battle of Karameh.

But the most distressing instance of what I call ‘geographical amnesia’ about Palestinians outside of Palestine is the tragic, bloody and brutal tale of Yarmouk, once home to 150 000 registered refugees and an equal amount of poorer Syrians who also lived there.

Yarmouk was recognised as a refugee camp in 1957, after the 1948 Nakba, and evolved into a suburb of Damascus.

Before the Syrian disaster, Yarmouk was a thriving commercial hub with shady streets, apartments, shops, restaurants, coffee houses, mosques, schools and factories.

All this was utterly devastated by the Syrian conflict, which overflowed lethally into Palestinian life. Politically, as refugees, the Palestinians were neutrals – non-combatants who should have been subjected to internationally protective conventions.

Urgent pleas, at the time, for Yarmouk to be declared a safe zone were blithely ignored as both the FSA and Assad’s forces fought battles in and around its streets.

Attempts by those in Yarmouk to guard it from the conflict backfired when the FSA took control.

In 2012, Assad besieged Yarmouk, denying the passage of

aid and cutting off its water, electricity and food supplies.

Yarmouk, as The Guardian put it, became the ‘worst place in Syria’. Entrapped by a circle of steel, those who essentially had nothing to do with the conflict became its worst victims as they starved to death in the rubble.

Some analysts say that Assad’s brutality was prompted by fears that Yarmouk was less than ten kilometres from his Damascus headquarters.

Others say that he’d been angered by Hamas leader Khalid Mesha’al – who’d lived in Yarmouk – endorsing the Syrian revolution after he’d left for the Gulf.

The upshot was that Yarmouk would be subjected to unimaginable terror as the barrel bombs rained down. When the UN finally managed to get aid through in February, 2014, so bad was the situation that officials had to go for trauma counselling.

As one UN officer described it: ‘It [Yarmouk] was beyond inhumane.’

What was once one of Damascus’ thriving suburbs was now an eerily hushed Armageddon-like landscape.

The 18 000 remaining Yarmouk survivors queued like ghosts in a spectacle as iconic as those of the Nazi camps – an exhausted, haggard and hungry

mass of humanity crowding a broken street for food.

But, sadly, the image – which featured prominently on the wires – would prove to be just another chapter in the tragic but forgotten saga of Yarmouk.

That picture alone should have sent Palestine solidarity movements marching in the streets of the world’s capitals in their thousands yet, it didn’t. There was a ripple of indignation, and then nothing.

Early this year, Yarmouk was visited by Isis forces now aligned with Al-Qaeda affiliate Jabhat anNusra, keen to use Yarmouk as a foothold to get into Damascus.

Once again, those of Yarmouk were caught in the crossfire.

For those trapped inside, it was a question of changing tormentors from Assad to Isis and the An-Nusra front, with a 16-yearold Amjad Yaquub telling an AFP reporter that Isis goons had played ‘football’ with a human head – at least Assad’s bullies hadn’t done that.

Historically, Yarmouk is one of our modern tragedies – a supreme irony given that, in 636 CE, Muslim forces, led by Khalid ibn Walid, defeated the mighty Byzantine army at the Battle of Yarmouk. It’s a case of going from one of the highest moments to one of the lowest.

And, this time, there are no Zionists to blame; only Arabs, only Muslims and only us.

Over 100 000 Palestinians have disappeared, almost without trace, into the black hole that is now the Syrian refugee crisis. Our silence has been deafening and I would suggest that our complicity is complete.

Muslim Views . May 2015

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Muslim Views . May 2015

A guest house with a social conscience TOYER NAKIDIEN

Dis die blond, dis die blou: dis die veld, dis die lug; en ’n voël draai bowe in eensame vlug dis al - Jan F E Celliers

[It’s the yellow and the blue, It’s the veld and the sky, And a lone bird above it Flies slowly and high – That’s all] - Translated by Herman Charles Bosman BREAKFAST under the trees, the sounds of the birds chirping, a few horses lazily grazing a few metres away, some geese scratching around in the damp soil and the autumn sun peering through gossamer clouds, mildly warming away the morning chill.

In the background, the Drakenstein Mountains are covered in a light mist.

It is no wonder that poets of old such as Jan F E Celliers could pen such simple yet profound gediggies like the opening lines quoted above.

When surrounded by such beauty and peace, what more could one want?

(I acknowledge that my reading of the first stanza of the poem is an interpretation not intended by the poet who was writing about the devastation after the Anglo-Boer war.)

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On approaching the property, one cannot be blamed for thinking that one is entering a farm. Roggeland Guest House is located on what was one of many Photo TOYER NAKIDIEN farms in Paarl and surrounds.

In these rural surroundings, nestled among a few farms not far from Paarl, lies Roggeland Guest House, a guest house that opened its doors just about a year ago.

Riding towards it on a gravel road, I noticed a smaller, Cape Dutch-styled building.

On enquiry, I learnt that it used to be a school called Die Eerste Afrikaanse Skooltjie (The First Little Afrikaans School) but has since become a South African Heritage Resources Agency (SAHRA) office.

Roggeland, it is claimed, is where Afrikaans had its roots. It is said that Shaikh Abu Bakr Effendi, a Turkish qadi, spent some time on this farm teaching the Muslim slaves about Islam.

Majied Moerat, co-owner of the guest house, has in his posses-

sion what is believed to be a first print-run copy of Bayan ud-Din (Exposition of the Religion), the historic kitaab (book) that Effendi wrote in Arabic-Afrikaans.

The text was given to Moerat by a friend who recognises its value but has no children of his own to pass it down to.

He gave it to Majied because of Majied’s love for the Afrikaans and Arabic languages, the latter which he studied in Madinah, Saudi Arabia.

However, Roggeland Guest House, started by the Moerats, has an even more interesting profile.

Besides it being the only Halaal guest house in the area, its business model is somewhat unique.

The guest house is connected to De Perel Safe House, a drug

The entertainment area of Roggeland Guest House is backdropped by the main building, which is a fine example of Cape Dutch architecture.

Photo TOYER NAKIDIEN

rehabilitation centre for males, which the Moerat brothers started a few years ago.

Majied relates that he used to drive past the Roggeland property on his way to the rehab centre.

He dreamed of the day that he could utilise the property as a Halaal get-away in the winelands that would cater for the needs of the many Muslim families who visit the area.

The Moerats also realised that a guest house would be the ideal environment in which to re-introduce patients from De Perel to society.

At the time, Roggeland was in a state of neglect and had been lying idle for a few years.

The fact that the buildings on the property date to the 1700s, means that the property falls

under the auspices of SAHRA. Moerat needed to convince the heritage authorities that he could come up with a viable plan to restore the property within SAHRA’s limitations.

The idea was that after the patients went through the rehabilitation programme at De Perel Safe House, and they felt confident enough to face the world, they would be allowed to work at Roggeland Guest House.

In this way, the men would be empowered and taught new skills in an environment where they could interact with members of society in a non-threatening manner.

CONTINUED ON PAGE 13

Muslim Views . May 2015 CONTINUED FROM PAGE 12

This is another step towards their final re-integration into larger society, the idea being that they will, in future, be free of their drug problem and be able to resist whichever temptations they face when integrated into society.

However, the patients are under no illusion that, once they go back into society, they will be immune to the attractions and vices that caused them to end up as patients at De Perel in the first place. They are constantly made aware of the spectre of relapse

and are provided with the psychological tools to fight it.

I had the opportunity to interview one of the patients who has gone through the rehabilitation programme and has now progressed so well that he is permanently stationed at Roggeland Guest House and holds the position of manager.

Yaaseen openly described his life to the point where he voluntarily booked himself in at De Perel. What he related sounded like something out of a riveting blockbuster.

Yet, many of his experiences resonate with the stereotypical

profile of the drug addict.

He grew up in a township, was regularly beaten (unfairly, in most cases, as far as he was concerned), became the rebellious adolescent who smokes to be one of the ‘manne’, moved to his grandmother’s and got involved with a gang.

He was already an addict when he got married but kept this knowledge away from his wife.

The marriage soon failed, and he moved back to his grandmother, where some of his relatives were taking drugs.

As would be expected, Yaaseen had many encounters with the law but he acknowledges that, throughout this period, his mother and a businessman from Mitchells Plain never gave up on

him. He relates that even when he fled to Kimberley to avoid arrest, his mother went there to greet him before she left for Hajj.

He admits that, after much pleading from his mother, he voluntarily booked himself into De Perel Safe House for his mother’s sake but now realises that he needs to do it for himself, for his son and his future.

The next morning, while I was working in the shade of some trees, appreciating the serene surroundings that get poets waxing lyrical, Yaseen walked over to me and, once again the consummate professional, greeted, ‘Assalaamu alaikum sir, did you have a good night’s rest?’

It was clear that, despite the frank discussion we had had the

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night before, he would not allow the dark past, although deeply etched, to impact on the man who has now decided that he needs to carve a new path for himself and be a role model to the youth.

If you would like to experience the serenity and hospitality of Roggeland Guest House, you can contact Majied on 072 247 5213.

They offer halaal lunches, overnight accommodation, and host corporate functions and wedding receptions.

They are also hosting a PreRamadaan Expo on May 30 and 31.

For more information about the expo, the guest house and getaway packages, you can call Majied or email roggelandmoerat@gmail.com

(Below) The contents-page of Bayan ud-Din. The book is written in Afrikaans but employs Arabic script.

Photo TOYER NAKIDIEN

(Above) Roggeland Guest House offers a country experience in the idyllic surroundings of the Paarl Winelands.

Photo TOYER NAKIDIEN

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Muslim Views . May 2015

Workshop addresses diabetics’ fasting dilemma SHAHISTA ROHAN-TOEFY

AS Ramadaan is approaching, many diabetic Muslims are grappling with the question of whether they should fast or not.

At the Health Awareness Workshop that took place at Masjidul-Quds, in Gatesville, on Tuesday, May 5, this question was addressed at length.

The workshop, hosted by Muslim Judicial Council (MJC), Islamic Medical Association (IMA) and Eli Lilly, focused on how diabetes should be managed when fasting, the benefits and challenges of fasting, and additional religious or medical questions that would assist the community during Ramadaan.

The workshop started with Dr Salim Parker speaking about a collaborative approach when it comes to diabetics wanting to fast.

The first step, he said, was to follow the guidelines provided by Islam and to be aware of the exemptions that Allah has made for those who suffer illness.

Once that has been taken into account, the patient has to enter into dialogue with his or her doctor who will advise on how to fast safely. Dr Parker said that this only goes for the diabetic who is not so seriously affected.

‘There are exceptions, of course. For those who are very ill, it is a bigger sin to fast and harm the body.’

He said that diabetes should not be seen as a barrier to fasting.

‘With input from medical doctors and the ulama, and with the use of insulin, diabetes could be managed during Ramadaan.’

Dr Junaid Akoojee explained

Dietician, Salaamah Solomon, explaining the importance of a good diet and how this could impact on one’s sugar levels at the Health Awareness Workshop held at Masjidul Quds, recently. The other members of the panel advising on diabetes were Dr Salim Parker, Dr Junaid Akoojee, Dr Osman Brey and Maulana Dawood Sampson. Shaikh Abduragmaan Alexander was master of ceremonies.

Photo SHAHISTA ROHAN-TOEFY

that, in the past, it was easy for doctors to tell their patients not to fast but they have come to realise that some Type I and Type II diabetics who are on insulin fast despite their doctors’ advice.

Doctors have realised that, instead, they needed to find a way for diabetics to manage their diabetes so that they do not harm themselves while fasting.

He emphasised that if you have a history of renal failure or have recently been hospitalised then you should consult your doctor and accept his advice.

He says it is vital to test sugar levels regularly, using a machine, because relying on monitoring the side effects of low or high sugar isn’t enough.

‘We all know the side effects: sweaty, shaky, cold, irritable etc.

If you have experienced this once and don’t address it then the next time your sugar levels drop or rise, you might not feel any of the

side effects because of hypoglycaemic unawareness. This is when your ability to feel the side effects becomes blunted.’

