Muslim Views, October 2015

Vol. 29 No. 10

MUHARRAM 1437 l OCTOBER 2015

Preserving the sanctity of Hajj and protecting all hujjaaj IMAM DR A RASHIED OMAR

T this joyous time, when we are welcoming our returning pilgrims, let us also remember those pilgrims who will not be returning to their homes and loved ones but have gone onto their final earthly journey and have returned to their Compassionate Lord.

I am not only referring to those who died of natural causes but also, especially, to those 111 pilgrims who were killed as a result of a crane collapsing on them in al-Masjid al-Haram in Makkah, on September 11, 2015, and the 769 (the Saudi figure; 1453, to independent according sources) pilgrims who were trampled to death as a result of a human crush that took place at Mina on Eid-ul-Adha, corresponding to September 24, 2015.

It is heartbreaking and, I argue, unacceptable that these pilgrims were tragically crushed to death and many others maimed while carrying out their sacred Hajj.

Almost every few years, the Muslim ummah has witnessed such avoidable tragedies during the performance of the annual Hajj. The last disaster occurred in 2006, when 345 pilgrims were killed in a similar incident in a tunnel between Makkah and Mina.

One of the worst such accidents occurred in 1990, when 1 426 pilgrims were killed and nearly as many were injured as a result of a stampede, once again, in Mina.

I believe that such tragedies during the performance of the Hajj, mars the sacred pilgrimage itself and is not inevitable but avoidable. More needs to be done to ensure the safety of all hujjaaj.

I would like to make a few modest suggestions as to what we could do to try to prevent such hajj tragedies from occurring in the future.

First and foremost, Muslims need to change their fatalistic

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worldview. It appears that because of the frequent occurrence of such tragedies during the annual Hajj, we have become desensitised to the horror of pilgrims being crushed to their deaths in stampedes.

Moreover, it is simply not good enough for Muslims to passively resign ourselves to accepting such tragic loss of human life that occurs so frequently at one of our most sacred gatherings by glibly attributing such catastrophes to the ‘divine decree of Allah’ i.e. taqdir or qadr of Allah.

While, on the one hand, Allah the Most High, has commanded us to be accepting of His divine decree, on the other hand, Allah has also exhorted us to do our utmost to protect, defend and preserve the sanctity of human life. In fact, the safeguarding of human life is one of the supreme objectives of Islam (maqasid alshariah).

The Glorious Quran is replete with references concerning the sacredness of human life (Q6:151; Q17:33; Q25:68). This emphatic position on the sacredness of human life is affirmed by the following instructive hadith tradition from the Prophet Muhammad (SAW): ‘Abd Allah ibn Amr relates that he saw the Prophet (SAW) circumambulating the Kaabah and saying: “How good you are and how good is your very air and fragrance. How great is your sanctity. I swear by the One in whose hand is Muhammad’s soul, the sanctity of a believer’s life is greater to Allah than your sanctity is…”’ (Sunan al-Nasa’i Hadith No. 39871) One wonders how the Muslim ummah would have reacted if, God forbid, the Kaabah had been destroyed. It is a sad reflection of the warped worldview of the contemporary Muslim ummah that we are prepared to fatalistically accept the killing of hundreds of pilgrims and do not reflect on our own human culpability.

Only after we have done our

Although dated, this photograph, taken in December, 2013, illustrates the extent of construction work taking place in and around the Haram in Makkah. Pilgrims returning from the Holy City have commented on the lack of safety precautions around construction and demolition sites. With Makkah and surrounds hosting more than three million hujjaaj over the Hajj period, it is imperative that these guests of Allah be ensured a safe, incident-free pilgrimage by their Saudi hosts.

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utmost to prevent such tragic loss of life can we attribute such deaths to the will of Allah. The challenging question is: have we done enough to prevent such tragedies?

Thankfully, some Muslim scholars are bold enough to declare that we can do better. In fact, a renowned Saudi shaikh, Salman ibn Fahd al-Awdah, has courageously acknowledged that the Saudi regime should be held accountable for the crush that killed hundreds of hujjaaj, and that the Saudi rulers cannot evade responsibility by labelling the tragedy as an act of God. A few countries, such as Indonesia, Nigeria, Iran and Syria have also rejected the official Saudi narrative of blaming the hujjaaj, especially from Africa and Iran, for disorderly behaviour and not following the instructions of the Saudi police, thus causing the human crush.

In fact, some eyewitness accounts present an alternative explanation, claiming that an official convoy escorting Prince Muhammad bin Salman Al-Saud, comprising 200 soldiers and 50 policemen, may have caused the road closures that contributed to the fatal crush at Mina.

In another independent report, published in the UK Guardian (October 2, 2015), a UK female

physician, Sabreena Razaq Hussain, who accompanied her elderly parents on the 2015 Hajj, has presented a sobering account of the lack of compassion from the Saudi hosts, and has urged all Muslims to protest the inhumane treatment of pilgrims.

Other observers contend that this tragedy can partly be attributed to the fact that Saudi Arabia is prioritising glitz and commercial developments for wealthy Muslim pilgrims over ensuring safety and health for ordinary pilgrims or building decent accommodation for poorer ones.

While the Saudi King has assumed the title of custodian of the two sacred Houses of Allah in the cities of Makkah and Madinah (Khadim al-haramayn alsharifayn), Muslims should also hold the Saudi authorities accountable for the safety of all who are guests of Allah when visiting these sacred sanctuaries to perform the Hajj and Umrah.

This leads me to my second proposal. Given the disparate reports and sacredness of human life in Islam, we should call upon the Saudi government and the Hajj authorities to institute an international commission of inquiry led by civil society actors to investigate the facilities and logistics of the annual Hajj so as to improve the logistical arrangements of the Hajj and to prevent future tragedies such as these.

Internal and non-transparent investigations, as has been the case in the past, will simply not be good enough and will end up being a whitewash and an exercise in exonerating the Saudi authorities of any culpability.

Last but not least, Muslim scholars and institutions should do more to better educate prospective hujjaaj on the correct

performance of the rites (manasik) of the Hajj. Not only should prospective pilgrims be correctly educated with regard to the principle of ease (taisir) that should adorn their pursuance of all acts of worship but also the symbolic wisdom behind the performances of the rites of Hajj.

For example, it is a stark contradiction for hujjaaj to go into a sacred state of consecration by donning the ihraam in a display of submission and equality in the eyes of Allah and then still hold on to attitudes of contempt, racism and xenophobia towards their fellow Muslims.

At the very heart, the social message of the Hajj is that of compassion and equality between all humankind. This is a central tenet in Islam, which we should all live up to.

Muslims should also be educated that by performing Hajj repeatedly, they are adding to the burden of overcrowding and congestion. We need to embrace the prudent and judicious views of scholars, such as Imam Ahmad ibn Hanbal, who have proposed that it is better for a person to give his wealth away in charity to a needy relative or a poor person than to perform Hajj repeatedly.

In conclusion, we pray that Allah shower His mercy on the pilgrims who have died under these tragic conditions and that He receives the souls in their official status as duyuf Allah i.e. His honoured guests.

We also pray that Allah, in His infinite mercy, grants their loved ones the patience and perseverance to withstand this great loss.

Dr A Rashied Omar is Imam at Claremont Main Road Mosque, Cape Town.

Page 9: Mina stampede – an eyewitness account

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destiny is heaven, the worldly impact of their death does not simply disappear.

This is particularly important in light of attempts to diminish or dismiss human culpability in what is framed as an ‘act of God’. In the aftermath of the tragedy, speculation is rife about ultimate responsibility. It is true that it is best not to speculate about culpability before an investigation is concluded and a full report is published. However, the investigation, it appears, is undertaken by the Saudi Ministry of Hajj. Assessing the role of human error and responsibility is clearly an essential and non-negotiable element in an independent investigation. If the independence of the investigation of the stampede is already compromised, should we expect an honest and accurate report? The Muslim ummah has no reason to trust the outcome of a process that lacks independence, transparency and multinational collaboration.

Responsibility for the crane can easily be laid at the door of the Bin Laden group because a construction company HE catastrophe this year at the has to accept liability for inadequate Hajj shows that all Muslims, as safety measures, even in the event of part of the global ummah extraordinary weather conditions. This scattered across diverse nations, is convenient for the Saudis because are affected, irrespective of wholesale public liability can then be nationality. limited to a corporate entity.

National affiliation and differences have But it also serves to deflect no value in our devotions to Allah but responsibility from the Saudi these differences are brought into stark government for its untrammeled and focus through our physical presence in aggressive commercial developments. an Arab monarchy and police state.

Open spaces in the precincts of the National affiliation is the criterion used Sacred Mosque for the movement of to distinguish various Hajj missions pilgrims are compromised in favour of and to schedule especially the period malls and luxury accommodation for for the symbolic pelting of Jamaraats. the elite. Heritage sites have been This may be a purely logistical destroyed, both as a means of measure but the Saudi management imposing the perverted Wahhabi style and its reputation for poor theology of disregard for tradition and treatment of non-Arabs accentuates as a means of expanding the built-up national sentiment as much as it fuels area around the Mosque. anti-Saudi sentiment.

Spatial use is skewed towards Those who perished on this Hajj left commercial development as opposed this world while on pilgrimage so their to accommodating the movement of destiny, according to Muslim scholars, pilgrims. Proof of this is the is heaven. It should, nevertheless, be preponderance of exclusive hotel borne in mind that they undertook the accommodation for the wealthy. The pilgrimage with the intention of Hajj is a global phenomenon returning home. No pilgrim seeks undertaken by the entire ummah for death on the Hajj. Thus, their death the sake of Allah. It is not a national remains a loss to their families. event in the interests of a monarchy, Among those who died, there are an unelected and self-appointed probably breadwinners and loved ones custodian of the Haramain. The Hajj whose tragic departure cannot belongs to the ummah and should be altogether be mitigated by their reclaimed as a multinational gathering heavenly destiny. Even though their of the ummah.

The Hajj belongs to the ummah

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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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Peoples’ power can overcome corruption

Social justice activist, Terry Crawford-Browne. Photo SUPPLIED

This excerpt from a pre-khutbah talk delivered at Claremont Main Road Mosque on Friday, September 18, by social justice activist and anti-arms deal campaigner TERRY CRAWFORDBROWNE, continues our series on corruption. He called on people to harness the same power that overcame the brutal apartheid regime in the fight against corruption.

AVING miraculously overcome apartheid relatively peacefully, we South Africans were overly confident that we would soon overcome its legacies of poverty, despair and corruption. Simultaneously with the end of apartheid, the world also ended 45 years of the Cold War, in which a reckless nuclear war could, at any time, have destroyed the very existence of humanity.

A new era seemed to have dawned.

Alas, universal hope for peace, prosperity and justice was soon betrayed by vested interests of the war business and banks and politicians – the socalled one per cent – which, by greed and corruption, suppresses the ninety-nine per cent of us.

Life is a circle. The sun rises and it sets. Bad times follow good times, and the good times do return.

The present mood around the world of despair will swing back to an era of hope, peace and prosperity, and justice.

Despite the repression of military and religious dictatorships, the corruption, greed and human rights abuses are increasingly well-documented in this era of the internet and instant communications.

Greed and corruption are the most insidious and dangerous of human frailties.

At what price are we prepared to sell or prostitute our souls or our country?

Like prostitution, there are always at least two parties involved in corruption: the client and the harlot. Both are

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guilty, albeit there may sometimes be mitigating circumstances of poverty and desperation for the harlot.

For the rich and for politicians supposedly elected as servants of the people, there is no mitigation or excuse.

The one per cent of the elitist criminal overworld – in contrast to the criminal underworld – will always find a Mugabe, a Kabila, a Mubarak, a Netanyahu, a Mbeki or a Zuma willing to do the dirty work and to prostitute themselves, and then to walk away from the consequences.

There are no mitigating excuses for robbing the poor or for the police in Manenberg and Hanover Park who accept bribes to collude with drug dealers and gangsters.

There are no mitigating excuses for the collapse of South Africa’s public education and health services.

The whole system of colonialism and apartheid was corrupt, as well as brutal.

Twenty-six years later, we are g*tvol with politicians and officials and tenderpreneurs who think they have a licence to line their pockets at public expense.

The people are g*tvol with companies that pay bribes to win contracts, and then do not deliver the services for which they have been paid.

We are g*tvol with corruption and incompetence at Eskom and the consequent stagnation of our economy and collapse of the rand on international markets.

The poor are understandably and rightly angry at the betrayal of the struggle against apartheid by the government.

We who are not poor are shamed every day by beggars at street corners, whose only crime is to be unemployed – and to be unemployable because of lousy public education.

South Africa has, by far, the highest unemployment rate of any industrialised economy.

We also have the widest gap between rich and poor of any country in the world.

We are g*tvol with excuses when politicians squander not just billions of rand but hundreds of billions of public money on corruption and selfenrichment.

We demand change in compliance with the values of the struggle against apartheid and with our Constitution and its Bill of Rights.

I call upon you and your families and your friends to join the Unite Against Corruption coalition in sending a signal to President Zuma, to the police who murdered 34 people at Marikana, to parliamentarians – as well as to the banks and parasitic Guptas of the one per cent that have the government in their pockets – that we are g*tvol with corruption and their betrayal of the Struggle.

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

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

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . October 2015

IUC honours Imam Haron on 46th commemoration of martyrdom YUSUF ABRAHAMS

ON Saturday afternoon, September 26, 2015, the Islamic Unity Convention (IUC) hosted their 46th annual commemoration of the killing in detention of Ash-Shaheed Imam Abdullah Haron, on September 27, 1969.

Imam Abdullah Haron was arrested and detained on May 28, 1969.

This was on Moulood night – when we celebrate the birth of Nabi Muhammad (SAW), the Mercy to Mankind. Imam Haron was imprisoned without trial until his death on September 27, 1969, as a result of injuries inflicted on him by the apartheid security forces.

The emotion-laden commemoration was held at a venue appropriately named Ash-Shaheed Imam Abdullah Haron Learning Centre, situated in Coronation Road, Maitland, a stone’s throw away from the police station where the late Imam died.

The hall was filled to capacity with many of the enthusiastic

The march from Ash-Shaheed Imam Abdullah Haron Learning Centre to Maitland Police Station was led by Habibia Muslim Brigade, followed by 46 children, each carrying a rose – symbolising the number of years since Imam’s death on September 27, 1969 – which they lay at the entrance to the police station.

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audience hailing from neighbouring townships.

The meeting was privileged to have Mr Mahmoud Mahomed Hanif Patel as the keynote speaker. He is an academic literacy specialist who heads the Academic Development Programme in the Faculty of Arts, English Department, at University of the Western Cape (UWC). He is also a former Umkhonto we Sizwe operative.

He addressed the issue of corrup-

tion globally and the extent that this phenomenon is permeating our government and civil society at present.

Achmad Cassiem, Imam Chairperson of the IUC, a political activist who was one of the youngest persons to be imprisoned on Robben Island for his anti-apartheid activities, delivered a stirring address in which he outlined the role the late Imam played in fighting corruption. He called upon the community and, in particular, Muslims, to continue the fight of Imam Abdullah Haron for a just social order.

The highlight of the day was the march by all those who attended the commemoration, led by the Habibia Muslim Brigade along the streets in Maitland lead(Left) When the procession reached Maitland Police Station, the Islamic Unity Convention (IUC) unveiled a plaque honouring Ash-Shaheed Imam Abdullah Haron. The IUC is awaiting permission to have the plaque commemorating the killing of the Imam on September 27, 1969, permanently mounted at Maitland Police Station.

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Imam Achmad Cassiem, Chairperson of the IUC, addressing the crowd who had marched from the Ash-Shaheed Imam Abdullah Haron Learning Centre, situated in Coronation Road, to Maitland Police Station, where Imam Abdullah Haron was killed, on September 27, 1969, by the apartheid regime Photo YUSUF ABRAHAMS

ing to Maitland Police Station, in Voortrekker road.

The aim of the procession was to place a plaque commemorating the death of Imam Abdullah Haron at the very police station where he was martyred 46 years ago.

As Imam Abdullah Haron played a key role in the education

of the youth both in and outside the townships, in a symbolic gesture, 46 youngsters, each carrying a rose, laid the roses down at the entrance to the police station.

For many of the hundreds of people in and around the police station who were privileged to witness this moving tribute, it was difficult not to shed a tear or two.

(Below) After the unveiling of the plaque, some members of the Islamic Unity Convention (IUC) and the public lingered behind outside the police station where Ash-Shaheed Imam Abdullah Haron was killed by the apartheid regime, 46 years ago. It was as if, after all these years, there was still the spectre of Imam being left alone with the apartheid oppressors and murderers, and thus their Photo TOYER NAKIDIEN reluctance to leave.

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Muslim Views . October 2015

‘Refugees are extremely hard workers’ IRIS SIERS, from the Netherlands, speaks to NURDEAN SSEMPA (words in italics), about her experiences as an intern working with refugees in South Africa.

Tell our readers about yourself.

My name is Iris Siers, I was born in 1995 in the Netherlands.

I am a student at the Leiden University College, in the Netherlands.

I am majoring in World Politics with a focus in Peace and Conflict Studies, and I minor in the social side of Global Justice. I have been doing my internship at MRASA for the last two months.

Considering such a background, one would wonder why, of all places, you chose South Africa for your internship and, in particular, with Muslim Refugee Association of South Africa or MRASA Refugee Centre.

At my university in the Netherlands, I study conflict politics and focus on refugee issues. For one of my first internships, it didn’t seem fitting to go to an actual warzone so I changed my focus on interesting countries. I chose South Africa because it has such a rich culture with an immensely troubled history.

For me, this is even more interesting as the Dutch played such a big part in it. To top it off, I really wanted to immerse myself in a different culture, and how to do that better than to work with an association that is so very different from what I’m used to religiously but also socially.

What have been some of the reactions by some of your friends whom you have told that you’re doing your internship at MRASA?

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My friends were all really excited for me though they kept warning me that it would be the month of Ramadaan in my time working for MRASA. They thought I wouldn’t be allowed to eat either. Others kept warning me that I might have to wear different clothes as I would be working with a Muslim organisation.

When I get back to the Netherlands, I can tell them all that their worries were for nothing. I have never been treated so generously by other people, and I am extremely grateful for that.

In the Western world, refugees, Africans and Muslims are not generally portrayed in good light by the media. Have you discovered anything contrary to what is portrayed to the established media during your two months stay in South Africa?

Media often portray refugees as helpless creatures or ‘gold diggers’. What I discovered is that most refugees are extremely hard workers and proud of their success, even if it is a seemingly small success. It’s inspiring to see how they want to blend in to another culture while keeping their own cultural practices in place at the same time.

What has been your experience of meeting refugees here in South Africa?

I have only had good experiences. Everyone I met was extremely friendly and wanted to make my time in South Africa the

MRASA Director, Ramadhan Wagogo (left), handing over a souvenir and a book, Contribution of Islamic Civilization to Chinese Civilization, to Iris Siers in appreciation of her contribution to MRASA programmes during her internship. On the right is Keith Kitungulu, a MRASA member.

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best I have ever had, which it has been. Even though all of the refugees I met are working really hard, they always made time to talk to me or to make me feel at home. In short, my experience is that most of them are incredibly kind.

German Chancellor Angela Merkel recently warned that the issue of refugees would ‘preoccupy Europe much, much

more than the issue of Greece and the stability of the euro’.

How serious is the issue of refugees with reference to the Netherlands?

The issue of refugees is extremely serious in all of Europe.

Especially in the regard that people don’t really accept them, feeling that refugees only come to the Netherlands to enjoy benefits while other safety zones are much

closer. I think this is ridiculous but it is definitely a big political issue. Are we going to close the borders and help ourselves or are we going to be humane to others?

Regarding your internship, what exactly have you accomplished at MRASA and how were you received?

The thing I cherished most about my time with MRASA is how much they have taught me about South African society and politics.

They gave me many insights into different kinds of inequality, which I found really interesting.

Briefly, what can you say about the people, cultures and places which you have visited?

South Africa has been one of the most hospitable countries I’ve visited so far; the people are simply amazing.

What I found especially interesting about the country, though, is the intense inequality. It has a lot of riches and the accompanying wealthy people but also, people living in extreme poverty.

South Africa is a culture with many layers, which is a fact that is not immediately clear to outsiders.

More information about internship, volunteering or supporting MRASA activities in any way can be obtained from: www.mrasa.org.za. (Telephone: 021 637 9181).

Muslim Views . October 2015

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MJCHT seminar invites ‘constructive criticism’ MAHMOOD SANGLAY

THE Muslim Judicial Council Halaal Trust (MJCHT) hosted a seminar on Halaal certification on September 16, at Tuscany Gardens, in Cape Town. The event focused on the challenges of Halaal certification and Islamic economics.

Among approximately 70 people who attended were ulama, halaal products importers and exporters, financial advisors and other Halaal certification bodies.

The MJCHT invited constructive criticism from presenters and agreed to ‘accept the views and input of others on Halaal certification and incorporate their useful ideas and input, where applicable’.

