Muslim Views, November 2018

RABI-UL-AWWAL 1440 l NOVEMBER 2018

Vol. 32 No. 11 ‘AND it is incumbent upon us to show gratitude’ is the translation of the headline, which is the third line from the opening verse of the welcome sung by the inhabitants of Madinah on Nabi Muhammad’s (SAW) arrival. The verse can be translated as: ‘O the white moon rose over us/ from the valley of Wada/ And it is incumbent upon us to show gratitude/ Where the call is to Allah.’ The birth of the new moon heralding Rabi-ul-Awwal is the cause for much excitement around the world as it is the month in which the Beloved of Allah, Nabi Muhammad (SAW), was born. And 12 Rabi-ulAwwal is when we celebrate Moulood-un-Nabi.

One of the traditions in Cape Town associated with Moulood-un-Nabi is what is referred to as rampies sny (cutting of the leaves). This tradition is usually carried out on a weekend before the Moulood celebrations. As part of this tradition, some of the ladies of the area will meet at the local mosque to cut mostly orange leaves and scent them with rose water. The scented leaves are then placed in sachets and handed out to the men when they attend the Moulood celebration at the mosque.

Photo ISGAAK EBRAHIM

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Nassir and Mohammed: that single line of blood

The voice that enlightened

wajaba l-shukru alainaa

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The devil we know, and the one we fear

Taraweeg Survey 2019 needs you!

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Imam celebrated and actioned Moulood

The assault on Srebrenica

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Mrasa refugee rights workshop in Johannesburg

CT launched as Halaal capital of Africa

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By His Grace, and your support we ar e still bringing hope are to millions in #Y Yemen #Afghanistan #Syria #Yemen Aleppo,Syria

Lesser known forms of divorce in Islam

Running to warm the hearts of ‘the guests’

Muslim Views . November 2018

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No to Moulood but yes to mayhem and murder?

SHAIKH SA’DULLAH KHAN

Saudi tyranny silences dissent Vol. 32 No. 11 l RABI-UL-AWWAL 1440 l NOVEMBER 2018

A SINGLE crime of the Saudi kingdom suddenly made unprecedented international headlines for rather peculiar reasons.

Jamal Kashoggi was more than an American permanent resident writing for a major media house. He was also a Central Intelligence Agency (CIA) asset.

These elements – together with the growing influence of his dissent with the Saudi dictatorship and the highly sensational details of his killing – raised his profile in world media.

The Saudis are experiencing the unintended consequences of what should have been a routine murder, the kind that usually goes unnoticed. But Saudi brazenness caused a miscalculation that shook the kingdom from its workaday order of misrule.

The brutal killing of an American intelligence operative who, significantly, held intelligence of the Saudi kingdom is not a trivial matter for the American empire.

Suddenly, Saudi atrocities which have for decades been ignored by Western powers and their media, now caused outrage. However, no outrage supersedes Western interests in the oil resources of the kingdom, of Saudi interests in American and British armaments and Saudi protection.

Trump is unremarkably honest in pointing out that the Saudis would not last two weeks without American protection.

The crown prince of the client state now feels pressured to comply with at least a semblance of decency and credibility or America will opt to continue business as usual with a more compliant heir to the throne.

Either way, such little international incidents cannot detract from mutual interests, even in the face of media sensation and damning truths of gross human rights violations in the kingdom.

But this international incident, amplified by the media, obliquely drew attention to

the larger Saudi gross human rights violations in Yemen.

The Saudi-led campaign of bombing, according to the UN, has taken the lives of 13 600 since 2015. The blockade imposed on the port city of Hodeidah caused a famine that claimed 50 000 lives.

Today, 14 million Yemenis are on the brink of starvation. The Saudis are enabled by American and British weapon supplies and logistical support on the ground.

It is also important to note that the alliance between the Saudis, Americans and the British also extends to Israel.

The Saudis have made it clear that it supports Israel’s right to exist and that it has no interest in the struggle of the Palestinians for freedom from Israeli occupation.

The Saudis have gone a step further and called for peace with Israel, and regurgitated the Israeli public relations mantra that it has a right to defend itself.

This is the broader context in which the killing of Kashoggi captures world media attention. It does not require extraordinary intelligence to recognise that the freak show of Saudi thugs in their embassy in Turkey is but a grotesque symptom of greater atrocities.

Where the Saudis cannot buy assent with their wealth, they brutally crush dissent, even among members of their royal family.

And this silence is evident locally.

Islamic organisations and the Muslim clergy in South Africa that are funded or supported by the Saudi government or its agencies, like the kingdom’s Muslim World League, are reluctant to issue fair and reasonable public criticism of the Saudi dictatorship.

Some of them are particularly outspoken on other local and international developments that affect Muslims but have nothing to say about Saudi crimes against humanity.

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

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MOULOOD-an-Nabi is a commemoration of the life and legacy of the greatest benefactor to humanity, Rahamtun-lil-Alameen, Mercy unto the Universe, Prophet Muhammad (SAW).

An orphaned shepherd in Makkah, the Prophet always championed the cause of the oppressed and eventually discharged duties in Madinah as teacher, guide, head of state; and he executed all this in exemplary style and with prophetic excellence.

Contemporary rulers of the Holy Land In the land of the Prophet (Hijaz, under the control of the Saudi family), the commemoration of the birth of the greatest of Allah’s creation is off-limits and not tolerated. Those Muslims aligned to the Saudi-sponsored sect go to great lengths to oppose such commemorations and place intense focus against Moulood-an-Nabi, in particular. So, with the recent heinous murder of the American-based, Saudi journalist from Madinah, Jamal Khashoggi, that occurred inside the Saudi Consulate in Istanbul as well as the ongoing, devastating war in Yemen, the ummah of Muhammad (SAW) finds itself perplexed.

How did we get from followers of the Mercy unto the Universe to this despicable situation? How did it happen that people ruling the Muslim land of safety and security are architects of summary executions and agents of war?

Is it perhaps that people in power are in reality detached from the Prophetic spirit and subservient to causes and forces that do not have the well-being of the greater ummah at heart?

Almost 40 days (at the time of writing) since the disappearance of Jamal Khashoggi, his body has not been found, none of the culprits involved has been brought a step closer to justice nor has any explanation been offered.

All the while, there have been 16 000 raids by the Saudi-Emirati forces on Yemenis (till end of October) where $100 000 American missiles launched by Muslim Saudi pilots from $20 million British fighter jets, flying each at the cost of $6 000 per hour, to kill innocent Yemeni Muslims who live on less than $1 a day.

How ironic. Saudis are not being killed, Yemenis are. United Nations officials have declared the war in Yemen as the worst humanitarian crisis of our times. An estimated 50 000 Yemenis have been killed, either directly from bombings or from starvation due to the war.

More than 14 million others are facing famine or malnourishment.

At least one million children are suffering from cholera, described by the UN as the worst cholera epidemic in history.

Friendship with others, hostile to your own Gulf States (Oman, Qatar, Bahrain) are currently opening their doors of welcome to Israeli leaders and politicians while at war with their own people. Saudi Crown Prince Mohammed bin Salman (also Saudi Minister of Defence), in his Washington meetings (March 2018), included discussions with leading Zionist organisations, including AIPAC, the main pro-Israeli lobby in the US. Israeli-based American evangelical Christian Joel Rosenberg and his delegation visited Riyadh in November to speak to the crown prince about tolerance and the fight against extremism; all this, while the Saudis are conducting a full-scale war against impoverished Yemeni Muslims.

Where are the marches for Yemen and the khutbahs to highlight the plight of the victims of Yemen? Where are the fatawa of those takfiri muftis in condemning this carnage?

They are vociferous against Moulood but silent against mayhem and murder. They close the doors to bidah (innovation) but open the doors to humiliation and subjugation; are quick to focus and highlight the ‘dangers’ of madhhabi differences but blind to open disastrous collaboration with those who systematically undermine the global community of faith.

Moulood resolution Whether we commemorate Moulood or not, let us consider Muslims our brothers and sisters in faith, human beings our brothers and sisters in humanity and the welfare of the universe as our concern.

As voices of conscience, let us abide by the Quranic directive: ‘Let there be no hostility, except to those who are oppressive.’ (Quran 2:193) Shaikh Sa’dullah Khan is the CEO of Islamia College, Lansdowne, Cape Town.

Muslim Views subscribes to the Code of Ethics and Conduct for South African Print and Online Media that prescribes news that is truthful, accurate, fair and balanced. If we don’t live up to the Code, please contact the Public Advocate at 011 484 3612, fax: 011 4843 619.

You can also contact the Press Council’s Case Officer on khanyim@ombudsman.org.za or lodge a complaint on the Council’s website: www.presscouncil.org.za

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Muslim Views . November 2018

That single line of blood: Nassir al-Mosabeh and Mohammed al-Durrah RAMZY BAROUD

AS the frail body of 12-year-old Nassir Al-Mosabeh fell to the ground on Friday, September 28, history was repeating itself most tragically.

Little Nassir was not just another number, a ‘martyr’ to be exalted by equally poor refugees in Gaza or vilified by Israel and its tireless hasbara machine. He was much more than that.

The stream of blood that poured from his head wound on that terrible afternoon drew a line in time that travelled back 18 years.

Almost 18 years to the day separates Nassir’s recent murder and the Israeli army killing of Mohammed Al-Durrah, also 12, on September 30, 2000. Between these dates, hundreds of Palestinian children have perished in similar ways.

Reports by the rights’ group, B’tselem, are rife with statistics: 954 Palestinian children were killed between the Second Intifada in 2000 and Israel’s war on Gaza, the so-called Operation Cast Lead, in 2008.

In the latter war alone, 345 children were reportedly killed, in addition to another 367 child fatalities reported in Israel’s latest war, ‘Protective Edge’ of 2014.

But Mohammed and Nassir – and thousands like them – are not mere numbers; they have more in common than merely being the unfortunate victims of triggerhappy Israeli soldiers.

In that single line of blood that links Nassir al-Mosabeh and Mo-

In this screen grab from a YouTube clip, 12-year-old Nassir al-Mosabeh, a hafidh ul Quran, is seen carrying his school bag and a small bottle of rubbing alcohol near the fence separating Gaza and occupied Palestine. His job was to carry the alcohol bottle and, sometimes, oxygen masks, as his sisters, medical volunteers, Dua’a and Islam, would rush to help the wounded, many of them Nassir’s age or even younger.

Photo YOUTUBE

hammed al-Durrah, there is a narrative so compelling, yet often neglected.

The two 12-year-old boys looked so much alike: small, handsome, dark-skinned refugees whose families were driven from villages that were destroyed in 1948 to make room for today’s Israel.

Young as they were, both were victims of that reality. Mohammed died while crouching by the side of his father, Jamal, as he implored the Israelis to stop shooting. 18 years later, Nassir walked with thousands of his peers to the fence separating besieged Gaza from Israel, stared at the face of the snipers and chanted for a free Palestine.

Between the two boys, the entire history of Palestine can be written, not only that of victimisation and violence but also of stead-

fastness and honour, passed from one generation to the next.

‘Who will carry on with the dream,’ were the words Nassir’s mother repeated, as she held a photograph of her son and wept.

In the photo, Nassir is seen carrying his school bag and a small bottle of rubbing alcohol near the fence separating Gaza and Israel.

‘The dream’ is a reference to the fact that Nassir wanted to be a doctor, thus his enthusiasm to help his two sisters, Dua’a and Islam, two medical volunteers at the fence.

His job was to carry the alcohol bottle and, sometimes, oxygen masks, as his sisters would rush to help the wounded, many of them Nassir’s age or even younger.

In a recent video message, the young boy, who had just celebrated the achievement of memorising the entire Holy Quran, demonstrated in impeccable classical Arabic why a smile could be considered an act of charity.

Protesting the Israeli siege and the injustice of life in Gaza was a family affair, and Nassir played his role. His innovation of taping raw onions to his face to counter the tears induced by the Israeli army tear gas garnered him much recognition among the protesters, who have been rallying against the siege since March 30.

So far, nearly 200 unarmed protesters have been killed while demanding an end to the eleven-year-long blockade and also to call for the ‘Right of Return’ for Palestinian refugees.

Nassir was the 34th child to be killed in cold blood since the

protests commenced, and will unlikely be the last to die.

When Mohammed al-Durrah was killed, 18 years ago, the images of his father trying to shield his son’s body from Israeli bullets with his bare hands left millions around the world speechless.

The video, which was aired by France 2, left many with a sense of helplessness but, perhaps, the hope that the publicity that Mohammed’s televised murder had received could shame Israel into ending its policy of targeting children.

Alas, that was never the case.

After initially taking responsibility for killing Mohammed, a bogus Israeli army investigation concluded that the killing of Mohammed was a hoax, that Palestinians were to blame, that the France 2 journalist who shot the video was part of a conspiracy to ‘delegitimize Israel’.

Many were shocked by the degree of Israeli hubris and the brazenness of their mouthpieces around the western world who repeated such falsehood without any regard for morality or, even, common sense. But the Israeli discourse itself has been part of an ongoing war on Palestinian children.

Israeli and Zionist propagandists have long claimed that Palestinians teach their children to hate Jews.

The likes of Elliott Abrams raged against Palestinian textbooks for ‘teaching children to value terrorism’. ‘That is not the way to prepare children for peace,’ he wrote last year.

In July, the Israeli army claimed

that Palestinian children deliberately ‘lure IDF troops’ by staging fake riots, thus forcing them into violent confrontations.

The US-Israeli propaganda has not just targeted Palestinian fighters or factions but has done its utmost to dehumanise, thus justify, the murder of Palestinian children as well.

‘Children as young as eight turned into bombers, shooters, stabbers,’ reported one Adam Kredo in the Washington Free Beacon, citing a ‘new report on child terrorists and their enablers’.

This is not merely bad journalism but part of a calculated Israeli campaign aimed at pre-emptively justifying the killing of children such as Nassir and Mohammed, and thousands like them.

It is that same ominous discourse that resulted in the call for genocide made by none other than Israel’s justice minister, Ayelet Shaked, where she also called on the slaughter of Palestinian mothers who give birth to ‘little snakes’.

The killing of Nassir and Mohammed should not then be viewed in the context of military operations gone awry but in the inhuman official and media discourses that do not differentiate between a resistance fighter carrying a gun and a child taking an onion and an oxygen mask.

Nor should we forget that Nassir al-Mosabeh and Mohammed al-Durrah are chapters in the same book, with an overlapping narrative that makes their story, although 18 years apart, one and the same.

Courtesy ‘Palestine Chronicle’

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Muslim Views . November 2018

The Saudi kingdom: the devil we know, and the one we fear SHAFIQ MORTON

WHEN I first visited Saudi Arabia, in the 1980s, to perform an Umrah, the minor pilgrimage, it was like no place I had ever travelled to. I was anxious but starry-eyed, just as any first-timer to the homeland of Islam would be.

I have the fondest memories of my first Umrah but it also educated me about the house of Saud.

The indiscriminate demolition of Makkah and Madinah in the name of progress had just commenced, and there were still lots of old buildings.

It was while visiting the historical sites of Madinah that the shocking truth emerged. The sites were in a state of neglect and entry was often forbidden.

In any other country, precious historical places are preserved.

Here, they were being allowed to go to dust before being bulldozed into oblivion. Over the next two decades, over 300 sacred sites disappeared.

But then, the Saudi kingdom is a country named after a family that is only accountable to itself.

The abridged history is that in the late 1700s the house of Saud joined forces with a wayward and shunned cleric, Abdullah ibn alWahhab.

The Bedouin chieftain, Ibn Saud, realised that Ibn al-Wahhab’s innovative reduction of Islam to primitive absolutes could be the opiate of his cavalry of desert brigands. They conducted massacres across the region in the

Crass commercialisation and the toxic Wahhabi ideology have seen to it that sacred and historical sites, dating back to the time of Prophet Muhammad (SAW) and the Sahabah, have been mercilessly levelled. In its place are monumental luxury hotels and cranes building more towers in row after row.

Photo Wikipedia

name of faith but, in reality, political ambition.

Ibn al-Wahhab deemed that honouring historical relics and sites was polytheism, and thus had to be destroyed. His dictum was: you were either for him or against him – which meant that, being an infidel, your blood became permissible. This was a violation of the Quranic principle – reflected in Chapters 2 and 109 – of live and let others live.

On my first visit, I was exposed to Saudi society via family ties. I learnt that there were Hijazis who, unlike the Saudi Najdis, were descendants of the Prophet (SAW), the Quraish and the four caliphs.

They hailed from the western regions, which included Jeddah and the holy cities. They were not Saudi, and hated being called so.

They would celebrate the Prophet’s birthday (banned by the

authorities) in secret.

I remember mentioning the name of the king in a restaurant and immediately being silenced.

‘Don’t ever do that again!’ urged my host. He explained that a neighbour’s son had publicly criticised the royals. He disappeared without trace.

As appalling as it may sound, the question arises as to why we are surprised by the fate of the dissident journalist Jamal Khashoggi.

Fear and loathing – and enforced disappearance – has been on Saudi streets for decades.

After a second visit to Saudi, in 1997, and witnessing further obliteration of our Islamic heritage, I initiated a series of programmes called ‘Notebooks from Makkah and Madinah’ on Voice of the Cape, and then wrote a book of the same name, in 2005.

In it, I warned of our fast di-

minishing heritage and the growing monster of Saudi extremism injecting itself into the Sunni mainstream. No one seemed to care, and there were few voices speaking out.

It is my view that we in the Muslim world – greedy for royal handouts since the 1970s and often compromised by them – are chiefly instrumental in our own decay and intellectual demise.

Future generations will go on pilgrimage and not find any heritage nor will they have any sense of our history or understanding of our rich academic and legal traditions.

But now the dollar donations are drying up, and the Saudi kingdom – with its missionary zealots having foisted an Arabised curse called Wahhabism upon us – has to face its own demons, a youth bulge of 60 per cent and a gather-

ing clamour of social discontent.

Crown Prince Muhammad bin Salman, a callow 33-year-old, seen as a benign reformer by deluded journalists such as Thomas Friedman, has turned out to be a despot, prone to political impulsiveness and brutality, particularly in war-torn Yemen – which has been reduced to mass starvation by his intervention.

For Saudis, the future is bleak and presents a curious Hobson’s choice of two devils: the one we know, and the one we fear. The one we know is the royal family being able to hold the country together with genuine reform, despite its internal divisions and very frayed authority.

The second, the one we fear, is what I call the ‘Syria-Libya option’. This will be an uprising met by bloodshed and a failed state scenario, with the central Najdi tribes and jihadi groups turning on each other in a battle for diminishing resources.

In the latter scenario, the oil price will most likely rocket to beyond 300 dollars a barrel, and plunge the world deep into economic crisis.

The only positives are that the US, the Kingdom’s biggest ally, can no longer look the other way, and that the world – because of the enforced disappearance of a journalist – is finally seeing Saudi Arabia for the pariah state that it has always been.

And as calls for Crown Prince Bin Salman’s head grow louder, we can only hold our breath and hope for the best.

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Muslim Views . November 2018

Moulood sentiments from some South African scholars THE celebration of Moulood-un-Nabi (SAW) is the expression of joy and happiness upon the blessed and historic birth of the most exalted Prophet (SAW). Thousands of Moulood gatherings take place around the world to educate the ummah about this great bounty.

CTIEC Media sourced the views of a few leading scholars in South Africa regarding the commemoration of Moulood-un-Nabi.

Mufti Akbar Hazarvi (principal, Dr Andrea Brigaglia (senior Darul Uloom Pretoria), below lecturer, Department of Religious The holy Prophet Muhammad Studies, UCT), below (SAW) is the greatest bounty that Moulood celebrations allow a Allah Almighty has bestowed Muslim to realise the deepest upon us. Proclaiming and celebratmeanings of his or her being a ing this bounty is following the Muslim and his or her being a command of Allah. Moulood human, therefore, a khalifa of gatherings are a source of achievAllah in His creation. It is a moing blessings in this world and the ment in which we repent, we feel eternal hereafter.

His mercy, and we renew our commitment to our responsibilities towards Him.

Moulana Naasik Ahmad Burood (government language practitioner), above The significance of Moulood is that Nabi (SAW) has taught us that Islam is a way of life and the only path to everlasting success.

We should express joy on the occasion of Moulood; Allah Almighty has sent down Nabi (SAW) as a mercy unto all the worlds.

Shaikh Allie Khalfe (Islamic Text Institute), below Celebrating the life of the chosen channel of the divine word, Muhammad (SAW), is, in fact, a celebration of the divine word, AlQuran. There can be no greater celebration, in my opinion.

This feature is brought to you

by CTIEC Media and Muslim Views. We wish you a blessed Eid Moulood-un-Nabi (SAW).

Shaikh Abduragmaan Alexander (imam, Masjidul-Quds), below Moulood means everything to us. Allah almighty sent us Nabi (SAW) as a mercy to mankind, it is because of Nabi (SAW) that Allah sent us everything. The least we can do is celebrate, commemorate and be joyful on the occasion of Moulood.

Shaikh Faheem Khan (Islamic Lifestyle Solutions, Durban), top To me, Moulood is synonymous with the ‘hope’ of light in times of darkness. In a time of immense hatred, the Moulood gatherings act as a conduit to foster love and peace via the esteemed example of Rasoolullah (SAW).

Why turn to others for guidance when the prime exemplar is within your grasp?

Moulana Ismail Hazarvi (deputy principal, Darul Uloom Pretoria) Anything regarding the holy Prophet (SAW) means everything to me; the Moulood especially, as it heralded a new era of dignity and honour for humanity at large. Moulood celebrations provide for a forum of continuous learning. It brings along with it the strength to unify nations from all around the world.

Moulana Sayed Imraan Ziyaee (principal, Cape Town Islamic Educational Centre), right The holy Prophet Muhammad (SAW) is the greatest blessing that this ummah has ever received. If we hold firm on the love of Nabi (SAW) this will indeed be our ticket to Jannah. Let us be joyful and happy on the occasion of the blessed birth of our master (SAW).

Moulana Aslam Suliman Sarwari Qaderi (imam, Sultan Bahu Masjid, Johannesburg), below Moulood is the time of rejuvenation of true beliefs of Muslims around the world; a time to increase the love of Nabi (SAW) in our hearts and souls. Moulood gatherings are hosted to publicise and announce our appreciation of being a true Muslim because of our beloved Nabi (SAW).

