Muslim Views, November 2016

SAFAR 1438 l NOVEMBER 2016

Vol. 30 No. 11

The extraordinary life and times of Imam Abdul Rashid Ndlovu

Mostafa Atef with the 30th anniversary edition of Muslim Views, which was especially delivered to him in Egypt.

Photo MASUD HAYAT

MUSLIM VIEWS GRAND 30TH ANNIVERSARY GIVEAWAY MAHMOOD SANGLAY THE first telephonic interview with Imam Abdul Rashid Ndlovu, of Palm Springs Masjid, Vereeniging, on November 2, was abandoned. His voice was drowned out by the clamour of the downpour on the corrugated steel roof of his dwelling.

His dwelling is the mosque itself. It is not an attached structure designed as a home but an informal one that serves the purpose of mosque and madrasah, and a home for two adults and five children. When we spoke that night, a clearer picture of his life emerged, filling the gaps in a narrative of life challenges that is likely to overwhelm an ordinary person. But Imam Abdul Rashid is a young man who possesses extraordinary faith and perseverance. His recurring invocation, ‘It is for the sake of Allah,’ is the only reasonable explanation for his attitude of acceptance.

He was born in Leratong, Krugersdorp, in 1987, to a Muslim family that did not practise Islam.

Imam Abdul Rashid Ndlovu of the Palm Springs Masjid in Vereeniging teaches hifdh to approximately 60 children in the area. Pictured above is Abdullah Themba Mashinini, 14, taking lessons from Imam Abdul Rashid. The Palm Springs Masjid was established twenty years ago and accommodates 60 to 80 worshippers for the weekly Jumuah. Although it is a privately-owned property belonging to a Turkish benefactor, the imam, his wife and five children reside in the masjid.

Photo SHIRAAZ MOHAMED

Imam Abdul Rashid does not remember his father. And his memory of his mother is that of a woman afflicted with a mental illness. Being four years older than his sister, he was compelled to take responsibility, from his preteen years, for the welfare of his sibling and his mother. He recalls that his mother feared being alone at home so she kept him from going to school as a child.

And so Abdul Rashid had no schooling until after his mother passed away, in 2002. It was then, at the age of 15, that he started questioning why the Muslim names in his family were the only Islamic heritage he could identify with. He also realised that if he were to grow up accepting greater responsibilities, like looking after his sister, he would need to be able to read and write. But it was not possible to look after his sister as well as pursue his studies.

Thus, Abdul Rashid asked a friend of his late mother to look after his 11-year-old sister. The siblings were happy to accept her as their foster mother. Abdul Rashid was thus able to commence Grade 1 at the Pretoria Markaz Dawa Islamia at the age of 15. For two years during this period, he had no home and no possessions, and relied on the compassion of friends for accommodation. ‘I had nothing with me. It was just me and my torn clothes,’ he says. However, for the rest of his seven years of the alim course, he took up residency at the institution and committed himself to an intense parallel programme. This consisted of formal schooling in the morning and madrasah for religious instruction in the afternoon.

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Muslim Views . November 2016

Muslim Views . November 2016

A mockery of law and order by its highest office

THE function of the National Prosecuting Authority (NPA) is to institute criminal proceedings on behalf of the State against anyone involved in criminal activities.

The NPA’s failure to fulfil this function goes beyond an unsuccessful attempt to obtain a fraud conviction of the minister of finance.

It acted incompetently and negligently by failing to obtain vital evidence even before proceeding with the charges.

It was a matter of national interest to ensure a reckless decision was not taken.

This was known to the NPA in advance.

Yet, the National Director of Public Prosecutions (NDPP) acted recklessly.

Now that the charges have been dropped and the swift and spectacular demonstration of the powers of the office of the NPA is over, South Africans are so much the poorer after billions of rands have been wiped off the fiscus.

However, it is less likely that the NDPP acted recklessly than for political motives. Research by the Centre for Development Enterprise (CDE) in 2014 identifies the operation of elite networks within government, its various organs and business, breeding a culture of apartheid-style secrecy.

These networks typically use security agencies to deal with political conflict and intervene in high-level corruption investigations.

The goings-on at the NPA is a case in point.

The abuse of the power to prosecute very important people in powerful positions is a potentially diabolical political instrument.

And it is compounded by the fact that it emanates from the very office we expect to check such abuse.

The CDE report states that although we have good laws and institutions to address corruption, our crisis stems from a failure to implement anti-corruption measures and apply laws consistently.

According to the report we are in a ‘state of accelerated corruption’.

The Auditor General’s report says that the total reported irregular, fruitless and wasteful expenditure by provincial and national government from 2011 to 2015 amounts to R293,5 billion.

The NPA is directly implicated in this scandal as it failed to prosecute those criminally implicated in these financial losses.

More importantly, it has contributed to this state of affairs through its own scandals involving five NDPPs over a period of seventeen years.

The previous NDPP was given a golden handshake of R17,3 million of taxpayers’ money.

Obviously this erodes public trust in the institution. In particular, payment of officials with public money to vacate their positons is endemic to our democracy.

Examples are appointments to the Hawks and former Eskom and SAA CEOs. Since entering office till June 2015, Zuma has had seven different executives, totalling 101 changes at ministerial level and 177 at director-general level.

Again, at the cost of the taxpayer.

Civil society opposition to corruption is growing.

However, greater collaboration between citizens and Chapter 9 institutions is required.

Also, these institutions must be assisted by state organs to protect their independence and effectiveness, all in the public interest.

There have been attacks by the ANC on the Public Protector and by the DA on the Human Rights Commission.

Ultimately, it is the voice of citizens, and not only political parties, that must uphold the values of our democratic institutions.

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Muslim Views . November 2016

FeesMustFall movement places current politics and social structures on trial IHSAAN BASSIER and MINHAJ JEENAH respond to the article by University of Cape Town Council member, Dr Shuaib Manjra, ‘Making some sense of the student protests’, which appeared in the October 2016 edition of Muslim Views.

SOUTH Africa is in a deepening economic and social crisis that cannot continue. The majority of the country is destitute, a small minority is wealthy, and the chances of changing one’s class position are miniscule.

We are, however, approaching another decisive turning point in our journey towards freedom.

A day in the student movement Let us, first, sketch a typical day in the student movement at University of Cape Town (UCT).

We meet at 7am, singing in buildings until university operations are cancelled. Heavily militarised security contingents tail us – usually six vans of muscular men in riot gear. Some days there’s an altercation, provoked by security hitting a student or students walking onto a public road. Stun grenades go off and students are pepper sprayed, shot or arrested.

Often, a political education lecture is given on intersectionality, history, economics and other fields relevant to decolonisation.

Then, statements are written, demands are communicated to those in power, meetings with workers and communities take place, and arrested protesters are tracked down.

Plenary meetings go on until around 11pm, where the day’s

events and future strategy is discussed. There’s fierce contestation against inherited power structures: tendencies of patriarchy, marginalisation of workers and undemocratic practices. Sometimes, we’ll leave inspired and hopeful; other times, disillusioned by internal politics and mounting costs.

Protests involve gruelling emotional, intellectual and physical labour, daunting personal costs and impossible choices.

Protesting is neither fun nor unconsidered.

Strategy and violence The issue of ‘violence’ dominates the narratives surrounding the protests. There has been wide condemnation of sporadic outbursts, typified by burning buildings. This contrasts bizarrely against the relative acceptance of police and private security brutality, which is inflicted on people rather than property and involves far superior tools of violence.

Nevertheless, some of these acts are unconscionable and the question does deserve more attention. We must, first, realise that movements like these will not be clean and untarnished by the stain of ‘violence’.

However, Manjra, and many in the academy, are intent on essentialising a heterogeneous collective to its most extreme act.

By polarising a multifaceted discourse, their narratives drown the numerous voices attempting to understand violence and, essentially, critique the very structural violence that led to this degenerated crisis.

They also contribute to the criminalising of protesters, which justifies police and private securi-

The question is not, ‘Is free tertiary education possible?’ the question is, ‘Is access to knowledge a commodity?’ ty brutality and the systematic repression of protests, thus reproducing an environment that breeds violence.

Manjra, further, dismisses the one essential tactic adopted by students: the shutting down of universities. This, too, is more vexed than it is purported to be.

In realising that the university space and its normal functioning reproduce our social crisis, surely, a temporary disruption of this ‘normality’ is necessitated?

Manjra does present an important critique on the question of linking struggles. An astute movement towards decolonisation in an elitist university space must work towards centring black working class interests – beyond just ideologically. There have been some connections made with workers and communities but more must be done to remove the sense of vanguardism and marginalising of voices.

Free decolonised education Manjra’s position that the issue of ‘free education’ should be ‘delinked from de-coloniality’ unravels a fundamental misunderstanding of these demands.

Decolonisation in the university space rejects a hierarchy where ivory tower theorising is glorified.

Knowledge is contextual, collective and accessible, and moves towards collective self-reliance

rather than marginalising the lived experiences of a historically oppressed people.

Education is decommodified and recognised as a social requirement and a public good. The project is, however, a multi-generational process that has its flaws.

Engaging in the process of decolonisation, therefore, necessitates the call for free education.

The question is not, ‘Is free tertiary education possible?’ the question is, ‘Is access to knowledge a commodity?’

Students at Wits have gone further in presenting a model that identifies sources of revenue in line with the pro-poor ideological outlook. Further, numerous countries like Brazil and Argentina provide quality free university education, where a sense of collective responsibility encourages high performance and learning geared towards public interests.

The new is struggling to be born Manjra’s flippant reprove that this is not a ‘revolutionary moment’ and represents ‘short term politics’ reveals his own bias and deep disdain for the student movement. This is reflective of a profound misunderstanding between a generation of antiapartheid activists and a generation exemplified by the student movements.

His confession is significant in realising that the re-imagining of a fundamentally different future (i.e. a revolution), which is deeply rooted in the politics of the student movements today, is now far-flung from the politics of the old.

Italian revolutionary Gramsci warns about the perils of this

moment. He tells us: ‘When the old is dying and the new is struggling to be born; in this interregnum a great variety of monsters will appear.’ This is the price that we pay for the duplicity of the gatekeepers of struggle.

Manjra joins the chorus of older anti-apartheid activists in trivialising dynamic contemporary movements that are challenging the legacies of apartheid and colonialism. Fundamentally, these movements have created a rupture in stagnant politics and must be allowed space to prosper. Previously unquestionable questions are being asked with answers not immediately apparent.

This moment places our inherited politics and social structure on trial in a case whose respondents are all sectors of society.

This is our interregnum.

Progression requires imagination and revolutionary will. Student mobilisation has, again, ignited a movement that will go a long way in defining the trajectory of society’s journey through propelling itself out of a deepening crisis.

Now, the distinction between participant and critical observer must be decolonised. Everyone is an organiser and every sphere of struggle must be mobilised. In this moment, all of society should be collectively engaged: struggling, organising and building a vibrant intellectualism.

We have to move.

Ihsaan Bassier is a UCT student protester pursuing his Honours Degree in Economics. Minhaj Jeenah was a member of the University of Johannesburg SRC and is an Economics graduate. Both are members of the Muslim Youth Movement.

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Muslim Views . November 2016

Poverty, racism and terror connect to impact on Muslim women NAFISA PATEL and FAHEEMA MAHOMED

THE third annual Women in Islam-Women in South Africa (Wiwisa) symposium, entitled ‘Muslim Women at the Intersections of Violence: Contextualizing Poverty, Racism and Terror’, was hosted by International Peace College South Africa (Ipsa) on October 29, 2016.

Ipsa Principal Shaikh M Ighsaan Taliep and the Wiwisa coordinators outlined the thinking processes that informed the theme and topics for this year’s symposium He indicated that the intersectional lens was aimed at capturing how multiple forms of violence interconnect and impact upon the lives and experiences of Muslim women.

The first session, ‘Intersections of Terror: the violent impact of islamophobia globally’ provided a broad overview of violence against Muslim women that are of universal or global concern.

In this session, Karen Jayes, spokesperson for advocacy group Cage Africa, spoke about some of the cases that they are involved in, their efforts to bring justice and for the rule of law to be applied equally to all citizens.

In her talk, she highlighted the plight of Pakistani scientist Dr Aafia Siddiqi, who is currently being held in a mental facility in Texas, USA, on allegations of terrorism.

Responding to Karen Jayes was Imam Rashied Omar who has done extensive research and has worked in numerous platforms on issues of peace and justice.

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Nafisa Patel (Acting Coordinator: Institute for the Study of Current Islam (ISCI) at Ipsa), Masnoenah Kamalie (HOD: Examinations & Records and lecturer at Ipsa), Nuraan Osman (Ihata Shelter), Gabeba Gaidien (Manenberg community activist), Soraya Salie (Bonteheuwel Walking Ladies), Fazlin Fransman (Islamic Relief SA), Karen Jayes (Cage Africa), Malika Ndluvo (spoken word poet) and Mariam Ismail Baderoon (Muslims for Eco-Justice).

Photo GAWWAA SAMSODIEN

He mostly agreed with Karen’s stance but also stated that much more honest introspection was needed within the community to ensure that Muslims have spaces for more tolerant dialogue with and between different religious and political perspectives, especially those that we may disagree with, as an important measure to ensure that we do not become a breeding ground for extremists and violent responders to difference.

The second session, ‘Intersections of Race: Racism and gender violence in Africa’, was presented

by Ayesha Kajee, an experienced political analyst and gender activist.

Kajee’s presentation highlighted the very specific ways in which African women experience violence and how such experiences are interconnected to and intersect with the broader economic

and political struggles within the region. She cited examples of Boko Haram, Sudanese rebels and protesters of the Arab Spring, in Egypt.

Bringing the issue closer to home, Kajee pointed out that while on paper South African women appear to be well protected under very progressive gender laws and policies, crime statistics, especially those involving sexual violence and domestic abuse, tell a very different story.

Her presentation mapped some of the ways that women become complicit in maintaining patriarchal systems of violence, an apt example of this being the case of the ANC Women’s League’s failure in defending President Zuma at his rape trial.

Respondent Fazlin Fransman from Islamic Relief SA complemented Kajee’s broader points with a more personal reflection of

her own struggles in self-identifying with multiple forms and varying levels of agency.

The next session focused on ‘Intersections of Poverty: Gang violence and Drug Abuse on the Cape Flats’.

Gabeba Gaidien, a community activist from Manenberg, presented a deeply personal account of her navigations through multiple forms of structural violence. Her presentation traced the historical threads of violence that permeates much of life on the Cape Flats.

She linked the brutality of gang violence and drugs to the submissive measures employed by colonial masters and the apartheid regime.

Nuraan Osman, Director of Ihata Shelter, reiterated the points raised by Gabeba Gaidien but also responded by questioning the lack of commitment and honesty within the Muslim community in

dealing with the issue of gender violence.

She suggested that issues of rape, domestic violence, prostitution and HIV Aids are often tackled at a very superficial level, often with religious leadership merely paying lip service to gender rights in Islam but rarely speaking out against instances of gender violence.

As an excellent complement to the theme of gender violence, spoken word artist, poet and performer Malika Ndlovu captivated the audience with her soul-inspiring words and wisdom, speaking to and of the experience of being a Black Muslim woman.

The highlight and most apt closing to the symposium was the conferral of the WIWISA Honorary Award.

This year’s recipient, Soraya Salie, founder of Bonteheuwel Walking Ladies, gracefully accepted the honour with a poem that beautifully captured both her life’s trials and her triumphs.

Nafisa Patel is part of the WIWISA committee and Acting Coordinator of the Institute for the Study of Current Islam (ISCI) office, Research Department at IPSA. Faheema Mahomed Ali is a first year BA student at IPSA and holds an MA in Physiology.

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Muslim Views . November 2016

The Study of Islam at UJ Conference Report

UK conference confirms dynamism of contemporary African scholarship NADEEM MOHAMED

FROM September 7 to 9, 2016, the African Studies Association of the United Kingdom (ASAUK) held its 26th biennial conference in conjunction with the Cambridge Centre of African Studies (CAS). The event was held in the picturesque university town of Cambridge, on the River Cam. The ASAUK is a scholarly organisation with a membership that includes academics, independent researchers and media professionals with an interest in Africa.

The biennial conference is an opportunity for such people from around the world to present their research and engage with each other with a view to strengthening the existing scholarship on the subject of Africa.