Zahir Williams, a corporate lawyer, provided a historical context for Halaal certification in South Africa.

He pointed out that the past decade, characterised by a ‘decided lack of co-operation between the major Halaal authorities’, led to open competition and conflict over market share.

A peace accord in 2004 between the MJCHT, the Islamic Council of South Africa (ICSA) and the National Independent Halaal Trust (NIHT) abated tensions and provided a historic opportunity to document and adopt Halaal standards.

The South African National Halaal Authority (SANHA) declined the invitation to join the accord.

However, says Williams, the parties to the accord did not use the opportunity to further build relations between them.

He says there is now a need to

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resuscitate the process, introduce transparency and build public confidence.

Williams added that there is a misperception that Halaal certification is a ‘multimillion dollar’ industry.

The money, he says, is in halaal manufacturing, hence transparency in certification is in the interests of certifiers.

I was invited to offer a media perspective on Halaal certification.

The seminar offered a useful opportunity to critically engage Halaal certification in respect of public opinion and public interest.

Public interest (masalih al mursalah) in Islam is recognised by key figures such as Imam Malik and Ibn Taymiyyah.

It is vital for the R25 million Halaal certification to be accountable and transparent.

Key questions raised in this presentation related to the MJC’s funding model, the financial dependence of the MJC on the Halaal Trust and the potential for the MJCHT’s business imperative to compromise its public service imperative.

The MJCHT’s use of media and the treatment of the trust in media were also examined, especially in respect of how the trust managed media crises, such as the one precipitated by the fraudulent labelling scandal at the Orion Cold Storage plant, in 2012.

The MJCHT is ignoring the media and public opinion and, therefore, is generally perceived not to act in the public interest.

And it has not yet responded to outstanding questions on its operations, such as a report on its

compliance in respect of the recommendations of the Independent Halaal Review Panel, since 2012.

Another is the report of consultant Nazeem Sterras, who was appointed to ensure implementation of the IHRP recommendations since 2012.

The MJCHT has allegedly been in breach of key SARS regulations and was exposed to a penalty by SARS. It is not yet clear if these instances of non-compliance have been resolved.

The presentation by David Gluckman, from Gluckman Trading, who has had a 35-year-long relationship with the MJCHT, was brief.

His presentation echoed, in part, the view of the Nominations Committee (NC) that had earlier this year attempted to put in place an advisory panel for the MJC. Although Gluckman and the NC have nothing to do with each other, both pointed out, independently, that the MJC should cease relying on its network of personal relationships in its management style and, instead, build credibility through ethical professional relations and good governance.

Gluckman further said that the MJCHT must adopt relevant available technology in its operations, especially in its communications with stakeholders, clients and the public.

In particular, Gluckman advised that the trust should adopt the series of standards developed by the International Organization for Standardization (ISO) in order to define, establish and maintain an effective quality assurance system for its services.

Amanda Tshaya, from Wesgro, the official trade promotion agency for the Western Cape, said exports from the province to the Middle East are growing by 29 per cent and that Halaal certification is vital in this market.

Western Cape exports to the Middle East were valued at R2,6 billion in 2013.

Voice of the Cape journalist, Shafiq Morton, argued that ‘innate permissibility legally precedes impermissibility’ and that legal polemics had, over time, overshadowed the spirit of the law.

Evidence of this is the vast diversity of halaal product certification.

He added that ‘overzealous and exploitative Halaal certification is detrimental’.

In Morton’s view, South African Muslims’ needs for Halaal certification are well served, in relation to other Muslim minorities in developed countries.

According to him, the ‘Halaal paradigm’ is ‘expanding dramatically’ in South Africa.

He advised that Halaal education should also be directed at the non-Muslim consumer.

Despite occasional labelling errors, Morton believes Halaal certification in South Africa is generally trusted by Muslims.

Mufti Shafique Jakhura, from the Centre for Islamic Economics and Finance South Africa (CIEFSA), offered some basics on Islamic economic and commercial principles, a brief history of Islamic finance, and current trends in Islamic finance.

He argued that Islam accepts trade, recognises the natural

forces of supply and demand and the rights to profit and private ownership.

However, these rights are subject to moral and ethical precepts.

According to Moody’s Investors Service, the Islamic Finance market was estimated to be worth US$ 950 billion in 2009 and is expected to exceed US$5 trillion this year, with an estimated growth rate of 25 per cent.

Anwah Nagia, chairman at Element Investment Managers, addressed local and global marketing trends in his presentation.

Nagia envisages a new role for Halaal certification in advocacy for virtuous lifestyles.

He identified new trends in Europe and America where ‘green’ lifestyles in food, apparel and medicines are increasingly recognised for their consistency with the principles of Halaal living.

An example is the trend to use natural, non-alcohol based ingredients in cosmetics, which are healthier, both for the consumer and for the environment.

Another is modesty in swimwear for both men and women, which reduces the risk of cancer due to ultraviolet radiation and the costs of maintaining swimming pools due to the congestion caused by human hair in pool filters.

Nagia also announced plans for setting up the first Halaal laboratory in South Africa for a range of consumer goods in the foods, cosmetics and other industries.

The laboratory is a R5 million project and will be located in Observatory, Cape Town.

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Witness to tragic loss of lives and pain on Mina in stampede disaster DR SALIM PARKER

‘I SAW a hand shaking. Then it stopped shaking. I knew then that he was dead.’ Imran Waka was sitting in the South African tent on Mina relating his experience while I tended to his injured foot.

Tears streaming down his cheeks, he recalled how he, his brother, Shezad, and their spouses were walking towards the Jamaraats that fateful Eid morning, after having spent the preceding night resting in Musdalifah just as our beloved Prophet Muhammad (SAW) had, centuries ago.

Nothing could have prepared them for the worst disaster that have befallen the Hajj in the past 25 years: a stampede that reportedly claimed the lives of 769* hujjaaj. (*the Saudi figure) Two other tragic events preceded the stampede. An unprecedented storm caused the collapse of a crane in the Holy Mosque in Makkah, on September 11, killing 109 people. A fire broke out a few days later in a hotel, necessitating the evacuation of

MJCHT justifies trade relations with Woolworths MAHMOOD SANGLAY

THE Muslim Judicial Council Halaal Trust (MJCHT) offered an explanation for continuing its Halaal certification services to Woolworths in the face of a

over 1 000 occupants.

The daily temperature regularly exceeded 45 degrees Celsius, and the humidity added to the discomfort with the possibility of heatstroke being dangerously high. All of this, however, was of little concern to the millions who converged on Arafah, on Wednesday, September 23, for Wuqoof, the pinnacle of the Hajj. Many spent the night in Musdalifah

and, like the Wakas, set off for Mina after sunrise to pelt the Jamaraat.

Imran recalled how people converged towards the Jamaraats from two streets, numbered 204 and 223. At the two streets’ intersection, police were unable to control this forward-surging crowd and people returning along the same route after already having pelted.

The Saudi authorities blame the hujjaaj for not obeying a set pelting timetable for different nationalities and not following instructions from the officiating police as to which routes to follow. Others blame the Saudis for closing roads and severely restricting the space for the pilgrims.

Imran says that people were becoming impatient and started pushing and shoving and then total mayhem ensued. He and his brother are big, strong men and they held onto a fence with their wives safely sandwiched between them and the fence.

People were falling, screaming, trampling and being trampled.

Panic-stricken hujjaaj tried to scale fences, even climbing over others in their futile attempts.

Somehow, the Wakas made it through a fence into the safety of a storage area.

From there, the carnage was heart-breaking. Bodies in various stages of trauma were strewn about. As soon as they realised their spouses were safe, the hearts of the two pilgrim brothers

consumer boycott of the company. This matter was raised at MJCHT’s seminar on Halaal certification on September 16.

Various delegates at the seminar pursued the issue during question time.

This Halaal certification service provided to Woolworths is in conflict with the stated policy of the MJC to support BDS, which calls for a consumer boycott of Woolworths.

Muslim Views contacted the MJCHT in May, this year, to explain this inconsistency in their position. There was no response

until the MJCHT was confronted with the question again at the seminar.

The director of the MJCHT, Shaikh Achmat Sedick, essentially justifies the trust’s trade relationship with Woolworths saying it is a question of fiqh (Islamic jurisprudence), and that this function of the MJCHT is independent of the political position of the MJC as a council of Muslim theologians.

This is not an intelligent response to the critique of inconsistency. The BDS campaign is supported by the MJC, and the

BDS campaign specifically targets companies that have a trade relationship with Israeli companies in Occupied Palestinian Territories (OPT).

Woolworths, by its own admission, imports products from OPT. Hence, a trade relationship with Woolworths is in direct conflict with the BDS call. Furthermore, the MJC’s trade relationship with Woolworths is a mockery of the BDS call for a consumer boycott of Woolworths. How does one morally justify doing business-asusual with a company while at the same time calling for a con-

Imran Waka (left) and brother Shezad, from Malawi, are two of the hujjaaj who were caught up in the stampede but, mercifully, escaped without serious injury.

Photo SALIM PARKER

reached out to help. They helped up those who stretched out their hands, and distributed water and shading material to those unable to move in the scorching heat.

The disaster management teams soon arrived and all assisted wherever they could. ‘After an hour after the event, I saw a lady in a total panic state trying to climb over a fence even though there was no danger to her.’ This is what panic and fear does to even the best prepared.

The Wakas were spared by the mercy of our Creator. A lady who lost her husband went to pelt on his behalf, first kissing each stone that he had personally collected before hurling it at the symbolic representation of the devil.

Those who passed away during the stampede are assured a place in Heaven, according to our scholars. The difficulty lies with the families who clearly did not expect their loved ones to be so unexpectedly and violently departing close to a site where Nabi Ebrahim and Nabi Ismail (AS) had successfully warded off the advances of Shaitaan. sumer boycott of that company?

The irony deepened and confounded when the public witnessed senior MJC leaders loudly voicing its support for the BDS public protest against the Woolworths-sponsored concert of Pharrel Williams outside GrandWest Casino on September 21.

The fact that the MJCHT refuses to admit to practising double standards and that it justifies this trade, suggests that it values the profits of this trade more than the moral obligation to do the right thing.

Muslim Views

10

Muslim Views . October 2015

Muslim think tank advocates pluralism MAHMOOD SANGLAY

THE Auwal Socio-Economic Research Institute (Asri), a pluralist domestic public policy institute, was launched on May 15, this year, with a national conference on the National Development Plan, which hosted Deputy President Cyril Ramaphosa as keynote speaker.

Any South African may participate in Asri’s programmes, which focus on public policy research, prototyping and advocacy in the broader South African political context.

The main focus of the institute is to engage with South African civil society on issues of national

priority, like education, healthcare, job creation, nation building, crime and justice.

Asri has adopted the think tank operational model because it provides a useful vehicle with which to achieve its objectives of civil society engagement.

On August 25, September 4 and 12, three round table discussions were held in Johannesburg, Durban and Cape Town. Executive Director of Asri, Muhammad Cajee, accompanied by Moulana Ebrahim Bham, presented the institute’s draft strategy for 2015 and 2016.

The Johannesburg meeting, attended by 12 people, focused on the need to stay true to Asri’s

founding principles of pluralism and mainstream engagement. In addition, it is committed to ensure that its programmes are decentralised in order to secure the participation of people in the three major urban centres of South Africa.

The meeting reached consensus on ensuring that core members of a programme should be in the urban centre where the programme is based, and that programme board members should be pluralist.

Hence, Johannesburg will host the Asri Future Leaders Programme, Asri Social Franchising Programme and the Asri Programme on Governance.

Durban’s meeting on September 4 was attended by 20 people and focused on the various models of think tanks and policy institutes around the world, the nature of their interaction and engagement with policy makers and legislators in mature democracies.

The meeting explored how these strategies could be adopted

by Asri.

Durban was proposed as the host for the Asri Programme on Education Policy.

The Cape Town meeting on September 12, attended by 12 people, also focused on think tank models as well as legislative issues. Cape Town, as the legisla-

tive capital of South Africa is thus proposed as the base for the Asri Legislative Programme over the next 12 months.

There was also some discussion on pluralism versus an exclusivist Muslim institute.

The meeting obtained consensus that the pluralist approach was best as mainstream policy engagement cannot emerge from an exclusivist institution.

Another theme is the role of the Muslim mass media as a means of promoting discourse on pluralism and debate on issues such as domestic public policy, mainstream engagement, civic responsibility and constitutionalism.

Mahabbah Foundation offers spiritual development for all MAHMOOD SANGLAY

THE Mahabbah Foundation was established in 2012 by Moulana Abdurragmaan Khan and Shaikh Muhammad Philander, under the guidance of Habib Umar bin Muhammed bin Salim bin Hafith, from Yemen.

The foundation offers anyone, especially the youth, opportunities for spiritual development. It also conducts classes and workshops focusing on relevant issues within the community, such as creating platforms for dawah.

Other scholars affiliated with the foundation are Shaikh Yusuf Philander, Moulana Dilawar Baba, Moulana Ebrahiem Karriem, Moulana Salim Peck and Moulana Muhammad Carr. The foundation’s board consists of a chairperson supported by

appointments in the marketing, fundraising, operations, da’wah and finance portfolios.

The foundation hosts weekly events, which include a recitation of Qasidah al-Burdah, on Wednesday evenings, and the Resplendent Illumination moulood, on Friday evenings. In addition, annual local spiritual retreats are hosted in March or April as well as an international retreat in December.

Mahabbah Foundation hosted a successful tour of Habib Umar in April, 2012, and December, 2014, as well as of Habib Muhammad bin Abd al-Rahman as-Saqqaf, from Jeddah, in September, 2013.

In December, 2014, the foundation had two ‘dawah road trips’ along the Cape west coast, in Langebaan, Saldanha and Vre-

South Africans invited to world’s largest Moulood MAHMOOD SANGLAY

ONE Capetonian whose Indonesian ancestry has led him to invest his time and resources into tracing his lineage, has developed a passion beyond his original quest for identifying his forebears.

Fatieg Behardien first travelled to Indonesia in 1999, for business purposes.

He visited Jakarta Bandung and Jogjakarta.

Although the purpose of his visit was to promote his guest house, Suburban Lodge, his experience of the culture and the nature of the people of Indonesia made an indelible impression on him.

Behardien was fascinated by remarkable parallels in culture between Indonesia and South Africa. This was evident in several of his encounters, which include a wedding and a dhikr. In addition, the warmth and hospitality of the ordinary Indonesians deeply touched him.

The sharing of barakah, particularly by those who have little material wealth to share, not only reminded him of home but made him feel at home.

Since then, Behardien’s journey took a significantly different turn. He was immediately inspired to seek out his own forebears.

He succeeded in tracing his family tree in South Africa only as far back as the late 1700s. Hence, he undertook another journey to Indonesia in 2006, to continue his search.

The last generation of Behardiens, before the enslavement and political exiles of the sixteenth century Dutch East Indies, presumably came from Java. But Behardien found no direct evidence to support this.

The Behardien family name is common in Sumatra but he has yet to go to this isle of the archipelago.

Nevertheless, this gap in his mission did Muslim Views

The Mahabbah Foundation’s Friday evening gatherings are attended by nearly 200 men and women, mostly youth. Pictured, from left, are Seraj Abrahams, Faheem Rahmaan and Thabiet Slamdien at Masjid Shukrul Mubeen, in September 2015, in Lansdowne. The text recited is ad-Diya al-Lami (The Resplendent Illumination) by Sayyid Habib Umar.

Photo YUSUF ISAACS

denburg. They interacted with local communities, including nonMuslims, fostering ties of broth-

nothing to dissipate the deep connection he felt with the Indonesian people. He fell in the grip of a palpable longing to explore the common roots and culture of a people separated physically by isles and oceans, and, historically, by slavery, colonialism and political exile.

Thus began a new adventure, and since then, Behardien has been to Indonesia fifteen times. ‘Each time I go there I learn something new,’ he says. And it is evident that this learning about the roots of a people is augmented by many things, not the least of which is the respect for each other shared by the different faiths in Indonesia, even though Islam is the largest.

Behardien’s quest motivated him to stimulate mutual and bilateral interest in South Africans and Indonesians who share a common history and culture by means of travel for the purpose of reclaiming that past in more meaningful ways. In 2008, he launched Suburban Travel.

However, bilateral travel and tourism is merely a means of getting to and enjoying places. Behardien’s vision is greater. He is encouraging more South Africans to explore their Indonesian roots. He is arranging student exchange programmes and exploring ways of supporting serious research of the common history and culture.

One of his key objectives is to facilitate substantial input into basic education history texts in order to accurately record, preserve and transmit knowledge of that history in schools.

Behardien’s programme is ambitious but he is already committed to it. The itinerary of his next tour of Indonesia between December 16, this year, and January 1, 2016, includes the world’s largest Moulood gathering (and the largest congregation of Muslims after the Hajj).

It will also include senior politicians, ambassadors, historians, community and religious leaders. Another highlight will be a meeting with the direct descendants of Shaikh Yusuf.

Spaces for this limited-seats tour are filling up fast. Anyone interested in joining this journey may email Fatieg Behardien at sublodge@icon.co.za or call him at 084 556 4659 or 021 696 0943.

S

erhood, love and assistance. A biannual spiritual retreat is led by local scholars. In December, the

retreat hosts an international scholar.

Moulana Khan told Muslim Views, ‘The world is in crisis and the solution lies in the reformation of the individual, which, consequently, leads to the reformation of the family, community and, eventually, the world. Our reform lies within the way of the Prophet Muhammad (SAW).

This, in short, is the Mahabbah Foundation.’

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Muslim Views . October 2015

Media of conscience tuning into Africa HASSAN SERIA

INTERNATIONAL delegates, news channels and academics thrashed out ideas on presenting an African narrative at a media symposium hosted by Radio 786.

The theme, ‘Bolstering the African Voice’, was motivated by the reality that the media fraternity still misrepresents or distorts African voices.

Participants presented their arguments as to how this is enforced, and provided ways of changing the discourse.

Renowned academics such as Professor Steven Friedman and Professor Peter Alexander explored the lived reality for many South Africans, and how, while the state holds the burden of delivery, the media ought to play a role in highlighting community voices.

Professor Saths Cooper, a clinical psychologist who played an active role in the anti-apartheid movement, and Media for Justice Director, Sipho Singiswa, looked at issues of reporting racism and rethinking the media sector’s approach to alternative voices.

Palestinian-born academic, Professor Seif Da’na, who is Assistant Dean of Social Sciences at Wisconsin University (USA), highlighted that European policies and practices have been adopted in African countries, even in a post-colonial era.

In his presentation, ‘Accuracy: context and controversy’, Da’na demonstrated the complicit role of mainstream media in silencing the voices of the masses while operating as a mouthpiece for states.

He drew parallels with the

(Back L-R): Amien Ahmed, Gerry Terati Lyons (Central Australian Aboriginal Media Association), Professor Saths Cooper, Peter Makwanya, Mazibuko Jara, Dr Mounzer Sleiman (al-Mayadeen TV), Sipho Singiswa (Media for Justice), Professor Seif Da’na, Ashraf Ryklief, Shabodien Romanay. (Front L-R) Prof Peter Alexander, Rushni Allie (Radio 786), Fairouz NagiaLuddy, Ali Mia Chicktay (Radio 786).

Photo: TASHREEQ TRUEBODY

assaults on Vietnam, Iraq and Palestine, noting that, over a fivemonth period, barely 29 minutes were allocated for reportage on opposition to the first Gulf aggression (termed the Gulf War by the mainstream press) while 2 855 minutes were devoted to supporting the American military build-up.

A similar trend exists with the Israeli-led massacre of Palestinians at the Sabra and Shatila refugee camps in 1982, where

Israel garnered positive media attention despite being the perpetrator.

The symposium formed part of Radio 786’s 20th anniversary celebrations.

The symposium included senior representatives from international news channel Press TV, pan-Arab broadcaster alMayadeen TV and the Central Australian Aboriginal Media Association (Caama).

The South African Department

of Communications and official representatives from Mauritius and Rwanda also participated.

Speaking at the symposium, former Radio 786 station manager Amien Ahmed noted, ‘When you listen to Radio 786, you are supposed to get out of your zone of comfort.’

He noted that community station Radio 786 is known for pushing boundaries and providing a platform for the oppressed, marginalised and ignored.

11

Access Trust TVET bursary opportunities ACCESS Trust is a Technical Vocational Education and Training (TVET) (former FET) bursary and student support organisation based in Wynberg, Cape Town.

Students have come to rely on Access Trust to guide them through TVET studies since 1998.

The organisation’s mission is to enable capable young people from disadvantaged communities to gain access to skilled employment opportunities through gaining qualifications at Technical Education and Vocational Training (TVET) institutions in the Western Cape.

The main activities of the trust are: selecting suitable candidates, funding their training in selected courses that lead to skills that are in demand in industry, providing a student support service which includes monitoring and mentoring the students throughout their studies, assisting with placement into industry, and providing life skills training.

Applications are open for study at all public TVET colleges in the Western Cape.

To apply for the Access Trust Bursary you require a 50% or matric or equivalent and can prove that you require financial assistance.