Qari Muhammad Saad Kazi (khalifa, Chishti Habibiya Khanqah), above Moulood represents a rebirth and renewal of our imaan through the remembrance of the greatest of all creation, Nabi Muhammad (SAW). To love him (SAW) is to know him. Let us become embodiments of mercy, love and compassion this Rabi-ul-Awwal.

Moulana Yusuf Chisti Sialvi (president, Sunni Jamiatul Ulama South Africa), below The celebration of Moulood is used as a platform to inform people of our Prophet (SAW) and his mission. The more you learn about our Prophet (SAW), the closer you become to Allah because our Prophet (SAW) is the ultimate link between mankind and Allah.

Moulana Umar Yusuf Mdoka (imam, Islamic Centre, Tableview), above Rabi-ul-Awwal is a season wherein the reason of the coming of the holy Prophet (SAW) is revived. His coming brought meaning and revival to the lives of dead hearts when they connected themselves to him, so much so that life was seen in lifeless objects like a trunk of a tree that yearned for him (SAW).

CELEBRATING THE BIRTH OF NABI MUHAMMAD (SAW) Moulood jamaah programmes in the Western Cape The information below is placed in the following order: name of jamaah (if given); venue; address of the venue; the date and time of the programme; the name of a contact person for further information.

Whardah Ghadraa Jamaah Al Jaamia Masjid Stegman Road, Claremont November 25, 2018, at 9am Asa Galant (Aunty ‘A’) 021 797 2798 Founder: Zuleigah Galant (Hatta) (1974) Jamaa Toen Nisaa Nurul Islam Mosque Addison Road, Salt River December 1, 2018, at 2pm Hajja Rugaya Johardien 073 051 7446/ 021 447 4784 Founder: Hajja Rugaya (2010)

Mawlid SA 1440 Masjidul Quds, Gatesville December 1, 2018 at 3pm Hajji Uthmaan Brey 082 872 1130/ Tasleema Allie 061 218 5797 Dar al-Turath-al Islami DTI Auditorium, Athfin Centre Cnr Aden Ave & Church Street, Athlone December 1, 2018, after Asr Rifqah Carr 021 697 0515 Founder: Maulana Abduraghmaan Khan (2009) Al-Faldilah Ladies Jamaah Masjid Shaafie Chiappini Street, Cape Town December 2, 2018, at 1.30pm Hajja Maryam 073 562 2892 Founder: Hajja Maryam Bassier (1928)

083 541 6189/ Rukeya Phillander 083 537 4945

Al Moefieda Ladies Jamaah Masjiedur-Rawbie Merrydale Road, Portlands, Mitchells Plain December 2, 2018, at 8.30am Aunty Bahia 074 254 3872 Founders: Hajja Mymoena Solomons/ Hajja Asa v/d Schyff (1996)

(1948)

Al Gayriyah Moulood Jamaah Masjidul Fatgh Voor Street, Wellington December 9, 2018, at 9am Shaheeda Salie 084 682 1341/ 021 873 5419 / 021 864 2138

Bredasdorp Muslim Society Moulood Jamah Bredasdorp Masjied 28A Brands Street, Bredasdorp December 9, 2018, at 9am Aunty Janap Adams 076 4806854/ Yunus 083 650 0025

Ahlus Sunnah Ladies Jamaah Maitland Mosque Coronation Road, Maitland December 16, 2018, at 9am Hajja Nijema Hayat 083 321 2555/ 021 697 3523

Nurul Latief Ladies Moulood Kramat Masjid Kramat December 10, 2018, at 8.30am Hajja Lutfiyah Benjamin

Compiled by Shireen Abrahams Muslim Views expresses its thanks to the Moulood jamaahs for kindly sharing the information.

Al Jaamia Moulood Jamah Masjidul-Ummah Nolte Street, Strand December 9, 2018, at 9am Hajja Mariam Oliver 072 379 2360 Founder: Hajja Fatima Noor

Al Mieftaag Ladies Jamaah Masjidul Mieftaag Marguerite Way, Lentegeur, Mitchells Plain December 9, 2018, at 9.30am Aziza Gatab 021 371 5747/ 079 540 9178

Jamaah Ad Da’iratus Salihiyyah Victoria Road Masjid Victoria Road, Grassy Park December 12, 2018, at 2pm Hajja Naiema Manie 078 200 9774 Founder: Hajja Naiema Manie (2003)

Muslim Views . November 2018

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Imam Haron celebrated Moulood and translated it into action IMAM ISMAEEL DAVIDS

THE month of Rabi-ul-Awwal heralds the excitement of the birth of our beloved Prophet Muhammad (SAW), the noblest, holiest and the best of Allah’s creation.

A mercy unto humankind, his birth signalled the end of jahiliya (ignorance), the start of the real ‘new world order’ in a land where people buried their daughters alive, abused women, believed in superstition, loved wine and lived off riba (usury).

Allah in His infinite wisdom and mercy sent His Beloved, Prophet Muhammad (SAW) to this society. One will see similarities of the evils perpetrated then playing itself out in the modern world.

So, does Prophet Muhammad (SAW) have a place in the world today? We speak of him, we recite qasidahs about him but that is where it ends. We know a historical Muhammad (SAW); the one who lived in Makkah, made hijrah, fought battles and died in Madinah.

We see him only in this context.

In this way, we limit our knowledge and understanding of him. In this way, we also limit our love for him. Yet, our love for him should know no bounds. And the colourful traditions associated with Moulood celebrations should bear testimony to this fact.

People from all walks of life display their love in their own way. They feel a connection to their Rasool (SAW) and the association of good that is displayed at

When asked about his life, his way of life and who he was, Sayyida Aisha (RA) said: ‘He is a living Quran.’ He lived the verses revealed to him. He came to develop a Quranic personality. Every year, Moulood-un-Nabi is supposed to revive this in us...

Imam Abdullah Haron.

this time is contagious.

At this time, we renew our love for him, we listen to stories of his life, the Seerah, riwayaats and qasidahs sung in praise of him.

This enthusiasm from the young and the old can be seen on their faces at the time of Moulood.

Even those who now regard Moulood as an innovation could have good memories of getting packets of sweets as youngsters at the local madrasahs. Rasoolulllah (SAW) is associated with sweet things and children so that we can build up to have halawatul-imaan, sweetness of faith.

The world is now more in need of the prophetic message than ever before. This is even more so to the people in the land where the message was first received; in the land

in which the Divine words were revealed.

Does the Quran not speak of social justice, to rule with mercy and compassion? It appears as if certain ayah (verses) have been removed from the pages by some of those who read it or that they, sometimes, wilfully ignore those ayah.

The Quran is filled with beautiful messages regarding how we should treat others, even animals.

The beloved of Allah was sent as a ‘mercy unto all creation’. This extends to the insects, rodents and even the micro-organisms that are found on earth.

When bombs are dropped, aren’t land, insects, flora, fauna and micro-organisms also destroyed? Where lies the mercy, where lies the Prophet’s message?

When asked about his life, his

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way of life and who he was, Sayyida Aisha (RA) said: ‘He is a living Quran.’ He lived the verses revealed to him. He came to develop a Quranic personality.

Every year, Moulood-un-Nabi is supposed to revive this in us. It is not by coincidence that almost 50 years ago, As-Shaheed Imam Abdullah Haron was arrested on the day of Moulood-un-Nabi.

It was Allah’s great design that a simple, humble man had to be taken into custody by the notorious security branch. It wouldn’t be surprising if the arrest had been planned to further hurt and inflame the Muslim public.

The jamaah waited for their beloved imam but, sadly, after 123 days in detention, he was murdered by the state and would not address them again. His speech about the life of Rasoolullah

(SAW) had been planned, a lesson to the congregation.

The lesson that evening, on May 28, 1969, was not in words but in action. His arrest was the lesson. His arrest was a lesson that Allah wanted to teach us.

His life was true-life Sunnahs, not words in books on hadeeth stacked on a shelf. He lived out the Sunnah, which is what it is supposed to be. He could play with children and still walk with kings.

This is a rare quality, hardly found today.

A believer is able to adapt to any situation ordained for him or her by our Creator.

When the Prophet (SAW) was asked, ‘What is the deen?’ He simply answered, ‘Deen is a muamalaat (our inter-personal relation with people).

How are you with people?

How you deal with them and what mark you leave in their lives is important. The qualities of love, forgiveness towards others, respect, honour, life, helpfulness and service are universal sunnahs, which are lost today. The message of Moulood is found in these major elements that the world so desperately needs today.

If Nabi Muhammad (SAW) is the last example, our ultimate role model and guide, the one sent to ‘perfect human character’ then we must inculcate these qualities within ourselves. We must change ourselves to change society.

A simple, humble man understood this prophetic message 50 years ago. Let it not take this community, another 50 years to do something about it.

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Muslim Views . November 2018

Emulate the spirit of Rasoolullah (SAW) MUFTI SAYED HAROON AL AZHARI

THE advent of Prophet Muhammad (SAW) was one of the greatest historical events to have ever taken place.

In fact, his coming into this world was the greatest favour that Allah SWT gave us believers (Quran 3:164) as it was the introductory steps for the message, making his birth inextricably linked to his mission.

Just as Islam has preserved important memories by mentioning it in the Quran (7:176), we reflect on the life of Nabi Muhammad (SAW) as is mentioned in the Quran and Sunnah, from his birth till he left this mundane world (33:21 and 15:72) to gain responsive solutions for the demands of our era.

We often hear the statement: ‘No Facebook, no Instagram, no Twitter but 1,8 billion followers.

He is Prophet Muhammad!’

Narrowing this down to the South African context, without generalising, I ask: ‘Are we presently implementing the message of Rasoolullah (SAW) as it deserves to be implemented in order to call ourselves followers?’

When looking in the annals of South African Muslim history, we find that Muslims have been here for over three hundred years.

Those erudite Sufi saints who came from different parts of the world, came with the mission of Rasoolullah (SAW) to develop our society, be it spiritually, physically,

Mufti Sayed Haroon Al Azhari.

economically, morally or otherwise.

This is tied to the Quranic principle of taqwa (Allah consciousness), which gives us our purpose as the khalifah (moral agents) of Allah on this earth (2:30), striving for an ethically upright social order.

It is for this reason that Muslims in South Africa were actively involved in the liberation process and made advancements in the makeover of this country.

Abdulkader Tayob, in an article titled ‘The function of Islam in South Africa’ says, ‘As early as 1977, Mandela visited the shrine of Shaikh Matura, on Robben Island, to pay tribute to the role of

Photo SUPPLIED

Muslims in the struggle against colonialism and oppression.’

A vital verse for us to ponder over is, ‘Say [to the believers, O Muhammad]: If you all love Allah then you must follow me [Muhammad]; Allah will then love you…’ (3:31) Thus, Allah indicates to us His system. In order for us to access Allah’s love or for the bestowal of His love upon us, we must follow His Beloved Messenger (SAW). We can never eliminate Nabi Muhammad (SAW), who is the key feature in the equation of Allah’s love for us or our love for Allah.

To rekindle the mission of Rasoolullah (SAW) in our hearts, I will cite the following verse: ‘Cer-

tainly, Allah conferred a great favour on the believers when He sent among them a messenger from themselves, reciting to them His verses, purifying them and teaching them the Book and wisdom, although they had been in manifest error before.’ (3:164) This verse draws a worldview for every Muslim in realising that the mission of the Prophet (SAW) was to empower us with knowledge and laws of the Quran and its application, allowing us to be purified and developed in every sense of the word so that we can be the true khalifahs on this earth who will strive to serve Allah through serving His creation.

These laws are set to transform

us to be the best we can be, and they are fundamental to the objectives of the Prophet’s mission.

He (SAW) said: ‘I have only been sent to perfect good moral character.’ (Ahmed).

This statement is so wide-ranging, it governs every aspect of our lives, irrespective whether it is regarding our relationship between us and Allah or between us and how we treat His creation.

The universal character of Islam, when looking at it vertically (historically) or horizontally (geographically), bears testimony to its dynamic ethical teachings which always endeavours to eliminate all kinds of injustices.

This can also be seen in the US Supreme Court’s frieze of 1935, which through its symbolical representations intended to honour the world’s greatest lawgivers in history.

It acknowledges Nabi Muhammad (SAW) as one of the greatest lawgivers, along with Moses, Solomon and others.

In conclusion, in this post-colonial and post-apartheid era, we, as citizens of this country, must follow the laws of the land as the teachings of the Prophet (SAW) educated us so that we can be role models in following the universal teachings of Islam and add value to whichever society we belong.

By striving in following the example of Nabi (SAW), we will be liberated from all kinds of injustices and, ultimately, Allah will love us by guiding us to Him (29:69).

Muslim Views . November 2018

11

Grand Moulood events taking place across South Africa ONE of South Africa’s largest Moulood events, the CTIEC Grand Moulood, hosted by the Cape Town Islamic Educational Centre (CTIEC), will be taking place in different cities across South Africa between December 2018 and January 2019.

Hundreds of people from South Africa will attend the Grand Moulood events to show their utmost reverence and extreme love for the Holy Prophet (SAW). The attendance of the people in such large numbers is manifestation of the fact that nothing is dearer to

them than love of the Beloved Nabi (SAW).

The Grand Moulood is a social gathering, celebrating the Beloved of Allah (SAW) through educating people about the teachings of the Quran and Sunnah, and through expressing gratitude to Allah for gifting us with Rasoolullah (SAW).

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

Birth.

Sayed Ridhwaan Mohamed, the spokesperson of CTIEC, provided details of the Grand Moulood 1440 events in his media interaction to brief the media about preparations for the events.

‘The Grand Moulood will be taking place in Port Elizabeth on December 9, 2018, in Johannesburg on January 6, 2019, and ending in Cape Town on January 27, 2019.

‘Distinguished international and local religious, social and political personalities, renowned

naat khawans, scholars, ambassadors and intellectuals will attend the Grand Moulood events.’

Placing on record that there were thousands of people who attended the Grand Moulood events in previous years, Sayed Ridhwaan Mohamed said that love of the Holy Prophet (SAW) is the basis of our faith.

He said that the sight of thousands of people attending the Moulood celebrations every year bears witness to the efforts of the Younus family and CTIEC in this regard wherein the faithful

strengthen their bond with their beloved Prophet by celebrating his (SAW) birth anniversary.

‘The Grand Moulood events fulfil the role of reiterating the importance of the seerah and reinvigorating the spirit of the love of Nabi Muhammad (SAW). It is for this reason that the Grand Moulood gatherings contain recollections and accounts of the prophetic role model, his virtues, characteristics and miracles.

‘A fundamental aim of the Grand Moulood is to attain love and proximity of the Prophet (SAW) and to revive the believer’s relationship with his most revered person. Acknowledging his virtues and perfection increases one’s faith in Almighty Allah and belief in prophethood.

‘Revering the Holy Prophet (SAW) is a fundamental requirement of imaan.’

A special street march is also planned for the Cape Town Grand Moulood event. ‘The Cape Town march for Prophet Muhammad (SAW)’ will be one that promotes peace and sends an open invitation to the public to learn about our Beloved Master Prophet Muhammad (SAW).

The street march will begin at 9:30am on Sunday, January 27, from Masjidul Kareem Centre and end back at the main gates, where all guests will be welcomed to the Grand Moulood Hall and seating areas for the educational segment.

We invite the community of South Africa to participate in events that seek to rekindle the love of the Prophet (SAW). The love of the Prophet (SAW) and celebration of the Moulood is incumbent upon all Muslims, especially upon those who aspire towards his (SAW) way of life.

We are calling upon madrasahs, schools, youth groups and the various tareeqas to join us and show our love for Prophet Muhammad (SAW).

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

The proceedings of the mega events will be covered live around the world through CTIEC Media & Broadcasting, Radio 786, Radio Eastwave, Channel 4SA and the Deen Channel.

For more information on the Grand Moulood events you may contact the CTIEC offices on 021 396 2896 or Sayed Ridhwaan Mohamed on 076 608 6867.

Issued by CTIEC

‘The Grand Moulood events fulfil the role of reiterating the importance of the seerah and reinvigorating the spirit of the love of Nabi Muhammad (SAW).’

12

Muslim Views . November 2018

Mawlid SA taking Mass Mawlid 1440 to the house of Allah TASLEEMA ALLIE

OVER the past six years, the Mass Mawlid has been hosted at various big venues, like Green Point Stadium, Athlone Stadium and, more recently, an indoor venue at the Century City Convention Centre.

The event includes a mass dhikr of different turuqaat in the Cape, a majestic opening by the Habibia Siddiqui Brigade, qiraah by wellknown quraah and lessons in the Seerah of the Beloved Prophet Muhammad, peace be upon him, by leading scholars.

Mass Mawlid is well attended by the Cape Town community, who comes out in a sea of white to celebrate this momentous occasion of the birth of Allah’s greatest mercy to humankind.

Annually, the event takes a theme reminding communities to adopt the leadership and example of Prophet Muhammad, peace be upon him, in all faculties of life.

This year’s theme is ‘Sayidunna Muhammad, peace be upon him, the Messenger of love’.

It is chosen in line with the struggling times of communities to overcome differences and live with love, tolerance and harmony.

The international scholar, Sayed Shaikh Muhammad al Ninowi (Syria/ USA) will be flying in for the event and will be presenting a special lecture related to the theme.

The programme is set to follow a format similar to those of past years but two matters have notably changed. Mawlid SA retracts its previous announcement to an-

Mawlid SA has celebrated Moulood in various venues across the Cape, from Green Point Stadium to an indoor venue at the Century City Convention Centre. This year, the event will be held at Masjidul-Quds, in Gatesville, on December 1, starting at 3pm.

Photo SUPPLIED

nually host Mass Mawlid on December 16, and will host the Mass Mawlid of 1440 on December 1, 2018.

We have also, over the years, seen a shift from a morning event to a late afternoon event going into evening.

The time for the start of this year’s event is 3pm with a procession by the Habibia Siddiqui Brigade and a heartfelt opening of

qiraah by a few of Cape Town’s finest quraah.

After Asr, the annual mass dhikr will commence. At the time of publication, the following turuqaat had confirmed: Tijani, Naqshabandi, Sarwari Qadiri and Alawi Husayni Ninowi.

Following the lecture by the leading muhadith, Shaikh Muhammad al Ninowi, the ‘Ad Da’irat us Salihiyyah Dhikr Cir-

cle’, under the guidance of the honourable and respected Hajja Naeema Manie, and Moulood jamaahs will complete the programme with renditions inviting hearts into this beautiful love for our Beloved.

The programme will conclude at Maghrib and supper will be shared.

It is the intention of the Mawlid SA executive members and volun-

teers to ensure that this event is for the people and by the people.

Previously, bigger venues needed to be sought to accommodate the innumerable lovers of our Beloved, peace be upon him.

This year, Mawlid SA announces the decision to take the Mawlid to our masjids, where communities may be reminded of our dwindling presence in the house of Allah.

This initiative serves to empower our youth and families to return to our masjids as that centre of Prophetic instruction to build our ummah with love.

Mass Mawlid 1440 will take place at Masjidul Quds, in the heart of Gatesville and one of the hubs of Moulood lovers.

The masjid is very close to the main line of public transport and has ample parking facilities.

As to whether this may move between masjids in the Cape in the coming years has not yet been clarified, however, Moulood is every day, and celebrated daily across the country and globally, upon lips of remembrance and the Sunnah acts of all those who believe.

In the following weeks, the public is urged not only to join this auspicious event of love, gratitude, remembrance and empowerment but to make contact and be part of this community initiative by volunteering and/ or sponsoring towards its success.

Mawlid SA may be contacted on: www.mawlidsa.org.za; info@mawlidsa.org.za Social Media: Twitter/ Instagram/ Facebook or call +27823367603

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Muslim Views . November 2018

13

New Ford EcoSport – a mini urban warrior

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

Photo SUPPLIED

Compiled by ASHREF ISMAIL

SINCE its first launch back in 2013, Ford’s EcoSport went on to create a new niche, that of the mini SUV. Coming at a time when SUVs were just beginning to make a huge impact on vehicle sales globally, this segment quickly gained ground locally, too.

While the size of a typical SUV was still a bit prohibitive given its cumbersome stance and dimensions, the EcoSport gained the attention of many young and trendy small families who wanted the personality of a go-anywhere, doanything type of vehicle without having to fork out wads of hardearned cash at the fuel pumps.

The tiny dimensions of the

EcoSport with the ‘off-road’ look spare wheel hanging out at the rear appealed to the ‘outdoorsy’ folks, and the introduction of the 1-litre, 3-cylinder engine was an absolute blast.

Excellent performance from a frugal engine meant it pressed many people’s buttons in all the right places.

A combination of high ground clearance, commanding view of the road ahead, perceived greater space and the macho image of a tiny SUV was an unbeatable combination.

It could be said that Ford may have officially started the miniSUV segment, and sales charts were set alight making the Ecoboost one of the best sellers in the segment.

Since then, the competition grew restless and a slew of new models to compete against the Ecoboost were launched by rival manufacturers. These included the Honda BR-V, Toyota Rush, Jeep renegade, Opel Mokka, Renault Duster and Mazda CX-3, all formidable opponents.

So, to continue being the segment leader, Ford unveiled the new EcoSport, which is even more practical, refined, safer and more comfortable while offering an exceptional level of standard features that once again contribute to this

model’s unrivalled value for money.

And let’s be honest, it still remains one of the cutest designs, retaining much of the previous model’s shape. So, externally, it follows a rather evolutionary progress rather than a revolutionary one.

The 1.5 TDCi Ambiente is the entry point into the EcoSport range but it boasts an appreciably high and very competitive level of standard equipment.

On the safety front, the specification includes Electronic Stability Control, six airbags, ISOFIX child seat mounting points, rear parking sensors and manually activated ‘Home safe’ headlamps.

Electric windows are provided all round, along with remote central locking, a perimeter alarm and power side mirrors. A six-speaker Ford Audio system is provided, linked to SYNC® with Bluetooth and Voice Activation, plus steering wheel audio controls. The instrument cluster also incorporates a trip computer. The Trend series introduces the multiple award-winning 1.0 EcoBoost engine, with the choice of a six-speed manual or automatic transmission. Over and above the Ambiente series, this model gains Hill Launch Assist (HLA) and Roll Stability Control (RSC), black roof rails, front and

rear fog lamps, LED daytime running lamps and sporty, gunmetal grey, 16-inch alloy wheels.

Interior appointments are also stepped up a notch with the addition of SYNC®3 with a 6,5-inch colour touchscreen, Bluetooth and Voice Control, as well as two USB ports with charging and multimedia functionality.

Safety additions include a driver’s knee airbag, powered child door locks, a Thatcham alarm with double dead-locking and an extra 12-volt power point at the rear.

