Muslim Views, November 2015

Vol. 29 No. 11

SAFAR 1437 l NOVEMBER 2015 A National Education, Health and Allied Workers’ Union (Nehawu) member at UCT speaks to students, staff and outsourced workers at UCT on October 22. These engagements are fuelling deeper solidarity between university students, workers, academics and non-academic staffs at various higher education campuses across the whole of South Africa. What started as a revolt against massive university fee increases has become a united front of people from across the class-divide in the country as citizens confront the most unequal society on earth. This progressive movement which started on the campuses is being taken to local communities across the country, and it will have to guard against attempts to sow division in its ranks in various attempts to protect the neo-liberal status quo.

Photo YUNUS OMAR

YUNUS OMAR NCE again, economic inequality has driven South Africans to the streets, reminding us of the false notion of a rainbow nation – there is no pot of gold at the end of the rainbow. Instead, university students have reminded the country that those who control the gold, paint pretty rainbows in the skies for us to chase.

Events at the country’s universities over the past weeks have unnerved those in power who have merrily gone along over the past two decades turning the neoliberal noose ever tighter around our necks.

Startling figures have been calculated, and have been widely circulated in all sectors of society.

Since the advent of the postapartheid period, an estimated R700-billion has been lost to South Africans through corruption.

Just one-tenth of that amount of money would be more than enough to fund every university student who is a victim of the continued inequality that characterises our country.

Keeping in mind that we are officially the most unequal society on earth, it is little wonder that the pot is boiling over on our campuses. The myths and promises sprinkled before its citizens’

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STUDENT-WORKER SOLIDARITY SIGNALS BREAK WITH THE PAST eyes in 1994 have evaporated.

A recurring rallying theme on placards and voiced at demonstrations by students at virtually every campus in the country has it that ‘our parents were sold dreams in 1994... we’ve come to tell you that we’ve woken from our sleep’.

Things moved very quickly once Wits University students had started the ball rolling with their demand for a zero-per cent increase in university fees for 2016.

The movement caught on like wildfire at the University of Cape Town (UCT) where, a few months ago, massive student action resulted in an acceleration of the transformation agenda, and the

highly significant action which resulted in the hated figure of imperialist Cecil John Rhodes being lifted off his pedestal and driven away unceremoniously on the back of an open truck.

That campaign, named by the students as #RhodesMustFall (RMF), lost some momentum over the past months.

But the solidarity momentum with Wits saw the birth of a stunning #FeesMustFall campaign, drawing on the previous RMF campaign, but independent of it.

What followed is unprecedented in the post-apartheid era.

Students across the country began to discuss the zero-per cent fee increase, and began to articulate a radical critique of the issues

around the promised, and foughtfor, ‘free, quality education for all’ in a post-apartheid South Africa.

In a matter of days, university students began to link their struggle to the broader struggle of the most victimised persons they met on their campuses every day: people who work on the campuses but who are not members of the university staff: so-called ‘outsourced’ workers.

Within days, students and campus-based outsourced workers around the country had added the demand for the insourcing of all workers, i.e. those who work at the universities should be on the payroll of those universities.

Those students and workers in

Cape Town, accompanied by progressive academics and non-academic staff, were seen in historical scenes beamed around the world as they entered the precincts of Parliament to press their demands to the nation’s elected leadership inside Parliament.

The EFF raised their voices inside those chambers for the Minister of Finance’s budget speech to be adjourned and for Parliament to address the students and workers.

The EFF were promptly ejected.

Instead, the country witnessed bizarre footage of elected parliamentarians listening to a budget speech inside while its citizens gathered outside to present their demands of a re-ordered budget to those elected officials.

The country watched as students and workers moved onto the Parliamentary precincts, were smashed back, with many arrested and charged.

At the Union Buildings, later that week, thousands of students and workers massed outside, winning a significant victory in the form of a presidential announcement that their first demand, that of a zero-per cent fee increase for 2016, had been agreed to.

But the die has been cast for a far broader agenda: for a start, free, quality education for the disadvantaged and the working class.

Student-worker solidarity flowing from this movement has the potential to disrupt the business-as-usual neo-liberal agenda.

Inequality and its savage outcomes of hunger and deprivation are at the heart of the new debate.

Students and workers have shown that when talking falls on deaf ears, as it has for decades, the streets are public spaces where public demands for an end to social inequality can be made, and won. #CapitalismMustFall...

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Muslim Views

Muslim Views . November 2015

Muslim Views . November 2015

The revolution starts with the students

AFTER 21 years of democratic rule in South Africa, the #FeesMustFall movement heralds the true sense of a people’s revolution. The end of apartheid rule and the election of a democratic government, in 1994, were attended by the kinds of negotiations and compromises that failed to serve the people’s interests.

The list of scandals we have witnessed over two decades of ANC rule can no longer be whitewashed with euphemisms such as ‘teething problems’ or the ‘birth pangs’ of democracy. Topping the list are the arms deal, a court finding that Jacob Zuma had a corrupt relationship with a businessman, the crises in the police services and the national prosecuting authority, the uprising against e-tolls and the debacles at Eskom and the SABC. Youth unemployment stands at 60 pecent and inequality and poverty are escalating.

The massacre of 34 mineworkers at Marikana and the failure of the government to hold the most powerful and culpable figures to account were the gravest acts of injustice under democratic rule.

The combined effect of these on ordinary South Africans – the erosion of trust and confidence – was ignored and underestimated by the government and the ruling party.

An official count of 35 service delivery protest marches per day, for much of the past decade, is a powerful barometer of the crisis in our country.

Yet, no appropriate action was taken.

It is in this context that the #FeesMustFall movement is historic and unprecedented. And it is noteworthy that the movement emerged from university campuses, a place where critical enquiry and freedom of expression are paramount and non-negotiable values.

The systemic exclusion of the poor and the imposition of debt even on those of the middle class who can barely afford exorbitant fees were grounds for a crisis in the making for many years.

Yet, as with most scandals and crises, there was a failure to address the basic concerns of students, until the movement spread to campuses across the country.

Protests in the last two weeks of October were historic. It showed the power of the students’ movement the country has not seen since the 1976 uprising in schools. Neither apartheid nor democratic South Africa has witnessed thousands of students marching on Parliament, Luthuli House and the Union Buildings in three consecutive days.

And it has accomplished, in a matter of days, what decades of appeals, complaints and negotiations failed to accomplish. The head of state was compelled to respond to a national students’ movement. And the relief of a zero-rate increase won is now firmly on the agenda, along with long-standing oppressive student debt, poor student housing conditions and outsourced university labour.

The solidarity across campuses presents an opportunity for continued inclusiveness across class divisions and sustained momentum beyond campuses to civil society.

The movement has the potential to develop into a popular workers’ struggle, with the support of the middle class, to confront government with basic people’s concerns in areas such as health and housing.

A single merit of the movement worth noting is its decidedly non-partisan position. Attempts by the ruling party, the official opposition and others to hijack and exploit a student’s movement were successfully thwarted and its integrity was maintained.

This is vital for the development of the movement to one that remains broad-based and that grows into a people’s movement for justice and prosperity for all.

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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Corruption: a spiritual and material challenge because it hurts our nation, and hurts those in need most of all.

More than that, we know what morality is, and that corruption, by its very nature, is always wrong; it is sinful; it is evil. It is not only criminal, it is wicked. It is not only illegal, it is immoral.

These are strong words – but they are not an exaggeration if you look at the terrible effects of corruption on every level of this nation’s life. So we who are E are largely agreed leaders of the faith communities, that corruption is a must stand up and declare this, corrosive cancer at the loud and clear. heart of our nation, infecting We must and affecting educate our every part of own people society. to take this It seriously stand with damages how us. If all our society operpeople refuse ates – espeto become cially governinvolved, if ment and the all our peopublic sector, ple refuse to at every level, offer bribes from national and refuse to to local. And accept bribes it threatens to then we can undermine, change the even destroy, way our our attempts country to create a works. nation based To do on the ideals nothing is to of the Freeallow cordom Charter ruption to and on one of continue. the best conAnd what we stitutions in have on our the world. side to fight These high corruption is aspirations, the intrinsic for which so strength of many strugthe faith gled for so communilong, even at ties. the cost of We do not their lives, are pursue all tossed aside Thabo Makgoba, Anglican Archbishop that is good and treated Dr of Cape Town, at the World Economic with contempt Forum on Africa, in Addis Ababa, in 2012. and true and Photo WIKIMEDIA just merely whenever a because of bribe is offered, a backhander taken, a some intellectual conclusion that corner cut for gain or an it is preferable. We do so appointment made to someone because we have deep spiritual who has not rightfully earned it. wells on which we can draw.

Corruption isn’t just a prob- Here we will find the strength lem found in faraway corridors we need, to make these changes of government and private cor- and follow this course.

We must teach and remind porations. It isn’t all about tenderpreneurs and fat cats. We our people that this is our realimust also admit that bending ty – that our faiths give us tangithe rules in our day-to-day lives ble encouragement for promoting the good and overcoming is also corruption.

When we hear of traffic fines the bad.

God will encourage us and disappearing for a small payment, that is corruption. If we strengthen us to say ‘no’ to the manage unfairly to jump queues temptations to follow these and pull strings – even if no destructive paths of selfish and money changes hands – that, immoral greed.

He will help us all to go fortoo, is corruption. So, too, is doing shoddy work or in other ward, in the paths of justice, of ways not fully delivering what honesty, of righteousness – a life we have contracted and been that is shaped by addressing the paid to do. At this level, corrup- needs of the neediest, and opening the doors of opportunity to tion affects us all.

The time has come to say all.

This is our vision, our goal – ‘enough is enough’, and draw a line, and say we will not stand let us set our eyes, our hearts, our wills upon it; and let us for it any more.

It is right that faith communi- overcome corruption and all ties should be at the forefront of that stands in the way of this this; because it is not just a ques- glorious future than can lie tion of opposing corruption before us.

Continuing our series on corruption, we publish an extract from an article by the Anglican Archbishop of Cape Town, DR THABO MAKGOBA, which appeared in the booklet, ‘Interfaith Reflections on the Fight Against Corruption’, published by the Western Cape Religious Leaders’ Forum.

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

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

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . November 2015

Hamas in South Africa: opening a new conversation?

SHAFIQ MORTON

TWENTY-FOUR hours after President Jacob Zuma’s historic meeting with Hamas leader Khalid Mesha’al, in Pretoria, the community of Cape Town was addressed by Mesha’al at the Dar ul-Islam school campus.

The rally was attended by David Mahlobo, State Security Minister, Zola Skewiya (former Minister of Social Development), Marius Fransman, ANC head in the Western Cape, and Muslim Judicial Council officials, Moulana Ihsaan Hendricks and Shaikh Ebrahim Gabriels.

With the ANC traditionally enjoying warm relations with the PLO for over 40 years, the move to recognise Hamas has been seen as a significant policy shift. Said the ANC’s Secretary-General, Gwede Mantashe, ‘We are starting a relationship with Hamas…we are formalising our relationship.’

The visit was condemned by the South African Zionist Federation, and caused a froth of fury in Tel Aviv. The ANC – which declared its support for BDS in 2012 – reaffirmed its commitment to Palestine at its National General Council meeting in October.

The Hamas visit comes after behind-the-scenes lobbying and a diplomatic visit to Gaza by then Deputy Foreign Minister, Ebrahim Ebrahim, in 2010.

Ebrahim, a former struggle stalwart, met with Hamas minister, Mahmud al-Zahar, in Gaza.

Political observers feel that the ANC, deemed terrorist in its day by the US, is uniquely placed to share its negotiating skills on get-

Muslim Views

Mesha’al tells South African Muslims not to be confused in confusing times, and not to mistake extremism for piety.

Photo SHAFIQ MORTON

ting the best out of a powerful foe. As a formerly armed resistance movement, the ANC would be able to contribute with substance.

The ANC hosted the Palestinian Authority (PA) with full state honours, in Pretoria, late last year, where there is an accredited PA ambassador.

But informed sentiment has turned to the view that the idea of a two-state solution needs to be revisited.

Israel’s creating of facts on the ground through occupation (deemed illegal by the UN) and constructing the apartheid wall (also deemed illegal by the World Court) has made Oslo unworkable.

Most South Africans familiar with apartheid-style territorial fragmentation as in the West

Bank, can only see a ‘Bantustan’ forming and permanent disenfranchisement arising out of the two-state solution.

It is felt that the two-state Oslo solution would simply entrench the old status quo of Israeli control, and would leave the West Bank divided into at least twenty cantons with multiple checkpoints. In other words, Palestinian freedom of movement and economic activity would be forever policed by Israel.

It is in this light that it is believed the Hamas visit to South Africa is an historic occasion; an occasion that could open the door to a whole new discourse on the Palestinian question.

This has happened much to the chagrin of Israeli shills in the opposition Democratic Alliance and African Christian Democratic

Party, whose unconditional cureall for the Mid-East crisis is the two-state mantra, with Hamas deemed a terrorist organisation.

While Mesha’al’s speech firstly dealt with predictable issues – occupation, intifadah, Mandela and Al-Aqsa – he did touch on other topics.

Largely under-reported, the second part of his message would have been heard by those who had to hear it – even though they would very likely deny what he had said due to his words not fitting the snarling terrorist ‘let’s annihilate Israel’ typecast.

This is because Mesha’al went on to define a vision that puts to bed the terrorist stereotype of Hamas, a movement that moved away from its original ‘charter’ in 2006, and that has come to understand – like An-Nahdah in

Tunisia – the notion of secular politics.

Addressing the youth, Mesha’al said that the world has become a confusing place. There was tremendous confusion between extremism and piety.

‘Don’t mistake extremism for piety,’ he warned, referring obliquely to Al-Qaeda and Isis.

‘Don’t become a victim of confusion.’

Mesha’al noted there was a difference between resistance and terror.

‘We never kill one another on the basis of our differences. As Muslims, we just don’t do this.

We are of the wasitiya, the people of the middle way. We are not against Jews. But we are against occupation.’

South Africans had achieved their rights, he said. Palestinians were proud of South Africans.

‘Preserve your gains, keep your unity. Stand side by side with the ANC that fought for your liberation. Be good citizens in your own country. There is no contradiction in being a good citizen and supporting justice elsewhere,’ he said.

To the predominantly Muslim audience, Mesha’al said there was also no contradiction between being a good Muslim and a good citizen, too. This was the Prophetic example set by Muhammad (SAW).

‘As Muslims, as South Africans, be of those who lead the way in everything,’ he said to applause.

Muslim Views . November 2015

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Muslim Views . November 2015

Sanha AGM reports an industry ‘riddled with conflict of interests’ MAHMOOD SANGLAY

‘THE Halaal market place is riddled with conflict of interests,’ says Moulana Yusuf Patel, Chairman of the South African National Halaal Authority (Sanha). This statement is part of Sanha’s annual report presented at its Annual General Meeting, held on October 18, at Masjid Ghiedmatiel Islam, in Taronga Road, Rondebosch East, Cape Town. The meeting was attended by about 92 people, including a few women.

Sanha was launched in 1996 and consists of five exco members, a council of eight ulama bodies, including the Jamiatul Ulama, a theological committee of eight ulama and 15 constituent member organisations. In addition, 142 local Muslim organisations, primarily in Gauteng and KZN, comprise Sanha’s associate membership. Sanha employs 120 people at three offices in Gauteng, KwaZulu-Natal and the Western Cape.

Following elections at the AGM, the existing executive structure essentially remained in place. The one ‘notable’, new appointment is that of Moulana Junaid Adam as Treasurer.

The aim of Sanha is, inter alia, to develop a uniform Halaal standard and to certify products that comply with Halaal requirements. Sanha’s stated commitment includes the development of national collaborative relationships in the industry and to protect the rights of the ‘Halaal-conscious’ consumer.

In his report, the chairman of Sanha, Moulana Yusuf Patel, said the estimated 236 international Halaal authorities in the world

Muslim Views

The South African National Halaal Authority (Sanha) recognised Hajji Tahir Levy by awarding him a plaque of appreciation for ‘selfless community service beyond the call of duty’. The 80-year-old Levy is a selfemployed community worker based in Woodstock, Cape Town. He has been offering social services and guidance to the community for 55 years, including counselling for HIV/ AIDS, drug addiction, divorce and assistance with wills and testaments.

Levy is also a successful District Six land claimant but has refused to occupy the property returned to him by the City of Cape Town in solidarity with thousands of other claimants whose properties have not yet been returned.

Photo MAHMOOD SANGLAY

subscribe to varying standards.

He added that collaboration between them is grossly inadequate and that the proliferation of Halaal certification bodies has led to a ‘disjointed, disorganised and sub-standard Halaal environment’.

Moulana Patel added that the industry is plagued by fragmentation due to infighting, division, fraud and greed. Other challenges are poor networking and collaboration, the absence of a viable, independent, global accreditation authority and the lack of relevant academic research on the broad concept of Halaal.

The report of the Theological Director, Moulana Muhammad Saeed Navlakhi, was the most revealing. The moulana said that 40 per cent of fast moving consumer goods (FMCG) in a typical supermarket aisle, in South Africa and globally, carry a Halaal logo.

The development of Halaal parks

in South Africa is an indication of the compelling growth of the Halaal industry.

In his activity report, Moulana Navlakhi focused on both national and international development.

Locally, 230 new clients have been certified Halaal, 138 certificates have been withdrawn, 9 072 inspections were carried out and Sanha holds a total of 1 675 clients on its books. Sanha’s total income for the past financial year was R18,8 million and its expenses were R18,6 million.

Of the 1 675 clients certified

by Sanha, restaurants comprise 22 per cent, culinary 11 per cent, bakery, nine per cent, raw materials, eight per cent and dairy, six per cent (i.e. a total of 56 per cent or 944 clients). The balance (44 per cent) constitutes an additional 18 categories of establishments, some as obscure as logistics, medical, sanitisation and toll packers.

Although the AGM pro-

gramme did not make provision for questions from the floor, Muslim Views asked a number of questions related to the reports and Sanha’s position in the Halaal certification industry. This included a question on Sanha’s position on providing certification services to South African companies, like Woolworths, that have a trade relationship with Israeli companies in Occupied Palestinian Territories.

Given recent developments in the occupation of Palestine, this matter is of public interest, particularly in the Muslim community.

Does Sanha support the BDS movement and the call for the consumer boycott of Woolworths?

