Muslim Views May 2016 by Muslim Views

Vol. 30 No. 5

RAMADAAN 1437 l MAY 2016

Ramadaan kareem

RAMADAAN is a month of collective submission and individual reward. Imam al-Ghazali (RA) quotes Rasulullah (SAW) in the Ihya Uloom-ud-Deen: ‘Verily, fasting is a trust, let each of you, therefore, take good care of his trust.’ Photo SHAFIQ MORTON

Local community development a priority for newly-elected President of the Muslim Judicial Council

See Page 6 for an exclusive interview with Shaikh Irfaan Abrahams

Photo MAHMOOD SANGLAY

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Muslim Views . May 2016

Fasting implies a social responsibility

AMADAAN is a global phenomenon because over a billion Muslims over the world observe the fast. As a ritual, fasting has little meaning. It simply means that, for a month, over a billion people over the globe don’t eat and don’t have sexual relations during the day. When we fast with a consciousness of its inner and outer dimensions, fasting becomes very meaningful. This type of fast improves us spiritually and compels us to act socially. Fasting then becomes both a spiritual and a revolutionary experience. Spiritually, the fast demands of us a mastery of our desires in order to become disciplined and humble servants of Allah. This is achieved through self-restraint, remembrance of Allah and other spiritual exercises. The revolutionary dimension demands consciousness of the social realities around us. And it demands action where we are able to make a difference. Fasting connects the Muslim with the oppressed in a material way, even though a day of fasting followed by a good meal cannot compare to the involuntary fast of the poor who are deprived of sahoor or iftaar. This connection should serve as a reminder that vast regions of the world are populated by masses whose hunger and suffering are a direct result of capitalist and neo-liberal economic policies. It should strike us, and forcefully so, that the suffering of the poor and the oppressed is caused by imperial forces seeking to gain and maintain control of the world’s key sources of wealth and power. The interests of the wealthy and powerful are sustained by the

enslavement of the poor and weak. Fasting produces the appropriate mental, physical and spiritual state to resist the empire. Social, political and economic realities in South Africa today confront Muslims with deep questions of commitment to a faith that is designed to lead to action. Whether it is poverty in the local township or the displaced millions seeking refuge elsewhere in the world, our fasting should embrace a personal consciousness that extends to a global consciousness. The complete Muslim is he or she who is able to connect the deepest of the inner self with the furthest of global humanity, without losing touch with all that is in between. That is the consciousness of the complete Muslim. Fasting and social action are inextricably linked but it is very easy to view them in isolation. It is easy to experience fasting as a private devotion with spiritual benefits that have nothing to do with social action. Ramadaan is a social and inclusive activity, even when we strive for spiritual growth through meditation and quiet reflection. We are still required to pursue normal activities in our families and places of work. Our personal and professional lives should only become more focused on virtue due to the fast. The fast of the Muslim cannot be disjoined from responsibility to Allah and to humankind. Our consciousness and engagement of broader social issues in Ramadaan are what renders a month of spiritual regeneration truly meaningful. The worship of Allah cannot be disjoined from service to humanity. Spiritual growth cannot be divorced from social responsibilities. At one level, the faith of a people struggling for basic rights is purely incidental because the issues that inspire their actions are universal and independent of faith and creed. They are motivated by social, political and economic issues like government corruption, human rights violations, inflation, unemployment and extreme poverty. This is especially true in our social context where gross inequalities, poverty and mass social discontent are an inescapable reality of South African life. We simply cannot disconnect our growth in piety from the burning social issues of the day, whether they relate to unemployment, crime or corruption. Let us make Ramadaan a time for both spiritual growth and social justice. Ramadaan kareem!

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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Living in fidelity to the Constitution PROFESSOR ASLAM FATAAR

URING the 1990s, as a country, we chose to regulate state governance, institution building and human relationships on the basis of a constitutional democracy. We succeeded in laying a constitutional platform as a means of working toward a common nation and citizenship. People from diverse backgrounds reconciled themselves to an inclusive and socially just future. We struggled as a nation with the ugly divisions of the past. We committed ourselves to communities) must ask how we working towards a future based now intervene in our human on equality, fairness and the rule drama. of law. This was founded on a The Prophet’s advice to promise that a path of reconcili- engage in mu’amalat (producation would secure the inclusion tive human relations) must take of all in our democratic polity centre stage. Inserting exempliand the rebuildfying practices ing of our coun(amal-al-salihat) try. into the body The Prophet’s Our commitpolitik is crument to a fair cial. We must advice is now more country was continue to important then ever: emphasise posibased on the realisation that tive relationsocial relations is change would be ships in our the terrain of our complex and difworkplaces and ficult. The Coneducational commitment to stitution providinstitutions. common moral ed a basis for Our work optimal inclucolleagues, felvalues through sion, a place in low students our civic activities. the sun for all. and friends are Our constitudeserving of tional dispensae m p a t h y, tion was acceptable because it respect and decency. Advancing was founded on the necessity of their aspirations is as important conferring human dignity on all as concern about our own. the people of this country. Getting involved in social welfare orientated work takes The perils of infidelity our mu’amalat to the next level. to the Constitution Spending from our wealth in the Our constitutional democra- service of others builds fellowcy is brought into question when ship. It also alleviates hardship our country fails to deliver on and suffering. the promise of a fairer society. Getting involved in social jusA democracy’s legitimacy is tice orientated work targets the only secured when a country is improvement of life circumable to deliver on expectations. stances. Defending the Constitution is The Prophet’s advice is now therefore a defence of an inclu- more important then ever: social sive and productive path relations is the terrain of our towards securing sustainable commitment to common moral livelihoods. values through our civic activiWe keep ourselves in the ties. Our survival as communidemocratic game only to the ties depends on our generosity at extent that we are able to con- the very moment when our cretise the egalitarian vision of political leaders look the other our democracy. way. It is in this light that we have The state might have left the to question two of the biggest game but we have to remain in infractions of current day poli- the game. And part of remaining tics: one is the flouting of the in the game is to claim a space Constitution by the President in for commitment to our democlight of the Nkandla debacle, racy on our own terms. and the other is the capture of This means participating in the state by family interests. the type of politics that can force Under apartheid, corruption governmental accountability. and state capture served as a We have to bring an accountable proxy for white advancement. and responsive government back Current day patronage politics into the game through an asserserve the enrichment of the tion of common values and politically connected. practices. Our humanity depends on Mu’amalat as the road to remaining in the game of human our human commitments engagement, interaction and It is clear that our chosen relationships based on beauty, democratic path has been ren- patience, goodness and virtue. dered ineffectual. State corrup- This is an abridged version of tion and capture are symbolic of the khutbah delivered by the way the democratic path has Professor Aslam Fataar at Claremont Main Road Mosque been compromised. We as Muslims (and other on April 22, 2016.

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

Muslim Views . May 2016

Ramadan thoughts: when you hear khilaf be a zebra SHAFIQ MORTON

WE live in a varied and sometimes confusing environment of contrasts, conflicts and conundrums. Avalanched by cyber information, as opposed to real knowledge, we are buffeted by so many forces, it often becomes difficult to anchor oneself in the world. For Muslims, as refugees encountering new cultures, as individuals within minorities, as communities suffering from regional conflict or as people facing Islamophobia, extremism, poor education, cruel oligarchs and socio-economic challenges, life is not easy. This is perhaps why a train of thought has developed amongst certain Muslims, which says: ‘I don’t need this. Why should I have to deal with this khilaf, all this disagreement? I don’t need Sufi, Sunni, Salafi, Wahhabi, Ashari, Maturidi or even madhhab. Surely, all I need is the Qur’an and the Sunnah?’ While, in a sense, this is an understandable sentiment, romantic literalism – and the idea that Islam should be so conveniently homogenous – is hardly an adequate response to modernity. It begs the question: why take a leap backwards? Of course, it is true that one of the greatest tribulations confronting modern Muslims is our inability to tolerate each other. However, I would suggest that Quranic and Prophetic reductionism leads us to a sharply narrowed perspective – something that has so blighted Saudi Arabia, for example.

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The most celebrated example indicating Islam’s wideness in embracing differences of opinion is seen in the hadith of the Companions travelling on a diplomatic mission to the Jewish tribe of Bani Quraydha and being instructed to make the Asr prayer upon arrival We are better than that; the Quran actively enjoining a ‘balanced way’ in Suratul Baqarah and Suratul Maida warning about ‘excess’ in faith. Then we have Suratul Hujjarat talking about us being created as tribes and nations to know ourselves. Without a scholarly application of Islamic science, and with the discarding of analogical thought and reasoning (which underlies fiqh, the execution of Sacred Law) there will only be chaos, the kind that has ensued in the Isis ‘caliphate’, which is totally devoid of the respect for life that should reflect the shariah. What we have to do to make sense of things is to understand the very nature of disagreement. Firstly, one gets absolutism – basically the outright rejection of an idea, whether it is valid or not. This is based on anger and arrogance which pleases the ego; it is often manifested by compounded ignorance (where people don’t

know that they don’t know) or the incapacity to cope with anything different. The above can’t be called disagreement in the true sense of the word because the whimsical ego immediately shuts off another view, which could expose an alternative, even more enriching understanding. Secondly, you get ikhtilaf, which means to take a courteous but informed position on something that might contradict somebody else. A historical disservice has been the air-brushing of ikhtilaf. Of course, our predecessors had qualities superior to ours but they were still human and still had human foibles, fallacies and, yes, they had major disagreements. Nor did the Muslim pioneers live in homogenous bubbles of reflection and peace; for instance, Abu Hanifah’s nightly worship was disturbed by a drunken cobbler. This is a famous story where

Abu Hanifah rescued his neighbour from jail to become a great scholar. The most celebrated example indicating Islam’s wideness in embracing differences of opinion is seen in the hadith of the Companions travelling on a diplomatic mission to the Jewish tribe of Bani Quraydha, and being instructed to make the Asr prayer upon arrival. When constricts of time became apparent, one group – saying the Prophet (SAW) had told then to hurry to the Bani Quraydha – prayed en-route. The other group, taking the Prophet’s words literally, waited until they reached their destination. Upon their return, the Prophet (SAW) indicated that no group was in the wrong, stating that ‘differences of opinion in my ummah are a blessing’. And while there are some quibbles on the authenticity of this statement, it has become famous enough on the tongues of the scholars to be accepted as a truism. The modern scholar, Dr Taha Jabir al-Alwani, has written in his book, The Ethics of Disagreement in Islam, that differences of opinion are an inherent feature of human nature. That is why the jurists don’t agree unanimously on the legal gradations of preferable, optional and permissible. And while there are no differences on Islam’s pillars, the blessing is that the four legal schools of thought, the madhahib, allow for diversity. Also, the Prophet (SAW) has passed on, and we take guidance from the mujtahidin, people described in Hadith as the ‘heirs of the prophets’ in the sense that they confirm the shariah.

There should be no problems here. The honour that the early jurists had for each other is instrumental in us understanding what is called adabul ikhtilaf or the ethics of disagreement. Imam Shafii, for instance, refused, out of respect, to perform the qunoot – an invocation in the dawn prayer – when he was in Baghdad, the city of Abu Hanifah. Abu Hanifah regarded the Fajr qunoot, which Imam Shafii deemed a Sunnah, as an abrogated practice. While fiqh – a man-made corpus – is resplendent with variation (dare one say healthy disputations?) there is total consensus that its bedrock, the shariah, is about public welfare. And where there is no explicit liturgical guidance, one has to accept that there is some divine wisdom at play, and that many laws based on reasoning, or ijtihad, can change with time. It is thoroughly reprehensible, says Dr al-Wani, for a Muslim to invoke shirk, bidah or unbelief on someone disagreeing with him. One should rather seek justification for the one who differs with him – or to embody the ethos of Imam Shafii – by acknowledging that one is right with the possibility of being wrong, and that your antagonist is wrong with the possibility of being right. As an unknown, but wise, scholar once said: ‘Learn the differences of the ulama and allow your breast to expand.’ Or, to localise the thought, be a zebra at the same waterhole as the elephant, the giraffe and the warthog. The source of nourishment is the same but those drinking are totally different.

Muslim Views . May 2016

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Muslim Views . May 2016

New MJC leader adopts a ‘different mindset’ MAHMOOD SANGLAY

‘MY wife has never seen me in bed at ten o’clock at night,’ says Shaikh Irfaan Abrahams, explaining that he has lost interest even in rugby, for which he has always had a passion. ‘There are more important things now,’ he adds, referring to his responsibilities as new Muslim Judicial Council (MJC) president. Shaikh Irfaan was elected president on April 23. The new role appears to have transformed the temperament of the imam of the Darul Islam Masjid, in Surrey Estate, for the past 29 years. However, while he admits to becoming a calmer and more reflective leader who has embraced greater responsibilities, Shaikh Irfaan has also affirmed his position on important matters of belief and principle. Over decades, he earned a reputation as a strong grassroots leader in the Surrey Estate community, playing leading roles at the Darul Islam primary, secondary and hifdh schools. In addition, he serves on at least four other community institutions. It is this focus on local communities that Shaikh Irfaan plans to broaden as leader of the MJC. He expressed concern that the townships have been neglected, both in respect of dawah work as well as poverty alleviation programmes, especially for the imams in these areas. In paying tribute to his predecessors, Shaikh Irfaan acknowledges that he benefitted from the presidencies of both Shaikh Ebrahim Gabriels (2001 to 2006) and Shaikh Ihsaan Hendricks

What would be different about Shaikh Irfaan’s presidency? ‘I feel we need to take the MJC to the people in a very positive way.’ He acknowledges there is negative sentiment towards the MJC that needs to be addressed. (2006 to 2016). However, he says, all three of them benefitted from the leadership of Shaikh Nazeem Mohamed, who passed away in 2000. What would be different about Shaikh Irfaan’s presidency? ‘I feel we need to take the MJC to the people in a very positive way.’ He acknowledges there is negative sentiment towards the MJC that needs to be addressed. The first step in this direction, says Shaikh Irfaan, is to commence a programme of rotation of ulama on platforms at masajid, schools, colleges and universities, in order to address the relevant issues and to build the image of the MJC. Similarly, he secured airtime on Voice of the Cape (whose broadcasting licence is held by the MJC) for the same purpose. In a more radical move, Shaikh Irfaan is planning to raise funding for poverty alleviation projects in the townships by introducing the MJC’s own zakaah fund. This will offer the MJC greater autonomy and control in managing its own poverty alleviation projects. Another matter he feels strong-

ly about is the marginalisation of local talent in Quranic recitation. Shaikh Irfaan says foreign qaris are usually invited and celebrated for their accomplishments while local qaris, who are often equally or better skilled, are not accorded the recognition they deserve. Regarding international relations, Shaikh Irfaan is of the view that while he will maintain the good relations the MJC has developed with international bodies, particularly in respect of its solidarity with Palestine, he will dedicate more of his time to local communities. ‘If there is a need for people to travel abroad then we will send the most appropriate person.’ Shaikh Irfaan is of the view that he will be able to tackle issues in the community if the MJC’s house is in order. Referring to issues of governance that require attention, he undertakes to inspect every department of the council and even redeploy staff in order to improve efficiency. Although the MJC president has limited powers over the Halaal Trust, he intends to become closely involved in assess-

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ing its operations, to the point of visiting abattoirs and other certified establishments. There are two important issues that Shaikh Irfaan is expected to inherit from the legacy of his predecessor. The first is the outstanding report on the implementation of the recommendations of the Independent Halaal Review Panel in June 2012. The second is the initiative of the MJC to appoint an Independent Advisory Panel (IAP) that failed to yield any public interest, according to a report in August 2015. He has committed himself to revive the IAP initiative. Should the MJC ever need a military wing or should the ulama ever need armed protection, this would come from Surrey Estate, said Shaikh Irfaan to his congregation on April 24. When asked to explain this, he said that he was simply referring to the exceptionally effective neighbourhood watch of Surrey Estate, which became a model for other neighbourhoods. Although this does not clarify his comments in light of his present role as MJC president, he

explained that there was a time when ulama were threatened and that Shaikh Nazeem’s house was the target of a grenade attack in 1998. Shaikh Irfaan is known for his strong anti-Shiah stance. When asked if he accepts Shiahs as Muslim he said that it is a dangerous question, a sensitive issue and that Shiah beliefs and practices are contrary to the Quran and Sunnah. He added that he will continue educating people about the belief system of the Shiahs. The MJC’s public image, as reflected in the media, since the Orion scandal in 2012, is a particular challenge for its leadership and Shaikh Irfaan’s reflections suggest that this too requires a change in mindset. Granting an interview to Muslim Views reflects such a change because Shaikh Irfaan concedes that had he not been president, the interview would not have been granted. He had always prohibited the distribution of Muslim Views at Darul Islam Masjid for over 20 years because he held the view that the paper had an antiMJC agenda. I explained that it is not in the interests of the paper to be either pro- or anti-MJC but, rather, to be fair and balanced in its reporting. Since Shaikh Irfaan had not been reading the paper for over 20 years, he could not quote any instances of unfair or inaccurate reporting. As a representative of the ulama, he now feels inclined to adopt a more pragmatic view. After granting Muslim Views an interview, it is appropriate to commence distribution of the paper at Darul Islam Masjid.