The conference presentations were firmly rooted in the social sciences and humanities, with presenters from various disciplinary backgrounds, such as history, anthropology, sociology, political studies and religion studies.

The conference offered a comprehensive representation of the current status of research on Africa, with over 200 panels with international participants.

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South African academics from University of the Witwatersrand, University of KwaZulu-Natal and University of Johannesburg presented papers.

On the topic of South Africa, there were numerous panels on anti-apartheid activism and postapartheid South Africa relating to specific subjects, such as women in the trade union movement, political violence, the role of underground operatives, minorities in post-apartheid South Africa, and the history of solidarity movements.

One of the panels, titled ‘Antiapartheid activism within South Africa during the apartheid era of 1948-1994’ dealt with an array of issues relating to political violence and activism, which included a critical assessment of the Bhisho massacre (1992), when ANC supporters attempted to enter Bisho, which was part of Ciskei, despite clear indications that any attempts to enter the homeland would be met with violence.

Another presenter compared the ways in which cultural forms of violence and political rhetoric violence coalesced in northern South Africa through the persecution of alleged witches, demonstrating that political violence and activism can overlap with local

Conference presentations firmly rooted in social sciences and humanities forms of violence towards certain members of the community.

The study of Islam in Africa was also well represented. There were panels and presentations which discussed the Sokoto Caliphate, slavery in historical Muslim societies, race and Islam, gender in Muslim majority countries, Islamic reform in Africa, and African communities in the Hijaz.

Given the reluctance of contemporary Muslims to discuss the legacy of slavery in Islamic thought and historic Muslim societies, the panel on slavery and freedom in the Sokoto Caliphate (Northern Nigeria) was particularly interesting.

The papers discussed the concepts of enslavability and its legitimisation in the works of the Islamic scholars Usman dan

Fodio (d. 1817), Abdullahi dan Fodio (d. 1828) and Muhammad Bello (d. 1837) as well as how religious and Hausa definitions of slavery and freedom were articulated.

The topic of concubinage during the Sokoto Jihad (1804-1840) was also discussed within the context of important religious personalities and Northern Nigerian Muslim societies.

Nadeem Mahomed, a doctoral candidate from University of Johannesburg, presented a paper on the Ahmadi court cases with a focus on religion and identity during the apartheid period.

This presentation provided an analysis of how sectarianism, secular law and political expedience and activism intersected in intervening in a historical contestation of religious belief and heresy.

In doing so, Mahomed provided an account of the legal and social dimensions of the court cases and the consequences of the secular courts intervening in religiously orientated disputes.

Goolam Vahed, Associate Professor of History at University of KwaZulu-Natal, delivered a paper analysing the racial and cultural diversity of Muslim communities in post-apartheid South Africa, under the title ‘The Many

Colours of Islam: Muslims and Race in Post-Apartheid South Africa’.

Vahed discussed how the legacy of racial differentiation continues to influence and affect ways of being Muslim in the South African landscape, and the interaction between racialised Muslim communities create a splintered community.

Fatima Mukaddam, a postgraduate student from University of the Witwatersrand, presented case studies of South African Indian women from Johannesburg on the gendered experience of marriage and the process by which social pressure functions to discipline women into choosing marriage as a formative step during early adulthood.

The tangible experiences and lived realities of Muslim women were brought to bear on ideas of how agency and freedom play out in a particular Muslim community.

The ASAUK biennial conference was a confident confirmation of the dynamism of contemporary interdisciplinary scholarship on Africa, and provided academics and researchers with a platform to participate in a forum that was both productive and enriching.

Muslim Views . November 2016

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Minara awards business personalities MARLAN PADAYACHEE

THE power of leadership, team work and partnerships within organisations, government and the corporate world, and the entrepreneurial spirit of diverse people working together with each other and the concept of putting people first and taking care of human capital, as well as big companies working with small to medium enterprises to bolster the sagging first and second economies, creating jobs and collectively working towards improving the lives and livelihoods of South Africans – these were some of the keynote points made by speakers at the Minara Chamber of Commerce’s fifth annual Recognition Awards, in Durban, recently.

More than 500 guests, among them a variety of business, commerce, industry and womenempowered entities, families, friends and associates of this year’s 18 finalists, diplomats, including American consul-general Frances Chisholm, the Durban and Pietermaritzburg chambers of commerce and Minara KwazuluNatal and Gauteng members attended the glittering ceremony at the NMJ Hall, in Morningside, on Friday, 21 October. Representatives of various religious faiths and communities were also present to witness the colourful ceremony. Ebrahim Patel, President of the Chamber, said the awards ceremony was aimed at inspiring South Africans of the Islamic faith to continue striving to improve themselves professionally and in their business activities to achieve service excellence, and to further play a significant role in a transforming society that has become renowned for its progressive nonracial, non-sexist and multi-religious policies and global image. It also recognises people who have contributed selflessly to democracy, human rights and social justice.

The keynote speaker, Shell South Africa’s CEO, Bonang Mohale, spoke off-the-cuff and knowledgeably about leadership and the importance of cultivating leadership, expressing optimism and hope that the 2016 winners of the various categories, men and women, in the professional, commerce, industry, business, information technology and community sectors would use their leadership skills to improve the lot of South Africans.

Mohale shared with the guests his snippets on politics, highlighting Nelson Mandela’s dream for social cohesion in the new country. ‘But the things that keep us

awake at night is the stubborn unemployment. When your neighbour is hungry, you cannot sleep at night.’

The petroleum boss noted, ‘Naturally there are challenges for a new democracy but 80 per cent of what we do is world class and with 20 per cent, we do it downright spectacularly.’

Mohale said South Africa needed a 21st century-type of leadership using digital tools, and the government and companies they lead must demonstrate absolute passion for people, and both government and business needed team players. ‘We need straight-talking leaders with vision and integrity. There is a need for purposeful leadership.’

The KwaZulu-Natal MEC for Human Settlements and Public Works, Ravi Pillay, delivered a paper on behalf of the MEC for Economic Development and Tourism, guest speaker, Sihle Zikalala, and stressed the importance of government working closely with business and nonprofit organisations, like Minara.

‘It is for this reason that as government we have committed ourselves to radically transforming the economy of our country and the implementation of broad based black economic empowerment, which is at the core of the government transformation policy. However, we realise that for this bold vision to become a reality, we have to align ourselves with progressive partners in all sectors, who are as committed as we are to transforming the economy that will benefit all our citizens, irrespective of their class, race, gender and spatial location.’

Six leading South Africans, young and old, received awards for their success stories in commerce, industry, professional, community and social responsibility sectors, in the presence of the dignitaries and platinum sponsors, Standard Bank.

Guests looked on as the recipients were presented their awards and each of the 18 finalists were presented with a recognition certificate in their category.

Business Entity title went to 27four Investment Managers (Pty) Ltd, a leading womenowned, independent multi-manager company with a comprehensive and innovative range of expertly constructed multi-manager product solutions that cater for the varying needs of local and global retirement funds and individual investors, and also offers mainstream multi-manager products, alternative fund of hedge funds, Africa fund of funds and a suite of shariah compliant prod-

(Above) Businesswoman of the Year 2016: Finalist Amina Chipeta, of Amafuto Construction; Pria Hassan, of WOA Fuels, the winner of the Minara Businesswoman of the Year 2016; and finalist Dr Raeesa Aboobaker, of Dr Baker Slim Clinic and Photo MINARA Spa.

KZN Human Settlements MEC, Ravi Pillay; Lifetime achiever Swaminathan Gounden; eThekwini Deputy Mayor, Fawzia Peer; Lifetime Achiever Kay Moonsamy; and Aslam Ismail, Convener of the Business Recognition Awards. Photo MINARA

ucts.

The Businessperson award went to Nazeem Alli, managing director of leading menswear brand, Shadows, listed as one of KZN leading brands in the clothing retail industry. With his business skills and ability to meet the customers’ fashion needs, Shadows has registered milestones by securing the rights of many leading brands.

Young Entrepreneur Award went to Riaz Moola for transporting the digital age to students.

With academic qualifications in information technology from the United Kingdom’s academic institutions like Cambridge and Edinburgh, Moola returned to Durban and changed the digital landscape for young people with his IT firm Hyperion, one of the largest providers of open online education in computer science and software development in Africa.

Professional Achiever recipient, Ahmed Jaffer, began at KPMG in 1980 and became a partner at one of the world’s largest firms. Jaffer is chairman of the board and head of power and utilities in Islamic Banking, partner at ENR and on the review panel at SA Reserve Bank.

Businesswoman award recipient was Pria Hassan, a businessminded advocate who carved a niche for herself by driving women empowerment and focusing on gender inclusivity and equity as the founder and CEO of the Women of Africa (WOA) Investment Group in 2005, a service provider in the pharmaceutical, construction, logistics and energy sectors. She is a graduate of University of Natal (LLB) and Gordon Institute of Business Science.

The Community Builder award Dawood Lockhat, Minara Chamber Director; Abed Karrim of Al-Imdaad Foundation, winner of the community builder of the year category; and finalist Ahmed Ismail, of Siyafunda CTC. Photo MINARA

went to Abed Karrim, the hardworking project coordinator at Al-Imdaad Foundation, which focuses on facilitating and providing disaster relief and poverty eradication across South Africa.

He also volunteers his time at the Ladysmith Dawah Network, and was the guest of the Saudi king of the Custodian of Haram Programme.

Lifetime Achiever Awards were presented to Kay Moonsamy and Swaminathan Gounden, remaining survivors of the 1946 Passive Resistance Campaign against the colonial-era Ghetto Act that restricted the movement and migration of Indians in South Africa.

Vice-president of the Chamber, Ebrahim Vawda, and awards committee head Aslam Ismail were pleased with the success of the gala awards ceremony: ‘Within the broader theme of the ‘power of partnerships’, Minara wishes to express our sincere and heartfelt gratitude to all stakeholders, sponsors, businesses and the corporate fraternity, guests and local and provincial government.’ Fraternal messages were received from HE Najim Saqib, High Commissioner of Pakistan, HE Dato Badruddin Rahman, High Commissioner of Malaysia, The Hon Sihle Zikala, MEC for Economic Development and Tourism, Mayor Zandile Gumede and Deputy Mayor Fawzia Peer of the eThekwini Municipality.

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Muslim Views

Muslim Views . November 2016 CONTINUED FROM PAGE 1

w w w. p o l o . c o . z a

Due to the absence of schooling in his early childhood, Abdul Rashid completed two grades per year and attained a pass in Grade 11, at the age of 21. ‘It was a miracle. Allah made it easy for me,’ he says as he reflects on the difficulties he faced at the time.

However, he could not be admitted to Grade 12 because he did not have an identity document, a requirement for registration and examination purposes.

He never matriculated, although he did subsequently acquire his identity document.

In 2009, at the age of 22, Abdul Rashid had advanced to his seventh year in the alim course at the institution. This included the first two years in which he had completed his hifdh.

However, the formal comple-

tion of his alim course was halted only six months before graduation, due to another crisis. His sister, then 18 years of age, had gone missing from the home of their foster mother, and he felt responsible to find her.

He left his studies to do so, and when he did find her, she had given birth to a child. Abdul Rashid was needed at the home of their foster mother to help support the family. He could not return to finish his alim course so he found work in a hair salon in Lenasia. He also married in 2009 and is now the father of five children.

After six years of working in the hair salon, Abdul Rashid met someone who referred him to a vacancy at Palm Springs Masjid, in Vereeniging. In June 2015, corresponding to Ramadaan 1436, he commenced work as imam at the mosque. However, after four

months, the benefactor from Durban, who was committed to pay his salary, ceased his support for no apparent reason.

Fortunately, soon thereafter, Imam Abdul Rashid was registered as a member of the Imam Development Project (IDP), which is a national programme in which selected leaders like him are remunerated with a basic income for the work they do.

They also receive support, training and attractive incentives for their services.

The imam expresses his gratitude to leaders like Shaikh Bilal Ismail, of the IDP, and Moulana Ebrahim Mokgabudi for their support.

Although his wife also teaches at the madrasah, the IDP funding remains their only source of income.

Imam Abdul Rashid’s experience of poverty has made him particularly sensitive to it and to the suffering of others. His work, apart from leading a congregation and teaching, includes visiting the elderly and the sick in hospital. It also includes finding means to support children and youth who attend classes only in the hope of getting something to eat at the mosque.

His abiding concern is the youth who are faced with dif-

11

Imam Abdul Rashid Ndlovu proclaims a humbling ‘It is for the sake of Allah’ as he continues his work. He is pictured here with some of his students, whose impoverishment mirrors that of students at most schools in South Africa.

Photo SHIRAAZ MOHAMED

ficulties but do not have the resilience to rely on their faith and who feel no gratitude for the good things Allah has provided.

But he is also concerned about what he refers to as a lack of respect for black imams. He has

seen the family of another imam, in a similar position as his own, evicted from their home after his death, even though he had served his congregation for fifteen years.

Imam Abdul Rashid fears the same may happen to his family.

Salaah-tul-’Asr at Palm Springs Masjid in Vereeniging. Imam Abdul Rashid Ndlovu leads his young students in salaah during the afternoon madrasah class.

Photo SHIRAAZ MOHAMED

- SINCE 1976 -

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Muslim Views

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Muslim Views . November 2016

Masjid to serve rural Eastern Cape community ISLAMIC DAWAH MOVEMENT OF SOUTHERN AFRICA

IN the windswept hills of the heart of Pondoland, a new beacon of spirituality has opened its doors to the local community.

The Mgezwa Masjid and Islamic Community Centre was officially opened on September 3, 2016, in the Eastern Cape.

Situated ten kilometres from Lusikisiki, the centre was opened

by Induna Fikile Vellem, of the AmaMpondo tribe, in the presence of local, tribal and South African Muslim dignitaries. The event was attended by about 500 community members. In keeping with the cultural tradition, a cow was slaughtered to commemorate the ceremony.

The Islamic Dawah Movement of Southern Africa (IDM), a local Islamic NGO, built the centre to invite and educate the local community about Islam.

‘The Islamic centre features a modernised masjid, imam’s quarters, minaret, ablution facilities and a borehole. The local Muslims, mainly from the Xhosaspeaking community, and the majority being new Muslims, are absolutely delighted with their new Islamic centre,’ said IDM National Executive Director, Dr Ebrahim Dada.

The centre will not only be utilised for salaah but also public talks, daily madrasah and adult classes, a children’s feeding scheme, distribution of blankets during the annual Winter Warmth programme and as a public space for the local community.

‘In addition to the Islamic activities that will be conducted at

the centre, there will be a strong emphasis on humanitarian and empowerment activities. We hope to commence with sewing, gardening, crèche and computer classes, like in other IDM centres,’ said Dada.

The event had many prominent Xhosa guest speakers who, although speaking on different topics, had one common goal in

mind – that of explaining the beauty of Islam.

Dawood Zintonga, Chairman of the Hombe and Mgezwa Masjid and Islamic community centres, discussed the tenets of Islam and how religion and cultural heritage can co-exist harmoniously.

Nceba Salamtu, radio presenter of Port Elizabeth-based

Umhlobo Wenene FM, emphasised the monotheistic aspect of Islam, and how the religion spreads the message of ubuntu.

Hamza Mbhele, radio presenter of Durban-based Ukhozi FM, focused on morality and the importance of respecting and caring for your fellow human beings, and the downfalls of looking down on people.

The newly opened Mgezwa Masjid and Islamic Community Centre is situated not far from Lusikisiki in the Eastern Cape.

Photo SUPPLIED

The event concluded with meals and the distribution of Xhosa Qurans.

For more information call: 031 304 6883 or E-mail: idmpr@ion.co.za or visit: www.idmdawah.co.za

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Muslim Views . November 2016

Refugees benefit from MRASA-Islamic Relief South Africa support NURUDEAN SSEMPA

AMIN Mohamed Osmaan, in his forties, has been in South Africa for over seven years and is a refugee from Somalia. ‘Life is not easy here,’ laments Amin, ‘it’s more of a survival than living a decent life.’

Apart from the family of five people he supports in Bellville, including himself, he has four daughters in Somalia who expect financial support from their father who now lives in Cape Town.

Like many refugees residing in South Africa, Amin doesn’t have a fulltime job but, rather, works in the informal sector to earn a living.

His English is fairly good so if there are Somali refugees who have issues with their temporary papers at the Department of Home Affairs and can’t communicate in English, he helps them for a small fee.