In response, Sanha said it does not ‘certify any companies in Israel’ but this does not clarify its position on Halaal certification services to companies importing goods from Occupied Palestinian Territories. However, Sanha says it does ‘align itself’ to the BDS movement and that it does not provide any services to Woolworths.

Questions related to trends and anomalies in the certification and de-registration of establishments are outstanding, pending a response from Sanha.

In addition, Muslim Views asked for clarity on Sanha’s position regarding the call for unity among the national Halaal certification bodies. Sanha is the only major body that declined to join the National Halaal Forum in 2014, despite its policy of a commitment to ‘national collaborative relationships’ in the industry and to protect the rights of the ‘Halaal-conscious’ consumer.

However, as an ‘interim measure’ Sanha supports collaboration on building a uniform standard, and would support unity based on ‘sincerity, justice and transparency’.

The keynote address at the AGM was by Moulana Muhammad Vanker, who focused on the interdependence between a Halaal and a physically healthy lifestyle.

A surprise item on the programme was the formal recognition of ‘selfless community service beyond the call of duty’ awarded to Tahir Levy, from Woodstock, Cape Town.

On October 20, Sanha also contributed a presentation to a seminar hosted by Wesgro. The seminar focused on opportunities for Western Cape-based businesses in the ASEAN market. This market consists of South East Asian nations, namely Indonesia, Malaysia, Philippines, Singapore, Thailand, Brunei and Vietnam.

Sanha’s presentation focused on the Halaal aspect of these opportunities and ways of unlocking the potential for growth in these markets.

Muslim Views . November 2015

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Muslim Views . November 2015

Amira Hass: ‘Al-Aqsa is a political symbol’ MAHMOOD SANGLAY

CLAREMONT Main Road Masjid hosted Israeli journalist and activist, Amira Hass, as speaker for Jumuah, on October 16. She addressed the Jumuah congregation on the recent developments in Palestine.

Hass was born in Jerusalem, in 1956, and is the daughter of two Holocaust survivors. She has been writing about Palestine from 1991, soon after the First Intifada and, after 22 years, still writes for the Israeli newspaper Haaretz.

Hass spent three years in Gaza, from 1994 to 1997, in order to report on the living conditions of Palestinians in this area.

In 1997, she moved to Ramallah to continue her work as a journalist.

Hass is known as the only Jewish Israeli journalist who has lived full-time among the Palestinians and she is often quoted as saying, ‘Just as reporting about England should be from London, and about France from Paris so reporting about Palestine should be from Palestine.’

She is the winner of several prestigious journalism awards and wrote a book titled Drinking the Sea at Gaza, published in 2000.

Her talk at Claremont Main Rd Masjid was prefaced by an observation that she was ‘thrilled beyond words’ as a Jewish Israeli to speak in a masjid, particularly in one that accommodated women in full view and one that played a role in the historic resistance against apartheid.

Hass introduced her talk with reference to her political educa-

Amira Hass was guest speaker at Claremont Main Road Masjid, in Cape Town, on October 16. Describing the history of South Africa, she said, ‘A people in struggle is a beautiful people.’ Photo MARIAM BADEROON

tion at the hands of her parents.

The words ‘a people in struggle is a beautiful people’ were originally uttered by her father. Her mother once commented on Palestinian youth confronting armed Israeli soldiers with stones, saying ‘Oh, how sweet they are.’

The way Hass contextualises these recollections, and their evocation, have a peculiar appeal.

Palestinian resistance against Israeli occupation, particularly Molotov cocktail attacks against Israeli military targets in the West Bank protecting the privilege and prosperity of Israeli settlements, often remind her of her parents and inspire her as a journalist.

With reference to the recent acts of Palestinian resistance and the wave of stabbings of Israelis

by Palestinians, Hass described these as new means of exposing the futility of extraordinary measures to protect Israeli security

while Palestinians remain vulnerable to Israeli aggression.

Hass added that her message to Israelis is that such sporadic Palestinian attacks pale in comparison with the ‘permanent’ historic and sustained current damage inflicted by Israelis on Palestinians. She identified both military and non-military forms of aggression, such as the expropriation of land and the daily humiliation of Palestinians at checkpoints.

She said that the prolonged, sustained and historic nature of these practices have acquired a normality both in Israel and in the rest of the world. The Palestinian struggle is thus also a struggle to expose this false normalisation of occupation which masks the relentless foregrounding of Palestinians as terrorists committed to destroy the normal and peaceful lives of Israeli citizens.

The normalisation process for Israelis is sustained by a bureaucratic violence in the form of expelling Palestinians from their villages and bulldozing their homes. The routine public destruction of Palestinian life and culture is, by design, a part of normal Israeli population growth and development.

Hass said eighty per cent of the stabbings occur in East Jerusalem, which is the area where Palestinians are less than third-class residents, not citizens.

Their daily life is directly affected by the physical presence of Israeli settlers and occupiers forging and imposing a normal existence in this colonial state.

The stabbings by lone Palestinians are designed to expose the abnormality of it all in the expression of their anger and despair.

Based on the work of independent researchers, she doubts that

Israel has any intention of turning Al-Aqsa into a Jewish compound.

It appears Hass views the plans of building the Third Temple in the place of Masjid Al-Aqsa as that of a fringe Israeli ‘fundamentalist clique’ who cannot succeed. Ironically, the very day Hass spoke at the masjid, the Israeli Minister of Housing and Construction was reported to have expressed the same extremist desire.

This view of Hass is couched in her caution that the political conflict should not become a religious one because Muslims, Jews and Christians all have a legitimate right of access to their religious symbols.

In what appears to be a controversial view, Hass said Al-Aqsa should not be regarded as only a religious symbol for Muslims because it has already become a political symbol for resistance against Israeli occupation.

However, she acknowledged that the restrictions imposed on Muslim Palestinians and the privileges accorded to Jews who enter the compound under heavy military escort is offensive and a violation of the basic rights of Palestinians.

Hass supports a one-state solution and the protection of the rights of Jews and Palestinians to self-determination.

‘Without the principle of equality for both peoples, there is no future,’ she concluded as the congregation applauded.

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Muslim Views . November 2015

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Hajj fatalities in perspective DR SALIM PARKER

A SIGNIFICANT percentage of travel medicine consultation is spent on vaccine preventable diseases. Yet, statistics show that only two per cent of deaths in travellers are caused by infectious diseases.

The World Health Organisation (WHO) indicates that injuries are amongst the world’s leading causes of death and disabilities, and tops the causes of death in young people aged 15-29 years. It is, in fact, also the leading cause of preventable death amongst travellers, accounting for about a quarter of deaths amongst travellers in foreign countries.

Motor vehicle accidents, exposure to unfamiliar and, at times, risky environments, communication issues, different safety standards compared to the home country, an over-reliance on tour operators, and a blasé attitude towards safety when on vacation are all factors that have been implicated in the high number of non-natural deaths amongst travellers.

Sometimes, unexpected natural events can account for the tragic demise of travellers – the so called ‘Act of God’.

In 2006, just prior to the commencement of the Hajj, 243 pilgrims (out of an estimated 3-4 million) died due to natural causes, according to official Saudi reports. The majority of these deaths were caused by cardiac events in elderly pilgrims with comorbidities.

Pakistan, with over 150 000 pilgrims that year, reported the death of 130 pilgrims during that entire Hajj, mostly due to cardiac disease and pneumonia.

A day before the commencement of the 2006 Hajj, a building collapsed, leading to 76 fatalities.

On the last day of that particular pilgrimage, about 360 pilgrims lost their lives in a stampede at the Jamarat bridge, where pilgrims assemble to stone the Jamaraats.

It again drove home the point that more people lost their lives in two days due to non-natural causes than the death toll due to natural causes over the entire sixweek period that most pilgrims stay in Saudi Arabia for the Hajj.

Since 2006, the Saudis have massively expanded the pelting area, and it currently comprises five levels, with unidirectional flow of pilgrims, and from 2007 till 2014, there have been relatively no major incidents. More than 250 000 pilgrims can pelt in an hour.

Other areas in Makkah – such as the Holy Mosque, where the Kaabah is situated – are currently being expanded. It is envisaged that the capacity of the mosque will double by 2016. Enormous cranes are used during this process.

The Hajj of 2015 again illustrated the devastating effects of natural and non-natural disasters.

On September 11, 2015, a few weeks before the Hajj but by when a large number of pilgrims had already arrived in Saudi Arabia, a storm accompanied by

The stampede did not occur at the Jamaraat bridge but at the confluence of two roads in the area. Pilgrims were on Mina Streets 204 and 223 moving towards the Jamaraat bridge…

Simultaneously, some pilgrims were allegedly returning along the same route from the Jamaraat bridge, adding to the chaos unusually high winds led to the collapse of one of the construction cranes in the Holy Mosque, killing at least 111 pilgrims and injuring close to 400.

The Saudi authorities deemed it an accident caused by high winds, and the crane being in an incorrect position. The contractor involved is currently being investigated.

A few days later, on September 17 (about five days before Hajj was to commence), a hotel in Makkah caught fire. Its more than 1 000 residents were evacuated and only two injuries were reported, with no fatalities. A faulty rice cooker was identified as the cause even though such electronic goods are banned in hotel rooms.

Some pilgrims are faced with difficulty as the hotels struggle to feed the vast numbers of pilgrims, shops in the area are quickly sold out of essentials and street food

vendors prosecuted. Pilgrims resort to cooking, baking and experimenting with a variety of dangerous appliances in order to feed themselves.

The unforeseen stampede that sent shockwaves throughout the world occurred on September 24, 2015. The Saudi authorities put the death toll at 769 with more than 1 000 injured. Unofficial press reports put the figure at more than 1 400, which would make it the deadliest stampede in history.

The stampede did not occur at the Jamaraat bridge but at the confluence of two roads in the area. Pilgrims were on Mina Streets 204 and 223 moving towards the Jamaraat bridge.

Where the two streets meet, the security personnel (more than 100 000 are deployed during the Hajj) had difficulty controlling the crowds.

Simultaneously, some pilgrims were allegedly returning along the same route from the Jamaraat bridge, adding to the chaos. Eyewitness reports indicate that the temperature of about 45 degrees Celsius, and the fact that pilgrims had been sleeping uncomfortably in the open in Muzdalifah the previous night, added to the crowd being restless.

The incident led to a diplomatic row between Iran, which had the highest number of casualties, and Saudi Arabia. The incident is being investigated and it needs to be ascertained how the crowd control measures, which is very high on the Saudi priority list, had failed. Helicopters constantly

hover over the area, and state of the art cameras can be seen everywhere.

In addition, because of the construction taking place in Makkah, the number of pilgrims, this year, was decreased by about 20 per cent. The Jamaraat bridge area is reported to be able to accommodate five million pilgrims since 2007, and there is reported to have been fewer than three million this year.

No investigation can lessen the human tragedy that unfolded in front of the whole world as social media and television zoomed in on the horror. Religious leaders proclaimed the victims as martyrs who are guaranteed a place in heaven.

The survivors I spoke to did not speak of a wish for death and martyrdom; instead, they wanted what is always taught as the ultimate benefit of Hajj, which is to return home to their families and loved ones, free from sin, just as being a newborn child.

Dr Salim Parker is a general practitioner with an interest in Hajj and Travel Medicine (hajjdoctor.co.za). He is the President of the South African Society of Travel Medicine (SASTM). He has accompanied pilgrims on the annual Hajj for the last fifteen years as a medical officer, and presented travel medicine related research at the last four conferences of the International Society of Travel Medicine (ISTM). His first book, ‘Travel Medicine Anthology’, a collection of his travel medicine articles has just been published.

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Muslim Views . November 2015

Toyota tops quality survey and reduces ownership costs ASHREF ISMAIL

IPSOS South Africa released the 2015 Product Quality Awards, and Toyota South Africa Motors stood out with three platinum awards, one gold award as well as three category wins, illustrating, once more, that quality is synonymous with Toyota.

Toyota was awarded Platinum Awards for Best Overall Light Commercial Vehicle (LCV) Brand (PP100 score of 33), Best One Ton Double Cab LCV Brand (34) and Best Local Plant Manufacturing LCVs (31), in the latest results.

Toyota was also awarded with Gold as the Best Volume Passenger Car Brand (31) and was ranked first as the Best Local Plant Manufacturing Passenger Cars (25). In addition, Toyota was a clear leader in the LCV categories, with its flagship Hilux winning best Petrol Single Cab (26) and best Diesel Single Cab (31).

Toyota also won three of the eleven sub-categories which make up the passenger section, including Toyota Auris (Top Hatch), Toyota Avanza (Multi-Purpose Vehicle – MPV), and Lexus ES (Medium Sedan). Four Toyota vehicles were in the Top 10 vehicles overall, including the number one position (Toyota Auris).

This is the largest study of this kind in South Africa and forms part of Ipsos’ Syndicated Auto-

Muslim Views

The Toyota brand leads the way with affordable spares and excellent quality, ensuring good resale value.

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motive Research. The study currently talks to more than 30 000 vehicle owners each year. The quality survey takes place three months after purchasing a new vehicle to ascertain any problems experienced with the vehicle.

The industry average number of problems per 100 vehicles (PP100) has remained between 30 and 40 since 2011, which is a huge improvement since 2005, when this measurement indicated a score of over 140 problems per 100 vehicles recorded.

The 2015 Kinsey Survey The recently announced 2015 Kinsey Survey and introduction of Toyota Value Service pays testimony to efforts by Toyota South Africa to ensure competitive parts pricing and reasonable cost of ownership.

Toyota has made its mark once again in the 2015 Kinsey Report in no uncertain terms and, with overall wins in three of the nine categories, and seven podium positions, it is comfortably this year’s most successful brand

when it comes to parts pricing.

Toyota – also the most successful brand in the history of the Kinsey Report – has raised its game, refocusing on parts pricing, and reaffirming its position as a brand that takes a holistic view of vehicle ownership.

The Avanza is a success story.

This compact people-mover has, since its launch, been victorious in its category a remarkable five times, including 2015.

The Corolla and Corolla Quest models are a winning combination, placing first and second in the Family Favourites category, for the second year running. The Corolla has a long-standing history in the C-segment of this country, and the Corolla Quest, a new entry to the market, has made quite a stir as a firm entry-level favourite in this segment.

The Fortuner was named South Africa’s best-selling SUV, and its first place in the Crossover category is another reason why South Africans love this vehicle.

The RAV4 also performed well, earning third place in the category – up from sixth place in 2014.

Toyota Value Service To further support the cost of ownership, Toyota has introduced Toyota Value Service, a product that offers affordable ser-

vicing at Toyota dealerships across the country. The product will give customers an opportunity to maintain a full Toyota service history, thereby improving vehicle’s resale value as well.

All Toyota vehicles older than five years automatically qualify for affordable servicing at Toyota dealers, nationwide, through the Toyota Value Service product.

Toyota Value Service is broken down into the Base Service, based on the first service in the schedule, with all other items due on the actual service interval available as optional items, giving customers full control of their service items and, ultimately, of the cost involved in services.

Toyota Value Service offers many benefits to customers, including affordable servicing by qualified Toyota technicians; safety, through the exclusive use of Toyota Genuine Parts (with a 12month warranty on the parts); the ability to structure the package and maintain a full service history with a Toyota dealer, which will contribute positively to the vehicle’s resale value.

Utilising the Toyota Value Service online quoting tool, customers are in a position to determine the cost of a service in advance by simply entering their vehicle’s VIN or registration number. This means that TVS is a true ‘pay as quoted’ offering. Cost of the base service will include 10% discount on parts and a determined labour rate.

Muslim Views . November 2015

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Holiday travel tips: be prepared, be polite and be patient By the time you read this, you’re probably ready to depart on your annual holiday pilgrimage to one of many wonderful destinations around the country or even across our borders. Lucky you!

ASHREF ISMAIL shares a few timely road safety tips to ensure that your holiday is not marred by an avoidable breakdown or a disastrous crash.

SO you’ve serviced your car, checked your vehicle’s roadworthiness, double-checked the spare, jack, spanner and tool-kit, and also included a first-aid kit.

If you’re towing a caravan or trailer, you’ve checked its brakes, tyres as well as the towing equipment and electrical connections.

Because you’re an adventurous explorer, you’ve opted to stray off the beaten track and explore the less busy but more scenic back routes. It would be a good idea to consult the AA or local tourist information websites to acquaint yourself with road conditions if you’re venturing far off the major routes.

If you’re planning on travelling along the national routes, you can get regular traffic reports on News24 and various radio stations. If you’re going to be covering a lot of ‘gravel travel’, it is always a good idea to carry an air compressor and a puncture repair

When driving, always be polite, be prepared and be patient on your way to your destination and back, safely and without stress.

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kit. Check that your navigation system correctly picks up the destination co-ordinates, and don’t forget to carry car chargers for your mobile devices.

Remember that December/ January is an extended peak traffic flow season in southern Africa so huge traffic volumes, breakdowns and, sadly, crashes are a reality along all major arterial routes. Also expect delays at toll gates, border crossings and stopgo construction sites. Factor-in these delays when planning your trip, take along bags of patience and make sufficient rest stops so that you eliminate road rage.

Road traffic law enforcement is also at its peak and roadblocks will be common. Make sure that you’re carrying your licence and, whatever you do, please do not be tempted to offer a bribe for any transgressions you may be guilty of. It is estimated that 65% of all crashes during holiday seasons involve the abuse of alcohol by a driver or pedestrian so be extra

careful of road users who may have imbibed one too many.

Alcohol affects observation, concentration, perception and reaction. It also impacts on driving skills, moods and behaviour.

As a safe driver, make an effort to be extra careful, and avoid travelling at night when drunken drivers and pedestrians pose an even greater risk. Random breath testing, especially in the metropolitan cities are a reality so please be patient at these roadblocks as they are there for everyone’s safety.

Fixed speed cameras are installed along major national routes. If your GPS device is able to pick them up, it will save you lots of money and hassles but also be aware of hand-held devices operated by traffic police hiding in bushes.

On certain sections of national roads, average speed prosecution takes place, so it will be advisable to set your speed on cruise control.

Beach driving is banned in South Africa so don’t take a chance.

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When setting off on a long trip, avoid leaving too early or travelling at night as road hazards, such as pedestrians, stray animals, potholes, un-roadworthy and overloaded vehicles are an all too common sight. The concentration required to avoid them causes added fatigue which, on its own, can have fatal consequences.