Muslim Views . May 2016

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Muslim Views . May 2016

House of Ummah hosts meeting in KwaNobuhle SHAIKH NCEBA SALAMNTU THE House of Ummah hosted its sixth Muslim Stakeholdersâ&#x20AC;&#x2122; Meeting on Saturday, April 23, 2016, at the Love Life Youth Centre in the township of KwaNobuhle, Uitenhage, in the Eastern Cape. The meeting was attended by about a hundred participants, males and females, from all over the Eastern Cape, who were joined by guests from other provinces such as Gauteng, KwaZulu-Natal and Western Cape. The meeting started on a very high note of optimism where Muslims from all walks of life committed themselves to what has been termed the Muslim Development Plan. Thandile Kona, the national president of the Muslim Youth Movement, who is also the chairperson of the KwaNobuhle Muslim Community, chaired all the sessions in a professional manner, and all participants left satisfied that they were all given an opportunity to air their views and share their experiences. A question which featured in the minds of some Muslims in the province, who mostly did not attend the meeting, was the choice of venue â&#x20AC;&#x201C; in the African township of Uitenhage, where Islam is fairly new and not that much represented in the population. This was explained as necessitated by virtue of the launch of the first Community Islamic Centre that the House of Ummah intends assisting to build. A visit was done to the site where this

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different professionals involved in the project... merely provided their expertise and advice but the project was solely controlled and directed by the local Muslims of KwaNobuhle township... centre will be built with a graphic presentation of the building plans proposing an environment friendly structure that will not rely on the municipality for its services, such as water and electricity. The founder of the House of Ummah, Advocate Ismail Omar, took the meeting through the Muslim Development Plan, explaining its salient features such as transparency, tolerance, respect and an appeal to Muslims to be assets in their communities instead of being liabilities. He said that if these were correctly implemented, other people would start wishing to emulate Muslims and even wish to be part of them. According to him, Muslims must be the example for the world, and with the model as exemplified in the lifestyle of Prophet Muhammad (SAW), that was an attainable achievement. There were other presentations from different Muslim organisations that enhanced the meeting and made it a worthwhile exercise and a great opportunity for many of those who attended. Moulana Imran Ally, from the Imam Development Project, gave a brief presentation on the objectives, achievements and activities of this project. He informed the meeting that about 46 imams in the provinces of Gauteng, KZN and Western

Cape were already benefitting from the project through skills development courses, subsidies for literature that was normally not in their reach due to their expensive nature, laptops and cellphones with data supplied on a monthly basis, and even competitions which could lead to some imams winning pilgrimage trips. According to him, all these had led to a great improvement in the performance of the imams already attached to the project as these benefits acted as incentives for them. Ahmed Murchie, from the Business Development Project, gave a breakdown of the many business projects in the provinces of Gauteng and KZN that have already benefitted from this project. Detailed information was given which encouraged those who were interested to embark on business ventures to enlist the services of the initiators of this project, the Business Empowerment Initiative, in order to make them realise the goals of self reliance and independency, especially for those who were never exposed to business opportunities. Hasnain Abdullah, from Awqaf SA, came all the way from Cape Town and explained the concept of waqf and went further to make a pledge from the nation-

al chairperson of Awqaf SA, Zeinoul Abedien Kajee, to start a waqf fund for KwaNobuhle Muslims where there would be a partnering of contributions with an initial amount already donated to such a fund. What is left in this latter venture is only a workshop with the KwaNobuhle Muslim Community and the signing of a Memorandum of Understanding between KMC and Awqf SA to kickstart the project. The highlight of the meeting was the presentation by Shoaib Sayed, from the Community Islamic Centre project, who explained the history of KwaNobuhle Muslims and how the House of Ummah got involved in the project there. He mentioned that they, as different professionals involved in the project, merely provided their expertise and advice but the project was solely controlled and directed by the local Muslims of KwaNobuhle township, and even agreed that the foundation of the building would be paid for by the local community so as to get them to feel part of the project and own it as theirs. According to him, the building plans were already approved and almost 70 per cent of the funding was already secured. So, after almost 40 years of Islam in the

area, a new proud beginning will be ushered in with a centre that will be able to sustain itself as there were business units to be erected so as to acquire rentals to finance the running of the centre, which will rely on solar energy and be built in such a manner that a small amount of electricity will be needed to light it and water will be naturally sourced from the rain. The meeting ended on a high note with the participants rejuvenated to go back to their areas with ideas which would assist in making their own communities self-reliant and network links to build on the new relationships that they had forged with the other participants to exchange skills and expertise. In conclusion, the House of Ummah exercise left an indelible mark on most as they, for a change, saw a new side of Muslims who were prepared to play a supporting role to underdeveloped communities and to allow them to shape their own destiny with no patronising attitude but, rather, one of mutual respect and cooperation. Lastly, the summary by Shaikh Tahir Sitoto from University of KwaZulu-Natal (UKZN), who happens to be from KwaNobuhle, managed to encapsulate the gist of what were the main points of engagement throughout the meeting, especially for those who did not take notes. His session helped to summarise the whole meeting and was very fruitful. The next Muslim stakeholders meeting was scheduled for Saturday, May 21, 2016, in Cape Town.

Muslim Views . May 2016

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Muslim Views . May 2016

Ford duo pose a formidable challenge ASHREF ISMAIL

SOMETIMES divorce can be a good thing. This holds particularly true for the troubled marriage between Ford and Mazda with both brands having suffered tremendously because of the lack of focus (no pun intended!) and the definite lack of drive on the sales floors of both marques. After filing for divorce, both brands Ashref Ismail, who shares monthly motoring news with Muslim Views’ readers. Photo SUPPLIED

have clearly begun showing a revived sense of spirit and enthusiasm. Witness the amazing, world class and award-winning models from both, Ford and Mazda. The Ford Ranger and its SUV cousin, the Everest, are two cases in point, with the Ranger having put up a formidable fight against its arch-rival, the newly launched Hilux. While it would be assumed that the new Toyota Fortuner would be the natural rival to the Ford Everest, Ford is at pains to point out that the new Everest is actually competing against the likes of the more expensive Toyota Prado. Seen against this background, the higher pricing and limited model availability begins to make sense. The all-new Ford Everest redefines the sport utility vehicle market with bold design, advanced technology, exceptional off-road and on-road capability, and a refined, premium interior for up to seven passengers. With a rugged, sculptural design that reflects its unshakeable toughness and technological prowess, the new Everest blends strength, smart features and style to bring consumers a tough and versatile SUV with true off-road capability. The all-new Ford Everest was designed from the ground up with the durability to take on the most inhospitable environments. One of the toughest SUVs in its segment, the Everest has a body-on-frame design, assuring the torsional strength required for challenging terrains. Together with an intelligent four-wheel drive system, an active transfer case with Torque on Demand and ground clearance of 225mm and water-wading capability of 800mm, the Everest helps drivers navigate difficult terrain with ease. For ultimate capability, the advanced new Terrain Management System gives dri-

vers four settings – Normal, Snow/ Gravel/ Grass, Sand and Rock– that alter the vehicle’s throttle response, transmission, intelligent four-wheel drive system and traction control to confidently tackle any situation. For extreme off-road environments, drivers can manually lock the transfer case in lowrange four-wheel drive mode for increased control. These impressive off-road credentials are paired to a new level of ride quality and dynamic handling beyond what consumers have come to expect in a rugged SUV. Thanks to its coil spring front and rear suspension and a Watt’s linkage on the rear axle, the all-new Ford Everest provides a comfortable, stable ride with agile and predictable handling on the road, maintaining Ford’s fun-to-drive DNA. The exceptional capabilities of the allnew Ford Everest are made possible by the latest-generation 3.2-litre, five-cylinder Duratorq TDCi turbodiesel engine which incorporates an advanced exhaust gas recirculation system to boost efficiency. It produces 147kW of power matched to an impressive 470Nm of torque, which makes the all-new Everest ideal for everyday driving as well as use in heavy-duty applications, such as off-roading or towing. The 3,2-litre engine is matched to a durable and efficient six-speed automatic transmission that delivers smooth shifts and outstanding responsiveness – with the added benefit of a Sport mode as well as a Manual mode for improved control. The all-new Everest’s bold exterior presence is paired with a modern, spacious interior that creates a comfortable, harmonious environment for up to seven adult occupants. At launch, the all-new Everest is available in two feature-packed model derivatives, starting off with the XLT-spec 3.2 Auto 4x4 and the Limited.

Ford’s new Everest is a bold, handsome but very rugged vehicle.

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Photo FORD SA

Muslim Views . May 2016

E-Series production begins ASHREF ISMAIL

PRODUCTION of the new MercedesBenz E-Class has begun at Sindelfingen (Germany), where around two million vehicles are produced annually. Dubbed as one of the most advanced passenger cars to come off the Mercedes Benz production line, the new E-Class has inherited all the features of its bigger sibling, the S-Class. Looking a lot like a bigger C-Class or a smaller S-Class, the Germans have really taken this cookie-cutting family

resemblance to another level, making it more and more difficult to tell them apart. The new E-Class has a unique tradition. With a total of over 13 million E-Class Saloons and Estates sold, the E-Class is the best-selling vehicle in Mercedes-Benz history. The new E-Class delivers stylish highlights, with its distinct, emotive design and high-grade, exclusive interior. It also marks the world premiere of numerous technical innovations. They enable comfortable, safe driving on a new level plus a new dimen-

sion in driver assistance â&#x20AC;&#x201C; among other things. The vehicle comes complete with infotainment and control systems offering an all-new experience. But it is not just in the vehicle itself that Mercedes-Benz makes use of innovative digital technologies. They are already used in an earlier stage of the product development, and ensure an efficient production. For example, the production planning and scheduling team created a digital process chain which simulated the production process from the press plant to

final assembly. For assembly alone, around 4 000 individual processes are examined for technical feasibility long before series production commences. One particularly noteworthy aspect here is virtual assembly: in a room equipped with special cameras, experienced employees fit virtual components to a digitally simulated vehicle. CONTINUED ON PAGE 12

The new E-Class rolling off the production line at Sindelfern, Germany. Photo MERCEDES-BENZ SA

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Muslim Views . May 2016

CONTINUED FROM PAGE 11

Carrying out this kind of testing allows the team to assess how to best implement work processes long before actual production begins. In this respect, too, the latest E-Class is setting new standards. The Mercedes-Benz Sindelfingen plant is Daimler AG’s oldest established vehicle plant, and, within the Mercedes-Benz Cars production network, it is the competence centre for upper range and luxury-class vehicles. It employs a workforce of over 25 000 and produces the Mercedes-Benz E-Class (Saloon and Estate), the CLS and the CLS Shooting Brake, the S-Class (Saloon, Coupé and Cabriolet), the Mercedes-Maybach and the Mercedes-AMG GT. Around 200 vehicles a day are delivered at the Mercedes-Benz customer centre in Sindelfingen. Mercedes-Benz Cars Operations is responsible for passenger car production at 26 locations around the world as part of a flexible and efficient production network involving round about 70 000 employees. This includes the central functions of planning, technology, fabric, logistics and quality. Mercedes-Benz Cars produced more than two million MercedesBenz and Smart passenger cars last year, marking the fifth record in a row. The network is based on the product architectures of frontwheel drive (compact cars) and rear-wheel drive (for example, the

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ROAD SAFETY

Why tyre safety should be your number one priority ASHREF ISMAIL

SOUTH Africa records an average rate of one million crashes per annum. Up to 80 per cent of these are attributed to human error, with ‘tyre failure’ constituting a big percentage of this figure. Tyres are non-negotiable, critical safety features yet, many folks see these items as major grudge purchases, and often resort to buying cheap tyres or replacing them only when issued with a traffic fine. It is not uncommon to find even late model, high-end vehicles being driven around on dangerously worn tyres. An investigation into the massive taxi industry will reveal a frightening scenario, with the fitment of sub-standard, used, imported tyres being used on mini-bus taxis that may already be rendered un-roadworthy due to a variety of other defects, and whose operators are not averse to overloading. The heavy passenger and freight transport sector is no better with as high as 35 per cent of such vehicles operating on tyres that are not suitable and highly dangerous. As the economy shrinks, many operators are resorting to the cheaper options of re-treading or re-grooving of tyres. The result, which is a common sight on our roads, are pieces of rubber carcasses lying on our roadways, which, on their own, are a major source of danger to other road users. S-Class, E-Class and C-Class) as well as the SUV and sports car architectures. In addition, there is a powertrain production network (engines, transmissions, axles and components).

Tyre safety is a critical, non-negotiable feature for trouble-free motoring. Don’t skimp on ensuring you get the best in terms of mileage and safety. Photo SUPPLIED

Is it any wonder then that we witness such a high rate of crashes caused by tyre failure? Everything, from worn and damaged tyres, over- and under-inflation, purchasing of used, sub-standard, imported tyres that are not suitable for our environment or for specific applications, to overloading, incorrect balancing and alignment and the general abuse of tyres as a result of constant crashing into potholes or bashing against kerbs have become regular occurrences. Think about it: only these four patches of rubber, the sizes of which are slightly bigger than the palm of an adult hand are what provide contact between the vehicle and the road. At high speeds and across different road sur-

Each of these production networks is grouped around a lead plant that serves as a centre of competence for the ramp-up of new products, technology and quality assurance. The focus of day-to-day work

faces and weather conditions, these contact points play a critical role in ensuring that the vehicle remains on course. Therefore, neglecting tyre maintenance can and does result in needless trauma, expensive repairs and costly down-time. There is much that you can do to ensure that your vehicles and drivers are safe on the road: • Regularly inspect tyres for sidewall damage, cuts, scuffs and bulges. • Check tyre pressures regularly and ensure that the balancing and alignment are in order. • Have your tyres rotated at least every 15 000 kilometres. • Ensure that your tyres comply with the minimum tread depth. Tyre treads that are worn or smooth on the roads are dangerous, especially in the wet because smooth tyres lose the grip needed for your car to stay firmly on the road. • Drive carefully, brake and corner gently in order to extend the mileage of your tyres. • Watch out for potholes and kerb stones. • Don’t forget to check the spare wheel! Compromising on tyre safety is false economy. Don’t take unnecessary risks. Have your tyres checked regularly for greater peace of mind. Ashref Ismail is passionate about road safety and specialises in Fleet Risk Management. He can be contacted on 061 447 8506 or Ash@fmxafrica.co.za

is on the continuous improvement and refinement of state-of-the-art production methods, which allow future high-tech vehicles to be produced in a way that is efficient, flexible and environmentally friendly, according to the typi-

cal Mercedes-Benz quality standards. All of this revolves around the employees and their expertise, whose work is systematically supported by ergonomic workplace design and intelligent automation.

Muslim Views . May 2016

Ethics in Islamic finance BASHEER MOOSAGIE follows up last month’s discussion on key concepts in Islamic banking with a look at ethics in Islamic finance.

THERE is widespread belief that humanity must conduct itself in a responsible and sustainable manner, a view shared by communities as they proceed to express their faith-based values in business. Among Muslims, this initiative is generally known as ‘Islamic finance’, which is regarded as a niche in the global financial market. In many respects, Islamic finance is similar to socially responsible investing; both place principle-based limits on profit motive. Both have grown considerably over the last two decades – much more so than their ‘nonresponsible’ counterparts. It is well established that Islam preaches a complete way of life. Its structure of laws permeates the broad spectrum of survival that includes social, economic, political and cultural. The Islamic way of life is governed by divine principles covering values such as fairness, equality and morality dating back more than a thousand years. The values and ethics rooted in Islamic business constitute its ‘social’ and moral ‘capital’. Ethical finance is a fairly broad term. It is considered one of several forms of alternative finance. It is a term that encompasses any financial system that embraces

Being ethical is required, not only in day-to-day living but also of an Islamic managed business as ethics is considered a key factor in Islamic finance. The tie between religion and ethics has been extensively studied by a cross-religious group from major religions. The study concluded that there were four main crossovers between the three religions: justice, goodness, respect and honesty. Therefore, these tenets form the foundation which underpins the principles that govern Islamic finance.

Three principles govern Islamic finance Principle of equity

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

socially-conscious practices. The key to ethical finance is deciding on a common set of principles and embracing them. Choosing the path of ethical finance allow institutions to decide what sort of policies they wish to pursue. But, while institutions may have policy differences, they do tend to share some common characteristics. They include transparency, community and environment involvement.

Scholars generally invoke the principle of equity as the rationale for the prohibition of predetermined payments with a view to protecting the weaker contracting party in a financial transaction. In the eyes of the shariah, interest is regarded as an increase in wealth that is not related to engaging in a productive activity. The principle of equity is also the basis for prohibiting excessive uncertainty as manifested by contract ambiguity. Transacting parties have a moral duty to disclose information before engaging in a contract, thereby reducing information asymmetry; otherwise the presence of uncertainty would nullify the contract. The principle of equity and wealth distribution (zakaah) is also the basis of a 2,5 per cent tax on cash, imposed by shariah on all Muslims who meet minimum levels of income and wealth to

In the eyes of the shariah, interest is regarded as an increase in wealth that is not related to engaging in a productive activity assist the less fortunate and foster social solidarity.

Principle of participation Although Islamic finance is regarded as synonymous with interest-free financing, the prohibition of interest does not imply that capital is not to be rewarded. According to a key shariah ruling that reward comes with risk-taking, investment return has to be earned together with risk-taking and not with the conventional Time Value of Money (TVM), which is also one of the fundamental bases of prohibiting interest. Thus, return on capital is legitimised by risk-taking and determined on asset performance or project productivity thereby ensuring a link between financing activities and real activities. The principle of participation lies at the heart of Islamic finance, ensuring that increases in wealth accrue from productive activities.