Dr Akoojee said that people need to get a pre-Ramadaan assessment done and not rely on old advice, and if the patient has been given the thumbs up to fast then the patient should test her/ his sugar levels before eating at suhur, at lunch time and an hour before iftaar.

Dietician Salaamah Solomon discussed the importance of diet and the impact it has on diabetes.

She started by saying, ‘You are what you eat,’ and that we, as Muslims, should not eat haraam and we should not eat fake food such as foods produced in factories, and processed foods.

Healthy foods are foods that come out of the ground or are pure or whose natural form have not been tampered with. According to her, everyone should be eat-

Doctor Salim Parker and Doctor Junaid Akoojee giving medical advice about how diabetics should approach and handle the month of Ramadaan.

Photo SHAHISTA ROHAN-TOEFY

ing healthy because, even if you do not have diabetes, eating ‘unhealthy’ could lead to you developing diabetes.

Solomon advised that the meals on everyone’s plate should consist of a quarter proteins (egg, fish, chicken etc), a quarter of the meal should be carbohydrates (potatoes, pasta etc) and the other half of the meal should be salad.

The method of cooking is also extremely important. Avoid frying; bake, steam or braai instead.

In Ramadaan, diabetics could use the following tips. Instead of drinking juice in the morning, have a fruit because this has far less sugar than the juice. During non-fasting times, you should take in lots of fluids.

‘For suhur, eat wholesome, low GI, wholegrain foods and have some protein,’ and, once again, the cooking method of these foods was emphasised.

For iftaar, diabetics should have water and dates. It is important to make simple foods, and avoid creams and butter.

She advised that the person cooking should make one savoury or sweetmeat per person instead of a lot because this encourages people to eat more than what is needed.

The salaah break after iftaar is very important because it gives the body a chance to absorb the food and get used to food entering the stomach again.

Maulana Dawood Sampson, from Parkwood Masjid, closed the workshop with, ‘What you eat impacts on your behaviour.

Try to gradually decrease sugar in your diet until you’ve removed all sugar from your diet.’

After the lectures, people interacted with the medical experts and got some advice on how to address their individual concerns.

Dr Akoojee noted that this was the second year that they have had the health workshop but, ‘The hope is that we will soon get a mobile clinic up and running so that information and advice will be more accessible to those who are less fortunate.’

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Islamic perspective of health care DR MOGAMAT HOOSAIN EBRAHIM

HEALTHY living is part of Islam and was introduced with the advent of Islam more than 14 centuries ago.

It can be traced back to the early years of Prophet Muhammad (SAW). He was one of the infants who were sent to Halimah, a Bedouin belonging to Banu Sa’ad where he grew up a healthy and vigorous child.

It was customary in those days for urbanised Arabs to send their children to Bedouin nurses so that they might grow up in the healthy, fresh surroundings of the desert where they would develop a well-built frame and acquire the pure Arabic speech and character of the Bedouins.

From an Islamic standpoint, after the principle of belief, health is regarded as one of the greatest blessings and favours that Almighty Allah has bestowed on humankind.

As a favour from the Almighty, preservation of this blessing can only be accomplished by means of taking good care of one’s health.

It is reported that Prophet Muhammad (SAW) mounted the pulpit then wept and said: ‘Ask Allah for forgiveness and health because, after being granted certainty, one is given nothing better than health.’

Humankind has been entrusted with their bodies and will be held accountable on the Day of Qiyamah for how this body was utilised and taken care of.

This is clearly stated in the hadith of Nabi Muhammad

Prophet Ibrahim (AS) informed us that when he was ill, it was Allah who cured him: ‘And when I am sick He heals me…’ (Quran 26:80) (SAW) when he said: ‘No one will be allowed to move from his position on the Day of Judgement until he been asked how he spent his life, how he used his knowledge, how he earned and spent his money, and in what pursuits he used his health.’

It has to be understood that the Quran is not just a book of religious laws. It is a source of healing and rahmah from the Almighty.

In Surah Bani Isra’il, ayah 82, Allah says: ‘And We reveal the Quran that which is a healing and a mercy to those who believe. To the unjust it causes nothing but loss after loss.’

The Quran is described here as a healing and mercy for spiritual diseases, to which history bears testimony. The spiritual diseases were all swept away by the Quran but not from those who rejected the Quran; they suffered greater losses.

Renowned scholar, Professor Yasir Anjola Quadri, of University of Ilorin, in Nigeria, affirmed, in a paper presented at a symposium, that Allah is recognised as the source of well-being of man; He gives life and He takes it

according to His will at the appointed time.

Allah mentions in the Quran: ‘He it is Who created you from clay then He decreed a term…’

(6:2) Prophet Ibrahim (AS) informed us that when he was ill, it was Allah who cured him: ‘And when I am sick He heals me…’ (Quran 26:80) Also, the Quran (38:41-42) depicts Allah as a physician because when Ayyub (AS) was ill, he appealed to the Almighty, Who gave him a prescription. He was told to take a bath with spring water and to drink cold water as well. He recovered after following the instructions of the Almighty.

What comes to mind here is the consumption of Zam-zam, which is a form of healing. Both Bukhari and Muslim confirm that the Prophet (SAW) drank Zamzam and said, ‘It is blessed (water); it is good for the hungry, and a healing for the sick.’

He (SAW) also said: ‘The best water on earth is the water of Zam-zam.’

It should be noted that the Quran is not meant to be beneficial to everybody.

It is only those who have firm imaan in it that will be healed through it.

The Prophet (SAW) was concerned about the health of his companions – he used to heal them spiritually and medically.

On one occasion, Sa’d approached the Prophet (SAW) complaining of illness. The Prophet (SAW) placed his hand on Sa’d’s forehead and passed it over his face and abdomen and said: ‘O Allah, cure Sa’d,’ and he was cured.

Prophet Muhammad (SAW) used to visit the sick and would prescribe medication and offer a prayer for quick recovery. He also encouraged his companions to do likewise.

Sayyida Ayesha, the wife of Prophet Muhammad (SAW), reported that when he visited a patient or a patient was brought to him, he used to make the following duah: ‘Take away the disease, O Lord of the people, cure him as You are the One who cures. There is no cure but Yours, a cure that leaves no disease.’

It needs to be mentioned that the Prophet (SAW) never discriminated when visiting the sick.

He visited and prayed for his neighbours irrespective of whether they followed other belief systems.

However, he said: ‘Allah has not made what He declares to be haraam (unlawful) as a source of healing for you.’ Pork and alcohol are haraam to use as medicine.

In conclusion, after urinating and defaecating, Muslims must clean themselves with water. The compulsory or optional ghusl also maintains good health. Before the daily compulsory prayer, the ablution leaves the worshipper clean.

The five daily prayers provide an excellent means for blood circulation, breathing and flexibility of the joints. And fasting can lower blood sugar levels and cholesterol and allows our body and digestive system to rest.

‘And He enforced the balance.

That you exceed not the bounds but observe the balance strictly; and fall not short thereof.’

(Quran 55:7-9) Dr Ebrahim is a lecturer in Religion Studies, History, Ulum al-Quran and Ilm al-Kalam at International Peace College South Africa (IPSA).

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Muslim Views . May 2015

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Making the most of time

ICK patients kept us busy from early morning till Maghrib in the centre of the Muslim universe of Makkah.

We had a bad epidemic of influenza about two weeks before Hajj, and pilgrims came streaming to our rooms in order to get medical attention and, by the Grace of Allah, be healthy when the most important days of their lives were to arrive.

It was one of those awkward days when I had to run another clinic from after Esha till ten in the evening.

We performed the Dhuhr, midday, and Asr, mid-afternoon, prayers in the street outside our hotel as there simply was not enough time to get to the Haram.

We put a lady on a nebuliser due to her having a tight chest, and another was given an injection for a very high fever as the adhaan sounded for Dhuhr.

I barely had enough time to

S

I had time to sit in the Haram, time to just look at the Kaabah, time to read the Holy Quran, writes Doctor SALIM PARKER. perform ablution and hurry into the road to perform the compulsory prayers before rushing back and noted, with relief, that both were feeling much better.

Do not for one moment think that we complain in such situations. No! When we are in Makkah, we are able to join hundreds of thousands, if not millions, for the five daily prayers and often get right into the Haram, able to look at the Kaabah. What greater reward could any person ask for?

Assisting the sick is as great an incentive, and combining these two rewarding gifts is probably the highlight of our lives.

About 15 minutes before Maghrib, I treated the last of my patients and I had time, lots of time as I only needed to be back after Esha.

I had time to sit in the Haram, time to just look at the Kaabah, time to read the Holy Quran or time to simply marvel at the wonder of our religion drawing such a diverse ummah to the universality of Hajj.

But the relative coolness as the sun starts setting re-energises a person, drinking Zam-zam adds to the revitalisation, and knowing that the circular movement around the Kaabah has been ongoing for centuries without ever being interrupted fuels the fire to perform a tawaaf.

It takes an inordinately long time to enter the Haram on the ground floor just before Maghrib and it is even more difficult to perform tawaaf between Maghrib and Esha, due to the crowds.

I, as a, rule go onto the roof as there are plenty of ways of accessing it, completing the circumambulation of the Kaabah seven times before Esha. This enables me to be back at the clinic in time.

The only caveat for the tawaaf on the roof is the distance – close to five kilometres to be covered in less than an hour in crowded conditions.

It does not sound like an issue as walking one kilometre in ten minutes is within the ability of most people, and I have been blessed with the health to do double that five kilometres in an hour. But there are times when, due to the crowds, progress is slower than a snail’s pace.

This resulted in that whenever there was easy movement, I would inevitably walk fast and, at times, very fast.

Sometimes, I would walk too fast for some people’s liking.

Tawaaf on the roof of the Haram just after Maghrib! A cool evening breeze, an uninterrupted view of the Kaabah, the adrenaline that drives me a billion times more than the best runner’s high I ever experienced, and the wonderful sights of my brothers and sisters from all corners of the globe.

Some of the pilgrims were in ihraam, also performing their tawaaf for their Umrah, their greeting of the Haram.

It is a requirement for fit males in that state of ihraam to perform the first three circumambulations at a brisk pace, mirroring the warriors of our brethrens of times gone by. We all say different prayers yet, we all pray to the same Creator.

This is one time when I really feel at ease with myself and with all others. I make duah for whoever crosses my mind at that moment, my heart races but my mind is at complete peace.

It is one time when I am blissfully unaware of how fast my feet are carrying my disconnected soul.

I had barely finished my tawaaf and obligatory prayer when a fellow South African came to sit next to me. ‘Why do you walk so fast?’ he asked.

It was not a question, it was more a castigation. ‘You make a mockery of the essence of tawaaf.

You have to take your time, reflect and connect with Allah.

You cannot just rush off like a speed train,’ he continued.

He then spoke of how our Beloved Prophet (SAW) took his time, on the back of his camel, when he performed the tawaaf for his Hajj.

I explained to him that I agreed entirely with him but that I was pressed for time. I would rather perform a tawaaf in the only place in the world where it can be done, at a fast pace rather than not doing one at all.

He was having none of it and let me know in no uncertain terms what he thought of me while the adhaan for Esha sounded.

I initially felt perturbed by his comments but was soon immersed in work at the clinic.

We finished much later than anticipated, and I did not go back to the Haram as planned but, instead, went to bed early – if after midnight can be termed early.

The next day was again quite hectic; the first patient needed to be seen immediately after Fajr Salaah. We were used to the sometimes very busy days as they are always interspersed by a lull.

Also, I was supposed to be free after Maghrib, and the thought of spending some hours in the Haram excited me. I was done about an hour before Maghrib and was about to leave the room when the same gentleman walked in, clearly unwell.

‘In fact, he was unwell since early morning but decided to seek medical attention only now,’ his wife complained. He walked very slowly, the effects of a ravaging fever slowing him down tremendously. ‘Come on, can’t you see Doctor is leaving?’ the wife scolded.

‘I have all the time in the world for a sick person,’ I said. ‘It would have helped if you came earlier,’ I added, explaining that we prefer treating infections as soon as they arise. He had multiple medical issues and, by the time I was done, the adhaan for Maghrib was sounding.

‘You’re not going be able to make your tawaaf between Maghrib and Esha,’ he said.