It’s a good idea to maintain a three-second following gap between you and the other car.

Increase this distance during adverse conditions and inclement weather. Drive smoothly and gently, looking far ahead and planning your position, speed and gear changes accordingly. This will reduce consumption, stress and unnecessary vehicle wear and tear.

Keep left and pass right, don’t tail-gate and also don’t cut-in in front of cars. Nothing infuriates drivers more than a road hog that doesn’t use the turn signals or drives recklessly and negligently.

Speaking of which, please don’t

get involved in road rage – it’s just not worth it. Yes, there are many road hogs out there but just be prepared, be patient and be polite at all times.

Finally, remember that many traffic officers, police officers, ambulance and emergency service personnel and hundreds of volunteers have sacrificed time away from their loved ones to ensure that you and your loved ones reach your destinations safely.

The public road is a shared space so let us share some peace, love and appreciation during this holiday season by giving a friendly hoot and a wave to our guys and girls in shining armour as well as to our fellow motorists.

Have a well-deserved break, buckle up at all times and come back safely!

Ashref Ismail is an accredited Advanced Defensive Driving Skills Instructor dealing with fleet risk management. He can be contacted on 061 447 8506 or ash@fmxafrica.co.za

Muslim Views

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Muslim Views . November 2015

The agony and ecstasy of owning a vintage classic ASHREF ISMAIL

SOUTH Africans, in general, are sports mad. They are also car crazy. While many of our overseas counterparts see automobiles as a means to get them from A to B, for us, a car is a status symbol, a mobile billboard to shout to everyone that we have arrived, literally and figuratively.

The passion and enthusiasm can manifest itself in different ways: participating competitively or collecting automotive memorabilia, radio-controlled kit cars, motoring books, DVDs or, when one is able to afford them, real vintage car collections.

Affordability always remains a critical issue as the love of cars can be an expensive hobby. Allow me to warn you, though, whether it’s a real, childhood dream of owning a muscular, hair-on-chest, old school, throbbing V8 or a recent, mid-life denial crisis, the symptoms are the same: ‘I want one and I want it now.’

So blinded are we at obtaining the ‘bargain of a lifetime’ that we will often overlook a number of inherent and overt faults that, weeks later, will become your undoing! Trust me, I’ve been there.

What you have to remember is that for all its nostalgic and sentimental emotions, a vintage car is an old car, and no matter how well they were built in its days, over time, it needs lots of tender

Like all things, if you treasure and take care of them, collecting vintage classics can be highly rewarding.

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love and care which, obviously, costs lots of money. And it never ends…

In my short, collect-a-vintageclassic lifetime, I have owned seven old Mercs and one Karmann Ghia which, incidentally, is the only one that Shombo (She Who Must Be Obeyed) fancied.

Amongst the seven, most were what Mercedes calls ‘Young Classics’, meaning that they are around twenty years old.

The oldest was a 1972 Mercedes Benz 230. You notice I used the word ‘was’ because I have sold all but two: a 1994 special edition E220 Sportline, with full service history and only

140 000kms on the clock, and a sexy, 1996 two-door V8 Convertible SL 500 – my weekend special!

As for the rest, I’ve had a lovehate relationship with them.

While, outwardly, they all looked well-kept and desirable, dealing with rust in the most obscure places, procuring expensive, sometimes, unavailable parts and a never-ending budget, with lots of patience, are required to want to prevent yourself from overdosing on Caltex Super Oil! Believe me, nothing is more heart-breaking and gut-wrenching than watching the expensive oil-change, done by the geriatric

and hard-of-hearing Oom Freddie, result in a major oil spill on your garage floor, the next day.

Of course, worse is trying to clean the mess before Shombo sees it. And see it she will, because cleaning an oil spill cannot be done quickly or in secret.

So, why do people still insist on buying an old car, vintage or otherwise? I can only speak for myself… and thousands of other dedicated collectors: Passion! Yes folks, a simple word but heavy in meaning and emotions – passion for the memories of the golden age of motoring.

Think of amazing early cars, such as the first mass produced

Ford Model T, the original Volkswagen Beetle, the avant-garde, frog-shaped Citroen DS, the ohso-gorgeous gull wing Mercedes Benz 300 SL, the elegant Jaguar E Type, the legendary Willy’s Jeep, the chrome embellished Cadillac Eldorado and other cars from the early era, which represented the romance and magic of a by-gone era that is difficult to replicate in our plastic, throw-away society.

The final deal maker will be when you’re confronted by hordes – okay, make that many, curious onlookers who will wave at you as they pass you, while others will actually take pics on their cell-phones and the hordes, sorry, many, who will strike up a conversation at the parking bay or fuel stops.

Those experiences are just priceless, and owning a unique, eye-catching beaut can be a wonderful and fulfilling thing but you need to do your homework first.

Final words of wisdom: research, consult and sleep over it before making that move. Hopefully, it will be a rewarding and highly enriching experience!

Please send me pics of your special vintage or classic car on Ash@fmxafrica.co.za. Provide a brief story on it and we could feature it in MV Motoring!

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Muslim Views . November 2015

Make a pass around a mountain pass ASHREF ISMAIL

AS a ‘Vaalie’, I must say that I am extremely grateful to the Almighty for allowing me to work in environments that provide lots of road travel.

As a former sales rep, road safety practitioner and current motoring journalist and transport consultant I get to visit the length and breadth of Southern Africa.

I have always mentioned on my radio show, Bumper2Bumper, on Channel Islam International, that our region is a world in one country: we have a huge coastline that is lapped by both the Indian and Atlantic Oceans, majestic mountains like the Drakensberg and iconic Table Mountain, the vast Karoo and Namib deserts, an abundance of fauna, flora and marine life. We have a great climate and the warmest people, with big-hearted hospitality.

We’re not perfect but there’s always biltong to make up for the imperfections, isn’t that right?

My personal favourite pastime is driving. Yes, memorable road trips, off the beaten track to explore fascinating scenery and enjoy hidden landscapes that are awe-inspiring and good for the

The Western Cape, in particular, is blessed with some of the most spectacular and scenic mountain passes so go out and explore!

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soul. Having covered ‘millions of miles’ in my lifetime, I can definitely concede that some of the most spectacular mountain passes are to be found in the Western Cape, and here are my favourites, in no particular order: l Chapman’s Peak and Signal Hill, in Cape Town

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l l l l

Pass (between George and Oudtshoorn) Franschoek Pass, outside the picturesque town bearing the same name Gydo Pass, north of Ceres Sir Lowry’s Pass, on the N2 near Somerset West Piekenaarskloof Pass, near Cit-

Anthony, Shakeela Behardien, Yusriah Benjamin, Ashemeid de Jongh, Moegamat Sedick Domingo, Samir Edwards, Taiba Hendricks, Ebrahim Isaacs, Nadima Jacobs, Razaan Orrie-Martin, Ndumiso

Selby Khalid Mogane, Hassan Mohamed, Farhad Natha, Mohamed Azeem Rahim, Mogamat Ganief Sedick, Adnan September, Siraaj Tasriet, Lance Volkwyn and Mahier Willoughby.

10016731JB/

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WINNERS! To celebrate the launch of MV Motoring, Muslim Views – in association with Drive4Life and FleetMax Africa (Pty) Ltd – gave away Advanced Defensive Dri-

l Seweweeks Poort Pass – outside Laingsburg l Meiringspoort Pass – between Oudtshoorn and Beaufort West l Swartberg and Gamkaskloof Pass –‘Die Hel’, near Prince Albert l Montagu Pass and Outeniqua

rusdal l Bain’s Kloof Pass, near Wellington l Du Toit’s Kloof Pass, near the Huguenot Tunnel, on the N1 l The eerie Uniondale Poort, outside Uniondale Have I missed out any major passes that I should know of?

Please let me know on Ash@fmxafrica.co.za Please place these passes on your bucket list if you have not seen them. Believe me, it is life changing! Pack a picnic basket or, if you have to, book a night at a quaint guesthouse and enjoy what nature has provided for free. Take lots of pics and email them to us. We would love to feature your stories.

Next month, we look at other major passes in the rest of the country so send us your entries on Ash@fmxafrica.co.za and TWO readers, whose pics and captions are adjudged to be the best, will each win one year’s subscription to Getaway magazine. Entries must reach us by November 27, 2015.

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Muslim Views . November 2015

Sanzaf hosts inaugural conference AAISHA DADI PATEL

THE South African National Zakah Fund (Sanzaf) recently hosted its inaugural Conference on Awqaf, Zakah and Microfinance as Tools for Empowerment. The conference, which took place over October 25 and 26, in Pretoria, came as it was realised that there was a greater need for consolidating definitions of what these Islamic finance concepts mean, and understanding what kind of role South Africa could play in what is predominantly a more global conversation.

‘Sanzaf celebrated its 40th year last year. In the year or two preceding that, we decided to be more involved in knowledgesharing at a global level. We looked at a space where we could participate in conferences. Last year, in May, we hosted a conference in Cape Town, focused on Sub-Saharan Africa.

Following that, we were invited to a conference in New York and we were signatories of World Zakat Forum, an international body. A few months later, we were invited to a salaah core principles conference, in Indonesia.

Through our experiences, we learnt and gathered a lot. And this was what hosting the conference was about – trying to bring back our learning, and using experts in the field to do so,’ said Mohomed Hoosen Essof, Gauteng Administrator for Sanzaf.

Essof told Muslim Views, ‘We wanted to change the trajectory of zakaah and development related work in South Africa, and to that end we identified two useful

Muslim Views

Sanzaf received R1 million they invested with AwqafSA in order to start masjid renovations. The funds, which were invested with AwqafSA over several years, were raised by Sanzaf through the Qurbani-linked Masjid Waqf Project. From left: Prof Irfaan Beik (National Board of Zakat of Indonesia), Akhtar Thokan (Awqaf SA), Zainoul Cajee (Awqaf SA), Haroon Kalla (Awqaf SA), Dr Shawakat Allie Thokan (Sanzaf Trustee), Abdool Carrim Gani (Sanzaf Trustee), Shauket Fakie (Sanzaf National Chairperson) and Hoosen Essof (Sanzaf Gauteng Administrator).

Photo SANZAF MARKETING DEPARTMENT

themes for a South African ‘NGO development sector’. The first was zakaah core principles – guiding NGOs in the field, especially zakaah-based, to see how better they can do their work and improve their efficiency and effectiveness as an NGO. ‘The second was microfinance: what we tried to do was invite the Pakistani delegates that we had present to introduce an Islamic micro-finance model in a practical way.’

Although the conference was primarily aimed at NGOs, there were also many individuals and social activists present.

‘There are a lot of individuals doing their own work so the conference was not limited to only one group of people only. We had a few academics and business people coming in as well,’ said Essof.

The turnout on Sunday, the 25th, was as Sanzaf had expected, with just under 100 people present On Monday, the 26th, it was slightly less, which could be attributed to the fact that it was a

working day. Essof said that there was a slight difference in the people present on both days, which showed a diverse interest in the variety of the programme. Overall though, Essof said that Sanzaf was pleased with the overall turnout.

The programme was stimulating and interesting. On both the Sunday and Monday morning, international guests presented models which worked in their own countries. Sunday afternoon, said Essof, was ‘very unique’.

‘We had scholars representing different ulama in this country on the same platform, discussing various issues of the fiqh of zakaah.

So, while ulama may have these discussions, it’s usually closed; we opened it up and they presented very academic papers to peers.

‘On Monday afternoon, we had a platform for social entrepreneurs. We invited activists and entrepreneurs to present their ideas for social change, and this was really nice as it allowed them not only the opportunity to present their ideas and be critiqued for it but also the chance that the

models that they present can be picked up by others and improved because the fact of the matter is, no single NGO can do all of the work. In this space, activists could then consider: if my idea is good enough, can someone else replicate it in another area? There was an opportunity for people to share in a safe space, and that was a unique thing.’

Essof told Muslim Views that South Africa was the second region in the world to release a report on charity and giving in the Muslim world, which took place at the conference on the morning of the second day.

Speaking about some of the highlights of the conference, Essof said that, from an international perspective, the papers that were presented were very accessible.

‘They were very practical, to the extent that if you were an NGO, you could link and take up some of these things and start it off; it wasn’t purely academic.’

Another highlight was the diversity of the participants and the presenters, who came from international and local spaces.

‘The engagements with the various people, particularly interNGO, was very stimulating,’ said Essof.

In terms of whether there needs to be more of these conferences, Essof says that they are necessary to close gaps between theory and practice when it comes to Islamic finance. ‘There needs to be a more coherent structure, and we need to try to equip ourselves with more knowledge. We may be 21 years into democracy, we come from a history of isolation.

We have been swimming in a fish tank instead of an ocean. We should know what we are experiencing internationally, trend-wise, in terms of knowledge. We shouldn’t repeat the mistakes of others and, instead, learn from them.

‘Sanzaf is trying to play a role in facilitating knowledge-sharing, and so we hope that something good can come out of this. All of the papers which were presented are available online. The conference was also live streamed, and that is available via YouTube and the website.’

Muslim Views . November 2015

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Iran tour addresses mutual ignorance between Sunnis and Shias MAHMOOD SANGLAY

MASJIDUL Quds, in Gatesville, Cape Town, organised two tours to Iran for members of its congregation, from March 26 to April 7, 2014, and April 28 to May 9, 2015.

The first attracted 67 congregants and the second, 30. The itineraries of the tours were identical and the places visited included Tehran, Mashad, Tabriz and Isfahan. The focus of the tours was on places of historical and cultural interest, particularly their archaeology and architecture.

Liakat Sonday, organiser of the foreign destination tours on behalf of the Masjidul Quds committee, told Muslim Views that the rationale behind organising the tours was, essentially, a response of the committee to various enquiries and requests from members of the congregation.

Masjidul Quds has been organising tours for members of its congregation to foreign destinations since 2011, and the countries visited were Morocco, Spain, Palestine, Jordan and Syria. The interest in Iran came directly from congregants who were drawn to the history of the country and who questioned the way it is depicted in the media.

Iran’s nuclear programme and its geopolitical role in the greater Middle East, especially the multinational conflicts in the region, raised many questions about the country and its people. Sonday adds that the interest in historical, cultural and political issues by far outweighed any interest in the Sunni-Shia divide. This religious schism appears, at most, to have been of marginal interest to the members of the tour groups.

A remarkable outcome of the visits to Iran was the reciprocal interest shown by ordinary Iranians in Sunni Islam, particularly Sufism in Sunni Islam. Members of the tour groups indicated that Shias were perhaps equally unaware of how close they were to Sunni beliefs and practices, and expressed an interest in learning more about Sunni theology Despite this interest in Iran, it was certainly not on the list of popular tourist destinations for typical tour operators. It was on this basis that Masjidul Quds hosted 67 visitors to Iran in 2014, the second highest number that had gone to any of the destinations. Syria had the highest, with 72 members of the congregation.

The experience in Iran, according to Sonday, was ‘perception shattering’. They had expected Iran, after being subjected to decades of sanctions and international isolation, to manifest evidence of dire poverty, a devastated infrastructure and civil strife.

Instead, they found a country in relative prosperity and a friendly, resilient and peaceful nation that had become, to a large extent, self-sufficient.

Above all, according to Sonday, Iran is a safe home to all faiths and Sunnis have no cause to fear persecution.

Several members of the two tour groups interviewed concurred, and everyone agreed that the Iranian people are warm and hospitable. One member of the 2015 tour group, a senior citizen, even received an invitation, outside of the itinerary, from an Iranian family in Isfahan who hosted

him for coffee.

Generally, the visitors were unanimous that the tour was educational, that it helped them better understand the differences between Sunni and Shia religious beliefs and practices, that these differences were not significant and that the two sects, essentially, shared common fundamental beliefs and practices.

One member of the 2014 tour group inspected the copies of the Quran in hotel rooms and found there was no difference with the Quran the Sunnis use, says Sonday.

Although Shaikh Abduragmaan Alexander and Shaikh Fuad Isaacs, imams at Masjudul Quds, did not join the tours to Iran, Sonday says there was no objection from them to organising the tours under the auspices of the masjid.

A remarkable outcome of the visits to Iran was the reciprocal interest shown by ordinary Iranians in Sunni Islam, particularly Sufism in Sunni Islam. Members of the tour groups indicated that Shias were perhaps equally unaware of how close they were to Sunni beliefs and practices, and expressed an interest in learning more about Sunni theology.

An example relates to the wellknown Shia rejection of the leadership of the first three caliphs Abu Bakr (RA), Umar ibn Khattab (RA) and Uthman ibn Affan (RA). It appears that the Shias encountered by the tour group have a long-held expectation that Sunnis reciprocate this Shia position by rejecting Ali ibn Talib (RA) as a caliph in Islam.

The local Shias expressed surprise when they discovered that Ali (RA) is an equally revered fourth caliph in Sunni Islam.

These encounters culminated in a visit to South Africa by the 2014 tour guide, Hamzeh Rezaei, who visited Masjidul Quds in June this year and attended Jumuah as well as a local dhikr.

Rezaei’s visit, according to Sonday, was equally an ‘eye-opener’ for him as for the South Africans who had visited Iran.

The Masjidul Quds tours to Iran are consistent with its policy of ensuring an open forum of its mimbar.

When asked if the masjid would offer its Jumuah forum to a local Shia leader like Moulana Aftab Haider, Sonday said it is not likely as there are sensitivities in the congregation relating to that degree of openness that must

be taken into account. However, he says there are other forums organised by Masjidul Quds where Moulana Haider’s participation is possible.

Leading experts on the Middle East, from diverse perspectives, agree that the Sunni-Shia divide and the conflict we see today are not the result of religious differences between these two sects.

What appears to be years of conflict and bloodshed between Sunnis and Shias in recent years is a function of the political agendas of imperial powers.

According to Faleh Abdul Jabar, of the Iraq Institute for Strategic Studies, there has been, particularly since the Iran-Iraq War in 1980, a renewed politicisation and a militarisation of Sunni-Shia differences after centuries of peace between Sunnis and Shias.

Similarly, other Middle East experts, such as Azzam Tamimi, Editor in Chief of Al Hiwar TV, and Mehdi Hasan, presenter for Al Jazeera, agree that these conflicts between Shias and Sunnis have clear geo-political elements in which imperial powers play a crucial role.

Western, particularly American, interests in oil and in the security of Israel mainly drive foreign policy in the Middle East.