Principle of ownership The shariah imposes: l the rulings of ‘do not sell what

you do not own’ (for example, short-selling) and, l ‘you cannot be dispossessed of a property except on the basis of right’ dictate asset ownership before transacting. As a result, Islamic finance has come to be known as asset-based financing, forging a robust link between finance and the real economy. It also enforces the preservation and respect for property rights as well as upholding contractual obligations by highlighting the sanctity of contracts. Islamic finance principles are rooted in the shariah, the faith’s sacred foundations. The objectives are to bring about welfare and prevent harm, particularly in the preservation of religion, life and intellect. Financial ethics have been interpreted to require risk-sharing rather than risk-shifting. Perhaps its most noteworthy principle is the avoidance of interest, which prevents association with toxic assets, widely considered to have contributed to the financial global crisis.

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Muslim Views

Muslim Views . May 2016

Completion of braille Quran by blind student RUFEEDAH DOUTIE

ON March 19, 2016, Madrassa Tul Khayr, its sponsors, Hospital Welfare and Muslim Educational Movement (HWMEM) and its principal and teaching staff were witness to a heartwarming and auspicious event: the final lesson reading for the completion of the ghatam of one of the students, Hajji Isma-eel Dollie. This event is the result of years of commitment and sacrifice in the way of the Holy Quran by Hajji Isma-eel, who is currently 61-years-old. Hajji Isma-eel hails from Durban and spent most of his formative years at Athlone School for the Blind, in Bellville South. He met his wife, Thuriya at the same school and they were married in 1981. Hajie Isma-eel has been blind all his life. The couple, who are both students at Madrassa Tul Khayr have two sons and four grandchildren. Hajji Isma-eel was a student of Hafidh Abdul Kariem Salie and, thereafter, the late Imam Sierauj Willenberg who had taken over the reins from Hafidh Abdul Kariem Salie when he emigrated to Australia. On the passing of Imam Sierauj, Moulana Tougheed Esau was appointed as principal and is ably assisted by Moulana Ebrahim Benting and Hajji Isma-eelâ&#x20AC;&#x2122;s current ustadh, Shaikh Ismaeel Londt. The event was marked by the presence of the wife of the late Imam Sierauj, Zarina, daughters Saarah and Malika, and one of his younger and closest brothers, Zayd. Imam Sierauj is sorely

Muslim Views

This.. is the result of years of commitment and sacrifice in the way of the Holy Quran by Hajji Isma-eel, who is currently Left to right, standing: Ali Brey, HWMEM Treasurer; Moulana Toughied Esau, Principal of Madrassatul Khayr; Qari Ismail Londt, teacher; Moulana Ebrahim Benting, teacher. Seated left to right: Zayd Willenberg, brother of late Shaikh Sierauj Willenberg; Hajji Isma-eel Dollie, the visually impaired graduand who completed the Holy Quran in Braille. Photo SUPPLIED

missed at the madrasah. Members of the HWMEM who attended were Omar Khalfe, Akbar Khalfe, Mr Ali Brey as well as the complement of current students at Madrassa Tul Khayr. The madrasah opened its doors in 2002 and has never looked back. Currently, the students range from 12 years to 75 years, Alhamdulillah, males and females. The material used at the

madrasah is sourced from Madrassa An-Nur for the Blind (an Islamic institute for the blind and visually impaired) in Pietermaritzburg, KZN. The student is introduced to Arabic Braille (which differs from English Braille) in the Braille Primer, which covers all the letters of the Arabic alphabet and signs. Braille consists of characters made up of six dots, raised in a

combination in order to depict a letter. Arabic Braille has been developed along the same lines. Also, rules of recitation are covered and examples for students to familiarise themselves with the Arabic Braille script, and to facilitate reading. Once this is completed, the student progresses to Juz Amma and, thereafter, to part one of the 6-volume set, starting with Surah Fatiha.

61-years-old. The main item used is the Braille Quran set, which is roughly 40cm x 40 cm, about 6 cm thick and consists of six volumes. Some of the younger students use the Brainware Apex, which is like a laptop minus the screen. For any further information please feel free to contact HWMEM offices: 021 6377866; Moulana Toughied Esau: 071 973 5744; Omar Khalfe: 082 491 7488.

Muslim Views . May 2016

Wishing our customers well over Mu Muslim the month of

Ramadaan

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Wishing our u Muslim customers and staff well w ll over the month of

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Muslim Views . May 2016

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24/2016 Valid from Monday 6 June to Wednesday 6 July 2016

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Muslim Views

Muslim Views . May 2016

Refugee organisation to nurture small entrepreneurs this Ramadaan NURUDEAN SSEMPA

MUSLIM Refugee Association South Africa (MRASA), one of the organisations that extend services to many refugees in South Africa, has identified small struggling entrepreneurs from the refugee community, to support this month of Ramadaan and help their businesses to further grow. ‘In this month, we always provide fasting refugees with dates, canned beans, fish, peas, rice, sugar, tea, maize meal and other items which bring a smile to a fasting person,’ says Ramadhan Wagogo, MRASA director.. ‘However, this time, in addition to the usual support we give, we have identified small entrepreneurs from the refugee community to help nurture their businesses,’ points out Wagogo. ‘The idea is to motivate others to do something and appreciate the efforts of struggling refugee entrepreneurs.’ The support will depend on the needs of the business and the consistency in the business, among other things. Hawa Muhammed Omar, popularly known as Mama Hawa of Bellville, is working hard despite the challenges to support her three children and other relatives. Mama Hawa is one of the entrepreneurs MRASA has identified to support in order to improve their businesses this Ramadaan. ‘Every day, I wake up at five o’clock and, after Fajr (the early morning Muslim prayer), I start preparing tea to sell for the morning shift,’ says the 44-year-old Mama Hawa, who hails from Mogadishu, Somalia. Mama Hawa lost her husband due to political instability in Somalia, forcing her to leave with

Hawa Muhammed Omar, popularly known as Mama Hawa of Bellville, is working hard despite the challenges to support her three children and other relatives.

Mama Hawa and her family member at her home in Bellville.

her three children, eight years ago. Her journey from Somalia, like that of many refugees, was not an easy one; she broke her left leg in Malawi on the way to South Africa. To this day, the leg is yet to heal completely. Due to difficulty in finding employment in a country with an already high unemployment rate, Mama Hawa was compelled to start her own business. ‘I wanted to support my chil-

dren who were still young and it is not easy to get government support,’ she points out, referring to her two boys and one girl then, who have grown up now. ‘Although refugees and asylum seekers in South Africa have the right to access social services, it is not easy to enforce these rights,’ says Wagogo. Of the registered refugees in South Africa, Somalia has the biggest percentage. And within Western Cape Province, Bellville

Photo CHENYAO ZHANG

has the biggest number of Somalians – estimated to be over 5 000. On Durban Road, in Bellville, for example, many shops are owned by Somalian business people. Mama Hawa walks several kilometres a day in the morning and evening from Robert Sobukwe Road where she stays with her family, to several shops and informal shelters owned mainly by Somalian nationals in Bellville, selling her tea, which costs R3,50 per cup.

‘Before, the business was good but now things are so tough to the extent that I struggle to pay my house rent,’ laments Mama Hawa. She attributes this to the increased cost of items she uses, like sugar. ‘My trolley is also a problem now; if I get a better one, maybe it will make a difference,’ she further points out through an interpreter. Mama Hawa uses an improvised trolley to cart the more than twenty flasks of tea she sells per shift. The trolley not being in good shape, coupled with her decreasing energy as she grows older, is making it harder to push. She works in the mornings and in the evenings. ‘By supporting MRASA programmes, especially during Ramadaan, one will not only be helping someone in need but also be spiritually uplifted,’ concludes Wagogo. To get more information or to support MRASA programmes please visit: www.mrasa.org.za or call 021 637 9181.

Muslim Views

Muslim Views . May 2016

THAAKIRAH BARADIEN, 9, is a grade four learner at Habiba Primary School, in Rylands Estate, Cape Town. She won a prize in an essay writing competition in which she described what she would like to be when she grows up. Thaakira wants to be a teacher. Over 420 young South Africans will have their school fees paid for the year as part of Shoprite’s ‘Class of 2016’ initiative. This is an annual competition open to learners from Grades 1 to 12. Winners are chosen by means of a random draw by representatives from every Shoprite store across the country. Winners’ school fees are paid up in full for the entire year. Additionally, each winner receives the equivalent amount in vouchers that they can use for school stationery and other necessary educational items. Now in its tenth year, the initiative has already paid more than R3,5 million in school fees. It is also part of Shoprite’s broader commitment to education in local communities across the country and it includes an

Calling parents of high school learners!

extensive bursary programme. Over the past 20 years, the group has awarded more than 2 700 one-year study bursaries to the value of over R110-million. In 2016, the group is awarding bursaries to the value of almost R20-million to deserving students in South Africa. Photo SUPPLIED

DO you have high school children struggling to cope with the increased pressure and workload of the modern curriculum? Do they constantly complain and say they hate school? Are they just marking time until they can leave and get on with life? At Learners in Flow, we undertake to: l Shift the mindset of the learner. l Motivate them to do the work because it is for their own benefit. l Enable them to engage with the educator without fear of being thought unintelligent. l Give them the confidence to say, ‘I do not understand, please explain again.’ l Show them proven ways how

to study smarter and not harder. l Enable them to create a detailed study plan. l Learn time management and organisation. l Maximise the time spent studying and taking meaningful notes. l Prepare for exams in a calm and confident frame of mind. The facilitator meets with each parent, both before and after the workshop. In addition, each child registered will be individually assessed so that we can ascertain what is needed. For more information please contact: Jasmine Khan at 082 678 2517/ 021 696 8068 or via email at jkinflow@telkomsa.net

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Wishing all Muslims, Customers, Friends and Families a Ramadan Kareem

Muslim Views

Muslim Views . May 2016

Muslim Views

Muslim Views . May 2016

Health File

Intermittent fasting, caloric restriction and longevity DR SUMMEIYA OMAR

IF you’re looking for the proverbial fountain of youth, most researchers and scientists will likely agree that calorie restriction or fasting is about as close as you can get. Research shows that you can slow down aging and significantly increase your lifespan simply by lowering your caloric intake. The effects have been observed in a variety of species from worms and yeast to rats and fish, and there’s evidence that calorie restriction has a similar effect on human lifespan as well. The first experiments of rats demonstrated a 40 per cent to 80 per cent increase in maximum lifespan through life-long caloric restriction. So, not only did the fasting rats live beyond the ceiling for their species, they also had no degenerative diseases at autopsy, like cataracts, heart disease and arthritis. Next, studies were conducted on monkeys. Certain parameters were measured improved over controls in the calorically restricted samples – including the redistribution of body fat, greying and thinning of hair, loss of vigour, loss of muscle tone and loss of skin tone. In addition, in clinical manifestations of diseases, including diabetes, cancer, muscle wasting, bone loss and immune function – all conditions that increase in prevalence with advancing age in humans – all improved. The next question we ask is: where in the world can we find

Al-Ayyam-ul-Beed (‘The White Days’), Dr Omar points out, provide a sunnah-motivation to practise intermittent fasting. Graphic: PEARLS OF ISLAM

human populations that live over 100 years? It has been found that the Okinawa people of Japan have one of the highest centenarian ratios in the world: About 6,5 in 10 000 people live to 100 (compared to 1,73 in 10 000 in the US). The most common reason for this is that it is culturally unacceptable for them to eat more than a saucer full of food at a sitting.

How do we implement intermittent fasting in our lives? Despite its simplicity and proven merit, calorie restriction remains a strategy few people are willing to embrace but what if you found out the beneficial effects happened rapidly, allowing you to potentially slow down and

even reverse the aging process after just a few days or weeks? Calorie restriction is known to alter the expression of hundreds to thousands of genes, some of which are related to longevity and some of which play a role in metabolism, cell growth, reproduction, immune response and more. The telomere lengths are known to correspond with the biological age of an organism, which increases calorie restriction. What is perhaps most exciting is the speed at which these beneficial changes occur. Benefits begin virtually immediately. According to one recent paper in regard to calorie restriction in fruit flies, the beneficial changes occurred within days of restricting calories. What this implies for humans is that it may lead to rapid changes in genetic expression that promote longevity – even if you’re new to calorie restriction. Intermittent fasting may work even better than calorie restriction (and it’s easier to stick with). The primary problem with calorie restriction is that the compliance or willingness of anyone to stick with this painful depriving strategy is extremely low. One possible way of experiencing the same benefits would be if you could restrict your eating to the hours of 11am and 7pm. Essentially, you’re just not eating anything for three hours before bed, skipping breakfast and making lunch your first meal of the day instead. This equates to a daily fasting of 16 to 18 hours –

more than twice the minimum required to deplete your glycogen stores and start shifting into fatburning mode. Or do the 5/2 Diet – fasting two days a week, preferably Mondays and Thursdays – which happens to be the title of a new book. How amazing that this is a Sunnah recommendation!

The quality of your calories matters when applying intermittent fasting A proper nutrition plan becomes even more important when you’re fasting and/or cutting calories so you really want to address your food choices before you try any form of fasting. You need to make the calories you do consume count so when you do eat, make sure to minimise carbohydrates, especially simple carbohydrates like pasta, bread and potatoes. Instead, exchange them for healthy fats like butter, eggs, avocado, coconut oil, olive oil and nuts. You may also want to restrict your protein intake. These kinds of food choices, in combination with intermittent fasting, will help shift you from carbburning to fat-burning mode.

Some of the beneficial changes expected with intermittent fasting

l It normalises insulin and leptin sensitivity and ghrelin levels, also known as the ‘hunger hormone’, thereby reversing insulin resistance and Type 2 diabetes. l It helps with muscle strength

Research shows that you can slow down aging and significantly increase your lifespan simply by lowering your caloric intake. and muscle growth – increases metabolism and fat loss, measured by an increase in human growth hormone (hgh). l It normalises lipid and cholesterol levels by lowering low density lipoprotein (LDL) and triglyceride levels – the bad fats. l It reduces inflammation and lessens free radical damage. This is measured by a reduction in c-reactive protein (Crp) and homocystiene levels – both which cause rusting and damage to vessel walls. l Increases brain derived neurotrophic factor (BDNF), a molecule that preserves memory functioning and learning; protection from Alzheimer’s and Parkinson’s. How fortunate are we as Muslims that built into our perfect deen, we are encouraged to fast twice a week – on Mondays and Thursday – and the three white days of the month – the Ayyamul-Beed – or the three middle days of the month.

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Diabetes and fasting DR M NUR ABRAHAMS

THE issue about fasting and when someone has diabetes has perplexed patients and doctors for many years. The main reason is that each person with diabetes is not the same as the next and there are many factors to consider when advising whether a person can fast or not. A ‘one size fits all’ approach doesn’t work in advising patients and there is no blanket rule that can be applied to all diabetics. There are many different types of diabetes and if one looks at the classifications it can be quite complex. Put simply these are the main groups: l Type 1 Diabetes: the mechanism of diabetes in these patients is the pancreas being damaged by antibodies which results in an insulin deficiency. This is usually diagnosed in a child or young adult. l Type 2 Diabetes: here the mechanism is of insulin resistance. The body can’t use the available insulin. This is the most common type and usually occurs later in life. All types of diabetes can result in damage to different organs – we call this target organ damage. Kidney disease, heart disease, eye disease and vascular disease are the most common. If one develops these complications, it will further impact whether one is able to fast or not. These complications usually result from poor diabetic control.

If diabetic patients want to fast during the month of Ramadaan, they should see their doctors at least a few months prior to Ramadaan. Your doctor will assess if you are capable of fasting. Your medication may need to be adjusted to find the most suitable regime to allow you to fast. All your medical problems must be well controlled. Diabetes can be treated with tablets and insulin. Some tablets, like metformin, improve how the body uses insulin. With these tablets, there is no risk of developing low blood glucose levels. Other tablets, like sulphonylureas (Gliclaziden Amaryl etc) may result in low blood sugars. Insulin can also drop the sugars dangerously low.

What happens to my body when I am fasting? The body has the ability to maintain the blood glucose levels for a long time. Initially, it converts stored glycogen into glucose and maintains the sugar levels. Later, it burns fat stores to main-

tain the energy. In diabetes, the sugar can run low especially if patients are taking medication that causes hypoglycaemia. Sugars can also run high in patients who do not take their medicine. Dehydration is also a risk, especially during summer. High sugars and dehydration can be a serious problem. When one considers this information, there are certain categories of patients who could potentially fast and others for whom it may be too risky to fast. If a patient has Type 2 diabetes which is well controlled and the patient is using only metformin and has no other disease or target organ damage then, with the cor-

rect advice and dietary adjustments, this category of patients may, in consultation with the doctor, be able to fast. On the other end of the spectrum would be patients who have multiple medical problems, who are on insulin and chronic medication, and may do more harm in trying to fast. These patients are putting themselves at risk of developing serious health complications which, in some cases, may be fatal.

How to prepare for fasting If diabetic patients want to fast during the month of Ramadaan, they should see their doctors at least a few months prior to

Ramadaan. Your doctor will assess if you are capable of fasting. Your medication may need to be adjusted to find the most suitable regime to allow you to fast. All your medical problems must be well controlled. If you have been cleared fit to fast then the next step would be to perform a few sunnah fasts. The blood glucose monitoring should be more regular – probably seven times per day, to carefully assess and evaluate what happens to the body while you are fasting. It’s important to have healthy food choices and stick with low GI foods and to avoid fatty and sugary foods. If you are fit to fast then the following safety tips should be observed: l always carry glucose treatment with you in case of hypoglycaemia; l wear a medic alert bracelet to identify your disease in case of emergency; l test your blood sugar level regularly; l If your blood sugar is low or high you must treat it; l if you feel unwell, check your blood sugar levels; l don’t stop treatments that have been prescribed without consulting your doctor. Dr M Nur Abrahams is a physician and rheumatologist practising at Melomed Gatesville. Telephone 021 699 0095.