‘I was planning to do one now and one late at night but now I’ll take my time and do only one after Esha,’ I replied in all earnestness.

I performed Maghrib in the road, and had a good supper before the final compulsory prayer.

After Esha in the Haram, I started my tawaaf on the roof and was quite conscious of my pace, which hampered my appreciation of my circumambulations.

‘Just be your normal self,’ I thought.

I was completing the last round when my phone rang. I was informed by a nursing sister that the same gentleman had suffered an asthma attack, and I asked her to put him on a nebuliser while I rushed back.

I took the extra minute I needed to complete the tawaaf as the hotel was near the exit where the tawaaf ends.

His chest was very tight and I had to give him an injection to ease the tightness. I then went behind a partition and performed the prayer of the tawaaf as the hotel was in the Haram area.

He must have realised what I had done. ‘I apologise for taking your time,’ he said.

‘I have all the time in the world, and I really mean it,’ I replied.

Comments to: salimparker@yahoo.com Sunset on the roof of the Haram. Just after Maghrib is when Dr Salim Parker finds it the most rewarding to perform tawaaf on the roof.

Photo SALIM PARKER Muslim Views

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Muslim Views

Muslim Views . May 2015

Perspectives

Muslim Views . May 2015

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Hallaq’s impossible state: an interpretation Part 8 Conclusion The way forward THE modern condition is common to all humanity.

The crises (political, economic, social and individual) we face as a result of that condition are common to all of us. And, for Wael Hallaq, its cause is the moral loss brought on by the advent of the Enlightenment and its secular worldview.

It was a worldview that gave birth to the modern state, a worldview centrally incorporated into the workings of this state, and one which was propagated by that state.

An Islamic state is impossible, a non-starter, because it effectively seeks to combine two mutually opposing worldviews, the shariah and the secular, into one.

In other words, it seeks to combine a profoundly moral worldview with a distinctly amoral – often immoral – one.

The amoral worldview of the modern state gives pre-eminence to technology and economics as the driving forces of society. This has had disastrous consequences for the environment, amongst other things.

Technology and economics marginalise all other considerations in modern society or recreate these considerations in their own image.

In an Islamic state, the shariah would similarly become marginalised, an instrument to be used

In this series of eight articles, Dr AUWAIS RAFUDEEN presents an interpretive summary of a major recent book, The Impossible State, by a distinguished expert in Islamic law, Professor Wael Hallaq. The book speaks in a major way to the modern Muslim condition and the issues it raises are deserving of careful consideration by all those seeking to faithfully adhere to the shariah while navigating the tempestuous modern world.

and misused in the service of a fundamentally amoral state. It would become ‘formal law’ without any moral content. And this would be a travesty for Muslims.

Rather, for proper shariah governance to occur, the moral domain – as against the technological and economic – again needs to be reaffirmed as the central domain of the society.

The moral again needs to become the paradigm, the lenses, through which all other aspects of life are viewed.

This, of course, is not an easy task. It requires that, at the philosophical level, the ‘is’ – the way things are – and the ‘ought’ – the way things should be – should be joined, not separated.

At the practical level, Muslims

In fact, while developing community structures in line with the shariah’s moral values, Muslims would also need to constantly engage their Western counterparts in arguing why the moral again needs to be reinserted as the central domain of modern life. need to reconfigure, in an evolving manner, their social and political structures in line with the moral imperatives of the shariah.

They need to thoroughly look at the spheres of the environment, education, economics, the public and the private in terms of these imperatives.

And since these imperatives of the shariah are based on the preeminence of the community as the custodians of the moral order, they would need to build a comprehensive system of communal rights.

This is in contrast to the concept of largely individual rights which underpin the worldview of the modern state.

In fact, while developing community structures in line with the shariah’s moral values, Muslims would also need to constantly engage their Western counterparts in arguing why the moral again needs to be reinserted as the cen-

tral domain of modern life.

And while they are sure to encounter resistance, they will also find a deep well of support.

The shariah is the manner in which Muslims seek to make the moral the central domain of life.

But there are also other religions which are seeking to do the same from within their own traditions.

And scholars within these traditions have also written richly and incisively on the Enlightenment, on modernity, on the modern and their consequences.

The crisis of the modern world affects everybody. It is important for Muslims to stand with these other traditions in order to change the worldview of the modern world. Hallaq writes: ‘[A]ll these voices – Muslim and Christian, Eastern and Western – are responding to the same moral condition, however much their respective vocabularies and idioms differ from each other.

‘The paramount question therefore remains: Can these forces, on all sides, transcend their ethnocentricity and join ranks in the interrogation of the modern project and its state? Can they all, Western and non-Western, dismantle the pernicious myth of a clash of civilizations?

‘Can they augment their moral power so as to bring about a victory that installs the moral as the central domain of world cultures, irrespective of “civilizational” variants?’

When Muslims stand together with others in this way, the shariah indeed becomes a global moral resource, not only a Muslim one.

Reference: Wael Hallaq, The Impossible State, Columbia University Press, New York, 2013.

Dr Rafudeen is Senior Lecturer in the Department of Religious Studies and Arabic at University of South Africa.

Muslim Views

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Muslim Views . May 2015

Sitar maestro Ustad Shujaat Khan to headline inaugural ghazal festival LOVERS of ghazal, one of the lighter forms of Indian classical music, will be treated to a feast of stellar performances in the inaugural edition of Ehsaas – The Ghazal Festival, produced and presented by Inner Circle Entertainment.

‘Ehsaas’ is an Urdu word literally translated as ‘feelings’ or ‘emotions’.

The ghazal is a poetic form consisting of rhyming couplets and a refrain, with each line sharing the same meter. The form of the ghazal originated in Iran in the 10th century CE. The ghazal travelled to India from the 12th century onwards.

The Moghuls brought along with them Iranian culture and civilisation, including poetry and literature. When Persian gave way to Urdu as the language of poetry and culture in India, the ghazal, the fruit of Indo-Iranian culture, found its opportunity to grow and develop.

Although the ghazal deals with the whole spectrum of human experience, its central concern is love. A ghazal may be understood as a poetic expression of both the pain of loss or separation and the beauty of love in spite of that pain. The musical performance of ghazal was popularised over the last century by artists such as Begum Akhtar, Mehdi Hassan, Ghulam Ali and the legendary Jagjit Singh.

Inner Circle Entertainment produced the last South African tour, in 2006, of Jagjit Singh.

The live performance style of ghazal is similar to jazz, with vocal as a central feature yet creating sufficient space for the accompanying musicians to improvise (typically in the raga in which the song is composed).

Ehsaas – the Ghazal Festival is headlined by the sitar maestro and vocalist, Ustad Shujaat Khan, son of the legendary sitarist Ustad Vilayat Khan. Shujaat Khan has developed his own, unique style of playing Indian classical music.

His approach to rhythm is largely intuitive, fresh and spontaneous, always astonishing his audiences.

Known for his exceptional voice, Shujaat is one of the very few artists who plays the sitar and sings simultaneously. His silky voice has earned him as much acclaim as his wizardry on the sitar.

His noted vocal albums include Lajo Lajo and Hazaron

Muslim Views

Sitar maestro and vocalist, Ustad Shujaat Khan, can be seen live at Ehsaas – The Ghazal Festival, in May, 2015.

Kwaishen.

His successful collaboration with different genres of music is evidenced by the enormously successful Indo-Persian venture, the Ghazal Ensemble with Kayhan Kalhor. Their album The Rain on the ECM label received a Grammy nomination.

His album Strings Tradition with kora player Mamadou Diabate, from Mali, has broken new ground in bridging the musical traditions of India and Africa.

His album Naina Lagai Ke is a collaboration with India’s melody queen, Asha Bhosle. Shujaat has been invited as visiting faculty member at the Dartington School of Music, in England, University of Washington, in Seattle, and is a faculty member at University of California, in Los Angeles.

The other artist who will be featured on Ehsaas – the Ghazal Festival is Surinder Khan, who hails from Punjab, India, and has been trained in vocal music in the patiala gharana, ‘gharana’ meaning ‘style’/ ‘tradition’/ ‘school’.

This classical style of singing has been popularised in the ghazal genre by the great ghazal singer Ustad Ghulam Ali.

Surinder has been singing for the past 25 years.

Surinder is by far the finest contemporary ghazal singer in this style, and is fast becoming the ghazal singer of choice at many of the prestigious music festivals in India.

The artists will be accompanied by some of the finest performers from India on tabla, sarangi, flute, acoustic guitar and dholak.

Inner Circle Entertainment is the premier producer of Indian classical music concerts in South Africa. Its productions have been noted and acclaimed by local and international media and critics alike, including leading UK-based world music magazine, Songlines.

Some of its previous productions include Raga Ecstasy, featuring Talvin Singh and Purbayan Chatterjee (and their performance at the Cape Town International Jazz Festival 2015); Raga Fantasy, featuring Pandit Hariprasad Chaurasia, RAF (Rakesh Chaurasia and Friends live at the Cape Town International Jazz Festival 2014); Ragas of the Desert (with Grammy winner slide guitarist Pt Vishwa Mohan Bhatt, Pops

Surinder Khan, considered the finest contemporary ghazal singer in the patiala gharana style, is featured on the same bill of Ehsaas – The Ghazal Festival.

Photo SUPPLIED

Photo SUPPLIED

Mohamed); Celebration of Santoor (with Pt Shivkumar Sharma and Rahul Sharma); Ragas of Romance (with Tarun Bhattacharya); Jagjit Singh Live in South Africa; Raga Afrika; Two Shades of Raga (with sitar genius Ustad Shahid Parvez and flautist Rupak Kulkarni); and Three Shades of Raga, with Pandit Jasraj, violinist Kala Ramnath and

sarodist Ken Zuckerman.

Concert dates Cape Town: Saturday, May 23, 2015, at 7.30pm – Baxter Concert Hall Johannesburg: Sunday, May 24, 2015, at 4pm – The Lyric Theatre at Gold Reef City Tickets are available from Computicket.

LETTERS TO THE EDITOR

Give recognition to all who fought for liberation

I REFER to your editorial in the March 2015 edition.

On March 21, South Africa celebrated Human Rights Day. Few people will know that this day was not included in the original recommendation for public holidays but, at the insistence of our first democratically elected president, the late Nelson Mandela, Sharpeville Day is now remembered.

While we need to celebrate our human rights, we should not let this deflect the real reason why this day is important in our nation’s history.

It was on March 21, 1960, that the police of the oppressive government shot at mainly PAC supporters who rose up to defy the requirement to carry the dompas.

My reading of the history indicates that other liberation movements felt that such a demonstration would not help the struggle.

Sixty-nine (69) brave compatriots paid the ultimate price, and another 180 lay wounded because they believed in an ideal and were prepared to stand up and be counted.

The sad thing about this public holiday is that the name given to this day does not do justice to those unnamed heroes who died for our liberation.

It is a sad fact that not enough recognition is given today to those in the liberation struggle who were not from the ruling party.

Just as we want to correct the history that said Van Riebeeck was the founder of South Africa, we need to ensure that, in the days we celebrate our history, we also reflect the true extent of the liberation struggle.

While I hold no brief for any political party, and have no beef with any other, I do believe that not sufficient recognition is given to the PAC for its role in our liberation.

In the same vein, our heroes who were not bearing AK 47s but continuing the struggle on home soil are not fully recognised.

There were those in the education arena who fought relentlessly against an inferior education system, such as those brave Teachers’ League of South Africa stalwarts.

How do we celebrate the Allie Fataars (who escaped into exile in 1964) and RO Dudleys and others of the ilk of Neville Alexander (ref:

Teacher and Comrade: Richard Dudley and the Fight for Democracy in South Africa, By Alan Wieder)?

There were many on the religious front who stuck their necks out.

We will be eternally grateful to people like the Arch, Beyers Naude and Imam Abdullah Haron for their stand against an immoral, unethical and repressive ungodly regime but there were so many who are not even mentioned.

The Western Cape provincial government, some years ago, under the leadership of Ebrahim Rasool, recognised the Late Dr I D Morkel, who broke away from the apartheid Dutch Reformed Mission Church.