While Western powers have shown gross ignorance, and, at times, miscalculated the implications of the theological differences between Sunnis and Shias, they have, in many ways, succeeded in exploiting and manipulating these differences in order to serve their strategic goals.

See Mahmudah Begum Jaffer’s Iran pictorial on pages 16 and 17.

Muslim Views

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Muslim Views . November 2015

The beauty of Iran A through my lens

MAHMUDAH BEGUM JAFFER

N overseas trip means a lot of work: searching, researching, bookings, phone calls, confirmations, emails etc.

This just sounded too much so the easy way was to find out where Masjidul Quds, in Gatesville, was going this year.

I found my daughter Hauwa and I travelling to Iran with a group on a tour organised by the committee of Masjidul Quds. There were 30 of us, travelling to six different cities in Iran, enjoying the beauty and the cuisine, the friendly people, so proud of their country, so happy that we had come to visit. With all our hotels, travelling, transfers and meals prearranged we were very well cared for.

It felt as if we were visiting two countries, Iran and Persia. There was so much history, so much to learn. Persepolis was a wonderfully enlightening experience.

From my visit to this historical site, I discovered that these ancient buildings were extensively decorated with patterns. Almost every surface is carved out with some or other pattern. Many were depictions of ceremonies

Muslim Views . November 2015

or battles, and many were for decorative purposes.

I feel I understand why most Iranian buildings carry such beautiful ornamentation. It must be in their blood. Even the height of the modern buildings is a reflection of what we saw in Persepolis. It was a challenge to lean back to take photographs of the panels that reached so high up.

From bustling Tehran, we flew to the city of Mashhad, where we visited the shrine of Sayed Imam Ali Reza (RA), the great, great grandson of Beloved Nabi Muhammad (SAW).

Not far from Mashhad is the city of Tous.

Here we visited the tomb of the great poet, Firdausi.

Down south, in serene Shiraz, we found the shrine of the celebrated poet Hafez, and also that of revered poet Shaykh Sadi, who penned the words, ‘Balaghal ula bi kamali hi’.

The Nasir-ol-Mulk Masjid, in Shiraz, is well-known for its spectacular stained-glass windows.

The city of Yazd proved no surprise as one of the oldest towns in the world; it has a char-

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acter of its own. Here we had the opportunity to visit the tomb of Cyrus the Great and also a Zoroastrian temple.

What do I say about magnificent Isfahan? I would want my photographs to speak. I do not have words to do justice to the beauty of Isfahan.

I have privately researched Islamic art since 1976, and it was a picture given to me in that year, of the dome of the Shah Abbas Masjid in Isfahan, that triggered my interest, alhamdulillah. I have now also developed a great admiration for the Shaykh Lutfullah Masjid, in Isfahan.

After a brief visit to Qom, we made our way back to Tehran, to start our journey back home.

Two very full weeks of beauty: from museums, bazaars and Persian carpets, hand-printed tablecloths and miniature paintings to kebabs, saffron rice and saffron tea; from awe-inspiring architecture and tranquil gardens to sweet poetry and exquisite craftsmanship, all in the company of our amazing travel companions. Our lives could never be the same again, Alhamdulillah.

(Left) The Narenjastan Gardens and Museum, in Shiraz.

Photo MAHMUDAH BEGUM JAFFER

(Right) A painting by miniaturist, H Fallahi, Isfahan, which took ten days to complete.

Photo MAHMUDAH BEGUM JAFFER

(Right) The entrance to the shrine of Sayed Imam Ali Reza (RA), in Mashhad.

Photo MAHMUDAH BEGUM JAFFER

(Above) The unbelievably high artistic structures at Persepolis.

Photo MAHMUDAH BEGUM JAFFER

I feel I understand why most Iranian buildings carry such beautiful ornamentation.

It must be in their blood.

(Above) A Persian carpet designed on the inner dome of the Shaykh Lutfullah Masjid, in Isfahan.

Muslim Views

Photo MAHMUDAH BEGUM JAFFER

(Left) A reflection of the morning sun through the stained-glass windows of the Nasir-ol-Mulk Masjid, in Shiraz.

Photo MAHMUDAH BEGUM JAFFER Muslim Views

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Muslim Views . November 2015

Art at hifdh-focused primary school MAHMUDAH BEGUM JAFFER recently attended a high tea/ art expo fund-raising event at Jam ’Eyyatul Qurra’ (JEQ) Primary School, and was more than impressed by the artwork produced by the learners who are aged 7-9 in Grades 1-3.

She chatted to the principal, Mrs Nazeema Omar, who said, ‘Because the children are in such a

high pressure learning environment, we try to give them a balanced and a holistic education.

‘We make a big fuss about art and physical education, and, soon, music will be introduced. A professional coach teaches them skills in the physical education class and we motivate the children to look forward to activities that enhance their learning.

‘Creative arts are part of the curriculum but we place a little more emphasis so that they actually look forward to art classes at the Frank Joubert Art Centre.

‘The serene setting of the centre gives the children the opportunity to unreservedly discover their creative side.

‘Every art lesson is planned according to the syllabus require-

ments so their artwork ties in with their themes. Each theme is enhanced with Quranic ayaat and ahadith so that knowledge is imparted in context.

‘Some of the children have surprised us (and maybe even themselves) with their talent and they can’t wait for the four art lessons per term. This takes place on a Friday morning.

‘Children are very enthusiastic and even if they are sick, they never stay absent on an art Friday.

‘Parents have raved over the art pieces their little darlings have produced. In fact, parents willingly purchased the art works of their children, which we hope now enjoys prime spaces on their lounge walls.’

On display at a high-tea/ art exhibition fund-raising event at Jam ’Eyyatul Qurra’ was artwork produced by learners from Grades 1 to 3. From left, the artwork of Aaliyah Sha, Grade 3; Aeesha Ryklieff, Grade 2; Photos MAHMUDAH BEGUM JAFFER and Aamina Ally, Grade 3.

- ADVERTISEMENT FEATURE -

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Over 2 500 people have died while trying to cross the Mediterranean in this year alone.

Over 60 per cent of migrants to Europe this year are, in fact, refugees fleeing conflict zones.

Four million Syrians have registered or are awaiting registration with the United Nations High Commissioner for Refugees (UNHCR).

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With your generous support, our work thus far entailed: l Macedonia: 500 food packs and 300 Eid gifts l Hungary: two tons of food, 3 000 blankets and five tons of winter clothing l France: 12 000 food parcels l Germany: 1 000 food parcels and 1 000 clothing items l Greece: 1 000 food parcels l Austria: 12 000 hot meals The following is a short feedback from one of our teams on the ground: Muslim Views

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‘Bismillah, Alhamdulillah. In the blessed days of Dhul Hijjah, we have successfully completed our food pack distribution after Fajr today at Piraeus Port, Athens. We were very worried this morning, at the port, as the ferry from the island of Lesbos was due to arrive at 6.30am but ended up arriving at around 7.15am as it was delayed by a huge Norwegian ferry liner, which was, unfortunately, given priority over it.

‘We slightly adjusted the food packs today to include more fruit and spreadable cheese, and low-

ered the amount of water as the refugees were already having to carry so many items in their hands. We actively attempted to walk into the crowds today seeking out families and directing others, in Arabic, to our distribution vehicle. The refugees were so grateful that we had come to their assistance in their moments of great need.

‘It was incredibly difficult to hold back our emotions today, as family men ourselves. So many young children and babies have been caught up in this huge migration of refugees. One won-

ders what lives they have lived so far.

‘Do they know where their family homes are? Did they ever go to a school? What is a normal life for them? So many questions but, at the end, only prayers to our Merciful Lord for their safety and security at this blessed time.

‘We witnessed what appeared to be a never-ending chain of refugees flooding into the port today, and they really didn’t know which way to head in order to get to the Macedonian border.

We tried our best to assist them with our local volunteers direct-

ing the way. We pray that our brothers and sisters safely make it to their intended place of refuge, and they remain firmly in our thoughts and duahs.

‘We are planning to prepare our next distribution of food packs and attempt to also distribute cooked food to the encamped refugees in downtown Athens, later this evening, insha Allah.

Baraka-Allahu feekum, wassalaamu alaikum, Muslim Hands response team, Greece.’

Alhamdulillah, Muslim Hands South Africa has been actively raising funds for the Europe refugee crisis.

We have had two successful charity car washes. The first took place on October 10, at Rylands Primary School, in Rylands, and the second car wash, on October 17, took place at the Caltex Garage, in Johnstone Road, Rylands.

Muslim Hands received tremendous support at both these fundraisers. We would like to thank the community for coming out in numbers to not only support us but to help make a difference to the refugees.

The refugee crisis is far from over. You can still help make a difference in their lives by donating as little as R10. Send a text message with the word ‘Refugee’ to 38325 and donate now. Each SMS costs R10 and free SMS’s do not apply.

For more information, you can contact Muslim Hands on 021 633 6413 or mail@muslimhands.org.za.

Muslim Views . November 2015

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We’ll again stand on the plain of Arafah

HERE are Hajj visas available. I am sure of that. Doc, we’ll again stand on the plain of Arafah. I am going to find out from the Saudi embassy in Pretoria on how to obtain it and I’ll get it for both of us. If they only give one then you must go, Doc, because if you are there then I know I am there in your heart and duahs.’

He sounded determined, and I knew that he would resolutely pursue his goal. He was my Hajj bosom friend. It was a Monday morning, two weeks before Hajj was to commence with the vast majority of hujjaaj already in Saudi. But the two of us were still low and perspiring with anxiety at the toe of Africa that is the Cape Peninsula.

A variety of factors had led to us not being part of the normal workers’ quota, and the thought of missing out on Arafah for the first time in a very, very long time was an unbelievably painful one.

Three days later, I got a call that shocked me. ‘My Dad is not breathing,’ his daughter anxiously said over the phone. It was just after midnight that Thursday, in the very early hours of the morning. I was immediately wide awake. He had underlying medical conditions but he certainly was not terminal.

As I lived a distance from them, I asked them to call an ambulance immediately. My mind raced back to a few years ago, also in the early hours of the morning, when he called me when his son was not breathing.

I had to write out his son’s death certificate that very morning, a young man in the prime of his life taken away from us in tragic circumstances. Was history going to repeat itself? I rushed to get done and then got another call.

He was a tireless worker for the guests of Allah, during Hajj, for a number of years. Many pilgrims will fondly recall the efforts he had put in for them, whether it was carrying bags for the elderly, pushing wheelchair-bound hujjaaj or doing more mundane but equally important background tasks, such as sorting out airline tickets.

Sometimes, he walked long distances in scorching heat, such as when a hajji on Mina forgot her medicine in Makkah and he unselfishly fetched it. One year, when he was on one of these errands, he developed heat stroke, a life-threatening emergency, and had to be put in an ice bath and given intravenous fluids.

We warned him that a subsequent heat stroke could potentially kill him but, the very next year, he again had to assist a pilgrim and again walked long distances during a heatwave.

‘T

I had to write out his son’s death certificate that very morning, a young man in the prime of his life, writes Doctor SALIM PARKER. He suffered another heatstroke and had to again be resuscitated.

Miraculously, he survived and was soon planning his next trip.

I took the call as I was about to leave the house. ‘The ambulance was here,’ his daughter said. She started crying, ‘They said he is not with us anymore.’

I could hear voices in the background, and tried to comfort her.

‘I am on my way, I’ll be there right now,’ I ended off and rushed through.

I had also treated his father, who was an absolute legend in the Hajj industry. His father had severe medical problems but was on Arafah year in and year out and I frequently had to refer him to hospital in Makkah when he had exacerbations of his medical conditions. I also saw to him when he was on his last.

Subsequent to that, my friend had numerous medical issues but never really any severe ones, except the two episodes of heatstroke. The one constant both he and his father had, and lately myself also, was our annual presence on Arafah.

It was as if fate had determined that we should meet many, many years ago. I was en route from Madinah to Makkah when the bus I was travelling in stopped. I took wudu and inadvertently left my watch in the ablution area. He and his father arrived in Makkah with a different group a few days later and needed a place to freshen up before going to perform their Umrah as their accommodation had not been sorted out yet.

As a wandering doctor, I vacated my room for new pilgrims that moved into our building, and the two of us landed up in the same room.

We started chatting and, after a while, talked about our arduous bus trips from Madinah to Makkah. ‘Some people are careless,’ he said at one stage. ‘Look what I found lying at one of the places where the bus stopped.’ He took out a watch.

‘That is my watch!’ I exclaimed.

‘You are careless,’ he replied dryly. We both burst out laughing. We laughed on many occasions for years after that.

I was met by an extremely sad crowd at his house. He lived in a close-knit community and virtually all the neighbours as well as his family had already assembled. I still had to do the formalities and dutifully performed the required medical examination.

He looked content, at peace

Arafah, the pinnacle of Hajj is where we are closest to our Creator, Allah SWT, before we stand before Him on the Day of Judgement.

Photo SALIM PARKER

and had an angelic glow on his face. ‘You said we’re going to be on Arafah together,’ I thought.

‘How are we going to be there together?’

I remembered his words: ‘If they only give one [visa] then you must go, Doc, because if you are there then I know I am there in your heart and duahs.’

I looked at him and it seemed as if he smiled. I knew that I had to be on Arafah this year. I then knew that we were going to be on Arafah this year.

Those in the Hajj industry know one thing about me and that is that I can be persistent. I would never ask for the visa of an accredited pilgrim as that would deprive someone of repaying their obligation to their Creator, and prevent them from answering their invitation extended thousands of years ago.

But there were other means: an invitation by an official in Saudi to a South African was reluctantly declined by the local here. ‘But I know of someone who would really want to go,’ he told the official in Saudi Arabia and forwarded my name.

I, had, by then, badgered every single contact I had met over the last fifteen years and everyone had tried in their own way.

The Saudi embassy in Pretoria must have been irritated by the number of letters that reached their desk but it was worth every drop of ink used.

I received a visa and flew out on the very last flight from South Africa.

It was two days before the five days of Hajj.

On Arafah, I thought of all those who had earnestly made duah that I would get there. Some

I know for years, others I met recently and a few I have never met but felt like I knew them after reading their mails and text messages. I was convinced that the accumulated duahs surely, exponentially, ensured success.

I was on Arafah. I again did not get to Madinah, the home of my heart. But I was on Arafah, the home of our souls. I was with millions, all of us united in our submission to our Creator.

I was not alone for he was with me in my heart and duahs. We were on Arafah, as he had said we would be. ‘Labaik! We are here.’

In memory of my dear friend, Mogamat Shafiek Orrie, whose heart was always in Makkah and his spirit on Arafah. May Allah grant him and all deceased Jannatul Firdous, insha Allah.

Comments to: salimparker@yahoo.com Muslim Views

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Muslim Views . November 2015

A grand celebration of Moulood SPECIAL CORRESPONDENT

WITH the Grand Moulood all set to take place around South Africa with traditional fervour, South Africans can now prepare themselves for a grand celebration of Moulood in the coming months, hosted

by Cape Town Islamic Educational Centre (CTIEC).

Each year, the Grand Moulood is celebrated with a number of traditions and different activities, including the recitation of the salawaat, qirah and dhikr, talks about Islamic history and street marches in honour of the Blessed Birth.

Sayed Ridhwaan Mohamed, Spokesperson for CTIEC, threw light on the details of the Grand Moulood 1437 in his media

Muslim Views

The CTIEC Grand Moulood events are held under the honourable patronage and prominent leadership of Hazrat Allama Moulana Sayed Imraan Shah Ziyaee, the Principal of CTIEC and a descendant of the Holy Prophet (SAW). interaction to brief the media about preparations for the event. He said that distinguished religious, social and political personalities, renowned naa’t khawans, munshids, scholars and intellectuals would attend the Grand Moulood.

The chief highlight of the Grand Moulood is the keynote lectures by inter-

national and local speakers.

‘These programmes will reflect the South African spirit of gratitude for the message and mercy to mankind as brought to us, the ummah of Muhammad (SAW), during the month of Rabi-ul-Awwal.

As Moulood has been commemorated globally for centuries, we will give recogni-

tion to all groups who have maintained the beautiful legacy of celebrating the Moulood, annually, in these areas.

The Grand Moulood would thus comprise renowned and respected ulama, qurrah, and community leaders,’ he explained.

Moulana Sayed Imraan Ziyaee, the Principal of CTIEC, commented, ‘This is a virtuous and blessed gathering to celebrate the Most Beloved of Allah (SAW) and that is the reason we have embarked on presenting the Grand Moulood celebrations across South Africa this year, including major cities like Johannesburg, Cape Town, Durban and Port Elizabeth.’

Placing on record that there were over 7 000 people who attended the Grand Moulood events in 2014/ 2015, Sayed Ridhwaan Mohamed said that love of the Holy Prophet (SAW) is the basis of our faith.

Sayed Ridhwaan Mohamed added that the Younus family and DUP/ CTIEC have been making efforts to spread the love of the Prophet (SAW) for the last 37 years in South Africa.

He said that the sight of hundreds of people attending the Moulood celebrations every year bore witness to the efforts of the Younus family and DUP/ CTIEC in this regard wherein the faithful strengthen their bond with their beloved Prophet by celebrating the birth anniversary of the Holy Prophet (SAW).

CTIEC invites the South African community to participate in an event that seeks to rekindle the love of the Prophet.

The love of the Prophet (SAW) and celebration of the Moulood is incumbent upon all Muslims, especially upon those who aspire towards his (SAW) way of life.

This love is not personal love but, rather, the Prophet (SAW) is loved because he symbolises all that is beautiful in Allah’s creation.

His virtues are universal and, as such, the celebration of his birth is indeed a celebration of humanity.

The Grand Moulood events will run from December 23, 2015, to January 31, 2016, in four major cities across South Africa.

All the events will have different speakers and reciters; street marches will be held at certain events only, and refreshments/ meals will be served at all events.

The proceedings of the mega events will be covered live around the world through CTIEC Media Division Networks and various national TV networks.

The CTIEC Grand Moulood events are held under the honourable patronage and prominent leadership of Hazrat Allama Moulana Sayed Imraan Shah Ziyaee, the Principal of CTIEC and a descendant of the Holy Prophet (SAW).

Muslim Views is one of the official media sponsors of the Grand Moulood. Other media sponsors include Channel 4 Production SA, Lenasia Indicator, Deen TV, Rising Sun community newspapers and Lenasia Times.