The deadline for applications is November 30.

For more information, please contact Helga Jansen-Daugbjerg at 021 797 3118 or 076 517 8512 or email Helga@accesstrust.org.za

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12

Muslim Views . October 2015

Faith communities share views on treatment of animals LOUISA FEITER

Go make a kite and fly it

A faith perspective on the treatment of animals was given at Erin Hall, in Rondebosch, on September 30, from left: Frank Molteno (One Web of Life member); Rabbi Richard Newman; Ani Tsondru Sonam; Professor Denise Ackerman and Moulana Ridwaan Mathews.

Photo SUPPLIED

Each panellist looked at what their faith said about animals.

Moulana Mathews spoke to how the Prophet Muhammad (SAW) was sent to show the way for this era; he was sent to teach us how to love and care for all of God’s creation.

‘We have been given a responsibility, as the khaleefa, to take care of creation and keep the balance in creation.

‘When I look at creation, I am overwhelmed by the wonder work of God. ‘He has created in truth and with purpose.

‘And His purpose is for us, as human beings, to develop ourselves spiritually and grow nearer to God; to purify ourselves through love for creation,’ Moulana Mathews said.

The other panellists also spoke to how their faiths are guided by compassion and respect for animals and the whole of God’s creation.

This conversation is the first of many to come as OWL – who envisions a world in which humankind, as part of the Earth’s community of life, is in benign and compassionate relationship with all other beings – wants to continue to challenge people of faith to consider how their religious belief systems guide them in their relationships with, and treatment of, animals.

For more information, visit the Southern African Faith Communities’ Environment Institute website: http://safcei.org/what-we-do/oneweb-of-life-project/

LOCAL kite-makers are invited to enter the Heritage Kite Competition to be held on November 1, at the 21st Cape Town International Kite Festival.

Judges will be looking for the best ‘Swaeltjie’, a traditional, hand-made, swallow-shaped kite, made with bamboo, paper or material. There is also an ‘Open’ category for hand-crafted kites of any shape.

The best Swaeltjies will win cash: R1 000 for 1st prize, R500 for 2nd prize and R300 for 3rd.

There is R500 prize money in the Open category.

The 2014 Heritage Kite Award winners were: Kashiefa Isaacs, Athlone (1st), Khamiel Sambo, Athlone (2nd), and Gerald Gelderbloem, Parkwood Estate (3rd).

The winner in the ‘Open’ category, last year, was ten-year-old Orion Brophy, of Parkwood Estate. Orion has been making kites with his ‘Oupa’ since he was five-years-old.

The Cape Town International Kite Festival is, once again, being held at Zandvlei Nature Reserve, Muizenberg (corner Axminster and The Row), from 10:00 to 18:00 on October 31 and

Kashiefa Isaacs of Athlone, the 2014 Heritage Kite Award winner.

Photo CAPE TOWN INTERNATIONAL KITE FESTIVAL

November 2. The Heritage Kite Competition takes place from 13:30 on Sunday, November 1.

For details and entry forms visit www.capementalhealth.co.za/kite or contact Cape Mental Health on 021 447 9040 / info@cmh.org.za.

APPLICATIONS are invited for Honours and Masters in Islamic Studies at University of the Western Cape (UWC).

Graduates from Islamic institutions are welcome to apply.

For further details contact Shaikh Dr Muhammad Ridwaan Gallant: mridtwaan@gmail.com.

10016731JB/

/E

AS part of marking 2015’s World Day for Farmed Animals and World Animal Day, One Web of Life (OWL) – a programme of the Southern African Faith Communities’ Environment Institute – convened an evening of reflection and conversation on how we, as humans, relate to and treat our fellow beings.

The event, which took place on September 30, at Erin Hall, Rondebosch, began with a background briefing on factory farming of animals in South Africa, given by Mr Tozie Zokufa (Chairperson of the Pan African Animal Welfare Alliance, Programme Manager of Farm Animals, Humane Society International and World Animal Day Ambassador in South Africa).

He spoke to the rising meat consumption in South Africa, which ranks number one on the African continent, in terms of per capita consumption.

This, in turn, has implications on how animals are treated; while there are guidelines that are meant to ensure the animals’ welfare, about 80 per cent of abattoirs do not comply.

This sobering presentation was followed by a discussion introduced by a multi-faith panel of religious leaders, including Moulana Ridwaan Mathews, Executive Director of the Muslim Assembly.

The other panellists were Professor Denise Ackermann (Extraordinary Professor of Systematic Theology, University of Stellenbosch), Rabbi Richard Newman (Temple Israel: Cape Town) and Ani Tsondru Sonam (Buddhist nun).

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Muslim Views

Muslim Views . October 2015

13

Cultivating recognition in the quest for environmental justice PROFESSOR ASLAM FATAAR

This is part two of an excerpt from a khutbah delivered at Claremont Main Road Masjid on August 21.

WITH regard to recognition (ma’rifa), it is clear that something about our existence is deeply ‘out of place’. Human practices, in the pursuit of economic gain, have over the last 200 hundred years been based on the unadulterated exploitation of Allah’s earth.

Humans seemed to have behaved as if there will be no hisab (accountability), no reckoning with the impact of our behaviour, without much of a consciousness of our ecological sustainability and without the realisation that we might run out of material resources.

Let me illustrate this with an example: almost the entire Middle East has been engulfed, during the last hundred years, by its oil industry.

These countries’ entire livelihoods, their economic development and educational, social and cultural modernisation have been founded on the exploitation of a natural, non-renewable resource, a fossil fuel, the production of which gave these countries untold riches and prosperity.

But, it has also created the world’s dirtiest air per square kilometre, leading to many diseases and health challenges.

What is not in place is responsible and forward-looking economic development sensitive to the surrounding ecological systems, clean air technologies etc.

These countries have only now awoken to the impending disaster

More broadly, as a nation, we transgress against our nafs (our human survival) when we cannot use cheaper, cleaner energy sources, when we cannot become a nation that recycles garbage, conserves water or promotes hardy indigenous plants that do not need much water. on their shores, in their water and on their agricultural lands.

Dhulm as human malpractice The Quran uses the term ‘dhulm’ or darkness to refer to such human malpractices.

This concept, in exegetical terms, means ‘to put something out of its rightful place’.

‘Dhulm’ is a reference to the path trodden by people who deny the haq (veracity) of Allah’s creation, people, who, through their daily behaviour, violate Allah’s mizaan (balance).

‘Dhulm’ is a Quranic concept that captures human beings’ complicity in violating Allah’s creation, of putting the natural order of things out of kilter, of upsetting the balance.

Such ‘dhulm’ or transgressions, will earn Allah’s wrath.

By maintaining these transgressive practices, we jeopardise our long-term survival.

These transgressive human actions are governed by a consciousness of immediate gratification and not awareness or taqwa (Allah consciousness), based on the long view, the recognition that

among us, such as diabetes, sugar, cholesterol and heart failure.

And, we transgress, committing what the fiqh calls a ‘makru’ (a reprehensible act), when we are unable to address our addiction to smoking, causing illnesses such as lung cancer and emphysema, which are an enormous drain on our health system.

Redressing our transgressions We stand in awe of the beauty of the world but need to find our way to creating accountability and a set of personal and large-scale practices that will save the earth from destruction due to dhulm (human malpractices), says the writer, in Photo YUNUS OMAR the second of this two-part series.

our behaviour has consequences beyond our lifespan.

An environmentally aware consciousness or taqwa now requires that we cultivate the ability to recognise the impact of our behaviour well into the future, and cultivate the necessary capacity to adjust our behaviour accordingly.

In Surah Zumar (The Groups), Allah, the sublime, offers one key way of laying the basis for responding to this humaninduced ‘dhulm’.

Allah The Almighty declares: ‘Say: “O my servants who have transgressed against their souls!

Despair not of the Mercy of Allah for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.”’ (39:53) The emphasis in this ayaat is on ‘asrafu ala anfusihim’ – which refers to recognising one’s ‘transgression against one’s own souls, against one’s own being, one’s own existence’, whether this is a recognition of one’s transgression against one’s body when one overeats, when breaking traffic rules and putting oneself in dan-

ger, recognising one’s transgression against one’s wife, children, fellow workers or neighbours for not honouring them as people with their own rights over us.

We transgress our own nafs through our consumption choices, by, for example, acquiring fuel-guzzling cars, overspending on weekly groceries and the failure to cut our electricity use.

More broadly, as a nation, we transgress against our nafs (our human survival) when we cannot use cheaper, cleaner energy sources, when we cannot become a nation that recycles garbage, conserves water or promotes hardy indigenous plants that do not need much water.

At the smaller, individual and communal level, we transgress against our nafs when we provide too much food at our liturgies, our seven, forty and hundred night commemorations of our deceased or our weddings and birthdays.

We transgress when we load our food with fat and sugar, and are unable to change our diets to mitigate the common diseases

The Quran’s view is that it is only when we redress these transgressions, big and small, that we place ourselves in the position to obtain Allah’s rahmah, his infinite mercy.

Only then do we place ourselves in a position to address the myriad of environmental and ecological challenges to restore the balance.

Restoring the ecological mizaan (balance) can only happen via altered human conduct, based on a deep, environmentally informed taqwa or Allah consciousness.

We would then be able to restore the natural balance established by Allah, who declares in the Holy Quran, in Surah Ali Imran: ‘Behold! In the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for people of understanding who celebrate the praises of God, standing, sitting and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth (with the thought): Our Lord! Not for nothing have You created (all) this! Glory be to You! Grant us salvation from the torment of fire.’ (3:190-1) Aslam Fataar is Professor and Vice Dean – Research, in the Faculty of Education at Stellenbosch University.

Muslim Views

14

Muslim Views . October 2015

Entries open for Ommiedraai’s 2015 10km road-race SUNDAY, October 25, 2015, sees the running of the 2015 Ommiedraai Friends 10km Road Race and 5km Fun Run. The 10km race is run in accordance with the rules of Athletics South Africa and Western Province Athletics, and is open to all licenced and non-licenced runners, 14 years and older.

The 10km road race will set off at 6.45 a.m. and the 5km fun run at 7.00 a.m., from the Rosmead Sports Facility in Loch Road, Kenilworth. The grounds are situ-

ated behind Spar, in Rosmead Avenue, Cape Town, where ample parking is available. year’s inaugural Last Ommiedraai 10km race and 5km fun run drew a record crowd for an inaugural race and, this year, the club is focusing on providing an even better race experience than last year’s event.

Online registration may be completed at www.topevents.co.za and collected at Sportsman’s Warehouse, Rondebosch, on Friday, October

Thematic commentary to the Quran THIS 804-page book is a must have in every Muslim home.

Shaikh Muhammad al-Ghazali’s cogent method of interpretation takes account of the fact (or premise) that each surah has its unique coherent and integral character. This character is defined by a main subject or theme of interrelated topics which, together, form the body of the surah’s subject matter. Once the central subject or theme is identified, the jigsaw pieces come together, enunciating how the rest of the surah falls in line with, or can be related to, that theme.

This is where Shaikh al-Ghazali’s greatest contribution lies. By adopting this method, he is able to make the Quran more easily accessible, and the task of unlocking its secrets is less daunting, more rewarding.

In addition to appreciating the beauty of the Quran, the reader is now able to have a clear understanding of its meaning and flow.

The surahs come alive, each one assuming distinct features and

Muslim Views

characteristics that make it stand out and claim its unique position within the whole design and sweep.

Another feature of Shaikh alGhazali’s work is that he places the Quranic subjects within their proper historic and cultural context.

This has the effect of relating the Quranic subject matter not only to the life and career of Prophet Muhammad (SAW) but also to today’s world, thereby transforming it into a source of practical guidance and a ready reference for dealing with contemporary issues.

No exegesis is, by itself, sufficient for a full understanding of the Quran but this work is an indispensable companion in the quest for a better comprehension of, a closer affinity with, the sacred text.

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

23, from 3.00 p.m to 5.00 p.m. and Saturday, October 24, from 10.00 a.m. until 4.00 p.m.

Registration may also be done at Kenilworth Centre Upper Level, next to the food court on Friday, October 23, 2015 (3.00 p.m. to 7.00 p.m.) and Saturday, October 24, 2015 (9.00 a.m. to 7.00 p.m.)

On race day, runners may still enter for both the 10km and 5km events at the registration tables in the Kenilworth Centre parking area, close to the start. Registration on the morning of the race will be from 5.00 a.m. to 6.30 a.m.

Club Secretary Shahmieg Allie indicates that early registration is recommended as it allows runners to focus on the race itself, instead of having to register on the morning of the event.

Allie appeals to runners to heed the WPA safety regulations, and especially discourages the use of personal music players. Runners are requested to respect and co-operate with instructions from marshals and traffic officials, as the officials have the runners’ best interests and safety at heart.

Entry fees for the 10km race are: l R40 for licenced athletes l R60 for unlicenced athletes l R25 for junior licenced athletes l R35 for junior unlicenced athletes The entry fee for the 5km fun run is R20.

Some of the fun being organised around the event includes jumping castles for the young (and young-at-heart), various food stalls (tikka chicken, boerewors rolls, piping hot coffee, ice-

The race-markers were a standout and fun feature of the 2014 inaugural Ommiedraai race in 2014. This year’s 10km race and 5km fun run will be held on Photo FAIRUZ COE October 25, 2015.

cream and other eatables, like doughnuts) and a number of prizes, outside of the cash prizes for the winning runners.

This year, the King and Queen of the Hill, the first runners reaching the top of Newlands Avenue, and who finish in the top 10, will receive a cash prize of R500.

A special prize of R3 000 will go to the club with the greatest number of participants (in proportion to the total registered members in their club).

Ommiedraai Friends invites running clubs, social clubs, fitness groups and teams to make use of the bulk entry application. For assistance on completing a bulk entry, email ommiedraai@gmail.com as soon as possible.

A substantial portion of the race proceeds will again be direct-

ed towards organisations dear to Ommiedraai. These include Beit Ul Amaan Home for the Aged, VOC Bursary Fund and Project Flamingo Breast Cancer Initiative.

In addition to the above, Ommiedraai has taken a group of youths from Du Noon informal settlement into their development programme. These youngsters have affectionately been referred to as the ‘Ommiedraai Naartjies’ (a reference to Ommiedraai’s distinctive orange gear) by fellow runners, and bring a new energy to the club. Older members can often be seen tossing around a ball with these little ones after a race.

Further information about the race may be obtained by contacting Shahmieg Allie on 082 202 3433, and Ruwayda Christians on 082 462 3614.

Muslim Views . October 2015

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Muharram commemorations at the Cape DR MOGAMAT HOOSAIN EBRAHIM

MUHARRAM is the first month of the Islamic calendar. It is one of the four sacred months of the year. It is the month when the hearts of the Muslims are united.

At the beginning of Muharram, the late Shaikh Salih Abadi and other shuyookh used to make duah for the wellbeing of the ummah. Several Cape Muslims also follow the tradition of Prophet Muhammad (SAW) by fasting the ninth and tenth days of Muharram.

Currently, on the 10th of Muharram, certain Cape communities, specifically the congregations of Habibia, Grassy Park and Cravenby mosques, commemorate the martyrdom of Imam Husain at Karbala.

In the Cape, Muharram has traditionally been a month of spirituality and charity. It has been the culture and practice of the Cape Muslims to celebrate this month by preparing feasts and giving money and gifts, especially sweets, cake and nuts, to the children.

From as early as the 1950s until today, many parents use madrassahs as outlets to give money to children.

The late Hajji Muhammad Hoosain Ebrahim Peerbhai, who resided in District Six, was one of many businessmen who donated cash during the month of Muharram to the underprivileged of the area.

He, annually, imported towels and kaparings (wooden sandals) from India and would distribute them to all the mosques in the Cape.

Currently, many Muslim businesses are continuing this practice by making invaluable contributions to charitable organisations and the underprivileged.

Khalifah Moentaha Benjamin, who was known as Boeta Ha, had a madrassah at the ‘Ou Skooltjie’ (The Boorhaanol complex). For the tenth of Muharram, he would

Parents and pupils gather at the entrance of Tana Baru Cemetery after the Muharram march on November 2, 2014, organised by the Tana Baru Trust and the Boorhaanol Islam Movement.

Photo TANA BARU TRUST ARCHIVES

assemble his formally dressed students – the boys in white thawbs and red kufiyas, and the girls in white burkhas – outside the madrassah before they marched through the streets of Bo-Kaap.

He inculcated in his students the significance of the 10th of Muharram.

Before commencing their walk, the students would recite ‘Hasbun Allah’ (sufficient is Allah), a recitation that is currently very popular in the Cape.

During the walk, people standing outside their homes would contribute money, cake and sweets to the children.

Khalifah Moentaha’s next destination was the karamats (burial sites of pious Muslims) of Tana Baru, where he made dhikr and duah. Thereafter, they proceeded to Scotches Kloof flats and returned to the madrassah where

Khalifah Moentaha’s family entertained them.

The students were given barakats (plates of cake and sweets) at the end of the day’s event.

Khalifah Moentaha initiated this beautiful programme, impacting on many people in BoKaap and other areas as well.

Latiefa and Galiema, the daughters of Khalifah Moentaha, who are currently teaching in the Athlone area, have continued the legacy their father left behind.

In 2013, the Tana Baru Trust and the Boorhaanol Islam Movement joined forces to organise the Muharram march.

The first march took place on Sunday, November 17, 2013, and the second one on November 2, 2014. The third one is planned for Sunday, October 25, 2015, coinciding with 11th Muharram.

This event involves about 600 to 800 children from different madrassahs walking from Boorhaanol Centre and led by the Habibia Brigade to Tana Baru Cemetery, via the Awwal and Shafi’i mosques. On their way, the children will collect gifts from the Goody Stations.

At Tana Baru, there will be a brief talk about the contributions made by Paay Schaapie, Abubakr Effendi, Ibn Amaldien, Tuan Guru and Tuan Sa’id Aloewie, who are buried there. After a short dhikr, tree planting will take place. Thereafter, the children will walk along Yusuf Drive/Voetboog Road, collecting some more handouts, and return to Boorhaanol Centre for lunch.

Many parents and elderly people usually accompany their children.

Seven years ago, Rabia Jacobs, her husband, Salie, family and

friends developed a practice of entertaining senior citizens, orphans and underprivileged childrens’ homes at their residence in Ohio Road, Primrose Park.

At this event, the guests are served with starters, a delicious meal and dessert and entertained with qasidah music during the day. At the end of day, the guests are presented with gifts.

Because the number of guests has increased considerably, the event has been forced to move to the Primrose Park Madrasah Hall and Gousia Manzil in Rylands Estate. Currently, the costs towards this noble performance are contributed by several businesses.

Dr Ebrahim is a lecturer in Religion Studies, History, Ulum al-Quran and Ilm al-Kalaam at International Peace College South Africa (Ipsa).

Jalal al-Din al-Suyuti on the martyrdom of Imam Husain JALAL al-Din Abd al-Rahman bin Abi Bakr al-Suyuti (d. 1505 CE/ 911 AH) lived in Mamluk Egypt, and was one of the most prolific scholars in Islamic history.

He was an expert in hadith, language, theology, mysticism, jurisprudence, exegesis and history, in addition to an array of other topics.

Due to his mastery of a vast number of sciences and his authorship of hundreds of books (he apparently wrote over 550), he was known as Ibn al-Kutub (son of books).

He is considered a major authority in the Shafi’i school and is even widely considered by many to be the mujaddid (the Renewer of the Faith) of his time.

His works remain widely cited today and his authority is especially recognised in the fields of Quranic sciences and history.

His historical chronicle of the lives of the caliphs, Tarikh al-Khulafa, provides a continuous narrative of the political history of the institution of the caliphate from the death of the Prophet (SAW) to the late fifteenth century.

The following translation – by MOHAMAD BALLAN – are excerpts taken from this work, and reflect on the period of governance of Yazid bin Muawiya and the events of

Karbala, where the beloved grandson of the Prophet (SAW), Husain ibn Ali, was martyred (680 CE/ 61 AH): When Muawiya died, the people of Syria pledged allegiance to his son, Yazid. However, when the latter sent individuals to Madinah to secure their allegiance to him, both al-Husain and Ibn alZubayr refused to do so and they both departed, by night, from the city.

With regard to Ibn al-Zubayr, he neither took the oath of allegiance nor made any explicit pretentions [to the caliphate]. AlHusain ibn Ali, on the other hand, was implored by the people of Kufa to come to their city following the accession of Yazid ibn Muawiyah. [Abd Allah] ibn alZubayr encouraged him to set out for Kufa, whereas Ibn Abbas strongly advised him against it.

The people of Iraq had sent numerous letters to al-Husain begging him to come to them. As a result, he left Makkah on the 10th of Dhul Hijjah. He had with him a large group of his family, including women and children.

Yazid wrote to Ubaydallah ibn Ziyad, his governor in Iraq, ordering him to intercept and militarily engage al-Husain. Yazid sent 40 000 soldiers to Ibn Ziyad for this purpose; this army was commanded by Umar ibn Sa‘d ibn Abi Waqqas.