Back home, in Somalia, Amin was a teacher but he has never had a chance to teach in South Africa.

‘Teaching requires concentration. In my situation, if one is not stressed about food to give to the family, it could be about residence papers,’ says Amin. ‘So I left my profession to do business.’

Amin opened a shop in Limpopo

in 2011 but it was burnt down in xenophobic attacks two years later. However, with support from Islamic Relief South Africa, coordinated by Muslim Refugee Association of South Africa (MRASA), Amin is one of the refugees being supported to grow his business.

‘It’s not easy to start from scratch again. I only have a few equipment, including this new deep freezer,’ says Amin after receiving the R2 000 deep freezer from MRASA director, Ramadhan Wagogo. Despite this, Amin says he will go ahead with his plans of again opening a shop but this time in Bellville.

Recent studies have indicated that a major cause of the recent xenophobic attacks was the resentment that unemployed South Africans felt towards foreigners who they felt cause their unemployment by taking available jobs. However, other studies have shown that most foreigners are self-employed.

Analysis of data from the 2012 Quarterly Labour Force Survey shows that South Africans make up over 90% of those employed in all sectors, including selfemployment. Migrants tend to be concentrated in self-employment (30%), followed by services and construction (both 12%) and domestic work (11%).

13

Can aquaculture feed us?

NURUDEAN SSEMPA

AQUACULTURE is the farming of aquatic organisms, such as fish, shrimps, shellfish (abalone/ perlemoen, mussel and oysters) and even plants. It refers to the cultivation of both marine and freshwater species and can range from land-based to open-ocean production.

Aquaculture is important because people enjoy seafood and it’s healthy.

There are two ways to get seafood: one is to fish for it or it can be farmed. Due to overfishing and climate change, some fish stocks have been depleted. That is why aquaculture is now considered a viable alternative.

Aquaculture contributes half of the total fish production for human consumption globally, which equals 73,8 million ton, according to the Food and Agriculture Organisation (FAO), and is valued at US$160,2 billion (R1,5 trillion).

The commercial aquaculture industry in South Africa is relatively new in comparison to commercial wild-capture fisheries.

However, it is growing steadily.

The Department of Agriculture, Forestry and Fisheries reports that a total of 4 802 ton was produced in 2013, which represents an increase of 18 per cent, compared to the previous year. In 2012, the aquaculture industry contributed only about 0,8 per cent to South Africa’s fish production.

There are operational aquaculture farms in all provinces of South Africa.

However, not all farms produce at a commercially viable

Workers at an oyster farm in Saldanha: Operation Phakisa being implemented

by Department of Environment Affairs and Department of Agriculture, Forestry and Fisheries, aims to grow the aquaculture sector’s revenue from about half a billion rand, presently, to almost R1,4 billion in 2019. ‘Phakisa’ means ‘hurry up’ in Sesotho. It is believed that South Africa’s aquaculture sector has a potential to grow due to the increasing demand for fish. While aquaculture contributes to almost half of the global fish supply, it contributes less than one per cent of South Africa’s fish supply. With lessons from Malaysia and elsewhere incorporated into Operation Phakisa, South Africa plans to utilise its ocean resources in a more organised and sustainable manner, including investing in Photo and text NURUDEAN SSEMPA aquaculture.

scale. In 2013, over 2 831 people were employed by the aquaculture sector, with the majority being employed in the Western Cape.

South Africa has a shortage of clean freshwater, and many aquaculture operations rely on freshwater during the production process. This is of significant environmental concern, especially if discharge from aquaculture operations contaminates existing freshwater supplies.

A number of species farmed in South Africa were originally invasive, such as trout, mussels and oysters. If released into natural ecosystems, these species compete with indigenous species for habi-

tat and food, and can cause ecosystem shifts where they become dominant.

There is also a skills shortage and a limited knowledge base, which inhibits the growth of the sector. This is relevant in the case of feed, which is typically imported due to a lack of expertise and facilities to develop local feed of an acceptable quality.

Nurudean Ssempa has a BSc Hons and an MSc in Applied Marine Science from University of Cape Town. He works at the Two Oceans Aquarium and is also involved in various community initiatives. He contributes this article in his personal capacity.

Muslim Views

14

Muslim Views . November 2016

Holiday travel tips: be prepared, be polite and be patient

Wherever the roads take you this holiday season, make sure you’re safe by being prepared, polite and patient. Drivers of larger vehicles need to be aware of lighter vehicles around them, and drivers of lighter, smaller vehicles similarly need to be aware of road conditions at all times. Let’s all be safe.

Photo QUICKPIC

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

Photo SUPPLIED

If you’re one of the lucky ones, you’re probably putting the final touches to depart on your annual holiday pilgrimage to one of many wonderful destinations around the country or even across our borders. 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.

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 a trailer, you’ve checked its brakes, tyres as well as the towing equipment and all electrical connections. Because you’re an adventure seeker, you’ve opted to stay 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 onvarious radio stations and on the internet.

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 kit.

Check that your navigation system correctly picks up the destination co-ordinates, and don’t forget to carry car charges 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 tollgates, border crossings and stop-go 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 driver’s licence.

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 the N3 to Durban, certain sections have average speed timing camera enforcement so it will be advisable to set your speed on cruise control.

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 causing early 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

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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 wear and tear.

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

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 festive 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 Arrive Alive!

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

15

Muslim Views . November 2016

Mercedes introduces the X Class ASHREF ISMAIL

Mercedes Benz joins the double cab fray with the new X Class.

Photo QUICKPIC

WITH the Concept X-CLASS, Mercedes-Benz Vans gives a concrete outlook on its new pickup, the X-Class, in Stockholm. The first premium pickup will combine the best of two worlds. This is demonstrated impressively by Mercedes-Benz with two design variants of the concept car.

The Concept X-CLASS powerful adventurer illustrates that the future X-Class will possess all the strengths of a classic pickup – tough, functional, strong and with offroad capability.

The Concept X-CLASS stylish explorer goes a step further and shows what will distinguish the pickup bearing the Mercedes star.

With the pickup, Mercedes-Benz Vans will expand its product range with a fourth model series. At the same time, the brand bearing the three-pointed star will become the first premium manufacturer to occupy the promising segment of mid-size pickups.

The Concept X-CLASS stylish explorer, painted in a cool elegant white metallic, impressively demonstrates how the Mercedes-Benz pickup will make a decidedly stylish statement in its segment and in the urban environment.

The contrast of emotionally appealing and yet purist surface treatment (‘hot’) and technically precise, innovative and clever details (‘cool’) reinterprets the design philosophy of Mercedes-Benz.

The interior of the Concept X-CLASS stylish explorer is an equally emotional and stylish statement – characterised by an intriguing contrast of warm and cool colours, as well as by high-quality materials.

Complementing the Concept X-CLASS stylish explorer, the second concept car focuses on the classic traits of a pickup.

The Concept X-CLASS powerful adventurer with a lemonax metallic paint finish stages toughness, durability and off-road capability.

As a result, it impressively underscores the fact that the future Mercedes-Benz pickup will combine comfort and style with the basic virtues of this vehicle category.

The Concept X-CLASS powerful adventurer towers above it all with a height of 1,9 metres. Large tyres of size 35x11.50, the huge ground clearance and the athletic design instil respect even at first glance.

The brand’s hallmark SUV radiator grille with two louvres, front and rear under-ride guard, wing claddings and matte carbon wheel arches additionally underscore the superior off-road aesthetics.

An electric winch at the front and a metal hook at the rear are further indications of the toughness and power of the future pickup.

Variety will likewise distinguish the engine range. The top-of-the-line model will be powered by a V6 diesel in combination with 4MATIC permanent all-wheel drive. The high-torque engine will provide high driving dynamics on and off the road.

The all-wheel-drive system will combine an electronic traction system, a transfer case with reduction gear and two differential locks. The traction system and the electrically operated on-demand differential locks channel the power to where traction is best.

CONTINUED ON PAGE 17

Muslim Views

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Muslim Views . November 2016

New Renault Mégane has arrived ASHREF ISMAIL

THE long-awaited and muchanticipated new Renault Mégane is here.

Launched locally in 1996, 20 years have passed since the birth of the popular Renault Mégane.

Accorded the prestigious title of flagship model of the French automaker’s line-up, it’s now time to welcome the fourth generation New Renault Mégane range to South Africa.

Leading the New Renault Mégane petrol-powered pack is the GT flagship model. Powered by the marque’s new generation Energy TCe 205 151 kW (1.6 litre) engine, the New Mégane GT has a seven-speed dual-clutch (EDC) auto gearbox plus Renault’s 4CONTROL chassis four-wheel steering system.

Next up are the two New Mégane GT-LINE variants. Both powered by Renault’s Energy TCe130 97 kW (1.2 litre) engine, there are two transmission options: seven-speed dual-clutch (EDC) auto gearbox (just like the GT) or six-speed manual gearbox.

New Mégane’s Dynamique model is powered by Renault’s 84kW 1.6 litre engine and mated with a five-speed manual gearbox.

New Renault Mégane has been awarded the prestigious 5-star Euro NCAP rating.

Muslim Views

Renault’s new Mégane has what it takes to challenge the established rivals.

Photo QUICKPIC

While its overall length has been marginally extended (to 4,36m), the fourth generation New Mégane is lower than its predecessor and well-seated on its supports. It has a wider wheelbase and the lower part of its body and bonnet feature taut, precise lines which converge towards the front of the car to highlight its dynamic stance.

New Mégane boasts distinctive front and rear lighting signatures which are illuminated day and night. The front C-shaped lighting features 3-D Edge Light (LED) technology while, as previously mentioned, the New Mégane GT comes equipped with full LED headlights.

The permanently lit rear LED lights also feature a unique 3D-

effect signature with the slender brush stroke-like lines emitting a deep red light.

The interior is modern, sporty and inviting and has been designed to draw in driver and passengers with its invitation to settle comfortably into the contoured seats in back and front.

Space has been optimised and, together with best-in-class shoulder room and abundant leg room, there are a number of smart and practical storage areas in the cabin (under the central armrest and in the doors, for example).

The boot measures a sizeable 434 litres.

The New Mégane GT model is the first vehicle in its segment to have 4CONTROL technology, which affords the driver control, handling responsiveness and absolute precision. A Renault innovation, 4CONTROL chassis turns the rear wheels (maximum 3.0° angle) which affords the driver exceptional cornering ability.

It brings energy and precision on winding roads, stability at high speed and offers handling responsiveness at low-speed and when manoeuvring. The fourwheel steering system’s ability to react immediately is extremely reassuring in emergency situations; driving control is cleaner and more precise, offering more peace of mind and genuine driving enjoyment.

For added safety and peace of

mind on the road, intuitive and intelligent driving aids are easily configured using the R-LINK 2 interface: l Parking Distance Control l Hill Start Assist l Blind Spot Warning (optional on GT and GT-LINE models) l Easy Park Assist (optional on GT and GT-Line models) The frugal and environmentally-friendly Euro 6 engines under the bonnets of the New Mégane range seamlessly blend absolute driving pleasure, powerful performance and optimum fuel efficiency. All fuel consumption and emission figures quoted are homologated in compliance with applicable legislation.

The New Renault Megane lineup comes standard with a 5-year/ 150 000km mechanical warranty and a 6-year anti-corrosion warranty. Also standard is a 5-year/ 90 000km service plan. Services take place at 15 000 km intervals (10 000km on Megane GT).

Recommended retail pricing: New Renault Mégane Dynamique 1.6 litre (85kW) R279 900 New Renault Mégane GT-LINE 1.2 litre Turbo (97kW) R339 900 (with 6-speed manual transmission); R354 900 (with 7-speed EDC auto transmission) New Renault Mégane GT 1.6 litre Turbo (151kW) R449 900 (Information supplied by Renault SA)

Muslim Views . November 2016

17

Lexus LC Coupe torsional rigidity surpasses even LFA V10 supercar ASHREF ISMAIL

THE all-new Lexus LC coupe is the most torsionally rigid vehicle the luxury marque has ever produced, according to the flagship car’s global chief CONTINUED FROM PAGE 15

Under extreme off-road conditions, the rear differential and the inter-axle differential can be locked. This will make it possible to safely master difficult obstacles and inclines.

The powerful drive system and the tough ladder-type frame will make a payload of more than 1,1 ton and a towing capacity of up to 3,5 tons possible. Enough power for transporting some four cubic metres of firewood on the pickup bed and a sailboat hooked up to the trailer coupling, for example.

At the same time, the specially constructed suspension with wide axles, a five-link rear axle with coil springs and a precisely calibrated spring/ damper set-up will ensure a high ride comfort – on and off the road.

The pickup bearing the threepointed star will impress with precise steering, a comfortable ride and agile cornering. It will absorb bumps in a superior fashion, making it a perfect fit for the urban environment.

Like all Mercedes vehicles, the pickup will be distinguished by exemplary safety. Modern driver

engineer, Koji Sato.

It is said the LC features levels of rigidity that surpass even that of the limited production LFA V10-powered supercar.

According to Mr Sato, the LFA development programme played a assistance systems based on cameras, radar and ultrasound sensors will support and relieve the driver in many situations and, in so doing, equally enhance safety and comfort. A host of assistance systems will already come as standard.

The market launch of the Mercedes-Benz X-Class in Europe will begin in late 2017. The new model series will be positioned in the segment at an attractive price.

The pickup will be manufactured in a production cooperation with the Renault-Nissan Alliance.

With the X-Class, Daimler AG and the Renault-Nissan Alliance expand their strategic cooperation which began six years ago.

This affords Mercedes-Benz fast and cost-efficient entrance to the fast-growing segment of mid-size pickups.

In addition, both companies benefit from optimal utilisation of the production capacity.

Nissan is the second-largest manufacturer of mid-size pickups with a payload of one ton in the world, and can look back on more than 80 years of experience in producing and marketing these types of vehicles.

(Information supplied by Mercedes Benz SA)

major role in influencing key construction elements of the LC. ‘You will find the carbon fibre, composite technology we developed for the LFA in the lightweight parts we have designed for the LC, such as the compressionmoulded sheets of re-impregnated carbon fibre used for the inner door panels,’ he said.

The dedicated focus on outright dynamic ability for the LC also led to the achievement of outstanding weight distribution – a 52:48 front-rear balance for the LC 500 V8 and 51:49 for the LC 500h hybrid model.

Sato also remarked that Lexus International chief branding officer and master driver, Akio Toyoda, had driven the LC at every key stage of development and had returned crucial feedback.

The LC 500 and LC 500h are underpinned by the new Lexus front-engine/ rear-wheel-drive, GA-L (Global Architecture for Luxury vehicles) platform. The LC 500 features a 5.0-litre V8 engine mated to the world’s first 10-speed, automatic transmission in a luxury vehicle.

The LC 500h features a breakthrough Multi Stage Hybrid Sys-

Greater torsional rigidity for better ride and handling.

tem (MSHS), which marries the elements of a traditional full hybrid powertrain – including a 3.5-litre V6 petrol engine, powerful electric motor and lithium-ion battery pack – to a four-speed automatic gearbox mounted at the rear of the hybrid transmission.

The result is high levels of efficiency and engaging performance, with an enhanced, direct connection between the accelerator pedal and vehicle acceleration.

The LC 500 will go on sale in South Africa in the first half of 2017.

Photo QUICKPIC

Muslim Views

18

Muslim Views . November 2016

- ADVERTISEMENT FEATURE -

Cape Town: A premier destination for Muslim travellers AT their annual general meeting in October this year, Cape Town Tourism announced that the Halaal Tourism market would become one of its key focus areas in 2017.

This is no surprise considering the increase in Muslim travel across the world.

Studies compiled by Dinar Standard, in 2014, revealed that the global Islamic market spent approximately $142 billion on travel, positioning it in third place, globally, behind China and the United States.

Muslims make up a quarter of the world’s population and their travel spend is expected to outpace many of Cape Town’s key source markets by 2020.

South Africa is ranked fourth amongst the Top Ten non-OIC countries on the Global Muslim Travel Index (GMTI) published

by MasterCard & CrescentRating. The GMTI looks at a range of criteria, including familyfriendliness, availability of halaal dining options, prayer places, Muslim-friendliness and general safety.

Muslims in South Africa have a history that goes back some 300 years. Cape Town with its array of mosques and halaal restaurants presents an attractive offering to the Muslim traveller. Cape Town shares a historical link with places like Malaysia, Indonesia, India and North Africa, and remnants of these cultures are still common amongst the Cape Muslim community.