For more information on the Grand Moulood events, you may contact Moulana Sayed Imraan Ziyaee on 082 833 2036, Sayed Ridhwaan Mohamed Ziyaee on 021 396 2896 or Whatsapp 084 352 1969; alternatively, mail admin@ctiec.co.za.

LETTERS TO THE EDITOR

Muslim Views changed my view

I FULLY agree with your views and the views of Imam Dr Rashid Omar regarding the coverage of the recent Hajj in Muslim Views, October 2015.

My husband and I were on Hajj when these very shocking tragedies occurred.

When I arrived in Makkah, I was oblivious to the surroundings (the cranes and the noise and dust of the ongoing construction) as we were fulfilling our ibaadaat, and everyone is in a spiritually heightened state of mind.

After the crane incident, I would walk into the haram and, in my heart, I would say: ‘Inna lillaahi wa inna ilayhi raajioon.’

I admit that while I was shocked by the tragic events that occurred, I thought that it was in Allah’s decree that it happened and made duah that Allah SWT grant the deceased Jannatul Firdous and grant their families ease and patience, insha Allah.

To die in the most blessed city on the dunya is surely a duah of all Muslims. Maybe I have become desensitised by the tragedies that occurred in Makkah and Mina.

But, after reflecting on these articles and experiencing the way non-Arabs are treated by the Saudi authorities, especially our elderly, I feel differently. I do feel they can be more respectful and compassionate to the guests of Allah.

People will warn you about the Saudis’ arrogance and that one requires loads of sabr, and we have become very accepting of many things because we are on a spiritual journey.

I am in agreement that we should put pressure on the Saudis to do more to ensure the safety of Allah’s guests. They are the custodians of the holy cities and, therefore, should consider the sanctity of life a priority.

We had a most incredible journey of a lifetime and, Alhamdulillah, Allah made it easy for us. The Saudis should be commended for doing an excellent job in facilitating the Hajj as everything is so much easier for us than it ever was for our forefathers. However, the Saudis also need to take constructive criticism when it is due.

Shukran for the awareness.

Wiesaal Abrahams Cape Town

Nabi Muhammad, Nabi Adam stood on Jabal Rahmah with Sayyidah Houwwa?

Or is this the side effects of reading ‘Ecstasy is an emotional explosion’ in Muslim Views, Vol. 29 No 10, page 39?

Muharram mubarak to the editor and to all the staff, readers and letter writers as well as contributors to your hard copy social media titled MV. I am reading Dr M D Saloojee’s article on page 25, ‘Looking after your eyes’, now. Perhaps there is a logical explanation for my uncanny and strange observation tonight, next week or last month?

Salaam Amien Baderoen Strand

Muharram meanderings

OVER the decades as a community worker, I have witnessed the absolute necessity for widespread Islamic values in the broader South African society. As an example, I will utilise one advice from the Quran to clarify its power, and also comment on the chaos that ensues if the advice is ignored.

While the Quran clearly stipulates that divorce must be cordial and not hostile, many couples fail in this regard. Thus, teachers at school and madrassah spend vital classroom time dealing with the emotional fallout of fighting par-

IT’S the tenth of Muharram and as I return from the mosque after Maghrib, I look up at the gibbous moon.

Over the top of my glasses I see the full moon. I remove my specs and yes, it is definitely the slightly blurred, full moon. Am I looking into the future or back into the past while standing in the present? Is this the very moment the world was created, the sea opened for Nabi Musa, the moon split for

Islam has the answer

Muslim Views . November 2015

ents who have no idea of the extent of their selfish conflict.

As the chairperson of a multicultural primary school in the City Bowl area, I regularly interact with poor, middle-class and wealthy families. At the school there are Jews, Christians and Muslims. This cosmopolitan mix allows an opportunity to interact with people from diverse backgrounds and cultures, leading to a better understanding of people.

This interaction confirms that across society where there is an ethical father and mother etc, kids are prone to learn values and virtues. While we all have faults and flaws, what is vital is that a foundation in religious values is imperative as absence of such values creates limitless problems for society.

Example: the current global divorce statistic in western nations, including South Africa, is above 50 per cent. The results of this statistic instantly reflect at school and madrassah, especially if the divorce was concluded with hostility.

The irony is that, because of a low level of Islamic values and education, some parents ignorantly use kids to hurt the other.

Kids also use parental hostility to emotionally blackmail parents for material gains. In the end, the situation is ugly and often public as the hostility goes to law court, and issues of interdicts and countersuits become the norm.

This situation can continue for years as the mother fights for childcare etc and the father becomes absent. Later, the mother and father marry other partners and the kids have new issues to manage.

The point is that youths are often left to make life-long decisions while they are evidently

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unqualified and unskilled to make the critical choice of who to marry. While love and emotions are key, what is also vital is that qualified and educated parental advice must be part of the decision-making process.

With increased westernised, negative social influences like ‘try before you buy’ and ‘living together’, Muslim youth are under phenomenal social pressure to comply with these unislamic practices.

In the end, parents, teachers, religious leaders and community elders must continue reminding youth that the Quran is perfect and that the advice is divine and beyond question.

What we cannot allow is for youngsters to make decisions that create and generate chaos for themselves and society, and then use the excuse that they did not know what they were doing and nobody guided them.

Cllr Yagyah Adams Cape Muslim Congress

‘Stop falling for these cons’ I FULLY endorse Mr Lorgat’s thinking about spiritual bargaining (MV, October 2015).

This kind of thinking compromises our deen. Before we do anything, we are banking in advance!

No! Rather do good for the sake of good!

In addition, some of these collections are pocketed by unscrupulous people who wait like vultures for disasters and emotionally hyped scams to milk the masses.

Stop falling for these cons.

Sabiha Doolarkhan South Coast, KZN

Write to: editor@mviews.co.za • Fax: 086 516 4772 Kindly include full name and address. Letters must not exceed 500 words

Recently, the Consul General in Cape Town of the Republic of Indonesia, Abdul Rachman Dudung, met with members of the Cape Mazaar Society to discuss the society’s role in upgrading and maintaining the mazaars (kramats) since 1982.

Also present at the meeting were members of the Cape Malay Heritage Society.

Pictured are (from left): Moegamat Gielmie Hartley, Hajji Abdullah Waggie (Cape Malay Heritage Society), Consul General Abdul Rachman Dudung, Aqil Brey and Mahmood Limbada (Cape Mazaar Society).

Photo: RIYADI ASIRIDIN

Cage Africa opens CT office CAGE Prisoners NPC, trading as Cage Africa, has opened an office in Cape Town in order to extend the organisation in Africa and continue to cement its support for the London office of Cage.

Cage is an organisation that advocates for the rights of communities impacted by the War on Terror. It campaigns for due process, the principle of the rule of law and dialogue as means of ending the War on Terror.

Karen Jayes, co-ordinator for Cage Africa, said: ‘This marks a new chapter in the life of Cage Africa where we are increasing our capability to assist those who are negatively impacted by oppressive policies employed in the name of the War on Terror in Africa.

‘We aim to reverse the prevailing War on Terror narratives prevalent in South Africa by highlighting how they create an atmosphere of suspicion that betrays the country’s multicultural ethos.

‘We welcome communication from community leaders, members of the public sector and the media, as well as any member of the public interested in hearing more about what we do.’

The contact details of Cage Africa in Cape Town are: Ground Floor, State Street House, River Park, Gloucester Road, Mowbray, 7700.

Telephone: +27(0) 21 680 5270; Fax: +27 (0) 21 680 5011

Muslim Views

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Muslim Views . November 2015

Health File

Breast cancer: a personal account DR NADIA HAMDULAY

I AM a general practitioner and was recently diagnosed with breast cancer, at the age of 48 years. Just as no two people are exactly alike, no two breast cancers are exactly the same.

Breast cancer is a life-changing event, one you cannot anticipate or plan for, one in which you have no choice.

Breast cancer is an uncontrolled growth of breast cells.

Cancer occurs as a result of mutations, or abnormal changes, in the genes responsible for regulating the growth of cells and keeping them healthy.

The genes are in each cell’s nucleus. Normally, there is an orderly process of cell growth but, over time, mutations can ‘turn on’ certain genes and ‘turn off’ others in a cell. That changed cell then keeps dividing, producing more cells just like it, forming a tumour.

A tumour can be benign or malignant. Benign tumours are not considered cancerous but malignant tumours are cancerous and, if left, can eventually spread.

Initially, breast cancer may not cause any symptoms. A lump may be too small for you to feel or to cause any unusual changes.

Often, it shows on a mammogram or, as in my case, the ultrasound.

A lump that is painless, hard and has uneven edges is more likely to be cancer but, sometimes, the lump can be tender, soft and rounded. According to the

Muslim Views

American Cancer Society, any of the following unusual changes in the breast can be a symptom of breast cancer: l swelling of all or part of the breast; l skin irritation or dimpling; l breast pain; l nipple pain or the nipple turning inward; l redness, scaliness or thickening of the nipple or breast skin; l a nipple discharge other than breast milk; l a lump in the underarm area.

These changes can also be signs of benign lesions so it is important to see your doctor.

Usually, breast cancer either begins in the cells of the lobules, which are the milk-producing glands, or the ducts, the passages that drain milk from the lobules to the nipple. Less commonly, breast cancer can begin in the stromal tissues, which include the fatty and fibrous connective tissues of the breast.

Over time, cancer cells can invade nearby, healthy breast tissue and make their way into the underarm lymph nodes – the small organs that filter out foreign substances in the body.

Non-invasive cancers stay within the milk ducts or lobules in the breast. They do not grow into or invade normal tissue within or beyond the breast. Noninvasive carcinomas are sometimes called ‘carcinoma in situ’ (in the same place) and ductal carcinoma in situ is the most common type of non-invasive breast cancer.

After the initial diagnosis, which includes a biopsy, you and your doctors will put together a treatment plan specific to your situation, based on your pathology report

Invasive ductal carcinoma is the most common type of breast cancer. About 80 per cent of all breast cancers are invasive ductal carcinomas. ‘Invasive’ means the cancer has invaded or spread to the surrounding breast tissue.

Invasive lobular carcinoma is the second most common type of breast cancer. About ten per cent of all invasive breast cancers are invasive lobular carcinomas.

The breast cancer’s stage refers to how far the cancer cells have spread beyond the original site.

After the initial diagnosis, which includes a biopsy, you and your doctors will put together a treatment plan specific to your situation, based on your pathology report.

Your treatment plan will be made up of one or more specific treatments that are intended to target the cancer cells in different ways and reduce the risk of future

breast cancer recurrence. Your treatment decisions will be based on your unique situation, which can include surgery, lumpectomy or mastectomy, chemotherapy, radiation therapy and/ or hormonal therapy, if the cancer is hormone receptor positive.

At the moment of my diagnosis, I felt like my whole identity had been turned on its head. I was no longer just a doctor, I was a cancer patient! I was a patient, with all the fears and questions that anyone faced with the diagnosis experiences: How will I cope? Who will look after my children? Am I going to die?

But then I went into ‘doctor mode’, gathered all the information about my condition and I had to make the crucial decision: a lumpectomy or mastectomy. I had a stage 1 lobular invasive carcinoma, known for a high rate of recurrence. I opted for a bilateral mastectomy with reconstruction.

It was a personal decision. I couldn’t go back to work thinking about recurrence, continuous monitoring, examinations, imaging and biopsies. I didn’t need any chemotherapy or radiation as the cancer had been detected very early.

Chemotherapy treatment uses medicine to weaken and destroy cancer cells in the body, including cells at the original cancer site and any cancer cells that may have spread to another part of the body. Chemotherapy can affect normal cells, too, hence the side effects, including anaemia, fatigue, hair loss and nausea.

Breast self-examination should be part of your monthly healthcare routine, and you should visit your doctor if you experience breast changes. If you are over 40 or at high risk for the disease, you should also have an annual mammogram and physical examination by your doctor. The earlier breast cancer is found and diagnosed, the better your chances of beating it.

As a cancer patient, one needs all the support of family and friends. There is an expectation that once the cancer treatment is completed, your cancer story has ended but, in fact, it is only beginning. One’s life now includes a team of surgeons, gynaecologists and oncologists.

We are always leading such busy, stressful lives, waking up in the morning with a thousand things to do each day. Cancer has taught me to put things in perspective, to slow down, to see and focus on the important things and renewed appreciation of the people in my life.

When struck by an illness, one has to put trust in Allah, to be satisfied with what He has decreed.

Our existence on earth is but a transient stop on the way to life in the hereafter.

Good health makes us feel invincible but bad health has a way of humbling us and forcing us to depend on Allah.

Doctor Nadia Hamdulay (General Practitioner) is a cancer survivor and member of IMA. She has a practice in Cravenby, Cape Town.

Muslim Views . November 2015

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No excuse for undiagnosed diabetes DR SURESH RAJPAUL

DIABETES is a common disease which is increasing worldwide, especially in low and middle income countries.

In 2014, approximately 8,3 per cent (or 382 million people) of the world’s adult population had diabetes, and this number is expected to increase to 592 million people by the year 2035.

These are large numbers and South Africa is not spared with an estimated prevalence of 8,4 per cent, translating to 2,7 million South Africans having diabetes in 2014.

A frightening finding is that many diabetics are not diagnosed, despite the simplicity in diagnosing diabetes i.e. a fasting blood glucose of greater than 7 mmol/l, a random blood glucose greater than 11,1 mmol/l or a blood Hba1C of greater than 6,5.

Symptoms of diabetes are frequent urination with increased thirst as well as blurred vision, itching of the body, weight loss and fatigue. People at risk of diabetes are those who have a first degree relative with diabetes, are quite inactive, are overweight or obese. Hypertension is a further risk factor.

People with cardiovascular disease, such as stroke or heart attack, should always be screened for diabetes amongst other risk factors.

Of great concern is the spread of Type 2 diabetes to the younger patient, such as teenagers and even children. Paediatricians who previously mostly treated Type 1 diabetics, are now seeing children with Type 2 diabetes. This

In Type 1 diabetes … the treatment has to be insulin replacement by injection…

Type 2 diabetics tend to be obese, and are treated with lifestyle modification increase is related to the burgeoning childhood obesity and inactivity as well as excessive calorie consumption.

Type 1 diabetics are usually thin, with onset of diabetes at a young age and have to be treated with insulin, without which there are serious repercussions, such as weight loss, diabetic comas and incompatibility with normal living.

In Type 1 diabetes, there is destruction of the pancreatic cells that produce insulin, and hence the treatment has to be insulin replacement by injection. Insulin is the hormone naturally produced by the pancreatic gland that lowers elevated blood glucose (sugar) by facilitating the transfer of glucose from the blood vessels into various cells.

By contrast, Type 2 diabetes usually develops at an older age and is due to a combination of insulin resistance (where more insulin than normal is required to reduce the blood glucose value) and decreased insulin production from the pancreas. Type 2 diabet-

ics tend to be obese, and are treated with lifestyle modification combined with various glucoselowering tablets, and/ or insulin injections.

Pre-diabetes is the stage between having normal blood glucose levels and diabetes and has an incidence of approximately eight per cent of the adult population. Pre-diabetics are at a higher risk than non-diabetics of having cardiovascular disease.

It is hoped that by targeting this stage with appropriate lifestyle changes, the progress to diabetes can be delayed or stopped. These lifestyle changes are best undertaken at a community level, with education playing an important role.

Measures that are recommended are weight loss – with surprisingly mild reductions being beneficial – and healthy eating (encompassing consumption of vegetables, fruit and white meat, such as poultry or fish, while avoiding overfeeding and excessive consumption of refined starches and fats).

Exercise is strongly recommended and should be undertaken for a minimum of at least 150 minutes a week. Fancy exercise equipment is not required and can be achieved by brisk walking for five, thirty-minute sessions per week.

Type 2 diabetes is often accompanied by other risk factors for cardiovascular disease, such as hypertension, obesity, reduction in the so-called good cholesterol (HDL) and an elevation in total cholesterol. Thus, not surprisingly, one finds that diabetics are at an increased risk of cardiovascular disease, such as heart attacks and strokes, with the risk increasing with more risk factors.

It is strongly recommended that diabetics do not smoke.

Approximately 70 per cent of diabetics will die from a cardiac related complication. Diabetes accounts for most chronic kidney failure patients requiring dialysis, and is also the leading cause for blindness in adults.

However, all is not doom and gloom!

The message is to address the risk factors, aiming for control of blood pressure, cholesterol, body weight and glucose. The targets should be discussed with your health care worker (medical doctor, nursing sister or diabetic educator) and should be regularly checked, with a minimum of two checks per year for well-controlled individuals.

Good control, as shown in various studies, reduces the chances of heart attacks, strokes, blindness and chronic kidney failure. A ten-year diabetic control study showed that benefits from good diabetic control extended to beyond the study period.

Diabetes needs to be tackled on two fronts: firstly, prevention at the community level; and, secondly, ensuring that those people who develop diabetes receive appropriate treatment and interventions aimed at reducing the complications of this very common disease.

Dr Suresh Rajpaul is a specialist physician at Melomed Gatesville.

Telephone 021 637 5644

Diabetes

get checked today!

Diabetes is a disease in which a person’s blood contains more glucose than it should. This can lead to health problems that can become deadly if not treated properly.

There are several different types of diabetes, and each type is managed in a slightly different way. While some types of diabetes can be reversed, others can’t. Glucose acts as a fuel source for the human brain. It powers the cells in the human body’s tissue and muscles. Type one and type two diabetes are both chronic conditions that there is no cure for. Both prediabetes and gestational diabetes can sometimes be reversed. If not caught and treated, prediabetes can eventually lead to the onset of type two diabetes. Gestational diabetes can show up during pregnancy but may disappear after childbirth. Get your Glucose levels checked at any Melomed hospital by contacting any one of the Physicians listed below.