But what about the many bishops and clergy, from all faiths and denominations, who preached liberation to a battered and traumatised population, and kept the hope of freedom alive.

Another concern is that, of late, there has been a tendency for our national celebrations to be turned into party-political rallies with leaders of opposition parties being booed and, sometimes, excluded from these celebrations.

No political party should be allowed to have rallies on our national celebration days. The nation should come together and join in celebration, irrespective of political affiliation. This would require a great sense of maturity on the part of our government and the ruling party.

These days should be inclusive and the nation should understand that, if we wish to build a strong sense of nationhood, we must forget our political differences on such days and honour all who worked to achieve our freedom.

In spite of having so many public holidays already, I think the time has come for us to have a day celebrating our unsung heroes, and it need not be during the working week but perhaps on a Sunday or Saturday.

Perhaps it is also time to rename Human Rights Day, to recognise the real history of March 21, to Sharpeville Day. Philip Bam Chairperson: LOGRA CIVIC Deputy Chairperson: Greater Cape Town Civic Alliance Chairperson: Princess Vlei Forum Vice-President: The League of Friends of the Blind (LOFOB) Grassy Park

Leniency is the devil’s anvil

ON reading the latest Muslim Views (April 2015) it dawned on me how the younger generation is impressed with all the new organisations that seem to mushroom in the Middle East these days.

All this became evident to me since after the Second World War, when Communism first was the latest political fad.

We should discuss these fads with our youngsters to show them that this is how the world operates, and that, as Muslims, we should hold fast to the Quran and Ahadith, and be involved in community matters to keep ourselves occupied.

Leniency is the devil’s anvil so do not blame the youngsters.

We have to lead by example or we will be put to shame by their actions or reactions.

Shaitaan promised that he will operate until dooms day so we have to prepare our youngsters by teaching them about what is good and what is bad.

Money and new ideas are being used to buy our loved ones into the various sects and organisations, so don’t be amazed.

In the 1950s, we organised Islamic organisations to assist in keeping the youngsters involved with community matters as well as politics and religion. A lot of these youngsters became leading figures thereafter.

The more we are split up into divisions and sects, the happier Shaitaan becomes so we will have to drum in into our youngsters to be united unless we want to fall.

We are Muslims, full stop.

Thank you for the interesting articles on Isis, Boko Haram, etc. I look forward to every copy of MV because there is never an end to learning.

Moosa Patel Snr. Stellenbosch

Helping each other DECADES ago, I heard in a Jumuah that ‘Muslims are a unified global community and that a genuine Muslim anywhere in the world must want for their fellow Muslim what they want for themselves’.

Since I was troubled by the growing drug addiction in our com-

Muslim Views . May 2015 munity, the late Shaikh Nazeem Mohamed, leader of the Muslim Judicial Council (MJC), often reminded me of the importance of our work in the Social Welfare Department (SWD).

He fortified me with, ‘If you spend your youth in the service of Allah, Allah will take care of you in your old age.’

Over the years, working in the SWD, I had many blessed experiences. It was not the wages but the baraka in the money that mattered.

After a few years at the MJC, I revived Ad-Dawah, a newspaper started by the late Imam Hasan Solomon. By selling adverts and a small budget from the MJC my salary increased.

While my university peers who used their qualifications in government and private sector were earning four times my salary, my MJC years were the most blessed time of my working career.

For example, one hot day, I told Imam Saban that I was exhausted from selling adverts as my jalopy did not have air-con and the windows did not work properly. He advised I buy a better car and escorted me to sign as surety at the bank.

Shortly before marriage, I visited a local retailer and the owner, without me asking, gave me 50% discount. A cousin built my kitchen and room cupboards and then refused payment for his labour and material supplied.

In appreciation of the unexpected gratuity I received in my earlier career, I have responded by donating over R300 000 over the past three years from my salary to several community activities.

Much of the money was spent on mosque and madrasahs.

From my years at the MJC, I learnt that the more you give, the more you receive, and that does not only suggest money. Often, people require some-one to listen or give advice or just make dua, a good word.

I am sharing this because I want to show how, earlier in my career, people like the late Shaikh Nazeem, Imam Saban and Moulana Karaan shared their valued time and experience.

Since I am certain that there are people who have much more value than I have in this community, I want to encourage them to share their time and skills etc.

If each one can give more than what we take, imagine the progress.

To enable progress, Muslims must learn to help each other when required, to ensure collective progress. May Allah open our minds so that we can learn how to benefit our community.

Cllr Yagyah Adams Cape Muslim Congress This letter has been edited.

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Let’s support schools for the deaf and the visually impaired AL-WAAGAH Islamic Institute for the Deaf and Madrassah Tul Khayr for the Visually Impaired will jointly host an Open Day on June 7, 2015, at Rylands Civic Centre, in Rylands.

Al-Waagah Islamic Institute was established due to the lack of facilities that caters for the needs of the deaf in the Muslim community.

Currently, the organisation is renting a house for offices, skills development, social welfare, sustainable income projects etc.

Al-Waagah is also renting three rooms at International Peace College of South Africa (IPSA), where they run a madrassah for the deaf.

Madrassah Tul Khayr falls under the jurisdiction and administration of Hospital Welfare & Muslim Educational Movement, and conducts classes for learners who are visually impaired. The madrassah offers lessons in Fiqh, Quran and related topics in Braille.

At the Open Day, which will run from 9am to 7pm, on June 7, 2015, learners from both institutions will feature on a programme that will run from 10am to 2pm.

As part of the programme, deaf learners will read Surah Fatiha in sign language, and the visually impaired will read it in Braille.

Amongst other items on the programme, the two madrassahs will also perform a combined nasheed.

There will be food on sale, and food booklets are available from Fadiyah, on 021 638 3368, and Nadeema, on 021 696 1952.

Booklets cost R150 and contain vouchers for mixed grill; chicken, yellow rice & salad; chicken aknie; mince curry & roti; boerewors roll & hot chips.

Al-Waagah and Madrassah Tul Khayr will be responsible for the food stalls and request donations or sponsorships to purchase chicken, meat, sausage, rolls, packaging, cakes and savories.

Al-Waagah and Madrassah Tul Khayr express their heartfelt gratitude for your benevolent participation in and generous support for the organisations in the past.

Say: ‘Lo! My Lord enlarges the provision for him whom He wills of His bondsmen and narrows it.

And whatsoever you spend (for the cause of Allah), He will replace it.

And He is the best of providers.’

(As-Sabaa: 39) For enquiries and donations, please call Cassiem De Wet, on 082 461 8222. You can also contact Mohamed Omar on 082 491 7488.

Muslim Views

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Muslim Views . May 2015

Health File

Fasting is not feasting nor dieting ISLAM revolves around constant reminders. Daily, we are reminded of our Creator and our Beloved Messenger (SAW) when we perform our five daily prayers and, weekly, the Jumuah prayer rekindles our sense of community.

For a whole month of the year, during Ramadaan, we are reminded of how privileged we are when we experience the hunger pangs of the simultaneously impoverished yet dignified.

Once a year, our social obligation is taxed by the payment of zakaah.

Finally, once in a lifetime, the call of Nabi Ibrahim (AS) is answered when we accept the invitation to perform Hajj.

Enthusiasm and commitment also needs to be periodically reinforced, and Ramadaan is one of the ideal times to take stock of our health and use all the associated benefits of the month to pave the way forward to combat diseases of lifestyles.

Ramadaan is not simply a time to abstain from food and water as a form of dieting as its benefits are much, much more than that.

The restraint that is learnt, the discipline that is required and the awareness to attempt to adhere to the Quranic guidance of healthy and wholesome food can help the fasting person make small yet, long lasting changes to their diet.

This will aid in combatting diseases of lifestyles such as diabetes, hypertension, respiratory problems due to smoking, heart disease and obesity.

Muslim Views

In the interest of our readers who are preparing for Ramadaan, Muslim Views has chosen to publish an amended version of an article we published last year. The article is an extract from Health Guidelines for Ramadaan, published by the Islamic Medical Association. The book is available from the IMA office. Please contact Tougheeda on 021 762 1414.

These modern afflictions kill more of the population than infectious diseases and accidents combined.

Despite the unquestionable advantages of fasting, the infinite mercy of Allah recognises that some should not fast.

As the Quran so eloquently states: ‘O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) selfrestraint.’ (2:183) ‘Fasting for a fixed number of days; but if any of you is ill or on a journey, the prescribed number (should be made up) from days later.

‘For those who can do it (with hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will, it is better for him. And it is better for you that you fast, if you only knew.’ (2:184)

‘Fasting for a fixed number of days; but if any of you is ill or on a journey, the prescribed number (should be made up) from days later. For those who can do it (with hardship), is a ransom, the feeding of one that is indigent…’

The exemptions should be viewed as mercies for the sick, not as an excuse not to fast.

An overweight diabetic on no medication who has been advised to lose weight should use Ramadaan as a springboard to a healthier lifestyle as well as develop an appreciation that future catastrophes such as heart attacks and strokes can be averted.

A smoker, fully aware that smoking invalidates the fast, can use the month to commence a detoxification of the addiction.

More and more, the physiological soundness is becoming evident; the human body was not designed to have multiple small meals leading to a perpetual sense of satiety. Two well-balanced meals per day seem to be benefi-

cial, and studies in diabetics have shown that diabetic control was better in such cases.

There are those who should not fast.

Pregnant and breastfeeding ladies are advised to postpone their fast until a more appropriate time in order to deliver maximum nourishment to their foetuses and babies.

Those with severe medical illnesses are also advised not to fast, especially if they have to take medications during the day.

If the disease is of a long-standing nature, their fasting needs not be paid in, rather, fidyah (alms to the poor) can be paid.

The elderly living alone and who have multiple medical problems should also not fast.

Diabetics on insulin, as well as those who are poorly controlled, should not fast.

Despite this advice, many of our elderly, due to their unwavering faith and being well versed of the immense pleasures that fasting brings to them, insist on fasting.

Here the role of co-habitants and family is important, and knowledge of how to use a glucometer and what to do if the readings are abnormally low or high, is important.

Children should be gently entrained into the spirit of Ramadaan, always encouraged but never forced.

The sugar levels of fasting children can drop to half the levels of adults during the course of the day and they can get sick easily.

Rather err on the side of caution if a child is unwell, and let them break their fast. Presently, the South African Ramadaan is in winter, with short and cold days, so it is an ideal time to introduce children to its benefits.

Those with any medical issues should preferably consult their doctor. An asthmatic patient needs to be well controlled as certain jurists believe that inhalers invalidate the fast while others have contrary views.

The Islamic Medical Association (IMA) believes a collaborative approach, where the wishes of the patient, the religious knowledge of an alim and the understanding of disease processes by a doctor, is the best way for all to benefit from Ramadaan.

Muslim Views . May 2015

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Fasting and the diabetic Dr ISMAIL ABDULLAH

‘DOCTOR, can I fast this year?’

This is all too common a question we, as health practitioners, are faced with as the holy month of Ramadaan approaches.

With the promise of great reward, we can understand why the sick and healthy all want to fast during the holy month.

Allah SWT, the majestic and exalted says: ‘All actions a human being does are for himself, except fasting. It is done for My sake, and I give a reward for it and the reward of good deeds is multiplied ten times.’

However, Allah, in his infinite mercy, has exempted the sick from fasting.

The proof of this is in the verse: ‘Whoever amongst you are ill or on a journey can make up the number from other days.’

(Surah al-Baqarah: 184) In 2011, 366 million people worldwide (i.e. almost eight times the entire South African population) were living with diabetes.

The estimated diabetes prevalence for South Africa is 6,46 per cent. This equates to approximately 1,9 million adults.

With the incidence of diabetes increasing every year, it is quite important to look at diabetes and fasting.

Two important types of diabetes There are two important types of diabetes: Type I and Type II. All types of diabetes have something in common.

As so many hadiths have warned us against harming ourselves, these recommendations should be wisely followed. The Prophet (SAW) said: ‘There shall be no inflicting of harm on oneself.’

Normally, your body breaks down the sugar and carbohydrates you eat into a special sugar called glucose. Glucose fuels the cells in your body. But the cells need insulin, a hormone, in your bloodstream in order to take in the glucose and use it for energy.