Just as they had done to his father before him, the people of Kufa betrayed al-Husain.

When he realised that he was militarily outnumbered, alHusain offered to return to Makkah or to go to Yazid, in Damascus. However, they refused his offers and insisted on killing him. He was then killed, beheaded and his head placed in a basket, which was brought to Ibn Ziyad. May God curse his killers, Ibn Ziyad and Yazid as well!

He was killed at Karbala; the story of his death is a long one, which the heart cannot bear to relate without immense sadness.

Verily, we are from God and unto him we return! Sixteen of his family members were killed alongside him.

Al-Tirmidhi narrated on the authority of Salma, who said: ‘I entered into the presence of Umm Salama, who was crying, and I said to her: “Why do you cry?”

She said: “I saw the Prophet of God in my dream with dust upon his head and beard and asked him about why he was in this condition. He replied that he had just witnessed the murder of alHusain.”’

And when al-Husain and his brothers were killed, Ibn Ziyad had their heads sent to Yazid, who, at first, rejoiced at the fact they had been killed but came to regret that fact when the Muslims

hated him for doing so and bore him enmity for his act, and justly so.

On the authority of Nawfal ibn Abi al-Furat: ‘I was with Umar ibn Abd al-Aziz when someone mentioned Yazid with the title “the Commander of the Faithful Yazid ibn Muawiya”.

Umar replied: “You dare call him the Commander of the Faithful?” and ordered that he be whipped with twenty lashes.’

In 63 AH [683 CE], Yazid learned that the people of Madinah had rebelled against him and overthrew his authority so he had an army sent against them with orders to fight them before proceeding onto Makkah to fight Ibn al-Zubayr.

When this army arrived in Madinah, the Battle of al-Harra took place, near the Gate of Tayba, and if only you knew what the Battle of al-Harra was like!

Al-Hasan [al-Basri] mentioned it once and said: ‘By God, barely any of them escaped alive!’

A large number of Companions and others were killed during this battle and Madinah was plundered and a thousand young women violated. Verily, we belong to God and unto Him we return!

The reason for the rebellion of the people of Madinah against Yazid was that his iniquity knew no limit. According to al-Waqidi,

relating from various chains of narration, Abd Allah ibn Handhala ibn al-Ghasil said: ‘By God, we did not rebel against Yazid until we had come to a point where we feared that we would be stoned by rocks from the heavens! Verily, he was an individual who would marry slave mothers who had borne children to their masters, and daughters and sisters [forbidden degrees of marriage in Islam], drink wine and abandon public prayers.’

God annihilated Yazid on 15th Rabi al-Awwal 64 AH [November 11, 683 CE], and the news of his death arrived while fighting was still ongoing [in Makkah], and Ibn al-Zubayr called out: ‘O people of Syria, verily, your tyrant is dead’ and they were routed, broken and taken captive by the people.

Following this, Ibn al-Zubayr called the people to pledge allegiance to him and he assumed the title of caliph; as for the people of Syria, they gave their allegiance to Muawiya ibn Yazid, who did not rule for very long.

[Extracted from Jalal al-Din alSuyuti, Tarikh al-Khulafa (Beirut: al-Maktaba al-Asriyya, 2010), pp. 184 – 188] Mohamad Ballan is a PhD candidate in the Department of History at University of Chicago, focusing on the period of Nasrid rule in Granada, Spain.

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Muslim Views . October 2015

INTRODUCING MV MOTORING!

MUSLIM Views is introducing its newest monthly feature: MV Motoring!

This monthly feature, with a fresh, comprehensive perspective on all things motoring, is guaranteed to appeal to all members of the family, and retains the values and ethos of Muslim Views.

The writer of the feature, Ashref Ismail, is a renowned motoring specialist. He says that the feature will not only deliver ‘horse power’ but the full range of motoring related topics, which will include industry news; new model launches; road safety; tips and hints on buying a new or used car; travel destinations and accommodation; anti-carjacking tactics; local motorsport; and motoring trivia.

This month, Ashref introduces the skill of advanced driving, a skill that is within the reach of every driver.

MV Motoring promises innovative and reliable editorial content that is educational, informative and entertaining.

Ashref adds: ‘It will be light-hearted, minus the legal and technical jargon, and will appeal to all ages and both genders.’

To advertise in this feature, contact our sales team for further information regarding rates, deadline dates etc.: Western Cape and KZN: Shireen Abrahams or Tasleema Latief – 021 696 5404 Gauteng: Ilyaas or Sybil Otterström – 011 614 2094

Muslim Views

Introducing the man behind the wheel: ASHREF ISMAIL

ASHREF Ismail describes himself as a passionate road safety practitioner turned road safety activist. He has been involved in road safety since the early ’90s.

He was a founder member of the then newly established Road Traffic Management Corporation (RTMC) and, after eight promotions, spanning a period of 20 years, he was placed in charge of the difficult portfolio of National Enforcement Co-ordination.

Ashref holds qualifications in teaching, public relations, freelance journalism, advertising, life coaching and traffic and municipal policing.

He has undertaken 12 national and international Advanced Driving Certificates and is a certified instructor.

As an executive manager, he represented the country on various international road safety committees and presented road safety papers at many conferences, the most notable of which was the ‘South African Road Safety Report’ at the World Health Organization, in Geneva, Switzerland, in 2012.

Ashref served as the National Spokesperson of the Road Traffic Management Corporation for four years during the challenging 2010 World Cup, covering traffic patterns, traffic volumes, crash scenes and announcing various tips and hints.

After two decades in government road safety, his entrepreneurial itch became unbearable and he established his own consultancy, FleetMax Africa, providing ‘innovative transport and safety skills solutions’ to company and government fleets.

He remains a self-confessed ‘car guy’. Apart from his passion for road safety, he has been involved in motoring journalism since 1986 when he became the youngest member of the SA Guild of Motoring Journalists.

He has since corresponded with various print and electronic media, and currently writes motoring reports for no fewer than five media platforms. This includes a weekly two-hour programme on Channel Islam International that is broadcast globally via satellite. (Three times winner of the Motoring Journalist of the Year Contest – Category: National Radio) Ashref loves exploring the great outdoors and boasts having driven every kilometre of every national road in South Africa!

Apart from that, he loves venturing off-road and discovering some of the most majestic and spectacular sceneries in his 4x4.

He has covered every mountain pass in the Western Cape and cites Lesotho and Namibia as amongst his favourite travel destinations, and now also wants to conquer Mozambique.

He is an avid vintage car collector, at one stage owning seven classic Mercedes Benz’s from the 1969 W 115, 230.4 to his ‘weekend special’, the 1996 500 SL convertible. Sadly, due to the high maintenance costs of his ‘babies’, he has had to sell four of them.

But he’s always looking out for that one special one.

Muslim Views . October 2015

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Why road safety should be everyone’s responsibility With more than 40 people losing their lives senselessly and needlessly, daily, on South African roads, this amounts to an annual figure in excess of sixteen thousand people. The cost to the economy, as estimated by the United Nations, is in the region of R306 billion per annum. While the authorities lurch from one ludicrous plan to another, ASHREF ISMAIL argues that it is time that all road users begin to take personal responsibility for their safety on the roads.

THE Easter weekend, this year, recorded amongst the highest ever fatalities in the history of the country. More people died over one long-weekend in South Africa than died for the entire year, in 2014, in Sweden!

A total of 264 people died in the entire year in Sweden while more than 16 000 people perished back home – that’s if our figures can be trusted. Never-mind that Sweden has a population of ten million, even if their figure had to be multiplied by five, the South Africa road death toll remains atrociously high and puts the country amongst the highest in the world.

To lose over 17 000 lives per year is tantamount to wiping out an entire town, like Hopetown, in the Northern Cape!

Sadly, the cost of losing a loved one, who may also be a breadwinner, is incalculable and no amount of financial compensa-

tion from the Road Accident Fund can replace one who is no more, often due to ignorance, negligence or recklessness.

So what is it about our road users that makes us so vulnerable and susceptible to road trauma?

Remarkably, crashes are a behavioural challenge leading to faulty attitudes that manifest in the bad driving that is witnessed daily. The authorities are unwilling or unable to effectively deal with the challenges of poor driver training, half-hearted implementation of regulations, lack of resources, inadequate law enforcement, bribery and corruption, and fragmented planning and co-ordination.

This results in bad driving, abuse of alcohol by drivers and pedestrians, distracted driving, overladen and un-roadworthy vehicles and the general disregard of all traffic rules and regulations.

The media, especially the mainstream motoring media, as an influential body, cannot remain silent on the unmentioned tragedy that occurs daily on our roads. It is not sufficient that individual members discuss road safety, albeit as a seasonal topic or confining themselves to e-tolling or some or other draft amendment to legislation that is ridiculously regressive.

It has to be a dynamic, proactive and critical advocate of road safety by lobbying government, and educating and informing the public in a fair, transpar-

ent and sustainable manner. It must be a catalyst for positive change and provide decisive leadership on all road matters.

In fact, the same kind of pressure must be brought to bear on road casualties as was brought on the recent tragic episode of xenophobia. Only when every sector of the community makes road safety top-of-mind will there be the change that everyone wants to see.

It cannot be seasonal but topical, and since road safety is often discussed around the braai, the dinner table or in boardrooms, it requires more than just a discussion about the notorious minibus taxi drivers who are a law unto themselves or the arrogant idiot who cut you off in his big, shiny SUV. While the country waits for a tender for the development of a coherent and integrated Road Safety Strategy to be awarded to some hapless service provider who is clueless about road safety, ordinary South Africans will have to make road safety their individual priority and responsibility.

They can do this by changing their mind-sets, becoming voluntarily compliant by obeying all road traffic rules and regulations, (irrespective of what everyone else is doing), refrain from indulging in corrupt behaviour at the roadside checkpoints, vehicle testing stations and weighbridges because corruption undermines the best of strategies and, finally,

SPECIAL MV MOTORING LAUNCH GIVE-AWAY!

TO celebrate the launch of MV Motoring, Muslim Views – in association with Drive 4 Life and Fleet Max Africa (Pty) Ltd – is giving away Advanced Defensive Driving Skills Training vouchers, valued at R1 200 each, to twenty, lucky readers!

This comprehensive, specially accredited, five-hour, theoretical course covers the following critical modules: 1. Hazard perception and avoidance 2. Defensive driving techniques 3. Driving economically 4. Your rights at a roadblock 5. Dealing with mechanical or medical emergencies on the road 6. Hijack prevention training Notes and a certificate of attendance will be handed out.

The offer is open to anyone aged 18 years and older.

All you have to do to stand a chance of winning is sms the answer to the following simple question to 061 447 8506: The new motoring feature in Muslim Views is MV Motoring.

True or False?

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The course will be conducted on Wednesday, November 4, 2015, at Gene Louw Traffic Training College, in Brackenfell, Western Cape.

BENEFITS Increased safety skills = greater confidence = lower stress rates = reduced crash rates = fewer casualties = less downtime and inconvenience = reduction in operational costs, including reduced insurance costs = protection of vehicle residual values = greater well-being = better productivity. Driver training is not a cost but an investment for LIFE! See page 31

by enhancing their driving skills by undertaking enhanced driver training skills at a reputable driving academy.

It is never too late and could

save you more than money and inconvenience – it could potentially save you the life of a loved one. And that’s what it should always be about.

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Muslim Views . October 2015

Regular screening key to early detection of breast cancer DR LOUIS KATHAN

One of the six footbridges across Nelson Mandela Boulevard (N2), in Cape Town, was recently named after one of the pioneers of Islam in the Cape, and who established a legacy of scholarship in this country, Tuan Guru Qadi Abdus Salaam (RA). Tuan Guru’s family was invited by the City of Cape Town to the naming ceremony held on September 23, in Searle Street, Woodstock. The bridge in the background, close to where the naming ceremony took place, was named Father Basil van Rensburg. The other four bridges were named /A!kunto, Dawid Kruiper, Father John Oliver and Taliep Petersen. The footbridge across the M3, near UCT was named Ingrid Jonker. Photographed are members of Tuan Guru’s family (standing from left): Reza Rakiep, Taalib Tape, Shaikh Muttaqin Rakiep, Shaikh Ihsaan Taliep, Muttaqin Rakiep, Naafi Rakiep. (Seated from left): Kashiefah Rakiep, Rizqi Kowi Rakiep, the Mayor of Cape Town Patricia de Lille, Mareldia Tape, Photo MOEGAMAT HARTLEY Shaikh Nur Ridhwan Rakiep.

Muslim Views

OCTOBER has been designated as ‘Breast Cancer Awareness’ month and aims to raise awareness of this potentially devastating disease worldwide, as well as to raise funds for research into better detection and treatment modalities.

Globally, breast cancer represents the most common cancer in women, and is also a leading cause of death among women with cancer.

Breast cancer in men, although rare, also occurs and makes up around one per cent of all breast cancers.

The number of women diagnosed with this disease is increasing and, according to the 2009 National Cancer Registry in South Africa, one in every 33 women has a lifetime risk of developing breast cancer. The majority of cases of breast cancer occur spontaneously in women with no known risk factors.

A small percentage of breast cancers – around five percent to 15 percent – are hereditary, caused by abnormal genes (such as BRCA1 and BRCA2) passed on from parents to children.

Women aged between 40 to 70 years are at most risk of developing breast cancer but no woman is too young or too old.

There are numerous other risk factors for developing breast cancer and include women who have never had children or have children after the age of 35 years, obesity, excessive alcohol use combined with oestrogen and progesterone hormone replacement therapy.

Early breast cancer often doesn’t have any symptoms but, as the tumour enlarges, changes can include a lump in the breast, breast pain, thickening or changes in the appearance of the skin of the breast, changes in nipple appearance or nipple discharge and/ or a change in the size or shape of the breast.

Early detection of this debilitating disease is of vital importance.

Detection and treatment methods are rapidly advancing and the earlier the cancer is found, the better the chance of survival.

Because breast cancer can occur without symptoms or risk factors, regular screening is important to detect the cancer early.

All women should perform a breast self-examination every month, and women with no signs or symptoms should have a yearly mammogram from the age of 40.

Any woman with risk factors for developing breast cancer or any of the symptoms described should consult their healthcare provider for further management.

Breast cancer is a significant health burden for women. Awareness of this disease and the importance of screening to detect this cancer early are key to saving lives.

Dr Louis Kathan is a Clinical and Radiation Oncologist at GVI Oncology Rondebosch.

Muslim Views . October 2015

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Distinguished African Scholar to visit South Africa bringing a message of hope, love and peace

S

haykh Mouhamadou Mahy ibn Aliyu Cisse is a teacher and consummate spiritual guide to millions around the globe. His lifestyle and teaching methods reflect the principles of the Qur’an and the life of the Prophet Muhammad (SAW). An accomplished scholar, known for his erudition and the simplicity of his lifestyle, his patience and compassion have made him particularly popular among younger students and spiritual aspirants, while winning him the admiration of his peers and elders as well.

A life under the tutelage of family members who can be counted among West Africa’s most renowned scholars, combined with the rigorous training of Al Azhar University, the world’s most prestigious Islamic educational institution, and years of experience as a teacher of a diverse community of students from around the world, have provided the Shaykh with a uniquely broad perspective that is especially relevant today.

Shaykh Mouhammadou Mahy Cisse, who holds a BA and MA from Al Azhar, is the grandson of Shaykh Ibrahim Niass being the youngest of three sons by Niass’s eldest daughter, Fatimah Zahra and his Khalifah Saydi Aliyu Cisse. The Shaykh completed the memorisation of the Qur’an at the age of 12 under the supervision of Mauritanian scholar, Abdullah Ould Rabbani. Shaykh Mahy is the African American Islamic Institute’s (AAII) Vice President and the International Islamic Schools’ Director of Studies. His leadership in curriculum development and faculty accountability combine modern educational principles with a traditional approach. In addition to his role as the academic programme’s chief administrator, Shaykh Mahy provides students with both academic and spiritual guidance in their journey

hunger and poverty and the promotion of peace.

Shaykh Mahy will be arriving in South Africa on the 9 November 2015 for a 15 day visit that will include Johannesburg and Cape Town. The full itinerary is available on 082 750 7695 (WhatsApp service available). This is a dedicated line.

Shaykh Mahy has earned the reputation for remaining a paradigm of serenity, purity and accessibility among people.

Shaykh Mahy’s special link to South Africa for almost half a decade, the Gift of the Givers Foundation has, under the auspices of the Shaykh, distributed approximately 600 cows, feeding thousands of needy people throughout Senegal in West Africa. This association has grown from modest beginnings to co-operation in various fields. The GOTG Foundation is honoured by its association with Shaykh Mahy and welcomes the Shaykh to our rainbow nation.

Shaykh Mouhamadou Mahy ibn Aliyu Cisse towards an ethical and successful life.

Shaykh Mahy worked closely with his brother the decorated scholar, imam, and humanitarian, the late Imam Shaykh Hassan Aliyu Cisse, assisting in attending to the needs of a global community of over 125 million followers.

Under the guidance of his late brother, Shaykh Mahy continued the sterling work provided through the African American Islamic Institute (AAII) a UN approved body by providing health care, education, the protection of children, empowerment of women, the alleviation of

Shaykh Hassan Aliyu Cisse

Shaykh Ibrahim Niass Shaykh Ibrahim Niass (1900-1975) was West Africa’s most renowned Islamic scholar in the twentieth century. His followers numbered in the millions and comprised the largest single Muslim movement in West Africa. He was also well-known among the ulama and leaders of the broader Muslim world and a member of such organizations as the Muslim World League (Rabitat al-‘Alam al-Islami) based in Saudi Arabia, of which he served as Vice President, the World Muslim Congress (Mutamar al-‘Alam alIslami) Karachi, Pakistan, the Islamic Research Assembly (Majma’ al-Buhuth al-Islamiyya) Egypt and the High Council of Islamic Affairs (Majlis al-‘Ala li al-Shu’un al-Islamiyya) Egypt.

Following a trip to Cairo, Egypt, in 1961, he became widely known as “Shaykh al-Islam” after having led the Fridayprayers in the prestigious

Al Azhar mosque.

Shaykh Ibrahim also maintained close relations with several prominent leaders in the independence movements during the 1960s, such as Kwame Nkrumah (Ghana), Ahmad Sekou Touré (Guinea) and Gamal Abd alNasser (Egypt). He campaigned tirelessly for governments to respect the rights of Muslims and the oppressed worldwide. He spoke out on several international causes, such as Israeli aggression against the Palestinians, but he was also interested in interfaith issues and maintained good relations with Vatican representatives.

He also became involved in social concerns, stressing racial equality and the rights of women.

In regards to the latter, the Shaykh encouraged women to “compete with men in knowledge.”

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Muslim Views . October 2015

Muslim Views . October 2015

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Muslim Views . October 2015

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

‘AND We have bestowed this divine book as an inheritance to such of Our servants whom We have chosen (for Islam). Among them are those who have wronged their souls and some who follow a middle course and some who are foremost in righteousness and virtue by His Will. Such is the great gift bestowed from our Lord.’ (Surah Fatir: 32) The above verse alludes to three types of people who follow the Book of Allah. Looking at the verse, we also see that there are three levels of understanding the Quran, and the Prophet (SAW) spoke about the three levels with regard to the religion – Islam, Iman and Ihsan taken from the famous Gabriel Hadith in Sahih Bukhari.

As we know, Islam is the first level of the three; and it is the level of the umum (the general masses). This level is the basis of our religion, also known as shariah, and everyone has to start here.

Then follows the level of iman; this is the level of the khass (the elect). This level is higher than the first one; it is the level of increased consciousness within the heart because of the Divine Love (Mahabbah). This is how Allah describes the mumin in the Quran: ‘And the possessors of iman (muminun) are the strongest in their love for Allah.’ (2:165)

Muslim Views

Then there is the third level, alihsan, which is the highest of all the levels – khass al-khass (the elect of the elect).

Al-ihsan is ‘to worship Allah as if one sees Him’. Not many obtain this level. It is the level of the prophets, gnostics (arifun) and saints of Allah.

Their inheritance of the Book is to understand the Quran outwardly and inwardly (zahiran wa batinan).

They have taken the biggest share of Quranic inheritance because of the knowledge that they have of Allah (marifa), and their knowledge of His divine attributes.

In the hadith of the Prophet (SAW), ‘Al-Quran bustanul arifin,’ (The Quran is the orchard and fruit garden of the arifun) they are the ones who have taken from the pearls of wisdom and tasted the secrets of the Quran.

‘Ajaa ibul Quran la tan qadi.’

[The wonders and marvels of the Quran will never cease. (hadith)] This means that the Quran gives all the time, and every one on these levels receive according to their capacity – the umum, the khass, according to what they are able to take, and Allah rewards in accordance.

‘All do We aid (all do We give), these as well as those, from the bounty of your Lord, and the bounty of your Lord has no limit.