In line with its range-topping status, the EcoSport Titanium is exceptionally well appointed. Externally it is distinguished by striking 17-inch alloy wheels, silver roof rails, LED daytime running lights, plus automatic headlight activation, ‘Home safe’ lighting and rain-sensing wipers.

Access to the cabin is by means of a remote key and keyless pushbutton start, with the added convenience of global remote-operated opening and closing of the windows.

The driver and passengers are cosseted in luxurious leather seats, with leather trim also used on the steering wheel. The cabin ambience can be adjusted to suit the occupants’ mood, with upmarket interior LED lighting.

Driving convenience is enhanced through the provision of an auto-dimming rearview mirror, electronic climate control, Cruise Control with Adjustable Speed Limiter, the fully featured SYNC®3 with navigation system incorporating a large, eight-inch, full colour touchscreen, and a Ford Audio system with seven high-end speakers.

With fuel prices increasing every month, many folks would be looking at down-sizing. If you happen to be looking for an affordable, trendy vehicle with an active lifestyle image, make a turn at your local Ford dealership. You would be hard-pressed to find a better proposition.

Specifications for the Ambient and Trend models: Engine: 1.5 TDCi; 1.0 T Fuel: Diesel; Petrol Power: 74 kW @ 3750 rpm; 92kW @ 6000rpm Gears: 5 Forward; 6 Forward 0 – 100km/h: 14,5 seconds; 12,7 seconds Fuel Consumption: 5,5 l/100kms; 6,5 and 7,5 l/100kms Service Plan: 4 year/ 60 000 kms; 4 year/ 60 000 kms Roadside Assistance: Yes; Yes Technical information provided

by Ford (SA) Technical information provided

by Ford (SA)

14

Muslim Views . November 2018

First all new Suzuki Jimny in two decades Compiled by ASHREF ISMAIL

ATTENDING car launches and test driving new models for a motoring journalist is a regular occurrence and, eventually, one tends to become a bit blasé.

Unless it’s the fastest, the biggest, the most expensive or the boldest, very little excites one much.

Been there, driven their cars, seen it all and enjoyed the chow!

However, time and even again, we cannot wait for the arrival of a particular car, to such an extent that customers are even willing to put down deposits so that when the first batch lands on our shores, all are already sold out, resulting in long, initial waiting lists.

The imminent arrival of Suzuki’s new baby SUV, the Jimny is one such car.

Designed as a brand-new vehicle, from the ground up, the new Jimny is the first major new car in its 20-year history.

Much loved for its, no nonsense, small-sized, highly competent off-road vehicle, the Jimny punched above its body weight and could run with the big dogs when it came to playing rough and wild.

The new Suzuki Jimny was an immediate hit when it was un-

The much anticipated new Jimny punches way above its body weight, and now offers economy, versatility and ruggedness in a compact package.

Photo MOTORPRESS

veiled in Japan. Bold, slightly larger, bigger engine and looks that suggest durability and functionality, the Jimny made a huge impression.

People paid it a huge compliment when they likened it to a baby Mercedes Benz G Class!

The all-new Jimny improves on its predecessor, in every respect.

The new model is built on a new ladder-frame chassis for 1,5 times greater torsional rigidity than its predecessor and, with the addition

of new coil springs and shock absorbers, the Jimny now has 20 millimetres more ground clearance.

Suzuki has fitted its modern K15B petrol engine. This 1,5-litre four cylinder unit replaces the 1,3 litre M13A engine of the previous model and delivers 75 kW at 6 000 rpm and 130 Nm at 4 000 rpm.

Lighter than the previous, puny 1,3 litre engine, and tuned for better performance, this engine claims to use 14 per cent less fuel than its

forebear in both four-speed auto and five-speed manual versions.

All new Jimny models are fitted with a 4x4 system called AllGrip Pro®, which allows the driver to switch between 4x2 (front-wheel drive), 4x4 high and 4x4 low range with a secondary gear lever.

This system is supported by both the vehicle stability control (ESP) and a new Brake-enabled Limited Slip Differential system.

The Brake LSD and ESP systems are further enhanced by the integrated Hill Hold Function and Hill Descent Control.

Inside, Suzuki has included all the necessary driver and passenger comfort features found in many modern cars in its price range while not straying from its original, value-for-money character.

In South Africa, Suzuki has added its 7” SLDA – smart phone linkage display – to the new GLXspecification.

This large touch screen is fitted with Apple Carplay, Android Auto and Mirror Link to accommodate most smartphones’ in-car features and voice control functionality available on the market today.

Suzuki South Africa will introduce both a GA and GLX specification level. The flagship GLX specification – available with the choice of manual and automatic gearboxes – include features such

as a leather covered, multi-function steering wheel, electric windows, colour-coded door handles and mirrors, 15” alloy wheels, LED projector headlamps, remote keyless access with central locking and front fog lights.

GLX models will feature the 7” touchscreen with smartphone connectivity and Bluetooth hands-free operation, cruise control and the 50:50 split rear bench with two headrests.

This go-anywhere, do-anything Jimny will now appeal to a wider audience.

Ideal for a single adventurer or an ‘outdoorsy’ couple, this little car with a big heart will also tick many fashionable boxes for trendy folks, both young and old. Best place your orders in as soon as you can.

Engine: 1,5 litre, four-cylinder petrol Power: 75kW @ 6000 rpm Torque: 130Nm@ 4000 rpm Transmission: four-speed auto and five-speed manual Fuel tank capacity: 40 litres Average consumption: 9 l/100 kms (claimed) Service plan: four years/ 60 000 kms Service intervals: 15 000 kms Roadside Assistance: Yes (Technical information provided

by Suzuki SA)

Muslim Views . November 2018

15

Road safety needs a serious overhaul All major arterial roads are expected to carry heavier than usual traffic over the holiday season so be prepared, be polite and be patient.

Photo SUPPLIED

ASHREF ISMAIL

AS I write this piece, news of a third major, fatal crash, claiming multiple lives on South African roads is just filtering through.

In one of the crashes, 27 people were killed needlessly and senselessly in Limpopo.

The victims were breadwinners, community leaders, young and old, mostly the poorest of the poor with a dream for a better world.

We lose an average of 45 people, daily, on our roads.

The cost to the economy is in the region of R306 billion per annum.

The Road Accident Fund spends in excess of R15 billion rand paying victims of road crashes.

The cost of the loss of human lives is incalculable, not to mention the trauma of having to deal with people who are severely and permanently disabled.

Let all of the above sink in for a moment, will you?

So, now let’s look for solutions because, as is common at this time of the year, lazy, ineffective and inept politicians will be wheeled out from their cosy, air-conditioned offices to don reflective jackets and play traffic cop for the TV cameras.

You can almost mouth their predictable sound bites: ‘We will leave no stone unturned to arrest criminals who are playing with the lives of innocent road users.’ ‘Traffic officers have been instructed to show no mercy to reckless and negligent drivers,’ and my all-time favourite, ‘Enough is enough, one life lost is one life too many!’

Oh please, what a yawn!

People are so used to ‘festive season road safety launches and lunches’ where crowds are bussed in to fill venues on the promise of free lunch and, maybe, a t-shirt.

A prepared speech delivered by an indifferent politician who is clueless and hapless in the face of on-going fatalities is the norm rather than the exception.

Sadly, our media are none the wiser, falling for the politicians’ nonsensical ploys time and again; failing to ask searching questions, questions that demand innovative, smart policing that bring quick wins and dramatic reductions.

So on and on it goes. It just needs one clever journalist to ask Mr Politician: ‘Every year you promise the same old, same old, blah, blah, blah but more people keep dying.

What are you going to do differently this year?’

Then monitor the interventions and evaluate by asking probing questions on the weaknesses of the campaign.

CONTINUED ON PAGE 16

16

Muslim Views . November 2018

CONTINUED FROM PAGE 15 - ROAD SAFETY NEEDS A SERIOUS OVERHAUL

Don’t just accept stats, facts and lies.

Be scientific on the planning, implementation and evaluation.

Don’t accept excuses and explanations either.

There are far too many dead wood officers just stealing oxygen.

Re-deploy them out of operations and bring in qualified, committed, passionate individuals who are willing to add value by rolling out

proven road safety programmes that are impactful.

We need technocrats who can be humble and accept that we may not have all the answers.

Sometimes, we need to import international best practices.

We need to have a multi-sectoral approach to road safety in the country.

There are many organisations who would like to assist but we

need a caring government that is willing to listen and implement.

For now, all we see are corrupt officials at testing stations, licensing centres, roadside checkpoints, weighbridges and roadblocks.

While it takes two to dance the bribery tune, know that, eventually, illegal behaviour ends up in the crashes that we witness daily on our roads.

Fraudulent behaviour needs to

be dealt with vigorously and decisively, and multi-enforcement agencies must work in tandem to name, shame and bring to book guilty culprits.

The taxi industry, known for their reckless, negligent and roguish behaviour must be brought to heel as soon as possible.

Nothing demonstrates this government’s weakness and failures more than the total lack of political will to act against this lawless group of road users.

Deal mercilessly with drunken

drivers and pedestrians, and watch how the offence and crash rates drop. It takes guts but it can be done. It must be done!

We need a society that is voluntarily compliant but the first step in that direction is enforcement that is swift, fair and just.

So, until that happens, we are going to have to be pro-active and defend ourselves against rotten law enforcement officers and bad road users.

Buckle up and enjoy the holidays!

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Muslim Views . November 2018

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18

Muslim Views . November 2018

Mrasa organises refugee rights workshop in Johannesburg NURUDEAN SSEMPA

MUSLIM Refugee Association of South Africa (Mrasa) held a refugee rights awareness workshop in Fordsburg, Johannesburg, on September 29.

According to Ramadaan Hassan Ali, a refugee from Burundi and one of Mrasa’s workshop coordinators, the aim was to listen to challenges refugees face in Gauteng and provide them with vital information to help them overcome these challenges.

‘Gauteng hosts the highest number of refugees and asylum seekers compared to other provinces yet very few organisations reach out to this community,’ points out Ramadhan Hassan Ali, who resides in Bez Valley, Johannesburg.

Refugees who attended were advised that they should always keep their papers updated in order to be considered legal in the country and thus enjoy the same rights as South African citizens as outlined in the South African constitution, except the right to vote.

If you are an asylum seeker, you will receive a Section 22 residence permit.

This permit is valid for one, two or six months and can be renewed if necessary, which should be done before the expiry date.

If you are granted refugee status, you will receive a Section 24 residence permit.

This permit may be valid for two years and should be renewed before the expiry date.

Other than documentation,

Refugees and asylum seekers from different countries attended a one-day workshop hosted by Mrasa, in Fordsburg, Johannesburg, to raise awareness about refugee rights in South Africa, among other things. Mrasa gets individual support from organisations like Islamic Relief South Africa, South African National Zakah Fund, Africa Muslims Agency and Penny Photo NURUDEAN SSEMPA Appeal South Africa to carry out its programmes.

refugees and asylum seekers who attended the one-day workshop decried the high costs of rent yet they only survive on meagre re-

sources.

Because of the difficulties that migrants have in accessing social housing legally, many South

Africans offer them housing at much higher prices.

There are others who refuse to give back their deposits at the end

of the lease, and many other forms of exploitation of migrants take place.

According to the South African National Housing Code, citizens and those migrants with specific permits are eligible for social housing.

However, even for such migrants, their eligibility is on a caseby-case basis, unless they have a permanent residence permit.

This has caused much confusion about who is entitled to social housing and who is not.

The problem is compounded when South African citizens, who do not understand what the law says about entitlement to social housing, see any social housing provision to migrants as either corruption or as taking housing away from deserving locals.

In one of the recent xenophobic events in Johannesburg’s Alexandra township, some locals saw migrants occupying social housing, and demanded that they vacate those houses, claiming corruption.

When it turned out that the houses had been acquired legally, the locals still demanded that the migrants be deprived of the houses by the council.

Such events discourage many deserving migrants from seeking social housing, and instead, they end up in informal housing and overcrowded, degraded inner-city buildings.

‘These township forums are important to bring all stakeholders on board to make sure refugees live a dignified life,’ concluded Ramadhan Wagogo, Mrasa director.

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Muslim Views . November 2018

19

Madrasah teachers honoured for selfless service

ABOVE: Muallima Haajirah Higgins (left), from the madrasah based at MasjidUmmah, in Atlantis, receives the Lifetime Award from Muallima Adelah Arendse, Madrasah Tul Madina Intermediate Phase teacher (right).

MADRASAH Tul Madinah held its second annual Madrasah Teachers’ Awards Day and Luncheon, on Sunday, November 4, with awards for Madrasah of the Year, Madrasah Teacher of the Year and a Lifetime Award for selfless service as a madrasah teacher over a sustained period.

The prestigious Lifetime Award went to Muallima Haajirah Higgins, nee Moos.

Muallima Higgins was born in Lansdowne, in an area called Sjambokland, now known as Kenwyn.

As a child, she felt the pain of being deprived when she and her siblings could not attend the madrasah opposite their home simply because they could not afford white tops. Reflecting on her childhood memory of walking long distances to attend a madrasah, Muallima Higgins says that this awakened an urge in her to become a madrasah teacher.

After completing school, she worked as a volunteer at the Red Cross Society and at Beit-ul Aman Home for the Aged.

Muallima Higgins started teaching in Bokmakierie, near Athlone, in sheds in various backyards. For R50 a month she taught almost 200 learners.

She assisted the community to acquire a property for a madrasah, and was active in organising Raatibul Hadaad dhikrs on Thursdays, and decorated the shed madrasahs for the annual Moulood programmes.

She also conducted classes at Habibia Masjid and in Sherwood Park.

Muallimah Higgins was offered a position, with housing, at Masjid-Ummah, in Atlantis. As the only madrasah teacher based at the masjid, she had 80 learners under her wing.

She has over 40 years’ experience in madrasah education, with the last 28 years in Atlantis.

Madrasah Teacher of the Year, Kaamilah Abrahams Beydon, completed a two-year aalimah course at Darul Arqam Institute, in Athlone, and furthered her Islamic studies at the South African National Zakah Fund ladies madrasah in Belhar.

Her first post was at Masjidul Mubarak, in Belhar.

Currently, she teaches at home in the afternoons and has ladies’ classes on Wednesdays and Saturdays.

These are all at no cost.

She also has a WhatsApp madrasah with students from across Africa, as well as a group in Canada.

BELOW: Muallima Fairuz May, Madrasah Tul Madina Foundation Phase teacher, (left), presents the Madrasah Teacher of the Year award to Muallima Kaamilah Abrahams Beydon, from Madrasah Tul Abraar, which is based in Delft.

Photos FARID SAYED

Madrasah of the Year: The principal and teachers of Madrasah Nisaa Ul Ilm, based in Delft, with the staff of Madrasah Tul Madinah and one of the guest speakers after receiving their award. From left: Shaikh Abduragmaan May, Madrasah Tul Madinah principal; guest speaker, Shaikh Abubakr Gabriels, imam at the Woodlands Masjid, in Mitchells Plain; Moulana Muhammad Kamalie, Madrasah Tul Madinah secretary; Muallima Aziza Galant, Madrasah Nisaa Ul Ilm; Muallima Adelah Arendse, teacher at Madrasah Tul Madinah; Muallima Soraya Johnson, Madrasah Nisaa Ul Ilm; Muallima Mariam Gierdien, Madrasah Nisaa Ul Ilm; Muallima Soraya Payne, Madrasah Nisaa Ul Ilm; Muallima Mymoena Wilson, Madrasah Nisaa Ul Ilm, and Muallima Fairuz May, teacher at Madrasah Tul Madinah.

Photo FARID SAYED

20

Muslim Views . November 2018

Inaugural essay contest draws over 300 entries BRIAN LENDERS

AL Ikhlaas Academia Library, in collaboration with the Western Cape Education Department (WCED), presented an inaugural essay competition on the theme ‘Learning to be a global citizen in the 21st century’. The awards ceremony was held on October 6, at the Academia auditorium.

The competition attracted over 300 entries on three topics related to the theme. Experienced markers rated the commendable entries from ‘adequate’ to ‘outstanding’ to ‘meritorious’, and from ‘elementary’ to ‘moderate’. The laborious task of evaluating the essays was followed by the rating and selection of the finalists.

The next leg was the oral presentation by finalists at the Islamia College auditorium, on October 6.

Essays were weighted to comprise 75 per cent, and oral presentations 25 per cent of the total mark to afford all participants the opportunity to receive accolades and qualify for prizes.

The keynote address was delivered by Brian Schreuder, Head of WCED, who highlighted the necessity for competitions that evoke objective and positive responses from learners, especially on thought-provoking topics.

Dr Elias Parker, chairman of Al Ikhlaas Academia Library, expounded on the mission of the library: ‘Empowerment Through Knowledge for All’. He emphasised that the project was evolving into a facility that will eventually house more than 50 000 books

The awards function of the essay competition, a collaboration between Al Ikhlaas Academia Library and the Western Cape Education Department, was held at the Academia auditorium on October 6. The key role players and winners in the photograph at the function are, from left, Dr Elias Parker, chairperson of Al Ikhlaas Academia Library, Zara Masoet of Grassdale High School, in Grassy Park, Robyn-Leigh Phillips of the Star of the Sea Convent School, in St James, and Brian Schreuder, Head of Education in the Western Cape government. Masoet and Phillips are the first prize winners of an iPad Photo MOHAMMED ABBAS each in the senior and junior categories, respectively.

and other digital media, and it is envisaged to cater for all learners in the region. The sponsor, Shreef Abass, of Spice Mecca, congratulated the organisers on conducting a very noble and worthwhile competition, especially for engaging with and encouraging learners to explore challenging issues.

A useful report on the entries received was published along with a collection of the best essays of

learners. The report offered both a quantitative and a qualitative analysis of the essays. This enables teachers to obtain a good sense of the strengths and weaknesses of learners as a means of informing possible adaptations to their teaching conventions and style.

Such adaptations include ways of navigating the set curriculum as well as introducing extra-curricular content and activities to learn-

ers. The report is useful to learners who should learn from their mistakes in order to improve their writing. Ultimately, it is of benefit to all learners who entered the competition as well as those who have not. As a diagnostic tool, the report is a useful means of tracking both teaching and learning experiences, at least for those who entered the competition.

The collection of best essays

was also published in the daily press as a record of the best work of the learners. The organisers deemed it appropriate to edit each essay for presentation purposes, without altering the meaning and substance of the original work.

In the Grade 10 to 12 category, the first prize (an iPad) was won

by Zara Masoet, of Grassdale High School. Emlin Hendricks, of South Peninsula High School, won the second prize (a mountain bike) and the third prize (a trip to Robben Island) went to Kelly Petersen, of Belville South High School. The same prizes were awarded to winners in the Grade 7 to 9 category. The first prize went to Robyn-Leigh Phillips, of Star of the Sea Primary School.

The second prize was won by Saskia Flandorp, of West End Primary School, and the third prize was won jointly by Ferayi Nyahuye, of Holy Cross Primary School, and Zoe Mostert, of Star of the Sea Primary School.

Each qualifying finalist received a certificate and a book voucher worth R400. The grand prize (a data projector and screen) for submitting the highest number of qualifying essays was awarded to South Peninsula High School.

The inaugural competition is envisaged to grow as a provincial, and, ultimately, a national initiative that will contribute to an improvement in the writing, creative and research skills of our learners.

Brian Lenders is a former principal and a member of the Al-Ikhlaas Academia Library WCED Competition Committee.

Muslim Views . November 2018

21

Sharks key to maintaining marine ecosystem NURUDEAN SSEMPA

NATIONAL Marine Week is celebrated every year, in October, to create awareness about the marine and coastal environment, the promotion of sustainable use and conservation of these resources for the benefit of present and future generations.

South Africa’s oceans have a rich bio-diversity, providing resources that contribute significantly to the country’s economy and to job creation.

Oceans are an essential component of the climate system, absorbing and transferring heat, and regulating the exchange of carbon dioxide with the atmosphere.

The marine environment also provides a natural habitat for sharks, seals, dolphins, turtles and other marine life for tourists to experience.

Big marine animals like sharks are at the top of the oceanic food chain, which begins with microscopic plankton and ascend via small fish, like sardines, that feed on this nutritious soup.

The sardines are in turn eaten by the larger fish, which are consumed by the sharks.

As top predators, sharks weed out weak fish, leaving the healthy fish to mature and reproduce.

Sharks are therefore important in the marine ecosystem by keeping the fish population healthy.

But how much do we know about sharks?

Senegalese forestry engineer Baba Dioum once said: ‘In the

The ragged tooth sharks – Carcharias taurus – are widespread in the coastal waters of every warm and temperate sea. They reach up to three metres in length.

They feed on fish, cephalopods and crustaceans. The teeth of the ragged tooth sharks are the ultimate fish hooks. They are superbly designed to catch slippery fish. These sharks don’t take bites out of large prey but swallow small animals Photo NURUDEAN SSEMPA whole.

end, we will conserve only what we love; we will love only what we understand; and we will understand only what we are taught.’

There are more than 400 species of sharks.

Some, like the Caribbean reef shark, live on the shallow tropical coral reefs; others, like the blue shark, are pelagic, living far from land, in the open ocean.

The Greenland shark lives in the freezing waters of the arctic, while the tiger shark prefers tropical waters.

The shark’s size also varies, depending on the species.

The whale shark, the biggest shark, feeds on tiny floating crustaceans (krill) and other planktonic life. This shark can attain a length of 16 metres and a weight of several tonnes. It’s bigger than a bus.

The spined pygmy shark is one of the smallest species of sharks, measuring only 15 centimetres when fully grown.

The great white shark can measure over six metres in length and has jaws bearing rows of triangular teeth as much as eight centimetres long.

Its diet is mainly fish though someone swimming in its territory may be a snack for this predatory animal.

Sharks are fish but there are key features that distinguish them from other fish. Sharks, and their close relatives, the rays, unlike bony fish, have a soft, flexible skeleton made of cartilage. The cartilaginous skeleton makes the sharks more flexible than similarly sized bony fishes.

Also, sharks and rays have no swim bladder, an organ used by

bony fish to maintain neutral balance.

The fish adds or removes gas from its swim bladder through its blood stream to increase or decrease its buoyancy in water.

Many species of sharks use a liver filled with oil to help them maintain neutral balance. The ragged toothed sharks, also known as sand tiger sharks, often gulp air from the surface and store it in their stomachs, turning their stomachs into improvised swim bladders.