With diabetes, either your body doesn’t make enough insulin (Type I), or it can’t use the insulin the body does produce (Type II) or a combination of both.

Type I diabetes is also called insulin-dependent diabetes. It is an autoimmune condition, and is caused by the body attacking its own pancreas with antibodies and, hence, the damaged pancreas doesn’t make insulin. These patients are a very high-risk group for whom fasting is not

recommended.

Notwithstanding medical advice, many people still choose to fast. This can be extremely detrimental to their health with the risk of blood sugars going too high or too low.

In general, these patients should consult their doctors who will generally recommend a reduction in a dose of insulin; and the split of insulin doses would differ.

However, again, note these patients should really not be fasting.

Type II diabetes makes up the majority (95%) of diabetic patients that a doctor would see in his practice. These patients are generally on oral agents with or without insulin. Insulin alone can

be used when oral agents have failed.

With Type II diabetes, the pancreas usually produces some insulin but either the amount produced is not enough for the body’s needs or the body’s cells are resistant to it.

Insulin resistance, or a lack of sensitivity to it, causes the pancreas to work overly hard to produce more insulin but, even then, it is not enough to keep sugars at a normal level.

For certain Type II diabetics, fasting is not recommended: l Those with severe and recurrent episodes of hypoglycaemia with unawareness. (Hypoglycaemia is when the blood sugar drops too low and some people

do not get the usual indicators that this is happening. Usually, a patient starts sweating, has palpitations and feels extremely hungry.) l If a diabetic is ill with a fever l Occupations that require intense physical labour l The patient has developed any severe complications (such as kidney disease, stroke, heart problems) as a result of the diabetes l Pregnant women l Those diabetics whose sugar levels are not well controlled For those patients on oral agents, their doctors will generally recommend changing their usual regime to take two-thirds of their diabetic medications after iftaar and after suhur.

For those on once-daily doses, the medication should be taken after iftaar rather than at suhur.

Although fasting is generally not recommended for those on insulin, those who still want to fast should take their usual morning dose of insulin after iftaar and their usual evening dose should be reduced by 50-70% and taken in the morning (suhur).

In conclusion, diabetics should plan to see their doctors two to three months before Ramadaan to check whether they are healthy enough to fast or not.

As so many hadiths have warned us against harming ourselves, these recommendations should be wisely followed.

The Prophet (SAW) said: ‘There shall be no inflicting of harm on oneself.’

Muslim Views

24

Muslim Views . May 2015

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Muslim Views

Focus on Finance

Muslim Views . May 2015

25

Finance Minister Nene’s impact on SMMEs 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, look at the Finance Minister’s proposed changes to the administration of small, medium and micro-enterprises (SMMEs).

FINANCE minister Nhlanhla Nene’s Budget proposed various changes to the administration of SMMEs and the regulatory environment aimed at reducing red tape and alleviating the burden of compliance encountered by small and medium-sized businesses.

The turnover tax regime, which reduces the compliance burden on micro businesses with annual turnover of up to R1 million, has been made more generous to improve the participation of small businesses in the economy and the tax system.

Government’s proposal to adjust the rates and thresholds will make the turnover tax more attractive.

Micro businesses with a turnover of less than R335 000 a year will pay no tax. This threshold has increased from R150 000 the prior year. In addition, the tax payable on turnover generated between R750 001 and R1 000 000 has been reduced from R15 500 plus 6% to R6 550 plus 3%.

Nene’s budget announcement should help to provide some relief to start-up entities, and will encourage more entrepreneurs to enter into business ventures.

Small businesses and micro enterprises will welcome Nene’s pledge of financial support for enterprise and skills development, particularly in the area of mentoring and training in the small business environment.

The introduction of a central database that will facilitate single registration when transacting with

the state will ease the administrative burden for the business community and should have a positive impact on the establishment or formation of small and medium-sized enterprises.

The electronic database will consolidate tax details, BEE statuses and act as a central platform for tender documents and applications. Nene hopes its introduction will simplify application procedures for government work. As an added bonus, corruption in the tender process may be reduced.

The development of SMMEs can drastically reduce the high unemployment rate the country faces.

Unlocking the potential of small enterprises has been identified as one of the minister’s nine strategic priorities to be pursued this year, and the new ministry of small business development has been allocated R3,5bn for the mentoring and training support of small businesses.

In addition, the establishment of small business desks at the SA Revenue Service (SARS) will assist SMMEs to comply with tax require-

ments, which can often be challenging.

The country sincerely hopes that government will honour the commitment, made by President Jacob Zuma in his State of the Nation speech, to ensure that 30 per cent of government procurement is for SMMEs. And, more importantly, that SMMEs will be paid timeously, preferably within 30 days of invoice.

This will provide SMMEs with the opportunity to grow and develop at a faster rate, and assist in boosting job creation and economic development.

The changes to the small business tax regime can be seen as a first step to bringing a greater percentage of the informal sector into the tax net.

Many were disappointed that recommendations for small businesses with a turnover of R20m a year or less did not filter through.

We hope that these recommendations are still under consideration and that they will receive some attention in the 2015 amendments to the tax legislation.

For small business corporations’ tax rates with financial years ending on any date between April 1, 2015 and March 31, 2016, see Table 1.

For micro businesses’ tax rates with financial years ending on any date between April 1, 2015 and March 31, 2016, see Table 2.

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

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

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

Table 1: Tax rates for small business corporations

Table 2: Tax rates for micro businesses

This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any

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

Muslim Views

DISCUSSIONS WITH DANGOR

26

Muslim Views . May 2015

Muslims under hammer globally but responses need to be in accordance with Islamic teachings Boko Haram and the Islamic State of Iraq and the Levant (Isil) have proclaimed the establishment of a caliphate in Nigeria, and Iraq and Syria respectively, writes Emeritus Professor SULEMAN DANGOR. USLIMS in Muslim majority countries feel utterly frustrated with their own governments for denying them their fundamental rights and freedoms.

They are angry with the United States for massacring civilians in Pakistan, Afghanistan, Yemen and Iraq, for incarceration and torture of suspects in Bagram and Guantanamo Bay, for rendition of suspects, and for supporting Israel and despotic Muslim regimes.

Muslims are incensed with Israel for oppressing and humiliating the Palestinians and denying them their right to an independent state, annexing and occupying Palestinian land and East Jerusalem, and refusing refugees the right of return.

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They are angry with European nations for their support of Israel and despotic Muslim regimes, with Russia for denying the Chechens the right to independence [and its past occupation of Afghanistan], and with India for its occupation of Kashmir and the massacre of civilians in this region.

This frustration and anger has, in the past, resulted in attacks by al-Qaeda on US targets in the US, East Africa, Yemen and Iraq, and on US and NATO troops in Afghanistan. Thousands of fighters from Muslim majority states joined the mujahidin in Afghanistan, Chechnya and Bosnia.

However, the response of Muslims has recently taken on other diverse forms. Boko Haram and the Islamic State of Iraq and the Levant (Isil) have proclaimed the establishment of a caliphate in Nigeria, and Iraq and Syria, respectively. Isil has also established itself in Libya.

Islamic movements and secular groups in Muslim majority countries have deposed the rulers of Egypt, Tunisia and Yemen, and are intent on deposing the Syrian ruler.

What of Muslim minorities?

The majority supports the Palestinian cause and is critical of the US and Britain as well as authoritarian Muslim governments for the reasons mentioned

above.

Thousands of young Muslims have recently left Europe and joined Islamic State, which they view as an authentic caliphate.

Boko Haram recruits young men and women in Nigeria for its ‘jihad’.

In the wake of the September 11 attacks, several commentators posed the question of whether Islam somehow encourages violence and terrorism. Some argued that the Islamic concept of jihad or the notion of the dar al-harb (the abode of war) is to blame for the contemporary violence.

What is the reality?

The ethical discourse within the Islamic tradition is uncompromisingly hostile to acts of terrorism, tolerant toward the other and mindful of the dignity and worth of all human beings.

While conducting jihad under certain circumstances can be justified according to some scholars, they assert that there are legal restrictions upon the conduct of war.

In general, Muslim armies may not kill women, children, the aged, hermits, pacifists, peasants or slaves unless they are combatants. Torture, mutilation and murder of hostages are forbidden under all circumstances.

If we reflect on the methods adopted by Islamic State, Boko Haram and al-Shabbab it is clear that these are totally contrary to

The ethical discourse within the Islamic tradition is uncompromisingly hostile to acts of terrorism, tolerant toward the other and mindful of the dignity and worth of all human beings Islamic teachings.

Islamic State is guilty of gruesome beheadings of aid workers and reporters, the massacre of hundreds of civilians and prisoners of war, persecution of minorities, assassination of officials, taking women as sex slaves etc.

Boko Haram has kidnapped hundreds of girls, married them off to Boko Haram fighters and forced them to become ‘suicide bombers’, and massacred thousands of civilians.

Al-Shabbab has killed scores of innocent civilians in Somalia and Kenya.

Early Muslim jurists described those who use violence against civilians and spread terror in their societies as enemies of humankind. They designated them as muharibs, viz. those who attack defenceless victims by stealth and spread terror in society.

Such persons were not to be given quarter or refuge by anyone or at any place.

It follows that the murders in France and Denmark a few months ago cannot but be condemned outright.

Of course, Muslims have a strong affinity with the Prophet of Islam and feel aggrieved when he is insulted or caricatured.

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However, there should be an intellectual response: educating Europeans about the Prophet and informing them of the reasons for Muslims’ love and veneration of the Prophet.

One of the outcomes of those murders is reinforcing the stereotype of Muslims as inherently violent and not deserving of respect.

The murder of three innocent young Muslims in the US could well be in response to the killings in Europe.

I suspect there will be many more incidents of violence against Muslims both in the United States and in Europe. These senseless acts have jeopardized the position of Muslims throughout Europe.

Henceforth, they will be closely monitored, immigration will be more difficult and they will be viewed with suspicion.

Another unfortunate outcome of the killings in Europe, Syria, Iraq, Libya, Afghanistan, Yemen, Bahrain, Nigeria, Somalia and Egypt is that despotic Muslim regimes are now claiming to be faced with terrorists in their countries and have joined an international coalition to fight terrorism.

Consequently, all opposition to these authoritarian regimes will be suppressed or crushed in the name of fighting terrorism.

Muslim Hands Yemen and Nepal crisis 2015 MUSLIM Hands South Africa is appealing for support for two international crises, simultaneously. Both Yemen and Nepal are in need of humanitarian assistance.

Yemen crisis 2015 Yemen has faced three wars since its reunification in 1990.

The fight against conflict and crisis has plunged the country into continuous civil war and unrest since 1998.

More than 10 million (42,5 per cent) of the Yemeni population needs food aid.

The country has one of the world’s highest levels of malnutrition among children, with nearly half of all the children under the age of five being stunted.

The most recent crisis in Yemen cost 900 lives in less than a month, and resulted in 120 000 people fleeing their homes in search of safety.

For many years, Yemen has been suffering multiple crises.

There has been ongoing political unrest as well as sectarian violence, and this has put a huge strain on the already impoverished nation.

Nearly half of Yemen’s people are going hungry, with many facing the dangers of starvation.

Now, in the latest conflict, it is the ordinary Yemenis who are suffering the most.

At least 120 000 people have been bombed out of their homes, and over 900 people have been killed to date.

Muslim Hands has launched Muslim Views

Over 7000 people are already confirmed dead in the earthquake that struck Nepal on April 25.

an urgent appeal for the people of Yemen.

An estimated R4,5 million is needed to provide emergency relief for the next three months.

Our partners in Yemen need your generous support to provide family food parcels and medical supplies to the worst affected regions.

Nepal earthquake 2015 Following the devastating earthquake in Nepal on Saturday, April 25, Muslim Hands has responded quickly to provide aid to the affected in the region.

Over 7 000 people are now confirmed dead and that number is on the rise.

Thousands have been left with-

out food, water or shelter. Many are afraid to return to their homes due to the danger from the powerful aftershocks.

Muslim Hands Nepal is working within the growing camps forming on the outskirts of Kathmandu.