(Quran 17:2)

According to Shaikh Ahmad Mustafa al-Alawi (RA), ‘Allah has entrusted the outside of the Quran with those who have mastered the outside, and He has also entrusted the inside with those endowed with basa’ir (the inner vision)’. The Prophet (SAW) said: ‘Verily, the Quran has an outer and inner meaning.’

Yes, everyone takes from the Quran (since the Quran speaks to the entire humanity), however, the intellects differ and the secrets vary. (This is why we have hundreds of tafasir and interpretations of the Quran.)

‘All are watered with the same water but some have We given preference above others in the tasting thereof.’ (Quran 13:4) The esoteric meaning of this verse refers to the various degrees of understanding the Quran and tasting its secrets.

My shaikh once gave a very apt analogy regarding this. He said, ‘The example of the Quran is like a river that passes; the one who comes with a cup to the river can only take a cup’s worth, the one who comes with a big tank, he fills the tank.

‘And the one who makes a canal from the river, he receives all the time, and the river never stops giving.’

‘And if all the trees on earth were pens, and the sea – with seven seas added – (were ink) yet the words of Allah could not be exhausted.’ (Quran 31:27) And it is said, ‘According to the preparation will the giving take place.’

And the Quran says: ‘For everyone there are various degrees.’

What has to be borne in mind is that there have always been, in

this world, people for whom the ordinary interpretation of religion in its dogmatic and obedient dress is not sufficient to satisfy their intellectual and spiritual aspirations because it is the spirit that moves them to search for what lies beyond the form of things.

However, we also have to take the prudent advice of the Prophet (SAW): ‘Speak to people according to the level of their intellects.’

Such was the practice of our beloved Prophet (SAW).

The Prophet would only reveal such things to those who were worthy. One of his companions once asked him, ‘O Messenger of Allah, should I convey all that I hear from you?’

He replied, ‘Yes, except for those words which are beyond the minds of common people and which could cause fitnah amongst them.’ He said in the same hadith: ‘Would you like that people should make Allah and His Messenger a liar?’

Because of this, the Companions are not known to have said things which some minds could not comprehend, except for some great men who said things which require much interpretation.

There is a saying in Arabic: ‘Man jahila shay an aadahu.’ The one who is ignorant about something tends to oppose it because he doesn’t understand, and most people are apt to become irritated by the things they don’t understand.

Yes, sometimes, we are almost tempted to share certain profound meanings of the Quran with everyone but then there is the fear that some might misunderstand and reject what is said because it does not appeal to their intellect, and it can cause, as the

hadith says, ‘a fitnah’. Some of the great Sahabah have also alluded to this fear.

Abu Hurairah said: ‘I have memorised two treasures of knowledge from the Messenger of Allah (SAW); the first one I have already disclosed to you, and as for the second, should I share it with you, you will slit my throat.’

(This saying is popularly narrated in Sahih Bukhari.)

In the words of the Prophet (SAW): ‘Surely there is a hidden knowledge known only by those who know Allah, and when they reveal it, those who are ignorant of Allah deny it.’

The purpose of this discussion is not to share the secrets and inner meanings of the Quran.

‘And Allah guides to His Light whomsoever He wills.’ (Quran 24:35) Rather, it is to bring awareness that there are sciences in the Quran that transcends its exoteric meaning and which are not disseminated among the general public.

Shaikh Ahmad al-Alawi, one of the great contemporary Quranic exegetes of the 20th century, concludes that the purpose of the verse mentioned in the beginning of this khutbah is so that the soul (nafs) cannot say, ‘No bringer of good news (bashir) has come to us.’ (Quran 5:19) (No bringer of good news has come to tell us about the special station of knowledge with which Allah has endowed His special servants amongst the gnostics and the saints.)

‘And Allah possesses the ultimate evidence against this.’

(Quran 6:149) Wal hamdu lillahi Rabbil Alamin.

Muslim Views . October 2015

23

Death heralds a new dawn

E stood outside his massive, opulent mansion built across three levels, against the backdrop of a steep slope. Huge, modern pillars symbolised the latest architectural designs, and clean linear outlines epitomised space and comfort.

Scientific concepts allowed volumes of natural light into the double volume rooms. Yet, all the warmth that our radiant sun desperately tried to provide could not change the coldness that all felt. The outside perimeter was manned with every conceivable high security feature, artificially trying to preserve a semblance of a haven of safety in a whirlpool of surrounding, senseless, violent, madness.

Outside, the crowd started to swell. More and more came, mostly standing outside, uncertain about the etiquette of a social stratum they were clearly unaccustomed to. He was super successful, in the prime of his life, just over thirty-years-old and had everything in life. ‘Had’ is the operative word, as we, sadly, were all acutely aware that he, unfortunately, had no life left.

We were all there, attending his funeral.

A discussion ensued amongst a group about what they would do

W

Most of them were aware that I journeyed frequently on the pilgrimage and actively promote the health aspects of it, writes Doctor SALIM PARKER. if they had all the money in the world. ‘You would probably tell people to perform Hajj Doc,’ someone remarked. Most of them were aware that I journeyed frequently on the pilgrimage and actively promote the health aspects of it.

‘I am not a religious scholar so it is not my place to talk about it,’ I replied. ‘I would urge everyone to be medically prepared for the journey as it would give me less work in Saudi!’ I joked.

There was a relatively young man listening intensely to the conversation, which, by now, centred on the virtues of Hajj while still young and healthy. He had an admirable fashion sense and bespoke branded clothing was evidence of financial success.

He had this look of nervous confidence; confident about himself but nervous about the topic being discussed. He didn’t join the debate but remained with the rest of us till the time we left to go to the mosque for the Janazah Salaah.

They accepted the invitation extended by Nabi Ibrahim (AS) thousands of years ago and now proclaim, ‘Labaik! We are Photo SALIM PARKER here!’

‘I never thought of going for Hajj,’ he suddenly said. He was walking next to me and a shaikh.

‘Why not?’ the shaikh gently enquired.

‘I always had it in the back of my mind that Hajj is something we think about when we are old, one of the last rites of life on earth,’ he replied.

‘I am not old!’ I laughingly protested as the grey hairs of my receding hairline glistened in the sun.

The shaikh smiled. ‘It is a commonly held belief. Most of our people perform Hajj when they are old but that is due to financial circumstances,’ he said.

I agreed and related the story of an elderly lady who had been accredited to perform Hajj.

She had saved for twenty years for her journey and had enough money but, unfortunately, her one child fell sick that very year. She spent tens of thousands of rands nursing him but he succumbed to his illness and she was left penniless.

‘But Allah is indeed merciful,’ I continued. ‘Somehow, someone heard of her story and a few phone calls later, her financial woes were turned into a wonderland and her lifelong dream was going to be fulfilled.’

The shaikh then related other stories, such as the gentleman whose wife passed away a few days before their departure for the holy journey. ‘Go on this journey, for me and you,’ were some of her last reported words.

He, of course, undertook the journey, alone in body but content that he had her in his heart and soul with every step and breath he took.

‘We never know when we will be recalled,’ the shaikh said. ‘It could be today, tomorrow or in fifty years. We should approach Some are privileged to answer the invitation, extended to them by Nabi Ebrahim (AS) 5 000 years ago, while still in their youth. May Allah call them back many, many more times to the plains of Arafah, insha Allah.

Photo SALIM PARKER

each day as our last and ensure that all our obligations are met,’ he added.

‘When should a person perform Hajj?’ the young man asked.

‘Last year!’ I interjected.

‘The invitation was sent five thousand years ago by our Prophet Ibrahim,’ the shaikh replied. ‘It is dependent on the individual as to when they want to hear it and accept it.’

I thought of how I perceived Hajj; the timelessness and the longing to perform it has been the melancholic yearning of not only poets but also of every Muslim throughout the centuries.

‘And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass.’ (22:27) How beautifully our Quran puts it, I thought!

‘People all have different ideas about when to perform Hajj.

Some want to know every aspect of the pilgrimage, every duah and every single piece of the history of the rites and obligations. Others have the notion that it is a debt and obligation that has to be repaid as soon as humanly possible,’ the shaikh said.

It soon transpired that we both agreed that Hajj should be undertaken as soon as health, wealth and safe passage allows it. Then the invitation becomes an obligation to accept as soon as possible.

The young man asked a few questions about being religiously prepared for the once-in-a-lifetime journey.

‘Don’t worry,’ the Shaikh said.

‘If you put your name down today to register to perform Hajj, you’ll probably only be accredited in two or three years time. That is more than enough time for me to teach you everything you need to know. Simply attend one of my classes or buy one of the many books available on the subject; or watch it on television or listen to conversations.

‘The invitation is eternal and universal, the mode of receiving it

infinitely varied and complex.

Maybe this encounter will awaken your desire that will soon be fuelled into determination.’

Sometimes, I wish I could come up with phrases like that.

Sometimes, I wish I could stand on Arafah and shout to those who are blunt to their obligation to open their eyes, ears and especially their hearts and souls.

I have no idea whether talking continuously about Hajj helps in any way to shine light for the blind or blinds out the light. But whenever I am in the company of those who have been there, it is evident that their lives have been uncontestedly changed for the better.

Hajj is one of the unique events where, no matter whether you sprightly start right in front or disconsolately bring up the far rear end, everyone gloriously finishes at the finish line of Arafah, at the Mercy of their Creator. The best ambassadors are the past consuls, our friends and families who have undertaken this wonderful journey.

I met the young man a few weeks later.

‘Doc, I went to a funeral but it feels like I found a new awakening on life,’ he said. ‘I have all the money and time in the world and, for some reason, never thought of fulfilling my obligation. I was ready a while ago, I just did not realise it. I have registered to perform Hajj and feel ready to go right now.’

I smiled. ‘It is unlikely that you’ll be able to go in the next few years due to the quota system,’ I said.

‘It does not matter,’ he replied.

‘My journey has started and I am already on my way to a new dawn.’

‘Hajj mabroor and maqbool.’

That is all I could say. His Hajj story had just started but yet, it was as close to completion as was possible. It had taken death to bring Hajj into his life.

Comments to: salimparker@yahoo.com Muslim Views

24

Muslim Views . October 2015

Health File

MERS-CoV: surveillance required to curb spread Dr SALIM PARKER

THE Hajj, the world’s largest annual mass gathering (MG), has been associated with the spread of infectious diseases.

In 2000 and 2001, epidemics of meningitis occurred during the pilgrimage in Saudi Arabia, and the bacteria were transported to fourteen different countries by returning pilgrims, causing localised outbreaks.

Since Middle East Respiratory Syndrome (MERS) caused by a coronavirus (MERS-CoV), first surfaced in Saudi Arabia in June 2012, where the vast majority of the more than 1 400 confirmed cases were reported, there has been the concern that the Hajj could be the catalyst for epidemics and the worldwide spread of this emerging disease, which has a mortality of over 40%.

MERS-CoV was not detected during the Hajj of 2012, 2013 and 2014.

The actual Hajj pilgrimage is from October 22 to 27, this year, but the bulk of South Africans arrived in Saudi Arabia by the end of August already. It has to be noted that no current active transmission has been documented in the pilgrimage cities of Makkah and Madinah, nor in Jeddah, where the airport used by most international travellers is situated.

However, there was going to be an influx of pilgrims from the Saudi capital of Riyadh, where an outbreak was occurring, and the situation was volatile.

As at October 11, 2015, there were 1 231 cases of laboratory-

Current data indicates that the virus is not easily transmitted from person to person and that prolonged close contact is needed in the endemic Middle Eastern countries. The Hajj is a period of intense congestion, with pilgrims housed in crowded tents for prolonged periods with no significant barriers between sick and healthy pilgrims. confirmed MERS-CoV infection, including 521 deaths, reported in Saudi Arabia since June 2012.

The current outbreak in Riyadh, linked to the National Guard Hospital, has seen over 100 newly-confirmed cases and 30 fatalities since the beginning of August 2015. Already, three cases were imported to Madinah from Riyadh but were quickly isolated.

This closely followed the South Korean May/ June 2015 outbreak caused by a single traveller returning from the Middle East, which resulted in 186 laboratoryconfirmed cases of MERS-CoV infection, including 36 deaths.

A total of 16 693 contacts had to be quarantined before the outbreak was brought under control.

Of 175 cases, hospital transmission was documented in 80 hospi-

tal patients and 33 staff members.

Another 62 were visiting healthcare facilities with known MERS patients. The following factors were found to have aided the spread in the Asian country: l a general lack of awareness of MERS-CoV; l inadequate infection control measures in the hospitals involved; l contact between MERS patients and other patients in overcrowded emergency rooms were frequently prolonged and close. There was also the custom of family members and visitors to infected patients staying in the hospital for long periods. l ‘Doctor shopping’, the practice of soliciting medical care at a number of hospitals.

Current data indicates that the virus is not easily transmitted from person to person and that prolonged close contact is needed in the endemic Middle Eastern countries. The Hajj is a period of intense congestion, with pilgrims housed in crowded tents for prolonged periods with no significant barriers between sick and healthy pilgrims.

Isolated cases of MERS-CoV infection have been reported from a number of countries, including France, Germany, Greece, Iran, Algeria, Austria, United Kingdom, USA, Malaysia and Egypt.

All these cases were associated with travel to the Middle East.

Virological and serological studies point to bats and dromedary camels as being the most likely reservoir for MERS-CoV.

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The slaughtering of camels has already been banned for the Hajj of 2015.

Infected animals have been documented in sub-Saharan Africa (SSA) but there have been no human cases. This could be due to non-recognition, a lack of reporting or surveillance, or a genuine absence of the disease.

Close to 500 000 Hajj pilgrims are from SSA and it has been postulated that, before the current Riyadh outbreak, about ten pilgrims will carry the virus back to their native country.

That figure is likely to be revised upwards now.

In 2013, the National Institute of Communicable Diseases (NICD) performed oropharyngeal swabbing surveillance in returning South African pilgrims.

A total of 171 specimens were collected, all being negative for MERS-CoV. The exercise will be repeated for the 2015 Hajj season with pre- and post-Hajj surveillance being planned.

In addition to MERS-CoV, other Hajj associated pathogens, such as influenza, pneumococci, meningococci and pertussis will be screened. If successful, this surveillance could be repeated in the future and form part of a global network of MG surveillance that can rapidly identify and curb the spread of pathogens such as MERS-CoV. This article is based on an article written for the Federation of Infectious Diseases Societies of South Africa (FIDSSA) www.fidssa.org.za

Seek closeness to Allah SWT THE Islamic year 1437 brings with it the opportunity for a new dawn in nearness to our Creator, insha Allah SWT. It is an opportunity to reflect on the year that has passed and to ask Allah SWT to forgive our sins and the sins of our brethren.

Additionally, it is a time to look forward to new beginnings and to seek greater closeness to Allah SWT and the Prophet Muhammad (SAW).

Zakaah: the beautiful act of worship The word ‘zakaah’ denotes the amount of wealth (2,5 per cent) Muslims must pay to particular categories of underprivileged people if their annual wealth exceeds a specific amount.

Zakaah is the third pillar of Islam. Linguistically, it means ‘to purify’.

By paying zakaah we purify our wealth by sharing it with others.

Zakaah is neither a tax nor a charity. It is an obligation we have to fulfil, and something for which we will be accountable to Allah SWT, directly. Zakaah benefits both the person who receives it and the person who gives it. We should be grateful for the opportunity to increase our righteous deeds through it.

Zakaah purifies our hearts because it goes against our selfish instincts to hoard wealth for ourselves. Whatever material comfort we have been given is a test for us.

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By paying zakaah, we acknowledge that our wealth is not our own but a blessing to be shared. Zakaah ensures that the very poorest of society are protected from hunger and insecurity and the need for basic essentials.

The giver embodies the spirit of social responsibility.

Every person who is sane, an adult (reached puberty), Muslim and sahib-un-nisab must pay zakaah as a duty. To be a sahibun-nisab means you possess more wealth than the level of nisab for a period of one lunar year or more. The nisab – the minimum value of wealth one must possess for zakaah to become payable – is defined as 87,5g of pure gold or its equivalent value in money.

Many people choose to pay their zakaah in the month of Ramadaan every year for the extra blessings and so they don’t

forget to pay each lunar year.

Note, however, that this must be before a year has passed otherwise zakaah will be overdue.

You can also pay zakaah in monthly instalments. Simply calculate your zakaah, divide this by 12 and set up a regular payment, specifying it as zakaah. You can pay your zakaah in monthly instalments for the year ahead but not in arrears.

Zakaah is always paid on the balance of assets owned on the zakaahable date, not on fluctuating amounts during the year or on the average. Zakaah is due on the following types of wealth: l Gold and silver, including ornaments or jewellery containing gold and/ or silver, and cash held at home or in bank accounts. l Stocks and shares owned directly or through investment

funds, and money lent to others. l Business stock in trade and merchandise. l Agricultural produce. l Livestock animals such as cows, buffaloes, goats, sheep and camels. l Produce of mines. l Pensions – money accumulated in a pension fund. l Property owned for investment purposes.

If you qualify to pay zakaah, it is also obligatory for you to perform the qurbani at the time of Eid-ul-Adha.

All assets owned for personal use and used to meet basic living expenses are exempt from zakaah except for cash and items made from gold and silver. This means your home and personal car are not liable for zakaah.

If you have a second property for investment purposes with the clear intention to keep it, it is not subject to zakaah but any profit from rental income is fully subject to zakaah.

If you have a second house for investment purposes with the clear intention to resell it at a profit, you must pay zakaah on it as it is considered a ‘stock in trade’. The entire value of the property is subject to zakaah.

Gold and silver in whichever form are always subject to zakaah.

If metal items of personal use have less than half their content in gold or silver then they are not liable for zakaah.

It is important to get jewellery accurately valued at a professional jeweller to account for the pure gold or silver content.

When buying jewellery, ask for the gold and silver weight in grams to be marked on the receipt for future reference.

The market value of gold fluctuates. When calculating the value of your gold, you will need to know the current price of gold.

Who can receive zakaah?

In the Quran (9:60) the categories of people entitled to receive zakaah are described: 1. The poor – those who have no income.

2. The needy – those who may have an income but it is below a minimum requirement.

3. Employees of zakaah – those who identify the destitute and handle zakaah.

4. Sympathisers – those who might enter or who have already entered Islam.

5. To free slaves.

6. To relieve those in hardship under debt.

7. For the cause of Allah SWT. At Muslim Hands, we take the responsibility of handling zakaah extremely seriously as we understand this is more than just charity, it is worship. Zakaah donations are handled with the greatest care to ensure they reach eligible recipients quickly and securely.

Contact Muslim Hands on 021 633 6413 or visit www.muslimhands.org.za

Muslim Views . October 2015

25

Looking after your eyes DR MOHAMED DAWOOD SALOOJEE

DURING the course of my years practising as an ophthalmologist, I have come across certain issues with respect to eye health and eye disease that need clarification and education. I have chosen to divide the topics under review as those mostly affecting adults versus those mostly affecting children.

Adults Vitamins and trace elements for eyes These are, in general, not required if one has an adequate diet rich in green, leafy vegetables and carotene containing vegetables.

However, there is evidence to suggest that there is value in using nutritional eye supplements in cases of an ocular condition called age-related macular degeneration.

The use of the B group of vitamins are useful in patients who have nutritional optic nerve problems usually present in malnourished individuals or patients who abuse alcohol.

Certain retinal conditions called dystrophies may also benefit from nutritional supplements.

Glaucoma This is, generally, a silent, symptomless condition that is usually discovered with a routine eye pressure screening at an optometrist.

Every diabetic should be screened by an ophthalmologist, not an optometrist, once yearly, at least. Diabetics should not wait for any loss of vision before considering having their vision and ocular health screened.

It is a potentially blinding condition if not diagnosed early, and the loss of vision is usually irreversible.

If one has a blood relative that has this condition then screening for this condition is imperative.

Diabetes Every diabetic should be screened by an ophthalmologist, not an optometrist, once yearly, at least.

Diabetics should not wait for any loss of vision before considering having their vision and ocular health screened.

Cataracts This condition is very common and two of the most common causes are age as well as diabetes.

The loss of vision caused is reversible.

It is experienced as either a generalised haziness of vision or increased glare in the day or a relatively rapid progressive change in spectacle lenses.

Eye drops Over the counter preparations

for red eyes, like Safar Blur and Eye gene, are meant to be used for only a few days, and if used longer can cause harm or hide more serious eye conditions. Use with caution.

When using more than one drop at a time, ideally have a twominute or more interval between drops for maximum efficiency.

Never use more than one drop at a time as the efficacy actually drops rather than increases.

Contact Lens wearers At the sign of a red eye, rather remove the contact lens for at least two days and see if the condition improves. If redness persists, contact an ophthalmologist.

Never wear contact lenses overnight. Do not swim with contact lenses unless wearing goggles.

Eye Bathing One should not be washing the inside of the eye with any liquid except using eye drops as prescribed unless there is an accident with an acid or alkali or other substance spilling into the eye. In these instances, wash the eye with

copious amounts of normal tap water as soon after the event as possible before seeking medical assistance.

Children Squints The eyes may not be aligned in the first four to six months of life but after the age of six months, any misalignment or deviation of eyes from the straight ahead position is not normal and an ophthalmologist should be consulted as soon as possible.