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Muslim Views . May 2016

In the service of the heart and the Quran MAHMOOD SANGLAY

THE pleasant air in the Gopals’ Plumstead home set a comfortable tone for an interview. It was school holidays in March and the children were about, creating a congenial buzz while Hafidh Dr Razeen Gopal and I talked about his life and work. He was in the news earlier this year having used a novel therapy to perform a record 300 cardiac procedures to treat rapid and irregular heartbeats. As a professional cardiac electrophysiologist and a hafidh of the Quran, Gopal manages a remarkable professional and social life. His late father, a general practitioner, embraced Islam in 1965, and the family first lived in Cravenby. Gopal, 45, recalls his first formal encounter with the Quran at the age of seven through Shaikh Hashiem Julies and Shaikh Abubakr Abduraouf, and, eleven years later, he completed his hifdh. At the age of nine, he commenced Taraweeh at Husami and Siddiqui Masjids. This is also where he first made contact with Shaikh Amien Fakier. Shaikh Julies recommended that Gopal do his revision with his teacher, Imam Shamsodien Ebrahim, at Addison Road Masjid, in Salt River. The latter was among the most influential teachers of hifdh at the Cape, and was regarded as the most eminent student of Shaikh Saliegh Abadie. This continued for six years throughout his schooling. In 1988, Gopal matriculated at Livingstone High School. Soon thereafter, both Shaikh Amien and Imam Shamsodien ‘implored’ Shaikh Saliegh Abadie to enrol him as a hifdh student to sustain his mastery of Quranic memorisation and recitation. In 1989, Gopal commenced his medical studies at Stellenbosch University. However, he remained dedicated to his memorisation and recitation of the Quran over the years until Shaikh Abadie passed away in 1999. Gopal recalls his years of association with great luminaries of Quranic recitation, particularly the deep love and respect between Imam Shamsodien and Shaikh Abadie. ‘Things like that have had a very profound impact on my life.’ Imam Shamsodien passed away in 2000 and was laid to rest alongside Shaikh Abadie at the Constantia cemetery. At present, Gopal is pursuing his studies in the science of Quran recitation. He has rendered portions of the riwayat of Warsh to

The Gopal family at their home in Plumstead, from left, Mariam, Gafeetha, Razeen, Natheera and Mughammad Ameen. Photo MAHMOOD SANGLAY (Insert: Nabeel).

Shaikh Aghmad Sa’d, in London. Locally, he rendered the riwayat of Hafs and Susi (Abu Amr) and Ibn Kathir Makki and Qaloon, respectively, to Shaikh Ismail Londt and Moulana Saleem Gabie. The love and reverence of Gopal for his mentors is evident when acknowledging their eminence as masters of Quranic recitation. Gopal and his wife Gafeetha have four children. Mughamad Ameen, 17, has already committed 26 parts (ajza) of the Quran to memory and is completing matric this year. Maryam is 15, Nabeel is 12 and Natheera is sixyears-old. Gopal has two siblings. His brother, Ismael, is a maxillo-facial surgeon at Livingstone Hospital, in the Eastern Cape, and their sister, Thania, lives with her family and their mom, Gadija, in Rondebosch. Gopal is director of the Cape Town AF Centre based at Panorama Mediclinic. AF refers to atrial fibrillation (also abbreviated as Afib) and is the commonest cardiac rhythm disturbance found in humans. Aberrant electrical impulses from within the pulmonary veins lead to chaotic heart rhythms (arrhythmias), resulting in heart rates being too

rapid and irregular. Afib is associated with ageing, hypertensive heart disease, rheumatic heart disease, thyroid abnormalities and alcohol abuse but occurs frequently, too, in patients without any cardiac disorders. The condition severely debilitates quality of life, and exposes the patient to the risk of catastrophic stroke or heart failure. Previously, conventional treatment for the condition was prescription of medication and blood thinners, in addition to often rendering patients pacemaker dependent. Although this is still the case in many parts of the world, Afib ablation has, over the past 15 years, become a more common and superior means of treating the condition. Today, ablation is a minimally invasive procedure to treat Afib. It is used to selectively destroy areas of the heart responsible for arrhythmias. Thin, flexible catheters are inserted into veins, typically in the groin and threaded toward the inside of the heart. Here, carefully selected areas of cardiac tissue in a number of chambers are targeted. Typically, a catheter using radiofrequency (generating heat) is used to burn heart tissue. This is called RF ablation. However, the use of intense cold energy to ablate affected heart tissue is another, increasingly common option. This is called cryo-ablation. Cardiac electrophysiology (CEP) is a super-specialised and relatively new branch of medicine concerned solely with the study and treatment of rhythm disorders of the heart. The introduction of ablation, particularly as treatment for Afib, has revolutionised many aspects of CEP. Gopal is a leading cardiac electrophysiologist. He says Afib ablation, in particular, has driven the development of related technologies, such as three-dimensional imaging and mapping. Also, the scope for ablation therThe electrophysiology theatre at the Cape Town Atrial Fibrillation Centre is located at Panorama Mediclinic. Pictured is Gopal, left, performing a typical ablation procedure with the assistance of an anaesthetist and a nurse. Photo MARI HUDSON

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apy has broadened to include its synergism with implantable cardiac rhythm device technology, such as that for pacemakers and defibrillators. The AF (or Afib) team at Panorama Mediclinic consists of highly skilled members, including the electrophysiologist, cardiac physiologists, a dedicated radiographer, cardiac anaesthetists, arrhythmia nurses and dedicated CEP laboratory sisters. Gopal’s team has performed over 320 cryo-balloon Afib procedures over a period of four years, which is the highest for a single operator in Africa, the Middle East and much of the emerging market region. A recent press release by the Cape Town AF Centre states that this number was reached on March 23, 2016. Afib affects a wide spectrum of patients, with Gopal’s youngest and eldest patients for Afib ablation therapy, respectively, ranging from 21 to 88 years of age. The Cape Town AF Centre performs at least 300 diagnostic and therapeutic electrophysiological procedures annually (both RF and cryo-ablations). Afib ablation, particularly cryo-ablation, says Gopal, is no longer complex and is relatively inexpensive. Although it is not readily available at public hospitals, it has recently been offered there, too. Effectively though, in South Africa, this procedure is accessible mainly to those who can afford private health care. Apart from serving on numerous advisory boards, Gopal is also employed as a proctor (a professional who is involved in teaching and provides an objective evaluation of a physician’s clinical competence) to a number of stakeholders in the industry. This, in turn, has allowed him to teach registrars in training as well as local cardiologists and colleagues from Africa and the Indian Ocean Islands. The AF Centre has also been involved in clinical trials and supports a national ECG roadshow. Gopal passionately supports interaction between the public and private healthcare sectors, as well as collaboration with peers. The centre has close ties with many renowned EP units in the UK.

Furthermore, Gopal teaches medical students at public hospitals (locally and abroad) rotating through Mediclinic. A significant portion of his time is dedicated to CEP teaching. It is noteworthy that Gopal’s laboratory at the Cape Town AF Centre has recently been earmarked as the first private CEP facility for further training of state-employed cardiologists. Accreditation from the Department of Health and the Health Professionals Council of South Africa is pending in this regard. Despite limitations imposed by barriers to working with the state, managing the large volume of cases he treats, undertaking teaching responsibilities and running his outreach programmes, Gopal remains in touch with the broader social and political discourse on health in South Africa. And he says there are also others who challenge the dichotomy between private and public healthcare in this country. Gopal recognises the ‘immense contribution’ of fellow cardiologist, Dr Faizel Lorgat. The latter pioneered, introduced and popularised the technique of pulmonary vein isolation. Lorgat’s work, says Gopal, is an inspiration to his peers in the profession. While all such initiatives contribute to transformation in the healthcare sector in South Africa, Gopal is of the view that much still needs to change. The subject of Gopal’s work as cardiac electrophysiologist and its connection with the Quran is typically of interest to Muslims. In which ways do the Quranic text and message have a most direct relevance to Gopal’s work as a medical professional? ‘At every level, Islam promotes good health,’ says Gopal. However, the cardiological connection with Quran, explains Gopal, is that ‘the Quran is directly related to spirituality, and your heart is directly related to spirituality’. However, Gopal acknowledges that the heart that is directly related to spirituality is understood in a figurative and metaphysical sense, not a literal sense. He accepts that his professional interest in the heart as organ is distinct and independent of the metaphorical reading of references to heart in the Quran. It is simply convenient that he, as cardiologist, can join the discourse on heart as metaphor. The Quran makes 132 references to the noun ‘heart’ and each one of these is consistent with a metaphorical reading of the word, even in the context of other physical organs of perception. Quran 16:108 is a particularly pertinent case in point: ‘They whose hearts and whose hearing and whose sight Allah has sealed – it is they, they who are heedless!’ The contradistinction with which the heart as metaphor is juxtaposed with physical organs of sight and hearing is stark. And the consistency with which the Quran deploys this metaphorical use of ‘heart’ underscores the importance of the associated meanings of the word. For Gopal, the convergence of these meanings and associations also brings together a social and a professional commitment of service to humanity and, ultimately, the Creator. This Ramadaan, Gopal will be presenting a series of Jumuah sermons on the integration of Quran and medicine, and will once more be leading Taraweeh prayers at Auwal Masjid, in Bo-Kaap.

Muslim Views . May 2016

Do yyou have

Atrial i l ffibr iibrillation? ATRIAL TRIAL FIBRILLATION T (AF) (AF)?? WHA WHAT AT IS A TRIA FIBRILL ATION AF is described as a chaotic and irregular heart rhythm. During AF the atria and consequently the ventricles, beat rapidly and irregularly (150 to 200 beats per minute, instead of 60 to 90 beats per minute), while the filling chambers (atria) almost get a ‘speed wobble’ with trying to beat so fast. Howeverr, even a patient with AF can eventually suff ffer er from a slow, chaotic heart rhythm if the AV node (the hearts natural electrical conductor) only conducts some of the impulses. AF is the most common cardiac arrhythmia. Many South Africans over the age of 55 have this condition.

a b c d

LEFT: In a normal heart, electrical signals are conducted from the SA node in the right atrium (RA), to and through the AV AV node, then downwards along the septum to the apex of the heart, and then along the right and left ventricles (RV and LLVV ).

AV RIGHT: In AF patients, extra signals arise mainly from the last sections of the ffour our pulmonary veins (a, b, c and d).

WH WHYY DOES IT HAPPEN HAPPEN?? for a number numbe of rreasons offtten because It happens for It easons but often atrium start start to to malfunction, malfunction, resulting resulting specific ccells ells in the left lefftt atrium electrical impulses.. in additional elec trical impulses

DO YOU YOU REC RECOGNISE OGNISE THE GENERAL GENERAL SY SYMPTOMS MPTOMS OF AF AF??

D DANGERS ANGERS

Did you you kno know w ..

If AF is not treated with medication (which includes potent anti-coagulants such as War farin, Pradaxa or Xarelto – aspirin is not sufficient), and/or ablation, the patient has five times (5x) the risk for stroke, particularly in patients with a history of stroke, diabetes, hypertension or those older than 65 years. Due to tubulent blood flow, clots may ffor orm in the heart, get lodged in the brain, causing a stroke.

...that one finds different forms of AF? 1. A person with paroxysmal AF has a heartbeat that is only periodically chaotic. 2. A person with persistent AF has a heartbeat that is continuously chaotic.

Most patients can be treated with medication and/or catheter ablation.

Patients with atrial fibrillation have the follo following characteristic major symptoms: listlessness, fatigue, dizziness, palpitations, weakness in the legs and anxiety and depression.

THERE IS HELP A AVAILABLE: VAILABLE:

CONDUCTIVE TISSUE NORMAL CONDUCTION DEFECTIVE CONDUCTION

WHYY ATRIAL WH ATRIAL FIBRILLATION FIBRILLATION MUST BE TREA TREATED TED The treatment of AF is of utmost importance, because in cases where the irregular rhythm continues on a permanent basis in rapid and uncontrolled fashion (known as persistent AF), it could lead to heart failure. Even more important is that the permanent irregular heart rhythm can lead to the blood in the left receiving chamber flowing more slowly and turbulentlyy, and thereffore also clotting more easily. These clots can land up in the brain, get stuck and cause a stroke.

HOW HOW DOES CR CRYOBALLOON YOBALLOON ABL ABLATION ATTION W WORK? ORK? WE EXPLAIN IN 6 STEPS A blown up cryoballoon in the mouth of one of the pulmonary veins.

Cryoballoon ablation (tissue ablation with intense cold) is one of the new er techniques now used ffor or the treatment of most cases of a trial fibrillation. The Cape Town AF Centre was the first in A frica and Middle East outside of Europe where a patient with AF was treated with the latest (Arctic Front Advance) version of cryoballoon technology.

The sketches below show how the destruction of heart tissue in a circular formation at the base of the pulmonary veins literally prevents deffec ective

STEP 1 As with ablations, the catheter wires are pushed from the femor femoral veins up to the right atrium. STEP 2 Two small holes ar e drilled into the septum which separates the r ight atrium from the left one. STEP 3 The two points of the guidewire – one with the deflated cryoballoon on the front tip and the other with electrodes which receive electrical impulses – are pushed through the holes into the lefftt atrium, which is about 3 – 4cm in diameter. The two guidewires and a balloon, which is about 2.8cm in diameter when inflated, must be manoeuvred with extreme precision in the minute space of the heart chamber. STEP 4 Thanks to medical r esearch, it has been ffound ound that the g reatest concentrations of cells that cause intermittent atrial fibrillation are situated around the mouth of the pulmonary veins which drain into the left atrium; the cryoballoon is placed in turn in the mouth

“T Technology echnologyy for for catheter catheter ablation ablation aadvances dvances in leaps and bounds. It is now now possible to ablate not oonly nlyy mor moree aaccurately, ccurately, but also with a lower lower risk risk for for complications complications than eever ver before. beffor ore.” Dr. Razeen Gopal

AF before cryoballoon ablation: Abnormal cells in the pulmonary veins fire abnormal electrical signals and this causes the heart to beat fast, irregularly and chaotically

of the four openings where the pulmonary veins empty into the left atrium. STEP 5 The balloon is then inflated, and the outer lining of the balloon is activated to freeze. The extreme cold then destroys, in a neat continuous circle, the defective electrical focal points with the minimum of damage to healthy tissue. STEP 6 Diff ffer erent readings are then taken to confirm the electrical silence in the pulmonary veins and the atria.

Post cryoballoon ablation: The defective signals arising from the pulmonary veins can no longer escape past the continuous circle of ablated tissue. An electrical silence has been created.

For More Infformation, visit www.capetownafcentre.co.za w ww.capetownafcentre.co.za Muslim Views

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Muslim Views . May 2016

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LETTERS TO THE EDITOR

Muslim Views . May 2016

May I ask?

I THANK you for your publication and may Allah reward you for your efforts. With reference to the article, ‘Executed murderer turns national hero’, Muslim Views, April 2016. Firstly, two people have died so far and another one (the alleged perpetrator) is awaiting the outcome of her trial on which she has already pleaded not guilty because of a small issue which is a right and gift from Allah for every

One of the IDM graduates, Nokulunga (Rahima) Nibaze Malinga successfully obtained her BA in Education.