The sharks’ sensing organs are highly developed, unlike other fish. Sharks have an electro-sensory system that allows them to detect the extremely minute electrical currents generated by the muscles of swimming fish – a skill the shark uses together with its powerful night vision, to hunt even in complete darkness.

Sharks’ behaviour patterns are geared to two fundamental requirements: feeding and breeding.

Fertilisation is internal; male sharks have a pair of claspers that project from the pelvic fins and are inserted into the female’s cloaca to channel sperm into her oviduct.

Some shark species, like the shy shark, produce eggs encased in a tough, ‘leathery’ egg case. The embryo absorbs nutrients from a yolk sac before hatching, emerging as a miniature version of the adult.

Empty egg cases can often be found washed up on the beach.

In other species, like the ragged tooth sharks, instead of laying her eggs, the female will carry them in-

side her body, providing extra safety from potential predators.

The embryos develop within an egg case that has a thin membrane.

Once developed, the baby shark will hatch inside her mother, who will then give birth to the young.

For the great white shark and hammerhead shark, the baby shark develops inside the mother’s body, receiving nutrients and oxygen through an umbilical cord, as in mammals. But, unlike mammals, when the pups are born, they are immediately independent and have to fend for themselves.

Sharks are often considered ferocious predators, constantly searching for food but this is not true. Actually, man is responsible for killing millions of sharks each year! Most of them are part of the ‘by-catch’, that is to say, all the untargeted animals accidentally captured by fishing gear.

Thousands of other sharks are captured for their fins, which are cut off and exported to parts of the world where shark fin is a delicacy. The finless sharks are then thrown back into the sea, condemned to a horrible death.

Sharks are particularly vulnerable to the threats posed by humans because they reproduce slowly.

The more we learn about sharks the more we discover how little we know about sharks.

Nurudean Ssempa holds an MSc in Applied Marine Science from University of Cape Town, and is co-founder of www.global-institute.org.za

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Muslim Views . November 2018

Lesser known forms of divorce in Islam In part 9 of our series, ADVOCATE FATIMAH ESSOP continues her discussion on the various forms of divorce recognised by the shariah.

IN the previous article, I discussed no fault divorce (khul) – where a wife can obtain a divorce because she, for instance, no longer loves her husband – and fault divorce (faskh) – where a wife can obtain a judicial dissolution or annulment of her marriage by citing certain legal grounds in order to obtain the divorce decree.

In this edition, I will discuss forms of divorces, which although less well-known are nevertheless valid in terms of Islamic law. For instance, divorce based on a breach of condition of the marriage contract, namely tal’iq.

Where a husband breaches a valid condition of the marriage, as set out in their Muslim marriage contract, the wife can rely on this breach as a grounds for requesting dissolution of the marriage from a Muslim judicial body.

Uqbah bin Amir reported that the Messenger (SAW) said, ‘The

condition worthier to be fulfilled by you is the one which you made the private parts [of your wives] lawful [for you].’ (Sahih Sunan Abu Dawud).

Ahmad Hassan quoted from Ibn Qayyim who commented on this hadith and said, ‘The condition imposed by the wife at the time of marriage or the word a man gives before his matrimony must be fulfilled.

‘For instance, a woman marries on condition that the husband will not take her outside the place she wants to stay. He should fulfil this.

He cannot legally take her outside the city where she has residence.

‘He can do so with her consent.

The condition, it should be noted, laid down at the time of marriage must be lawful, such as dower, residence, maintenance and good living.’

According to the Hanbali school, the bride and groom can add conditions and provisions to the Muslim marriage contract at the time of the marriage or afterwards by including additional provisions.

As discussed previously, such provisions must further the objectives of the marriage and should not violate the shariah. Hence, provisions that grant the wife freedom of movement during her marriage or to work or further her

studies are all considered valid provisions.

There are differences of opinion on what can be included as valid conditions in a Muslim marriage contract.

The classical Hanafi position generally did not allow additional clauses to be included in the marriage contract.

However, today, many Hanafi jurists recognise that certain conditions may be added. They do not, however, accept as valid a condition that prohibits the husband from taking another wife.

In the Hanbali school, on the other hand, it is permissible for a wife to insert a condition in the marriage contract that removes the husband’s right to take a second wife.

Should a wife wish to include such a provision in her contract, she should do so explicitly and in writing in order to avoid any uncertainty or dispute of fact later on.

A valid provision or condition is enforceable by the party who stipulated it and that party has the power to cancel the contract if the other spouse is in breach of the condition or provision.

Hence, if a husband breaches a condition that was part of the marriage contract then the wife can approach a Muslim judicial

In the Hanbali school … it is permissible for a wife to insert a condition in the marriage contract that removes the husband’s right to take a second wife. body for dissolution of the marriage based on the breach (tal’iq).

Another form of divorce is li’an, where the husband takes an oath in which he swears four times before Allah that his wife has committed adultery. The wife, in turn, will also, under oath, deny the allegations made by her husband.

On the fifth swearing of the oath, when the husband invokes the wrath of Allah should he be lying, the judge will accept this as true and the couple are then divorced.

The husband is not required to produce witnesses or proof of the adulterous act, which distinguishes li’an from the criminal offence of adultery. Li’an was mainly used to defeat the presumption of paternity within marriage.

However, with modern medical technology, there are far easier ways to establish paternity. Although li’an finds its authority in the Quran, Surah Nur verses 6-9, it is rarely used as a form of divorce today.

Similarly, two further modes of divorce, ila and zihar are also seldom used, even though both forms are explicitly mentioned in the Quran.

The authority for ila is in Surah Baqarah, verses 226-227, where a husband takes an oath to abstain from sexual intercourse with his wife for four months or more and after that time has elapsed the court can order him to have intercourse or to divorce his wife.

If he refuses to divorce his wife then the court will terminate the marriage.

Zihar is set out in Surah Mujadila, verses 2-4, and was a form of divorce used in the time of Jahiliyyah (ignorance), where a husband would refer and liken his wife to his mother, thereby rendering sexual intercourse between them unlawful, unless he freed a slave or fasted two consecutive months.

This form of divorce is also hardly ever used today and, in any event, many jurists regard it as being an invalid form of divorce.

In my next article I will discuss the very important issue of maintenance on divorce.

Advocate Fatimah Essop has a degree in Islamic Law and Arabic from International Peace College South Africa (Ipsa) and is currently a PhD candidate in Law at UCT.

Muslim Views . November 2018

Reflections on Transformative Living

23

12 habits of highly happy people: living with wellness – Part 2 AFROZ ALI

YODA said, ‘Fear is the path to the dark side: fear leads to anger.

Anger leads to hate. Hate leads to suffering.’ To be happy is the opposite of fear, anger and hate.

This is the second part, discussing six additional habits of highly happy people. For the first part, refer to the previous edition of Muslim Views.

3. They discuss ideas, not people Some smart and wise person once stated, ‘Great minds discuss ideas, average minds discuss events, weak minds discuss people.’ There are a few variants to this quote, and attributed all the way from Socrates to Eleanor Roosevelt. I think many great people have said this in one way or another. Many have said it over the history of humankind because this is true of happy people: they discuss ideas. Gossip, rumourspreading and slander are neither part of their vocabulary nor conduct. If they were to speak of people, they speak of an issue rather than the person; if it is an event, they discuss value rather than the event itself. They innovate ideas from existent ones, and are excited by possibilities, curious of knowledge which everything imparts and that can be utilised to greater and better purposes.

4. They are frugal The modern world has one major problem : consumerism.

And we see its effects in environmental degradation. Global warming is really a reflection of the state of the human soul having a nasty fever called ‘consumeritis’ – okay, I made up that word.

Those who are happy are frugal, and find meaning and joy in relationships, helping others, family and friends, nature and the like.

They are not consumers to feed their material impulses. They spend time with people, face to face rather than on social media.

Their frugality is not because they are miserly; on the contrary, they are very generous towards others. Their frugality arises from little dependence on material products as a source for joyful experiences.

5. They are strict on themselves, gentle on others Often, when people are hard on

Happy people audit their behaviour and their responses to the behaviour of others. They know that they cannot change how others behave but they can regulate how they will respond to others’ behaviour... others, they tend to do so to control them. And this is because they feel threatened by others. Those people feel they can have more of something if they can scare others off through control and fear.

But those who are happy are disciplined people with virtuous habits. They challenge themselves to higher standards rather than demand it from others. Happy people use things and love people, manage things and lead people.

They do not love things and use people, nor do they manage people and lead their lives with things.

They are not threatened by the success of others but are inspired by them. When they help others, they nurture and facilitate progress and higher standards for them without expectation or ulterior motive.

And, most importantly, they live by the ‘golden rule’: to treat others in a manner they would want to be treated.

6. They hold themselves to account Happy people audit their behaviour and their responses to the behaviour of others. They know that they cannot change how others behave but they can regulate how they will respond to others’ behaviour.

When they meditate and contemplate, they reflect on their conduct of the day that has just passed, and decide to be better persons the next day. Happy people strive to be ethical in their

dealings with others: they seek out ethical foods which is fair to the farmers and gentle on the earth, knowing too well that they play a part, however small, in the wellbeing of others as well as of the earth itself.

They critique their behaviour and attitudes, rather than criticise and blame others. They strive to be a solution to problems and seek to contribute for benefit beyond just themselves.

7. They measure their progress A very important aspect about happy people is that they do not measure their success (solely) based on material or career advancement achievements but whether they have fulfilled their goals and aspirations.

The material element is usually seen as flags – milestones – along the journey, which signal to them that they are travelling in the right direction.

They measure their success based on their own progress, not what society might impose on them. They do not compare themselves with others but are inspired and encouraged by others.

They measure themselves by their own account: are they on the path of their purpose; are they giving their best to that effort; does what they have chosen to do help meet the needs of others; are they maintaining their wellbeing along the journey – these are their ‘KPI’ measures.

Afroz Ali.

A large bank account achieved at the cost of stress-induced heart disease is not an investment into a happy future.

8. They keep good company Good company – in-person relationships with good people who hold virtues to be of high value – reduces stress, increases resilience, releases oxytocin (that happy hormone we read about) and influences longevity.

All of these important socio-environmental benefits of close, inperson friendships greatly affect our level of happiness overall.

It is more important to avoid toxic company where gossip, slander, envy and the like are rife.

As important is in-person relationships that involve real-world commitments to each other.

Two happiness killers are isolation and digital social media as an attempt for primary human connections.

Never delude yourself that you

Photo SHARAFAT JAFFER

have ‘friends’ simply because hundreds or thousands of people are your ‘friends’ on social media or follow you there but do not really know you.

If someone knows your name, what kind of cake you had for dessert and when you last patted a dog, does not mean they are your friends who will give you realworld commitments that humans need from each other for their wellbeing.

In fact, numerous studies now show that while social media may help in connecting with people and interests, it can cause serious mental health problems if that is not reflected in having real-world friends.

Part 3 of this article will appear in the next edition of Muslim Views.

Imam Afroz Ali is the founder of Transformative Living based in Sydney, Australia, and is an advisor to Al-Ikhlaas Academia Library & Resource Centre, in Cape Town, South Africa.

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Muslim Views . November 2018

The Cave of Hira: the site of first revelation

The Cave of Hira with Makkah in the background. Here we get some idea of how far Nabi Muhammad (SAW) went to spend time in seclusion in the Cave of Hira, on Jabal Noor, about three kilometres from Makkah. Nabi Muhammad (SAW) spent many days in the cave before he received the first revelation.

Photo SALIM PARKER

SALIM PARKER

THE Cave of Hira, situated about 1 200 climbing steps up the isolated Jabal Noor, was both without water and vegetation – other than a few thorns – during the time of Nabi Muhammad (SAW).

The top of this mountain in the mountainous desert used to be one of the loneliest places back then, and the cave, which is about four metres long and 1, 6 metres wide, was even more isolated. It was in this cave that our Prophet (SAW) used to seek solace. It was in this cave where the first direct message from Allah to Muhammad (SAW) was delivered.

The Prophet (SAW) first began to have revelations in the form of good dreams, which later materialised. He appreciated the solitude of the mountain and would go to the Cave of Hira and meditate there several days and nights.

After his seclusion, he would return to Makkah and circumambulate the Kaabah seven times before heading home.

Some years, he would stay for extended periods (some say up to a month) and would take adequate provisions with him. He would, on occasion, return to his home and his wife, Khadija (RA), would ensure that he was well stocked before he returned to the cave.

This was his practice until Truth was revealed to him by an angel while he was in this very

cave. The Quran tells us that the first revelation descended in Ramadaan, on the ‘Night of Power’ (Lailatul Qadr).

The Quran states: ‘Ramadaan is the month in which the Quran was revealed.’ (2:185) and ‘We have indeed revealed this message during the Night of Power.’ (97:1) On that night, according to Bukhari, the angel Jibreel came to Nabi Muhammad (SAW) and asked him to read. The Prophet (SAW) replied: ‘I do not know how to read.’

Nabi Muhammad (SAW) then related: ‘The angel caught me [forcefully] and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied: “I do not know how to read.”

‘So he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied: “I do not know how to read.” So he caught me for the third time and pressed me, and then released me.’

Jibreel then said: ‘Read in the name of your Lord, the Creator.

He who created man from a clot.

Read! And your Lord is the Most Bounteous. Who taught by the pen, taught man what he knew not.’ (96:1-5) This day heralded the first day of his prophethood and these were the first verses of the Quran revealed to him, though there are some scholars who disagree. He

A close-up of pilgrims queuing to get into the narrow Cave of Hira, on Jabal Noor, where Nabi Muhammad (SAW) received the first revelations of the Quran.

Photo SALIM PARKER

recited these words after Jibreel, who then departed. Nabi Muhammad (SAW) said: ‘It was as though the words were written on my heart.’

He was extremely shaken by the experience and feared that he had become possessed. The Prophet (SAW) fled from the cave.

When He was about halfway down the slope of Jabal Noor, he heard a voice saying: ‘O Muhammad, you are the Messenger of Allah, and I am Jibreel (Gabriel).’

The Prophet (SAW) stood gazing at Jibreel and tried to turn away from him. However, whichever way he looked, Jibreel was always there on the horizon.

It did not matter which way he faced, Jibreel was there until, finally, he left.

The Prophet (SAW) was terrified and his heart was pounding

hard. He returned home to Khadija (RA) and said: ‘Cover me and pour cold water over me!’

Khadija covered him and helped him calm down.

He then told her everything that had happened. ‘I fear that something may happen to me,’ He said, fearing that he might be possessed.

Khadija replied: ‘Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, carry the weak, help the poor, serve your guests generously and assist the calamityafflicted ones.’

The following verses were then revealed: ‘O you who are wrapped up! Arise and warn! And your Lord do magnify.’ (74:1-3) Khadija knew that Allah would not humiliate Muhammad (SAW) because of his virtues of honesty,

justice and helping the poor. She was the first person to believe him.

She immediately went to see her uncle, Waraqa, who was a biblical scholar.

After listening to the account of her husband’s experience, Waraqa recognised him from the prophecies of the Bible to be the awaited prophet. According to Bukhari, he confirmed that what had appeared to him in the cave was indeed the angel Jibreel, the Angel of Revelation: ‘This is the Keeper of Secrets (Jibreel) who came to Moses.’

The Cave of Hira was where Nabi Muhammad (SAW) was revealed to be the future prophet. It is reported that there was one occasion when he and the Companions were in the cave and Jabal Noor shook. On another occasion the Prophet (SAW) was in contact with jinn on the mountain.

Muslim Views . November 2018

25

The philosophy of Shaikh Yusuf of Makassar DR AUWAIS RAFUDEEN

THERE is something strange about the writings of Shaikh Yusuf of Makassar.

Although Shaikh Yusuf was involved in confrontation with the Dutch in the last 32 years of his life, his writings do not appear to mention the Dutch at all.

And we know that a significant amount of these texts were written after his conflict with the Dutch.

Why wasn’t Shaikh Yusuf, the author, interested in the Dutch?

The answer lies in his view of reality.

Shaikh Yusuf, who was born in Indonesia in 1626 and passed away in Cape Town in 1699, spent the first 40 years of his life assiduously studying under a variety of teachers and, in particular, Sufi masters.

They impressed upon him a view of reality that shaped the manner in which he saw his confrontation with the Dutch.

And so, when the Dutch exiled him to Ceylon in 1684, he wrote that he found himself in ‘Ceylon through the decree and wisdom of Allah’ and did not mention the Dutch or the intense jihad against them, involving 4 000 soldiers under his command, that had led to this exile.

What was this lens through which he interpreted reality?

This lens was firmly located in Sunni orthodoxy and was made alive through Sufi practices.

Shaikh Yusuf did not simply theorise that all things happen through

The Sufi master (murshid/ shaikh) is the disciple’s essential guide on the journey to Allah, and Shaikh Yusuf emphasised fidelity to the spiritual guide, who, via chains of Islamic transmission, is in reality a representative of the Prophet (SAW). the decree and wisdom of God, as required by Sunni orthodoxy.

Rather, his daily regimen of practices, particularly the constant recitation of ‘There is no god but Allah’ (la ilaha ilallah) made this belief a living reality in his life and in the lives of the disciples he taught.

The only reality that they saw was Allah’s acting through all things [‘Wherever you turn, there is the presence of Allah’ (Quran 2:115)].

And so the Dutch did not merit any special concern in this view of reality.

They were simply part, like all other things, of Allah’s unfolding of His decree. And they had to be seen in that light.

Nothing in this should be seen as a ‘passive’ approach to reality.

Like all Sufi masters, Shaikh Yusuf insisted that the first principle of the Sufi path was adherence to the shariah. And the shariah consists of a set of duties and obligations, including jihad under certain circumstances.

Thus, while Shaikh Yusuf may have seen the Dutch as part and parcel of a cosmic reality, jihad against them was necessary given that the shariah obliges Muslims to defend their homeland.

This jihad was also part of that cosmic drama. In short, one must

do one’s duty (praying, fasting, charity, building mosques and other Islamic institutions, jihad) while bearing in mind that reality unfolds through the decree of Allah, the Creator of each and every moment.

This ties in with a second principle of the Sufi path as stated by Shaikh Yusuf, namely, to follow the Prophet (SAW) ‘outwardly and inwardly’. To outwardly follow the Prophet (SAW) is to do one’s duty and is Allah’s way of actively shaping reality through the Sunnah.

Following the Prophet (SAW) inwardly is to accept that reality is shaped by Allah alone, and thus to show gratitude in times of ease, and patience in times of difficulty.

It is also to be located between fear and hope: fear of Allah’s displeasure and in hope of His mercy.

This awareness to see things as purely happening through the decree of Allah is cultivated by dhikr, the constant repetition and remembrance of Allah.

Dhikr forms another principle of the Sufi path as defined by Shaikh Yusuf, and he provided a detailed list of supplications, prayers and formulas, drawn from the shariah, which he advised his disciples to read on a daily basis in order to be in a constant state of divine awareness.

The Sufi master (murshid/ shaikh) is the disciple’s essential guide on the journey to Allah, and Shaikh Yusuf emphasised fidelity to the spiritual guide, who, via chains of Islamic transmission, is in reality a representative of the Prophet (SAW).

Other principles of the path emphasised by Shaikh Yusuf include cultivating good character (one must not be insufferable), maintain humility throughout the journey since one never knows any other human being’s state of forgiveness with Allah, and to show satisfaction with the Divine decree. Hence, his statement in Ceylon, ‘I am here by the decree and wisdom of Allah!’

The goals of the spiritual path according to Shaikh Yusuf is to realise that, in reality, only Allah exists and all else only has a shadow existence (‘Everything [that exists] will perish except His own Face’ (Quran 28:88).

It is also to see everything in creation as the manifestation of Allah’s unceasing activity. It is through reflecting on these manifestations, this seeing of Allah in all things, that the seeker comes to know Allah – this knowledge of Allah being the goal of human existence. It is in this witnessing of Allah in all things, and in knowing that one does not have an inde-

pendent existence of one’s own, that the seeker loses himself or herself in Allah and forgets his or her ego. Egocentrism, in the view of Shaikh Yusuf, is the deeper cause of all sin.

It has to be clear that Shaikh Yusuf’s philosophy is not ‘otherworldly’. As already stated, the obligation to follow the shariah results in very tangible institutions (mosques, madrasahs, judicial institutions) and actions (jihad) that have a direct impact on material reality.

But what Shaikh Yusuf also offered the beleagured Muslim community of Cape Town and Indonesia was another way of approaching reality, another way of looking at time, space and causality.

The Dutch appeared to have the upper hand in worldly terms but, in inducing his followers to cultivate an awareness and intimacy with reality as a whole, namely that Allah is the cause of each and every moment, that the time and space that they were experiencing was relative and would be transcended in the bigger picture, he offered them reasons to persist in their faith and to face their seemingly bleak worldly reality with courage and hope.

It is worth noting that while the Dutch have left Indonesia, Shaikh Yusuf’s tariqah (the KhalwatiyyaYusuf) still continues.

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

26

Muslim Views . November 2018

The voice that enlightened

‘I REALLY wish you were on Hajj with us,’ I said.

There are certain constants in our lives on Arafah, Mina and Makkah that, if not present, lead to a sense of incompleteness. Perhaps we are not aware of some uniqueness and only realise its value when its not there.

‘Insha Allah, make duah that I will be there next year,’ he responded.

I believe that I am not irreplaceable, that if, one day, I cannot accompany pilgrims on the ultimate journey in the life of a Muslim, there will be someone much more competent to be honoured with the privilege.

However, there are those whose influence and Allah-bestowed gifts

are so unique that their absence will be permanently evident. He was one of those irreplaceable influences in all spheres amongst the Muslims of Cape Town and beyond. I reminisced about the effects he had during Hajj.

Most of the hujaaj had gone to sleep after the Fajr prayers. It was the second day of Tashreeq, the second day of pelting, when we were all going to cast pebbles at the effigy of Shaitaan in order to show our rejection of his attempts to lure us away from the commandments of Allah.

We were going to follow in the footsteps of our forefather, Nabi Ibrahim (AS). The hujaaj were tired, a number of them had just finished their compulsory tawaaf

and had struggled their way from Makkah to our tents in Mina.

Arafah was a few days past already but it was still blazing in our hearts, minds and souls.

In one corner of our tent, a voice could be heard reciting. It was soft so as not to disturb those in desperate need of a few winks.

It was melodious so it soothed the mind. It was inspiring so that many sat up and listened. And it was inviting so that by the time he reached the third, well known surah, virtually everyone was reciting along. Shaikh Fuaad Isaacs was at home, and his voice was at ease in the valley of Mina, just as it was on Arafah.