Spectacles and vision screening These can be prescribed even from about six months of age.

A child sitting close to the TV could be a sign that the child needs spectacles but a more sinister sign is the child closing the eyelids slightly to see.

Always try to cover one eye at a time to see if the child objects to having one eye covered.

Generally, a child’s vision should be assessed by an optometrist if there is a suspicion of poor vision or if there is a

strong family history of the need for early spectacles or at schoolgoing age.

Allergies and eye rubbing Many parents withhold eye drop treatment for allergies as they are concerned about the sideeffects of using eye drops long term. However, the effects of chronic, long-term eye rubbing are much more visually devastating than any side-effects of chronic eye-drop treatment.

Watery eyes Failure of the normal tear drainage system to open is common at birth, causing tearing.

Usually, the tear ducts are not dilated until one year of age as more than 90 per cent of blocked tear ducts at birth will spontaneously open by one year. Monitor for and treat any eye surface infection (conjunctivitis).

Keratoconus This refers to a specific corneal problem causing poor vision, which is particularly endemic in the Asian population due to a genetic predisposition.

Keratoconus can occur at any age but usually manifests in the early and late teens and should be suspected with a family history of this condition. Newer forms of treatment can prevent deterioration.

Dr M D Saloojee is an ophthalmologist with rooms at Melomed Gatesville (tel. 021 638 0099) and at Melomed Mitchells Plain (tel. 021 392 3208)

HEALTHY EYES

& VISION = HEALTHY BODIES October is Eye Awareness Month. Take care of your eyes they are your windows to experiencing life.

Melomed Private Hospitals now offers a comprehensive Ophthalmology & Vitreoretinal service to ensure great eyesight and health awareness. The gift of sight is precious and unless you have your eyes checked regularly by a professional, you might not even be aware that your sight’s in danger. That’s why we encourage you to have your eyes checked this October, during Eye Care Awareness Month. Many people don’t pay much attention to their eyesight or the health of their eyes. It’s unfortunate, as 80% of blindness is avoidable. Your vision is a great gift. Please pay it the attention it deserves.Visit an optometrist or Ophthalmologist regularly and don’t ignore problems with your eyes. This way you can detect and treat eye conditions early on.

Melomed Gatesville Ophthalmologist / Vitreoretinal Specialist Dr M D Saloojee: Tel: (021) 638 0099 Ophthalmic Surgeon Dr M S Solwa Tel: (021) 637 6007 /2362

Melomed Bellville Ophthalmologists / Ophthalmic Surgeons Dr S Gilburt: Tel (021) 948 8752 Dr N Mohamed: Tel (021) 948 7701

Melomed Mitchells Plain Ophthalmologist / Vitreoretinal Specialist Dr M D Saloojee: Tel: (021) 392 3208 Ophthalmic Surgeon Dr M S Solwa: Tel: (021) 391 7313

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

Muslim Views

26

Muslim Views . October 2015

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Sanzaf welcomes Muharram with dhikr programme

(Above) As part of ongoing efforts to enhance and improve the effectiveness of the Sanzaf Education Empowerment and Development (SEED) Programme’s Bursary Fund, Sanzaf engages with bursary beneficiaries and other stakeholders regularly. Seen here are a group of international Islamic Studies Photo SUPPLIED students with whom Sanzaf recently engaged.

(Left) Sanzaf planted 25 trees as part of the organisation’s Arbour Month initiative. Learners and teachers assisted with the planting of five evergreen trees at each of the following schools: Wagenmakers’ Valley Primary School (pictured) in Wellington, Lavender Hill High School, Saxonsea Primary School (Atlantis), Temperance Town Primary School (Gordon’s Bay) and Al-Azhar Institute of Paarl.

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AS Muslims welcome the month of Muharram and mark the beginning of the new Islamic year, the South African National Zakah Fund (Sanzaf) is engaging the community through a series of educational, spiritual (dawah) and social events.

As has become the tradition at

Muslim Views

Sanzaf, Muharram will be ushered in with a ghatam and dhikr on Sunday, October 18, insha Allah.

This year, the dhikr takes place at Masjidul Mieftaag, in Lentegeur, Mitchells Plain.

The organisation is planning a Muharram Children’s Day aimed

at bringing together children from various under-resourced communities in a day of fun and edutainment.

Sanzaf will also host a special brunch and dhikr programme for children from various orphanages, in partnership with Vision Child and Youth Care Centre.

A Sanzaf Five Pillars Quiz competition will be held along the Garden Route during Muharram.

Following the series of successful zakaah seminars during the month of Ramadaan, Sanzaf will host a zakaah seminar at Masjid dur Rahmah, in Lavallia, George, during Muharram.

Sanzaf also pledged R400 000 to this masjid, recently, for the improvement of the ladies section, ablution facilities and development of the masjid. The pledge is made possible through those

who entrust Sanzaf to perform their local and international Qurbani. Sanzaf allocates R10 of each Qurbani towards the Masjid Waqf Fund.

To make a contribution to any of SANZAF’s projects and programmes or find out more about the work Sanzaf does, you may visit our website at www.sanzaf.org.za or call 0861 726 923. You can also follow us on Twitter @SANZAFSA or like us on Facebook.

Muslim Views . October 2015

AWQAF - promoting self-reliance and sustainability

27

Waqf and civil society activism MICKAEEL COLLIER

THE contributions Muslims have made to society over centuries have led to the progress and development of humanity as a whole.

Islam imposes that Muslims be active participants in the process of change. The essence of ascribing to being a Muslim is centred on the cardinal value of the ummah, and the combined future and success of the individual is achieved through the success of the community.

It is, therefore, important that the individual contributes to society.

The importance of this is entrenched in Islamic doctrine in both the Quran and Sunnah.

Allah states: ‘Allah will never change the condition of a people unless they change their own condition.’ (Quran 13:11) This implies that societal change is dependent on the individual contributing of his/ her time, resources and human capital for the benefit of the society. In essence, Islam calls for the establishment of civil society or community-based involvement.

Historically, as society evolved, two spheres of community organisation developed.

One was the more structured institution, with defined roles and responsibilities, represented by state power. The other being community participation or civil society institutions.

As these two institutions emerged, an interesting phenomenon occurred.

When the state was weak, philanthropy and community-based institutions developed powerfully and was used to challenge the state or the shortcomings of the deliverables of the state.

When the state was strong and powerful, civil society tended to weaken but still found ways to use philanthropic practices in the public sphere to promote social change.

The years immediately after the unbanning of the political liberation movements saw the decline in civil society institutions since the expectation was that the new government would carry the mantle of the national democratic revolution, and implement desperately needed societal reforms.

This honeymoon period saw the weakening of civil society institutions as it bled people who were intoxicated by the newfound freedoms and pipe dream that government had the ability to, single-handedly, address all the challenges that faced society.

As Muslims, we are encouraged in the Quran and Prophetic example to contribute meaningfully to the growth and development of our societies.

The fact that we live in a mainly non-Muslim, secular society does not justify the historical selfmarginalisation from mainstream society that the majority of South African Muslims have adopted.

The fact that we live in a mainly non-Muslim, secular society does not justify the historical selfmarginalisation from mainstream society that the majority of South African Muslims have adopted.

There are numerous examples within the history of Islam where, although Muslims were a minority, they contributed and participated in the mainstream societal issues of the day.

Two notable examples from our historical sources of Muslim participation in political systems are, firstly, the office occupied by Prophet Yusuf (AS) when he served the Nubian pharoah as his

royal treasurer.

Due to the impending drought and famine in Egypt and surrounding areas, Prophet Yusuf (AS) accepted to be part of the pharaoh’s system and applied shariah in the limited area he could – the economic sphere. This was only one part of the whole system but he did whatever he could within this sphere.

The other example is of the Negus of Ethiopia, to whom Prophet Muhammad (SAW) sent some Companions as refugees saying he was ‘a just ruler’.

Due to the high moral character that the Muslims displayed, it is reported that the Negus embraced Islam.

After statehood in Madinah, the Negus sought to emigrate there to be a normal Muslim citizen. The Prophet advised him to stay as ruler of the non-Muslim land to prevent an unjust ruler taking over.

This understanding of the need to contribute actively to society comes from the realisation that the advancement of individuals can only be achieved if the notion of the advancement of society is an uppermost concern.

‘Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons…

Unto all (in faith) has Allah promised good: But those who strive and fight has He distinguished above those who sit (at

home) by a special reward.’

(Quran 4:95) Throughout the history of South Africa, Muslim contributions have played a pivotal role in developing this country by advancing both the ideals of the community as well as the general society. Muslims have been acknowledged as being hardworking, socially conscious and tireless in the pursuit of social justice and human rights.

The challenge today is to build on this great legacy our forebears have fought so hard for, and embark on a programme that encourages active social participation and civil society voluntarism.

The model of awqaf provides a sustainable vehicle through which civil society contributions can proliferate throughout society and address the challenges that plague us. The developmental role awqaf has played in eras gone by, provides a workable methodology for poverty eradication, social cohesion and social justice within society.

Current day South Africa, with its heightened levels of inequality, poverty, service delivery issues and other stresses, has to regain civil society activism, and the waqf model provides a methodology through which long-term sustainable development and positive change can be achieved.

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

Muslim Views

28

Muslim Views . October 2015

A walk through Cairo: sacred sites, saints and scholars MUHAMMAD ALLIE KHALFE & RASHID HENDRICKS

ONE of the many graces of being a student in Cairo – a place where history has, no doubt, left its mark – is that everywhere one looks, the signposts of those who preserved a legacy of sacred knowledge for thousands of years are prevalent.

A land of forgotten times, history as well as subtle mystery would be an appropriate delineation of what one could expect to come across while wandering the red-tinged deserts of Egypt.

Rulers and gnostics have, undoubtedly, instilled awe and bewilderment throughout each and every epoch, enunciating breaths of wisdom that seized the masses in every pondering thought.

Ibn Battuta, in his travels, describes Cairo: ‘Peerless in beauty and splendour, the meetingplace of comer and goer, the stopping-place of feeble and strong.’

Varying tribulations are bound to find any traveller or seeker of knowledge. Experiencing a new place, especially living there, teaches one about resilience on various platforms be it physical, spiritual or emotional aspects that come into play.

Learning a language is a special thing, it’s as if you’re starting from scratch yet, it’s not frustrating due to one acquiring the means of communicating in a foreign tongue. It’s a special process of starting from a rudimentary position, inclining oneself back to basics, as if one were on some clean slate. I would liken this process to what Islamic terminology defines as the fitrah. The clean, pure state of a being can be likened to learning a new language. You keep on asking about words and objects, repeating them as if you were a child, trying to sift through all the semantics.

I feel attaining a new idiomatic discourse through sound, sight and retention can be seen as a revival of one’s esoteric being as well as the symbolic presence that Cairo has inscribed for every period that has passed.

Internalising any language comes with embracing its culture, and Cairo comes with a culture rooted deeply with preserving the sacred.

At a cemetery close to the mosque of Sayyidah Ayesha, through the Qarafa entrance at Hawsh al-Qawsun, lies the imam, hadith master, jurist, sufi, historian and author of 700 treasured texts, Shaikhul Islam Jalal al-din al-Suyuti (may Allah be pleased with him). It is narrated that he saw the Prophet (peace be upon him) 72 times through dreams.

He was born to a Turkish mother and non-Arab father and raised as an orphan in Cairo.

He memorised the Quran at eight years of age then several complete works of sacred law, fundamentals of jurisprudence and Arabic grammar, after which he devoted himself to studying the sacred sciences under about a 150 shaikhs.

Imam Suyuti is not the only sacred maqam of this calibre to be found in this ancient city as Egypt itself has always been host to great minds, especially those in the Islamic discourse.

Some of the greatest writers, jurists and spiritual masters lie buried in Egypt. Two of these scholars are Sayyidina Imam AlShaafi’i and Ibn Ata Allah Al Iskandari.

The maqam of Sayyidina Imam Al-Shaafi’i is unique in that it takes the form of a ship, indicating that he was an ocean of Muslim Views

(Left) Maqam Sayyidina Shaafi’i Photo SUPPLIED

(Above) Azhar Sharif

knowledge. It is an emotional and heart-warming experience, to say the least, standing before this colossus of spirituality.

As one gazes into the intricately designed wood and resonating green magnificence that is this gnostic’s resting place, your senses start to take a journey. The way in which the fans move and vibrate in semi-circular fashion cause your ears to pick up a melodious reverberation. It’s as if you’re upon an actual ship, sailing with the oceans of knowledge yet, you don’t fall off due to the deep clemency that these waves possess. The entire maqam gives

Maqam Waki bin Jarrah

Photo SUPPLIED

off a sweet and balanced taste of musk.

A few steps from the mosque of Imam Shaafi’i lies the maqam of one of his teachers, Waki ibn Jarrah (may Allah be pleased with him). His name is well known to many through a few verses composed by Imam Shaafi’i: I complained to Waki’ about my poor memory:/ ‘Give up your sins!’ was his advice to me;/ ‘For knowledge is a light from Divinity,/ and the Light of God is veiled by iniquity.’

To read or hear about these luminaries, their depth of knowledge and profound wisdom, and

to stand at their maqam are worlds apart. The first is based on theory while the second is based on experience. It is a personal experience and a strengthening of bonds which is difficult to express. In some ways, it brings life to a tradition that may seem static and re-enforces within our being the great heights they reached and how far we may have left to climb.

At the foot of Jabal Muqattam, today known as the City of the Dead, lie hundreds of scholars, including the Shadhili master, Ibn Ata Allah Al Iskandari, the Shaafi’i Judge ibn Daqiq al Ied,

Photo SUPPLIED

and Sultan al-ulama izz al-din ibn Abd al-Salam al-Shaafi’i (may Allah be pleased with them).

These mentioned scholars were signs from amongst the signs of God to humankind. Through divine will, their stations, names, texts and memories were preserved and will continue to be preserved for many years to come. One of these, a treasure of Egypt’s Shaafi’i jurists and spiritual masters, is Ibn Daqiq al-Ied (may Allah be pleased with him).

Born in Cairo, in 625, he initially studied under his father who was a Maliki and then went on to study under Izz al-din ibn Abd alSalam al-Shaafi’i.

He was known for his impeccable skills in memorising and his desire to learn, and became known as the Renewer (mujaddid) of the 7th Islamic century.

He also studied under the great gnostic, Ibn Ata Allah Al Iskandari(may Allah be pleased with him), next to whom he was buried. He was of the foremost qadis of his time such that, on the day of his funeral, the entire Egyptian army prayed over him.

Only three hours from bustling Cairo, lies the city of Alexandria, a town of temples, libraries and beaches. Once the Hellenistic capital of the world, it lives on and basks in its glorious history.

Imam Busayri, composer of the classic Qasida al-Burda ‘Poem of the Mantle’ lies buried here. It is part of the weekly procession to recite his poem in a rhythmic fashion in the mosque that is adjacent to where he lies.

Below one of the mosques in Alexander, down a staircase, we entered a space of sheer tranquility, the maqam of Sayyidina Luqman (RA). Once again, the reverence and awe one feels cannot be expressed in words as one is in the presence of a human being who has an entire chapter named after him in the Glorious Quran.

Imam Bajuri mentions that scholars differ regarding whether or not he was a prophet or the student of 1 000+ prophets.

Regardless, Allah SWT says in the Quran, ‘And indeed We bestowed upon Luqman profound wisdom...’ (31:12) Egypt encompasses a great deal of simplicity as well as fascination, be it the Pyramids, the Nile or the tranquil breeze that regales the pillars of the Azhar Mosque or its legacy of sacred shrines. It’s a place that rebukes your previous knowledge of culture, thought and certain ideals, and a land that pushes you to be more choleric in your everyday mannerisms.

The metaphorical tapestry of Cairo can be taken as a microcosm of civilisations, showing how they rise and fall. The great scholar Imam Al-Ghazali spoke about ‘dhawq’, which means to taste. I feel he was referring to experience and how you cannot understand something before you’ve actually tried it yourself.

If I told you about an exotic fruit that you’ve never had, you would not know the actual essence of that fruit, only an idea of what it entails. The concept of ‘taste’ is a spiritual one and a process that can reform the mind as well.

‘Sapere aude!’ (Dare to know!), says Immanuel Kant about the experience of enlightenment. To know is to be in the presence of the knowledgeable, these things I’m afraid are not found in books, it’s found in the many characters and dispositions that life lays before the eyes of the seeker.

Muslim Views . October 2015

29

Successful Quran recital competition in Cape Town SHAIKH MUNTAHAA KENNY

THE annual International Qur’aan Recital Awards (IQRA), hosted by the South African Qur’aan Union, successfully took place from September 10 to 13, 2015, at Jaame Ahmedi Masjid, in Grassy Park, Cape Town.

The event is an attempt by the organisers to honour the efforts of teachers and students involved with propagating the Quran and its principles in South Africa.

The occasion is also used as a platform to train upcoming local reciters for international competitions, and to maintain high standards of recitation.

In its tenth edition, the event registered 72 male and female participants from seven nationalities to participate in the four-day event.

Contestants in the male section were divided into four age categories while the female division comprised an open aged recitation programme.

Rawbiah Isaacs was the winner in the female section.

The first runner-up was Moeshfiqah Isaacs (Cape Town), followed by Jauhara Moruledi (Gauteng).

Abduragmaan Lutta, from Cape Town (under 15), Abduragman Basha, from Newcastle (under 18), Ridhaa Abrahams, from Cape Town (under 23), and Igsaan Sedick, from Cape Town (over 24 years), emerged as winners in the male recital sections.

The first runners-up were Muhammed Tikly, KwaZuluNatal (under 15), Hishaam Albertyn, Cape Town (under 18), Abdul Wahab Combo, Comoros (under 23), and Muhammad Cajee, Gauteng (over 24), followed by Zafeer Patel, Gauteng (under 15), Fauzaan Salie, Cape Town (under 18), Zaid Kara, Gauteng (under 23), and Tohier Kara, Gauteng (over 24).

In the special feature, known as the ‘champ of champs category’, winners from the previous competitions engaged in an openaged recital challenge.

These contestants were required to recite from an unprepared portion of the Quran that was pre-selected by the organisers.

Bavadin, from Ridwaan Mpumalanga, Muhammed Aziz, from Pietermaritzburg, and Yusuf Osman, from Gauteng, were adjudicated as the best reciters in

this category. It is the second consecutive year that Ridwaan Bavadin claimed the top position.

The recitals were judged in accordance with strict international standards by a panel of qualified and proficient Quran recitation experts.

Shaikh Saami Shahaatah Abdul Baqi and Shaikh Redha Alfool, from Egypt, evaluated the section on Tajweed.

Both scholars are graduates from, and teachers at Al Azhar University, in Egypt, while Shaikh Saami is also an expert in the ten readings of the Quran (Asharah Qiraa’ah).

A prominent reciter from Cape Town, Shaikh Abdul Azeez Brown, was responsible for the section of beautiful presentation while the world-renowned qari, Ziyaad Patel, and Qari Zaheer Zardad, from Gauteng, adjudicated the section of voice.

Qari Ismail Abdul Aziz, head of Madrasah Tarteelul Qur’aan Qiraat Academy, in KwaZuluNatal, oversaw the adjudication process.

The event succeeded in its aims to recognise local talent and develop it to international standards.

Muntahaa Kenny, chairman of the South African Qur’aan Union, with Jauhara Moruledi, 3rd place winner in the female category, from Springs, Gauteng.

Photo KHALIL AMOD

This, together with continued international participation, will result in high levels of competitiveness and eagerness among young reciters for future competitions.

No contestant obtained a score less than 85% while only two

KZN qari receives prestigious award SHAIKH MUNTAHAA KENNY

THE Servant of the Holy Qur’aan Award 2015 was presented to Qari Ismail Abdul Aziz, from Pietermaritzburg, KwaZulu-Natal.

The award, which is currently the only one of its kind in the country, has been introduced by the South African Qur’aan Union in an attempt to recognise the efforts and achievements of local Quran enthusiasts.

Growing up in Lenasia, Gauteng, Qari Ismail Abdul Aziz showed a tremendous inclination and love for Quran recitation at an early age. He was known to listen to and imitate some of the famous Quran reciters, and spent much of his childhood learning the Quran. Subsequent to completing the memorisation of the Quran, he qualified as an aalim and qari (expert in the sciences of Quran recitation) from Daarul Uloom Zakariyyah.

After a few years of teaching at Daarul Uloom Camperdown, and upon the encouragement of his teacher and mentor from Daarul Uloom Zakariyyah, Qari Ayoob Essack, he opened an academy that specialises in the sciences relating to the Quran. The institute, Madrasah Tarteelul Qur’aan, has been serving hundreds of students from various countries since its inception nearly ten years ago.

HEAD OFFICE: 086 177 7782 DURBAN: 031 207 6987 NEWCASTLE: 034 312 6873

Email: info@mithastravel.co.za Website: www.mithastravel.co.za BBM: 270AD2AF All prices quoted are from a starting price & are per person sharing. Airfares (based on economy class)and packages are subject to availability and currency fluctuations and include airport and security taxes/surcharges where applicable and professional fees. Terms and conditions Apply.