IDM members graduate DR EBRAHIM DADA

TWO of IDM’s family members graduated earlier this month. Nokulunga Nibaze Malinga (Rahima) successfully obtained her Bachelor of Arts Degree in Education, at Unisa, and Aarif Saib successfully obtained his Masters in Commerce, at UKZN. They are fulfilling the Prophetic tradition of proverbially studying from the cradle to the grave (hadith) and obeying the sunnah when our Noble Prophet (SAW) said that education is compulsory for males and females. IDM and its individual family members are cognisant of the fact that the more educated their personnel are, the greater their impact at work, be it in their individual or collective capacities. Through their success, IDM as a whole is able to be more productive and successful, Insha Allah. To further beautify this mubarak (blessed) achievement, they decided to commemorate and celebrate this event and thankfulness to Allah by inviting about a dozen special needs students from Durban University of Technology (DUT) to IDM to share an outing and a meal. This was highly appreciated by the class of special learners who included, amongst others, students with learning and physical challenges. Undoubtedly, the students, all of whom were non-Muslims from disadvantaged communities, were left happy and excited to be given such a treat. But they were also left wandering about Islam and what makes Muslims so special. Dr Ebrahim Dada is the National Executive Director of the Islamic Dawah Movement. Muslim Views

living creature. Was it worth it to argue over water to quench one’s thirst? I’m just asking. Secondly, does Islam allow us to condemn or find fault with non-Muslims without us giving dawah to them first or do we have a ‘holier than thou’ attitude to non-Muslims? Again, I’m just asking. Thirdly, in the case of Mr Salman Taseer, the Governor of Punjab who was killed by his bodyguard, is it permissible to issue a fatwa or take the law into one’s own hands without being

proven guilty or innocent by the court of law (shariah)? I’m just asking. Fourthly, and lastly, because of water, was it not good to keep or remain silent and let her drink just for the sake of peace. Is it not that ‘silence is golden’? I’m just asking. Rasulullah (SAW) has taught us to always say something good to others or remain silent. Jafar Tasha Ikwezi Park, Khayelitsha MORE LETTERS ON PAGE 31

Oracle Academy tops in quiz competition

Ms Fatima Ebrahim (centre), deputy principal, assisted the Oracle Academy team, Saarah Abrahams (standing, left), Shaakirah Ebrahim, Raaiq Hendricks (kneeling, left) and Furqaan Mohamed, which won first prize in the annual South African Institute of International Affairs (SAIIA) quiz held at Diocesan College (Bishops) in Cape Town. More than 200 learners from 50 schools competed for the coveted trophy. Oracle director, Mr Ashraf Gangraker, said, ‘We are tremendously proud of our learners. Winning is, of course, a wonderful achievement, but even more important for us at Oracle is for all our learners to believe that they can compete with the best of the best and do so with distinction. At Oracle, we don’t teach subjects, we teach children.’ Photo Supplied

LETTERS TO THE EDITOR

Article language ‘far too academic’

THE article I refer to is ‘Boycotts and the question on Halaal certification’ by Professor Farid Esack (Muslim Views April 2016). Although very eloquently written (which seems was the intent of the writer), as an avid reader and follower of current events, I found this article to be neither informa-

tive nor reflective as a whole. I have tried but fail to see how a well-read lay person might have made it through even half the article and wondered, ‘What is this writer saying?’ In its first sentence, there is an acronym ‘BDS’ (sadly without indication as to what this stands for). Of course, while some of your readers would know, I can almost be certain that many readers did not have a clue and perhaps were tempted to ‘google it’ or just give up and move to a more enjoyable article by Shafiq Morton and Dr

D’Arcy. (Both experts and intellectuals.) For those who chose to continue reading, the article carries on in very high level, almost deliberate use of English in a far too academic, almost legislatory fashion, and which would be (in my humble experience) very difficult for most readers to enjoy. In terms of readability, it does not flow well as sentences are far too long for one to clearly grasp the idea the writer is trying to convey. It leaves one exhausted. People like our parents, avid readers, teens and, in fact, most of

Muslim Views . May 2016

your demographic, who are very keen to read your beautiful publication, come to mind. How lost they would be at the sight of this article! At this point, I am trying to be as delicate in my criticism as possible and without any malice intended. It is my hope that you consider my views as a reader and a supporter of Muslim Views. I feel a responsibility and care deeply about the power of the written word and its ability to transform, enlighten and understand when it is used in a fitting way and which speaks to its audience. Shukran for an otherwise wonderful publication which keeps our community enlightened and unified! Shanaaz Dollie Cape Town

The Editor replies: Thank you for your feedback on the article, ‘Boycotts and the question of Halaal certification’, by Professor Farid Esack. We appreciate the time you took and the thought you put into formulating your response, which we welcome whole-heartedly. Your point is valid when you state that the article is written in a ‘far too academic’ style and that the general readership could lose the essence of the point Prof Esack is making. Our editorial team has, in the past, discussed the style of some of the writers who have an academic background and the need for them to write for a broader readership. We will take up the points you have raised in your email with Prof Esack, as well as other writers from academia who contribute to Muslim Views. Regarding the BDS acronym, Muslim Views takes full responsibility for not stating what it stands for. It should have been picked up in the editing process. It is a fundamental practice in all publications to state, in its first usage in the article, what the acronym represents. Once again, I thank you for your feedback and also note your kind words for our publication. It is only through the support, encouragement and critique of our readership that we are able raise our standards. Professor Farid Esack replies: I thank your reader who complained about the tone of my recent two-piece article on consumer boycotts and the question of Halaal certification. I fully accept your reader’s statement that her critique is not intended with any malice. She is really only looking for a piece that is clearly written, informs without having to check a dictionary after every few words, and wants the article to leave her feeling more informed, good and, possibly, even a bit uplifted. I accept that my article did not do this for her – and possibly not for your other readers. I did not set out to deliberately write an eloquent or wordy article although I have nothing against eloquence. I think that my major problem is my university location, where this kind language is the norm and where I spend most of my waking life. In the academic world, especially when one teaches at a post-graduate level, after a while, the language of scholarship becomes yours. This, of course, leads to problems of scholars no longer being able to communicate effectively with ordinary people from the communities that they come from. While this distressed me, your reader, however, has made me aware of how slowly this hoity-toity language creeps up on us. If I get offered a chance to write for Muslim Views again, I promise to try better. By the way, BDS means, Boycott Divestment and Sanctions. It is short for Boycott of, Sanctions Against, and Divesting from Israel. BDS-SA is the South African wing of that movement and does its work in association with and the support of numerous other such organisations in South Africa. Big words and boring, long sentences aside – we both have our joy at reading Muslim Views, which binds us!

Write to: editor@mviews.co.za

Kindly include full name and address. Muslim Views

Muslim Views . May 2016

Your Zakat.

Their Hope. GENERAL & LILLAH elief SA S tandard Bank, Islamic R Standard Relief Acc. No No.. : 005318459 F ordsburg Br a anch Fordsburg Branch ode : 005205 Bra anch C Branch Code R ef: R amadan +Y Your our o C ontact No Ref: Ramadan +Your Contact No..

Donate your your Zakat, Zakat, Sadaqah & Lil Lillah lah

0800 1 111 898 11 898 www www.islamic-relief.org.za .islamic-relief.org.za

Muslim Views

SNAPSCAN

CONTRIBUTIONS ZAKAT ZAK KAT CONTRIBUTIONS FNB, Islamic R elief SA Relief Acc. No. No. : 62161066933 Smith S treet Br anch a Street Branch Branch Code Bra anch C ode : 221426 R ef: R amadan+Y Your C ontact No Ref: Ramadan+Your Contact No..

Muslim Views . May 2016

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ฦค ย ย ย ย ย ย ย ย ย ย ย ย ศ ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ วฆอ อ อ วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ฦก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฃ วฒ วฆ

วฆ วณ วฒ วณ

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ฦค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ฦฅ ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ อ วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ฦค ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ วฃอ อ ย ย อ อ วฃอ อ วค

ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ อ วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย ย ย ย ฦก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ วฃอ อ ย ย อ อ วฃอ อ วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ฦฅ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

อ อ อ อ ศ อ อ อ อ

ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย อ อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ฦฅ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ วฃอ อ ย ย อ อ วฃอ อ ย ย ย ย ย ย ย อ อ ย ย ย ย ย ย ย ย ย ย ย ฦฅ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆย ย ย ย วค

วฆ

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ ย ย ย ย ย วค

ย ย ย ย วก ย ย อ ย ย ย ย ย ย อ อ อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ฦค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย วก ย ย ย ย ย วก ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ฦฅ ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ วฆอ อ ศ อ อ วฃอ อ วค ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ฦฌ ย ย ย ย วข ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วข ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วข ย ย ย ย ย วข วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วฆ ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย วฃ

ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ย ย ย ย ย ย ย ย ย วก ย ย ย ย ย ศ ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค

<PM 1++ ?Q[P ITT 5][TQU[ _MTT W^MZ \PM UWV\P WN

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ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ อ อ อ ย ย ย ย ย ย ย ย ย ย ย อ อ อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย วค ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย อ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ศ ย ย ย ย อ วฃอ อ ย ย อ อ วฃอ อ วค

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อ อ อ อ อ อ อ อ อ อ OUR CONTACT DETAILS Further information about the activities of the ICC is obtainable from:

Armien Samodien Zubaida Johnson Jainodien Emandien ICC office

021 761 8968 / 083 462 8262 / masamodien@telkomsa.net.co.za 021 762 3291 073 517 0469 021 706 2686 (Telefax)

OUR BANKING DETAILS Account Name Islamic Coordinating Council Bank FNB Branch Grassy Park Account Number 54820009635 Branch code number 203109

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Muslim Views . May 2016

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Muslim Views . May 2016

Family waqf: development and threats DR MAGDA ISMAIL ABDEL MOHSIN

IN the previous edition, we introduced the topic with a discussion on the origin of family waqf. Unfortunately, family waqf came under threat in Muslim countries from various quarters. We look at these challenges and offer a way forward to re-establishing family waqf. During the rule of the Mamluks, a positive development arose: waqf on the agricultural land was allowed. Before the Mamluks period, there was no agricultural waqf land since, during that time, all lands belonged to the state. The state retained the ownership, and what it handed over to the ordinary citizens and farmers were merely the rights of possession and usufruct. The mismanagement of the administration of family waqf started during the rule of the Mamluks. But due to the strength of the Muslim jurists during that time, who used to resist and prevent any sultan or ruler from harming waqf property, the institution of waqf survived. For example, the fourth sultan of Egypt from the Mamluk dynasty, Al-Zahir Baybars, tried to confiscate all lands, including the waqf land but Imam Yahya ibn Sharaf alNawawi stopped him from doing so. However, Baybars did impose tax on all owned lands, including the land of waqf. This was the first

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time tax had been imposed on the waqf land. In addition, another Mamluk ruler, Barquq Atabik, tried to abolish family waqf. His reason was that most of these waqfs were established on state owned land so most of the waqfs which had been created by governors as family waqf, were unsound waqf. So, a fatwa from the Muslim jurists was issued regarding this matter. The fatwa stated that any family waqf on state land should be abolished, with the exception of waqf meant for the public. Nevertheless, this act created another problem when the governors started to create waqf mushtrak, that is, waqf for both public and family waqf on state lands. By doing so, they avoided abolishing their waqf since it was for the public but it supported their intention of devoting the biggest share of revenue to their families. Towards the end of the Ottoman Empire, in the 19th century, during the regime of Sultan Mahmud II, a reform was made in which the separation between the state and religion took place. This reform affected the institution of waqf, as a Minister of Awqaf was created, apart from the Muslim jurists. The goal of this reform was to incorporate the existing local centres of waqf supervision into a centralised bureau in Istanbul. New waqf administrators were appointed to administer the affair of the waqfs.

At the same time, Muslim jurists lost their control over the waqf properties as they were placed under direct government supervision, i.e. centralisation of administration, and this severely weakened their position in society. This led to the widening of the mismanagement and abuses of the waqf system itself as many of the appointed administrators were not familiar with the legalities of this institution. The creation of the centralisation of waqf opened the door to many problems. For example, it created unemployment as the trustees who were appointed by the founder (in most cases the founderâ&#x20AC;&#x2122;s sons) became dependent on monthly salaries rather than administering their own waqf. Moreover, mismanagement took place within the institution itself, as most of the waqf properties were managed by appointed trustees who had no intention of protecting these properties other than getting their monthly salaries or having the opportunity to keep more money from the waqf revenues for themselves. This, in turn, left most of the waqf properties idle as there was not enough money to maintain them. In addition, the main beneficiaries started to borrow under interest, putting their agricultural products from their waqf land as a pawn. This act led to the lenders getting their hands on the agricultural products from the waqf lands of the

borrowers. Furthermore, people started to create family waqf in order to preclude their daughters from their inheritance. This situation continued till the regime of Muhammad Ali Pasha, in the 19th century, who found about 600 thousand feddan out of two million feddan of agricultural land had been made into waqf land, i.e. one third of the agricultural land was under waqf, and that no tax was taken from it. This saw the second time of imposing taxation on waqf properties. But, because most of the people disagreed with this policy, claiming that the revenue of all these waqfs was for the support of all the mosques, Muhammad Ali took great care to maintain the mosques and went ahead and imposed the tax. Moreover, due to the problems which arose from the centralisation of the administration of waqf, mentioned above, and instead of finding ways and means to solve those problems, Muhammad Ali Pasha sought a fatwa in order to allow him to confiscate all waqf properties, both family and public. This act was followed in almost all the countries of the Middle East, which were under Ottoman Empire rule. Moreover, the colonisation, which took place in almost all Muslim countries, acted as another catalyst to these problems. The destruction of this institution continued even after independence from colonial rule as the centralisation of the administration of waqf

continued carrying all the abovementioned problems, together with the abolishment of family waqf. Call for a new law for family waqf From the above, we realise that whenever mismanagement or abuses arose for family waqf, the state or the government immediately sought fatwas in order to confiscate or to abolish such waqf rather than finding ways and means of protecting the family waqf which had been encouraged by the Prophet (SAW) and which had been practised by his companions and wives. We also realised that the government tolerated the abuses of the trustees rather than punishing whoever harmed this property. Hence, we believe that it is time to revise the law of waqf in Muslim countries and to encourage people to create new family waqf that can benefit them and the broader community. To conclude, it is hoped that by highlighting the historical role of the Islamic state towards the institution of waqf, governments in Muslim countries will revise the law of family waqf and encourage new founders to create this type of waqf by giving them the flexibility in terms of managing their own waqf. However, direct supervision from the government or the religious institution on the trustees is much recommended. Dr Magda Ismail Abdel Mohsin is an associate professor at INCEIF, the Global University of Islamic Finance, Malaysia.

Muslim Views . May 2016

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Muslim Views . May 2016

UBURBAN TRAVEL & TOURS ADVISORS

Passionately taking you “Back to Your Roots” since 2007

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INCLUDE: 4* Hotels, BnB, dinners (except on free days), wi-fi, luxury buses, tours, culture shows, entry fees, tour guides, tour leader, 2 Indonesian internal flights and lots of shopping EXCLUDE: Travel insurance, taxes, private expenses and tips Presentations: 1st Sunday of each month, 4pm at Suburban Lodge. RSVP Book early: Save approx. R1000 to R2000 on airfare increases A subsidiary of Suburban Lodge est 1997 Address: 15 Sixth Avenue, Rondebosch East, 7764 Cape Town Ph: 021 696 0943 / 084 556 4659 or email: sublodge@icon.co.za COME AS A STRANGER & LEAVE AS A FRIEND

Wishing All Well For Pwasa & A Happy Labarang

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Muslim Views . May 2016

Wonderful Indonesia through tourist eyes MAHMOOD SANGLAY

Aghmat Esau and his wife Suraya live in Auckland, New Zealand, and were the first to respond to a radio advertisement of the Suburban Travel ‘Back to your Roots’ tour. Pictured here at a hotel in Bali on December 30, 2015, he relates how much the tour meant to him. Photo MAHMOOD SANGLAY

THIS is the final part on the series on the tour of Indonesia, from December 16 to 31, 2015. We focus on the personal accounts of members of the tour group and some of the leisure activities they enjoyed. While we could not compile everyone’s comments, most of the views echo those of others.

evant and interesting.

Shahieda Carlie Abrahams

Mariam Orrie Rhidwaan and I planned our trip in November. We had no idea where we should go although my suggestion was to do an historical tour. A week later, we received a brochure of the ‘Back to our Roots’ tour. It was one of our quickest and best decisions we have ever made – true to Fatieg’s words, ‘come as a stranger, leave as a friend’. The entire trip was awesome and inspirational; so much so that we would love to venture another tour to Indonesia. The aspect that struck me was the historical connection to South Africa. Fatieg’s planning was impeccable, almost to the point of spoiling us. The itinerary was perfectly executed from departure to return. The accommodation was comfortable and the food was excellent and affordable. Indonesia is the land of a million smiles. It’s the home of our great forefathers and we experienced a real discovery of where we come from. The natural beauty of Indonesia is as diverse as its people.

Atika Brey My journey to Indonesia exposed me to a fascinating voy-

The tour group enjoyed a scrumptious seafood dinner at sunset on the beach in Bali, on December 30. Although not every member of the group was present for this occasion, the tour hosted 36 South Africans and three senior diplomats of the Office of the Consul General of Indonesia. Photo SHERAZ KHAN

age into the past. Indonesia boasts an intriguing heritage route and places of historical and cultural interest. The highlight of my trip was engaging with the Indonesian people who displayed humility, friendliness and Islamic values. The tour afforded me many opportunities, from visiting an orphanage taking care of the tsunami victims, and run by the phenomenal and inspiring lady, Tuty Alawiyah, to reciting a dhikr with descendants of Shaikh Yusuf, in Makassar. Some of the activities included a spectacular train ride from Jakarta to Bandung, which allowed me time to relax and admire the breathtaking scenery. The Moulood celebration in Cirebon showed me that Islam is the foundation on which cultural

diversity is built. Bali epitomised the tropical holiday vibe with snorkeling spots and beaches to visit. Adequate time was allocated for indulgence in retail therapy. The tour operator truly lived up to the motto of ‘you come as strangers and leave as family’.

Latifa Cozyn Arriving in Jakarta was emotional, and visiting the orphanage managed by late and remarkable Tuty Alawiyah was a great blessing. The welcome in the historical Banten and the visit to the awliya is unforgettable. The visit to Shaikh Yusuf’s kramat was another nostalgic moment. Bandung and Bali epitomised Wonderful Indonesia. The humility, kindness and respect of the

people was deeply touching. The tour is a must for all.

Baraneez Francis Tuty Alawiyah’s passing had such a profound effect on me and I only realise now how blessed we were to have gone on the trip. I didn’t expect to do half the things we did. I needed a holiday after the trip because it was just so busy.

Aghmat Esau The tour opened a whole new chapter in my life. It provided a window to our past and opened a door to the future – to build and restore some links with the land of our forefathers. A personal goal is to live and teach in Indonesia. The tour was well organised and the places we visited were rel-

The tour was a wonderful experience connecting me with my ancestral heritage. It was educational, informative and afforded me much joy when interacting with my ‘long lost people’. I enjoyed the many tourist sites we visited and the amazing cuisine we tasted. It was also exciting to discover how much of the culture and language is extant in Cape Town today. I felt proud to be associated with my forefathers and the amazing women who were people of integrity and strength and who, as Muslims, resisted colonial oppression.