Muslim travellers are increasingly looking towards destina-

Muslim Views

Aerial view of Bo-Kaap.

Shaikh Yusuf Kramat, in Faure.

tions that provide a welcoming atmosphere and cater for their faith-based needs. Cape Town offers more than 200 halaal dining options, mosques and musallahs are available throughout the city and salaah facilities are available at most shopping malls.

Things to do in Cape Town The Mother City has consistently been named one of the world’s top destinations to visit.

For Muslims, local community markets, Islamic gatherings with popular international religious leaders, Halaal-friendly food markets, festivals and spiritual retreats with international scholars occur throughout the year.

A Cape Town Islamic Heritage Tour takes you on a journey of

Photo GADIJAH DARRIES

discovery to experience the rich history of this vibrant community.

In historical Bo-Kaap, wander through the 17th century ‘Malay Quarter’, characterised by its cobble-stoned streets and multicoloured houses, discover the stories of saintly figures at the Tana Baru cemetery, the Auwal Masjid and the Bo-Kaap Museum.

And if you’re feeling adventurous, put your culinary skills to work with a Cape Malay Cooking Tour.

Explore some of South Africa’s political history at the District Six Museum or venture into tranquil settings at the kramats on the slopes of Table Mountain.

Take a tour of the idyllic Simon’s Town village, once home to hundreds of Muslim families,

and visit The Heritage Museum at the 150-year-old Amlay House.

In Faure, a visit to the kramat of Shaikh Yusuf, one of the Cape’s most influential Muslims, is a must.

For an educational experience, Masjidul Quds offers Mosque Tours, Islamic events, lively Thursday night dhikr programmes and an interesting ladies’ market on Tuesdays.

In addition, Muslims can enjoy the myriad of experiences the Mother City has to offer. Here are some family friendly favourites: l Scootours takes you on a unique adventure along Table Mountain and Signal Hill to enjoy breathtaking views of the city below on nonmotorised, eco-friendly scooters. l be.UP Park is an indoor family fun park offering unique climbing experiences, intercon-

Photo SKYPIXELS

nected horizontal and inclined trampolines, and the biggest kids’ maze playground in Cape Town. l HintHunt is a fun, live escape game where small groups of three to five people delve their way through a mountain of clues and puzzles in a tiny room with the goal of getting out within 60 minutes. l Original T-Bag Designs creates miniature works of art out of recycled tea bags to bring character to ordinary items like stationery, trays and coasters.

Their workshop is definitely worth a visit.

For more information on Halaal-friendly tours, activities and upcoming events, visit the Cape Town Halaal Tourism Office at Ground Floor, Icon Building, Lower Long Street, Cape Town, or call Gadijah on 082 786 8054

Muslim Views . November 2016

South African airports with halaal food and prayer facilities DILSHAD PARKER

TRAVELLING around the country used to be exciting and glamorous, and certainly not a weekly occurrence. You had to be a serious jet-setter with heavy moneybags to afford a trip every other week.

Now, it has become par for the course and is as ho hum as catching the train.

For many, it starts out with excitement as part of a new job that includes lots of travel, meeting new people and seeing new places, and often deteriorates into lonely and exhausting trips away from home and family.

One of the many things to contend with, apart from jet lag and lugging around suitcases, is having food on the run, both while in transit and at conferences and business meetings, where your dietary needs as a Muslim is seldom taken into account.

Finding halaal food when you’re in a hurry isn’t always easy and one is often forced to compromise when you eat at an airport.

At least the airports in South Africa have picked up on this, whether consciously as a business strategy or unconsciously as part of the diverse cultural lanscape of this country, they have become quite Halaal friendly over the past few years.

Unless you’re in some remote part of the country at a tiny little airport with one Cessna, it’s not

The ablution facility at the King Shaka International Airport is adjacent to the prayer area which accommodates about 12 Photo DILSHAD PARKER people in congregation.

that difficult to get some halaal food to sort you out on a layover.

Even prayer rooms have been modernised to take into account

the need for ablution (wudu) facilities.

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Here is a list of all the airports in South Africa where you can make salaah comfortably and get some halaal nosh.

Cape Town International Airport has Muslim friendly prayer and ablution facilities. Halaal food is available at Steers, Debonairs, KFC, Barcelos and Dili Deli.

Oliver Tambo International Airport has Muslim friendly prayer and ablution facilities, and halaal food is available at both the domestic and international terminals.

At the domestic terminal you are able to eat from KFC, Piece a Pizza and Nando’s. Capello’s is in the process of applying for certification from Sanha but it has not been finalised yet.

At the international terminal you can get sweets and chocolates at Haagen Dazs, and The Taste of Africa sells halaal biltong in beef, kudu and ostrich.

King Shaka International Airport has Muslim friendly prayer and ablution facilities. One can buy halaal food at KFC, Steers, Panarottis, Fego and Kauai.

Lanseria Airport also has Muslim friendly prayer facilities that are open from 5am to 11pm. The prayer facilities are located next to Thrifty Car Hire, and there are facilities for both males and females.

Port Elizabeth Airport has a prayer room and Primi Cafe serves halaal food.

This list has been compiled by Dilshad Parker who is the owner and author of www.hungryforhalaal.co.za

Muslim Views

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Muslim Views . November 2016

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Muslim Views . November 2016

Health File

Young adults, teenagers, youth and mental health KAMAL KAMALOODIEN

YOUNG adulthood, teenagers and adolescents are often associated with carefree existence and excitement associated with exploration.

This is the period when it is often expected that young people make positive choices in terms of careers, educational choices, socially positive behaviours, health choice behaviours and risky behaviours. These choices, amongst other things, may be affected by their mental health.

Many of the mental health problems diagnosed in adulthood begin in adolescence. Statistics demonstrated that about 50 per cent of diagnosable mental illnesses can be traced back to age fourteen.

Adult functioning, such as social relationships and participation in the work force, is influenced by early adolescent behaviour.

Most young people live in low and middle-income countries, such as South Africa. Developmentally, these are emerging adults getting ready to form relationships outside their homes and possibly starting their own families. They must become meaningful contributors to society through career decisions and vocations. It is thus important to understand the mental health of these young people.

What is mental health?

When youth demonstrate positive mental health, they would be engaging in socially positive

Muslim Views

behaviours, fewer risky behaviours and successfully performing mental functions that result in productive activities, fulfilment of relationships with others, show an ability to change and can cope with challenges and difficulties.

We will know our youth are okay when they know and accept themselves.

This is often easier said than done.

Current youth, especially if from a minority group, have to try hard to fit in but, at the same time, not lose themselves.

They are often confronted by strong media images that may go against their sense of self or what is expected from their family.

Youth are also okay when they can engage with others, have a social life inside and outside the family, and they can solve everyday problems both socially and cognitively.

They can tolerate uncertainty, are confident and can be alone.

They should also be sleeping well, be able to concentrate and have energy to do a variety of things.

Changes that occur during this phase of development Most people are aware of physical changes that occur during and after puberty.

However, changes also occur in other spheres of development.

Cognitive changes are interesting as they lead to a different way of thinking and more complex, abstract abilities.

This may lead to conflict as the development of own ideas may be contrary to the ideas of others.

More complex thinking patterns lead to philosophical and future concerns, both negative and positive.

Ideas could be about more global concepts, such as those around justice, history, politics and patriotism.

This means that the youth can think of more possibilities, are able to form their own ideas and questions, and are able to debate and formulate opinions.

Hormonal, emotional, sexual and social changes also occur. It needs to be kept in mind that these changes occur differently in individuals.

What is distress and illness?

Before we examine the areas in which young people develop problems, we need to understand that we all experience distress, and that if we have temporary alterations in our thoughts, mood, behaviour or a combination of these, it does not mean that it is a disorder.

A disorder is diagnosable and depends on the duration and intensity of symptoms as well the degree of functional impairment.

Disorders commonly associated with young people Mood changes: feeling down (sad or depressed) for an extended period in young persons could manifest as irritability as well, or extended periods of elation with lots of ideas and energy.

These mood states may alternate or fluctuate.

The most common mood disorders are depression, bipolar dis-

order, cyclothymic and disruptive mood dysregulation disorder.

Anxiety: People with anxiety disorders respond to certain objects or situations with fear and dread as well as with physical signs of anxiety or panic, such as a rapid heartbeat and sweating.

They are often fearful that something harmful will occur.

There are many different types but a diagnosis is often made when the anxiety is out of proportion for the situation.

Examples of anxiety disorders are phobias, generalised anxiety and social or panic disorders.

Anxiety associated with repetitive thoughts and behaviours are diagnosed as obsessive compulsive disorders.

Thought changes are often associated with psychotic disorders.

These often involve distorted awareness and thinking.

Two of the most common symptoms of psychotic disorders are hallucinations â&#x20AC;&#x201C; the experience of images or sounds that are not real, such as hearing voices â&#x20AC;&#x201C; and delusions, which are false, fixed beliefs that the ill person accepts as true, despite evidence to the contrary.

Possible signs of psychosis can include keeping to oneself, avoiding social interaction, having odd interests and beliefs. Schizophrenia is an example of a psychotic disorder.

Eating disorders commonly start in late adolescence.

Eating disorders involve extreme emotions, attitudes and behaviours involving weight,

body image and food. Anorexia nervosa, bulimia nervosa and binge eating disorder are the most common eating disorders.

Obesity could soon be recognised as a mental disorder.

Impulse control and addiction disorders: People with impulse control disorders are unable to resist urges or impulses to perform acts that could be harmful to themselves or others.

The best known disorder in this category is probably substance dependence.

Personality often gets established during this phase of development. People with personality disorders have extreme and inflexible personality traits that are distressing to the person and/or cause problems in work, school or social relationships.

Behavioural problems can manifest as wilfully disobeying orders or disregarding societal rules. Disorders in this area include oppositional defiant disorder or conduct disorders.

The above is a brief overview of common disorders associated with young people but could easily apply to others as well, and this list is not conclusive.

Care should be taken not to make a diagnosis based on one or two symptoms. It requires a thorough assessment by a professional.

One needs to take distress and the mental health of young people seriously and get the help they need.

Kamal Kamaloodien is a clinical psychologist.

Muslim Views . November 2016

23

Keep asthma under control and you can reach gold!

DR MUGAMMAD TAIB ISMAIL

ASTHMA is a chronic condition affecting the airways of the lungs, and its symptoms are wheezing, difficulty in breathing and shortness of breath.

There is no cure for it but if kept under control, those suffering from asthma will be able to live normal lives.

Not many people know this but 2004 Olympic gold medallist, Ryk Neethling, the swimmer, suffers from lifelong asthma. Despite having asthma, he has achieved a number of world records and Olympic gold medals. He has achieved this by ensuring that his asthma is well controlled.

Asthma can result in death or brain damage or failure to thrive in children.

It is important not to ignore asthma, pretending it’s not there.

Common questions I get asked about asthma

Dr Mugammad Taib Ismail.

Photo SUPPLIED

Do allergies have anything to do with asthma?

Studies have shown that 50 per cent of asthma cases are linked to allergies. Inflamed airways in asthmatics are more sensitive to allergens and hence asthma is more likely to be triggered in an environment with a high allergen load. By cleaning one’s air-conditioning unit every year, keeping windows closed during pollen season and using a dehumidifier can reduce asthma triggers in every home.

Can moving to a different location cure asthma?

Moving to a dry climate will improve asthma symptoms but will not cure one as it is a chronic condition.

Is it true that people with asthma are not allowed to get the flu shot?

No! It is highly recommended

by the Centres of Disease Control and Prevention (CDC) that people should get their flu vaccinations annually. But, unfortunately, according to the CDC, each year about two-thirds of adults do not get these vaccinations, resulting in an increased risk of asthma attacks triggered by the common flu.

Can one outgrow asthma?

Although asthma is a chronic condition which develops and is usually diagnosed in childhood, it cannot be ‘outgrown’ as thought by many sufferers. If the asthma develops ‘later’ in life, it is due to the pre-existence of the condition which may have been so mild that it remained undetected until much later in life, possibly due to changes in environment, a respiratory virus, smoking or various other external reasons.

Is asthma just all in the head?

The disease affects the airways; it’s not psychological. Asthma is caused by a reaction when the immune system is triggered due to various external factors occurring in the air we breathe, causing the lungs to react.

The stress experienced during an attack or at the onset of an attack does not make it a psychological problem. Even when the sufferer is not experiencing an attack, medically, their lung cells would still reveal their condition.

Are asthma medicines habitforming?

Asthma medications are not addictive! Asthma is a chronic disease, therefore, long-term medication is needed to manage the condition and prevent asthma attacks. It is extremely important to always follow your doctor’s recommendations for treatment.

Do asthma medications stop working over time?

Asthma medication remains effective if used continuously and correctly, as prescribed by your doctor. Those suffering from mild asthma can use the quick-relief inhalers to treat asthma when symptoms appear. People who

experience more severe asthma attacks may need daily medication to reduce blocking of the airways.

Are people with asthma allowed to exercise?

Exercise improves lung function and helps you maintain a healthy weight. Exercise also decreases the risk of getting an asthma attack because it helps one to breathe easier. Consult your doctor before beginning an exercise programme. If medications are taken as prescribed, people with asthma can exercise normally and often vigorously.

People with asthma are better off doing exercise in an environment with high humidity. During exercise, narrowing of airway passages can be caused by dry air.

By doing a slow warm up and cool down, it can help prevent narrowing of the airways.

Is asthma easy to control?

This depends on how well you follow your treatment plan.

Treating asthma can be difficult to manage. The main goal for every asthmatic is to prevent chronic symptoms and asthma flare-ups, to maintain a normal lung function. Your doctor and you should aim to achieve this without serious long-term effects from asthma or the medication.

Should you only use asthma medicine to stop an attack?

Depending on the severity of the four categories of asthma, sufferers will need daily doses of a prevention or controller medicine to control inflammation of the lungs and to minimise the asthma attack.

Can dietary supplements help ease asthma symptoms?

A well-balanced diet, low in

fats and red meats, and higher in whole grains, fruits and vegetables are highly recommended to all those suffering from asthma.

There is no proof that specific nutrients will help treat asthma.

Is the home nebuliser a good investment?

No! Home nebulisers are not the same as nebulisers used in hospitals. Hospital nebulisers are oxygen-driven and oxygen itself is a potent treatment option in the treatment of asthma. Technology has changed tremendously over the past 30 years. A spacer with a mask and an inhaler is as effective as a home nebuliser.

However, far less medication is used (a few drops when used via the pump vs 1/2 tablespoon of medication when using a nebuliser) Hence, the side effects are far less when using asthma pumps than with home nebulisers.

Does asthma medication weaken the heart?

Yes! But, if used correctly, the side effects are minimal. However, untreated and poorly controlled asthma is even more dangerous.

Asthma can result in death or brain damage or failure to thrive in children. It is important not to ignore asthma, pretending it’s not there.

Dr M T Ismail is a qualified paediatrician whose special interests are neonatal care, allergies and asthma. He has extensive experience in the neonatal and paediatric settings in the public health sector.

Dr Ismail is currently a paediatric specialist at Melomed Gatesville. Tel: 021 633 0332; WhatsApp: 060 994 7729; email: drmtismail@gmail.com

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Get your Glucose levels checked at any Melomed hospital by contacting one of our facilities.

W W W . M E L O M E D . C O . Z A Muslim Views

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Muslim Views . November 2016

Madinah: city of my soul

Madinah has, over the last 16 years, become the home of his soul, as it has for millions of others, writes Doctor SALIM PARKER. E had not been home for three years. For two consecutive years, he was so close to where his heart and soul longs for. A mere four-hour taxi drive and the warm, serene welcome of Madinah would have embraced him with the gentleness of a mother caressing her newborn baby.

It was not to be though. Hajj took precedence and there never was any thought of being ungrateful.

The logistics of a short stay during Hajj, the fact that passports are confiscated by the Hajj authorities, making travel outside of Makkah impossible, and the demands of work back in South Africa necessitating an early return precluded any thoughts of visiting the City of Light.

What more could a person long for than standing on Arafah during the time of Wuqoof?

What greater reward could a person ask for than serving those in need and assisting them in connecting to their Creator on the day when more are forgiven than at any other time of the year!

Visiting Madinah and greeting the Prophet (SAW) as well as conveying the salaam from others to their Nabi Muhammad (SAW) is not part of Hajj.