Melomed Gatesville Dr S Rajpaul: Tel (021) 637 5644 Dr Abdul Gafoor Bilal: Tel (021) 637 7079 Dr I Abdullah: Tel (021) 633 4647/80

Dr A Bruning: Tel (021) 638 5158 Dr N Abrahams: Tel (021) 699 0095 Dr C Arendse: Tel (021) 637 7276 Dr J Naidoo: Tel (021) 637 8100

Melomed Bellville Dr B Ford: Tel (021) 948 8131 Dr V Leboho: Tel (021) 950 8917 Dr E Reid: Tel (021) 948 2443 Dr P Roelofse: Tel (021) 949 8598

Melomed Mitchells Plain Dr E Danso: Tel (021) 392 6136 Dr R Samson: Tel (021) 391 2020 Dr T Mudaly: Tel 021) 391 6255

R NOVEMBE ES IS DIABET SS AWARENE MONTH

www.melomed.co.za info@melomed.co.za Melomed Gatesville: 021 637 8100 Melomed Bellville: 021 948 8131 Melomed Mitchells Plain: 021 392 3126 Melomed Claremont Private Clinic: 021 683 0540 Melomed Tokai: Opening Soon!

Muslim Views

24

Muslim Views . November 2015

The Quran, its meanings, and levels of belief of the Muslims This is the second of a two-part khutbah, delivered at Habibia Soofie Masjid, Cape Town, in August 2015, by Shaikh MAHDIE HENDRICKS where he discusses the levels of Quranic interpretation. While this is a vast subject which cannot be fully discussed in two sessions, he aims to give the reader some insight to this topic, which might encourage the enquiring mind to do further research.

IN the Name of Allah the Most Gracious, the Most Merciful, I bear witness there is no god but Allah, and Muhammad (Allah’s blessings and salutations be upon him) is the final Messenger of Allah. May Allah’s eternal Ridha (favour) be upon his blessed household and all his venerated Companions. Ameen.

Previously, we discussed the levels of the Quran and the various degrees of the religion – Islam, Iman and Ihsan.

In Part Two, we continue the discussion of the verse: ‘And We have bestowed this divine book as an inheritance to such of Our servants whom We have chosen (meaning for Islam). Among them are those who have wronged their souls and some who follow a middle course, and some who are foremost in righteousness and virtue by His Will. Such is the great gift bestowed from our Lord.’ (Surah Fatir:32) The Prophet (SAW) said: ‘The wonders and marvels of the Quran will never cease.’ And in another hadith, ‘Verily, the Quran has an outer and an inner meaning.’

‘Perhaps,’ says Shaikh Ahmad al-Alawi, ‘the one who cleaves to the outer meanings does not see the Book of Allah as being anything other than what his feeble intellect can perceive, and rejects what lies beyond that.

‘He does not realise that what he perceives of the outer meaning of the Book of Allah, is only the peel around the core. So does he believe that what his intellect has perceived is what the Companions of the Prophet have understood of the Book of Allah?’

Never! Let him examine his soul, and let him see if his heart conceals something more precious than what his words contain. And if so, then he will be one who has clear proof from his Lord. And if not, then what he has lost is greater than what he has gained.

Sayyidina Ali (Karram Waj Hahu) said: ‘If I wanted to, I could load the backs of 40 camels with the commentary and tafsir of Surah al-Fatihah.’

And Sha’rani quotes, in his Yawaqeet al-Jawaheer, that Abdullah ibn Abbas is reported to have said: ‘Were I to tell you what I know of the tafsir of Allah’s words, “His command descends between them,” (Q. 65:12) you would stone me to death or call me an unbeliever (you would make me kaafir).’

Salman al Farisi, may Allah be pleased with him, said: ‘Were I to tell you all I know (of knowledge received from the Prophet) you would say. ‘May Allah have mercy on the killer of Salman.’

These adillah (textual proofs) in the words of the Prophet

‘Perhaps,’ says Shaikh Ahmad al-Alawi, ‘the one who cleaves to the outer meanings does not see the Book of Allah as being anything other than what his feeble intellect can perceive, and rejects what lies beyond that.

(SAW) and his Companions (may Allah be pleased with them) are all narrated and taken from the great scholars of Quran and Hadith.

So, we can see that the esoteric and deeper meanings of the Quran do not originate from the Sufis per se, as some people may want to think. (It is certainly no innovation on their part.)

This is why I present the textual proofs from the Prophet and his Companions. So that we can understand that the Quran has degrees and so does the religion.

And Allah has given each generation of the ummah their fair share of contemplating the Quran.

Allah says: ‘Do they not contemplate and ponder (the message) of this Quran?’ (4:82) Shaikh al-Alawi (RA) explains in his tafsir: ‘If the Book of Allah did not contain such marvels then we would not have been ordered to contemplate it through the passing of time, and the verb “yata dabbarun” is in the present/ future tense. And the Quran is the final revelation and is meant to be relevant to all times, till the end of time.’

And the shaikh says, mentioning Ibn Abd al-Barr and other eminent scholars who have said when relating the words of their predecessors, ‘Laysa kalimatun adarr alal ilm…’ ‘Nothing is more harmful and dangerous for knowledge, scholars and students than the claim that “the scholars of old (al-Mutaqaddimun) have not left anything to be said by those who came after them”. If this is the case then where is our share of contemplation? The one who makes or believes such a claim has no basis for it other than his poor opinion of the remaining righteous people of the believers.’ (Al-Baqiyat as-Salihat) Far be it for Allah to leave His Beloved Prophet’s community (ummah) wandering in bewilderment.

‘My community is like rain, it is not known which part is more beneficial, the first or the last.’

In Jami’ al-Saghir, Imam Suyuti quotes this hadith: ‘Allah will send to this community at the start of every hundred years someone to renew its religion for it.’ Shaikh al-Alawi believes that this renewer (mujaddid) is not

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someone who follows the opinion of others but, rather, takes directly from the Book of Allah and the Sunnah of His Messenger without any intermediaries, and he only makes use of what serves to renew the faith.

And also the hadith: ‘The earth is never without 40 men who are like the friend (Khalil al-Rahman). By their means are you given rain, and by their means are you given aid. When one of them dies, Allah substitutes another in his stead.’

To end off, there is a hadith in Sahih al-Bukhari: One of the Companions of the Prophet said: ‘O Messenger of Allah, will there ever be any people more greatly rewarded than us since we believe in you and we follow you?’

He answered: ‘Why would you not do so when the Messenger of Allah is amongst you, bringing you revelation from Heaven? No, a people will come after you; they will receive the Book of Allah on pages between covers, and they will believe in it and act on it, like you; their reward will be greater than yours.’

Wal Hamdulillah

Sanzaf empowers families and edutains the youth NURENE JASSIEM

SANZAF offers skills development opportunities in partnership with various institutions, in order to provide long-term solutions for beneficiaries and their families.

These opportunities form part of the Sanzaf Education, Empowerment and Development (SEED) Programme.

Sanzaf’s partnership with the Computer, Accounting, and Development (CAD) Training Centre has proved highly successful, especially for the Sanzaf beneficiaries who attend the Office Administration courses at CAD. Of the latest group of 16 graduates from this course, three have already found permanent employment and six are awaiting a final response from potential employers. ‘[This course has] not only taught me some valuable skills and life lessons but it has also boosted my self-confidence and ability to see my potential as a young individual.

‘I am so grateful to Sanzaf for giving me this opportunity to be able to do this course and achieve what I have,’ said Faeeza, one of the graduates.

Another graduate, Aqeelah, echoed Faeeza’s sentiments and said: ‘When we started here, we had no idea what to expect.

We’ve all learnt so many things in our time at CAD, not only about office admin but also about life, how any ‘bad’ situation can be turned into something good.

Muslim Views

The latest group of Sanzaf beneficiaries who completed a course in Office Administration at the Computer, Accounting, and Development (CAD) Training Centre.

Photo SUPPLIED

‘You have the power to change your situation and you need to work hard to achieve your goals.’

Sanzaf Western Cape will be hosting a number of events for the remainder of 2015, insha Allah.

A Sanzaf Five Pillars Quiz competition and a Zakaah Seminar will be held along the Garden Route, in conjunction with Sanzaf’s George office, on November 14 and 15.

The Annual Unified Jalsa, which seeks to bring together and

acknowledge the various Sanzaf Dawah training groups, takes place on December 13, at Parow Civic Centre.

In commemoration of World Aid’s Day on December 1, 2015, Sanzaf’s Manenberg, Retreat and Belhar offices will be hosting special events aimed at educating people about the disease and providing a nutritious meal to those in need.

Sanzaf will be hosting its annual Senior Citizens Outreach Programme on December 15, 2015.

Former auditor-general, Shauket Fakie, was elected as the National Chairperson of the South African National Zakaah Fund (Sanzaf), at the organisation’s Triennial General Meeting (TGM) in Pretoria, on Saturday, October 24. Shauket Fakie replaces outgoing National Chairperson, Sajid Dawray. Sanzaf’s National Office Bearers (NOB) for the next three years were also elected at the TGM. On the eve of the announcement, Dawray said: ‘I wish the new incoming National Office Bearers well and I am confident that their formidable talents will certainly enhance the efficacy and impact of the fund’s projects and programmes. I thank all the remarkable members of the fund with whom I served for their invaluable good counsel, dedication and support during my tenure.’ On accepting his nomination as National Chairperson, Shauket Fakie paid tribute to the founding members of Sanzaf.

In outlining his vision he said: ‘We need to change the game plan and consider serious social engineering and really move close to a sustainable, credible and demonstrable model. Other changes to the NOB team include: Abdul Kader Mohamed, who replaces Fayruz Mohamed as National Treasurer. Mohamed now holds the position of First Deputy Chairperson, while the outgoing First Deputy Chairperson, Showkat Mukadam, moves to the position of Second Deputy Chairperson. Asif Joosub was appointed Assistant National Treasurer. Mogammat Amien Jacobs replaces Nazeem Samie as Secretary, while Rageema Jacobs maintains her position as the Coordinator for the NOB. Some of Sanzaf’s National Office Bearers, pictured abover are, from left: Abdul Kader Mohamed (National Treasurer), Mogammat Amien Jacobs (National Secretary), Shauket Fakie (National Chairperson), Sajid Dawray (outgoing National Chairperson), Rageema Jacobs (National Coordinator) and Fayruz Mohamed (First Deputy Chairperson).

Photo SANZAF COMMUNICATIONS

Muslim Views . November 2015

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Muslim Views

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Muslim Views . November 2015

AWQAF - promoting self-reliance and sustainability

THINKING ABOUT SUSTAINABILITY

The South African experienc and the need for the proliferation of waqf MICKAEEL COLLIER

THE past few decades, post colonialism in Africa and the decline and fall of the communist bloc, were dominated by the debates around modernisation, underdevelopment and various dependency theories.

At the time that these debates were raging, South Africa during the 80s and 90s was largely isolated from these debates as the governing powers’ attention was focused on escalating protests and consequent increasing the amounts of societal repression that caused it.

However, in post-apartheid South Africa, the focus shifted to a transitional settlement and, slowly, the debate around development and sustainability emerged.

Successive post-apartheid government socio-economic policies and programmes attempted to drive the development debate.

The Reconstruction and Development Programme (RDP), which was, in effect, the development policy statement of the government, aimed at establishing a more equal society through reconstruction and development, as well as strengthening democracy for all South Africans.

Although the RDP was viewed as the cornerstone of government development policy, it did not deliver in terms of economic growth, which impacted negatively on the policy itself.

In addressing this disconnect

between the social and economic policies, Government then introduced a macroeconomic policy framework called the Growth, Employment and Redistribution (Gear) strategy, in 1996, to stimulate faster economic growth, which was required to provide resources to meet social investment needs.

The policy encompassed most of the social objectives of the RDP but was also aimed at reducing fiscal deficits, lowering inflation, maintaining exchange rate stability, decreasing barriers to trade and liberalising capital flows.

While the Gear strategy was sufficient for the achievement of macroeconomic objectives, it fell short of providing to the social challenges of the country, most notably, poverty reduction and employment creation, as was envisaged.

Gear was replaced, in 2005, by the Accelerated and Shared Growth Initiative for South Africa (Asgisa) as a further development on the first two developmental strategies.

Following the recall of President Thabo Mbeki, Asgisa was replaced with the New Growth Path (NGP) which recognised that structural unemployment, poverty, exploitation and oppression of workers continues; and, most profoundly, that the inequalities are now deeper than ever before.

In this regard, the NGP was envisioned to accelerate growth in

the South African economy, and to do so in ways that rapidly reduce poverty, unemployment and inequality.

To help overcome these structural challenges and contribute to the achievement of higher levels of economic growth, NGP was seen as a necessary policy.

In early 2013, the government then introduced the National Development Plan (NDP) as South Africa’s long-term socioeconomic development roadmap for eliminating poverty and reducing inequality in South Africa by 2030, by addressing the country’s socio-economic imbalances.

Twenty-one years into the National Democratic Revolution, it seems that government, business and civil society have not been able to adequately address the developmental challenges that face our society.

The fact that we have had close to six development strategies post-apartheid indicates that, somewhere along the line, we have not got the formula right and, in essence, we have missed the plot.

The ever increasing service delivery protests and, most recently, the student uprising #feesmustfall campaign, indicates that, firstly, the strategies and policies that have been implemented have not been effective, and, secondly, and I think more importantly, the nature of the development challenges that is required is not understood.

Driving down the N2 highway, we see people crossing the national road at great risk to their own personal safety, and, often, our response to this is a sense of indignation at the ‘stupidity’ and ‘backwardness’ of ‘these’ people.

However, have we stopped to think that their final destination may be just across the highway, and that using the overhead bridge provided for pedestrians is a fifteen-minute walk from their house, just to cross over and then walk fifteen minutes back, in the opposite direction to get to a point, where they may or may not find work for the day.

Faced with this reality on a daily basis, I’m sure many take the chance and dart across the highway.

Another example: think of the indignity of living in a small shack, with no electricity, no access to running water, no toilets and having to use a bucket or portable loo while your family sits in the room.

How many of us would be able to survive this as our daily reality?

I think we have missed the plot. It seems that we do not understand poverty. Yet, the solutions for poverty are developed in boardrooms far removed from the reality on the ground, let alone the understanding of that reality.

Development is about people and not about objects.

When analysing the Islamic system of development, we are

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faced with a holistic approach to development that incorporates Islamic ethical social principles such as adl (justice), istihan (preference to the better), maslaha (public interest), shura (consultation), urf (custom), istislah (reform) and itidal (harmony).

Furthermore, Islamic social finance presents two mechanisms to achieve this holistic, sustainable development.

First is the system of zakaah, which is a compulsory, relief mechanism to a specified list of recipients.

Second is the Waqf system, which is a preferred sunnah (highly recommended, voluntary) establishment of an endowment that could be focused on various programmes but, if implemented correctly and with strategy, could be extremely focused to achieve societal goals of sustainable development.

Previous articles in this series have elucidated on the examples of the various waqfs (endowments) that were made throughout history, and this is not for our discussion now.

Suffice to say, though, that the perpetual developmental nature of the Waqf institution, in essence, functions as a socio-economic re-distributive mechanism within society by encouraging civil society participation in addressing the challenges that face our common future.

Mickaeel Collier is a political analyst and Deputy CEO of Awqaf South Africa.

Focus on Finance

Muslim Views . November 2015

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The impact of B-BBEE on the South African economy BROAD-based black economic empowerment (B-BBEE) strives to ensure that equitable opportunities are created and offered to black South Africans in a sustainable manner.

This is in alignment with our common pursuit as South Africans, as it builds a sustainable future for all our children. It also makes good business sense to ensure that all your employees are given the tools to contribute to the growth of your business.

B-BBEE recognises that some racial groupings in South Africa have been significantly more disempowered than others.

Who are the beneficiaries of B-BBEE? In formal legal terms, the beneficiaries of B-BBEE are ‘black people’ which, according to the BBBEE Acts is ‘a generic term which means Africans, Coloureds and Indians, including only natural persons who are citizens of the Republic of South Africa by birth or descent; or are citizens of the Republic of South Africa by naturalisation: a) Occurring before the commencement date of the Constitution of the Republic of South Africa Act of 1993; or b) Occurring after the commencement date of the Constitution of the Republic of South Africa Act of 1993 but who, without the apartheid policy, would have qualified naturalisation before then.’

The amended broad-based black economic empowerment (BEE) Codes of Good Practice

HASSEN KAJIE, CA (SA), a director of NEXIA SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T in the Centurion office, look at the impact of B-BBEE on the South African economy.

have moved the scoring line for business and placed more emphasis on direct black ownership and control of companies.

The debate about the JSE and real black ownership began after President Jacob Zuma said, in his State of the Nation address, that black-controlled companies account for as little as three per cent of the stock exchange.

Zuma’s comments paved the way for the release of the amended Act and codes, that came into force on May 1 and which place a lot more emphasis on black ownership and control.

But the impact will not be biggest on listed entities that are still able to count indirect ownership in their tally of black ownership.

Instead, it will be felt in smaller companies, which will need direct black ownership. Previously, a company might be entirely white-owned but could achieve good BEE levels by excelling in areas such as employment equity, skills development, preferential socioeconomic procurement, development or enterprise development. But now, the categories for compliance are condensed from seven to five, three of which are priority elements and must be complied with.

The broad-based BEE levels range from one (the highest) down to eight or noncompliance.

Compliance with the BroadBased Black Economic Empowerment Act and codes remains voluntary.

The incentive to comply is among companies that tender to government. They score higher points in the tender process if they have a good broad-based BEE level. Listed companies can still include indirect ownership in their tally of black ownership.

The regulation says black people are inherent JSE shareholders through pension funds and other South African mandated investments.

Government still recognises there may be multinationals whose global practices prevent them from complying with the ownership element of broadbased BEE through the traditional sale of shares to black South Africans. In such cases, the codes allowed for black ownership to be earned through contributions, known as equity.

The biggest change in the broad-based BEE Act is that fronting has been recognised and criminalised. It has been clearly defined and the consequences for those found guilty is a fine of up

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

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

to 10% of turnover or, for individuals, up to ten years in prison.

According to the Department of Trade and Industry, ‘fronting’ means a circumvention or attempted circumvention of the broad-based BEE Act and the codes.

The new codes award points to businesses for developing potential black-owned suppliers. Points are earned by awarding these suppliers with three-year contracts and contributing towards creating jobs within these suppliers.

Many of the changes outlined in the broad-based black economic empowerment codes of good practice legislation will, hopefully, see BEE becoming less of a box-ticking exercise and more of

a strategic objective, focused on sustainability and real change.

If you would like a specific topic featured in the upcoming issues, kindly send your suggestions to technical@nexiasabt.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

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DISCUSSIONS WITH DANGOR

Muslim Views . November 2015

Should I accept Shafiq Morton’s invitation for breakfast?