Alan Tshuma As a journalist my trip to Indonesia was an eye-opener. I got an opportunity to see the other side of life and culture of Indonesian people. I was touched by the fact that all religions are accepted and can practise without prejudice. Suburban Travel gave us the best service. I will definitely recommend them to others. I’d rate them 8/10 for service. Muslim Views was sponsored by Suburban Travel and Tours to join the Back to your Roots tour to Indonesia. The reports in this series were, however, written independently.

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Muslim Views . May 2016

100th winner to go on Umrah ZEENAT PATEL-KASKAR

CRESCENT Lifestyle has enabled several members to realise their spiritual dream of going on Umrah. In February, the company reached a milestone as the draw marked the hundredth person to go on Umrah. In addition to having 100 monthly umrah draws worth R10 000, Crescent Lifestyle also offers the following services to its members: discounted purchases through alliance partners; promotion of a halaal lifestyle; monthly give-aways of R10 000 towards subscribers’ umrah packages. Crescent Lifestyle has supported charity investments of more

than R3million to Islamic schools, charities and mosques. The product is supported through an app that members utilise on their mobile phones. In 2015, the Crescent Lifestyle app was the winning web award for outstanding achievement in the category of ‘best faith-based website’. Maintaining a key focus on quality, promise and collective responsibility and connection to the Muslim community, Crescent Lifestyle states that they are humbled to issue R10 000 to it’s hundredth recipient. ‘We recognise that entry into the holy land is becoming more restrictive due to the depleting value of the rand, which affects

everybody’s affordability, and quotas that have to be imposed in order to control growing populations who wish to perform both their minor and major pilgrimages. ‘Crescent Lifestyle understands that despite these circumstances people still desire to visit Makkah and we are very pleased that in one small way we are able to assist with this and fulfil their dreams,’ says regional manager of the Western Cape branch, Zeenat Patel-Kaskar. A full list of winners can be viewed on the website www.crescentlifestyle.com. Providing statistics to support this, Shaheen Ayub Essop, from Sahuc (South African Haj and

Shaheen Essop (Chairman, Sahuc) with the 100th Umrah winner, Yacoob Omar, and Al-Firnas Patel, Crescent Lifestyle Managing Director. Photo TAHIER PARKER

Umrah Council), informed audiences of the ‘state’ of applications and how Crescent Lifestyle’s contribution is valued by its principle of giving back to the community. The event was hosted by the managing director and founder of Crescent Lifestyle, Al-Firnas

Patel, and the MC for the event was Ashraf Gangraker, director of Oracle Academy High School. Patel, together with the management and staff of Crescent Lifestyle, congratulate the 100th winner, Yacoob Omar, from Cravenby Estate.

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Muslim Views . May 2016

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Muslim Views . May 2016

Muslim Hands community projects MISHKA MAHOMED

THROUGH the help of our generous donors, we are able to serve our needy communities both local and overseas. Below we present a few community welfare projects completed with your help. Wheelchairs We often take the ability to move from place to place, such as our homes, workplace, communities etc. for granted. Being mobile allows us to have a better life, interact with others, become educated and even earn a living. For the physically challenged and some elderly people, being mobile presents a daily challenge. The Muslim Hands team initiated Project Wheelchairs in March 2016, in response to many applications we received from individuals and institutions requiring assistance with wheelchairs. After screening all the applications, we prioritised the most needy and urgent cases, and set about sourcing good quality wheelchairs. Red Cross War Memorial Children’s Hospital Red Cross Children’s Hospital manages around 260 000 patient visits each year, the majority of whom are from exceptionally poor and underprivileged communities. There are many patients who are in need of medical equipment to assist while recovering at the hospital or at home, or even to be transported within the hospital. The Executive Director, Mr

Stephens, requested that Muslim Hands provide five wheelchairs to be used in all wards of the hospital. Alhamdulillah, Muslim Hands has managed to fulfil one of the many needs at the hospital. Beit-ul-Aman Mrs Hassan, the superintendent of Beitul Aman, explained that they are in dire need of wheelchairs as they have received donations of second-hand ones that are not in good condition. The current wheelchairs that they have are more than ten years old and are worn out. Muslim Hands is fortunate to have put a smile on the faces of the elderly at Beitul Aman who expressed their joy and gratitude to Muslim Hands for making their lives easier. Parkwood Clinic Parkwood Clinic is one of many clinics in the Western Cape that caters for the destitute and underprivileged, and is located in Walmer Rd, Parkwood Estate. Many individuals who attend this clinic are unemployed and unable to provide for themselves and their families. Sister Alexander, at the clinic, requested three wheelchairs to transport ill and injured patients. Vanguard Community Health Centre Vanguard Clinic is located in Candlewood St, Bonteheuwel, one of the needy communities within the Cape Flats. This institute caters for poor and destitute individuals and families from the sur-

rounding areas, such as Bonteheuwel, Langa, Athlone and Heideveld. Muslim Hands especially selected this clinic to receive wheelchairs as they always deliver good health care facilities to the needy community with limited resources. Tygerberg Hospital Tygerberg Hospital, one of the biggest hospitals in the Western Cape, caters for the less fortunate who live below the bread line. Many of these individuals experience ill health or sickness such as TB or HIV/ AIDS. Others have physical disabilities and receive grants as they cannot afford medical aid and seek medical assistance at private institutes. Muslim Hands made contact with Sister Leticia, one of the head nurses at the hospital, and it was found that the hospital is in desperate need of wheelchairs throughout the hospital, in all the wards, as well as for patients leaving the hospital. This year, Muslim Hands donated 25 wheelchairs to Tygerberg Hospital, which we hope will be of great help to the patients. Project 4 sight Good health and eyesight are of the most precious gifts from Allah Almighty. One can only enjoy full independence in life with good eyesight. Due to the high cost of spectacles, many destitute people in South Africa are forced to put the need of food before their medical needs. AGAPE Primary School and

Mary Harding Home were selected by Muslim Hands this year for our Project 4 Sight programme. These two schools cater only for learners with special needs, ranging from the ages of five- to 18years-old. During March this year, Muslim Hands organised the vision screening of all the learners in the school to assess their need for spectacles. Out of 150 learners, 58 were assessed to be in immediate need of further eye testing. Interestingly, seven teachers and three drivers were also tested and were provided with spectacles. In April 2016, the excited young learners from both schools, AGAPE and Mary Harding, received full eye tests and were prescribed necessary spectacles. A total of 82 students was fitted with spectacles and are now enjoying their learning experience with greater confidence. Mrs Lambert, the principal at AGAPE, on behalf of the educators, learners and parents, expressed her heartfelt gratitude for the tremendous difference Muslim Hands has made for improving the quality of the learning experience of the students. An email received from a parent whose child received spectacles reads: ‘I am a parent of a learner who attends Agape Primary School. Shukran ever so much for sponsoring the school, and specifically my child, with spectacles. I personally appreciate it. I believe the school also must be so grateful. May the Almighty grant your organisation to prosper in more ways than one, Insha Allah. Many thanks. Regards, R Abrahams.’

Renovations at Al Fatiha Masjid, Khayelitsha Muslim Hands is committed to improving the lives of underprivileged communities in the townships in the Western Cape. This year, we selected Al Fatiha Masjid, in Site B, Khayelitsha, which was in dire need of renovation. We upgraded the facilities which will benefit the young and adults who attend this centre regularly for their daily prayers and education. The newly renovated centre was opened on Friday, April 22, 2016. Senior ulama from the MJC and imams from the area attended the opening. Moulana Abdul Khaliq Allie, in his Jumuah Khutbah, stressed the importance of this renovation within the context of the socio-economic realities in the townships, and encouraged Muslim Hands to continue assisting the poor and needy. Shaikh Faizal Lillah expressed that the masjid plays a key role in all communities, and Muslim Hands was pleased to be a part of improving the lives of the people of this area. Shaikh Ebrahim Gabriels and Qari Ahmed Tahir also addressed the gathering. The imam of the centre, Shaikh Abdulla Asali thanked Muslim Hands on behalf of the executive committee and made the final duah. The official unveiling of the plaque took place after completing the Jumuah prayers. The function ended with lunch being served by Muslim Hands to the ulama and jamaat present.

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Muslim Views . May 2016

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Muslim Views

Muslim Views . May 2016

Running the ultimate in remembering and caring RUSHDA KLEINSMIDT

THE Comrades Marathon was initiated as a reunion of World War veterans to remember those who had fallen in the war. This year, Ommiedraai Friends Athletic Club (OFAC) takes on the Comrades Marathon to remember those who have fallen in the fight against cancer and to aid those still in battle. The OFAC Comrades Team 2016 consists of 31 runners, of which six are women. Breast Cancer Awareness and Project Flamingo have always been a topic dear to the Ommiedraai family. Former club chair, Fadl Majiet, explains that due to osteoarthritis in his feet, he has always been more of a spectator than a runner. A recently discovered remedy of cinnamon and honey has, however, provided him with such relief that he feels fit to attempt the 89km along with his club mates. Fadl says, ‘Due to the pain in my feet, I will probably only be able to attempt Comrades once and, therefore, it had to be special. Our club has lost three members to cancer in recent years. This is to remember them and to show we care about those less fortunate who cannot afford private medical care.’ Comrades veteran Moesharafa Majiet says, ‘This will probably be my last Comrades Marathon. We have run for cancer awareness in the past but, this year, we will actually be raising funds for breast cancer operations at Groote Schuur Hospital.’ If you’ve ever been a patient in Groote Schuur, L Block, you would know the fear and uncer-

tainty that comes with being diagnosed with cancer. Mariam Jappie, another member of the OFAC Comrades team shared, ‘Being just recently diagnosed with breast cancer myself, I am acutely aware of the emotions and utter bewilderment that goes with the diagnosis. ‘Women who are dependent on our public health service have the added stress of not knowing whether they will get speedy treatment or what the costs entail. Insha Allah, I am hoping that we can make someone or hopefully a few someones’ cancer journey a lot less daunting with this charity drive.’ The team from Ommiedraai has undertaken to each raise R4 000 to pay for one catch-up surgery – a lifesaving mastectomy performed on weekends and holidays to reduce the waiting period for patients diagnosed with breast cancer.

These operations are facilitated by Project Flamingo, a group of doctors who are passionate about helping women diagnosed with breast cancer, and desperate to make a difference in the public health care system. Surgeons and anaesthetists offer the services and skills for free. Funding raised by Project Flamingo go directly to nursing costs and medical consumables.

It is indeed going to be a special challenge for me – special because I am a cancer survivor. To make the 89km journey knowing that I am doing it to assist someone in need of a cancer operation will be extra motivation for me to complete.’

Some of the Ommiedraai Friends Athletic Club (OFAC) members who will be running the Comrades Marathon this year. Part of their training regime includes participation in the Pilates programme. This year, the Ommiedraai Comrades Marathon runners will be raising funds to finance breast cancer operations at Groote Schuur Hospital. While every Ommiedraai Comrades athlete has committed to funding one operation each, they appeal to other running clubs, sporting bodies and organisations to also fund at least one operation. These operations are made possible by Project Flamingo, a group of doctors who are passionate about helping women diagnosed with breast cancer, and desperate to make a difference in the public health care system. Surgeons and anaesthetists offer their services for free. Funds raised by Project Flamingo go directly to nursing costs and medical consumables. Photo NAZEEM KARIEM

Teacher Aneesa Abrahams, from the Ommiedraai team, knows that breast cancer knows no boundaries and that every woman is at risk, even the fit and healthy. Aneesa recalls, ‘When my cousin Ryghana Cassiem was diagnosed with cancer, she taught us as a family, through her challenges, that we can fight cancer. Through her journey, we met so many ladies that couldn’t afford medical care. She taught us, as well, that you can still live a fruitful life.’ Aneesa is determined to give Comrades her all. ‘This race is a bucket list item for me but with a purpose. Comrades was started by war veterans to celebrate mankind’s spirit over adversity. I believe that one must give back to society. I would like to pledge my support by running my first Comrades for Project Flamingo.’

The Ommiedraai members believe that caring is sharing and urge fellow runners and sister clubs to get involved. While every Ommiedraai Comrades athlete has committed to funding one operation each, they appeal to other running clubs, sporting bodies and organisations to also fund at least one operation. Comrades first timer, Wasfi Adams, talked about the experience as being surreal. ‘I sometimes have to pinch myself to check if I’m not dreaming. I am on the verge of doing the ultimate human race only three years after I first started running. Back then, I could barely run a kilometre. It is indeed going to be a special challenge for me – special because I am a cancer survivor. To make the 89km journey knowing that I am doing it to assist someone in need of a cancer operation will be extra motivation for me to complete.’ For more information on Project Flamingo, contact Dr Liana Roodt on info@projectflamingo.co.za or visit the website http://projectflamingo.co.za/ To assist with the Ommiedraai Comrades drive, contact Fadl Majiet on 076 088 5773 or fadlmajiet1@gmail.com Organisations and individuals are welcome to make donations directly to Project Flamingo. Every cent donated goes towards saving a life. Account Name: Project Flamingo Nedbank Current Account No.: 1088254950 Branch Code 101297 Reference: Comrades runner’s name or Ommiedraai

Muslim Views

Muslim Views . May 2016

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Operation Winter Warmth launch MUBEEN BANDERKER Sanzaf Communications Officer

THE South African National Zakah Fund (Sanzaf) took to the outlying community of Malmesbury on April 28 to distribute winter clothing packs at two underprivileged farm schools; the first in a series of outreach activities planned for Operation Winter Warmth 2016. Operation Winter Warmth, which is a nationally run outreach project, is aimed at providing warm clothing, blankets and food to the less fortunate during the chilly winter months. Sanzaf’s core focus is to assist those in the community deemed most vulnerable and susceptible to the harsh elements of winter, with particular emphasis placed on school children and the elderly. The two farm schools, namely Goedehoop Primary and Welgemeend NKG Primary, are amongst eight in the Western Cape that are benefitting from Operation Winter Warmth this year. Sanzaf is also distributing winter clothing packs at several Islamic educational institutions (madaris) across the peninsula and Boland region. In the case of outlying schools like Goedehoop and Welgemeend, the majority of learners come from households suffering abject poverty. Apart from lacking basic

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Sanzaf hosted its first Lifestyle Expo on May 7 and 8 in the Belgravia High School hall. More than 55 stalls catered for everything from modest Islamic attire, bridal wear, healthy foods, hair and skincare products as well as cookware. Photo SUPPLIED

schooling necessities, some learners are also required to walk long distances to attend school on a daily basis; for some the journey can cover up to 5km to school alone, let alone the journey back. As part of Operation Winter Warmth, Sanzaf is running two winter pack appeals set at R150 and R350 respectively. The R150 pack includes a pair of gloves, a beanie, scarf, and a hot meal per learner, while the R350 pack includes an additional rain jacket and a pair of waterproof school shoes. Another aspect of Operation Winter Warmth is the Adopt-AGranny project, through which Sanzaf caters to beneficiaries at

the other end of the age spectrum. In the Western Cape, Sanzaf has partnered with several senior citizens homes to provide shopping vouchers, valued at R1 000 each, to about 600 elderly beneficiaries. Seniors are able to use these vouchers on the day of the campaign to choose and purchase winter clothing items of their choice.

Sanzaf hosts Lifestyle Expo The Belgravia High School hall was at times packed to capacity as Sanzaf hosted its first Lifestyle Expo on May 7 and 8. The event was centred on the concept of health and wellness, with over 55 stalls catering to everything from

modest Islamic attire, bridal wear, healthy foods, hair and skincare products as well as cookware. There was an all-round festive mood throughout the duration of the weekend and numerous prizes were awarded. Sanzaf would like to issue a heartfelt thank you to all stallholders, volunteers media representatives and the broader public who came out to attend and support the expo. Sanzaf also hosted a successful Wellness Day programme on Tuesday, May 10, at the organisation’s Bridgetown offices. Senior beneficiaries were treated to free blood pressure and sugar level tests, nail clippings and foot mas-

sages.

Upcoming events With little under two weeks before the start of the holy month of Ramadaan, Sanzaf will be hosting its annual pre-Ramadaan dhikr on June 2. For more information, please contact Shafiek Barendse at Sanzaf’s Bridgetown offices at 021 638 5108. If you would like to come on board as a Sanzaf volunteer, please contact Aneesah Rylands at 021 447 0297. For more information on our operations please visit www.sanzaf.org.za. You can also like us on Facebook or follow us on Twitter: @SANZAFSA.

Focus on Finance Corporate governance code also for NPOs

Muslim Views . May 2016

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, discuss the key points of the latest draft of the code of corporate governance, labelled King IV.

THE King Report on Corporate Governance is a code of corporate governance that emphasises the link between good governance and compliance with law. Corporate governance mainly involves the establishment of structures and processes, with appropriate checks and balances that enable directors to discharge their legal responsibilities and oversee compliance with legislation. The latest draft of the King Code, version four, was released for public comment on March 15, 2016. The King Code of corporate governance is a set of rules and practices by which a board of directors is supposed to ensure accountability, fairness and transparency in an organisationâ&#x20AC;&#x2122;s relationship with its stakeholders.

What is the main difference with King IV? The new version has built on the King III principles and now focus on corporate governance principles for any type of organisation in South Africa and not only for listed entities. These principles can be used for not-for-profit organisations (NPOs), small and medium sized enterprises, retirement funds, public entities and municipalities. Other changes to the code relate to updates in the corporate governance space both locally and internationally.