H

It is, however, part of a complete journey, part of the once in a lifetime response to an invitation extended thousands of years ago for the vast majority of Muslims that only get one opportunity ever to do so.

Those who have been privileged to have been there know of its magnetic attraction on our hearts, tugging us back. Madinah has, over the last 16 years, become the home of his soul as it has for millions of others.

I had to make a plan to get there somehow. I was determined, no matter what, to make my way to Madinah even if only for an hour or two.

The longing to return was becoming unbearable.

I was not assured of the journey at all but too many to mention had made duah that I would get to Makkah somehow. Some had gone out of their way to assist by writing letters and making phone calls to motivate why I should be granted a visa.

One person in particular took my passport in at every opportunity whenever he visited the Saudi embassy in Pretoria with all the supporting documentation in order to virtually plead on my behalf.

Time after time, he would dejectedly inform me that they would not consider my application as my passport was filled with page after page of previous visas.

He was of the persevering type, however, and, one evening, way after midnight, he was on the

Those who have been privileged to have been to Madinah know how the serenity of the City of Light tugs at our hearts, drawing us back.

Photo SALIM PARKER Muslim Views

road when he received a call that he had to fetch my passport.

He initially thought that they did not want it in their offices at all but when he picked it up and had a look at it, he realised that I had been blessed with another opportunity to don my ihraam.

Some friends say that I had received another invitation, others say that I had to answer a calling to assist.

I merely closed my eyes and thanked my Creator and assumed that this Hajj, like the fifteen pre-

vious journeys, would be my last and I, as always, intended to gain the absolute maximum from the journey.

Hajj is immensely rewarding from an emotional and spiritual point of view.

No two journeys are ever the same, and assisting pilgrims to be as healthy as possible when they reach Arafah, the climax of the Hajj which the vast majority would only ever experience once in their lives, is a wonderful way of also learning of their most intimate spiritual aspirations.

Some diabetics merely needed information about how to transport their insulin safely in temperatures that were approaching fifty degrees, others needed advice about optimising their medication so that they would not need to excessively use ablution facilities.

Hajj is indeed a spiritual and emotional experience but the mundane issues of what to eat and drink and other issues of nature have to be considered. It is my duty to assure our pilgrims and put their minds at ease while, simultaneously, attending to their medical concerns.

On this Hajj, one lady was particularly difficult to manage, through no fault on her side. We had an epidemic of diarrhoea and she consulted me two days before Hajj commenced. She was a rather miserable, unpleasant and insular patient and clearly was not impressed with my assessment.

She returned the next day, the day before Hajj, complaining that she was still not well and was not going to Arafah to just sit in the bathrooms.

We tried reassuring her and added extra medication. She again consulted me on the first day of Hajj, on Mina, looking even more irritated and vexed.

She was clinically better but did not believe our assessment.

‘Allah wants you to be on Arafah. You are going to be fine tomorrow.

‘We all make duah for that and if you also believe it, you’ll surely have a most wonderful Hajj,’ I said.

She gave me a look of utter disgust, ‘Just get me better,’ she moaned and walked off.

I did not see her the next day, the day of standing at Wuqoof on Arafah.

The following evening, now back on Mina, I was about to dish supper. I had just chatted to my family back home in South Africa who had congregated at my home to celebrate Eid. A smiling lady approached me.

‘Salaam Doc,’ she said. I returned her greeting and commenced dishing. ‘Jazak-Allah so much, your medicines and duahs really helped. I had the absolutely perfect time on Arafah.’ A beaming, warm and very affable lady was speaking but I could not, for the life of me, place her. ‘It’s me,’ she smiled, realising that I did not recognise her.

I could not believe the metamorphosis the miserable patient had undergone! ‘You made my journey really, really worthwhile!’

I exclaimed.

Meanwhile, as I was seeing to patients, others were working behind the scenes to ensure that I would somehow get to fulfil my dream of getting to Madinah.

Again, someone went frequently to the passport office, explaining my case.

Every time, he was told to come back; and he went back.

After the second day of pelting, while others stayed for a third night, I left Mina and slept in Azizyah. The next morning I awoke and found my passport next to my bed.

‘You have 24 hours to visit Madinah before your flight back to South Africa from Jeddah,’ I was told.

‘I would have gone even if I had six hours,’ I replied. I was close to tears. After three years, after being so close during the previous two, I was finally going home.

The desire to immediately leave was intense and a taxi was hastily summoned.

I thought I was really longing to be in Madinah, to be close to our beloved Prophet (SAW). Little did I know that my attraction to Madinah was but a mere grain of sand compared to the Everest-like love that a couple I was to meet on my way there experienced.

In our Moulood-un-Nabi edition, December 2016, Dr Parker relates his experience in Madinah.

For more Hajj Stories visit www.hajjdoctor.co.za. You may contact Dr Parker via e-mail: salimparker@yahoo.com

Muslim Views . November 2016

25

Awqaf beneficiaries – venerable or vulnerable? Part One HISHAM DAFTERDAR

THE waqf is a feature of Islamic civilisation. It’s not so much about the grand mosques that awe and inspire or the magnificent shrines that amaze and impress, it’s more about the schools and universities, the hospitals, orphanages and nursing homes that serve and care.

It is about the poor, the needy, the homeless, the vulnerable and the under-privileged. It’s about people, about the community, about wellbeing, about this life and about the next life.

The beneficiaries designated by the waaqif (the one who makes the endowment) are the most essential component in the structure of the waqf. Without beneficiaries or ultimate charitable purpose, the waqf would be invalid.

It is the beneficiaries who give the waqf its raison d’être and humanitarian identity.

Beneficiaries are the motivation for donors’ support and the inspiration for volunteers’ work.

Beneficiaries form the basis of awqaf’s classical categorisation into charitable (khairy) waqf, familial (dhurri) waqf and joint (mushtarak) waqf.

Except in some rare cases of family awqaf, the purpose of the waqf is qurba, the performance of deeds for the pleasure of Allah.

The conditions of the waqif are held somewhat venerably as sacred items of the waqf. Some fiqh scholars went so far as to say

Beneficiaries are the motivation for donors’ support and the inspiration for volunteers’ work. Beneficiaries form the basis of awqaf’s classical categorisation into charitable (khairy) waqf, familial (dhurri) waqf and joint (mushtarak) waqf.

that the waqf belongs to the beneficiaries in the sense that the waqf was created for their benefit.

The concept of ownership in awqaf separates legal and beneficial titles. The waqf deed defines the beneficiaries and their rights.

The rights of beneficiaries are limited to a share of the usufruct of the waqf, not its corpus, as long as they remain entitled as beneficiaries.

Thus, if the income from a waqf property was insufficient to pay beneficiaries their specified or fair shares, a portion of the asset cannot be sold to make up for the shortfall. The consensus of Shariah scholars is that a waqf property is inalienable, i.e. it cannot be sold, transferred or otherwise disposed of but, if necessary, it can be substituted or exchanged for another of equivalent or better value or use.

It is sometimes a challenge to identify who is the true beneficiary of a waqf. When a devout Muslim dedicates a large portion of his wealth as a waqf because he believes this will weigh in his scale (of good deeds) on the Day of Judgement, who is the prime target of his benevolence?

People want to be rewarded for anything they do, even when acting out of compassion or piety.

The endowment of worldly goods is a low price to pay to ensure entry into Heaven.

Consider the waqf established

by Lady Fatima, a member of the Mamluk dynasty of Egypt. Lady Fatima designated readers of the Holy Quran to make daily recitation at the graves of her children who pre-deceased her, and at her own grave after her death.

The Quran readers then make a gift of the accrued blessings (thawab) to the soul of the deceased. Who are the beneficiaries in this case? Are they the Quran readers who receive the

proceeds of the waqf, the deceased children who are gifted the thawab or is it Lady Fatima before or after her death?

Consider also the case of a waqf for a madrasah where the teachers are paid a stipend to teach students who also receive cash allowance from the waqf.

Can we rank beneficiaries in order of payment and say that the teachers are the direct beneficiaries and the students the indirect ones? Or is it vice versa?

The question then becomes how much one has to benefit from a waqf to count as a direct beneficiary.

What if the lessons are given via the internet? Or is the cash allowance and the physical presence of the students in the madrasah building required to make them direct beneficiaries?

If a waqf provides free medical services to children with disabilities, are the beneficiaries the disabled children or the poor parents or guardians who otherwise

would have to pay for the medical services?

If a waqf provides free veterinary services for animals, are the beneficiaries the animals or the animals’ owners?

If the yield from the waqf is reduced by undue expenses such that it might not be possible to provide for all beneficiaries, who should take precedence over whom or should the distribution be on a pro-rata basis?

Such questions will prompt us to reflect on a host of issues that confront the nazir in identifying the beneficiaries who are entitled against all other claimants if he is going to disburse awqaf funds fairly and equitably.

In the following edition, Hisham Dafterdar (CPA, PhD), who is the chairperson of Awkaf Australia Ltd, continues his discussion on determining the beneficiaries of awqaf. This crucial fact of knowing the beneficiary determines how resources are allocated.

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Muslim Views . November 2016

Can Islamic economic theory prevent a looming global recession?

BASHEER MOOSAGIE

ECONOMIC inequality is bad news for both the rich and the poor, as economists are slowly realising. House of Debt, by Princeton’s Professors of Economics demonstrated this well.

They showed that the cause of the 2008 US-led global recession was that indebted households pulled back on spending more during an economic downturn than the less indebted, driving businesses big and small into the ground and putting the whole economy into recession.

Although South African household debt has been decreasing to 78 per cent of income, household debt in the UK stands at a staggering 135 per cent of income, and US household debt is the highest it has been since 2010, and thus we have ample reason to worry.

The root of this problem is debt and the consequent wealthgap between creditors and debtors. Interestingly, Islamic economic theory addresses such inequality and provides real solutions.

Islamic economic theory differs from our current model in two ways: firstly, capital taxation, known as zakaah, is advocated over income taxation, and, secondly, interest is prohibited. In truth, these two mechanisms go hand in hand. Here’s how.

There are two things in an economy: 1) money; 2) goods and services. The value of money is only in its ability to obtain goods/ services. Beyond this, it has no intrinsic value in and of itself.

This is the basic premise of money and the basic premise of Islamic

Muslim Views

Islamic economic theory differs from our current model in two ways: firstly, capital taxation, known as zakaah, is advocated over income taxation, and, secondly, interest is prohibited. In truth, these two mechanisms go hand in hand.

Basheer Moosagie is a business development analyst. He obtained his MBA from University of Stellenbosch Business School where he focused his studies around Islamic finance.

Photo SUPPLIED

finance. It is this principle that is violated by interest. How so?

Let’s take a society comprised only of 100 bottles and R100.

1 bottle = R1. If the number of bottles increases by 50 but the amount of money in society increases by R200 then we will have 150 bottles and R300. Now 1 bottle = R2.

The value of each bottle has gone up but the value of R1 has gone down. Now R1 only gets you half a bottle whereas before you could get a whole bottle. This is called inflation and occurs when the amount of money in society rises quicker than the goods/ services.

This process results in 1) goods/ services getting more expensive and 2) money becoming relatively devalued.

Interest is the key driver of inflation. This is because interest results in money multiplying itself without any increase in goods/ services. An individual with

R100 000 in the bank gets an increase on his savings of R6 000 to R7 000 per year, at an interest rate of 6 to 7%.

His money has grown without any commensurate increase in the goods/ services of society at all.

This is the key driver of inflation: as the money of the rich grows exponentially, and since sale is always to the highest bidder, the price of goods/ services increases exponentially, too.

The key to understanding how inflation drives wealth inequality in society is to understand that the rich live on their assets (acquired goods/ services) through the generation of money via interest and inflation, not on their income.

On the other hand, the poor live on their income, as they don’t have assets to any great extent. As inflation pushes the value of assets up while devaluing cash, the rich who hold assets get richer, while the poor, who live on cash from their incomes, have rising interest-driven debts to pay with a currency that is increasingly devalued, while trying to buy assets that are continuously increasing in price.

Is it any surprise then that the wealthiest 62 individuals in the

world hold as much wealth as the poorer 50 per cent of humanity?

Islamic teachings address these issues very simply. Instead of taxing income, it advocates capital taxation of assets unused for one year (zakaah). At the same time, it prohibits the system of interest thus preventing inflation and preventing the devaluation of the income of the poor.

Instead of providing loans with interest, Islam encourages banks to make investments, meaning that money would only be printed if a commensurate increase in goods/ services were to occur. In cases where interest-free loans are made, it encourages debt-forgiveness as healthier than debtenforcement – something that governments are today catching on to.

By taxing assets unused for one year instead of income, the poor, who live on their income, are freer to spend, thus driving the wheel of economic consumption, keeping businesses big and small, afloat. Capital taxation would also drive economic growth as it would be an incentive to invest in businesses.

Furthermore, it would enrich the government by a capital tax rate of 1-2% on wealth over

R500 000, which would generate more tax for the revenue services than their current income taxation rates.

Zero taxation on assets up to R500 000 would also give ordinary individuals the freedom to build wealth. Additionally, by ridding us of interest, the indebted would be more able to move out of debt.

Finally, given that the Quran commands that zakaah money be used to aid social mobility through distribution to the poor, needy, imprisoned, indebted etcetera, the gap between the rich and the poor would be further rapidly reduced.

So, if a capital taxation, noninterest based system is so much better for 99,9% of people, why don’t we use it? Why have we got a system that works for only the 0,1%?

Simple: the 0,1% have access via back-channels to the lawmakers of our nations. If such an unjust system in which the poor continuously feed the rich continues then the dissatisfaction of the masses will inevitably get worse.

So there you have it, the difference between an economic system revealed by Divinity and a worldly economic system built on the backs of the poor, now on the brink of collapse.

Given however, that ‘Muslim’ countries don’t even practise these economic principles though, I wouldn’t hold out much hope that anyone else will either, before the economic recession we are about to slide into, takes hold.

Source: ‘Can Islamic Economic Theory Prevent the Looming Global Recession?’ by Syed Muhammad Saleh Nasser & Syed Muhammad Tahir Nasser.

Muslim Views . November 2016

- ADVERTISEMENT FEATURE -

27

Islamic Relief leads fight against child cancer In 2014, the Islamic Relief global family pledged R150 million towards establishing a state-of-the-art oncology unit at Nelson Mandela Children’s Hospital, in Johannesburg. With the hospital set to open in December, Head of Programmes for Islamic Relief South Africa, NORMAN MOYO, looks at some of the challenges faced by child cancer patients in accessing quality treatment in South Africa.

A REPORT by the World Health Organisation (WHO) found that approximately 6,3 million children died in Africa in 2013.

Two-thirds of these deaths were attributed to preventable causes, such as pneumonia, malaria and diarrhoea.

Cancer, the health body maintains, remains an important noncommunicable cause of death in children.

According to the International Society of Paediatric Oncology (SIOP), treating cancer in Africa has been problematic as it remains a ‘largely unknown’ disease. The study states that there is a lack of reliable statistical data available which could influence health policies.

It also found that data available were focused on more urban areas and did not always include the rural areas, where most cases go unreported.

Due to the high levels of poverty and the lack of equipped healthcare facilities in less developed countries, diagnosis of can-

Aerial view of the new, state-of-the-art Nelson Mandela Children’s Hospital (NMCH), which is due to open in December, in Johannesburg.

Photo NELSON MANDELA CHILDREN’S HOSPITAL NMCH mascots welcoming patients into the cardiac ward of the new, state-ofthe-art, Nelson Mandela Children’s Hospital (NMCH), which is due to open in December, in Johannesburg. Photo NELSON MANDELA CHILDREN’S HOSPITAL

cer often takes place too late or the patient is forced to seek medical assistance from primary healthcare facilities that lack the sophisticated imaging equipment and trained staff, especially pathologists.

Islamic Relief Oncology Centre of Excellence Childhood cancer is on the rise in Southern Africa. According to recent figures from the CHOC Childhood Cancer Foundation, one in 600 children in South Africa is affected by cancer before the age of 16.

South Africa is also the only country on the continent that has a designated tumour registry, coordinated by the South African Children’s Cancer Study Group (SACCSG).

However, more than 40 per cent of South African children with cancer never reach a specialist or get treatment because there are only four specialist children’s hospitals on the African continent, compared to about 20 in the UK. The state-of-the-art Nelson Mandela Children’s Hospital (NMCH) will help change these

grim statistics.