In the last few days, Muslim Hands has been delivering food, water and non-food items to the survivors in Lalitpur, Bhaktpur, Dhadhing, Nuwaloy, Nuwakot, Pokhra, Lumjung, Sindhulpalchok and Gorkha.

Muslim Hands’s current focus is to provide essential items to help families survive the coming weeks.

Muslim Hands emergency

relief teams from India and the UK are also on the ground to provide further assistance.

In addition, local volunteers are assisting to transport food and water into affected areas along difficult roads.

Nepal is a country that has already been suffering from severe poverty and lack of infrastructure.

Current statistics on the destruction in Nepal Number of deaths: Over 5 500 Number of injured: Over 10 000 Population affected: Over 8 million Homes damaged: Over 600 000 Number of children needing

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humanitarian assistance: Over 1 million Number of people in need of food and water over the next three months: Over 2 million Muslim Hands is appealing for donations for both Yemen and Nepal.

Please donate generously and support our vital work. Let us assure the people of Yemen and Nepal that they won’t be forgotten.

For more information, or to enquire about donation methods, contact Muslim Hands on 021 633 6413 or visit www.musimhands.org.za.

Muslim Hands, United for the Needy!

Light from the Qur’an

Muslim Views . May 2015

27

Miracles of the ambiya: their significance and wisdom: Part 2 IBRAHIM OKSAS and NAZEEMA AHMED N the previous article of this two-part series on the miracles of the ambiya, we discussed the view of Bediuzzaman Said Nursi in his contemporary Qur’anic tafsir, Risale i Nur, wherein he says that the ayahs of the miracles of the ambiya, are the most brilliant of the All-Wise Quran’s ayahs.

Furthermore, these miracles are not simply historical narratives but comprise numerous meanings and guidance for us in the present time.

Bediuzzaman contends that Allah Almighty gave the ambiya a number of wonders and made them the masters and foremen with regard to mankind’s material progress, and commands men to completely follow them.

For example, the ayah in Surah Saba, ‘And We made the iron soft for him’, and in Surah Sad, ‘And We gave him wisdom and sound judgement in speech and decision’, are about Nabi Dawud (AS).

The ayah in Surah Saba, ‘And We made a fount of molten copper to flow for him’, which is about Nabi Sulaiman (AS), indicates that the softening of iron is one of the greatest of the divine bounties, through which is shown the virtue of one of the greatest ambiya.

Bediuzzaman says that softening iron, that is, making it soft

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like dough, and smelting copper, and finding minerals and extracting them are the origin and source, and basis and foundation of all man’s material industries.

Thus, this ayah indicates ‘a great bounty bestowed on a great messenger and Allah’s vicegerent on earth in the form of a great miracle, was the softening of iron’.

Through the allusive tongue of this ayah, in meaning, Almighty Allah is saying: ‘O sons of Adam!

I gave such wisdom to the tongue and heart of one of My servants who complied with my commands and obligations that he rendered judgement on everything with the finest distinction, and made manifest the truth. And I gave him such art that he could mould iron into any shape in his hands as though it were wax.

‘It was a significant means of power for his vicegerency and rule. Since it was possible, it was given. It is both important, and you are in much need of it in your social life. If you, too, obey My commands in creation, that wisdom and craft will be given to you, too. In the course of time, you will reach it and draw close to it.’

Bediuzzaman says that it is through the softening of iron and smelting of copper that man achieves his greatest progress in industry, and his greatest power and strength.

In the ayah, the word qitr is used to describe copper.

...these miracles are not simply historical narratives but comprise numerous meanings and guidance for us in the present...

These ayahs direct mankind’s view towards this truth, and they sternly warned the people of former times who did not appreciate their importance, as well as the lazy ones in modern times.

Consider the ayah in Surah An-Naml: ‘Said one who had knowledge of the Book: “I will bring it to you in the twinkling of an eye!” Then when [Sulaiman] saw it placed firmly before him…’

This points to the following wondrous event: in order to attract Bilkis’s throne to him, one of Nabi Sulaiman’s (AS) ministers who was versed in the science of attraction said: ‘I will have the throne here before you, before you can blink your eyes.’

The ayah suggests then that it is possible to bring either things themselves, or their images, to one instantaneously from far away, and it is a fact that Almighty Allah bestowed this ability on Nabi Sulaiman (AS) in the form of a miracle, to establish

his innocence and justice.

Being honoured with rulership as well as messengership, Nabi Sulaiman (AS) could, in this way, himself be informed of events in all the regions of his extensive rule, and see the condition of his subjects and hear of their ills.

Bediuzzaman says that this means, if man relies on Almighty Allah, and asks it of Him with the tongue of his innate capacity, like Nabi Sulaiman (AS) asked for it with the tongue of his chastity, and if he conforms to His laws of wisdom in the universe, the world may become like a town for him.

That is to say, while Bilkis’s throne was in Yemen, it was instantaneously present in Damascus, or its image was, and it was seen.

The images of the men around the throne were also certainly conveyed there, and their voices heard.

This indicates splendidly the attraction of images and sounds from long distances, and in effect says: ‘O kings and rulers! If you wish to act with pure justice, endeavour to see and understand the face of the earth in all its details, like Nabi Sulaiman (AS).

‘By rising to the level of being informed, whenever he wishes, about every part of his realm, a just ruler and king who cherishes his subjects will avoid inequality, and may rule with complete justice.’

And Almighty Allah, in effect, says through the allusive tongue

of the ayah: ‘O sons of Adam! I bestowed on one of My servants a broad realm, and, so that he could act completely justly within it, I allowed him to know personally of all situations and events that occurred there.

‘And since I have given all men the innate capacity to be vicegerent of the earth, I also gave them the ability to see, consider and understand the whole face of the earth in accordance with that ability, for My wisdom requires this.

‘If individuals do not reach that point, men may reach it as a race. And if they do not reach it physically, the saints may reach it in meaning. In which case, you may take advantage of this great bounty. Come on, let’s see you do it!

‘On condition you do not neglect your duties of ibadah, strive to transform the face of the earth into a garden every part of which you may see, and the sounds of every corner of which you may hear.’

Heed the decree of the Most Merciful in Surah Al-Mulk: ‘It is He Who has made the earth manageable for you, so traverse its tracts and enjoy of the sustenance which He furnishes but unto Him is the resurrection.’

Bediuzzaman contends that the aforementioned ayah thus alludes to the farthest limit in the attraction of images and sounds, one of man’s finest arts, and hints at encouraging man to attain these.

Muslim Views

28

Muslim Views . May 2015

AWQAF - promoting self-reliance and sustainability

Waqf, a vehicle for social entrepreneurship THAMINA ANWAR

HERE are many societal challenges in the economical, environmental and social spheres that need addressing. Poverty and increasing economic inequality are only some of these challenges.

Recently, there has been a resurgence of interest in the theme of inequality, globally.

It is no longer possible to deny that the gap between the rich and poor is ‘unprecedented in the postwar period’ as ‘the wealthy have overwhelmingly captured the benefits of growth’. (Merrill, 2014) It seems paradoxical but it is true that the number of billionaires more than doubled to 1 646 since the global financial crisis (GFC).

It is also atrocious that there is an estimated 16 billionaires in Sub-Saharan Africa, where 358 million people live in extreme poverty (Merrill, 2014) while social challenges due to poverty are impediments to the socio-economic development of developing countries in Sub-Saharan Africa.

Those in extreme poverty live on less than US$ 2 per day and face daily challenges of not having access to clean drinking water, adequate wholesome food, health care, housing, education and so forth.

The key to unlocking poverty and inequality is to nourish a healthy and sustainable economic

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growth, engineered on the principles of a ‘fair and just’ wealth-circulating mechanism, ensuring that all segments of the population are included in the economy and get a fair share of the economic pie.

Indeed, inequality cripples and jeopardises economies as verified by the OECD: ‘Inequality undermines societies and damages economies.

It is not enough to put in place policies that harness growth, we must also ensure that the benefits of growth are shared by everyone.’ (Collins, 2014) Islam provides unconventional approaches and instruments that can lead to reduced poverty and wealth inequality. (Mohieldin, Iqbal, Rostom & Fu, 2012) These instruments and approaches are designed for the socio-economic development aspects of a society covering allocation, production and circulation of resources.

Among all the Islamic philanthropic institutions, waqf played a pivotal role in fulfilling most of the social needs of communities.

Waqf institutions were the essential ingredients for economic circulation and re-circulation of surplus whereby wealth was transferred from the rich to the poor in order to alleviate poverty and close the inequality gap between the rich and poor.

The profit generated by waqf investments were used to target specified areas so as to create positive social impact on society.

Social entrepreneurshp and impact investing Social entrepreneurship (SE) is an identified avenue towards closing the gap between the rich and the poor, thus empowering communities, alleviating poverty and combatting unemployment.

Social Entrepreneurship can be defined as a paradigm that utilises business principles and methods for social gain in order to create social change and not for individual’s personal gain.

Social enterprise initiatives consist of economic development and grassroots efforts to empower communities and address poverty-related concerns. It provides a platform to engage communities in their own development.

The practice of Social entrepreneurship emancipates individuals or groups through economic activities that impact positively on their lives and that of their communities.

Although the theme of Social entrepreneurship is a new paradigm in the West, it is nothing new to the Islamic worldview.

The underlying foundation of Social entrepreneurship can be found in the Islamic doctrine of trade, which provides prescriptions in relation to wealth creation, wealth management and wealth circulation.

The fiqh of mu’amalat (Islamic rulings on business/ trade transactions) and adab of mu’amalah (responsibility and ethico-moral

THE South African National Zakah Fund’s (SANZAF) Operation Winter Warmth campaign is in full swing, and the hearts and bodies of underprivileged children, the aged, the homeless and those in need are being warmed across the country.

SANZAF National Chairperson, Sajid Dawray, said the campaign ties in with SANZAF’s mission to facilitate the empowerment of families in need, and to change lives through development and relief.

‘There are thousands of children and elderly people across South Africa who do not have access to basic necessities such as warm clothes, food and shelter during the harsh winter months, and SANZAF is working tirelessly with various stakeholders to provide warmth and comfort to those in need.’

SANZAF will be hosting various outreach programmes nationally during winter.

These programmes vary from the ‘adopt a granny’ initiative (aimed at the often forgotten elders in our society) to the ‘adopt a school’ initiative and the distribution of blankets to the homeless and other impoverished people.

Muslim Views

Waqf from Prophet Muhammad’s (SAW) era The Bir Rumah (well of Rumah) is an example of a waqf created during Prophet Muhammad’s (SAW) era.

Prophet Muhammad (SAW) directed the third caliph, Uthman ibn Affan (RA) to purchase the well of Rumah and advised him to gift it as a public waqf for the purpose of providing drinking water.

After centuries, the waqf of Bir Rumah is still serving mankind today.

Date palm trees were later cultivated around the well of Rumah and are sold at markets. Fifty per cent of the profits from the date cultivation investment are distributed to beneficiaries such as orphans.

The other fifty per cent of the

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Operation Winter Warmth in full swing NURENE JASSIEM

values in business/ trade transactions) provide the basic foundation and principles for Social entrepreneurship.

Islamic Gift Economy (IGE) binds all the above together and provides a framework for ‘the common-good economics of earnings, provisioning and sharing (by mutual giving and receiving) of natural and cultural abundance to promote material and spiritual well-being’.

This platform is designed to bind communities together as per the teachings of touheed, which preaches that human beings are linked to each other through their obligations to Allah SWT.

This year, Operation Winter Warmth was launched at Heinz Park Primary School, near Phillipi, where some 1 300 learners received woollen beanies, scarves and gloves as well as a party pack and delicious warm biryani.

Malcolm Pinto, the principal at Heinz Park Primary School, described the community that the school’s learners live in as ‘poor and often neglected’.

‘We are extremely grateful that SANZAF came to our aid as this will make a big difference in our learners’ lives.

‘For once, these children have been made to feel special, and we can only express our indebtedness and gratitude.’

Thirteen-year-old Aisha Abrahams, a Grade 7 learner at Heinz Park Primary School, said: ‘I think this is a great thing for a community like ours.

‘Many of my classmates don’t even have shoes to wear to school because they are so poor.