When he started reciting Surah Al A’la, the sounds reflected the radiance in his voice. There was the evident love for the words of our Creator Most High that stirred all of us to listen, to wish that it would not stop and want us to find out more.

Unbeknown to him, someone had switched on the sound system and this had stirred many in the surrounding tents to realise that there were blessings and rewards in listening to the wonderful words of the Glorious Quran recited by an absolutely perfect practitioner of the gifted art.

The flaps of the tent we were in kept opening as more and more pilgrims from adjacent tents entered and, soon, everyone was sitting up and listening. The passages between the tents were lined with those who could not enter, and many braved the already blazing sun as they stood and listened intently. He did not merely recite, he had the uncanny ability to touch your inner, deeper being.

A week earlier, this unbelievably gifted person was still carrying bags for hujaaj from one building to another. He slaved away for hours with the manual duties, then, in the hotel corridor, explained some of the finer details about the rites of Hajj to an enquiring pilgrim, and followed this by escorting an elderly gentleman to a shop to buy a sought after present. Thereafter, he sat and recited from the Quran with a few youngsters, to honour a promise that he had made. He had

Arafah was special for those who heard the late Shaikh Fuad Isaacs make the closing duah, his voice the apex of an emotionally charged day. Yes, Arafah is between Allah and all of His subjects, individually, however, certain duahs, rendered by the most melodious of voices, soothing in its tone and yet startling in its clarity and power of reach, paves the way for ease of communication with our Creator.

Photo ESA ALEXANDER

The late Shaikh Fuad Isaacs, accepting a plaque in recognition of his 25 years of service as imam at Masjidul-Quds, in Gatesville, Cape Town. The plaque was presented to him by co-imam, Shaikh Abduragmaan Alexander (right) on Friday, March 23, 2018, after Jumuah.

Photo SATAAR PARKER

sprained his back but this did not deter him from continuing in his multiple and diverse roles.

He had refused to take an injection for the pain, and whether he was just scared or intolerant of it led to much teasing from my part.

Whom he was very evidently intolerant of were those who abused their parents, spouses, children and the downtrodden.

He would merely verbalise his thoughts when witnessing oppression and his known martial arts training and immense physical presence made him such an imposing figure that, in his presence, issues were speedily resolved.

The pilgrims in the group would clamour to perform tawaaf with him or be in a group led by him. He would teach easily and would always emphasise that tawaaf and Hajj was an immensely personal experience.

He used to remind us that of the many duahs our Beloved Prophet (SAW) clearly made when performing tawaaf, only one was documented in the Hadith.

He urged all to pray whatever was in their hearts and not to rely on him to take the lead. During the sa’ee, he would lead the group, assist in pushing the elderly in their wheelchairs, and encourage the fostering of bonds between all.

Arafah was special when he made the closing duah, his voice the apex of an emotionally charged day. Yes, Arafah is between Allah and all of His subjects, individually, however, certain duahs, rendered by the most melodious of voices, soothing in its tone and yet startling in its clarity and power of reach, paves the way for ease of communication with our Creator.

His duahs touched the essence of our souls, reminding us of our beloved parents, irrespective of whether they were in their physical or recalled abodes, and asking for our blessings to be extended to all those who merely dream of one day touching the soil of Arafah.

Many of the group waited for him at sunset when he announced that he would walk to Musdalifah and from there to Mina, and they duly set off with him leading with ‘Labaik!’ He was fit, knew the area like the palm of his hand and shepherded his group with the utmost ease.

The world is poorer without Shaikh Fuad Isaacs. We heard him raise his voice when necessary when he admonished an abuser.

However, the vast majority will remember him expanding the words of the Quran into the rhythmic and melodious wonder of Allah’s revelations.

At his janazah, I overheard someone fondly recalling him reciting at the name-giving ceremony of a baby. Another spoke of listening to him at a nikah, still another mentioned that he had recited at a janazah. His presence has been heard, seen and felt across the full spectrum of life.

Someone mentioned that if we go for Hajj again, we should play a recording of his Quranic recitation. Many of us will not need that. If we are ever gifted another occasion to stand on Arafah, all we need to do is to close our eyes and stretch our hands towards the heavens.

The words of the Quran through his voice will forever be echoing for us there, reminding us that someone of his calibre comes along once in a lifetime and we should cherish what he has enriched our world with.

Shaikh Fuad Isaacs (aged 57) served as imam at MasjidulQuds, in Gatesville, Cape Town, for 25 years. In recognition of his years of service, the masjid board gifted him an Umrah earlier this year. Allah SWT recalled his soul on Friday morning, Safar 9, 1440/ October 19, 2018, after a short illness.

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

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Muslim Views . November 2018

Moulood to be celebrated in Hopefield

Habibia Archery Club targets Charity Week

JASMINE KHAN

Some members of Habibia Archery Club volunteered to participate in a shoot-a-thon as their contribution towards Charity Week, on Saturday, October 6, under the banner of Islamic Relief South Africa. The funds raised are for orphans and needy children globally. Habibia Archery Club members who took part in the shoot-a-thon are, in front (from left): Mas-ood Ishmail, Azhar Mohamed, Dayyaan Allie, Zakariyah Conrad, Yusuf Booley, Aasiyaa Booley, Rushda Booley. In the back row are (from left): Tariq Martin, Sabir Martin, Achmad Jakoet, Anwaar Gaffoor, Yaghya Toffa, Abdul Basit Booley, Zubayr Jaffer, Rawieyah Booley, Shahieda Halim, Ayshah Bassier-De Roos, Raeesa Manuel, Haajir Booley, Thaakirah Booley, Haseenah Booley, Rehana Gaffoor, Gadija Khan Peck.

Photo ISMAIL REGAL

‘DO your little bit of good where you are; it’s those little bits of good put together that overwhelm the world.’

(Archbishop Desmond Tutu) Charity Week is a vision of fostering unity through charity.

Unity teaches peace and equality.

The project was established in 2000 by a group of passionate individuals in London, chaired by Muslim matters writer Dr Muhammad Wajid Akhter.

Charity Week is an innovative initiative that helps the wider public understand Islam while raising funds for orphans and needy children globally.

The project is hosted under the widely acknowledged charity organisation Islamic Relief.

Charity Week takes place every year, globally. For the first time, officially, in South Africa, a group of volunteers participated in a jam-packed week of events, across various organisations, from October 1 to 7, 2018.

Habibia Archery Club took on this initiative as one of our core annual charity projects last year, running the shoot-a-thon where club members raised funds via collection sheets and shooting sponsored arrows on behalf of the donors.

As a pilot project for Charity Week 2017, the club managed to raise more than R100 000.

This year, we expanded on the shoot-a-thon and added a lifestyle expo in keeping with the theme of Charity Week, which was ‘growth and sustainability’.

A crowdfunding page was set

up and will run annually as part of the project: https://crowdfund.islamic-relief.org.za/campaigns/habibiaarchery-club/ The event was held on the field behind Islamia College, and had an overwhelming response from the community, who came to try their hand at archery and watch our club members shoot their sponsored arrows.

Alhamdulillah, Habibia Archery Club managed to almost double last year’s raised funds, with the support of the community and our amazing vendors.

For more information on Charity Week and Habibia Archery Club, follow us on Facebook and instagram @habibiaarcheryclub.

Habeeba Khalfe is the media liaison person for Habibia Archery Club.

IUC WOMEN’S FORUM TO LAUNCH GUIDE TOWARDS ADULTHOOD

AS part of its contribution towards the international campaign of 16 Days of Activism for No Violence Against Women and Children, which runs from November 25 to December 10 every year, the Islamic Unity Convention’s Women’s Forum is launching a manual which aims to provide a road map for men and women as they walk the path from girlhood and boyhood to adulthood.

Entitled Pathway to Woman and Manhood, the manual will be launched on December 1 at the Al Ikhlaas Library and Resource Centre, Imam Haron Road, Lansdowne, between 9.30 and 12.30.

According to the IUC’s Magboeba Davids, who is the project leader, the manual forms part of a foundation course that ‘will reframe the message that our young girls and boys receive.

The IUC Women’s Forum invites educators, facilitators, life coaches and representatives of community organisations working towards gender justice and peace to join them in a workshop to discuss this course, and how people can take the message to their communities.

To confirm attendance, please send a WhatsApp message to 083 746 4040 or email magboeba@gmail.com

OU NCI L

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D I C I AL C

JU

MUS L I M

HABEEBA KHALFE

HOPEFIELD is a small town on the West Coast, geographically and economically isolated. Still, Islam found its way there several years ago and, in spite of various challenges, this revert community has managed to uphold their deen.

Four of the 23 families are single mother families and there are a total of 41 children.

Only two of the women were born of Muslim fathers, the rest all came into the deen with no previous experience or much knowledge of Islam.

During the last 18 months, things improved rapidly for this forgotten community when a couple moved into nearby Langebaan and took a keen interest in their welfare.

This culminated in the forming of the Hopefield Islamic Trust and, although they celebrated Moulood last year, this year sees the first Moulood held under the banner of the trust. It will also launch their affiliation with Shaikh Abduragmaan Alexander’s Islamic Dawah Centre.

The event is scheduled to take place on December 9, in the local civic centre, and will be led by the Al Widaad Jamaah, from Bonteheuwel. Sixty ladies, mostly pensioners, from this jamaah will travel to Hopefield by bus. In addition, 20 ladies from Langebaan have been invited. The small venue will be filled with friends and family from the community, and it is hoped that this landmark event will serve as encouragement and inspiration for these amazing women, Insha Allah.

Halaal Trust

28

Muslim Views . November 2018

Health File

IMA and VOC team up to raise breast cancer awareness

The screening team at the annual Pink Hijab day, at Masjidul-Quds, were, from left to right, in front: Mrs Tougheeda Watson-Waja, Sr Zubeida Abdurahman, Sr Galima Fish, Dr Nasreen Allie, Dr Fatima Surve and Mrs Zulekha Parak. At the back, from left to right: Dr Nafisa Khan, Dr Shamim Sonday, Dr Nasheeta Theunissen and Sr Gadija Dyers.

Photo SUPPLIED

TOUGHEEDA WATSON-WAJA

ON October 30, 2018, the Islamic Medical Association (IMA) once again partnered with the Voice of the Cape radio station at the annual Pink Hijab day, held at Masjidul-Quds.

The purpose of this event is to highlight breast cancer awareness in the community.

Breast cancer is the most common cancer amongst women in

South Africa and its diagnosis is fraught with much physical, psychological and emotional turmoil.

The importance of the early detection of breast cancer cannot be emphasised enough.

Early detection reduces both morbidity and mortality.

Despite new advancements in treatment, nothing matches early diagnosis.

The IMA is therefore particularly interested in this type of awareness initiative.

One of the admin ladies noting the history of a patient while a number of ladies are seen queueing to be screened at the annual Pink Hijab day, at Masjidul-Quds.

Photo SUPPLIED

IMA’s guest speaker, Sister Galima Fish-Gamieldien, presented a talk on breast cancer awareness and diagnosis. Our team of 13 doctors and two clinical nurse practitioners performed manual breast examinations on 131 women.

Abnormalities were detected in five women, who were referred for

further investigation to the Breast Clinic at Groote Schuur Hospital.

Forty-seven women were referred for routine mammograms.

As was noted in previous years, for many women this was the first time they had a formal breast examination or were referred for a mammogram.

South Africa, unfortunately,

does not have an established breast cancer screening protocol but it has been recommended that women perform monthly breast self-examinations; and 70 to 80 per cent of all lumps are discovered by the women themselves.

In addition, women should have yearly check-ups by their GP or other health practitioner.

They should also have routine mammograms.

Women who are diagnosed with breast cancer and are correctly treated in the early stages have an up to 80 per cent chance of being cancer-free ten years later.

So, early detection definitely saves lives!

It is our sincere hope that after this awareness programme, women become more empowered to be more proactive regarding their health.

We are very grateful to Elegant Muslimah for sponsoring our beautiful abayas. And a big thank you to L A Sonday for sponsoring our lunch.

We also express our heartfelt thanks to all the personnel who volunteered their time and expertise.

May the Almighty always keep us striving to serve and please Him, Insha Allah.

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Muslim Views . November 2018

29

Two eye conditions that afflict South Africans DR MICHAEL DJAN

OCTOBER is recognised globally as eye awareness month and this period draws attention to how precious these two organs really are.

Flawless vision is essential in virtually every daily activity we engage in, and so the age-old adage ‘the eyes are the window to the soul’ has never been more appropriate.

As an ophthalmologist, I have been fortunate enough to be blessed with a profession I thoroughly enjoy and I am a perpetual advocate of eye health.

There are a myriad of preventable eye conditions that affect the eyes but for the sake of brevity, I will focus on two major conditions that plague South Africans.

Glaucoma Glaucoma comprises a group of diseases that damage the eye’s optic nerve and can result in vision loss and blindness. It is commonly referred to as ‘silent blindness’ because of how often it worsens without the person being aware of any symptoms at all, until its late stages.

However, with screening, early detection and treatment, you can often protect your eyes against serious vision loss.

The optic nerve consists of more than a million nerve fibres that connect the retina to the brain. The retina is the light-sensitive tissue at the back of the eye.

A healthy optic nerve is necessary for good vision. Several large

There are a number of ways that glaucoma can be successfully treated by an ophthalmologist, and depends on the stage of the disease. These methods include the application of medical eye drops, laser eye therapy or glaucoma surgery...

Dr Michael Djan.

Photo SUPPLIED

studies have shown that eye pressure is a major risk factor for optic nerve damage.

In the front of the eye is a chamber that contains an important fluid substance called aqueous. This clear fluid flows continuously in and out of the chamber and nourishes nearby tissues.

If too much of this fluid is produced or too little of it is drained from the chamber, the imbalance results in a build up of eye pressure, causing gradual damage to the eye nerve. That is why controlling pressure inside the eye is absolutely vital.

Another risk factor for optic nerve damage relates to blood pressure.

Thus, it is important to also make sure that your blood pressure is at a proper level for your body by working with your medical doctor.

Who is at risk for glaucoma?

Anyone can develop glaucoma but some people, listed here, are at higher risk than others: everyone over the age of 40, people with a family history of glaucoma and people with hypertension (high blood pressure).

There are a number of ways that glaucoma can be successfully treated by an ophthalmologist, and depends on the stage of the disease. These methods include the application of medical eye drops, laser eye therapy or glaucoma surgery.

Pterygium A pterygium is a fleshy, pink growth of the conjunctiva (the mucous membrane that covers the white part of the eye). It is a benign growth often shaped like a wedge. The exact cause of the growth is unknown but it is asso-

ciated with excessive exposure to sunlight, wind or sand. Therefore, it is more likely to occur in populations that inhabit areas near the equator as well as those who live in windy locations.

In addition, pterygia (plural) are twice as likely to occur in men than in women.

Preventative measures include wearing protective sunglasses with side shields and/or wide-brimmed hats, and using artificial tears throughout the day, which may help prevent the formation of pterygia or stop further growth.

Surfers and other water-sport athletes should wear eye protection that blocks 100 per cent of the UV rays from the water, as is often used by snow-sport athletes.

What are the symptoms?

A pterygium isn’t always symptomatic but may cause eye irritation (itching, redness and tearing), and larger ones that expand can distort clear vision or obscure it completely. Early detection and intervention are pertinent before this late stage is reached.

How is a pterygium treated?

Treatment of an early symptomatic pterygium is limited to the conservative use of eye drops, initially.

Surgical intervention is normally warranted in cases where the pterygium has expanded across the cornea (the clear window portion of the eye) or distorts it, causing blurred vision.

Surgery is also warranted for cosmetically unsightly pterygia and for persistent eye irritation symptoms despite adequate medical therapy.

Surgical removal of the pterygia is performed in theatre under local anaesthetic. The pterygium is peeled off gently and synthetic graft tissue is used to seal the surgical site, giving a pleasing cosmetic and functional result.

Dr Michael Djan [MB BCh (Wits), DO (SA), MMed (Ophth), FICO (SA), FC Ophth (SA), ChM (Edin), MRCSEd (Ophth)] is an ophthalmic surgeon and ophthalmologist at Melomed Tokai.

30

Muslim Views . November 2018

Lines of love, mercy and forgiveness MAHMUDAH BEGUM JAFFER

HAVING spent most of my years in private research in Islamic art, I spent little time developing practical skills as an artist or calligrapher so it is as an amateur artist and calligrapher that I present this painted line drawing, rich with the colours of the South African flag.

I have done this as a Muslim South African woman who would love to see Islamic line design assist in deepening contemplative skills and knowledge, and creating reflective and aware citizens of this beautiful land. Ameen.

Imam Ahmad (RA) in his Musnad narrated, on the authority of Abdullah ibn Abbas (RA), that Nabi Muhammad (SAW) drew four lines on the ground and then spoke about the four most virtuous women (RA) of Paradise.

Islamic line design is herewith introduced following this teaching method, using drawings as a teaching aid to provide a visual platform for discussion, remembering, contemplating, reflecting and learning, Insha Allah.

South Africa celebrates a rich bio-diversity as well as the cultural diversity of its people. In my drawing, I chose to place a protea and a strelitzia growing from the same point. This reflects their similar needs, just as we, the people of South Africa, all have the same basic needs.

The stars in my drawing reflect

South Africa celebrates a rich bio-diversity as well as the cultural diversity of its people. In my drawing, I chose to place a protea and a strelitzia growing from the same point.

An example of Islamic line design by the writer of the article, Mahmudah Begum Image SUPPLIED Jaffer.

the different stars in the sky, sharing space as we share space on this Earth.

The protea in Islamic line design always has ten petals to serve as a reminder of the ten qualities that Allah SWT mentions in Quran 33:35 that we should strive for to achieve closeness to Him. It also confirms equal opportunities for men and women as they are clearly both addressed in this passage.

The yellow flowering strelitzia has been named ‘Mandela’s Gold’ so I could not resist colouring my petals gold. Islamic line design strelitzias have four petals emerging from a single sheath, termed

the spathe.

A discussion around this would involve the five pillars of Islam, where the sheath is like the first pillar, the declaration of faith, from which the other four emerge, each dependent on it for survival and success.

The blue coils to depict water moving in opposite directions is a reminder of the Quranic verses 55:19-20 and 25:53 about two oceans that do not mix. Visitors to the Western Cape often wish to see where the Atlantic and Indian Oceans meet.

The yellow, twenty-four petalled flower is inspired by the hours in a day – all of which we

are accountable for.

In the Quranic chapter ‘al Asr’, Allah SWT emphasises the importance of time. This flower is stylised from the Syncarpha canescens shrublet found on rocky sandstone slopes in the Western Cape.

The six red blossoms call to the six tenets of faith in Islam, with seven leaves encouraging appreciation of the seven days of the week as a measurement of time, especially from Jumuah to Jumuah.

Inspired by and stylised from the Amphithalea imbricata shrub found in higher mountain ravines around particularly Cape Town and Simonstown, it provides a perfect conversation opportunity.

I am a student of traditional geometric patterns under the tutorship of Ustadh Mohamad Aljanabi.

The geometric construction of my drawing is the result of one of the tutorials via his Facebook page ‘Geometric Patterns Art School’.

The white strap work lines interlace with each, weaving over and under, visible in some places but hidden in others. This relates

to the fact that we are sometimes present in our worship and sometimes absent.

Islamic line design reminds us that we are forever in Allah’s SWT presence, and that He is ever Loving, Merciful and Forgiving.

The names in calligraphy are attributes of Allah (Our Creator Most High) that assures us that Allah SWT is Forever Loving, Forever Merciful and Forever Forgiving.

I have copied these compositions from a book and, unfortunately, do not know who the original calligrapher is. May Allah SWT reward his efforts, ameen.

My drawing is a tiny attempt at the illumination style found in Turkish works. It is a great mercy to have masters to follow. Insha Allah, I pray this work can contribute to a South African identity, ameen.

At some point, my research into Islamic art triggered a search. Islamic line design is what I found, Alhamdulillah.

Mahmudah Begum Jaffer is the author of the children’s book ‘Doorways to Islamic Art’.

Muslim Views . November 2018

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Taraweeg Survey 2019 needs you!

THE Muslim communities of the Western Cape were the big winners this past Ramadaan when the popular Taraweeg Survey returned to adorn their holy month.

For Taraweeg Survey 2019, Boorhaanol Islam Movement (BIM) is calling on members of the community to assist in ensuring that the data in the survey is as accurate as possible.

This year, the Taraweeg Survey appeared as a supplement in the Ramadaan edition of Muslim Views, and supplied Muslims with essential data relating to the nearly 200 mosques in the Western Cape.

Apart from the details of each mosque, it stipulated the names and contact details of the resident imams, their assistants as well as the names of all the hufaadh who recited during Taraweeh prayers at each mosque.

30th anniversary Taraweeg Survey 2018 was made possible by a unique collaboration between the Boorhaanol Islam Movement, who researched and collated the information, and Muslim Views, who published the supplement.

This mutually beneficial part-

nership allowed the Taraweeg Survey to be published for the first time again, since 2011. Fortuitously, it was the 30th anniversary of the Taraweeg Survey as it was first published in 1988, detailing the essential data of 76 of the mosques in the Cape.

There are important reasons for the continued flourishing of the Taraweeg Survey. From a community perspective, it accurately details the human and mosque resources of the local community, thus affording our leadership and organisations a clear idea of the community’s strengths and weaknesses.

From an individual perspective, it strengthens the cultural tradition of Cape Muslims visiting different mosques for Taraweeh during the holy month of Ramadaan, thus enjoying the spiritual benefit of following various hufaadh as well as listening to the adhkaar programmes at those mosques.

Finally, the Taraweeg Survey serves as an indispensable all-year guide to Muslims who always need the contact details of our mosques, ulama and hufaadh for various religious functions and events.

This year’s edition was warmly

welcomed by the Muslim community, even though the last-minute agreement between Boorhaanol and Muslim Views meant that the details of some of the nearly 200 mosques could not be included at the time of going to press.

While this resulted in a few gaps in the print edition of the Taraweeg Survey, the electronic version was activated on the first day of Ramadaan, enabling users to access updated versions containing more information on the boorhaanol.org.za site.

This site is still available, containing all the information about mosques in the Cape as supplied by the resident imams and mosque committees.

Taraweeg Survey 2019 Looking ahead, joint planning between Muslim Views and Boorhaanol is taking place to make improvements for a better Taraweeg Survey in 2019. Input from the Muslim community would be highly appreciated, relating to any aspect of the Taraweeg Survey, both the print and the electronic versions.