Set to open in 2016, NMCH is Nelson Mandela’s lasting wish for the children of Africa. Situated in Johannesburg, the hospital will set the bar for modern, child-centred healthcare and primary healthcare facilities in Africa.

Providing cutting-edge paediatric services, the Islamic Relief Oncology Centre of Excellence will deliver specialist care for child cancer patients.

The unit will include a bone marrow transplant facility, laboratory, theatres for tumour surgery, intensive care and high care beds, a dedicated pharmacy and a radiology facility.

As a major donor, Islamic Relief, the humanitarian and relief organisation, is directly improving the quality of medical

care available to paediatric patients on the African continent.

The state-of-the-art oncology unit will include a dedicated training and research facility which will build human capacity in treating child cancer.

The Islamic Relief global family shares Mr Mandela’s determination that all children should receive excellent medical care and treatment. Access to quality healthcare is a universal right not a privilege reserved for those with wealth. No child will be turned away.

Norman Moyo is Head of Programmes for Islamic Relief South Africa. For more information on the Islamic Relief Oncology Centre of Excellence, email norman.moyo@islamicrelief.org.za.

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28

Muslim Views . November 2016

Excitement builds up for Mostafa Atef concert TASLEEMA ALLIE

ITâ&#x20AC;&#x2122;S just weeks to the Mostafa Atef South African Tour 2016 and Cape Town is abuzz with excitement, anticipating the first visit to this country by one of the worldâ&#x20AC;&#x2122;s leading nasheed vocalists.

Local radio stations have been playing his tracks and Anonymous Branding has led a roadshow with Cape Townâ&#x20AC;&#x2122;s talented nasheed vocalists, KhuddamulIslam Nasheed Group SA. My radio and TV shows have extended beyond the studios as we have gone to various venues â&#x20AC;&#x201C; from the balcony of Global Islamic Books in the heart of Gatesville Shopping Centre to schools such as Islamia College in Lansdowne to the Leadership College in Manenberg â&#x20AC;&#x201C; ably supported by 5-Star Sounds.

The Event that is scheduled for Saturday, December 10, at the Cape Town International Convention Centre (CTICC) is sponsored by Al Jeem: the Arabic way, at Kromboom Centre, the recently launched MK Travel Agency, in Icon Building, central Cape Town, Fibre World and the Timbuktu Coffee Shop, in Sybrand Park.

Muslim Views is one of the official media sponsors.

Popularly known as â&#x20AC;&#x2DC;Mr Qamarunâ&#x20AC;&#x2122;, 26-year-old Mostafa Atef is originally from Egypt and has been in the Al Azhar education system since the tender age of four.

He is a qari of note and is regarded as among the best international nasheed vocalists of the century.

Having recently launched a CD, he is able to treat his audi-

ence to a bouquet of old and new nasheed and qasaaid.

His current CD is a selection of more modern nasheed such as Darwish, Aasef and Muslim, and is now available at selected stores, such as Ameeraâ&#x20AC;&#x2122;s Fashion, Taz Boutique, Unnur Books, Global Islamic Books, all in the Gatesville Shopping District, as well as Kismet Spice, in Main Road, Wynberg, and Opera Market, in Repulse Road, Rylands Estate.

It is a holiday feast having the artist visit South Africa this December 2016 with only one show in Cape Town. Patrons are urged to take advantage of the early bird specials running through Computicket only.

Computicket is accessible at local chain stores such as Shoprite or simply book online at www.computicket.co.za The auditorium at the CTICC is a majestic gallery that can seat 1 500 patrons who will, at 6.30pm on December 10, be entertained by the supporting group, Khuddamul-Islam, before the introduction of the main feature of the night, Mostafa Atef.

While Mostafa Atef is expected to present new and old items, the highlight of the event will definitely be Cape Townâ&#x20AC;&#x2122;s favourite, Qamarun, an Egyptian nasheed that speaks of the beauty of the Nabi Muhammad (SAW) alike to the Beautiful Moon.

Anonymous Branding has, over the weeks, run a #Qamarun campaign with nasheed groups to submit 30-second to a minute clips of them rendering their version of the nasheed, from which one person or group will be selected to perform Qamarun at

Mostafa Atef, popularly known as â&#x20AC;&#x2DC;Mr Qamarunâ&#x20AC;&#x2122;, will appear at the Cape Town International Convention Centre on Saturday December 10, in a one-off performance that will see him render some of the nasheeds that have made him a world-famous Photo ANONYMOUS BRANDING artist.

the Big Event with Mostafa Atef.

The crowd will certainly be entertained, and a selection of Cape Townâ&#x20AC;&#x2122;s finest designs will also be on display in the adjoining entrance hall.

Mostafa Atef is set to arrive in South Africa a few days before the event and has recently been delivered his very own copy of

Muslim Views all the way to Egypt, catching up on the buzz around his first visit to the country.

Do book early to avoid disappointment and to enjoy the early bird specials.

Muslim Views will also be giving away ten tickets for the Mostafa Atef South African Tour

2016 and five CDs. Please see the front page of this edition for details.

For more opportunities to win, visit the Mostafa Atef South African Tour 2016 page on Facebook.

For more information about the Nasheed artist and event, contact info@anonymousbranding.com

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DISCUSSIONS WITH DANGOR

Trump’s victory a sign of unease With the results of the 2016 US elections just having been announced and Donald Trump declared the winner, Emeritus Professor SULEMAN DANGOR looks back on a campaign described as the crudest ever.

PRIOR to the 2000 US elections, it was difficult to speak about a Muslim vote in the United States. Muslims were a huge, multi-ethnic group, including West Africans, Arabs, Persians, Pakistanis, Indonesians and African American reverts.

While black American Muslims have a long history of political activism, Muslim immigrants took a quietist attitude toward politics.

In the run-up to the 2016 presidential elections in the United States, which have been described as the crudest in the history of US elections, the Muslim ‘factor’ has featured quite prominently. In order to woo voters, Donald Trump has been appealing to the fears of the American public, including the supposed ‘threat’ of Muslims to the security of the country, while Hillary Clinton has taken on the role of defending the honour and dignity of Muslims.

Throughout his campaign, Donald Trump made some rather

crude and offensive remarks about Muslims, which some have interpreted as racist or Islamophobic. After a mass shooting in San Bernardino, California, by a man who claimed to have been inspired by Isis, Trump declared that he would put an end to Muslim immigration.

He justified his plan for a ‘complete shutdown of Muslims’ by comparing it with former president Franklin Roosevelt’s decision to jail Japanese Americans during the Second World War. He stated that US citizens ‘cannot be the victims of horrendous attacks by people that believe only in jihad, and have no sense of reason or respect for human life’. Here he was obviously referring to 9/11.

Trump alleges that some American Muslims are out to destroy the country and that they should ‘be reported and turned in by the good people who love our country and want America to be great again’. Authorities must monitor mosques ‘because there is anger within them’.

Trump made it clear that, ‘They’re not coming to this coun-

try if I’m president.’ He asserted that tens of thousands of people were entering America with ‘cell phones with Isis flags on them’.

He promised to send the Syrian refugees already accepted into the US back to Syria.

Donald Trump warned voters that electing Hillary Clinton as president would lead to Isis taking over the United States.

He vowed that as president he would ‘keep radical Islamic terrorists the hell out of our country’, claiming that Clinton would not be able to do the same.

When asked how America would reduce civilian casualties when bombing ‘terrorists’, he replied, ‘When you get these terrorists, you have to take out their families.’

In response to outrage at his views (even by his own party supporters), he tempered his criticism by claiming that he was not condemning Islam but terrorism and that he was not referring to all Muslims but only to Muslims from countries that harbour or train terrorists.

To deflect from the criticism and to convince people that he was not anti-Muslim, Trump tweeted, ‘You’ve got fabulous Muslims. I know many Muslims.

They are fabulous people. They’re smart. They’re industrious.

They’re great.’

Trump also invited Sadiq Khan, the mayor of London, to visit the US. Khan rejected the offer and, instead, invited Trump

Muslim Views . November 2016

to London to see how Muslims have integrated into British society.

While some analysts believe that Trump was playing on the fears of Americans, what is disturbing is that a recent poll conducted by Huffington Post revealed that the majority of Americans now agree with banning all non-citizen Muslims from the United States.

Chandler, owner of a store that sells firearms, is currently running an advertisement in a local newspaper declaring, ‘Please NO Muslims or Hillary Supporters – We do not feel safe selling to terrorists!’

He believes that Muslims want to destroy America and the American way of life.

He is opposed to America admitting more Muslim immigrants because he doesn’t feel safe arming people who have declared war against America.

Initially, Trump sparked controversy for suggesting he’d remain neutral on the IsraeliPalestinian conflict, and that Israel was responsible for the impasse in negotiations for a Palestinian state. But due to relentless pressure from supporters of Israel, he has taken a staunchly pro-Israel stance.

Now he claims that Israelis want ‘a just and lasting peace with their neighbours’ but, in order to achieve this, Palestinians should ‘renounce hatred and violence and accept Israel as a Jewish state’. Trump has, in fact, gone as far as to pledge that he will recognise Jerusalem as the undivided capital of Israel if elected president.

The Council on AmericanIslamic Relations (CAIR) condemned Trump’s proposed policy of preventing Muslim immigration.

29

‘It’s really incredible that the leading Republican Party presidential candidate would make what amounts to almost a fascist statement seeking to bar all Muslims from the United States,’ the statement read.

‘It would have been beyond belief sometime back but now it seems to be routine in terms of Donald Trump trying to one-up himself with his Islamophobic rhetoric.’

Muslim community leaders remain unconvinced that Trump’s policy is changing.

‘I don’t know that he knows himself because it’s a minute-byminute thing based on who is asking the question,’ said Ibrahim Hooper, a spokesman for the Council on American-Islamic Relations.

However, Trump has received endorsement from the very group he demonises and threatens to eliminate: Isis.

One Isis spokesman declared: ‘I ask Allah to deliver America to Trump.’ Another stated: ‘The ‘facilitation’ of Trump’s arrival in the White House must be a priority for jihadists at any cost!’ Isis described Donald Trump as ‘the perfect enemy’.

But the new Isis leader, Amadh Abu Makmud Al-alwani ‘advised’ American Muslims to vote for Clinton, even calling those who decided to vote for Trump ‘infidels’ who would be committing a major sin and were liable for punishment.

Donald Trump has been variously called Islamophobic, racist, xenophobic, mysogonistic, fascist, sexist and nativist. Yet, the American electorate has seen fit to elect him into office.

What does this say about a nation that considers itself to be the most democratic, liberal and civilised in the world?

Muslim Views

30

Muslim Views

Muslim Views . November 2016

LETTERS TO THE EDITOR

Congratulations from Sanzaf

ASSALAAMU Alaikum brother Farid We pray this letter finds you and your team at Muslim Views in the best of health, ameen.

On behalf of the Trustees, National Office Bearers, Regional Executive Boards and Staff of the South African National Zakah Fund, I hereby wish to congratulate you and your team on the 30th anniversary of Muslim Views.

As an independent communitybased institution, Muslim Views has undoubtedly developed into an indispensable and inseparable part of the community.

We acknowledge that Muslim Views continues to play, since its inauguration in 1986, a commendable role as a critical but constructive and courageous voice in South Africa.

We take this opportunity to thank the men and women of Muslim Views for their invaluable contribution and consistency in highlighting social justice issues.

We humbly beseech Allah to grant Muslim Views to grow into a powerhouse of the media industry in the country and to continue representing the interest of all South Africans, ameen. Mabrook on your milestone anniversary.

Shauket Fakie National Chairperson South African National Zakah Fund

MJC: No alcohol at school events THE Muslim Judicial Council (SA) has submitted a complaint following a proposal by the MEC for Education in the Western Cape, Debbie Schafer,

to amend the Western Cape Provincial School Act, 1997, in order to allow principals of schools the right to choose whether they will allow the availability of alcohol at school fundraising events off school premises.

According to the Minister of Education’s press release dated August 24, 2016, the current School Act of 1997’s legislation regarding alcohol on school premises is extremely restrictive.

She states, ‘The current situation is so restrictive that if a principal wishes to take educators out for an event off school premises where any alcohol is consumed, they are falling foul of the law. In addition, I have had complaints from schools who wish to engage in fundraising activities where alcohol is sold or consumed but this is against the law.’

Following our immediate letter of complaint to the MEC and the Department’s legal team, the MJC informed the General Majlis and held a meeting with the Association of Muslim Schools (AMS) who have informed all stakeholders in education about the proposed changes to the bill and its impact on our learners and community. We also encourage the community to support this call and to forward your complaint.

As a community, each and every one of us should make an extra effort to protect and nurture our children by promoting good habits, encouraging good moral behaviour, giving them hope and providing them with a sober, safe and secure environment in which to grow and be educated.

An environment which condones alcohol use and its negative consequences, such as abuse, violence, immoral behaviour, disrespect for elders and themselves should not and cannot be addressed lightly and should not be tolerated.

lobby with stakeholders and make every effort to stop this amendment which will have a disastrous effect on our community which is already disastrously affected by unacceptably high levels of alcohol abuse not only by adults but, sadly, children as well.

Nabeweya Malick Media Desk Muslim Judicial Council Cape Town

Education ‘a two-edged sword’ I READ the transcript in Muslim Views (October 2016) of Dr Shuaib Manjra’s khutbah delivered at Claremont Main Rd Mosque. It was very well presented and covered quite a few issues.

I have some qualms regarding the whole free tertiary education call, some of which Dr Manjra alluded to in his khutbah.

The general public was promised a revised National Health Insurance initiative more than a decade ago. It appears this initiative will remain in limbo for the foreseeable future, partly because of lack of funds.

How many sick people, of all ages, have in the interim succumbed to their ailments because of this delay?

Amongst them were citizens who have worked for numbers of years, helped the economy, paid their taxes.

On the other hand, R2-billion could be scrounged last year to quieten the clamour of the unruly, ill-disciplined youngsters.

In other countries, the privilege of tertiary study entails taking out student loans, which take years after graduating to pay off.

What is manifestly missing in the debate is the realisation that educa-

tion per se is a two-edged sword. If it is not accompanied by characteristics like humility, honesty, integrity, generosity, and something that is almost totally lacking in this debate, namely ‘grace’, then the future for this country in general looks bleak.

Sulaiman Martheze Mitchells Plain

Ahmed Timol AHMED Timol was a gentle soul and wonderful human being.

We may never see the like of him again.

Ahmed was loyal and kind to his family and friends.

He loved them and they loved him.

He was a teacher who taught History with passion and with integrity.

He little realised that he would be part of that History.

He was a courageous cricketer who batted with a straight bat along the straight path.

He loved cricket and cricketers and spectators He was a team man who believed that the team was greater than the individual.

Ahmed loved Humanity and bravely championed the cause of the oppressed, the hungry and the destitute.

‘Resistance against Tyranny is truest obedience to God.’ (Howard Fast) His untimely death was horrifying and brutal.

He died in the very Springtime of his life.

He did not live to see Nelson Mandela and the Island prisoners when they walked out of Robben Island as freemen.

He did not live to see the Dawn of Democracy in the beloved country.

Ahmed Timol belonged to those illustrious men and women who fought and died for their country’s Freedom.

Ahmed’s memory lives on.

He shall be remembered by generations to come.

May Allah grant him Jannatul Firdous.

- ADVERTISEMENT FEATURE -

We will, therefore, continue to

31

Muslim Views . November 2016

A tribute by Yusuf Garda, a friend, cricket team mate and privileged to have taught with Ahmed Timol.

Timol was killed in detention by the apartheid police on October 26, 1971. The original inquest in 1972 concluded that Timol had not been maltreated during his detention and had committed suicide.

Now, after decades of struggle by the Timol family and human rights activists, the National Prosecuting Authority (NPA) announced on October 25, 2016, that it would reopen the inquest into the death of Ahmed Timol.

Chronological error I READ your editorial of the September 2016 Muslim Views and am a little confused with the following in the last paragraph: ‘First, on September 29, 1969, as a 15-year-old schoolboy, I followed the bier of Imam Abdullah Haron…’

‘Eighteen years later, on September 25, 1977, I walked, as a junior reporter…’

Should the latter sentence not have read: ‘Eight years later…’?

Noor Khan The Editor replies: Mr Noor Khan is absolutely correct! We apologise for the error.