Instead of conceding that there are diverse views on the method of slaughtering, the tendency of some muftis is to insult, writes Emeritus Professor SULEMAN DANGOR. N this article, I wish to reflect on some of the divisions within the community in which the ulama are involved.

The first problem we face is that fatawa are issued by ulama bodies as well as individual muftis.

The former issue fatawa after a process of shura while the latter reflect personal opinion.

So, when they issue contradictory fatawa, it, naturally, leaves the community in a confused state. Furthermore, if the mufti, for instance, insists that his is the only valid fatwa, it rules out all differing views – so much for respect for ikhtilaf!

This is also the case with the Halaal issue. Instead of conceding that there are diverse views on the method of slaughtering, the tendency of some muftis is to insult, humiliate and discredit those ulama who disagree with them, and to declare products certified by them as totally haraam.

I

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This has serious implications.

It means that, in the view of such muftis, all Muslims who accept the bona fides of the relevant Halaal-certifying authority and consume those products, are considered to be consuming haraam and, therefore, committing a sin.

If we cite from the Majlis on this issue we would all be considered ‘carrion eaters’.

Recently, a mufti went on air and announced that all machineslaughtered chickens are haraam.

It naturally created a lot of heated exchanges, and objections from a Halaal-certifying authority in the region.

The presenter decided to accept an invitation to inspect the plant. He returned the next day to announce that he could not agree with the mufti’s claims. Fitnahmongering?

The MJC considers gelatin derived from non-halaal slaughtered animals as halaal but SANHA does not.

So what does a consumer do in such a case?

For instance, if I accept the SANHA position and am invited for breakfast by Shafiq Morton who offers me yoghurt containing animal gelatin, certified halaal by the MJC, do I refuse to eat it and thereby insult my host?

And if I follow the Majlis’ ruling that all machine-slaughtered chickens are haraam, what do I do if Shafiq invites me to lunch and I know that he buys NIHTapproved chickens? Eat the vegetables?

(By the way, another Halaal certifying authority has been launched in KwaZulu-Natal. So can we expect more confusion? I hope not!)

Then there is the argument advanced by some ulama that South Africa is dar al-kufr so things which are not permitted in an Islamic state become permissible here. The debate over the permissibility of accepting interest, in the 1940s, is a case in point.

However, the United Ulama Council does not consider this country as dar al-kufr but dar al amn (abode of peace) because we enjoy religious freedom here. So that argument is based on a false premise.

Another practice (which I assume has been sanctioned by some ulama) is classifying zakaah as donation tax. First, it is not a donation but a religious obligation. Second, if the Receiver of Revenue grants a rebate on the amount claimed, can it be said that the zakaah has been discharged?

A ruse that was used by employers in the past was the principle of ‘agreement’ (supported by some ulama). Based on this, employers would pay their staff less than the minimum wage. To meet the legal requirements, the employer would give the staff the full wage on Friday who then had to return the ‘excess’ on Monday.

This reminds me of the story in the Quran of the fishermen among the Banu Israel, who were not allowed to fish on the Sab-

bath; they would cast their nets on Friday and pull them out on Monday! Very inventive!

The fiasco over the proposed Marriage Bill is another blot on the Muslim community. Instead of making shura and reaching consensus before submitting proposals, Muslim individuals, including ulama, and organisations were submitting contradictory proposals and even demanding that the bill should not be passed, which is why it has been put on the back burner.

The demand by some groups that the Constitution is supreme and that all the provisions of the proposed bill should be in conformity with the Constitution cannot be countenanced. At the other extreme, the objection to the bill by some ulama on the grounds that a non-Muslim court cannot be allowed to decide on shari matters no longer holds water.

The courts are increasingly beginning to grant implicit recognition to marriages conducted in terms of shariah. The downside is that the courts have awarded maintenance in terms of South African law where the marriage has not been registered, as has transpired recently. This could have been avoided had the Marriage Bill been endorsed.

Ironically, some ulama who claim that they do not recognise the jurisdiction of South African (‘kufr’) courts are prepared to use these courts to obtain relief for themselves!

If the dispute between the proponents and opponents of the bill was simply a matter of interpretation, there might have been a possibility of thrashing out a compromise but, as matters stand, the differences are irreconcilable.

In my view, there is no likelihood of the bill seeing the light of day. Interestingly, the Majlis and

Muslim Women’s Association are on the same side, albeit for different reasons.

The practice of considering the letter of the law rather than the spirit of the law is another challenge. Since the Quran permits polygamy it is argued that there can be no restrictions placed on polygamy. So the imam will conduct the nikah without taking into account whether the man is capable of maintaining or treating two wives equally – which is the Quranic imperative.

Any talk of regulating polygamy to protect women from abuse is dismissed as interfering in ‘God’s law’. Since the Quran does not oblige the husband to seek his first wife’s permission – which is the standard answer to those who question this practice – men simply inform their first wives that they have contracted a second marriage.

The result is that many wives choose to walk out of the marriage. Other husbands do not even inform their wives about the second marriage. Upon their deaths, the wives pitch up for their share of the inheritance.

We are still saddled with the moon debacle, where some mosques in the Cape celebrate Eid-ul-Adha with Saudi Arabia while the rest of the province celebrates it with the rest of South Africa. And I have been informed that at least one mosque relies on scientific evidence for the commencement and end of Ramadaan. Where is ijma?

I cannot see any of these differences being resolved any time soon, if ever. I suppose we have no choice but to live with these contradictions for the foreseeable future.

But I still do not know whether I should accept Shafiq Morton’s invitation for breakfast!

Light from the Qur’an

Muslim Views . November 2015

29

‘Alhamdulillah’: a blessed phrase

IBRAHIM OKSAS and NAZEEMA AHMED

E live in times where our need for spiritual support and assistance is becoming more apparent.

In his contemporary Quranic tafsir, Risale-i Nur, Bediuzzaman Said Nursi conveys that because of our impotence and countless enemies, we need a source of support to which we can turn to repulse those enemies. Likewise, because of the abundance of our needs and our extreme immaterial poverty, we need a source of assistance from which we may meet our needs.

Bediuzzaman says: ‘O man!

Your one and only point of support is belief in Allah. The only source of assistance for your ruh and conscience is belief in the akhirah.’ Thus, one who does not know of these two sources suffers constant fear and his conscience is perpetually tormented.

The person who seeks support from belief in Allah, and seeks help from belief in the akhirah, experiences many pleasures and delights in his heart and ruh so that he is consoled and his conscience is at ease.

He continues, saying that since it is only iman that affords these sources of support and assistance, having iman requires us to say, ‘Alhamdulillah!’ It is only iman that removes the pain that occurs when lawful pleasures start to fade.

W

Furthermore, having iman not only points us to the source of nimah but also ensures that the nimah continues and does not diminish.

The things that we may imagine to be hostile and foreign, and lifeless and lost, the light of iman shows to us as friends and brothers, as living and as constantly glorifying Allah while a person who looks with the eye of heedlessness supposes the beings to be harmful, and he takes fright.

In the view of misguidance, there are no bonds between the things of the past and those of the future. There is only an insignificant, partial connection between them. As a consequence, the brotherhood of the people of misguidance is only for one minute within thousands of years.

However, in the view of iman, all heavenly bodies appear as living and familiar with one another.

Iman shows each of these to be glorifying their Creator through the tongues of their beings.

In this respect, all heavenly bodies possess a sort of life and spirit. There is no fear, therefore, when the heavenly bodies are considered with this view of iman; there is only familiarity and love.

The view of kufr sees human beings, since they are powerless to secure their desires, as ownerless and without protector; it imagines them to be grieving and sorrowful like weeping orphans on account of their impotence.

The view of iman, on the other hand, sees human beings as living creatures, not as orphans but as officials charged with duties, as servants glorifying and extolling Allah Almighty.

The light of iman depicts this world and the akhirah as two tables displaying numerous varieties of nimah from which a believer benefits through iman, his senses and his subtle, spiritual faculties.

In the view of misguidance, the sphere from which a being may benefit diminishes and is restricted only to material pleasures while, in the view of iman, it expands to a sphere which embraces the heavens and the earth.

A believer considers the sun to be a lamp hanging in the roof of his house, and the moon to be a night-light.

They thus become a nimah for him.

With the eloquent ayahs in Surahs Ibrahim and Yunus, respectively, ‘And He has made subservient to you the sun and the moon,’ and, ‘He it is Who enables you to travel the land and the sea…’ the Quran of Miraculous Exposition alludes to this wonderful nimah and barakah, which arises from iman.

In The Rays, one of the books in the Risale-i Nur Collection, Bediuzzaman draws our attention to the different forms of nimah, each of which requires us as people of iman to express constant

A guide to consultation based on Quran AHMAD Al-Raysuni’s book, AlShura: the Quranic Principle of Consultation, discusses the subject of consultation, examining the topic as a tool for reconstruction and reform in the Muslim world. It uniquely captures the untouched areas of consultation while still highlighting what is new and useful.

Muslims remain largely unaware of the importance and value of the Quranic principle of al-shura (mutual consultation) and the significant role it can play in the advancement and reform of Muslim society.

The opening chapter of this book discusses ‘The place of consultation in Islamic Life’, which highlights the importance of consultation both in texts relevant to Islamic law and on the level of practical necessity. The first part takes

the reader through a number of texts from the Holy Quran and Prophetic traditions.

Such texts include the Quranic verses that recount the exchange which Allah SWT initiated with His angels concerning the creation of Adam and the future of his descendants on earth. The significance and comprehensiveness of consultation are likewise demonstrated in the second half of this chapter, which is devoted to an elucidation of consultation’s purpose and benefits.

Chapter two discusses ‘Basic Issues in Consultative Practice’.

Consultation-related issues are discussed here in the context of three themes. The first of these is that of consultation relating to public affairs. Section two of the chapter deals with membership in consultative councils, particularly those that have the right to consider questions

on the level of national government and its specific realms of jurisdiction.

An overview of what scholars have had to say about the conditions and qualifications required of such advisors yields the following three: integrity, knowledge, and

and countless hamd to Allah Almighty.

Bediuzzaman says that, firstly, it is through iman that we know that Allah Almighty’s existence is a nimah surpassing all other forms of nimah.

The nimah of Allah Almighty’s existence is a source and a fountain containing endless varieties of nimah, innumerable sorts of barakah and uncountable kinds of gifts.

It is, consequently, incumbent on us as people of iman to offer hamd for the countless nimah of iman to the number of particles in this world.

One of the nimah for which hamd should be offered is the nimah of Allah’s rahmah. Indeed, rahmah comprises nimah to the number of living beings that manifest Allah’s rahmah.

We are connected with all living creatures and, in this respect, we are pleased by their happiness and saddened by their pain. Thus, a nimah found in a single individual is a nimah also for his or her fellows.

Another nimah that deserves hamd, is Allah Almighty’s compassion. One who feels sorrow and pity at the weeping of a child, surely feels pleasure at a mother’s compassion for her child. Thus, pleasures of this sort are a nimah and require hamd and shukr.

Another nimah requiring hamd and shukr to the number of all the varieties and instances of wisdom contained in the universe is Allah

Almighty’s hikmah. Just as man’s self is endowed with the manifestation of Allah’s rahmah, and his heart with the manifestation of Allah’s compassion, so too does his intellect take pleasure in Allah’s hikmah.

In this respect, they require endless hamd through declaring ‘Alhamdulillah!’

Bediuzzaman informs us that, likewise, there are countless forms of nimah in each of Allah Almighty’s one thousand and one names manifested in His creation.

Thus, Allah’s beautiful, divine names and sacred attributes require us to express ‘Alhamdulillah’ as great as the world, since in each are endless forms of nimah, each of which requires endless hamd and shukr.

Likewise, Nabi Muhammad (SAW), who is the means of attaining the nimah of iman and who has the authority to open all the treasuries of nimah, is also such a nimah, that for all eternity, we, as humankind, bear the debt of praising and applauding him.

Likewise, the nimah of Islam and the Quran, which are the index and source of all varieties of nimah, deserves unending and infinite hamd.

From Bediuzzaman’s account, we conclude that the phrase ‘Alhamdulillah’ is such a blessed phrase that we should make it one that moistens our tongue by constantly offering hamd to Allah Almighty, and making unending shukr to Him, Insha Allah.

experience. The final theme discussed in this chapter deals with the question of whether the outcome of consultation is to be considered binding or only instructive.

In chapter three, ‘An overview of Islamic Consultation From its Funding Era onwards’ is discussed.

The first part of this chapter deals with the initial consultative experiences of the Islamic community, that is to say, the manner in which consultation was conducted during the lifetimes of the Prophet and the rightly guided caliphs.

Section two includes a brief overview of the developments witnessed by the practice of consultation – on the levels of both practice, and theorisation and scholarly interpretation – subsequent to the era of the rightly guided caliphs.

The final chapter of this book discusses ‘Consultation Today: How Do We Promote it and Build Upon it?’ This chapter takes as its starting point, the lesson to be gleaned from historical experience,

both its virtues and failings, for the sake of restoring consultation to its place of honour, and rebuilding it both conceptually and organisationally.

To get your copy contact Baitul Hikmah on 031 811 3599 or info@hikmah.co.za, or visit www.hikmah.co.za for more information.

Calling all writers BOORHAANOL Islam has launched a new magazine called The Cape Muslim (Kayfee). For their second edition they hope to start publishing short stories, Insha Allah.

If you have written a short story or if you are able to write one, please submit your work to Jasmine Khan: jkinflow@telkomsa.net.

In memory of

AHMED MURCHIE

who passed away suddenly on Wednesday 21 October 2015.

He is survived by his wife, Aasia, daughter Aaisha and sons Umar and Ali. The management and staff of Muslim Views extend their condolences to the family of the late Mr Murchie. We make dua that Allah grants him the highest place in Jannah. Ameen!

Mr Murchie, trading as The Change Factory, was a regular advertiser in Muslim Views for more than a decade, not missing a single edition in that period.

Muslim Views

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Muslim Views . November 2015

From Consciousness to Contentment

The importance of rest and relaxation JASMINE KHAN

I AM often amazed as I watch friends and family members trying to do as much as possible before they will even consider sitting down.

Life is like an express train, hurtling along and picking up more carriages along the route; the carriages being the extra tasks we set ourselves.

Allowing our bodies to rest is essential. The lack of proper rest is an impediment to living a healthy life. Without adequate rest and enough sleep, we risk causing illness to our bodies, and to our emotional well-being.

Rest and relaxation is essential in order for us to live a healthy life filled with well-being. In fact, it is as important as the work itself. If one drives oneself to the point of exhaustion, the quality of work will diminish.

Also, we have to bear in mind our responsibilities towards spouses, children and parents.

Being in constant motion or constantly tired will certainly impact on the quality of the relationships.

In order to function, the body needs sufficient sleep, and although the amount needed varies from individual to individual, the average is 7-8 hours.

What is happening now is that we try to do more tasks at night, in order to get a head start on the following day’s workload, to the extent that office workers take some of their work home.

‘It is out of His Mercy that He has put for you night and day, that you may rest therein (during the night) and that you may seek His Bounty (during the day).’

This results in an overworked, rundown body, more prone to illness because the immune system has been compromised.

Lack of adequate rest affects concentration, clear thinking and memory. It will also affect your mood; in fact, science has proven that lack of sleep affects the personality, and tired, overworked people are grumpy, impatient and short-tempered.

The sleep-wake cycle of the pineal gland becomes disrupted as we increasingly eat, work and socialise at night, not realising the psychological and physical effects on our bodies. It becomes increasingly difficult to switch-off the problems of the outside world; in taking them home we jeopardise domestic commitments.

Allah says in the Quran: ‘Surely, in the daytime you have prolonged occupation…’ (73:7) Life is about balance; what should be achieved in the evenings will sustain and nourish us into the day.

However, we use artificial light to extend those pre-occupations.

Once the daylight ends, the pineal gland goes into increased production of melatonin.

By extending light artificially to levels of and above 500 lux, we impede this production. In the Quran Allah tells us to: ‘Stand in prayer by night, half of it or a little less or a little more and recite

the Quran in slow, measured tones.’ (73:2-4) These verses recommend that we should rest and that there is merit in rising during the night because ‘Truly, the rising by night is a time when impression is keener and speech more certain.’

(Q73:6) The time of maximum darkness brings sound sleep, which refreshes the body after a day of labour. The pituitary and the pineal glands work in unison through relaxation and meditation, which Rasul (SAW) used to do throughout his life.

It is therefore apparent that we have to use the day for labour and the night for rest and, because of the state of the body during darkness, it is of great value to stand in prayer if we choose to draw nearer to our Creator.

Clearly, the night was not made for work or play. ‘It is out of His Mercy that He has put for you night and day, that you may rest therein (during the night) and that you may seek His Bounty (during the day).’ (28:73) It is just as important to strike a balance during the day. There are many who work until they are totally exhausted. Rasulullah (SAW) emphatically warned against overworking our bodies.

He said: ‘Your body has a right over you, and one of those rights

is to allow it rest and relaxation at regular intervals.’ (Riyad AlSaleheen) He was asking workers to avoid a work regime that would drive them into exhaustion: ‘You are required to work to the extent of your abilities for Allah is not impatient unless you yourselves become impatient.’ (Jami AlSaghir) We can see, therefore, that we are not supposed to rush around like a fly buzzing against glass or refusing to take a rest for fear of being considered weak. We need to be aware of our limitations and avoid overindulgence and fatigue.

Our deen expects us to do so.

In another hadith, Rasulullah (SAW) instructed the believers to ‘refresh your hearts hour by hour (every now and then)’. (Tirmidhi) According to a report by Abdullah ibn Masud, there is also an addition to this hadith that says: ‘The hearts tend to go blind when they are denied a (needed) reprieve.’

In another hadith, Rasulullah (SAW) warned against over-exertion, being severe on our bodies and then turning this practice into a recurring habit, so much so that we are, in fact, unable to sit still and just be. ‘Do not be harsh with yourselves lest you be dealt with harshly for some people were harsh with themselves, and Allah

Positive and Effective Parenting

dealt with them harshly.’ (Abu Dawud) There is a very good reason why the workday has a midday break; as the hours pass, the secretion of cortisol decreases, which causes exhaustion.

Research has found that at this time, the body secretes a chemical substance which has a tranquilising effect. In fact, we are at the lowest level of concentration seven hours after rising.