We encourage our readers to forward suggestions as to what information about the mosques should be included as plans will soon be put in place to prepare next year’s survey.

As always, the quality of the Taraweeg Survey is determined by the accuracy and reliability of the

Yemeni scholar guest at spiritual retreat THE renowned scholar, Shaikh Habib Umar bin Muhammad bin Hafiz, will be touring South Africa from January 7 to 14, 2019.

Programmes are scheduled for Johannesburg, Pretoria, Durban and Cape Town.

Shaikh Habib Umar bin Hafiz is well known for his Prophetic lineage and status as one of the most influential religious scholars alive today. He was voted the eighth most influential Muslim in the world.

data provided by the mosques.

The best way of procuring such information is with the assistance of local Muslims who live in our communities and are privy to what is happening on the ground.

An appeal is thus made for volunteers of all ages, male or female, to assist the Taraweeg Survey team in the accurate sourcing of information around our mosques and its personnel.

If you feel you want to be part of this essential service in the spiritual development of your community, please contact Yusrah at the Boorhaanol office, telephone 021 424 1864, SMS/ WhatsApp on 084 222 1308 or email boorhaanol@gmail.com.

Shaikh Habib Umar will be the special guest at the annual Mahabbah Foundation International Spiritual Retreat taking place from January 10 to 13, 2019, in Cape Town.

The retreat will take place at Masjid Nurul Latief, Macassar, Cape Town. The four-day programme will include classes on the book Sufism – Its Essence and Realities of its People, authored by Shaikh Habib Umar.

To secure your space register online at www.mahabbah.co.za Further details about the programme may be obtained from Faheem Rahman at 081 459 6329 or by email at retreat.mahabbah@gmail.com

32

Muslim Views . November 2018

After the siege of Sarajevo: the assault on Srebrenica

The Potocari cemetery and memorial, near Srebrenica, for the victims of the July 1995 massacre of over 8 300 Bosnian Muslim men and boys. They had sought safe heaven at the UN-protected enclave in Srebrenica, Bosnia and Herzegovina, where they were killed by members of the Republic of Serbia army under the leadership of General Ratko Mladic. This was Europe’s biggest genocide after the Holocaust perpetrated by the Nazis during the Second World War. Photo OXANA KRUTENYUK/ 123RF.COM

Last month, we looked at the siege of Sarajevo, noting that the world watched while the Serbs continued bombing civilian areas, including Sarajevo’s main hospital. This month, AMENA KHAN-HAYAT writes about how the Serbian war machine ravaged Srebrenica.

THE bleakest moments were yet to come. After the siege of Sarajevo, the Serbs turned their attention to Srebrenica, a so-called ‘safe area’ and one-time flourishing town.

As a result of the war, the town of Srebrenica – meaning silver – was turned into a giant refugee camp.

With aid convoys being constantly intercepted, the already emaciated refugees were dying.

Disarmed by a United Nations (UN) brokered agreement, their fate was sealed.

True to form, the Serbs took up arms on July 9, 1995, while the United Nations (UN) Dutch forces looked on, offering no resistance.

The men and boys were separated from the women, and then, over a period of three days, there followed the systematic massacre of over 8 300 men and boys.

The memorial – with gravestones in the background – at the Potocari cemetery for victims of the Srebrenica massacre in Bosnia Herzegovina.

Photo KATERINA KOVARIKOVA/ 123RF.COM

The women, who were not massacred, suffered the trauma of systematic rape. Other ‘safe areas’ suffered a similar fate.

The UN was unwilling to enforce its own mandate regarding the ‘safe areas’ that ‘should be free from any attacks or hostile acts’.

The onslaught on Srebrenica had always been a long-term Serb strategy, accelerated by the dramatic events of the previous month.

To be sure, the entire war had been a concerted effort towards the ethnic cleansing of the Muslims, culminating in the Srebrenica massacres. And all this directed from Serbian soil.

Still engaged in their sadistic frenzy, the Serbs delivered a mortar attack on the Sarajevo market on August 28, 1995, (which was not the first attack on the market) resulting in many casualties.

A UN ultimatum to the Serb leadership followed, for removal of their artillery from the Sarajevo exclusion zone.

The ultimatum was ignored.

However, heavy air strikes by NATO forces against Serb military installations forced the Serb leadership to comply.

Nonetheless, rewarding Serb aggression, the final agreement, in the form of The Dayton Accord, on December 14, 1995, saw the

division of the country, with 51 per cent for the Muslim Croat Federation and 49 per cent for the Serb Republic.

In the aftermath of the war, the images of destruction – the extensive cemeteries, the bullet-ridden houses, the skeletal homes whose remaining occupants refused to reside there – evoke memories for victims that cannot be obliterated.

Also, the death of 80 000 Muslims, who had not asked for this war, should never be consigned to oblivion.

The war that engulfed Bosnia was an outright invasion of the country, directed by Milosevic in Serbia and administered locally with deadly precision by Karadzic and Mladic. Incidentally, Milosevic’s denial of the presence of Serbian troops in Bosnia was a mere public relations exercise.

To be sure, the ethnic cleansing of Muslims was not a by-product of the war but the central goal of the war – to achieve a greater Serbian state. With the failed policies of the West, the Serbs succeeded in advancing their territorial ambitions by genocide.

Bosnia’s destruction came not from within its borders but from the ambitions of neighbouring Serbia and from the fatal interference and mismanagement of western powers.

Dividing the land along ethnic lines, the Dayton Accord has helped perpetuate a climate for secession. And talks on secession in Serbia are not entirely new. Such an outcome would ensure a troubled future for Bosnia.

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Muslim Views . November 2018

33

Cape Town launched as Halaal capital of Africa MAHMOOD SANGLAY THE excitement generated by the inaugural Africa Halal Week (AHW) from October 15 to 18, at the Westin Hotel, in Cape Town, is unprecedented.

The event succeeded in bringing together local traders with an eye on the export market and international buyers. In addition, it hosted experts in a range of sectors with an interest in the global Halaal market.

The former executive mayor of Cape Town, Patricia de Lille, opened the event featuring trade exhibitions and business to business meetings.

The programme also included useful engagements and networking opportunities between representatives of the various sectors in the Halaal market, namely, food, finance, fashion, film, media, travel and tourism.

Rashid Toefy, the deputy director-general of the Department of Economic Development and Tourism in the Western Cape is optimistic about economic growth and job creation in the province.

He says Cape Town, due to its history, physical attributes and the entrepreneurial skills of its people, has the potential to become the hub of the Halaal market in Africa.

The event was hosted by Wesgro and supported by the Western Cape Department of Economic Development and Tourism (Dedat) and the Department of Agriculture. Preliminary figures released

by Wesgro indicate that a total of 777 buyers, exhibitors, exporters, speakers and various stakeholders attended AHW. Of these, 25 were international figures comprising 20 buyers and five Islamic finance and investment experts. There were also three film and media professionals

Former executive mayor of Cape Town, Patricia de Lille, in her opening address at Africa Halal Week, said that Cape Town offers rich opportunities for inbound Halaal tourism in a global market where this sector is experiencing rapid growth.

Photo WESGRO / TEN TIMES HALF

and one agency for modest fashion.

The travel and tourism, and Islamic finance and investment sectors were the best represented, for both local and international visitors.

The exhibition of local business consisted of 66 exhibitors and the outright dominance of the foods sector was evident by the 37 businesses promoting locally produced and packaged foods for the Halaal export market and creative concepts in the foods industry.

This was followed by nine local businesses in modest fashion. The Halaal finance and travel and tourism sectors at the expo were represented by five and four local businesses, respectively.

According to Denan Kuni, Head of International Trade at Wesgro, the networking and business-to-business sessions were encouraging, given the numbers that are emerging from the orders

Nawaz Sablay, of Mitchells Moslem Butchery, was excited about the prospect of showcasing his cold meats to both a local and an international audience. He was accompanied at his expo table by Shameema Sablay, left, and Zograh Pillay.

Photo MAHMOOD SANGLAY

placed and interest shown by international buyers in the goods of local businesses.

Kuni says the estimated value of goods and services traded at AHW is most likely to surpass the R100 million target.

AHW generated R3 274 129 in advertising value equivalent. These figures reflect an encouraging start to South Africa’s formal entry into the global Halaal market and the positioning of Cape Town as the hub of Halaal in Africa.

The international visitors were generally optimistic about prospects for South Africa in the global Halaal market. Ruslena Ramli, Head of Islamic Finance at RAM Ratings in Malaysia, says South Africa has the potential to capture a significant share of the banking and capital market in Sub-Saharan Africa due, inter alia, to its advanced infrastructure.

David Bebiem is the managing director of Grandieu Ltd, in Nigeria, a group of companies with interests in various sectors.

He says that AHW was well organised and that South Africa is a developed country with the potential to become a leader in the global Halaal market.

Similarly, Franka Soeria, the only modest fashion agency founder to attend AHW, says South Africa is the best hub for modest fashion in Africa owing to the talent and support structure from government.

The exhibitors were equally optimistic. Nawaz Sablay, of Mitchells Moslem Butchery, presented an attractive display of cold meats and expressed appreciation for the opportunity to showcase his products.

Similarly, Yusuf Patel, of Shera Farming, on the Cape west coast, says he appreciates the education and industry support of AHW in presenting the halaal and tayyib value of his Merino lamb products to the market.

Zahier Davids exhibited an innovative concept in exercise and engineering in producing a healthy smoothie.

He looks forward to export prospects after showing the con-

Igshaan Higgins, left, contributed to one of the many vibrant panel discussions at AHW. This discussion, on October 16, focused on Halaal tourism. Shaikh Achmat Sedick, right, representing the Halaal certifiers on the Interim Halal Coordinating Council, pointed out the problems associated with ‘Halaal-friendly’ food establishments.

Photo MAHMOOD SANGLAY

cept to international visitors.

Shanaaz Solomons is the distributor of the Angela Wall brand of skincare products.

She is particularly excited about the potential for exporting South Africa’s first alcohol-free and Halaal certified range of cleansers, lotions and fragrances.

The programme of AHW also included 20 panel discussions on various topics, including accessing the various continental markets, Islamic finance and banking, modest fashion, and travel and tourism.

Many of the engagements were robust and constructive as international and local experts, as well as laypersons and entrepreneurs, contributed meaningfully to discussions.

Although it was hailed a great success, the inaugural AHW also faced some challenges and offered lessons to be learnt for the next event.

The opening ceremony video was a faux pas containing patently non-halaal footage of champagne consumption and public displays of affection.

Not all exhibitors were exportready and many were provided no briefing of who the buyers were.

No hard copies of the programme were distributed and no floorplan of the exhibition hall and panel discussions was available.

Finally, bemused Muslims found the choice of a non-Halaal Westin Hotel for AHW a tad too ironic.

Nevertheless, the chairperson of the Interim Halaal Coordinating Council (IHCC), Professor Ebrahim Arnold, describes the journey with the various government departments and other stakeholders as one that has progressed from ‘contestation to cooperation’.

In its engagement with government, the IHCC was able to foreground some important priorities for Muslims. Among these are the protection of Halaal integrity, the containment of the commodification of Halaal, and the foregrounding of Halaal as sacred and an essential part of Muslim faith and practice.

The IHCC expressed satisfaction that it has developed a ‘beneficial working relationship’ with Dedat and that the two parties share a commitment to Halaal as a contributor to economic growth and job creation in South Africa.

Rashid Toefy, left, deputy director-general of Dedat, underscored the need for government to listen to the de facto and authentic voices in the Muslim community. Next to him is Roshan Isaacs, director of Haute-Elan SA and one of the leading entrepreneurs in modest fashion. Photo WESGRO / TEN TIMES HALF

34

Muslim Views . November 2018

New UWC MSA arranges first event in under two days AMINA WAGGIE

THE newly elected executive of the University of the Western Cape Muslim Student Association (UWC MSA) recently had to show their mettle when they had to arrange an event to host the esteemed and honoured scholar, Mufti Menk, in record time.

The MSA executive team was having its first meeting to discuss possible events and workshops for the term ahead when they were both surprised and elated when they were informed by Isma-eel Jakoet, one of the executive members, that Mufti Menk was in Cape Town and willing to address them.

‘We started this event as a hypothetical situation; this was in hypothetical planning for 2019.

We sent Mufti a message and asked Mufti what the cost would be for a hypothetical 2019 event, and he responded within one minute to say that he is in Cape Town, and willing to do the event now [while he was in Cape Town],’ said Jakoet.

Jakoet described the pressure the team experienced as ‘beautiful’ as they were forced to work together to arrange the event in so short a period of time. It was scheduled for Friday evening, October 12, 2018, at UWC. In their first executive meeting, it had been decided that one of the main objectives or core missions of the UWC MSA is to establish a sense of unity, brotherhood and sisterhood among the members,

Mufti Menk delivered an informative and inspiring talk on ‘Dealing with life’s struggles’, which resonated with all those present, both young and older. He expressed his gratitude to the organisers, saying, ‘It feels so good to be able to engage with the youth and to be a part of this beautiful event, thanks to brother Isma-eel.’ Isma-eel Jakoet is the head of outreach of the MSA UWC executive team.

Photo TASHREEQ LASKER

and they believe that by managing to work together to arrange this event so quickly, they have exceeded their expectations in that regard.

The planning began almost immediately as Mufti Menk would only be in the city for a few days so they had about 36 hours to arrange and organise the entire event, which included booking a venue, arranging sound, marketing the event, and seeing that refreshments were made available.

This was quite stressful for the team as it took place during the

examinations period but they were not deterred and put in all their efforts to ensure the success of what became the first event organised by the new UWC MSA executive.

The most challenging priority for them was arranging the venue on such short notice because, according to UWC rules, a venue has to be booked 14 days in advance; and only after five working days will a response be given as to whether or not the application for the venue was successful or not.

‘Thankfully, UWC was very accommodating, and they knew who

Mufti Menk was so they granted us the venue on such short notice.

Once the venue was sorted, the sound was our next priority, which was also granted to us, thankfully,’ said Shafeekah Lakay, the president of the MSA executive team of UWC. Marketing was then seen to by Sulaiman Gafoor, the head of marketing, who designed and saw to the publication and distribution of the posters.

Unfortunately, due to the short notice of the event, not as many people attended as the MSA

would have hoped but, ultimately, it was a successful event.

‘We only had 36 hours to plan the event.

‘It was tough but we pulled through. It was a very big accomplishment for not only the MSA executive team but for the MSA as a whole,’ said Lakay.

Hundreds of people, consisting mostly of young university students, attended Mufti Menk’s talk on ‘Dealing with life’s struggles’, which was aimed at students balancing their academic and Islamic lifestyle while facing everyday challenges.

The event opened with a beautiful qiraah by Haafidh Qaasim Dramat, which was followed by Mufti Menk’s talk, and concluded with a vote of thanks by Isma-eel Jakoet, the head of outreach of the UWC MSA. Jakoet, who had initially contacted Mufti Menk and then arranged the event, delivered the vote of thanks, wherein he thanked Allah.

He also thanked the public for coming out in their numbers to attend the talk and encouraged them to continue supporting the MSA. He made it a point of thanking the MSA veterans for their assistance and advice on how to run the organisation.

He also acknowledged the parents of the MSA members for their contributions.

‘This was a very good bonding exercise for us as the new MSA executive team and I hope that we grow from strength to strength,’ said Jakoet in closing.

35

Muslim Views . November 2018

Muslim NGOs offer ‘historic’ support in Afrikaner community MAHMOOD SANGLAY

AWQAF SA and Crescent of Hope are supporting the elderly in the charming bushveld town of Marble Hall, 29 kilometres from Groblersdal, in Limpopo.

Loskopvallei Rusoord is a registered non-profit organisation in a historically Afrikaner group area, now open to all senior citizens, even beyond the immediate boundaries of Marble Hall.

Surrounding towns include Groblersdal, Bronkhorstspruit, Modimolle, Bela-Bela, Mokopane, Middelburg, Steelpoort, Burgersfort, Polokwane and Mookgophong.

Forty senior citizens resident at Loskopvallei Rusoord are the beneficiaries of sterilisable mattresses, crockery and kitchen utensils to the value of R70 000. These items were needed for the day-to-day use of the residents but fell outside the budget of the institution.

Loskopvallei Rusoord is a 24hour frail care facility that includes medical care, and is compliant with the provisions of the relevant legislation as well as the regulations of the Department of Social Development.

Their services include religious support programmes for the elderly, irrespective of faith. The facility also relies on the support of volunteers and specialists, like dietitians.

Betty Roets, the administrator of the facility, says the elderly enjoy excellent care, including medical care. The facility also offers a safe home as well as personal care that reflects compassion

Their services include religious support programmes for the elderly, irrespective of faith.

Awqaf SA and Crescent of Hope joined in supporting the residents of Loskopvallei Rusoord, a residential home for senior citizens in a historically Afrikaner area, Marble Hall, in Limpopo Province. Pictured are, from left, Faizel Ismail, project coordinator of Crescent of Hope for Limpopo and Mphumalanga, Betty Roets, supervisor of Loskopvallei Rusoord, and Feroza Ismail, the spouse of Faizel Ismail.

Photo COLLEEN FOURIE

and respect for the dignity of elders. Events for the benefit of the elderly are held on a regular basis.

Faizel Ismail, co-ordinator of Crescent of Hope, told Muslim Views that Awqaf SA and Crescent of Hope recognise the opportunity of serving the poor and needy beyond the conventional beneficiary base.

‘By reaching out to our needy senior citizens in areas like Marble Hall, we are broadening the defi-

nition of inclusive engagement that nurtures social cohesion,’ said Ismail.

Crescent of Hope was founded in 1992, during the Somali refugee crisis in Kenya. The organisation’s work is focused on activities such as educational projects and disaster relief programmes.

Zeinoul Cajee, CEO of Awqaf SA, said, ‘By reaching out to diverse communities, we are in a position to break down existing

psychological barriers typically entrenched in racism and the heinous legacy of apartheid segregation.

‘Human need and dignity knows no barriers, and poverty befalls communities irrespective of racial boundaries, which are artificially imposed on people. In our partnership with Crescent of Hope, we challenge these boundaries and recognise the common humanity and essential needs of all people.’

Awqaf SA is a humanitarian and development NGO that supports projects and programmes based on the Islamic model of waqf. By definition, a waqf project is ideally founded on financial sustainability. The proceeds of a selfsustaining core investment are used to fund its endeavours.

Awqaf SA’s mandate is diverse but includes health as well as frail care. The organisation is already a supporter of the DaruShifa Elders’ Facility, in Lenasia, which looks after seven senior citizens. This NPO was launched in 2014 and is committed to serve the elderly and to preserve their dignity.

Roets says, ‘This gesture is astounding, not only in the material value of the support received but also in its value for generations of residents in the future of the facility.

‘We are deeply touched that Awqaf SA and Crescent of Hope

have reached out to us across religious and cultural divides.

For our community, this is historic and we sincerely appreciate the gesture.’

October 1 was International Day of Older Persons on the United Nations events calendar. In South Africa, this programme is supported as part of a national Older Persons Week and Social Development Month.

According to Statistics South Africa, more than half of the estimated 4,6 million people over the age of 60 in the country are from households where everyone is unemployed. In many instances pensions support families as the only means of income. The elderly in these cases forego their right to essential needs, such as proper nutrition and health care.

The 2018 mid-year population estimate of Statistics SA reveals that the proportion of the elderly in South Africa is on the increase.

This is indicative in the estimated growth rate over time rising from 1,21 per cent for the period 2002– 2003 to 3,21 per cent for the period 2017–2018.

Anyone who wishes to support Loskopvallei Rusroord may contact Roets at 013 261 2181.

Awqaf SA may be reached at 021 697 3556 and Crescent of Hope may be reached at 011 854 1809.

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36

Muslim Views . November 2018

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Sanzaf’s vocational training aims for long-term sustainability SANZAF COMMUNICATIONS

THE South African National Zakah Fund (Sanzaf) is dedicated to providing an intervention to communities caught in the cycles of poverty and vulnerability.

One aspect of this is Sanzaf’s commitment to a direct investment in education and development. With this as our focus, Sanzaf expended R27,7 million on the Sanzaf Education, Empowerment and Development (Seed) programme, which was invested in a number of initiatives, ranging from early childhood development to Islamic studies and development projects aimed at enabling beneficiaries to become financially independent and self-sustainable.

The vocational training tier of Seed is a holistic approach aimed at breaking the cycle of poverty through skills development. The offering is designed to empower beneficiaries and to provide them with an opportunity to grow.

Many beneficiaries approach Sanzaf for immediate relief and, while the organisation does provide such relief, a concerted effort is also made to encourage them to participate in vocational and skills development training.

The importance of projects that focus on developing and implementing post-school education and skills training programmes cannot be understated, especially considering the current

rial Truck Hire, which will only aid in improving their lives. Available courses range from matric completion to computer training, panel beating, motor mechanics and building apprenticeships.

To find out more about our vocational training programmes, call Insaaf Osman on 021 447 0297 or visit www.sanzaf.org.za

Volunteer appeal: be a mentor to a Sanzaf Future Leader

Sanzaf offices in George hosted a Children’s Day Outreach Programme in October, at the George Wildlife Park. Pictured here is Shaikh Said Wehiliye, Sanzaf Garden Route Coordinator, overseeing one of the many sport activities in which the children participated. Over 300 local children were treated to an educational and interactive day filled with good food, friends and fun.

To learn more about our operations in the George area, please call 044 871 4735.

Photo SANZAF COMMUNICATIONS

UPCOMING EVENTS

Sanzaf hosts a Braai Day on November 24, and for only R200 per ticket, you will receive four delicious meals to be collected from our offices in Thornton Road, Athlone.

Proceeds go towards Sanzaf projects and programmes, Help us #GiveHope and support Sanzaf’s Braai Day! For tickets call Shireen Kamaldien on 021 638 0965 or email communications@sanzaf.org.za

climate in our country.

According to Associate Professor Michael Rogan, of the Neil Aggett Labour Studies Unit at Rhodes University, of all the people who complete Grade 12, only 60 per cent will have enrolled in skills training programmes or be employed, and 27 per cent of youth who graduate from university are currently unemployed.

Vocational training is the

quickest pathway to employment for the country’s youth.

Sanzaf has partnered with educational institutions to provide education and skills courses, and has been highly successful in providing full-time employment for beneficiaries after completing their training.