A matter of fact WE published a poem in our September 2016 edition, Ode to a brother; a tribute to Imam Abdullah Haron, by his sister, Gadija Gamildien.

Unfortunately, due to a discrepancy that arose in correspondence between the sender and Muslim Views, the incorrect age was published. Mrs Gamildien is 75-years-old and not 82 as inadvertently stated in our September edition.

We apologise for the error.

Letters to the Editor editor@mviews.co.za

Sanzaf Shafaqah Initiative spreads wings of compassion (Left) Ebrahim Patel, Minister of Economic Development, in conversation with Nazeem Esau, a Sanzaf caseworker, at the launch of the Sanzaf Shafaqah Initiative, on October 21, 2016.

Photo SANZAF COMMUNICATIONS

SANZAF COMMUNICATIONS IN light of the increasing poverty levels in our country, the South African National Zakah Fund (Sanzaf) was pleased to announce the launch of the Shafaqah Initiative at our fundraising event on Friday, October 21, 2016. The word ‘shafaqah’ is derived from the

Arabic word for compassion.

In attendance was Ebrahim Patel, Minister of Economic Development, who gave the keynote speech, Shaikh Abduragmaan Sadien and Shaikh Ebrahim Gabriels, both prominent figures in the Muslim community.

This launch is a response to a challenge that the organisation received from Shaikh Ebrahim

Gabriels at the close of Sanzaf’s Operation Ramadan earlier this year.

Shaikh Gabriels commented on the phenomenal impact Sanzaf was able to make during the month of Ramadaan through the obligatory charitable payments received from the many loyal supporters and various masajid in its wide network across the Western Cape, Boland and the Garden Route.

‘We believe the launch of Sanzaf’s Shafaqah Initiative will allow Sanzaf to evenly extend our relief efforts throughout the year and give us a more sustainable means of income,’ commented Yasmina Francke, General Manager of Sanzaf Western Cape.

If the same generosity were to be practised the rest of the year, it would make a massive difference in the Sanzaf beneficiary’s life.

During Ramadaan, Sanzaf’s Operation Fitrah project was able to benefit 23 000 families with an estimate of R3 million distributed. Operation Fitrah is one of Sanzaf’s fundamental annual relief projects.

The Shafaqah Initiative is in the form of a monthly commitment of a debit order.

The debit order amounts can be from as little as R75 per month to a maximum of what the donor can commit to on a regular basis.

Yasmina Francke, General Manager of Sanzaf Western Cape, delivering her presentation on the high poverty levels in our country at the launch of the Sanzaf Shafaqah Initiative, on October 21, 2016.

Photo SANZAF COMMUNICATIONS

Sanzaf’s efforts during Ramadaan are only possible through the generosity and sense of compassion of our communities who have trusted Sanzaf to distribute their compulsory charity.

For more information on the Shafaqah Iinitiative, please contact Shireen Kamaldien or Farahnaz Benjamin at 021 638 0965 or visit the Sanzaf website at the internet url www.sanzaf.org.za Muslim Views

Focus on Finance Growing your business 32

Muslim Views . November 2016

With SMEs reporting a growing economic confidence, many are eyeing new opportunities for growth. 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, offer five avenues to explore.

Know your current business

THE best customers are the customers you already have.

Rushing into growth is never a good idea if it takes time and resources away from the customers who are currently paying your bills. What is important is to look at your current resources and skills to know your options for change.

Write these things down so you have a record of them. Identify weaknesses in your current offerings: do your current customers see your services as good value, and where can you improve?

Get those basics right, and then make them better, and your business will expand organically, thanks to word-of-mouth recommendations.

Marketing is key After that, the first way for an SME to grow might be to finetune its marketing. A survey of 400 small business founders and owners found that almost half of them regard marketing as the most important component to a successful business growth strategy.

Marketing is a complex and

Muslim Views

multi-layered discipline but growing an SME means having a thorough marketing plan with targets, timetables and a budget firmly in place.

Consider your options Experts say there are four broad strategies for growing your business: extend an existing product or service to new customers; offer a new product to existing customers; cross-sell existing products to existing customers that are not buying those particular products from you; or, trickiest of all, sell new products to new customers.

Consider new products and services that complement your existing offerings, and test whether your customers would get value based on your understanding. Consider the channels to sell to new customers â&#x20AC;&#x201C; are you able to reach them and does this increase costs?

Can you export?

One potential channel is export. Ambitious SMEs should be thinking further afield. Itâ&#x20AC;&#x2122;s understandable for so many SMEs to be anxious about exporting, and many tend to stick to the regions they know as there are fewer issues with language and trade barriers.

Companies, however, should start looking at the wealth of new opportunities in developing economies as the internet has removed many of these barriers and offer new and easier ways to conduct business.

No quick fix Be warned that selling abroad takes time, effort and finance to get right. Research is key. Are you confident that there is a real demand for your goods and services? Do you know what competition exists and what price you need to sell at to make a profit?

Hassen Kajie

Aysha Osman

Do you have appropriate financing in place?

In fact, the sort of in-depth homework you did when setting up your business needs to be repeated for a new market.

Inevitably, success requires thorough research into the different regional operating conditions, customs and legal regulations. It is worthwhile grabbing as much advice and support as possible, as well as keeping a close eye on operating costs and conditions.

If you need any further advice

on how to grow your business, please feel free to contact one of the directors of Nexia SAB&T in your region.

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.

Get (the) basics right, and then make them better, and your business will expand organically, thanks to word-of-mouth recommendations.

UJ Book-Review

Muslim Views . November 2016

33

A scholarly and stimulating study of the Quran

Farid Esack, author of The Qur’an: A Beginner’s Guide, is a professor of Islamic Studies at University of Johannesburg, and is currently the president of the International Qur’anic Studies Association.

Photo CHARLENE LOUW

The Qur’an: A Beginner’s Guide

by Farid Esack. Oneworld Publications 2015 (reprint edition). 298 pages FARID Esack’s The Qur’an: A Beginners Guide is a densely-packed beginner’s guide to navigating the Quran by providing a descriptive account of the historical development of the text and engaging with the various competing narratives.

Esack, a professor of Islamic Studies at University of Johannesburg, is currently the president of the International Qur’anic Studies Association.

The book has eight chapters in addition to an introduction.

In the introduction to his book, Esack claims that his book is ‘arguably the first attempt to present various views and trends in Qur’anic scholarship in a critical manner without forcing a particular position’ and wants to introduce ‘an array of opinions surrounding it in a non-polemical manner’.

The question is who is Esack’s intended audience?

Is the audience comprised of scholars of the Quran (Muslim and non-Muslim), ordinary Muslims who have some understanding of the basic concepts discussed or non-Muslims who have very little or no knowledge of the Quran and Islam in general and want to learn more?

Esack for the most part writes in an academic but easily readable style.

In his introduction, he

describes himself as a ‘critical and progressive Muslim, a student of the Qur’an with a respect for all serious scholarly endeavour’.

In keeping true to this, throughout most parts of the book he provides the standard Muslim narrative and then also points to challenges to this standard narrative.

In the chapter titled ‘The Qur’an in the Lives of Muslims’, Esack uses his personal experiences of the Quran as a Muslim growing up in a Malay household in South Africa as an example of the sacred place the Quran has in the lives of Muslims throughout the world.

He emphasises the deference with which it is treated.

Esack is able to understand and explain the visceral impact of

the Quran on the Muslim individual that it ‘wields such phenomenal power over a people it is reasonable to expect that it would become a rather powerful weapon in the hands of those who have access to it’.

Esack explains how, for the majority of Muslims, ‘the Qur’an is God speaking, not merely to Muhammad in seventh-century Arabia but from all eternity to all humankind’.

But he also makes the point that ‘it nevertheless also entered a specific place and time and spoke to a people who lived within history’.

One of the more academic orientated chapters, titled ‘The Prophet and the Begotten, NotCreated Qur’an’, discusses the debate around whether the Quran

is created or eternal, which can come across to the novice as theological ‘hairsplitting’, maybe even bordering on the irrelevant.

Yet, this chapter gives a useful picture of the types of theological disputes that existed in the formative and classical period of Muslim intellectual development and how Muslims’ current views on the Quran came to predominate and be regarded as ‘orthodox’.

In the chapter titled ‘Understanding and Interpreting the Qur’an’ Esack describes the idea of progressive revelation, the distinction between the Meccan and Medinan revelations and the importance of occasions of revelation in Quranic exegesis.

In keeping with the requirements of critical scholarship, Esack also discusses the linguistic and origins theories of John Wansbrough, challenging some of Wansbrough’s findings.

The chapter concludes with a short section provocatively titled ‘Farewell to Innocence’.

Esack argues that all interpretive activity is context bound and can never be value free and, in doing so, both affirms some of the sentiments of classical exegetical scholars and also challenges the way in which current Muslims view the project of interpreting the Quran.

The last two chapters, titled ‘Belief in the Qur’an’ and ‘Righteous Conduct in the Qur’an’,

function as introductions to certain themes in the Quran but can also be used to understand Muslim belief on topics such Islamic monotheism, prophethood, the hereafter, rituals and social and economic issues.

The Qur’an is a scholarly and highly stimulating work. It offers a comprehensive account of the traditional Muslim narrative on the history of the Quran but does not shy away from the more difficult aspects of the Quran.

However, the book does not provide a detailed exposition of the various subjects but merely touches on topics sufficiently to introduce the reader to the relevant ideas.

For the novice, the book may not work well as an introductory text.

Coming to grips with the various competing narratives can be overwhelming for someone who is not even aware of the standard narrative.

This book is perhaps more suited to an academic audience but it will be valuable to Muslims who are sufficiently aware of the standard historical narrative of the Quran and may challenge them to view it in a different light.

Review by SIRAJ GOOLAM Siraj Goolam is an Honours student in the Study of Islam at the Department of Religion Studies, University of Johannesburg.

Muslim Views

34

Muslim Views

Muslim Views . November 2016

Muslim Views . November 2016

- ADVERTISEMENT FEATURE -

35

Muslim Hands’s Shine for Syria walk 2016 NABEELAH RYKLIEF

WITH the glow sticks and neon lights in hand, let’s unite and light up the night with love for Syria. Excited to see you there!

Syria’s civil war is the worst humanitarian crisis of our time.

Half the country’s pre-war population – more than 4,5 million people – have been killed and 13,5 million forced to flee their homes.

Families are struggling to survive in Syria or make a new home in neighbouring countries.

Others are risking their lives on their way to Europe, hoping to find acceptance and opportunity.

Harsh winters and hot summers make life as a refugee even more difficult.

Many times, the effects of the conflict can seem overwhelming.

Five years on and the humanitarian crisis in Syria continues to escalate.

Millions of ordinary Syrians have lost their loved ones and have fled from the rubble of what was once their peaceful homes.

In February, Muslim Hands’s Digital Communications Editor, Tijen Horoz, joined MH field teams distributing blankets, mattresses, clothes and winter fuel to Syrian refugees in Southern Lebanon.

After having first-hand experience in Al Quaraoun camp, which is sandwiched between two snowcovered peaks in the Bekaa Valley, she said, ‘Children are everywhere.

‘Children of all ages, girls and boys, some blonde, some darkhaired, run around in the cold, wet mud. At first glance, it may look like a normal enough scene but the conditions in the camps are miserable. Small children are surrounded by white tents and all

Syrians receiving help through Muslim Hands.

they are wearing to protect their little feet are plastic sandals.’

With your support, Insha Allah, Muslim Hands will continue to provide food, warm clothing, blankets and heating throughout the winter months in refugee camps in Lebanon.

In aid of these Syrian refugees, Muslim Hands will be hosting a fund-raising event to help.

The Shine for Syria walk is an event which the Muslim Hands UK team will be hosting at the Queen Elizabeth Olympic Park,

London, in aid of Syrian refugees.

At the same time, Muslim Hands SA, will be hosting the same event so, united, we will Shine for Syria, with an event which is open to anyone up for the challenge.

Join us and light up the streets of Cape Town as we host our Shine for Syria night walk 2016, on November 26, 2016, at Mouille Point Lighthouse, Cape Town.

Bring your friends and family along as Shine for Syria is an

Photo ABDURAGHMAAN DAVIDS

event about bringing family, friends and communities together to help make a difference for Syrian refugees.

Participating children under the age of 16 should be accompanied by an adult.

Registration costs R250 and the minimum target to be raised per person is R1 000.

Register online at muslimhands.org.za and collect your tickets from our office at 1 Carnie Road, Rylands.

We advise that participants

wear neon coloured clothing or anything that makes you shine.

Also, wear comfortable shoes i.e. training/ running shoes and a jacket.

Refreshments will be provided to all registered participants at the beginning of the walk.

We will perform Maghrib Salaah in congregation (salaah facilities will be provided) and thereafter the walk will commence.

We anticipate the walk to complete by 10pm, Insha Allah.

Muslim Views

36

Muslim Views . November 2016

From Consciousness to Contentment

Promises: do we make them too lightly?

JASMINE KHAN

THERE was a time when children were raised with values.

Our parents instilled a list of rules and regulations in us which sometimes felt stifling and led one of two ways. Either, the child grew into adulthood and remembered those core values and lived by them or, in the case of the rebellious ones, resulted in a total rejection of what the child considered ‘out of date’ values.

One of these values is the importance or, one can almost call it, the sacredness of a promise. Basically, it meant that when you gave your word, it could be implicitly trusted. Sadly, this value has lost a lot of its impact, and this started in the home. Parents are role models, and children learn from what they see their parents do, far more than from what they say.

To a child, a broken promise is world shattering; they do not forget. It may be trivial to the parent, something said in a moment of carelessness just to quieten the child but to the child, it is important.

A promise broken can seriously dent the trust the child has in the parent. To be able to trust the word of the parent leads to security; it fosters a feeling of safety that all children need from their caregivers.

We often wonder at the behaviour of teenagers and their disregard for authority. One needs to go no further than to find what

Someone calls to ask you for some information and you say, ‘I will get back to you tomorrow,’ and then you do not do so. We make promises to friends and break them without a second thought, often pleading that we were busy and forgot the parent/ child relationship is based on. Fulfilling a promise means that you are truthful, that you actually meant what you said. This, in turn, instils the importance of truth and honesty in the child.

If we want to raise honourable children who realise the value of commitment, we have to keep the promises we make. Once again, it comes down to mindfulness; often we promise something outlandish, without considering whether it is feasible or whether it is good for the child.

Sometimes, we take parenting too lightly, almost like a hit and miss affair. If we expect our children to fulfil promises made to us, their peers and, ultimately, the promises they make as adults then it is incumbent on us to keep the promises we make to them.

Allah says in the Holy Quran: ‘O you who believe! Why do you say what you do not do? It is deeply abhorrent to Allah that you say what you do not do.’

(61:2-3)

How lightly we make promises to friends and colleagues is an example of the disregard adults show for keeping this value.

Adults in business are often guilty of this, particularly in the workplace.

Someone calls to ask you for some information and you say, ‘I will get back to you tomorrow,’ and then you do not do so. We make promises to friends and break them without a second thought, often pleading that we were busy and forgot.

Something we often hear when challenging the person is, ‘You have no idea how many things I have to deal with.’ In other words, you are very subtly being told that you are of lesser importance.

This can and often does seriously damage a friendship and has been known to do so with no hope of repair. A break in trust is very hard to mend.

Our society is in dire trouble because of the lack of fulfilment of the promises made between

husband and wife. Firstly, when the man has the nikah performed, the promise he is making is not to his wife, he is undertaking a covenant with Allah SWT that he will take care of his wife.

In several cases, this is the promise made most lightly; it has led to abuse of both men and women, and the effect on the children of the marriage has far reaching consequences.

Marriage is a contract and should be regarded as such. Allah SWT commands: ‘O you who believe, fulfil your contracts.’

(Quran, 5:1) The most important promise or covenant we have made is the one to Allah SWT. In surah 7, verse 172, Allah asks us, ‘Am I not your Lord?’

We testified, ‘Indeed, You are our Lord.’

Having done this, and testified to the fact that we are Muslim, should we not be extra vigilant in obeying the instructions from the Quran and the Sunnah?

The holy constitution of Islam

specifies the keeping of promises to such an extent that if a soldier gives an oath to protect a group of the enemy, it becomes incumbent on all Muslims to keep that promise.