Prices correct at time of going to press. E&OE.

Guest reciter, Qari Muhammad Yusuf El Badr, from the United Kingdom, with Imam Cassiem Zalgoanker and Sharief Hassen Paleker from Jaame Ahmedi Masjid, Grassy Park.

Photo KHALIL AMOD

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reciters scored under 90% in the entire contest. This was aided by the decision to hold regional rounds in Gauteng and KwaZuluNatal, earlier this year, in a bid to ensure the best quality of performance for the main event.

IQRA 2015 was jointly presented by the South African Qur’aan Union, Awqaf SA, Madrasah Tarteelul Qur’aan and Jaame Ahmedi Masjid. It was further supported by the Egyptian embassy to South Africa, South African National Zakah Fund, Al Ansaar Foundation, Sport Taxis, Park Avenue stationers, Radio 786, Channel4 SA Production, Lodge 36 on Shaanti, MRM Sound Hire, and Golden Feather Spur, Vangate.

The organisation expressed its thanks and appreciation to all the role players that contributed to the success of the event while at the same time underlining the need for greater support for future projects of this nature.

The organising committee, under the leadership of Shaikh Muntahaa Kenny, invites other institutions to partner or support them in preparing for next year’s IQRA. Further information regarding the event may be obtained from the websites, www.quranunion.co.za, www.awqaf.org.za or Shaikh Muntahaa Kenny may be contacted on the mobile number +2783 377 3216 or email, chairman@quranunion.co.za.

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Muslim Views

30

LETTERS TO THE EDITOR

Muslim Views . October 2015

Why is leadership silent on Saudi oppression?

WHY is the Muslim World so quiet on the atrocities currently being committed by Saudi Arabia? Over 98% of the kingdom’s historical and religious sites have been destroyed since 1985, estimates the Islamic Heritage Research Foundation, in London.

‘It’s as if they wanted to wipe out history,’ says Ali Al-Ahmed, of the Institute for Gulf Affairs in Washington, DC. Not to mention the heritage they are destroying in Yemen through their bombardment of that country.

According to the UN, approximately 30 people have been killed per day since Saudi Arabia started bombing Houthi strongholds in Yemen. To date, over 5 000 have been killed and 24 000 wounded.

UNICEF estimates that 400 children have been killed and 600 wounded.

On September 29, 2015, at least 131 people died after an airstrike hit a wedding party in Yemen. There are thousands of activists languishing in Saudi Arabian jails.

We have all heard about the 21-year-old activist, Ali Mohammed al-Nimr, who has been jailed since the age of 17 and is now due to be executed by beheading. What kind of oppressive country is this? Britain conducted secret vote-trading deals with Saudi Arabia to ensure both states were elected to the UN Human Rights Council (UNHRC), according to leaked diplomatic cables by wiki-leaks.

Also, new anti-terrorism regulations that took effect in 2014 can be used to criminalise almost any form of peaceful criticism of the authorities as terrorism. Saudi Arabia is one of the most oppressive regimes in the world: no rights for women, no rights for minorities.

Saudi Arabia and it’s gulf neighbours are also complicit in the oppression of the Palestinians.

At best, they are complicit due to their silence. At worst, they are complicit due to their alliances with the Zionist state.

Saudi Arabia protects the hegemony of the war-mongering US through the evil PetroDollar. The US murdered and injured millions of Muslims directly and indirectly. It appears that Saudi Arabia use their money to silence any dissent. Can we call ourselves Muslim if we remain silent on this issue?

Prophet (SAW) said: ‘When the Day of Judgment rises an

Muslim Views

announcer announces: “Where are the tyrants and their helpers?”

This calling also includes those who even filled an ink-pot for the unjust ruler or sewed his purse or sharpened a pencil for the oppressors. So gather them along with the tyrants.’

According to one of the early scholarls of Islam, and grandson of Imam Husayn, Muhammad Baqir (RA): ‘A tyrant and the one who helps an oppressor as well as the one who is pleased with such injustice all three are accomplices in the sin.’

Where are the marchers?

Where are the boycotts? Where are our organisations such as the Muslim Judicial Council? Why are Muslim organisations not speaking out? Does their silence imply hypocrisy?

‘Surely, the hypocrites will abide in the lowest pit of the fire and you will find no helper for them.’ (Quran 4:145) This criminal regime is the custodian of two of the holiest sites in Islam. They don’t deserve to be the custodians – we go for Umrah and Hajj, inadvertently filling the coffers of the criminals. Saudi Arabia has the fourth highest military expenditure in the world, and in 2010-14, SIPRI found that Saudi Arabia was the world’s second largest arms importer.

Where are the so-called scholars? They are more interested in fighting with sects (Shia-Sunni) than to address the real issues. In fact, the Prophet Muhammad (SAW) addressed this phenomenon when he said: ‘The religious scholars are the honest satisfactory trustees of the Prophet so long as they do not look at the world.’

It was asked: ‘O Messenger of God! What is the meaning of their turning toward the world?’

He replied: ‘Following unjust and wrong rulers. So, when they do so, be careful and be afraid of them for the sake of your religion.’

Here, in Cape Town, we are mute. Go to any mosque on a Friday and all you hear most times is 14th century khutbahs – no leadership, no progress, no addressing of contemporary issues.

‘The best jihad is to speak a word of truth to a tyrannical ruler’ – Prophet Muhammad (SAW) It is time for us to unite and speak out. We are all Muslim, let’s forget our differences and address the real issues. We have the ultimate source of truth yet contradict this truth by following like sheep. On the day of judgement each one of us will account for our inaction. Allah will say, ‘Why did you not do something?

Did I not instruct you to stand up against injustice?’

We demand that our local Muslim leadership take a stand on this issue. We demand that

they act in accordance with the commands of Allah. We refuse to be party to such criminality and we say to Saudi Arabia: ‘Each person has Divine laws surrounding him. They record his actions according to the command of God. Most certainly, God does not change the condition of a nation until they first change themselves. And when God intends a nation to suffer punishment (as a consequence of their misdeeds), there is none who can repel it. For they have no defender besides Him.’ (Quran 13:11) Madiny Darries Pinelands

The threat to world peace THE ANC has accused the United States of declaring a ‘Cold War’ against the two emerging world powers, China and Russia. In reality all three powers, in their current status, are a threat to world peace.

America’s foreign policy posture in the Middle East lies in tatters. The policy of American domination of the world, as nation builder-in-chief and policeman of the world, has failed and must be abandoned, if not as a moral imperative then, certainly, out of economic necessity.

US policy in the Middle East often failed to accomplish its objective and behaved counterproductive. Military solutions trampled negotiations. Counterinsurgency produced insurgents.

The US identified anti-communism as its principal guide to foreign policy during the Cold War but similar policies continued after the Soviet Union’s collapse and disintegration.

If the presentations appear one-sided, it is because US administrations appear one-sided and have exhibited patterns that caused international catastrophes. Interference in internal affairs of nations and direct American involvement have not brought peace and stability to the world.

The New World Order warlords control the world. The New World Order means nothing but the absolute, unconditional, unrestricted power of the United States. Needless to say, America’s leaders strive mightily to obscure this.

At the time, the ‘New World Order’ was interpreted to mean the rule of international law. The end of the Cold War meant that nations would no longer be able to play the great powers off against one another.

There was only one power in the world, the West. And the West, as everyone knew, stood for international law. Hence, nations would have to resolve their differ-

ences in accordance with civilised norms. The United Nations would finally come of its own.

However, the rule of international law is the last thing the United States has in mind. As always, the UN is handy only when Americans are able to control it. If they cannot, they disregard it.

On the one hand, there is the vast humanity which has to conform to contemporary western notions of ‘tolerance’, ‘diversity’ and ‘multiculturalism’. On the other hand, there is ‘the enforcer’ from Washington.

On the one hand, we have ‘tolerance’; one that tolerates everything except intolerance of tolerance. On the other hand, we have the United States, ready to use its predator fleet to enforce the rule of ‘tolerance’.

The Middle East has become a victim to the seductions of the New World Order. United States policy in this region follows a multi-pronged geopolitical strategy, the crucial element of which is the use of Islam as a battering ram. It is the amorality, standing as they do between good and evil, of people like President Obama, which explains the brutal, immoral, and viciously self-serving character of much of American foreign policy today. An important difference between today’s western duplicity and those of the World War 2 warlords is to be found in the hypocrisy in which allied brutality clothes itself.

Farouk Araie Johannesburg

‘They will benefit from special grace’ IN the Name of Allah, the Most Compassionate, the Most Merciful We are from Him and to Him shall we return.

The catastrophic disaster at Mina, in which a large number of the guests of the Compassionate God and the faithful [people] migrating toward Allah from different countries [were killed], has caused big grief in the Muslim world and turned their Eid (alAdha) into mourning.

In our dear country, too, tens of families who were eagerly waiting for [the return of] their dear Hajj pilgrims are now mourning their [deaths].

With a heart filled with sorrow and [while] sympathising with the victims [of this catastrophe], I offer my condolences to the pure soul of the Great Messenger [of Allah] (Peace Be Upon Him) and the sacred authority of the Master of the Time, Hazrat Saheb azZaman [the 12th Shia Imam] (shall we sacrifice our souls for him), who is the main party to this mourning, as well as to all bereft families and mourners across the Muslim world, particularly in Iran, and pray to Beneficent and Merciful God to bestow His special mercy on these dear

guests of Him and ask for rapid remedy for the injured and those wounded [in this incident], and [I would like to] remind [Muslims of] the following [points]: 1. Officials of my representatives office and the Hajj and Pilgrimage Organisation should push ahead with their exhausting effort for the identification of the dead and providing treatment to the injured and sending them [back] to the country, and quick dissemination of information, as they were doing during the entire day today, and all those who are able to help them should do so.

2. Any possible assistance should be extended to Hajj pilgrims from other countries [by Iranian officials in Hajj] and [they must] fulfil their Islamic brotherhood obligations [in this regard].

3. The Saudi government is obligated to accept its heavy responsibility in this bitter incident and meet its obligations in compliance with the rule of righteousness and fairness. Mismanagement and improper measures that were behind this tragedy should not be overlooked.

4. Those who lost their lives in this incident will be included in this luminous verse of the Quran which says, ‘And he who gets out of his house migrating toward Allah and His Messenger and then death overtakes him, his reward is indeed with Allah.’

That’s great consolation for the survivors. They rushed to meet their Creator after tawaaf [going around the Kaabah] and sa’i and after blissful hours of Arafah and Mash’ar and while performing the Hajj rituals and, God willing, they will benefit from special grace and compassion of God. Reiterating my condolences to the mourners, I declare three days of national mourning in the country.

And peace be unto those servants of God who do good.

Seyyed Ali Khamenei Supreme Leader of the Islamic Republic of Iran Mehr 2, 1394 [September 24, 2015] Issued by the Embassy of the Islamic Republic of Iran Pretoria

Future seems gloomy DECADES ago, at university, I read Chinua Achebe’s, Things Fall Apart, as part of prescribed reading. When I consider the condition of society, I relate this to the decay as it is subtly set in Achebe’s novel.

The childish shenanigans in our parliament have borne fruits.

Often I speak to parents and educators about discipline and behaviour in various schools. The decay has set in as some students do as they please because of society’s fascination with a vague human rights centred culture.

CONTINUED ON PAGE 31

LETTERS TO THE EDITOR

CONTINUED FROM PAGE 30

The result is, we often ‘throw out the baby with the bath water’, the baby, in this case, being common sense.

Across the nation, learning institutions are held hostage by a handful of violent, unruly and immature youth who have no real skills or education to formulate a coherent argument. In the name of racism transformation, better accommodation, free education, lower pass rates and so on, they create havoc.

Though there may be merit in some issues, is it okay that students, who are unhappy, disrupt the learning programme of others who seek an education? What about the human rights of other learners?

Similarly, service delivery protests that result in the burning of libraries and civic buildings are counter-productive. Where must the children study, read books and research assignments when their own community burns down the only library in the district? The lack of thinking in this

case is self-evident.

Also, entrepreneurs are doing their best to automate assembly lines as labour laws become a burden. Even well-meaning entrepreneurs who want to create jobs have little choice as labour laws become more arduous. Since communist-styled thinking is historically and universally flawed, they cannot create jobs but only grab and redistribute the wealth of genuine entrepreneurs.

When the reallocation process is high-jacked by political elite like in South Africa and across Africa, the result is an absurd activist discourse that seeks a return to purist, failed, communist jargon, like ‘nationalisation of wealth’.

On a regular basis, family entrepreneurs, which constitute about 80 per cent of registered business in South Africa, are injured or killed in South Africa.

With the increasing and high number of farm murders, the price of food will continue to increase as farmers spend billions on security.

As a society, we are divided along racial and class lines and on

what the future should look like.

Thus, there are people amid us who believe that because of apartheid, it does not matter how wealth is amassed. For this reason, many South Africans suffer in foreign jails in an attempt to smuggle drugs.

The crime stats across the nation have rocketed, and the most vital debate in our parliament is if parliamentarians can wear overalls in parliament. Parliament has become a paradox as the speaker addresses parliamentarians as ‘honourable member’ while some often behave in a vile manner.

Voters must advocate that political reps must have a university degree as this may inspire dignified conduct. Example, in a recent National Council of Provinces (NCOP) meeting, an ANC parliamentarian said something to the effect that, ‘People who wear overalls do dirty work.’

For nearly 30 minutes, the meeting was chaotic as the speaker struggled to gain discipline in the

Muslim Views . October 2015

chamber. EFF members with overalls wanted an apology. In the end, I was unable to grasp what the actual debate was really about.

Cllr Yagyah Adams Cape Muslim Congress

Jannah for sale WOULD you permit me to argue, that God has not authorised anyone on earth after the Prophet to speak in his name nor did he vest any powers in anyone to issue ‘deeds of forgiveness’ to people? (Nizar Qabbani, a Syrian diplomat) What a glamorous depiction of Hajj for everyone on our radio and TV mediums. People clamouring to give donations to those who cannot afford Hajj, the socalled fifth pillar of Islam. The excitement and joy overflowing on the face of the custodian of the Waqaf establishments with fountains of pledges coming in from all sides.

In return for the donation, the custodians offered the generous givers duahs, blessings, sawab and a place in Jannah. But all these they offered, they don’t own. You can only give to others what you possess. All these gifts

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belong to Allah; when did he give you the right to trade on his behalf?

An excerpt from Mathnavi of Rumi: ‘A believer is told to extend his generosity because of empathy he has for the cause, not for ulterior motives. In this case, the longing for sawab or the pleasures of Jannah is called ulterior motive.’ (Both Rumi and Mohamed Abdu agree on this point.)

To illustrate this point clearly, I quote from the tradition of Rabia Basri: She went around the streets with a flame in one hand and a bucket of water in another, asking people, ‘Where is that Jannah, I want to torch it, and where is the hell-fire, I want to extinguish it.

People are only doing good deeds to reserve a place in Jannah or out of fear of Jahannam.’

Yet, our mullahs have entangled the Muslim mind in such a way that we always lust for Jannah; lustrous houris for man and I don’t know what gift for women, maybe superman.

Is there no place for love and empathy for fellow human beings, for whom you will freely sacrifice or bestow your gifts?

Ismail Lorgat Johannesburg

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

Muslim Views

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Muslim Views

Muslim Views . October 2015

Focus on Finance

Muslim Views . October 2015

33

Will the changes to the tax reportable arrangements affect your company?

THE concept of reportable arrangements was introduced in 2005 to require early disclosure to the South African Revenue Service (SARS) of certain types of transactions that may give rise to tax avoidance concerns so as to enable SARS to investigate them timeously.

SARS has not received the desired response and so significant amendments to the reportable arrangement legislation have been introduced to ensure a greater response. On March 16, 2015, the Commissioner for SARS issued a public notice which includes a number of new transactions which will be regarded as reportable arrangements with effect from date of issue of the notice. These include: 1. Assessed loss companies Arrangements in terms of which one or more persons acquires a controlling interest in a company, on or after March 16, 2015, will be a reportable arrangement where that company: l has carried forward or is reasonably expected to carry forward a balance of assessed loss exceeding R50 million from the year of assessment immediately prior to the acquisition; or l is reasonably expected to have an assessed loss exceeding R50 million for the year of assessment in which the controlling

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, examine how SARS’s concept of reportable arrangements can affect your company.

interest is acquired.

A controlling interest in the ‘assessed loss’ company can be acquired through the acquisition of shares, voting rights or a combination of both.

The public notice requires the reporting of both the direct and indirect acquisition of a controlling interest in an assessed loss company.

2. Share buy-backs coupled with new share issues Where on or after March 16, 2015, a company buys back shares with an aggregate amount exceeding R10 million from one or more shareholders and that same company has issued or is required to issue any shares within a period of 12 months of the buy-back transaction, the transactions will be reportable. The shares need not be of the same class nor be bought back from the same party who will hold the newly issued shares.

3. Hybrid equity Where the prescribed period in Section 8E of the Income Tax Act (ITA) is ten years.

4. Hybrid debt instruments Where the prescribed period in Section 8F of the ITA is ten years,

excluding instruments listed on an exchange regulated in terms of the Financial Markets Act. 5. Contributions to and beneficial interests in foreign trusts Contributions to and acquisitions of a beneficial interest in a non-resident trust on or after March 16, 2015, where the amount of all contributions or payments, whether made before or after March 16, 2015, or the value of the beneficial interest exceeds or is likely to exceed R10 million will be reportable. Contributions to and beneficial interests in collective investment schemes and foreign investment entities are excluded.

6. Arrangements with foreign insurers Arrangements with residents and foreign insurers will be reportable where: l the aggregate amount payable to the insurer exceeds or is reasonably expected to exceed R5 million; and l any amount payable from March 16, 2015, by the insurer to the beneficiary under the arrangement, is determined mainly by reference to the

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

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

value of particular assets held by or on behalf of the insurer for purposes of the arrangement.

Affected arrangements must be reported to SARS: l within 45 business days after the date on which the arrangement qualifies as a reportable arrangement; or l within 45 days of a taxpayer becoming party to a reportable arrangement.

The only listed excluded arrangement is one where the aggregate tax benefit derived therefrom does not exceed R5 million. One development to note is the removal of the excluded arrangements where the tax benefit was not the main or one of the main benefits of the arrangement.

This exclusion provided relief from the obligation to report where the tax benefit associated with the arrangement was incidental to any other benefits with

the result that many transactions undertaken for purely commercial purposes were not reportable.

The new reportable arrangement rules are likely to have farreaching implications for many taxpayers and will result in a significant increase in the volume of reportable arrangements.

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

This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

Muslim Views

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DISCUSSIONS WITH DANGOR

Muslim Views . October 2015

The use of social media in the Arab Spring and beyond Social media and digital technologies play an important role in providing citizens a means for collective activism, writes Emeritus Professor SULEMAN DANGOR.

SOCIAL media was used extensively during the Arab Spring. Here we look at the role social media plays in general, whether it was responsible for the Arab Spring and some of the challenges it poses.

Social networking services play a vital role in our lives today – disseminating information, facilitating supportive relationships, forming identity and promoting a sense of belonging and selfesteem.

The internet is useful for information dissemination and news gathering, mobile phones for taking photographs of what is happening and making it available to a wide global audience, satellite television for instant global

Muslim Views

reporting of events, and social media for connecting and co-ordinating groups and individuals.

Social media and digital technologies play an important role in providing citizens a means for collective activism to circumvent state-operated media channels which are unwilling to broadcast any news of civil unrest and opposition to the government.

Social networking was used extensively by activists during the Arab Spring.

The common view is that activists fueled the revolts of several Arab countries by using social media.

According to some analysts, however, social media did not spark the ‘revolutions’ but was more of a communication tool.

They argue that the conditions or environment for mobilisation against the regimes already existed.

As far as Egypt is concerned, some observers argue that television, specifically the constant live coverage by Al Jazeera and occasionally by other channels, played a significant role in Egypt ‘joining’ the Arab Spring.

The reason why social media is so powerful is that it puts a human face on political oppression. The Tunisian Bouazizi’s selfimmolation was a story told and

retold on Facebook, Twitter and YouTube in ways that inspired opposition groups to organise protests, criticise their governments and spread ideas about freedom and democracy.

As a result of social networking, people throughout the Middle East and North Africa were drawn into elaborate conversations about social justice, freedom etc. The initial success of demands for political change in Egypt and Tunisia influenced individuals and movements in other countries such as Yemen and Syria.

Visual media showed current events illustrating what was going on within the nations experiencing the Arab Spring. Through social media, the demands of opposition movements, as well as the current situation in each country received international attention.

But are social networking sites such as Facebook, Twitter and Google a force for good or evil?

Let’s take a look at the pros and cons of social media.

On the positive side, Muslims can freely discuss politics in countries where politics is taboo. Some countries are virtual police states where the mukhabarat are ready to apprehend anyone engaged in criticism of the regime.