Most recently, 20 of our motor mechanics graduates received three-year learnerships from Impe-

The Sanzaf Future Leaders Programme is a collaboration with the In Light Foundation, with the aim of sourcing industry mentors in various disciplines to enhance the development and performance of Sanzaf bursary students. The mentors will help guide students academically and through job shadowing, internships and workplace programmes.

We kindly invite suitable candidates to become mentors for our Sanzaf Future Leaders Programme: Are you a career-professional wanting to make a difference?

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Volunteer as a Sanzaf career mentor and help shape a student’s future. Visit www.sanzaf.org.za and fill in our online form or email communications@sanzaf.org.za or call 021 447 0297 for more information.

Muslim Views . November 2018

- ADVERTISEMENT FEATURE -

37

Islamic Relief calls for a ceasefire in Yemen SHANAAZ EBRAHIM-GIRE

ISLAMIC Relief Worldwide (IRW) has called for an immediate ceasefire in Yemen as millions of people are on the verge of famine. The appeal by IRW CEO, Naser Haghamed, came just days after US Secretary of State Mike Pompeo called for warring parties to negotiate a lasting solution to the conflict.

The United Nations Office for the Coordination of Humanitarian Affairs (Unocha) reports that of 18 million people who do not know where their next meal will come from, 8 million are on the brink of famine.

The agency further said that Yemen is in the top five countries in the world with the highest prevalence of acute malnutrition. ‘… 300 000 children under the age of five at risk of dying from causes related to malnutrition…’ the report stated.

Islamic Relief has been active in Yemen since 1998, and work in the north and south of the country, providing key services like food delivery and medical support. ‘Our staff are on the frontline of this crisis in Sana’a and Hodeida. They tell us that women, children and grown men are visibly scared for their lives,’ Haghemed said.

‘The shops have shut their doors long ago and the streets are completely empty by nightfall.

For 72-year-old Zahra Ali Al-Dahmisi, the ongoing war in Yemen has broken her spirit. She relies on the support from NGOs like Islamic Relief and her neighbours to survive.

Photo SUPPLIED

Food is running out. There is little or no electricity and after almost four years of war, every day spent under these deeply uncertain conditions can feel like an eternity.’

Adnan Abdullah Al-Adimi, is a 45-year-old blind teacher who used to work in Sana’a. He told Islamic Relief that due to the ongoing conflict, he has not worked in more than a year and the prices of food continue to soar while accessing basic services like electricity and safe drinking water has become extremely difficult.

‘We are really suffering from

the food shortages and we now have to pay for basic services which the government should be providing, like electricity and waste disposal,’ he said. ‘We are used to seeing people scrounging around in waste, looking for scraps of food.’

He said the security situation is always changing and has affected everyday life. ‘There have been bombings in most parts of the capital city. We are all scared. We are not able to go to the mosque or to buy food or to go look for work,’ he added.

Meanwhile, 72-year-old Zahra Ali Al-Dahmisi and her 40-yearold disabled son, whom she cares for, are forced to rely on the support of their neighbours to survive. ‘I have lost my eyesight and my hearing is also going. I am too old and too sick to work. My son also needs my help because he cannot look after himself.

‘We no longer have any relatives who can look after us. We live in a small room that has a bathroom attached. Our landlord allows us to stay for free as we could not afford to pay the rent.

We live hand to mouth and rely on our good neighbours for assistance,’ she said.

The elderly mother reflected that the ongoing war has broken her spirit. ‘I do not hear children playing outside anymore. I do not hear people laughing and celebrating special occasions. All I hear is silence. This makes me very sad.’

Both families have been receiving support from Islamic Relief. ‘I belong to the visually impaired society and it is extremely challenging for us to provide for our families in these conditions. We rely on organisations like Islamic Relief for assistance,’ Al-Adimi said.

Al-Dahmisi added that the food basket she receives is shared with her neighbours who have taken over cooking duties for her and her son. ‘I am too old to cook and to do the other household chores.

I stay in my room to look after my son. I pray to Allah SWT that this fighting ends soon.’

With the number of cholera cases on the increase and fighting continuing near key cities, such as Hodeida, Haghamed said families remain terrified that a fresh offensive may be on the cards.

‘Now is the time for all UN Security Council members to seize the chance and pass a new resolution on Yemen, calling for an immediate ceasefire and bring all warring parties to negotiate a meaningful and lasting solution to the conflict.’

How to get involved Donations towards the Yemen Emergency Appeal can be made online at www.islamicrelief.org.za. Bank deposits can be made to Islamic Relief SA, Standard Bank, Account number 005318459, Account type: Savings, Fordsburg branch, Branch code 005205, Reference: Yemen and contact number.

For zakaah contributions, use the following bank account details: Islamic Relief SA, First National Bank, Account number 62161066933, Account type: Cheque, Smith Street Branch, Branch code 221426, Reference: Yemen and contact number.

For a detailed report on Islamic Relief South Africa’s interventions in Yemen, email info@islamic-relief.org.za or call 0800 111 898.

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38

Muslim Views . November 2018

- ADVERTISEMENT FEATURE -

Muslim Hands assists survivors of Indonesian twin disaster MASNOENA ALLIE ISAACS

A POWERFUL, 7,5 magnitude earthquake hit Indonesia’s Sulawesi Island on Friday, September 28, triggering tsunami waves more than six metres high that killed hundreds and destroyed thousands of homes.

Muslim Hands has been on the ground in Indonesia assisting those affected by the quaketsunami. With nearly 2 000 people reported to have been killed and thousands more feared to be missing, we are combining all our efforts to help the victims of this disaster.

Our country manager for Indonesia, Khairul Rahmi, and his team travelled over 24 hours to the disaster zone in Palu to distribute emergency relief packs to the hundreds who had lost everything.

Our UK team also joined them in Palu, on Wednesday, October 10, to upscale our aid efforts.

Over 200 000 people are in direct need of aid – nearly half of them children. Our teams loaded up trucks full of emergency supplies, including food, water and medicine, ready to be distributed to survivors.

Damaged roads have hindered the rescue process and a shortage of heavy equipment was hampering rescue workers’ efforts to recover bodies. According to local authorities, at least 5 000 people are feared buried at Balaroa and

statement asking all foreign NGO workers to leave the country. This did not affect our team responding to the disaster as Muslim Hands Indonesia operates as a local NGO. Muslim Hands UK has been granted permission to support our local partners (MH Indonesia) for this emergency, therefore, the recent announcement by the Indonesian government did not affect our relief work.

Report from MH UK communications manager in Indonesia

The Muslim Hands community kitchen, set up at a mosque in Palu, which feeds Photo SUPPLIED 500 people three times a day.

Petabo, Palu, a cluster of villages that disappeared into the earth as the force of the quake liquified its soft soil.

While help in searching for survivors has gathered pace, communities in more remote areas have been cut off by damaged roads, and landslides have crippled communities.

Mass burials have begun for the hundreds of victims of the earthquake and tsunami. In a desperate

attempt to stave off the spread of disease in the devastated region, Indonesia’s national disaster mitigation agency authorised the burials to proceed as soon as possible.

Indonesian authorities set a tentative deadline for finding anyone trapped under ruined buildings, however, family members insisted they wanted to continue searching for their loved ones.

On Tuesday, October 9, the Indonesian government released a

‘After a three-day journey, we finally landed in Poso, a city in the north-east of Sulawesi, 111 kilometres from Palu. It’s here we began purchasing food and emergency items to fill the four trucks we would be transporting to the disaster zone in Palu.

‘MH Indonesia Country Manager Khairul Rahmi was key to ensuring we had access to the best value wholesalers in the area.

Many stores had increased their prices but one had kept its rates stable. We purchased items such as cooking oil, sugar, noodles, nappies and sanitary products.

‘We purchased 10 500 eggs from a local supplier. For transportation, these would be stacked on top of 3.5 tonnes of rice we had. Clean water was in short supply but we managed to procure a 10 000-litre shipment that was ar-

riving into town. Safe water is essential for survival and made up a large part of the 17 tonnes of aid for this emergency distribution.

‘After a tricky nine-hour overnight drive, some parts of which had been hit by landslides due to the earthquake, we arrived in Palu. Our first stop was to offload half of the food and aid into a safe house for storage. None of this would have been possible without the help of our volunteers.

‘Our next stop was to drop off the remainder of the food and other items at Masjid Al-Ishlah, where we have set up a community food kitchen. From here our volunteers prepare 1 500 meals per day – feeding 500 people three times a day.

‘What I saw there was nothing short of horrific – miles of land, homes and places of business devastated by the unstoppable power of an earthquake and tsunami, thousands left dead, many more missing and most likely never to be seen again.

‘It will take months, maybe years, for Palu and Indonesia to recover from this. However, knowing that we are helping the victims to rebuild their lives is a great blessing and comfort.’

For just R1 350, you can provide an emergency relief pack to an affected family in Indonesia.

Contact Muslim Hands today on 021 633 6413. Muslim Hands – united for the needy.

Discussions with Dangor

Muslim Views . November 2018

39

The challenge of Islamophobia to South African Muslims Islamophobia can be defined as the irrational fear, hate and hostility towards Islam and Muslims, writes EMERITUS PROFESSOR SULEMAN DANGOR.

SOUTH African Muslims have been spared Islamophobic attacks to date. Let’s hope it remains this way.

However, Islamophobic comments are increasingly making their way on radio talk shows. It is understandable that people would be concerned by developments on this continent, including Nigeria and Somalia where Boko Haram and alShabbab, respectively, have created havoc. At the same time, there are credible reports that fires of Islamophobia are being stoked by ‘agents’. This should be a matter of great concern to Muslims in South Africa. We are aware that a small number of Muslims has been recruited by Isis and that some even went over to live in or fight for Isis in Syria. Thankfully, there has not been a single case of an attack on a target in South Africa by Muslim extremist groups such as Isis. But if this does happen, the immunity from Islamophobia that Muslims currently enjoy can change rapidly and Muslims could be exposed to

hate crimes.

Islamophobia can be defined as the irrational fear, hate and hostility towards Islam and Muslims. The phenomenon of Islamophobia has existed since the 1970s but the term attained prominence after the publication of the Runnymede Trust Report, in London, in 1997, entitled Islamophobia: a challenge for us all, which identifies eight components of Islamophobia. The European Monitoring Centre on Racism and Xenophobia recognised the challenge of Islamophobia in its report Muslims in the European Union: Discrimination & Islamophobia, published in 2006. The United Nations formally acknowledged Islamophobia in 2007 when it held a seminar entitled ‘Confronting Islamophobia: education for tolerance and understanding’, where Seyyed Hossein Nasr was the keynote speaker. Since 9/11, Islamophobia has been on the rise globally. Thousands of cases of Islamophobia have been reported throughout Europe, the United States and Asia. Islamophobia regularly features in the print, broadcast and social media networks.

The Summary report on Islamophobia in the EU after 11 September 2001, issued by the EUMC describes media portrayal of Muslims as being characterised as ‘inherent negativity, stereotypical

images, fantastical representation and exaggerated caricatures’.

The causes of Islamophobia are many and varied. Below I have listed the primary reasons for Islamophobia identified in reports on hate crimes against Muslims: l Inherent prejudice against Islam. l Racism against Muslims (since the majority are not ‘White’) l Public manipulation by politicians, policy makers etc. l Violence on the part of Muslims in Europe and Muslim countries l Misinformation or disinformation about Islam by the media l Different ideology/ culture of Muslims l Fear of Muslims becoming dominant l Prejudice against Muslim immigrants l Opposition to multiculturism l September 11 attacks l View of Muslims as inferior to the West l Perception of Muslims as violent, aggressive and threatening l Perception of Islam as a political ideology Islamophobia has given rise to acts of extremism amongst Muslims in Europe and the US. It contributes to the anger and frustration of (mainly) marginalised Muslims, some of whom are driven to violence.

At the same time, the fear and

loathing that Islamophobia generates for Islam and Muslims often result in hate crimes against Muslims. Islamophobia is manifested in the following ways: shootings; arson; Quran burning; stabbings; bombings; vandalism; melee attacks; vehicle attacks; rape; verbal abuse; vilification e.g. calling children ‘Osama’; kidnappings; forcible removal of the hijab; and spitting.

The question is: how do Muslims respond to Islamophobia?

Often, Muslims express anger at Islamophobes, vilify them, threaten them with violence etc. These responses do not resolve anything. In fact, they only create greater animosity towards Muslims, increase tensions and reinforce the negative image of Muslims.

Scholars and activists have proposed a number of measures to counter Islamophobia. These proposals are: • Create an awareness of Islamophobia – this is to counter the arguments of those who deny the existence of Islamophobia; • Educate Islamophobes, for example, direct them to a website on Islam as most don’t know anything about Islam.

• Equate Islamophobia with racism and anti-Semitism – both racism and anti-Semitism evoke a great deal of criticism so placing Islamophobia in the same category might elicit more responses.

• Use the term ‘Islamophobia’ for any statement critical of Islam or for anti-Muslim behaviour; this will reinforce the claim of the exis-

tence of Islamophobia.

• Report incidents of Islamophobia to the authorities, which will assist in prosecution when relevant.

• Write letters to the editor condemning Islamophobia. The general public should be made aware of this phenomenon.

• Get involved in interfaith activities – this is an ideal forum for countering stereotypes.

• Build bridges with non-Muslims, which will guarantee that they will not simply believe the false propaganda against Muslims.

• Place Islamic literature in libraries. This is another good way to educate the general public.

• Publicise the Muslim contribution to modern civilisation. Once people come to know of the Muslim contribution to civilization, they will change their perception of Muslims.

• Promote an awareness of Muslim culture. Those who are not Muslim are receptive to learning about other cultures.

• Invite the public to programmes at mosques and Islamic centres.

• Condemn acts of terrorism by Muslims, which will demolish the idea that Muslims are violent.

There is no way that Islamophobia can be prevented. However, it is imperative for Muslims begin taking measures, such as those mentioned above, to ensure that Islamophobia in this country does not reach the scale it has in other regions of the world where it has led to hate crimes against Muslims.

40

Muslim Views . November 2018

Positive and Effective Parenting

Is your child ready for formal schooling?

FOUZIA RYKLIEF

AT this time of year, some parents are considering sending their four-and-a-half-year-old child to Grade R. This article attempts to address the issue.

Young children from birth to about seven years of age need a protective and nurturing environment to support them. They need to be sheltered as much as possible from the stresses of modern life through the creation of a warm, loving, caring and harmonious atmosphere at home, where they can learn informally, through play, exploring, experimenting and discovering.

This is the most sound and most age-appropriate manner for younger children to learn.

Parents need to answer their many ‘whys’ and encourage their imagination and creativity. Even though each child is different, all children go through the same stages in their social, physical and emotional development but not necessarily at the same age.

While one four-year-old may have gained trust, some independence and self-control, and be confident enough to explore and experiment with many different things, using her initiative and not be afraid to try new things and fit in easily with children the same age, others may not.

The child at this age wants to

get along with her friends and wants to be accepted by them. But acceptance by others demands specific social skills which some children acquire earlier than others.

Proper social norms and conduct become important to the child. During this phase, the child has to start knowing ‘from within’ whether his or her behaviour is right or wrong.

Socially, children are also different at different ages.

Children under the age of two years play alone and cannot be expected to share toys. Their favourite refrain is, ‘It’s mine!’ By the time the child reaches three years, she is able to play alongside another child but not with the child in a co-operative way.

The child between the ages of three and four years can play together with another child of the same age.

Children go through many changes as they move from four to five-years-old. A four-year-old child tends to be extremely exuberant, enthusiastic and outgoing.

At four-and-a-half, the child does tend to be a bit more self-motivated and is able to concentrate on what she’s busy with. Play is less wild than at four, and she is better able to stand frustration.

She becomes aware of authority and learns the difference between ‘good’ and ‘bad’, and moral devel-

Parents need to answer their many ‘whys’ and encourage their imagination and creativity. opment sets in.

At five years, the same child will, in all likelihood, much of the time, be calm, self-contained, adaptable, conforming, well-adjusted, easy to get on with, happiest and most comfortable while engaging in close-to-home activities.

Temperament Every child is an individual and different from every other child, even from others of the same age, sex or background. It’s their temperament that makes children different.

Temperament is the child’s first and most natural way of reacting to the world. This must be taken into account when we are trying to understand our children, guide and support them, and especially when we are making important decisions about their lives and future, like whether they should go to Grade R, and at what age.

A child who takes long to adapt to change and who is very active

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may struggle in Grade R at the age of five because learning is more structured and formal, and children have to sit for long periods of time. A five-year-old is often not emotionally ready to fit into this programme.

Your four- or five-year-old and school Do not feel that you must teach your preschooler to read. If, by chance, she is somewhat advanced and is already asking what certain letters mean or is trying to spell out words, give her the help and encouragement she seeks.

It is better to let them start school on the basis of their behaviour age rather than their age in years or their intellectual level.

It is recommended that all children be screened before they start Grade R, using some sound behaviour and developmental tests. If your school does not offer preGrade R screening and you have no way of determining your child’s behaviour level then you will have to go with her chronological age.

Boys, as a rule, develop more slowly than girls. It would be best if your daughter is fully five years of age before she starts Grade R. You son will do best if he is fully five-and-a-half.

Educators at primary schools have found that children who turn five in Grade R have the most trouble. These children often have

trouble not only in Grade R but in all the years after that.

Some of the things and changes the child will experience and have to get used to very quickly: l having to do the same work as the six-year-olds because there is no differentiated learning for each age group; l having to repeat the same work again the next year; l having to be at school for 14 years and not 13 years, often resulting in the child becoming tired of formal schooling; l feeling pressurised to achieve, feeling drained and tired from trying to keep up with the pace of the other, older children.

We need to look at the big picture. As parents, we may be putting undue pressure on our children if we send them to primary school too early. This, in the long-term, will have an effect on their self-esteem and self-confidence. As a result, the child may fear failure, fear performing and feel insecure, inferior and incapable of trying out new things later in life.

Look at your child as an individual who is different from every other child. Look at what will benefit her now and many years from now. Be honest with yourself about where your child is at.

Make sure that you are putting her in an environment where she will cope and grow.

Muslim Views . November 2018

41

42

Muslim Views . November 2018

Focus on Finance

The tax implications of cryptocurrency

HASSEN KAJIE, CA (SA), a director of Nexia SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T, in the Centurion office, discuss the tax implications of cryptocurrencies, such as bitcoin.

A CRYPTOCURRENCY is a digital asset designed to work as a medium of exchange that uses cryptography to secure its transactions, to control the creation of additional units and to verify the transfer of assets.

Cryptocurrencies are increasingly becoming more popular today. This is a kind of currency that does not have any physical substance and only exists in the digital world. Investors see it as a great investment opportunity since the value of a digital coin like ‘bitcoin’ fluctuates over time.

For instance, the value of bitcoin rose from USD32, in 2011, to USD19 000, in 2017. However, recent price fluctuations and the lack of a regulated market caused some uncertainty on how to account for cryptocurrencies. It is therefore important to understand its legal status and tax implications.

Legal status of cryptocurrency The legal status of cryptocurrency is not yet fully established as it varies from country to country.

According to SARS guidelines, cryptocurrencies are neither an official South African tender nor widely used and accepted in South Africa as a medium of payment or exchange.

As such, cryptocurrencies are not regarded as a currency for income tax purposes or Capital Gains Tax (CGT). Instead, cryptocurrencies are regarded by the South African Revenue Services (Sars) as assets of an intangible nature.

Hassen Kajie

Aysha Osman

Are cryptocurrencies taxable?

Tax treatment

The short answer is: yes. Sars stated in a guideline issued that it will apply normal income tax rules to cryptocurrencies and will expect affected taxpayers to declare cryptocurrency gains or losses as part of their taxable income.

The onus is on taxpayers to declare all cryptocurrency-related taxable income in the tax year in which it is received or accrued.

Failure to do so could result in interest and penalties.

While not constituting cash, cryptocurrencies can be valued to ascertain an amount received or accrued as envisaged in the definition of ‘gross income’ in the Act. Following normal income tax rules, income received or accrued from cryptocurrency transactions can be taxed as revenue under ‘gross income’.

Such gains may also be regarded as ‘capital’ in nature, and be subjected to ‘capital gains tax’.

...cryptocurrencies are not regarded as a currency for income tax purposes or Capital Gains Tax (CGT). Instead, cryptocurrencies are regarded by the South African Revenue Services (Sars) as assets of an intangible nature.

Determination of whether an accrual or receipt is revenue or capital in nature is tested depending on the circumstances of each case.

Taxpayers are also entitled to claim expenses associated with cryptocurrency accruals or receipts, provided such expenditure is incurred in the production of the taxpayer’s income and for purposes of trade. If the gain is recognised as capital in nature then base cost adjustments can also be made according to CGT rules.

Value Added Tax (Vat) implications The 2018 annual budget review indicated that the Vat treatment of cryptocurrencies still needs to be reviewed. Pending policy clarity in this regard, Sars has directed that it will not require Vat registration as a vendor for purposes of supply of cryptocurrencies.

Please note that the above is for information purposes only and does not constitute tax advice. As each individual’s personal circumstances vary, we recommend they seek advice on the matter. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

Muslim Views . November 2018

43

Food Lovers halaal eatery in the CBD

Choices abound from burgers to pizza, salads and even akhni!

Photo DILSHAD PARKER

DILSHAD PARKER

VENTURING to the Cape Town CBD in the middle of the week is not my favourite thing to do, mostly because of trying to find parking. It’s bad enough there’s so little of it to go around. And, lately, you practically have to take out a bond to pay for it.

So, when I tried out the Food Lover’s Eatery in The Towers building, recently, I was really chuffed, and guys, I mean really chuffed to discover you could park inside the building if you wanted to shop or eat there.

Granted, it was eight floors up but that’s better than trying to find a space in the urban jungle below.

This Food Lover’s Eatery is like

a little mall, with their fruit and vegetables and food section downstairs, a Seattle Coffee Co across the foyer, an Angelberries froyo next to that and a raw juice bar around the bend. And the main attraction, the fully halaal food section upstairs.

We popped by on a weekday, around 11am, and they had just started putting out the lunch buffet. The setup is canteen style but split into sections, one doing fish and chips, one fried chicken, one doing middle-eastern-like shawarmas and kebabs and, the last, a grills section doing beef and chicken burgers.

Opposite these counters were a lunch buffet and salad bar where you could help yourself to whatever was on the menu for the day.