Fulfilling promises is one of the signs of belief in Allah and the hereafter. The promise of a Muslim is a vow; if broken, no compensation is possible since it is a promise to Allah SWT. If a promise to an enemy is so highly regarded, how much more important is the promise we make to our husbands and wives?

When we fulfil the promises to the rest of creation, we are truly living the covenant we made with our Creator.

Abu Hurayra reported that Rasulullah (SAW) said: ‘There are three signs of a hypocrite, even when he fasts and prays: whenever he speaks, he lies; whenever he makes a promise, he breaks it; and whenever he is trusted, he betrays his trust.

May Allah SWT guide us to be more vigilant when we make promises so that we can live our lives without the fear of what Allah SWT promises us: ‘Fulfil your contracts. Contracts will be asked about.’ (Quran 17:34) Further, let us beg to be saved from hypocrisy for there is nothing that is more disliked by our Creator. O Allah, do not let us fall into the category mentioned in the hadith of Rasulullah (SAW): ‘One who does not keep his promise has no religion.’

Ameen ya Rabbul al ameen.

a huge thank you! to everyone who attended and supported the first ever

muharram familypicnicday picnicday day 2016 find more info, images and video visit Muslim Views

and www.vocfm.co.za

Positive and Effective Parenting

Muslim Views . November 2016

37

Raising daughters: tell the truth about beauty FOUZIA RYKLIEF

DOCTOR Barbara Mackoff suggests six strategies for raising strong, spirited daughters in her book Growing a Girl. One of the strategies that is very close to my heart is ‘Tell the truth about beauty’.

Let’s think about the messages about beauty we give to our daughters Beauty means being thin: Many of us have a tendency to criticise parts of our bodies and comment on how other women look. For example, we might say quite innocently, ‘you’ve gained a lot of weight.’

I remember meeting someone I hadn’t seen for years. The first words from this person were, ‘You’ve gone fat!’ Many women, myself included, put on a bit of weight after each pregnancy. My response to this person was, ‘How about saying: It’s good to see you after so many years.’

Beauty is what is inside a person, something you like about that person so that is the message we need to give to people and our children.

Beauty is spending hours in front of a mirror trying to improve our looks, spending ages selecting clothes and hiding ‘faults’ beneath them: What are we saying to our daughters in this scenario?

We have trouble making up our minds about what to wear and how to look! We do not have confidence in making simple deci-

sions about what to wear. We do not accept ourselves as we are.

What then is the message about beauty we are giving our daughters?

We are saying that we must look and be perfect physically.

Support your daughter’s sense of dress; let her wear the same kind of outfit days in a row if she wants to but help her dress her age and appropriately i.e. no cropped tops, sexy clothing, high heeled shoes.

I worry when I see little girls wearing high heeled shoes. Firstly, we are giving girls the wrong message and, secondly, it is not comfortable and healthy for a growing child. Be her guide as to what is appropriate for her age group – in terms of dress, behaviour and birthday parties.

Beauty is what other people think of us: We may dress up with these thoughts in mind, saying to ourselves and out loud, within earshot of our daughters: ‘I wonder what so and so will be wearing.’ So we dress up for other people. And we believe that our worth is dependent on their opinions about how we look.

We need to dress up for ourselves; what is comfortable and appropriate for us. Don’t feel hurt by other’s comments, judge yourself negatively or compare yourself to others.

Learn to accept compliments from others and compliment your daughter often: We have a tendency to deny the positive comments or praise that others give us. Perhaps this may be because

Be a positive role model by talking about people in terms of their skills, thoughts and attitudes. the praise is a bit lavish?

Specific positive comments from others reflect a positive picture of who we are. This is what we need to give our daughters so, when we compliment them, we should focus on specifics, such as ‘I appreciate your help in the house’. Comments such as ‘you are always so helpful’ are not useful because it puts pressure on children. Focus on the present and what it is that you liked.

Put her beauty into perspective: Become aware of how often you use ‘pretty’ or ‘beautiful’ when other adjectives would be more appropriate. Use ‘radiant’, ‘glowing’ and ‘sparkling’ to praise looks. Tell her how her inner beauty shines through her glowing eyes, smiling face.

More importantly, comment on her inner qualities rather than on her physical appearance: Acknowledge her fears and confusion about her appearance but then tell her about how you see her.

Be a positive role model by talking about people in terms of their skills, thoughts and attitudes.

Challenge what the media shows us about women. Explain that ideal beauty is an illusion.

The women on screen or in print have had a team of people working on them to create an image.

Question the roles women portray in advertisements.

Discuss sexuality from an early age, giving correct names to body parts. Teach her about her menses – not only why it happens but how she might feel, and what she will need to deal with it.

Teach her the values of male/ female relationships and what is permissible. Teach her that her body has boundaries. This is especially important to help her understand what is appropriate and what is not. Our daughters need to know that no one must violate their bodies and their minds.

Help her through the period in early adolescence when she will receive rigorous training for the female role and expectations will be high for her to connect more to her female side.

Here are some guidelines, pertaining to the relationship between fathers and daughters, and mothers and daughters.

Fathers and daughters At the onset of puberty, things seem to change between a father and his daughter. He becomes uncomfortable around her and appears to withdraw his affection

by limiting physical show of his feelings. This confuses her at a time when she most needs support from her father. She needs reassurance from him that the physical changes in her are okay.

Fathers need to value their daughters’ feminine side and not tease them about it.

The quality of the fatherdaughter relationship is crucial to how a woman is able to manage a mutually loving relationship when she marries. He is the daughter’s first love.

A good relationship with father will teach our daughters that men can be good, loving, kind, caring and strong. She learns to tell the difference between a man who respects and cares for her from one who wishes to manipulate and take from her.

Divorced fathers must give their daughters time and attention, make expectations clear and be open about their feelings.

Mothers and daughters Mothers need to be clear about who they are and what roles they play. We need to clarify our values, goals, dreams, frustrations and disappointments. Do we leave our needs until last, do we have personal boundaries, and what sort of relationships do we have with our husbands?

As a mother of a teenager, it is vital to provide a listening ear and offer reassurance. By the late teens, the mother-daughter role transforms into friendship and support for the adult years.

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Muslim Views

Muslim Views . November 2016

FOR ALL

Muslim Views . November 2016

39

Lithograph delights I was fortunate to have procured original lithographs of some of these pictures and treasure them as heritage gems as well as artistic masterpieces, writes Doctor M C D’ARCY. SHOULD I or shouldn’t I buy it?

I scratched my head.

The elongated wooden frame held two pictures, one rather faded, the other glowing like yesterday’s muted sunlight – a little soft, suffused with gentle colours that caressed the eyes.

I knew I had to look closer.

The pictures were old. They depicted vistas of the far-off Sea of Galilee, at the northern tip of the Great Rift Valley as it meanders through the Holy Land of ancient Palestine.

The limpid sea reflects the surrounding hills, palms, a mosque and a distant fortress. Tiny figures dot the foreground, lending measure to the epic landscape. It was gourmet art to savour slowly.

Below the pictures were annotated the artist’s name, David Roberts, and that the medium was a colour lithograph dated 1839.

These two framed lithographs were an exciting find for I had written about the work of the Orientalist artists of Victorian Europe who recorded Egypt, the Middle East and the Islamic world at a time when photogra-

Young Muslim boys in traditional dress (circa 1840s) in Cape Town. Lithograph Courtesy D’ARCY COLLECTION

by James French Angus.

phy was in its infancy and watercolour depiction of exotic scenes was the only source for visual access to the Eastern world.

A magnificent lithograph of the Temple Mount and the Dome of the Rock, by David Roberts, accompanied the article in Muslim Views.

I had also written about the famous lithographs of James French Angus who had been in Cape Town during the 1840s and produced the wonderful pictures of the Muslim madrasah, the portraits of two young boys in the typical dress of the times, and also the famous portraits of Nasiera and Imam Abdullah that were signed in Arabic by the subjects themselves.

I was fortunate to have procured original lithographs of some of these pictures, and treasure them as heritage gems as well as artistic masterpieces.

And, strangely, despite the ridiculously cheap price sticker of the David Roberts lithographs, muddle-headed I walked out of the bookshop empty-handed. I kicked myself when I got home.

I went back a few days later, praying that the frame and its gems were still there. It was my lucky-moon day; I now have them, the dust brushed away and there for me to savour at leisure.

Lithography is the process of producing pictures via the use of plates and pressure by blocks of heavy stones to produce images on paper. It’s a complex, somewhat tedious process. The usual result is a mono-colour, black image.

The production of coloured images is even more exacting. The image has to be printed in each colour precisely so that it can produce a homogeneous artwork.

The first lithographs were pro-

A young Muslim boy wearing a toding hat (Circa 1840s) in Cape Town.

Lithograph by James French Angus.

Courtesy D’ARCY COLLECTION

duced around 1790. It was superseded by black and white photography around the 1830s. Photographs had to be hand coloured. I still remember how I hand-coloured black and white Kodak Brownie pictures on our kitchen table in the 1950s.

David Roberts was born in Scotland. At ten-years-old, he was apprenticed to a house painter.

He studied art at night. Later, he went from painting scenery for a circus to producing scenic backdrops for theatres. He steadily progressed to painting art canvases and exhibiting them.

The great British artist J M Turner encouraged him to drop scenery painting for theatres and devote himself to being a fulltime artist. He did this with gusto and ended up as the head of the

British Society of Art. In 1838, Roberts sailed to Egypt and was smitten by the Middle Eastern world. He produced a vast number of works depicting Egypt’s ancient ruins.

Threatened with morose inhabitants, he had to disguise himself as an Arab in order to sketch the wondrous Petra rock carved ruins, now in Jordan.

David Roberts travelled extensively through Spain, Egypt and the Middle East, making numerous sketches which he later meticulously turned into finely detailed, luminous images of exquisite art on canvas and lithography prints.

Why are the works of artists such as David Roberts and James French Angus so important to us?

Through their eyes and hands we can live in the history of ages gone by and virtually smell the sweat of those who went before us.

Most pictures by Muslim artists are of Islamic themes restricted to portraying stylised miniature scenes of poetic love and royal excesses. It is tragic that few, if any, Muslim artists produced realistic scenes of life through a thousand four hundred years.

So, Muslim history is clouded in visual darkness, a malady no doubt induced by those who terrified Muslims into believing that they would be cast into hell for depicting a beautiful vista populated with the riches of creation.

I still see publications that pretend that we have no eyes, and preach that we should not listen to the music of the wind through the trees.

For me, Islam is a beautiful symphony of light and colour. It is a formula to make life good and joyous, infused with ethics, tolerance and justice for all. To experience that, our minds should be open and fruitful, our creative senses charged with righteousness to make the world a better place for all.

And that is where art sets the mood to travel through visual history in order to arrive at a destination of universal peace and harmony.

Lithograph of the Sea of Galilee in Palestine by David Roberts (1839).

Note the mosque and fortress in the background.

Courtesy D’ARCY COLLECTION Muslim Views

40

Muslim Views . November 2016

World-renowned speaker and munshid to grace Mass Mawlid 1438 TASLEEMA ALLIE

THE Messenger of Allah said, ‘He who does not follow my sunnah is not from me.’

(Bukhari) Mawlid SA, in its fifth annual Mass Mawlid, extends an invitation to Muslims and non-Muslims to a gathering of remembrance, dhikr, teachings and praise upon the Prophet Muhammad (SAW). Among the guests are two world-renowned praise reciters of the Prophet (SAW), one from Egypt and the other from Pakistan.

Mass Mawlid 1438 is set for December 17, 2016, with a change of venue to the Century City Convention Centre.

Attendees dressed in white will gather for Mass Mawlid 1438 and are invited to bring along their musallahs/ prayer mats for an eight-hour programme set to be a spiritual feast even better than the previous one.

The pre-Mawlid programmes start with a special dhikr on Thursday, December 15, 2016, after Maghrib, at Habibia Soofie Masjid, in Rylands Estate, and Jumuah at Masjidul-Quds (Gatesville), on Friday, December 16, 2016, welcoming all the dignitaries set to be at this year’s event.

The Mass Mawlid 1438 programme continues its mass dhikr as last year with representations by six of Cape Towns biggest tariqas: Shadilli Qaderi, Shadilli Darqawi, Buzme Chiragh, Sultan Bahu, Naqshabandi and the Alawi Husaini Ninowi Zawiya.

This year, the well-known international scholar, Shaikh Dr Muhammad bin Yahyah al Husaini al Ninowi will deliver a naseeha on the theme of this year’s Mass Mawlid 1438, ‘Love towards All and Malice towards None’ – a theme perfectly suited to embrace our communities’ biggest challenges.

Shaikh Muhammad al-Ninowy is the founder and director of Madina Institute, Inc. and its global affiliates, the Madinan Center for Non-violence and Peace Studies, and its charity wing Planet Mercy, with South African divisions based in Cape Town.

Familiar to South Africans, Shaikh Ninowi has a huge global following who appreciate the scholar’s in-depth knowledge and expertise on the Islamic sciences.

This year’s programme includes qiraah to be rendered by the Egyptian-born nasheed vocalist, Mostafa Atef, who will join the event following his South African tour. Mostafa Atef has been in the famous Al Azhar system since the tender age of four-

years-old and will, hopefully, also embrace attendees with his wellknown rendition of Qamarun, an age-old Egyptian nasheed that speaks of the beautiful attributes of our Beloved Nabi Muhammad (SAW).

Over this past year, Cape Town has become home to one of Syria’s most renowned vocal teachers, Shaikh Muhamad Hakeem, who currently has Ruh al Madina under his tutelage, and will be rendering a performance

on this majestical night of community, love and gratitude.

Earlier this year, the Pakistaniborn UK international vocalist, Milad Raza, was honoured as a Mawlid SA ambassador. Milad Raza returns for Mass Mawlid 1438 at the Century City Convention Centre where, from 8.30pm, attendees may enjoy his beautiful renditions of authentic naats, manqabats and nasheed.

The programme is a feast with doors opening at 3pm for non-

reserved seating and the official programme commencing at 4pm with mass dhikr, qiraah, naseeha and a bouquet of nasheed and naats to awaken even sleepy hearts to this great love for our Beloved (SAW). The theme ‘Love towards all and Malice towards None’ has been chosen at a time when Muslims are witnessing indescribable and horrific civil wars, coups, occupation, bloodshed and pain in both Muslim and non-Muslim lands.

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Muslim Views

We are reminded of the Blessed Prophet Muhammad’s (SAW) love, example and last words uttered from his divine lips: ‘My ummah, my ummah.’

While we witness the most explicit clashes via the news and social media, the challenges are not isolated to the political arena and nations but within the homes of Muslims and within ourselves, too. It is at this time of need that we turn towards our Creator, Allah SWT, and the love that we have for the final Messenger of Allah, Nabi Muhammad (SAW).

Is there a corner in this world or person not yearning for peace and harmony? We all yearn for it, within ourselves, our relations and our communities.

As agents of peace and followers of the Sunnah of our Beloved (SAW), there is a duty upon every Muslim to spread the message of truth and share in the ocean of love with Muslim and non-Muslim. As South African Muslims, we honour, respect and extend love to our forefathers, the likes of the honourable Shaikh Yusuf of Macassar (RA) and Abdullah Kadi Abdus Salaam (Tuan Guru) (RA), amongst others, who brought Islam to this beautiful nation, teaching us love, embracing the local community and extending love for the Quran.

They lay the foundation of a community recognised and admired for its unique ability to strengthen spiritual awareness and to lead towards peaceful resolutions through deep understanding of the Holy Quran and Sunnah, a community that beautifully contributes to ubuntu.

On December 17, 2016, we gather our hearts in dhikr, love and unity in reviving the ummah of our Beloved Nabi (SAW). Take the opportunity to empower yourself with the knowledge of the life, legacy and practices of the greatest personality ever to walk this earth, Nabi Muhammad (SAW). Buses will be provided from selected areas, with various confirmed masajid to liaise with Hajji Uthman Brey at 082 872 1130 or Sister Nabeweya Malick at 081 560 7409.

Mass Mawlid 1438 is a community initiative conducted purely for the love of our Beloved Prophet Muhammad (SAW). We thank Allah subhana ta ala that we are assisted by individuals, organisations and jamaahs who have come from all corners to contribute to this auspicious celebration.

Interact with Team Mawlid SA via the following platforms: www.facebook.com/MawlidSA; instagram.com/mawlidsa; www.mawlidsa.org or email us on: info@mawlidsa.org

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