The 17 principles of King IV 1 Set the tone and lead ethically and effectively. 2 Ensure that the organisationâ&#x20AC;&#x2122;s ethics are managed effectively. 3 Ensure that the organisation is a responsible corporate citizen. 4 Lead the value creation process by appreciating the strategy, risk and opportunity, performance and sustainable development are inseparable elements.

The King Code of corporate governance is a set of rules and practices by which a board of directors is supposed to ensure accountability, fairness and transparency in an organisationâ&#x20AC;&#x2122;s relationship with its stakeholders. 5 Ensure that reports and other disclosures enable stakeholders to make an informed assessment of the performance of the organisation and its ability to create value in a sustainable manner. 6 Serve as a focal point and custodian of corporate governance in the organisation. 7 Ensure that in its composition

it comprises a balance of skills, experience, diversity, independence and knowledge needed to discharge its roles and responsibilities. 8 Consider creating additional governing structures to assist with the balancing of power and the effective discharge of responsibilities but without abdicating accountability.

Hassen Kajie

9 Ensure that the appointment of, and delegation to, competent executive management contributes to an effective arrangement by which authority and responsibilities are exercised. 10Ensure that the performance evaluation of the governing body, its structures, its chair and members, the CEO and the company secretary or corporate governance professional results in continued improved performance and effectiveness. 11Govern risk and opportunity in a way that supports the organisation in defining core purposes and to set and achieve strategic objectives. 12Govern technology and information in a way that supports the organisation in defining core purpose and to set and achieve strategic objectives. 13Govern compliance with laws and ensure consideration of adherence to non-binding rules, codes and standards. 14Ensure that the organisation remunerates fairly, responsibly and transparently so as to promote the creation of value in a sustainable manner. 15Ensure that assurance results in an adequate and effective control environment and integrity of reports for better decision-making. 16Ensure as part of its decisionmaking in the best interest of the organisation that a stakeholder-inclusive approach is adopted, which takes into account and balances their legitimate needs, interests and expectations. 17If it is the governing body of an institutional investor, ensure that the organisation responsibly exercises its rights, obliga-

Aysha Osman

tions, legitimate and reasonable needs, interests and expectations, as holder of beneficial interest in the securities of a company. The entire approach for corporate governance is changing, the quality of governance is important and it should not be a mindless box-ticking exercise.

Why should smaller entities apply King IV? Many organisations do not consider the King Code applicable to them. However, if an entity is well governed, it inspires confidence by its stakeholders and can very easily change the results and attitude within an entity.

Where can you download the King IV draft? The King IV draft document can be downloaded at http://bit.ly/KingIVdraft

What is the effective date? The final King IV Code is anticipated for release on November 1, 2016. If you would like a specific topic featured in the upcoming issues, kindly send your suggestions to technical@nexia-sabt.co.za. This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

Muslim Views

Muslim Views . May 2016

Light from the Qur’an

Ramadaan: a time for reflection IBRAHIM OKSAS and NAZEEMA AHMED THE blessed and noble month of Ramadaan is one of the sacred months within which our faculty of reflection (tafakkur) should be particularly heightened and developed. In this regard, Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, Risale-i Nur, highlights one of the key considerations of tafakkur during this month to be shukr for Allah Almighty’s ni’mah. Allah Almighty has spread innumerable sorts of ni’mah, like vegetables, grains, animals and fruits over the face of the earth for mankind. Bediuzzaman contends that what Allah Almighty wants from us in return for all His countless ni’mah is, undoubtedly, shukr. To make shukr to Allah Almighty is far more than a mere expression of gratitude with our tongues. Bediuzzaman states that by making shukr, we recognise that the ni’mah comes directly from Him, we appreciate their worth and we perceive our own need for them. Fasting in Ramadaan, then, is the key to a true, sincere, extensive, and universal shukr. At other times of the year, most of us who are not in difficult circumstances do not realise the value of many ni’mah since we do not usually experience real hunger.

Those whose stomachs are full, and especially if they are rich, do not understand the degree of ni’mah there is in a piece of dry bread. But when it is time to break the fast, the sense of taste testifies that the dry bread is a most valuable divine ni’mah in the eyes of a believer. During Ramadaan, everyone, from the very rich to those who are destitute, manifests a sort of shukr through understanding the value of the ni’mah. Furthermore, since eating is prohibited during the day, they will say: ‘Those ni’mah do not belong to me. I am not free to eat them for they are another’s property and gift. I await His command.’ Bediuzzaman says that fasting in this way is in many respects like a key to shukr, with shukr being man’s fundamental duty in this life. Bediuzzaman then encourages us to make tafakkur on an instance of wisdom in fasting from the point of view of man’s social life. He discusses the way in which Allah Almighty has created human beings differently with regard to their livelihoods. As a consequence of this difference, Allah Almighty invites the rich to assist the poor so that through the hunger experienced in fasting, the rich can truly understand the pains and hunger which the poor suffer. If there was no fasting, there would be many self-indulgent rich

unable to perceive just how grievous hunger and poverty are and how needy of compassion people are who suffer them. Compassion for one’s fellow men is an essential aspect of true shukr. Bediuzzaman conveys that whoever a person is, there will always be someone poorer than him in some respect. He is thus enjoined to be compassionate towards that person. If he were not himself compelled to suffer hunger, he would be unable to give the person – by means of compassion – the help and assistance which he is obliged to offer. And even if he were able to offer assistance, it would in all likelihood be deficient for he himself would not have truly experienced the state of hunger. A further aspect for tafakkur is the way in which mankind comes to this world in order to cultivate and trade for the akhira. Bediuzzaman says that the reward for good actions in Ramadaan is a thousandfold. According to Hadith, each word of the All-Wise Quran has ten merits; each is counted as ten merits and will yield ten fruits in Jannah. While during Ramadaan each word bears not ten fruits but a thousand, and ayahs like Ayatul-Kursi yields thousands for each word, on Fridays, in Ramadaan, it is even more. On the Night of Power (Laylatul Qadr), each word is counted as thirty thousand merits. Indeed,

the All-Wise Quran, each of whose words yield thirty thousand eternal fruits, gains for believers in Ramadaan millions of those eternal fruits. In Letters, one of the books in the Risale-i Nur Collection, Bediuzzaman addresses us and says: ‘So, come and look at this sacred, eternal profitable trade for the akhira then consider it and understand the infinite loss of those who do not appreciate the value of those words in the Quran.’ To put it simply, Ramadaan is an extremely profitable market for the trade of the akhira. Since it is thus, mankind has been charged with fasting in order neither to heedlessly indulge the animal needs of the nafs, like eating and drinking, nor to indulge the appetites lustfully and in trivialities. By temporarily rising above animality and abandoning the calls of this world, man approaches the angelic state and enters upon the trade of the akhira. By fasting, he also approaches the state of the akhira and that of a ruh appearing in bodily form. Indeed, Ramadaan comprises and gains a permanent and eternal life in this fleeting world and brief transient life. Certainly, a single Ramadaan can produce fruits equal to that of a lifetime of eighty years. The fact that, according to the Quran, Laylatul Qadr is more auspicious than a

thousand months is decisive proof of this. In conclusion, Bediuzzaman invites us to make tafakkur on fasting in its entirety. He says that Allah Almighty has commanded us to fast in order to disengage us to a degree from base and animal activities. The most excellent fasting, therefore, is to make the human senses and organs, like the eyes, ears, heart, and thoughts, fast together with the stomach. How do we do this? Bediuzzaman advises that it is to withdraw them from haraam things and from trivia, and to urge each of them to perform their particular ibadah. For example, we should ban our tongues from lying, backbiting and obscene language, and to make them fast. We should, instead, busy our tongues with activities like reciting the Quran, performing nafil salaah, dhikr, making salawaat on our beloved Rasulullah (SAW) and making istighfar for our sins. And, for example, we should prevent our eyes from looking at members of the opposite sex outside the stipulated degrees of kinship, and our ears from hearing harmful things. Instead, we should use our eyes to take lessons and our ears to listen to the truth and to the Quran, and in this way we can make our other organs fast. May we all make the blessed month of Ramadaan a month of increased tafakkur, Insha Allah.

Wishing You A

Ramadan Kareem

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DISCUSSIONS WITH DANGOR

Crossing the Rubicon: the case of Ghalieb Cachalia GHALIEB Cachalia’s decision to stand as mayor of Ekurhuleni has sparked intense debate in the Muslim community. He has been branded as a ‘sell out’, ‘opportunist’, ‘turncoat’ etc. How dare he, people ask, abandon the proud Cachalia family tradition of fighting oppression and injustice as members of the congress movement? According to some, joining the Democratic Alliance (DA) is akin to committing treason. Ghalieb’s statement that he consulted some members of his family and friends before making his decision is dismissed out of hand. It is claimed that most, if not all, of his family oppose his decision. This claim has not been verified to date. Several members of Ghalieb’s family were asked to comment on his decision, probably expecting or hoping that Ghalieb’s decision would be denounced. However, the manner in which the question was framed was deemed inappropriate. A few point out that Ghalieb is not known to have been an active member of a political party or having been involved in community or civic affairs. He is advised to begin his political career at the bottom and work his way to the

Ghalieb is not known to have been an active member of a political party or as having been involved in community or civic affairs, writes Emiritus Professor SULEMAN DANGOR. top as others have done. He is also reminded of how his mother started her political career at grassroots level. (The question that this raised is whether individuals can only be elected to office if they have struggle credentials, which also means that young people would be excluded.) People were advised to avoid personal attacks on Ghalieb and, instead, focus on the factors which motivated him to join the DA. This would include introspection about the ANC: its role in the liberation struggle, its founding principles and its achievements.

It is acknowledged that the current ANC has lost direction and that it is riddled with corruption and self-interest. The current crisis of leadership is debilitating the organisation. One of the questions that is being asked is how the DA intends to deal with the many challenges that the country faces. Some of the conversation has now shifted to analysing the economic policies of the ANC and comparing them to those of the DA. The DA is viewed as representing White capitalist interests. There is a suggestion that the DA will reintroduce apartheid policies if and when it comes into power. Black leadership of the DA is seen as tokenism. The protests against the building of mosques in previously ‘white’ suburbs (confirmed by the recent Valhalla debacle) are cited as proof that the DA is an essentially racist party. The fact that the ANC supports the Muslim community’s applications for constructing mosques is touted as a good reason for supporting the party. It is contended that Muslims will enjoy greater protection and more rights under the ANC than under the DA.

Muslim Views . May 2016

The protests against the building of mosques in previously ‘white’ suburbs (confirmed by the recent Valhalla debacle) are cited as proof that the DA is an essentially racist party The accusation that the DA supports or defends Israel has been pointed out as irrelevant. This is because the ANC still has diplomatic and economic links with Israel, and refuses to cut its links with the Zionist state despite demands from Palestine supporters. So this is not considered to be a cogent argument. The DA, it is claimed, will use Ghalieb’s move as a propaganda tool to bait Muslim voters. It is apparent to some that his name features large in the DA’s decision to nominate him as their mayoral candidate. The fact that Muslims in some regions (especially Western Cape) are voting for the DA naturally raises concerns that more Muslims will be attracted to the DA simply because of the Cachalia family history. Muslim support for the DA is seen as a matter of great concern. There are questions about how ‘Blacks’ would react to Ghalieb’s joining the DA. Will Muslims be perceived as racists given the fact that the DA is still a White-dominated political party? Some caution against Indian and Malay Muslim supporters of the ANC claiming to represent all Muslims in South Africa since many Muslims, including those in the townships, do not support the ANC. Some argue that no matter how much Muslims may disagree with Ghalieb’s position, South

Africa is after all a constitutional democracy and individuals are free to join or vote for the party of their choice. Their decision must be respected. Nonetheless, the credentials of two Muslim candidates who have been nominated by the DA to serve as mayors have been questioned. Even though many ardent supporters of the ANC have become very critical of the ANC in general and Jacob Zuma in particular, they cannot countenance anyone moving over to or joining the DA. This is viewed as anathema. In their view, instead of leaving the ANC, critics should remain with the ANC and try to reform the party from within. Ghalieb Cacahlia has indeed roused much introspection among Muslims. His most recent claim that the DA is Muslimfriendly has already evoked angry reaction. It is still months before the election and I daresay his comments will be monitored very closely. It can be expected that ANC supporters will latch onto every word of his, which suggests that he has betrayed the legacy of his illustrious parents. The suggestion that Muslims should have a presence in all parties, including the DA, does not appear to have much support. Some question the wisdom of such a proposal. I believe it is an issue that might still gain currency in due course. The debate is far from over.

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Muslim Views . May 2016

From Consciousness to Contentment

Motherhood: indenture for life JASMINE KHAN

MOTHERING is not something you learn, it is something you do. It is the single most necessary job as well as the one in which you are completely alone. It is not an occupation you apply for, in fact, if it were, it would attract few applicants. From the moment your child is born, he steals not only your heart, he steals your life. From the moment of conception, the child literally invades your space, and you are indentured for life. The dictionary defines a mother as ‘a female who has borne offspring’ but, surely, there must be more to it than just giving birth. The dictionary also says: ‘to give birth to, to watch over, nourish and protect’. Here is the crux of mothering: through the grace of Allah SWT, a woman gives birth to a child, and for the rest of her life she watches over him, cares for him and tries to protect him. When that child reaches the stage when he can fend for himself, make his own choices and live independently of his mother, she does not stop caring or worrying. The mother continues to find ways of helping her child, even if it is in the form of appealing to Allah in her prayers. An indenture is a contract between two or more parties, binding one party into the service of another for a stipulated term. Motherhood is an indenture but

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there is no stipulated term; from the time of conception until death, the mother is indentured to her child or children. With motherhood, there are no regular hours, no tea breaks and lunch hours; you do not stop at the end of the day and return the next day to do another shift. There are no weekend breaks, public holidays or sick leave. Forget about annual leave for a good few years. There is no employer to ask for a better salary and no trade union to appeal to for better working conditions. As a matter of fact, no trade union would want to be associated with such a job. Babies are born every second of every day and women become mothers. This is the miracle of creation wrought by the power of Allah SWT. Because of this miracle, motherhood is the most joyous experience any woman could hope for. Despite the discomfort of pregnancy and the pain of childbirth, motherhood remains the dream and ultimate goal of most women. To be the means of bringing a new creation into the world, to behold that creation, that miracle, is an experience beyond description. Sleepless nights, long hours of being available for your baby, then toddler and finally young child, disappear like mist before the sun as you watch your child grow, develop and become a person – albeit a person with a will

With motherhood, there are no regular hours, no tea breaks and lunch hours; you do not stop at the end of the day and return the next day to do another shift. of his own which will drive you crazy. But that child is yours so you find it easy to forgive and even forget the temper tantrums at age four or five; he will drive you crazy at fifteen and break your heart at twenty-five. A mother will do anything to protect her child, and, while he is young, it is fairly easy to stop him from endangering himself. A fiveyear-old girl runs across the street into the path of an oncoming car – her mother just manages to pull her back in time. That mother is a heroine and everyone applauds her action. Ten years later, that same mother will try to stop her daughter from associating with certain people because she is afraid her daughter will be led astray. She will then be termed an interfering mother who does not recognise that her daughter is growing up. Why are you expected to save your child from physical danger at age five yet it is unacceptable to save her from moral danger at fifteen? How do you change from the person your child looked up to, would not allow out of his sight under any circumstances, and

suddenly become the greatest killjoy, the one who wants to ruin that child’s life? Don’t even consider entering your child’s bedroom; you risk being told, ‘Mom, you are invading my space.’ Could you perhaps remind him of how he invaded your space for nine months? What do you say if she tells you she did not ask to be born? What happened to the angelic little girl that you tickled and cuddled and thanked Allah for every day while she was growing up? What happened to your son in whose eyes you could do no wrong, who cried when you were sick and made breakfast for you; the daughter you were so proud of because of her excellent marks at school? Do we blame it on the permissiveness of today’s society or that young people are unable to escape the media coverage of behaviour which is unacceptable to their parents, or do we blame the parents who, in the words of the children, ‘refuse to come into the 21st century’ and insist on forcing their values and guidelines for behaviour on their children. This seems to be part of the problem: parents imposing their

values which in today’s society seem to be outmoded. The question is: where do these values and codes of behaviour originate? Rasulullah (SAW) said that in order to repay your father you should free a slave but you cannot ever repay your mother. The Quran states: ‘We have enjoined on man kindness to his parents; in pain did his mother bear him, and in pain did she give him birth.’ As we again witnessed the commercial celebration of Mother’s Day, let us be aware that it should be mother’s day every day; if Allah and his Rasul (SAW) rated mothers so highly, who are we to do otherwise? ‘Reverence Allah, through whom you demand your mutual rights, and reverence the wombs that bore you: for Allah ever watches over you.’ (Quran 4:1) As parents, we know we do not own our children. They come from Allah, and are a trust bestowed by Allah on the parents, and since we are all here by the grace and mercy of the Supreme Being, should we not obey Him? Finally, read the hadith of the pious man who lived during the time of Rasul (SAW). In spite of his piety, he was unable to recite the tahleel as he lay dying. Find out what our Nabi (SAW), who was called upon to help, discovered as he investigated the man’s life. My prayer is that your children regard every day as Mother’s Day, Insha Allah.