‘I wish that Allah grants organisations like SANZAF many more years, Insha Allah, so that they can also help other children who are poor.’

Another learner, Anelisa Lengisi (13), said this would be her first time eating biryani. ‘I am so happy to have warm food in my tummy, and I wish that God

will bless the people who made the food,’ she said.

Heinz Park is one of ten schools in the Western Cape that SANZAF will be assisting this winter.

SANZAF’s caseworkers conduct research in various underprivileged communities and this information assists the organisation in identifying schools with the greatest need.

Below are listed the schools and dates when SANZAF will be visiting those schools in the Western Cape to distribute winter packs to needy learners.

For more information about how you can assist with this project, call SANZAF’s Bridgetown office on 021 638 5108.

School name; SANZAF office responsible; distribution date Worcester Muslim Primary; Worcester; May 13, 2015 Protea Primary; Bridgetown; May 20, 2015 Rietenbosch Primary; Stellenbosch; May 27, 2015 Edendale Primary; Manenberg; June 3, 2015 Steenberg Cove Primary; Vredenburg; July 29, 2015 Floreat Primary; Retreat; August 12, 2015 Wingfield Primary; Salt River; August 19, 2015 Temperance Town Primary; Belhar; August 26, 2015

profit is used for further investment. The return on the date cultivation has been so profitable that the waqf was able to purchase prime land near Al-Masjid an-Nabawi (the Prophet’s masjid) in Madinah on which hotels are being constructed.

The investment in hotel business is estimated to generate revenue in the region of 50 million riyals per annum.

It, therefore, can be interpreted that the waqf of Bir Rumah was designed to create a social impact in the community by solving the community challenge of locating suitable drinking water.

This waqf provides evidence of the importance of creating social impact through the investment of the waqf endowment itself.

Next month, we will look at investing waqf endowment in social entrepreneurship practices.

Thamina Anwar is a researcher and PhD candidate at University of KwaZulu-Natal. Her PhD research is entitled: ‘Islamic Gift Economy: Waqf (Endowment) A Vehicle for Social Entrepreneurship in Muslim Minority Countries (A case study of Australia, New Zealand and South Africa).’ She presents a unique skill-set consisting of experience gathered from the business, consulting, academic and philanthropic worlds. She is one of the founders of the Islamic Gift Economy forum: www.islamicgifteconomy.org. She can be reached @ email address: thaminaashraf@gmail.com.

SANZAF offers free tuition to children NURENE JASSIEM

THE South African National Zakah Fund (SANZAF) has been running an Educational Youth Group programme at Masjied Mieftaag, in Lentegeur, Mitchells Plain, since 2013, and offers free weekly sessions to some 40 local learners on Saturday mornings.

The programme forms part of the SANZAF Education Empowerment and Development (SEED) programme, which focuses on early childhood development, youth and community development, Islamic studies, vocational training and higher education.

Orhan Effendi, a Mathematics and English teacher at Meadowridge Primary School, in Lentegeur, says he has noted that the children who attend the sessions have become better students. ‘I was fortunate to attend a former Model C school and I was exposed to all the privileges that came with that, such as extra tuition. I want to help give these children the same opportunities as those in more affluent areas.

‘Any child who attends extra classes improves psychologically as they believe that they can do better. This, in turn, helps to increase their marks.’

Effendi says he volunteers his time and services as he believes that children in poorer communities need positive role models.

‘It is a nice feeling to know that you are helping to shape a child’s life, and my hope is that

these children will see me as a positive role model and, one day, they will also want to invest in their community,’ Effendi said.

Moegsien Jacobs, a retired probation officer and the programme’s Life Orientation tutor, says he believes that the learners are not the only ones who benefit from the programme.

‘Programmes like these help to teach children to make the correct moral and ethical choices. I try to give the children homework that involves parental input, which means that their parents are also being educated about important life skills.’

SANZAF also provides snacks and refreshments to the children to ensure that they have some food in their stomachs and are able to concentrate during the sessions. The other tutors who are involved in the programme are Imran Sturks, Riefqa George and Shaheeda Davids.

Parents who are interested in having their children attend these sessions, or businesses who wish to make donations in cash or kind towards this and other programmes at SANZAF’s offices in Lentegeur, can contact Moulana Azaad Votersen on landline number 021 376 6437.

SANZAF also offers tuition classes in Athlone, Bridgetown, Elsies River and Grassy Park. For more information on classes in other areas, call SANZAF’s SEED coordinator, Faeza Govind, on 021 447 0297.

Positive and Effective Parenting

Muslim Views . May 2015

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Thoughts on sibling rivalry FOUZIA RYKLIEF PART TWO N this issue, we focus on gaining an understanding of the important role parents play in the behaviour of their children, and the preventive measures they can implement to lessen sibling rivalry.

If you did the exercise at the end of last month’s article then you will already have identified some of these measures.

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What can parents do to minimise sibling rivalry?

1. Build up your children’s self esteem Children with a low selfesteem often become angry and take out these feelings on their siblings.

The opposite also applies, and children who feel good about themselves generally behave well and are able to love and affirm their brothers and sisters.

Give positive feedback to children on a regular basis When we focus on what the child does right, he will do more of it. A good starting point is to think about the past week and identify what your child did that you liked but did not acknowledge and tell the child. Children thrive on praise and encouragement.

Remember your child taking his first steps and how you encouraged him so enthusiastically? As children grow older, parents tend to start criticising rather than praising; we need to reverse this trend.

Try to spend quality time with each child separately The amount of time you spend with your child is not that important. You are bound to run into trouble if you try to give each child the same amount of time.

Get to know what each child likes doing and get involved in it.

Children have different needs and different personalities. For example, it’s fair to allow older children to stay up later. It’s fair to give younger children some extra attention when they’re tired. It’s fair to give shy children extra encouragement to try something new.

Set aside ‘alone time’ for each child, if possible.

Try to get in at least a few minutes each day. It’s amazing how much even ten minutes of uninterrupted one-on-one time can mean to your child.

2. Notice when they are playing nicely together and when they are kind to each other Think of one or two full days during the last two weeks when you were home and your children were home. What were you all busy with? Did the children argue/ fight that day? How many times did they argue and how many times did they get along nicely?

If you think about it carefully, you’ll realise that for most of the time during any particular day, they were not fighting but playing nicely!

Children do have good relationships, can play together and do get along quite well most of the time. It is only when the fighting and/ or squabbling happens that we become discouraged.

We tend to focus on bad behaviour because we feel it needs to be corrected. Since we often tend to notice only bad behaviour, the child has learnt that this is how he will get attention.

So, one way of reducing the fights is to notice when children get along nicely, and comment on it.

You could say, for example: ‘I enjoyed watching the two of you tidy the kitchen so nicely,’ or, ‘It was a pleasure going to the park with all of you. I liked the way you worked out sharing of the swing, the see-saw etc.’

3. Don’t compare children Don’t say, ‘See how quietly your sister is sitting, you should try to be like her,’ or, ‘Your brother has good table manners. Why can’t you eat like he does?’

4. Encourage cooperation rather than competition For example, don’t say, ‘Let’s see who can run faster,’ or, ‘Who can clean up better?’

Parents can encourage co-operation rather than competition between siblings. It is better to say, ‘Let’s see how quickly we can tidy up this kitchen together.’

Aim for sibling solidarity rather than sibling rivalry. A family functions more smoothly when everyone is on the same team.

5. Celebrate differences Often, siblings will try different activities as a way to show their individuality. If you encourage children to develop their spe-

cial talents, they will have less need to compete.

6. You don’t have to treat children the same to be fair Children have different needs and different personalities. For example, it’s fair to allow older children to stay up later. It’s fair to give younger children some extra attention when they’re tired. It’s fair to give shy children extra encouragement to try something new.

7. Help your children to see the positives in each other When you are alone with each child, ask them what are some of the positive things their brother or sister does that they really like, and what are some of the things they do that might bother them or make them angry.

This will help you to see that they do have some positive feelings for each other!

8. Listen, really listen Listen to how your children feel about what’s going on in the family. They may not be so demanding if they know you at least care about how they feel.

Children need to be free to express their feelings. If we reflect their feelings back to them it helps them to identify their own feelings. Negative feelings and

thoughts are completely acceptable.

Children who are unable or not allowed to express their negative feelings are more likely to be more destructive in their behaviour.

Never ask ‘who started it’. We must have empathy for both children engaged in an argument or a fight and never take sides with one child. Instead, ask ‘what happened’ and give each child a chance to give his account.

We must listen empathically to both sides of the story. The language of empathy doesn’t come easily, especially when we are frustrated by children’s bad behaviour. Listening with empathy is a learned skill.

Examples of language of empathy ‘It sounds as if you are really upset with Ilyaas. Both of you want to sit close to the window (in the car).’

‘You don’t like it when Ayesha interrupts you when you are talking to your friend.’

‘Nadeema, you like privacy and quiet when you study and you, Fahiema are feeling left out and want to talk to your sister.’

‘You both want to watch your favourite programme at the same time.’

‘You find it hard that I spend so much time with the baby.’

A few tips at a glance Sometimes, children need to be alone and cannot always be expected to want to play with someone.

Sharing doesn’t come naturally to young children.

Be aware that ‘victims’ often set up fights and enjoy being rescued.

Avoid blaming and listening to tattle-talers.

Express positive expectations of them, e.g. ‘I know you can play happily together.’

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Muslim Views . May 2015

From Consciousness to Contentment

Assalaamu alaikum: the greeting of peace JASMINE KHAN

HE Muslim greeting of peace, ‘assalaam’, comes from the Arabic root ‘sa-la-ma’.

From this same root, we have the word ‘Islam’, which means ‘submission to the will of Allah’.

However, the word ‘assalaam’ describes much more than calmness and tranquillity, it also encompasses the concepts of safety and security.

When we then look into the deeper meaning of the root word, we realise that, far from being a contradiction or confusing, to have one word meaning two different concepts, actually makes perfect sense.

When we submit to Allah, we are submitting to the one who promises us safety and security and, in this manner, we are assured peace and tranquillity.

The greeting ‘assalaamu alaikum’ is, in fact, a prayer whereby we ask Allah to grant security and protection to the one we greet.

Unlike the greetings ‘hi’ and ‘hey’ used by others, we have the privilege and the honour of greeting people with a duah. For this reason it should never be done lightly or without consciousness.

When we say ‘assalaamu alaikum’, we are, in fact, in communication with our Creator, and should, therefore, show due respect.

It is a command from Nabi Muhammad (SAW) that we should greet fellow Muslims

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Muslim Views

‘O people, spread (the greeting of) salaam, offer food to people and pray at night when people are sleeping, you will enter Paradise in peace.’ (An authentic hadith reported by Imams At-Tirmidhi and Ibn Majah.) whether we know them or not. It is a way of establishing kinship and promoting good relations amongst each other when we meet.

Irrespective of who they are or where they are from, Muslims should greet each other as family.

Many of us believe that we are sufficient unto ourselves; on the contrary, we are all connected.

This is proven when Muslims gather, be it at a Jumuah or on Arafah.

This form of greeting brings a feeling of comfort and the sense that we belong to the one ummah.

Every Muslim has five rights over his fellow Muslim, and one of these is to greet with salaam.

To greet is a directive from Allah: ‘When you are greeted with a greeting, greet in return with what is better than it or (at least) return it equally. Certainly, Allah is ever a Careful Account Taker of all things.’ (Quran 4:86) The greeting in Islam is of such importance that the first thing Nabi Muhammad (SAW) said

when he entered Madinah was that they should offer the greeting of peace. Of special significance is the fact that he addressed the people, he did not say, ‘O Muslims,’ or, ‘O believers’.

It is narrated that Abdullah bin Salam said: ‘When the Messenger of Allah (SAW) came to Al-Madinah, the people rushed towards him and it was said: “The Messenger of Allah has come!”

‘I came along with the people to see him, and when I looked at the face of the Messenger of Allah (SAW), I realised that his face was not the face of a liar.

‘The first thing he said was: “O people, spread (the greeting of) salaam, offer food to people and pray at night when people are sleeping, you will enter Paradise in peace.”’ (An authentic hadith reported by Imams At-Tirmidhi and Ibn Majah.)