The noon prayer brings quietness to the heart and body and, following this, it is the recommendation of Rasulullah (SAW) that we should take a rest. He called it ‘qaylula’ (nap), which reinvigorates the body. Failure to rest the body at this time causes a decrease of neuromuscular compatibility.

Rasulullah (SAW) said: ‘Get help with suhoor for fasting and qaylula for qiyam. Have qaylula as Satan does not have it.’

We are approaching the end of the year, a time when most people look forward to taking a rest.

However, Islam is a way of balance, and we need to take care of our bodies as well as our minds.

Sometimes, we rest our bodies but our minds are still buzzing.

Instead of driving ourselves until certain things are done, we should pace ourselves. A little rest and relaxation will greatly enhance our physical health; in turn, this will bring stability to our emotions. Such a state will naturally be more receptive to a spiritual connection, Insha Allah.

Parenting through the child’s developmental stages Part 3: Parenting toddlers and pre-schoolers THERE are four basic categories of developmental milestones: physical, communication, social and emotional, and cognitive development. I will focus briefly on communication milestones, and more substantially on social and emotional milestones.

Communication milestones are about children’s development of language and the ability to express themselves.

By age two years, most children have some vocabulary. They can use simple, two-word sentences at 18 months, can understand basic commands such as ‘eat your porridge’. Two-yearolds use words like ‘mine’ a lot.

They use ‘no’ often. They have specific words to describe items.

By age four years, language development becomes more advanced. They begin using past and present tenses, can name things and follow directions.

They can understand concepts like ‘tomorrow’ and ‘yesterday’ and use sentences involving time.

The parents’ role is to often engage them in conversation; stop what we are doing when they want to tell us something or ask a question. When they point at something, name it, describe it, using colours, shapes and textures.

Tell them stories; make up your own and encourage them to add to the stories. Take them to the library. Read to them.

Social and emotional milestones involve the development of understanding their feelings; Muslim Views

A father, in the Parent Centre’s Fatherhood Involvement project, conducted in Hangberg, Hout Bay, reading to his son.

Photo ZEENAT HENDRICKS

appropriate expression of feelings; the feelings of others and social competence, which is about sharing, cooperating with and getting along with others.

Cooperation and social competence are skills that benefit from direct experience. Children at this age can be very possessive and have difficulty sharing. Learning to get along with others is an essential skill.

In a few years, a child will go from spending most of his time with family and close friends to spending most of the day interact-

ing, learning and playing with other children.

Researchers have found that emotional development and social skills are essential for school readiness. Examples of such abilities include paying attention to adult figures, moving easily from one activity to the next, and cooperating with other children.

Giving children the opportunity to interact with other children is one of the best ways to teach them how to relate to others.

While toddlers may find playing

with other children of the same age frustrating at times because they often lack patience and the ability to share, things will gradually begin to improve with age and experience.

As children play and interact, they begin to develop problemsolving skills. If they get into a scuffle with another child, which happens often with toddlers, first acknowledge the feelings of each child by verbalising what you see.

Instead of saying ‘no’ and ‘don’t fight’, say: ‘I see two children who are angry because they want the same toy.’ Thereafter, introduce the idea of taking turns.

It helps to have two toys, explaining that they will take turns to play with the toys. With older children, ask them for ideas on how to solve the problem.

Young children, especially toddlers, express their feelings through their behaviour. We need to teach them about their feelings and expressing feelings acceptably. They need help in becoming aware of their own feelings, assurance that their feelings are real and normal but that fighting, for example, is not allowed.

We need to help them understand that when they say, ‘I hate my sister,’ they are really saying, ‘I am hurt because she won’t ...’

Give them the words, i.e. give them a ‘feeling word’ vocabulary.

Parents in the Parent Centre workshops are asked to brainstorm alternative words for ‘sad’, ‘mad’, ‘bad’ and ‘glad’ (words we often use).

The longest list of alternatives is for the word ‘bad’. Words such as ‘ignored’, ‘rejected’, ‘abandoned’, ‘disappointed’, ‘ashamed’, ‘hurt’ and ‘humiliated’ are always on this list.

Parents can teach empathy by encouraging children to think about how others feel. We can start by inquiring about our child’s own feelings. For example: ‘How did you feel when you lost your toy?’ ‘How did that story make you feel?’ ‘How did you feel when Achmat pushed you?’

Once children learn to identify their own feelings, ask them about how other people may feel: ‘How do you think Saadiq felt when you took the toy from him?’

By posing such questions, children can begin to think about how their actions affect others.

The old adage ‘practice what you preach’ needs to be emphasised. Children must see and hear us showing empathy, co-operation and good manners. We need to use the words that we want them to learn and use, so that it becomes a habit.

If our children see us sharing, expressing gratitude, being helpful and sharing feelings, they will learn how to interact with other people.

The early stages of our children’s development are exciting times. These little people are following their paths and we need to embrace that and learn skills to manage the challenges that come with it.

FOR ALL

Muslim Views . November 2015

31

Art-fame rules the art market Prices of desired objects are generally ruled by supply and demand.

And, in the case of art, sometimes, by the aesthetic execution of the artwork, writes DR M C D’ARCY.

STRONOMICAL art prices for sought-after pieces often make blistering headlines, strident and bold.

Such prized art are now far beyond even the moderately rich.

Only the super-rich have enough pocket money to dabble in the international art market, gobbling up anything of note and fame.

This scenario has reached our shores, particularly with the work of the late Irma Stern, who blazed the art scene in South Africa from the 1920s till her death, in 1966.

But the average artist should not be browbeaten and discouraged when their works do not match that of the bright-bauble prices reached at London’s Sotheby’s or the other renowned auction houses of New York and Paris.

Prices of desired objects are generally ruled by supply and demand. And, in the case of art, sometimes, by the aesthetic execution of the artwork in whatever medium is in current vogue. Historic or salacious provenance (history of the artwork) is the icing on the trinket.

Recently, I braved a rainy Sunday morning to view an exhibition of Irma Stern’s work at Iziko National Gallery, in Cape Town Gardens. Yes, it was worthwhile but a small collection of paintings

by South African artist, Moses Tladi, in an adjoining room raised some questions about the historic social nuances and artistic mores that rule the art markets.

Here was a white superstar that dwarfed and, literally, buried a black artist who had painted with his soul. Why? Irma Stern was largely an Expressionist artist. Her paintings are impasto-bold with thick paint and frequently spiced with a loud colour-palette of screaming reds, greens and blacks.

Locally, her art was at first rejected as obscene but, subsequently, acclaimed both in the local and international spheres.

She has an interesting history that now feathers the provenance of her art.

Irma Stern was born of German-Jewish parents, in 1894, in Schweizer-Reneke, Transvaal. She studied art at the Weimar Academy, Germany, where she came into contact with the new, much derided, Expressionist way of painting with thick, primary coloured paints and minimal realism.

Her paintings, particularly the portraits, essentially portrayed the essence of her subject in his or her surroundings rather than classically realistic images. Most of her portraits have no name of the sitter. She won many international accolades and prizes.

The family travelled much, visiting the Congo, East Africa and

A

Irma Stern (left) and Moses Tladi (right).

Moses Tladi’s landscape.

Dakar, Senegal, in West Africa.

She visited Zanzibar several times and even met the then Sultan of Zanzibar, Sayyid Khalifa Bin Haroub, when it was under the rule of the Oman Arab regime.

This visit resulted in her publishing two journals of her travels and executing many portraits of Zanzibari men and women, and framed these in classic Zanzibar carved frames. It is mainly these paintings that have reached stellar prices.

In October 2010, her Bohara Girl sold for R26,7 million. In 2011, one of her paintings, Arab Priest, was sold for R34 million at Bonham’s Auctions, London, to the Qatar Orientalist Museum.

There was a problem with export permits regarding this picture since it was over 60 years old.

Recently, a painting by Irma Stern – of a young Arab man in Zanzibar – was discovered in a less well-to-do London home being used as a kitchen notice board. The painting was worth R19 million.

This painting also had another interesting history (provenance).

It had once been donated by Betty Suzman, sister-in-law of the wellknown political activist and parliamentarian, Helen Suzman, for sale to finance Nelson Mandela, Walter Sisulu and Oliver Tambo’s Treason Trial defences.

Muslim woman.

Photo SUPPLIED

Irma Stern returned to South Africa in 1920 and lived in Cape Town.

Her home, in Rosebank, is now a museum. When I visited there, many years ago, it was stuffed with her memorabilia. She had a penchant for Zanzibari carvings.

Irma Stern’s fame and the escalation of the prices of her paintings rest on: (1) her ability as an artist; (2) the very interesting subjects she painted; (3) Over a hundred solo exhibitions of her work in London, Paris and a number of international countries; (4) the exciting stories and provenance surrounding her paintings provided fascinating stories in which to view each and every painting; (5) her absorbing personal history, socially and in the art-world; (6) the current financial climate of volatile currencies that sway mega-rich investors to invest in tangible assets that would potentially escalate in value.

Walk further into the museum and you’ll find the exhibition of Moses Tladi, born in Limpopo, on the wrong side of the South African racial and colonial fences.

But, adversity did not deter him.

In a letter to art historian Barbara Lindop, exiled painter Gerard Sekoto dryly remarked of Tladi: ‘Moses did have some talent.’ (The Times 6/10/2015)

Photo SUPPLIED

The paintings I saw on the museum walls were of unequal quality but even the greatest artist cannot produce masterpieces every day. I have seen worse paintings on gallery walls that were acclaimed and lauded by local and international art societies and galleries.

So, why is Moses Tladi a notable figure in South African art?

In South Africa’s racist colonial history, many art and craft societies and guilds, ‘non-white’ artists and craftsmen were shunned as lepers, best not seen or heard. Many years ago, I wrote in Muslim Views about the Muslim silver work apprentices who, by law, could never become qualified silversmiths and were excluded by closed, exclusively white, guilds at the Cape.

The same treatment implicitly applied to other artists ‘of colour’. I also wrote about the first Muslim painter, Hashim Davids, who exhibited his work in the 1940s and how I bought a painting of his at a flea market.

Well, Moses Tladi, born in Limpopo, ‘was the first black artist to be formally exhibited in South Africa, two oils and six drawings under the title “Special Exhibit by Native Artist” at the Selbourne Hall, Johannesburg in 1938.’

He was also the first Black man to exhibit his work at the South African National Gallery of Art, in 1931, writes Sean 0’Toole in The Times (6/10/2015). It is not evident whether Moses actually saw his paintings hanging in this museum.

Moses Tladi was a gardener for mining boss, Herbert Read.

Herbert’s neighbour, Howard Pim, was a progressive city politician and art collector. The two discovered that Moses painted

The Arab Priest.

Photos SUPPLIED

landscape scenes using house paint and sticks for brushes.

They encouraged and helped Moses to exhibit his artistic work, and, during the 1930s and 1940s, Moses exhibited widely in South Africa until he was forcibly evicted from his home, in 1956, by the iniquitous apartheid Group Areas Act. He built a house in Soweto but never painted again.

Moses died there three years later. His work disappeared from the art scene until this exhibition of 30 of his works curated by the ‘brilliant young curator, Andrea Lewis’. The Artist in the Garden – The Quest for Moses Tladi, by Angela Read Lloyd, was the inspiration and quest for this exhibition of Moses Tladi’s passionate hunt for recognition of his artistic endeavours.

Compared with his illustrious and acclaimed art-auction superstar neighbour, Irma Stern, what is Moses Tladi’s paintings worth?

This comparison highlights the sins of the past that haunts the art world of South Africa. Even today, visit galleries and exhibitions and see what dominates the walls of these hallowed places of display. It is for you to break down the barriers by producing work of excellence and beauty to change injustices.

It is no good just to moan about inequality. Moses Tladi showed the way, using sticks and house paint; he shattered the iniquitous monopolies on gallery walls. Locally, in the late 1940s, the late Hashim Adams, using similar means, painted exquisite still life canvases.

Like Moses Tladi parted the seas of neglect and dust in this exhibition, Hashim Adams’s talents should be resurrected for the public at large to enjoy. We’ll explore the routes to the Promised Land some time later.

Photo SUPPLIED Muslim Views

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Muslim Views . November 2015

The root cause of current turmoil in the Middle East AMENA HAYAT traces the background to the 1916 Sykes-Picot Agreement, which marked the entrenchment of British and French hegemony in the Middle East, the postWord War II intervention of the US in the region, and the subsequent rise of the self-styled Islamic State.

She argues that the 1916 agreement is the root of the current turmoil in the Middle East.

HEN Abu Bakr al-Baghdadi, the leader of the self-styled Islamic State ostentatiously declared, in June 2014, from the Great Mosque in Mosul, Iraq, that his new ‘caliphate’ had come into being, it was, in truth, both an assertion of the organisation’s unbridled ambitions and the untangling of the Sykes-Picot map in Syria and Iraq.

To be sure, the pronouncement was by no means a purely verbal distinction; subsequent events unearthed the group’s objectives, with far-reaching consequences for the world at large.

Historically, World War I saw the dissolution of the Ottoman Empire, which reigned over a vast territory at its height, including much of what is the Middle East today.

The Empire’s entry into the war was with much deliberation; while the Prime Minister argued for continued neutrality as its best option, the opportunism of the Minister of War led the Empire into war and, arguably, to its imminent end.

Having harboured strategic interest in the Empire, the Allied Powers (Britain, France and Russia) failed to deliver a more coherent defence policy. To this extent, the Ottomans were driven into an alliance with Germany (the Central Powers), whose primary concern was to counteract increasing British encroachment on the region.

An essential component of British strategy was to encourage the Arabs to rise up against their overlords. To this end, an agreement was sought with the disgruntled Amir of Makkah, Sharif

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Hussein, who had aspired to become the ruler of the Hijaz, if not King of all Arabs.

With the expertise of a British army officer, T E Lawrence (popularly known as Lawrence of Arabia), enticing the Hashemites with the prospects of self-determination, the day was won. This was a seminal moment in the future developments of modern-day Middle East.

As World War I raged, behind closed doors the Sykes-Picot Agreement was concluded. It spelt out the partitioning of the Arab lands of the Ottoman Empire, relegating them to British and French spheres of influence.

The consequences of the SykesPicot Agreement were far-reaching.

Subsequent to World War I, the Allied powers (Britain and France) reneged on their promise to grant the Arabs independence for their support against the Ottomans in World War I. With the stroke of the colonial pen, on May 16, 1916, the Sykes-Picot Agreement was created, determining the fate of the Arab people and that of the Middle East.

The British had never envisaged self-determination for the Arabs. Moreover, the British had no desire to align with those who sought national freedom. Allied victory saw ruler-drawn, arbitrary lines drawn across the Sykes-Picot map, whose architects the Briton, Mark Sykes, and the Frenchman, George Picot, chose to ignore ethnic and religious distinctions – the touchstone of all regional hostilities.

The decades following the First World War saw colonial powers exert tremendous influence over the Arabs, frustrating their efforts at establishing democratic governance. This gradually resulted in assertive nationalism whose main objective was to oust the foreigners and the authoritarian rulers.

This anti-colonialist stance from the 1950s was a major factor in the rise of militarist regimes that had come to dominate Arab lands.

Between the1950s and 1970s, the realities on the ground remained buried by the common goal of expelling the colonialist, and, later, by the sweeping surge of Arab nationalism. This, in

Allied victory saw ruler-drawn, arbitrary lines drawn across the Sykes-Picot map, whose architects the Briton, Mark Sykes, and the Frenchman, George Picot, chose to ignore ethnic and religious distinctions – the touchstone of all regional hostilities

Zones of French (blue) and British (red) influence and control established by the Sykes-Picot Agreement, signed on May 16, 1916. French diplomat, François Georges-Picot, and Mark Sykes, Middle East adviser to the UK War Cabinet, drew up what is officially known as the Asia Minor Agreement in secret negotiations between their two governments, with the assent of Tsarist Russia.

The agreement was exposed by the Bolsheviks, following the Russian Revolution of October 1917.

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effect, gave momentum to the belief that standing united, the distinctions would dissipate.

However, the tensions and aspirations that had been concealed for decades gradually came to the fore. In the 1980s and 1990s Hafez al-Assad, Saddam Hussein and Muammar Gaddafi quelled the differences using unrestrained force, driving opposition underground, which surfaced once the 2011 Arab Spring toppled the dictatorships.

In Syria, the Sykes-Picot structure began to unfold when its countrymen took to the streets for reforms. The Bashar al-Assad regime chose to prioritise its survival at the expense of the coun-

try’s unity, responding with a brutal crackdown on civilians. The situation escalated into civil war.

The ongoing conflict has acquired sectarian overtones, and militant groups of all hues add another dimension to it.

American foreign policy, dictated by strategic interests, endorsed the war on Iraq (20032011), resulting in the overthrow of Saddam’s Ba’ath Party and his execution. Nuri al-Maliki’s government, dominated by Shias was seen as alienating the Sunnis, fuelling a Sunni insurgency, which saw the emergence of Al-Qaeda in Iraq, re-emerging more ferociously after the US withdrawal in the form of ISIL/ ISIS/ IS/ Daesh, fur-

ther exacerbating sectarian tensions.

The origin of IS must be seen in the light of America’s incursions into Iraq, under George Bush.

Abu Bakr al-Baghdadi, like many others, had become radicalised at Camp Bucca, the US prison in Iraq.

Waging a holy war in the name of Islam, giving a literalist reading to the scriptures, IS vows to eliminate all ‘infidels’ and ‘apostates’ and, with a warped mentality, draws recruits from countries worldwide in its mission.

The physical destruction of the Syria-Iraq border is crucial to the IS narrative; with tenacious resilience, the group has seized vast swathes of territory and bulldozed the old Sykes-Picot borders.

The Sykes-Picot Agreement survived only owing to leaderships forced onto the Arab people, shattering the entire structure of the Arab world in its wake.

The political system of these governments conceded little or no democratic substance in the decades subsequent to World War I. The failure of the modern Arab states saw Arab uprisings in the region in 2011.

The fall of the dictators held out the hope of freedom and unity. But the old tensions surfaced following the uprisings, which ensued in sectarian violence. The region was in turmoil, which saw the rapid rise of militancy under the cloak of Islam.

The message ‘smash the SykesPicot borders’ by IS has had farreaching consequences. The profound historical changes wrought on the colonial map have deep political significance. Time alone will tell the fate of the Middle East.