Muslim Views . May 2016

Muslim Views

Muslim Views . May 2016

Positive and Effective Parenting

Parenting in polygynous families: Part 1 FOUZIA RYKLIEF

I DECIDED to write this article about polygyny* because while there are situations that are working well, I know that there are many that are not. The main reason for raising this issue, therefore, is that there are many families struggling to make it work, and support is needed. I am not an expert and have not studied the issues in depth but I draw from the experiences of families I know, my own family being one of them. It is not my intention to challenge the provision for polygyny as set out in the Quran but to briefly look at what is happening in practice and, in so doing, promote an understanding of and a sensitivity to the experiences of women and children in such families. I emphasise that this article does not attempt to cover the topic extensively. There are others who have studied this phenomenon and are more qualified than I am. I also emphasise that I write this in my personal capacity and not as a former staff member of The Parent Centre. Allah SWT says in the Holy Quran: ‘If you fear that you will not be able to deal justly with the orphans, marry women of your choice, two or three or four; but if you fear that you will not be able to deal justly (with them) then only one or (a captive) that your right hands possess, that will be

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more suitable, to prevent you from doing injustice.’ (4:3) I quote the verse because it emphasises the importance of acting justly, which I might add, can be impossible at times given the economic circumstances of many men and the logistical aspects of time spent with each unit. Below are some of the struggles experienced in these unions. Although taking more than one wife is allowed under certain conditions and although there are clear guidelines on marriage and on polygynous unions and the treatment of wives and children in the Quran and the Sunnah, we know that there are challenges in these families. I have heard first-hand from many women and adult offspring how they struggle to develop and sustain strong and harmonious relationships. It is difficult enough in monogamous marriages, imagine how hard it is in polygynous marriages. We know that 50 per cent of monogamous marriages end in divorce. Most of the difficulties faced by women and children are as a result of the father’s inability to act justly and fairly with all. It also leads to injustice as a result of the father’s inability to provide equitably, materially and emotionally (as prescribed in the Quran) for the wives and children. Both wives and children often feel neglected physically and emotionally.

The injustice, whether real or imagined, leads to the strained relationships and resentment which often continue into adulthood. One sees these difficulties often played out at functions and events. First wives and sometimes second wives may feel ‘I am not good enough’. It affects their self-esteem. They feel hurt and betrayed. The first wife is expected to accept and move on. This is easier said than done. The experience of polygyny often results in strained relationships between the different wives and the children from the different mothers. One far too often hears that the first wife must accept the situation because it is permitted, especially when the husband is fair and just. The children experience emotional stress from time to time (which often continues into their adult lives) as a result of the adults’ conflict but also when the father is seen to be spending more time with the siblings from the other marriages. Children often feel unaccepted by the other wife, sometimes even by the other sisters and brothers. Children also struggle with the divided loyalty issue. They want to be loyal to their father who has been a good father but when their mother is unhappy about the situation they feel torn between the two parents.

It can’t be easy for the man either because trying to follow the rules as set out in the Quran requires enormous effort and financial stability. He has to deal with the wives’ needs and those of all the children. Problems exist in some cases even if the father tries to be fair to all. I think this happens when at least one member of this family – be it a wife or a child – has not accepted the other wife and/ or children. This can be understood if we accept that one’s self-esteem and emotional well-being is very closely linked to being the ‘only one’ loved by the husband and father. The normal sibling rivalry which exists in monogamous families is intensified in these families – rivalry between the wives and rivalry amongst the children.

The way forward A good starting point for me is the need to understand why there are rifts between members of such families. While one needs to put the past behind one, the experience and the effects of polygyny, when there is injustice, remains with the children from the different marriages and the sibling relationships are often tainted with rivalry, anger, resentment and more injustice. This can follow members into adulthood.

Dare I suggest that there be some structure or system that can regulate (for want of a better word) this practice? We have marriage classes, marriage counsellors, divorce courts and so on but these families struggle on their own. It is assumed that because there are rules that should help in ensuring that all parties are fairly treated, that this will happen. I know about the proposed Muslim Marriages Bill but consensus about it has not been reached. Support groups could help but how will this work? If there is a group for first wives, second wives will feel side-lined and alienated, and vice versa. A mixed group can be complicated and result in difficult group dynamics. I am sure there are problemfree families and I would like to know from readers how harmony and justice were achieved. Email: editor@mviews.co.za or post your comments to: The Editor, Muslim Views, PO Box 442, Athlone 7760. All correspondence will be dealt with in the strictest confidence. *Polygyny refers to a situation where a husband has more than one wife, while polygamy is a broader term referring to a spouse (male or female) having more than one spouse. Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP)

FOR ALL

Muslim Views . May 2016

Nasrudin, sage and satirist Nasrudin was also a qadi (judge) and a staunch political opponent of the famed poet-sufi, Jalaludin Rumi. He died around 1280 CE, writes Doctor M C D’ARCY.

ASRUDIN Hoja*, a Seljuk Sufi, is a character whose fame is legendary across Turkey and most Muslim-dominated countries. His birthplace is contentious, either Iran or Turkey, but he moved to many places and was requested by the sultan in Baghdad to generate resistance to the Mongol invasion. He settled in the Konya area and died in nearby Aksehir. Nasrudin was also a qadi (judge) and a staunch political opponent of the famed poet-sufi, Jalaludin Rumi. He died around 1280 CE. His alleged tomb is in Aksehir. Nasrudin is known by many names. In Indonesia and the Swahili-speaking parts of East Africa, he is Abu Nawas. It is by this name that his fame travelled to South Africa with the slaves, artisans and political prisoners as well as Hajj pilgrims. He was always Abu Nawas to us at madrasah. Nasrudin’s humour is acerbic rather than laugh-aloud guffaws.

Story of the dead donkey Mullah Nasrudin saw a dead donkey in the middle of the road and went to report the matter so that the obstruction could be removed. The city-cleansing manager wanted to make fun of Mullah: ‘Why do you report it to me? ‘It is the duty of mullahs to perform janazah salaah (prayers for the deceased) and bury the dead.’ Mullah replied: ‘You are right. But you should know the law better.’ ‘Which law?’ asked the manager. ‘The law that says that the closest relative should be notified before the janazah salaah and burial.’ said Mullah. ‘So, I’m only doing my duty to you.’

Sage advice Mullah Nasrudin once visited a doctor who asked: ‘Mullah, did you see any other before me?’ Mullah replied: ‘No but I visited the chemist.’

The doctor responded: ‘That’s brainless. Just ignorance! Chemists are not doctors!’ He sighed and continued: ‘And tell me, what stupid advice did he give you?’ Mullah: ‘He told me to come to you.’ The above stories are adapted from: ‘Laughter the best medicine: Humorous anecdotes of Mullah Naseerud Deen (sic). Pub: Delhi. It is clear that most stories attributed to Nasrudin are not genuine. This collection also includes a story in which Nasrudin travels by train. Trains were only invented in the 19th century. I will add my own fictional story to the millions of other Nasrudin fictional tales.

Nasrudin’s parry with Timur the Terror The Mongol scourge, Timur the Lame, was on the rampage through Turkey. All the townsfolk, including Nasrudin, were fleeing from the bloodthirsty Timur and his savage hordes. ‘Why are you sitting back to front on your donkey?’ asked a bolting peasant. ‘My donkey can see what’s coming in front, and I can see who is coming from the back to kill us,’ replied Nasrudin. With that, 10 000 horsemen came charging over the horizon straight towards Nasrudin, and galloping right in front was the ‘Terror of the Earth’, Timur the Lame. Nasrudin jumped off his donkey and raised his hand: ‘Halt right there!’ he shouted. In a cloud of dust Timur and his 10 000 horsemen screeched to a halt. ‘Who dares to stand in my way?’ shouted Timur. Before Nasrudin could answer, Timur continued. ‘I shall cut you into a million pieces and fry your liver for lunch, and I’ll keep your kidneys for breakfast.’ ‘Be quiet, Timur,’ shouted Nasrudin. ‘Do not threaten me with your swords and your arrows. I am Nasrudin and I have Allah on my side.’ One special day each year, Timur would be in a good mood; and this was the day! Timur smiled and muttered to himself: ‘An old man and a don-

key against my invincible Golden Horde; I shall humour this silly fool and his god.’ ‘Turn round and go back to Mongolia before I humiliate you,’ shouted Nasrudin. Timur guffawed. Ten thousand fierce horsemen chorused the guffaw till the earth shook. Timur smiled. ‘I must have some more fun before the sun sets on this Good Mood day.’ He got off his horse. Nasrudin’s legs quivered. His beard shook. His brain ached. But he vowed to humiliate Timur. Nasrudin wiped the sweat from his brow. ‘Great Emperor,’ shouted Nasrudin. ‘Behind you, buried in the sand is a great chest filled with jewels. ‘Just turn round, bend down and wipe the sand away and you will see.’ Timur turned round and bent down on his knees and wiped the sand. Nasrudin charged forward and gave the mighty Mongol a hefty kick on his butt. Timur’s ten thousand soldiers gasped. ‘Timur got up, pulled out his sword and grabbed Nasrudin by the neck. ‘Why did you do that? Speak up before I make you minced meat!’ Nasrudin gurgled. Lucky for him it was still Timur’s Good Mood day. Timur let go. Nasrudin cleared his throat. ‘Every man has two sides, good and evil, but you forgot that there are two other sides: clever and dumb. ‘You were stupid enough to bend and show me your dumb side so I gave you a kick to remind you where it sits.’ Timur thought for a moment. ‘You are indeed a wise man.’ He searched his pocket and drew out a leather purse. ‘I shall reward your wisdom,’ said Timur. ‘Here, take it; it is filled with gold.’ Nasrudin shook his head, jumped on his donkey and spurred the beast on. Timur laughed. The sun was setting. It was the last laugh of his Good Mood day. ‘You are clever, more clever than I expected. ‘Had you reached for the gold I would have sliced off your hand with my sword,’ shouted Timur. Nasrudin shouted back: ‘My father warned me to never accept a bag of gold from a rogue.’

The beautiful Turkish collection of the tales of Nasrudin by Mehmet Ali Birant. Photo M C D’ARCY

Timur turned back and muttered to himself: ‘And my father said: “Fighting against the wise is not wisdom.”’ See how easy it is to tell a fictional story about Nasrudin, a purported historic figure? Falsely attributing stories to Nasrudin teaches us a lesson: do not believe stories of historic figures unless they can be verified as authentic. I learnt this maxim many years ago while attending Shaikh Sharkie Gamieldien’s Sunday morning das (lectures). He said that after the death of Prophet Muhammad (SAW), many false stories about him and his companions were concocted and widely circulated. Many of these so-called sunnahs were by the hands of the enemies of Islam to vilify the Prophet and his Companions. A few hundred years after the death of the Prophet, the stories became so confusing as to what was real and what was false that scholars such as Muhammad Bukhari (Sahih al-Bukhari), Imam Muslim (Sahih Muslim) and Imam Tirmidhi (Jami al-Tirmidhi) had to sort out what were authentic sunnahs that could be verified and trusted as to their true origin.

The last laugh Nasrudin Hodja had grown

old and was near death. His two grieving wives, knowing that his end was near, were dressed in mourning robes and veils. ‘What is this?’ he said, seeing their sorrowful appearance. ‘Put aside your veils. ‘Wash your faces. Comb your hair. ‘Make yourselves beautiful. ‘Put on your most festive apparel.’ ‘How could we do that,’ asked the older of his wives, ‘with our dear husband on his deathbed?’ With a wry smile he replied, speaking more to himself than to them. ‘Perhaps, when the Angel of Death makes his entry he will see the two of you all decked out like young brides, and will take one of you instead of me.’ With those final words he laughed quietly to himself, happily closed his eyes, and passed away. Is this story fact or fiction? You decide. The story is contained in Nassereddin Hodja by Mehmet Ali Birant (ISBN: 978-99445602-5-2 Istanbul) and beautifully illustrated by Omer Dincer KILIC. *The spelling of the name varies in different sources as can be seen in the photographs.

Muslim Views

Muslim Views . May 2016

Ottoman CC: Batting for a double ton AKRAM MANUEL

OTTOMAN Cricket Club, founded in 1882 by Abdullah Agmat (aka ‘Boeta Plaat’), in Bo-Kaap, was named after the Turkish Ottoman Empire. Agmat was directly linked to the madrasah established by Abu Bakr Effendi, the Turkish scholar who was handpicked by the British Empire to bring some guidance and structure to the Muslim community in the Cape. Since most of the initial players stemmed from his Muslim school (subsequently funded by the Ottoman Empire), it was appropriately named Ottoman Cricket Club. During the early years of the club’s existence, all official meetings took place at 23 Pentz Street and later moved to 82 Dorp Street, Bo-Kaap. The apartheid era and forced removals saw the club having to relocate, which had a devastating impact on the membership of the club and resulted in the loss of playing and practice facilities. It was only through the sheer determination and selfless attitude of the club administrators at the time that Ottoman Cricket Club managed to battle on for survival. The club’s home ground has been the Diamant Street Sports Field since 1976, making 2016 its 40th year at the facility since forced removals. The challenges faced by the club are reminiscent of the battles faced by Hassan Howa, one of the most influential activists in the cricketing fraternity. It was for this reason that the new clubhouse of Ottoman Cricket Club, situated in Surrey Estate, was named the Hassan Howa Pavilion. Ottoman has produced many talented players during its early years, but due to the apartheid era, they were not afforded a fair

From the archives: Ottoman Cricket Club circa 1914. Photo SUPPLIED

At present, the club boasts four senior teams, eight junior teams, three mini-cricket teams and a ladies team. opportunity to excel at the game. There was a golden era that is spoken of very fondly at gatherings and events (1929-1947), in which Ottoman Cricket Club won the championship for eight successive seasons and completely dominated cricket in the Western Province. This is an accomplishment that is yet to be repeated by the ‘new generation’ but, as we are well aware, alles het sy eie waqt (there’s a time for everything). At present, the club boasts four senior teams, eight junior teams, three mini-cricket teams and a ladies team. The 2015/16 season has been nothing less than a great season for the entire club. The 1st Team ended second on the log, securing their promotion to the Premier League, which is the highest club cricket league in the WP set-up. The 2nd team is awaiting a verdict on their promotion to the Reserve A league, which is the highest league in which a second team can play. Not to be outdone by the seniors, the under 13 side won the Pro 15 Feedem Pitseng knock-out competition, which was played at the world-renowned Newlands Stadium, against Durbanville CC. Not failing to keep the crowd entertained and glued to the game, a super over determined who the eventual victors would be.

Ottoman was set a target of 15 runs in six balls, and opener Mikaeel Prince (nephew of inform Titans player Qasim Adams) scored the runs in four balls: 4 4 6 4! I guess watching TV pays off at times! This year, the club had no fewer than five players representing Western Province – Mika-eel Prins and Nur Slamdien (U11), Mogamad Taahir Fredericks (U12), Abubakr Samsodien (U15) and Mujahid Toffar (U17). Who knows, these youngsters could go on to make higher honours as previous club players have done, including current Protea and Titans player Farhaan Behardien, Qaasim Adams (SA A and Titans) and current head coach Wasfee Samsodien who represented SA in the Under 19 side. One could say that this has been a ‘Golden Year’ for the club but success on the field means nothing if life outside isn’t worked on as well. Being a predominantly Muslim club, the club prides itself in keeping up with their strong religious beliefs and convictions, behaviour on and off the field, treating visiting teams with respect and hospitality, hard work and always remaining humble in whatever they do. A feeling shared by everyone involved at the club is that Ottoman Cricket Club is their home away from home! Another initiative to keep the Islamic ethos (Left) Ottoman Cricket Club players and officials celebrating their win against Montrose that secured them promotion to the Premier League. In the background is the new electronic scoreboard funded by the Turkish International Cooperation and Development Agency. Photo SUPPLIED

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alive is the Umrah journey that the club successfully embarked on in December 2014/15. The idea is to, Insha Allah, go on Umrah every two years, based on affordability and availability. Every year, club members recite at least four or five ghatams during Ramadaan, which concludes with a dhikr and mass iftaar to be held at the clubhouse on Saturday, June 18. Taraweeh Salaah is then led by members of the club who are currently memorising the Quran. In 2017, the club will be celebrating its 135th anniversary and will be having their customary mass Ghatamal Quran function! Yes, at 135 years, Ottomans is officially one of the oldest cricket and sports clubs recorded in South Africa. In December this year, the club will be travelling to Malaysia to participate in the Biennial International Malay Cricket Tournament. The competition consists of

a senior team, under 15 team and a ladies team. The squad and touring party is yet to be finalised so, if anyone is interested in sponsoring or joining the tour (as a player or supporter), feel free to contact the club via ottomancc@gmail.com Thanks to the continued support of The Kaaf Trust and, more recently, with assistance from the Turkish International Cooperation and Development Agency (TIKA) in upgrading our practice facilities, the club has grown over the past few years. However, we still lack full-on sponsorship as members are still required to pay for club attire, yearly subscription fees etc. Uniformity is always a good thing and the idea was always to have each playing member given the same in terms of club attire, irrespective of their financial situation. Unfortunately, being a majority self-funded club, this wasn’t always possible. The club has an annual golf day in which we try and raise funds to not only help sustain the club but also to kick-off various projects that we have in the pipeline. With the season over and great memories firmly locked in the memory bank, what lies ahead for the club? With two teams playing in higher leagues come next season, the club believes that the hard work begins now. Pre-season training and preparations for the new season will commence immediately after Ramadaan. Akram Manuel is the Secretary of Ottoman Cricket Club.

(Below) Ottoman CC Under 13 team won the Feedem Pitseng Knock-out Compettition. The final was played at Newlands. Celebrating with the juniors are Beresford Williams (fifth from left), President of WPCA, and Nabeal Dien (right), CEO of WPCA. Photo SUPPLIED