Today we are amongst a minority who uses this greeting of peace.

Since we are in the month of Shabaan, the month of our Prophet (SAW), it may be a good

time to ponder on the significance of this greeting, to be consciously aware of what we are doing when we say ‘assalaamu alaikum’, and to actually mean what we say.

Too often, the words trip off our tongues lightly, automatically and, most times, we shorten it.

Do we know that greeting people at every opportunity increases rewards?

Imams Bukhari and Muslim reported that a man asked the Prophet (SAW), ‘What in Islam is the best?’

He (SAW) answered, ‘To feed people and to say ‘salaam’ to everyone, whether you know them or not.’

Scholars agree that starting with ‘salaam’ is highly recommended. And responding is obligatory because Allah SWT says: ‘When a courteous greeting is offered to you, meet it with a greeting still more courteous or at least of equal courtesy.’ (Quran 4:86) Shaking hands with another Muslim will result in forgiveness from Allah SWT.

Imams Abu Dawood and AtTirmidhi reported that the Prophet (SAW) said, ‘If Muslims meet and shake hands with each other, they will be forgiven before they leave.’

The Quran is filled with references to the greeting of peace, and that it is the greeting of Islam. It is important for us to make the connection: when we submit totally to Allah, we are assured of protection; this in turn will, if we trust, bring us peace.

At the same time, we ask Allah that the same to be granted to our fellow Muslims. The more we try to please Allah, the better are our chances of entering Jannah, and even there we will be greeted with peace.

Allah assures us of this: ‘And those who believed and did righteous deeds will be made to enter gardens under which rivers flow – to dwell therein forever, with the permission of their Lord. Their greeting will be ‘salaam’.’ (Quran 14:23) Nabi Muhammad (SAW) promises us: ‘You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I tell you about something which, if you do it, will make you love one another?

Greet each other with salaam.’

I pray that Allah grants us all, during this month of Shabaan, the consciousness of what we are saying, and what we hope for when we greet each other with ‘assalaamu alaikum’, the greeting of peace in Islam.

Ameen.

FOR ALL

Muslim Views . May 2015

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The charm and warmth of wooden replicas This time, I lingered at his display, drinking in every art piece, its construction, the fine execution and the sleek veneer of the polished product, writes Doctor M C D’ARCY. OME toys are not for boys; wooden replicas are for men with mature minds and the savoir-faire to savour the innate beauty of forest woods and their tantalising allure.

The creative hands of Mr Cornel Overmeyer have polished the art of reproducing replicas of cars, trucks, trains and wooden rocking horses to a pinnacle that you drool admiration in front of his collection. His cars and trucks even have wooden engines inside them.

I first saw his work at the summer Somerset-West Craft Market, a few years ago. Having missed the opportunity of engaging their creator, I often dreamt of seeing them again.

This time, I lingered at his display, drinking in every art piece, its construction, the fine execution and the sleek veneer of the polished product.

It was, indeed, the caviar of the woodworker’s ply. Each piece was a masterpiece; choice was impossible; all shouted their artistic and creative voices: ‘Look at me, buy me, enjoy me for all time, and save me for the next generation.’

Sixty-four-year-old Mr Overmeyer is a cabinetmaker producing fine furniture and built-in bedroom suites. So, how does he create these wonderful replicas?

‘I look at a picture of a car or a train then I draw it and plan it to scale. From there, I select the wood and make the finished piece. It takes a long time and lots of patience to make a piece and

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These are some of the wooden toys made by Mr Overmeyer and for sale at the Photo M C D’ARCY Somerset West Craft Market.

polish it, and I do that until I am satisfied,’ said Mr Overmeyer.

‘I only use wood offcuts for these toys. Some of the offcuts I laminate. That wooden horse [referring to one of his masterpieces] is one of those that I constructed from several pieces of wood. The woods you see here are ash, oak, Japanese oak, kieyaat, African rose and teak.’

It takes a lot for him to be satisfied; the product must be tip-top before he puts it on sale. Like all creative work, a great deal of effort and love goes into the creative process.

This is sometimes not appreciated by customers. Often, the prices for the amount of work and costs involved are way below the asking prices of the finished products.

Of course, there are those who scoff at such intense work and energy being wasted on an object that will be ‘only for show’ but that is a shallow attitude when looking at art and crafts in which the creations give joy of beauty in the wide life-scenario, as well as the pleasure of having and possessing such art to relish every day.

Sadly, the world is full of blind

cynics, loud-mouthed and vulgar, who have no time and inclination to appreciate what is joyous and good in life. Unfortunately, one has to live with them.

The world of wood is shrinking at an alarming rate. In Brazil, large swathes of age-old tropical forests are being cleared for cash crops such as maize and tobacco, coffee and cocoa.

Worse still, the valuable green foliage of the forests cleans the air of exhaled carbon dioxide and pushes out life-giving oxygen.

The open areas are now allowed to be grazed by cattle for meat and hides.

Cattle dung produces noxious methane gas that is poisonous to Earth’s life-giving mantle of nitrogen and oxygen that shield the world and us from the deadly rays of the sun.

And when the earth is left open to heavy rains, most of the best topsoil is washed out and pour down rivers into the ocean. All that remains are deserts, scars that will blight the earth forever.

On the opposite side of the earth, in Indonesia’s Sulawesi (Borneo), the forests are being cut down to provide the Japanese and Chinese with wood for disposable

The details of the wooden cars and trucks that Mr Overmeyer makes are so realistic that one can even identify the make of the vehicles. Photo M C D’ARCY

chopsticks with which to eat.

In summer, the forests are burnt to clear for crop cultivation – rice and sugar. The resultant drifts of heavy smoke sweep over south-east Asia and, at times, stop all air-traffic in Singapore and Malaysia.

Overpopulation and greed are destroying Earth’s precious resources; it is unsustainable.

Just remember that right in the Cape Peninsula there once were forests in Hout Bay (Wood Bay).

The Dutch and British colonists cut down the hardy yellow-wood for beams to hold up their roofs, as masts for their ships and planks for their small boats.

They used the wealth of the forest woods to burn in the hearths in their kitchens for cooking and in their kaggels (fire-

places) to keep them warm.

Today, Hout Bay is a sandy desert where only a few trees struggle to survive when the savage summer, south-east wind blasts the sand in fury.

Indigenous forests grow slowly. Urbanisation, luxurious mansions and extensive shack towns have put paid to Hout Bay ever recovering the forests of its eponymous name.

Wood should be grown and harvested responsibly. Every offcut should be used, as Mr Overmeyer does. He produces gems from wood destined for the rubbish bins and fires. His efforts add value to art and life.

The Muslim carpenters and carvers of yesteryear produced fine artistic products. Some produced furniture that lasted for centuries. Some produced the humble wooden sandal – the kaparang – that we used in our rudimentary bathrooms and even on the muddy streets of Cape Town.

Every mosque had these kaparangs for use when taking ablutions before prayers. These objects are now collector’s pieces and grace museums.

I once wrote about the last carvers in the community. One of the last great carvers was Mr Salie Alie (Salie Jack). I have some of their work; I treasure it.

The artists are gone. It is too labour-intensive these days and costly to produce. Artistically we are the poorer for it.

We must cherish the work of Mr Overmeyer, buy his work and delight in having something special.

I don’t normally give the private details of the artists I write about. But see his work at the Somerset West Craft Market or contact Mr Overmeyer at 084 907 4250. He deserves your attention and appreciation as an artist, artisan, cabinetmaker and as a National Heritage treasure.

The attention to detail and material used to make this rocking horse ensures that with its price tag it is beyond the pocket of the ordinary man in the street and clearly ‘not for boys’.

Photo M C D’ARCY Muslim Views

SPORTS-TALK

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Muslim Views . May 2015

Slave Route Challenge enters its fifth year MAHMOOD SANGLAY

HE fifth annual Jive Slave Route Challenge took place on Sunday, May 10, on the Grand Parade.

About 8 000 runners and walkers were expected to participate in the event at the time of going to press.

At the media launch of the Slave Route Challenge, the title sponsor, Quality Beverages, attributed their support for the event to its inclusive ethos that ‘appeals to everyone from all walks of life’.

Sharief Parker, the CEO of Jive, the sponsor’s brand, said the ‘novice, the seasoned runner, the walker and the spectator, both young and old’ are all attracted to the event for the conventional reasons related to health and social welfare.

The District Six Museum is the race beneficiary and the City of Cape Town is a strategic partner.

The event programme offers four races, the 21,1km half

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marathon, the 10km run, the 5km Fun Run/ Walk and the 10km Big Walk. Each race starts in Darling Street, in front of the City Hall, and ends on the Grand Parade.

However, it is the added dimension of history and heritage that lends this event a unique appeal.

The Jive Slave Route Challenge offers a route filled with historic significance, from the City Hall, through the Castle of Good Hope, District Six, the Company Gardens, Wale Street, Bo-Kaap, Sea Point, Green Point Urban Park, the V&A Waterfront, the CBD and back down Darling Street onto the Grand Parade.

The ‘starter gun’ has symbolic significance in that it is actually the firing of the miniature cannon in the Castle of Good Hope.

Landmarks along the route, marked and highlighted for awareness and educational purposes, include Van Riebeeck’s Fort at the Grand Parade, where slaves were first housed, and the whipping post, at the corner of

Buitenkant and Darling Streets.

The south-western corner of this intersection is where slaves were once tortured and executed.

The Castle of Good Hope, built by the Dutch colonialists in 1666 is the oldest surviving building in South Africa.

St Mark’s Church, built in 1867 in District Six, has served the Anglicans since then till today.

The Aspeling Street Mosque is the oldest masjid in District Six, and was founded in 1887.

The Hurling swinging pump, in Prince Street, in the Gardens, is where slaves used to walk long distances, daily, to fetch water for their masters.

The Iziko Slave Lodge, at the intersection of Bureau and Adderley Streets, was built in 1679 and is a windowless, brick structure that housed slaves.

Auwal Mosque, in Dorp Street, is the oldest masjid in the country.

Gallows Hill, in Somerset Road, is where slaves were executed.

The Jive Slave Route Challenge of May 11, 2014, attracted over 3 800 entries to its 21,1km half marathon and 10km run. The route includes the gruelling hill to the top of Pentz Road, known as ‘koeksister hill’. Runners are pictured here on Voetboog Rd, which overlooks the picturesque landscape of Table Mountain.

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The slave tree plaque, in Spin Street, marks the site where slaves were auctioned.

The support the event enjoys from participants reflects diverse interests but everyone appreciates the ‘educational tour’ value of the event.

Another popular feature is ‘Koeksister Hill’ in Bo-Kaap.

The inclines in this part of the city are legendary, and runners find it particularly challenging to negotiate their way up and down these streets.

However, the reward of a koeksister at given points of the well-marshalled route appears adequate recompense for many.

Medals and Jive soft drinks are offered to all finishers.

Live entertainment and lucky draw prizes are up for grabs after the event. In addition, every entrant receives a free entry into the Castle of Good Hope and the District 6 Museum until the end of May, 2015.

The Slave Route Challenge is organised by Lion of Africa Insurance Itheko Sport Athletic Club, under the auspices of Western Province Athletics and Athletics South Africa.

The club was established in 2008 and has since become the fastest growing running club in South Africa.

Over 1 000 members, including 200 children in the Kids Athletics Development Programme, benefit from a training programme for people who have never participated in any sport.

After an eight-week programme, they are able to participate in their first 10km run.

The growth of this club is attributed to the correct training and education that is provided to every beginner by the Athletics Development Commissioner, Farouk Meyer.

Further information on the Slave Route Challenge and the LOA Itheko Sport AC is obtainable from www.itheko.club or from communications manager Fatima Allie at 082 066 3353 or fatima@itheko.com.

The Jive Slave Route Challenge traditionally starts inside the Castle of Good Hope, in Cape Town. Here runners are pictured emerging from the main entrance overlooking the Grand Parade on May 11, 2014. This entrance is flanked by Buuren and Leerdam, two of the five points of the pentagonal castle built between 1666 and 1679 as a refreshment stop at the Cape of Good Hope for ships sailing the Spice Route.

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