We opted for a steak roll from the Grill Shack and a beef shawarma from the middle eastern section. And then I turned around and spotted some yummy looking salads and just couldn’t resist trying two small portions of a butternut and beetroot salad, and a baby spinach and couscous salad loaded with almonds and sunflower seeds. Of course, the salads were meant to offset the fries that came with both our meals, ahem…

My steak roll was freshly prepared on the grill in front of me.

An unexpectedly thick cut of beef was placed on the grill and I was asked how I would like it.

Medium to well is my usual choice. I waited a few minutes while my meat was attended to and grilled just right.

The upstairs section includes a halaal Grill Shack, shawarma bar and various Photo DILSHAD PARKER other options.

When the griller was happy with the doneness, he painted it liberally with prego sauce and added it to a roll with some salad and a generous portion of chips.

At R57,90 this was a very generous meal, especially considering the size of the steak.

We collected the shawarma after choosing the various fillings to go with it.

It was also a large portion with chips, at R48. We popped our goodies into a basket and took it downstairs to pay. Of course, we had to walk past the confectionery

counter at the bottom of the escalator.

I’m certainly not known for my heroic resistance so, as you can imagine, our basket got just a little bit fuller.

The bakery section downstairs also had a halaal certificate on the wall. I picked out some giant cookies, a fancy hedgehog cupcake for my kiddo, a lemon tart and pecan nut pastry, for later.

We went to the counter to pay for our bounty. It’s also the only place you can weigh what you have chosen. The downside to this

is that you don’t know what you’re going to pay until you’re at the teller. The food prices are reasonable though and definitely cheaper than restaurant prices.

There is seating available outside the building – modern wood and steel tables and stools with lots of greenery and a great city view. It was cold though so we opted to eat inside, at the tables by the juice bar.

We got some coffees from Seattle and tucked in. Zulfi thoroughly enjoyed his shawarma; it was full and tasty. My burger was way too much for me and I took half of it home.

I felt the steak could have marinated in the sauce rather than just being added on after. It would have given the meat a bit more punch. The chips were crunchy and well seasoned.

The offering here is convenience food. It’s casual and quick and great for a break away from the office or if you’re in the CBD and need to catch a quick bite.

What I like is that you can also buy portions from the buffet to take home and serve for supper. I spotted chicken stir fry, lamb curry and even akhni – great options for those nights when you’re working late and still need to feed the family.

This review is independent and meals were paid for. Dilshad Parker is founder and author of www.hungryforhalaal.co.za

44

Muslim Views . November 2018

Light from the Quran

Seeking true beauty: a reflection IBRAHIM OKSAS and NAZEEMA AHMED

AS human beings, it is quite accurate to say that we are generally enamoured of beauty.

But what is true beauty?

In his reflections on all the beauty that is so clearly observable in the universe, Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, Risale-i Nur, says that all the shades of beauty that are to be observed in the different forms of creation are not theirs but they are the hints, signs, flashes and manifestations of an eternal, sacred and transcendent beauty that desires to be perpetually manifested and visible.

Bediuzzaman says that the beauty in all the exquisitely made creatures that fill the universe decisively testifies to the beauty of the acts of Allah Almighty. And the beauty of the acts certainly points to the beauty of the titles, that is, Allah’s divine names, that look to those acts.

And the beauty of Allah’s divine names definitely testifies to the beauty of His sacred attributes that are the source of the names.

And the beauty of the attributes testifies to the beauty of the essential qualities and abilities that are the source of the attributes.

And the beauty of the essential qualities and abilities testifies self-

evidently to the beauty and sacred perfection of the Essence, which is the source of the acts and is qualified by the names and attributes.

That is to say, the All-Beauteous Maker possesses an infinite beauty and loveliness which are fitting for His Most Sacred Essence, and one shadow of His beauty has beautified all beings in the universe from top to bottom.

Thus, all the different varieties of beauty, perfection and loveliness to be seen in creatures testify with complete clarity to the infinite, unlimited, assorted beauties and perfections of the acts, names, attributes, qualities and essence of the All-Glorious Maker.

It is clear that just as light comes from something that is radiant and the giving of existence from something that is existent, bounty from riches, generosity from wealth and instruction from knowledge so the giving of excellence is from the excellent and the bestowal of beauty is from the beautiful.

However, since the Necessary Existent’s most pure and holy essence resembles absolutely nothing at all, and His attributes are infinitely superior to the attributes of created beings, His sacred beauty also does not resemble the beauties of creatures.

It is clear that the beauty of a thing is in accordance with itself;

and there are thousands of sorts of beauties which all differ according to the different sorts of beings. For example, beauty perceived by the eye is not the same as something beautiful heard with the ears, and an abstract beauty comprehended by the mind is not the same as the beauty of food enjoyed by the tongue.

Furthermore, the beauties appreciated and perceived as beautiful by the external and inner senses and the ruh are all different, for example, the beauty of imaan, the beauty of reality, the beauty of light, the beauty of a flower, the beauty of spirit, and the beauties of form, compassion, justice, kindness and wisdom.

Bediuzzaman advises that if we want to observe one manifestation of the beauty of the All-Beauteous One’s names in the mirrors of beings, we should take a look with the eye of the imagination at the face of the earth. We will see that terms like mercy, compassion, wisdom and justice allude to the divine names, acts, attributes and qualities of Almighty Allah.

We should observe the sustenance of foremost man and of all living creatures, which arrives regularly from behind the veil of the unseen, and see the beauty of divine mercy.

Then we should consider the miraculous sustenance of all

young, and the two pumps of milk hanging over their heads on the breasts of their mothers, as sweet and pure as the water of Kouthar, and see the captivating beauty of divine compassion.

Then we should observe the incomparable beauty of divine wisdom, which makes the whole universe into a mighty book of wisdom every letter (e.g. all trees) of which contains a hundred words (e.g. different species of trees), and every word of which contains a hundred lines (e.g. sizes and locations of trees), and every line of which contains a thousand chapters (e.g. branches, leaves, fruits of trees), and every chapter of which contains hundreds of small books (seeds of trees and seeds contained in the fruits of trees).

Then we should see the commanding beauty of a justice that holds the whole universe and all its beings in equilibrium; and maintains the balance of all the heavenly bodies; and supplies symmetry and proportion, the most important elements of beauty; and gives the right to life to living beings, and ensures that their rights are preserved.

Then we should consider the writing of man’s life story in his memory, as tiny as a grain of wheat, and the programmes of the second lives of all plants and trees

in their seeds; and the members and faculties necessary for the defence of living beings, for instance, bees’ wings and their poisonous stings, and the small bayonets of thorned plants, and the hard shells of seeds; and we will see the subtle beauty of divine preservation and protection.

Next, we should consider the guests at the table of the earth of the Most Merciful and Compassionate One, who is absolutely generous, and realise the pleasant smells of the numberless different foods prepared by mercy, and their beautiful and various colours, and their delicious and differing tastes; and so see the exceedingly pleasant, sweet beauty of divine bestowal and generosity.

Bediuzzaman concludes and states that by analogy with these examples, each of Allah’s divine names has a sacred beauty particular to it. We may see the manifestation of a divine name’s beauty in a single flower; the spring is also a flower; Paradise is a flower yet unseen.

If we can visualise the entire spring and see Paradise with the eye of imaan, we may understand the utter majesty of everlasting beauty.

And if we respond to that beauty with the beauty of imaan and ibadah, we will truly be a most beautiful creature.

E V E N T S

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On behalf of the Mail & Guardian in partnership with UNFPA, we would like to extend an invitation to join us at a critical thinking forum, topic for discussion:

Elimination of Gender Based Violence in South Africa.

The critical thinking forum will focus on higher education sector’s response in tackling gender based violence.

Moderator: Redi Tlhabi

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Aesthetic Medicine A D VA N C E S , O P P O R T U N I T I E S A N D F U T U R E 27 November 2018, Glenhove Conference Centre, JHB The needle is progressively replacing the scalpel. Aesthetic medicine a business world buzzing with expansion and excitement in South Africa!

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46

Muslim Views . November 2018

From Consciousness to Contentment

The gift of water, the essence of life JASMINE KHAN

WE have just come through several months of being forced to realise that water, which is essential to life, cannot be taken for granted.

Being human, we are prone to lapsing into complacency when things are plentiful. It was a rude awakening when the City Council warned us about the possibility of day zero, the day when no water would come from our taps.

How often do we stop to appreciate water?

Earth consists of 70 per cent water, our bodies are constituted of 70 per cent water yet, how often do we ponder on this, and on the fact that water is freely available to us.

Without water, we will cease to exist; with water, we can enjoy life to the fullest. Some of the applications of water are often overlooked yet they are not only relevant but essential to our existence.

Water serves to hydrate. During the past few months, we were compelled to appreciate the abundance of water in our lives and, hopefully, have cultivated a healthy respect for this blessing.

We are blessed to be able to turn on a tap and water flows to give us hydration with no effort on our part. There are parts of the world where water is scarce or

even non-existent, and when rain does fall, people are able to wash themselves and their clothes.

The availability of fresh drinking water reminds us to be grateful for the simple but most important things in life.

Water serves as a conductor: heat, cold and electricity travel through water at incredible speed.

Water can provide a deeper effect of icing by reducing inflammation through an ice bath or it can increase the depth and speed of heating an achy joint.

Similarly, any electrical – or electromagnetic – current passes through water with great speed and strength. This can be therapeutic with electromagnetic waves conducted through one human body to the next.

Of course, care must be exercised with a severed power cord or to prevent an accident with a hairdryer.

Water can be the perfect environment for transmission of energetics for healing, and yet it is so simple, and so available.

Water’s ability as a conductor is a great reminder of the unseen, as well as our connection to one another.

Water fulfils our need for beauty; walking along a stream or the ocean serves as therapy that very little in the world can match.

Watching a dolphin or whale ‘jump’ out of the water is exciting

...water is both mysterious and awesome... and fascinating.

Unlike fashion or societal trends that pass, we all appreciate this type of beauty. The beauty of water is timeless, and it is universally appreciated. Water is a great reminder that we are all beautiful, and beauty resides in simplicity, perspective and our natural state of being.

Water promotes serenity: listening to crashing waves, the reflection of a hillside off a calm lake or listening to the constant flow of a river all produce the same sense of calm.

Water has the ability to centre us by simply being in its surroundings. Similarly, floating, treading water and swimming help to achieve a meditative state while moving.

The serenity of water is a great reminder that a stress-free life is all around us, and all we have to do is look up, be reminded of our connection to water and feel instant peace.

Water instils a sense of wonder: there is something mysterious

about that which lies beneath the water. Many people enjoy snorkelling and scuba diving to see the world that exists below the waves. Experiencing what exists below the surface is like getting in touch with a new, more comprehensive view of reality.

Whether it is the thought of the movie Jaws, the sonic boom of an Orca, the joy of dolphins playing near a boat or the creepiness of an octopus coming out at night, looking like an alien from a sci-fi movie, water is both mysterious and awesome. The mystery within water reminds us to be creative, curious and to persist in a state of discovery.

When we are in water, the effect of gravity feels different, which produces playfulness for anyone who feels comfortable in water.

This could apply in a bath, pool or the ocean. Water feels like play whether we are jumping in the waves, fishing, floating, swimming or throwing a ball and chasing it.

It’s easy to play in water, and water is a great reminder that life doesn’t need to be taken so seriously. We can all play, at times, and we don’t require a fancy car, bike or house in order to do so.

Water also has healing properties: whether you immerse yourself or just sit comfortably beside the water to meditate or simply enjoy the sensory experience. Water sounds and vibrations also calm

our brains and nervous systems.

Moving water encourages being in flow, letting go, movement, change and creative energy.

Still waters encourage self-reflection. It has this unique ability to slow down our thoughts, bring our awareness to the present moment and fill us with awe.

Watching water on its journey to the ocean reminds us in many ways of our own journey in time.

For a brief moment, one is conscious of the larger but unseen laws that govern the flow of nature and life.

Water is spiritual; it comes from our Creator and can be withheld at anytime, as we have recently learnt. It serves as a reminder for us to be in a state of flow, and be cognisant of a higher power.

Water flows downstream, and so do we. Struggling against the flow of Allah, we encounter great resistance and unhappiness. Like water, Allah’s taqdir is in flow, and when we allow ourselves to flow, life becomes more enjoyable. Pondering and reflection allows us to find our own level, just as water does.

Reflecting upon the ‘flow’ of water reminds us that we are not in control. Allah is. The recent water crisis has brought this home to us, very forcibly. May Allah help us to appreciate the gift of water, the very essence of life, ameen.

Art’s for All The red fez: a dying cultural heritage symbol

Muslim Views . November 2018

47

At all hours of the day and night, he retreats to his sanctuary, designing, cutting, sewing and steaming cloth, writes DR M C D’ARCY.

RECENTLY, I had the pleasure of revisiting a small, one-man fez factory in 4th Street, Maitland. I have written about it many years ago but now the venue is new.

Islamia Library’s librarian, Waseela Abrahams, a lady keenly interested in heritage, asked me to accompany her to meet artisanal expert fez maker, Gosain Shamsodien.

His brother and partner, Rashaad, whom I had photographed with him at their first venue, had passed on. Our welcome was effusive. We had budgeted a short time but the banter and demonstrations lasted some hours; it was clear that he was happy to find that people still cared for his lone trade.

His factory is not his chore, it is his haven. At all hours of the day and night, he retreats to his sanctuary, designing, cutting, sewing and steaming cloth and felt steadily fashioning red fezzes, blue fezzes, grey fezzes and a host of other colours, into the iconic designs of the world of fezzes.

And then he makes the newly designed, white onderkoefiyas (‘under-fez’ or skullcap now generally worn as a substitute for the fez) vital to don at prayer times in hundreds of mosques and thousands of private dwellings. Weddings and local ‘Malay’ choirs need special mention. Madrassas and Islamic schools are also in the queue.

The making of a fez is a precise,

Mr Shamsodien enjoys the steam hisses from the self-invented fez mould.

Photo M C D’ARCY

A medley of fezzes from the hand of Gosain Shamsodien. Note the black ‘Hajji’ tassels.

Photo M C D’ARCY

skilled process, labour-intensive.

One misdirected snip can ruin the whole process. But Mr Shamsodien is enduring, patient.

He intoned: ‘There are good times, and there are bad times when orders are slow and income meagre. But from this lone factory and these hands, I have been able to raise a family, buy a house and perform Hajj.’

Once, the red fez was a blazing symbol of the Muslim Ottoman Empire. It was not only a cultural headgear but also a quasi-religious symbol, identifying the wearer as probably belonging to the Muslim faith.

Its history goes far back, some saying that it was already worn by the ancient Greeks. Most Greek Orthodox priests still wear a similar black headgear. Others prefer the notion that it was named after the old Moroccan capital city, Fez, the purported site of the first uni-

versity in the world.

Incidentally, the capping ceremony at university graduation ceremonies stem from the rituals of the early Muslim universities. In English-colonised Egypt, the fez was known as a tarbush. Today, the fez is a dying symbol, eclipsed by the more convenient white skullcap; the latter often made in China and Bangladesh.

But what is a fez? It is a truncated, cone-shaped head covering usually made from red or black felt. Muslims donned the brimless, inverted, vase-shaped attire because in prayer rituals the forehead should be flush with the ground. A hat or cap would nullify this injunction.

The old Misri (Egyptian) versions were often lined with an inner two centimetre band of leather. The leather band prevented sweat and hair-oils from seeping through the felt, staining it

with a hideous fatty rim.

The fez wall and vault were often covered by wicker or satin.

The flat top was usually adorned with a piece of felt cord similar to the twig of a pear. When a black tassel was attached to this cord, it signalled that the wearer had fulfilled his Hajj obligations; a coveted pillar of Islam.

In olden days, the felt used was made from a thick layer of wet wool laid out onto a sheet of cloth or skin then rolled into a cigarshaped roll. A rope was threaded through the roll and attached to the saddle of a horse. When the horse galloped the roll would squeeze out the water and flatten the wool fibres into felt.

The defunct state of Yugoslavia consisted of several mini-states with significant number of Muslims, particularly in Bosnia. They were renowned exporters of felt used for fezzes and hats.

Turkey and other mid-Asian states were also producers of quality felt. Today, faux-felt, spun from artificial fibres, is the standard ‘felt’ used in fez making. The red dye used in old fezzes came from wild-growing Moroccan red berries. Now, more stable, coalextracted artificial dyes are used.

During the twentieth century, the fez was used by the Moroccans as a symbol of resistance against their French colonisers. Today, it is mainly used by royalty and upper echelon officials.

An interesting local story of Moroccan association and red headgear took place on a ship from Europe anchored in Table Bay for water and victuals. The swarthy corsairs (pirates) of the Moroccan king, Moulay Ismail ibn Sharif (1634 -1727), wore red fezzes encircled by lengths of white cloth. In Europe they were referred to as ‘Moors’.

These pirates terrified and raided the British Cornwall coast for white female slaves. Many landed up in the harem of Moulay Ismail, who holds the world record of having fathered more than a thousand.

In the early 19th century, Muslim men at the Cape wore a red kopdoek (bandana). Many watercolour paintings showed them with a red kopdoek or kopdoek plus a conical rattan toding, on their heads (no fezzes).

Some swarthy Muslim traders often sailed out in little boats to anchoring ships to sell food, fruit and vegetables. When some female passengers spotted them approaching the vessel, they screamed in terror, rushed below to their cabins, locked the doors and refused to come out because they had spotted the dreaded Moors approaching the vessel to sell them into slavery.

From the 1830s, Muslims of the Cape ventured forth to Makkah for the annual Hajj.

Some also went to Egypt to study religion at Al-Azhar University. In Egypt, then under Ottoman rule, the fez was common.

On their return, and with the advent of Abu Bakr Effendi, in 1863, Ottoman-Victorian dress percolated through to the Cape.

Over time, the male red kopdoek vanished and the fez became ubiquitous in the local Muslim community.

Cape Town’s fezzes were often imported from Egypt and other Muslim countries. During the 1970s, I was privileged to visit the small factory of Shaikh Tape Jassiem, in Bo-kaap. I recall the brass fez moulds hissing as hot steam fashioned the red felt into the desired shape. Old fezzes were also cleaned and resized. It’s all gone now.

Mr Shamsodien’s eyes wander over the felt rolls, the scissors and the steam mould that he made with his own hands: There is a sadness in voice: ‘There is no one interested in carrying on when I can no longer make these fezzes.’

He is indeed one of a kind.

The iconic red fez once stood tall for a certain religious community of Cape Town, a proud signal of fortitude and honesty.

That cultural era has grown cold.

The fez is trimmed by Gosain; the hands that have made thousands of fezzes.

Photo M C D’ARCY

48

Muslim Views . November 2018

Madrasatul Quds Quiz honours founding member

Madrasatul Quds, who won the inaugural quiz last year, followed up that success with another victory. Front (from left): Dhanyaal Solomons, Uzair Badroodien, Faraaz Parker, Abdud Daiyyaan Delong, Zahraa Khan and Ayesha Akherwaray.

Middle (from left): Muallima Ghouwa Kassiem, Ebrahim Badroodien (Masjidul Quds trustee), Shakoor Jaffer (son of the late Dr A K Jaffer), Idris Surve (madrasah committee member), Brian Isaacs (former principal, South Peninsula High School) and Muallima Yumna Samuels (principal). Back (from left): Dawood Kagee (secretary, madrasah committee), Abbas Pangarkar (madrasah committee member), Abdul Hamid Firfirey (madrasah administrator).

The second Madrasatul Quds Inter-Madrasah Quiz, held on Saturday, September 22, was dedicated to Dr Abdul Kader Jaffer for his invaluable contribution as a founding member and long-serving administrator of the madrasah. Dr Jaffer passed away on September 8. Dr Osman Brey, a trustee of Masjidul Quds, pays tribute to his colleague before the quiz.

First time participants at this year’s Madrasatul Quds Inter-Madrasah quiz were learners drawn from two madrasahs in Gugulethu and Langa. Back (from left): Fatima Wisani-Gqamane, Shakira Nel and Latifah Mayeza, from Masjid Murtaza Madrasah, Gugulethu, and Muhammad Fika, from Zimasile Islamic Society, Langa. Front (from left): The three judges, Haafidh Natheem Latief, Moulana Faizel Alexander and Farid Sayed, Shaikh Ismaeel Gqamane (imam at Masjid Murtaza, Gugulethu, and co-ordinator of the Western Cape Shura Council), and Nizaam Abdol, director of Fusion Event Promotions, who co-ordinated the quiz.

Photos ABDURAHMAAN KHAN LEFT: Rahmaniyeh Primary School was represented by (back, from left): Rabeah Basardien, Qudsiyah Dante, Yasierah Samuels, Mogammad Abrahams, Abdurazaq Mone, Zarah Dollie, Tharwah Alexander, Zafeerah Dollie and Asiyah Motaung. Front (from left): Haafidh Natheem Latief, Moulana Faizel Alexander, Farid Sayed, and Nizaam and Sadeka Abdol of Fusion Event Promotions, who co-ordinated the quiz.

BELOW: It’s all eyes on the quizmaster and fingers on the buzzers, from left, Uzair Badroodien, Zahraa Khan, Abdud Daiyyaan Delong, Ayesha Akherwaray and Faraaz Parker, of Madrasatul Quds.

ABOVE: The runners-up, for the second year, were Madrasatur Rawdah, from Pinelands.

Back (from left) Muallim Muhammad Ebrahim, Amaan Waggie, Abdul Malick Majiet, Fayaaz Basa, Haniem Davids, Isra Isaacs, Azra Rossie, Nihaal Effendi, Saarah Basa, Imaan Davids, Muhammad Ihgsaan Khan, Ammaarah Daniels, Aarifah Khan and Muallima Sakeenah. Front (from left): Haafidh Natheem Latief, Moulana Faizel Alexander, Farid Sayed, Abdul Malick Majiet, Muallima Fahmida Chikte, Professor Nuraan Davids and Sadeka Abdol.

RIGHT: Learners and teachers of Madrasatut Taqwa with the judges and the co-ordinators of the quiz. Back (from left) Imaan Gabriels, Zayyaan Wanza, Shahieda September. Middle (from left) Marweya Breda, Natheefah Rayners, Rizqah Sonday, Shamierah Dean, Jehaan Behardien,Aakifah Gabriels, Suhyl Rayners, Fayaad Isaacs, Abdud Dayyan Daniels, Muhammad Ayyoob De Roos. Front (from left) Haafidh Natheem Latief, Moulana Faizel Alexander, Farid Sayed, Muallim Mohammed Sadiq Cornelison, Muallima Aqilah Abrahams, and Sadeka Abdol.

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