Social media makes it a lot easier to keep in touch with those whose ideals and goals we share.

This facilitates communication between activists who can exchange views and rally support for their cause.

We saw how effectively this worked in Egypt – until, of course, the overthrow of Mursi.

Social media makes it a lot easier to keep in touch with those whose ideals and goals we share.

This facilitates communication between activists who can exchange views and rally support for their cause. We saw how effectively this worked in Egypt – until, of course, the overthrow of Mursi.

It allows Muslim activists to share their experiences with others with the same objectives. The lessons of the Arab Spring, which began in Tunisia, were valuable for activists in Egypt and, in turn, for Yemen.

It offers activists a chance to communicate in a speedy and efficient manner where and when required. This is essential in situations where quick communications is vital. Activists in Egypt were able to direct or advise their followers almost immediately through social media.

It can be used for organising activities and/ or events at short notice, and make a wider audience aware of them than through conventional means. This is even more essential in countries where events by opponents to or critics of the regime are banned or severely curtailed.

It can unite people to achieve some specific objective. People of diverse backgrounds in Egypt united on a common cause, the overthrow of Husni Mubarak.

We will now look at some of the challenges posed by social media.

Those opposed to activists for change – usually supporters of the regime – can use social media to spread disinformation about their intentions and their goals.

This can be a serious obstacle in convincing ‘neutral’ people about the need for change.

The regime can use social media to promote counter-revolutionary propaganda. It can discredit the opposition or control its citizens.

This makes it difficult for activists who have to be constantly on their guard against continuous negative propaganda by the regime.

Since social media dispenses with face-to-face communication, it is not possible to identify the sender, who may be an agent provocateur.

This creates serious problems for activists.

Activists’ Facebook profiles can be accessed by the regime’s intelligence officers, who can use updates and photos to pinpoint movement locations and activities and identify specific individuals, especially leaders of the opposition.

In Egypt, almost 40 leaders of the April 6 Movement were arrested early on in the protests, and this was possible by identifying and locating them through their Facebook pages.

While the focus of this article was on Egypt, the pros and cons of social media are applicable in any given situation.

Muslim Views . October 2015

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Muslim Views

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Muslim Views . October 2015

Light from the Qur’an

Flies: their true purpose

IBRAHIM OKSAS and NAZEEMA AHMED

MUHARRAM coincides with the season of spring in South Africa, which is the season when flies abound. These tiny but numerous creatures, more often than not, cause us great disturbance and irritation.

However, in his contemporary Quranic tafsir, Risale-i Nur, Bediuzzaman Said Nursi draws our attention to the subject of flies in his usual, inimitable and instructive way.

He offers us a fresh perspective on something that we consider either unimportant or, frankly, annoying.

In his treatise, The Flashes, which is one of the books in the Risale-i Nur collection, Bediuzzaman says that the species of animals that are numerous, like flies and ants, have important duties and great value.

He draws an analogy with a book, of which multiple copies are printed and reprinted in relation to the book’s importance.

That is to say, the species of flies have important duties and great value so the All-Wise Creator has greatly multiplied those tiny missives of divine determining and copies of the words of divine power.

Bediuzzaman then cites an ayah in Surah Al-Hajj: ‘O men!

Here is a parable set forth, listen to it! Those on whom you call

besides Allah cannot even create a fly, even if they all met together for the purpose! And if the fly should snatch away anything from them, they would have no power to release it from the fly.

Feeble are those who petition and those whom they petition!’

That is to say, if those things claimed to be gods by the people of misguidance were to gather together all causes and false gods apart from Allah Almighty, they would be unable to create even a fly. That is, the creation of a fly is such a dominical miracle and clear sign to the act of creation that even if all causes were to assemble, they would be unable to make anything like it or to duplicate it, and would be unable to dispute that dominical sign.

Bediuzzaman conveys to us that flies, which form an important subject in the aforementioned ayah, defeated Nimrod, and when Nabi Musa (AS) complained about their bothering him, saying, ‘O my Sustainer!

Why have You so greatly increased the numbers of these irritating creatures?’ the following answer came to him through inspiration: ‘You have objected about the flies once while the flies have asked many times, O our Sustainer! This man has a huge head, yet he praises You with only one tongue. And sometimes he neglects to do that. If you had created us out of only his head, there would have been creatures like us

praising You with thousands of tongues!’

Moreover, the flies, which thus defended the wisdom in their creation against Nabi Musa’s (AS) complaint with sufficient power to withstand a thousand such objections, also pursue great cleanliness. These insects continually wash their faces, eyes and wings as though making wudu, and they have important duties.

Bediuzzaman contends that our common view is short-sighted; we are still unable to comprehend those duties.

Indeed, Almighty Allah has created a most orderly group of carnivorous beings, which are sort of public health officials; they cleanse the seas by gathering the corpses of other sea creatures that die every day in their millions, and prevent the sea from becoming polluted and disgusting with their corpses.

If those public health officials of the sea did not carry out their regular duties, the sea would not sparkle like a mirror; it would, rather, display a sad and touching turbidity.

Also, Almighty Allah has created carnivorous and carrion-eating birds and wild animals to be like cleansing and public health officials which collect the corpses of wild animals and birds that die every day in their millions, cleanse the face of the earth of those putrid remains and save other animate beings from such

sad and touching sights.

Some, like vultures for example, through a divine impulse, wonderfully perceive the location of a corpse from a distance of five or six hours, though hidden and distant, and go and remove it. If these health officials of the land were not extremely efficient in carrying out their official duties, the face of the earth would take on a form fit to make everyone weep.

Furthermore, ants are employed as cleansing officials to collect the corpses of tiny creatures and small particles and fragments of bounty. And they are given duties as public health officials to preserve tiny particles of divine bounty from waste, being trodden underfoot, contempt and futility, and to gather up the corpses of other small creatures.

In the same way, flies are charged with duties of cleaning away poisonous substances and microbes which breed disease and are invisible to the human eye.

They do not transmit microbes; on the contrary, through sucking up and imbibing harmful microbes, they destroy them and cause them to be transformed into a different state; they prevent the spread of many contagious diseases. A sign that they are both health workers and cleansing officials and chemists, and that they exhibit extensive wisdom, is the fact that they are extremely numerous.

For valuable and beneficial things are multiplied.

Bediuzzaman says that apart from the thousands of instances of wisdom in the creation of flies, consider the following small benefit that concerns us and that that we should leave off our hostility towards them.

Flies, through their delicate manner and their washing their faces and eyes as though making wudu, are giving us a lesson and reminding us of human duties like action and cleanliness.

Moreover, bees, which may be thought of as a sort of fly, give us honey to eat, which is the sweetest and most delicate of bounties.

And since, as is stated by the Quran of Miraculous Exposition, they have been distinguished by receiving divine inspiration, to be hostile towards them while they should be loved, is wrongful and unjust.

We may combat harmful creatures only to repel their harm. We fight wolves to protect sheep from their attack, for example.

Bediuzzaman concludes by saying that mosquitoes and fleas fall upon the turbid blood flowing in the veins polluted by harmful substances.

Indeed, they are charged with consuming the polluted blood so, in hot weather, when there is blood surplus to the body’s needs, why should they not be natural cuppers?

Food for thought.

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Muslim Views . October 2015

From Consciousness to Contentment

37

Friendship does not alter when it alteration finds JASMINE KHAN

CHILDREN are prone to carry tales about each other, probably not to make mischief but merely for the fun of it. They are also extremely sensitive, and the slightest hint of censure sends them into a funk. I remember, as a child, how many of my playmates would suddenly stop talking to someone.

Usually, it was because the offender had either said or done something out of turn. However, they were children and not yet fully developed with qualities of tolerance and being non-judgmental.

It is a completely different case when adults do the same. Sometimes, a friend will speak out of turn, sometimes say or do something by mistake; even, often, not by mistake but we recognise that we are all fallible. None of us are perfect.

Instead of addressing the situation, they will suddenly withdraw and freeze you out. You are left swinging in an arctic wind, wondering what you had said or done to offend.

Such situations make me think of the words from the Aramaic Bible in Plain English: ‘When I was a child, I was speaking as a child, I was led as a child, I was thinking as a child, but when I became a man, I ceased these childish things.’ (Corinthians 13:1) It is apparent that there are still many grown people who resort to these childish tactics, and the sad

If we retreat into the security blanket of sameness, we will miss the excitement of exploring the uniqueness of others and, in so doing, not experience life as a kaleidoscope of variety thing is that it is being done by the older generation, who should know better.

I was talking to a friend about this and she said something which really resonated with me, something one does not readily think about. She said that when we are friends we should be able to grow and develop, to benefit from having spent time with those friends.

There are people with whom we spend time, and then there are those with whom we invest time.

The latter being the time we spend with true friends.

We are in the last month of the Islamic year, and very soon it will be Muharram, the first month of 1437. This may be a good time to reflect on how far we have progressed during the past year. In the Holy Quran, Allah constantly addresses us as ‘people who reflect’; now is the time to take stock of the people we choose to have in our lives.

We are all different, we each have a unique DNA make-up so it

follows that we will have different thought patterns, likes and dislikes, as well as different opinions on certain matters.

Instead of celebrating our uniqueness, we display a lack of tolerance and take it as a personal affront when our friends fail to conform to our ideas. Fortunately, we have the gift of free will so we can choose with whom we associate. However, this is not always a good idea, after all, we need to embrace differences, and sameness in people can lead to stagnation. The idea is to learn from the different viewpoints, and variety can add some colour to life.

If we retreat into the security blanket of sameness, we will miss the excitement of exploring the uniqueness of others and, in so doing, not experience life as a kaleidoscope of variety. Of course, we live in a world where conformity rules and the true essence of who we are is neither appreciated nor celebrated.

Having established the value of having friends of diverse personalities, there is still a danger that, at some point, a friend will say or do something which you do not like or which upsets you.

As a true friend, one who loves the person, you should address the issue, say: ‘I did not like what you just said/ did. I feel insulted/ hurt.’ Should the other person also be a true friend who loves you and values the friendship, that person will apologise.

The most important thing is to be open in your communication.

Never let the sun set on your hurt or your anger, As Muslims, we are urged to seek resolution before a period of three days has passed.

According to a very popular book that captured everyone’s imagination some years ago ‘love means never having to say you are sorry’. Whether or not this is good advice for two people in a relationship is a moot point.

Where friendship is concerned, it is not good advice; it is important to be aware when you have offended a friend and ask for forgiveness. Sometimes, however, you really do not know what you have done and you are left in the dark as to why the person is ignoring you.

Someone who values your friendship will consider it worthwhile to address the issue and will tell you how you have erred. This opens the door for an apology and reparation can be made.

True friends are a treasure of immeasurable proportion; true

friends love each other for the sake of Allah, and they love and appreciate the uniqueness of Allah’s creation.

Our beloved Rasul (SAW) said that it is better to sit alone than with the bad, and it is better to sit with the good than alone. So, if you have good friends, value them.

With some people you can spend time, with others you invest. Fortifying your life with the right friendships will bring you untold joy.

A true friend will help you to climb, not crawl, allow you to stretch your vision and not choke you.

A friend is someone with whom you can sit without saying a word, and you will feel as if you have had the best conversation ever.

In the words of the immortal Bard (with slight adaptation by substituting ‘love’ with ‘friendship’): Let me not to the marriage of true minds Admit impediment. Friendship is not friendship Which alters when it alteration finds, Or bends with the remover to remove: O no; it is an ever-fixed mark, That looks on tempests, and is never shaken; It is the star to every wandering bark, Whose worth’s unknown, though its height be taken …

– With respect to William Shakespeare (Sonnet 116)

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Muslim Views . October 2015

Positive and Effective Parenting

Parenting through the child’s developmental stages Part 2: Securing attachment between mothers and babies FOUZIA RYKLIEF

PSYCHOANALYST John Bowlby defined attachment as: ‘… [A]n emotional bond between an infant and caregiver where the infant seeks the caregiver for closeness and support, especially when feeling upset. In most cultures, infants are primarily attached to the mother. Attachment theory speaks to the emotional bond formed between all human infants and caregivers, the role of the caregiver in nurturing the bond, the anxiety in the separation of the bond, grieving the loss of the attachment, and how either a secure or anxious bond contributes to later relationships in the life of the infant.’

This article is based on an interview on Radio 786 on the Parent-Infant Home Visiting Intervention Programme run by the Parent Centre for mothers living in difficult circumstances.

The interview involved me, Blanche Rezante, programme manager, and Mariam Malan, attachment counsellor.

The programme runs in Hanover Park, Heideveld, Retreat, Gugulethu, Khayelitsha, Philippi, Nyanga, Mitchells Plain, Imizamo Yethu and Hangberg in Hout Bay. The programme aims at primary prevention through helping mothers form secure attachments with their babies.

It involves five antenatal and 15 postnatal visits to pregnant women who are at risk for antenatal and postnatal depression and child neglect, abuse and abandonment.

The visits are done by trained attachment counsellors who give psycho-social support by giving information on pregnancy and early infancy that will help with the development of secure attachment as well as providing an opportunity to talk about their concerns.

The programme also includes early parenting talks at maternity and obstetric units (MOU), which serve such women.

South Africa has the highest rate of children with Foetal Alcohol Syndrome (FAS), and information about the negative effects of alcohol on the developing foetus can help prevent this.

Some mothers did not know about those effects and stopped

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Attachment between dads and babies is crucial to the emotional health of children.

Photo ZEENAT HENDRICKS, Parent Centre

Once the mother gives birth, she is encouraged to always look at the baby’s face and to note what baby’s doing, that the baby can think, hear and respond.

The mother is asked: ‘What do you think is going through baby’s mind?’ drinking as a result of the information the counsellors had provided.

The counsellors could be seen as frontline workers against child abuse, neglect and many other issues as they are exposed to different family dynamics through their interaction with parents/ caregivers.

The counsellors are grandmothers and experienced mothers in the community.

They receive extensive training and weekly supervision from a qualified social worker and clinical psychologist.

The process starts with the mother, checking in about her health (physically and emotionally) and asking her about her concerns.

She receives information about the stages of labour.

Thereafter, the focus moves to the unborn baby, and mothers are

asked to see the baby as a person.

They are encouraged to talk to the unborn baby which gets to know mom’s voice.

The process of attachment starts here and continues when baby is born.

Once the mother gives birth, she is encouraged to always look at the baby’s face and to note what baby’s doing, that the baby can think, hear and respond.

The mother is asked: ‘What do you think is going through baby’s mind?’

It is important to be present in the moment for attachment to develop.

Fidgeting with a cell-phone or reading a book while feeding the baby or just being with the baby is not enough.

A behavioural assessment is done during the second visit, when the mother is shown what the baby is able to do. For exam-

A happy mother who was visited by an attachment counsellor from the Parent Centre.

Photo ZEENAT HENDRICKS, Parent Centre

ple, the counsellor demonstrates how the baby is able to shut out light, how he is able to imitate her when she sticks out her tongue or pulls her mouth.

The counsellors explain the different sleep patterns babies have, the different types of crying, what they mean and how to respond. Baby massage is also taught.

Fathers and other relatives are invited to join the process if they are home, especially during the behavioural assessment.

Mothers are encouraged to talk to the siblings about the baby during pregnancy and let the child feel the baby’s movements.

Arrangements for the care of the siblings while mother is in hospital must be made and explained to them.

During the last financial year, the counsellors carried out 4 052 visits to 532 mothers, impacting 792 children. They gave 125 early pregnancy talks, reaching 4 170 mothers and impacting 6 255 children. The centre is interviewing moms about the experience and how the programme has helped them. This will be loaded onto the centre’s website.

The centre provides information and support to all mothers.

The Mom Circle groups at Constantiaberg Hospital and the Medi-Clinic meet on a Thursday and Tuesday respectively.

Individual counselling is provided at the centre, in Wynberg.

Moms can contact the Parent Centre at 021 762 0116, visit the website www.theparentcentre.org or visit their facebook page.

FOR ALL

Muslim Views . October 2015

39

Ecstasy is an emotional explosion I’ve seen tears of joy and ecstasy roll down the cheeks of Hajj pilgrims in Makkah as they entered the hallowed Haram space, writes Doctor M C D’ARCY. CSTACY is the pinnacle of bliss. Far from being the exclusive domain of love and lust, it pervades our lives in a myriad of incarnations. Its tentacles go deep into religion, culture, tradition, heritage, science and art.

The ecstasy of religious fervour is well documented, reaching back thousands of years, right to the birth of humanity. Psychotropic (mind disturbing) drugs were often used to augment religious zeal.

These drugs were mostly extracted from plant leaves and roots, of which cocaine in South America and the chewing of stimulating kat leaves in Yemen and Somalia are prime examples.

Animal toxins, such as bufotoxin, extracted from poisonous frogs in the Sonora Desert, USA, induces euphoria, a feeling of great joy.

For millennia, the Khoisan tribes of southern Africa chewed cannabis-dagga leaves in their trance dances. American Indians consumed hallucinatory peyote juice obtained from cactus plants containing psycho-active mescaline.

Psilocybin from psychedelic Mexican Magic mushrooms sent users on wild ecstasy trips. LSD (lysergic diethylamide), synthesised from rye-wheat fungus, were used in the 1960s and seventies, transporting users on dangerous, ‘spiritual’ roller-coaster rides.

Some thought that they could fly like comic book Superman and jumped off buildings to their deaths. Crystal methamphetamine (tik) is the new, mind-bending nirvana.

But, religious ecstasy can manifest itself in other, unexpected ways. The repetitive chants of Sufis can lead to states of mental, free-floating rapture.

The whirling-dervish dance performance, associated with the renowned Sufi, Jalal-ad-Din Rumi, of Konya, Turkey, is such a Sufi-ecstasy display.

In the Hindu majority island of Bali, Indonesia, I witnessed the hand-clapping Katak ceremony in which principal participants sat on red-hot coals then scooped up fiery coals with their bare hands and showered them in a blaze of sparks over their heads without being burnt.

In the streets of Jogjakarta, in Java, I cringed as a Muslim ustaad wielded a whiplash to induce hypnotic ecstasy into his students as they ran round in circles in the street neighing like horses. They then stopped and ate crushed light-bulb glass.

In the local, terrifying practice of ratiep (Khalifa display), razorsharp instruments are used to stab and saw the body, without physical damage. The ceremony is accompanied by loud, hypnotic

E

drumming and chanting. The instruments are really sharp; I have examined them.

In the mid-nineteenth century, ratiep was condemned as a noisenuisance in the Bokaap area of Cape Town.

In Durban, I observed the street parade of Hindu devotees marching through the streets with fish hooks with weights attached, skewered through the skin of their backs.

Many years ago, in District Six, I attended an old traditional dhikr ceremony known as Saman.

Loud repetitive chanting in a dark room induced hysterical fainting and writhing in some of the younger participants.

The more sedate variety of ecstasy can be witnessed all around. I’ve seen tears of joy and ecstasy roll down the cheeks of Hajj pilgrims in Makkah as they entered the hallowed Haram space and set eyes on the black clothed, cube-shaped Kaabah for the first time; it having been the focal beacon of their life-long prayers.

Zealots even hang onto the black cloth of the Kaabah and weep hysterically. In Madinah’s grand mosque, tears storm down the cheeks of many worshippers as they approach the screened-off grave of Prophet Mohammad (SAW). Are they just tears of happiness or perhaps veneration?

In Jerusalem, I was struck by the glow on Christian faces as they walked up the Via Dolorosa towards the Church of the Sepulchre, revered by Orthodox Christians as the place of crucifixion of Christ.

Close by, at the wailing wall of King Solomon’s Temple, Jewish males, yarmulke skullcaps on their heads and shawls across their shoulders, rocked forward and backwards in prayer. They squeezed folded prayer papers and cloths into the cracks of the wall, ecstatically fervent in conviction of the coming of the Messiah.

In Rome’s huge Saint Peter’s Cathedral, where Peter, disciple of Christ, is buried, long queues of pilgrims snake all around the frontal square, braving heat and rain in religious yearning to worship for a few moments of ecstasy in the hallowed cathedral.

They shouted in joy when the Catholic pope waved from a window. In the adjoining, opulent, Vatican’s Sistine Chapel, the ceil-

ing is decorated with paintings by the great artist and sculptor, Michael Angelo Beunarotti.

It includes scenes of the creation and, in particular, God breathing life into Adam. The chapel is forever chock-full of pilgrims pulling at rosaries, praying with watery eyes for salvation as they view the other masterpiece in the chapel, Michael Angelo’s massive painting of The Last Judgement; art at its most powerful.

I will never forget that summer afternoon, many years ago, when I entertained the late District Six artist, Hashim Adams, and his family. I screened some slides of the colourful Forest Park Gardens of St Louis, USA, where I resided for five years in the 1960s.

Whenever a particularly vivid group of coloured flowers appeared on the screen, he would jump up and fling his arms above his head, thoroughly subsumed in ecstasy. He shouted praises to Allah for such superlative gifts of colour and harmony to humanity.

Hashim Adams was a tailor, a self-taught artist who painted far better than the renowned Russian émigré Vladimir Tretchikoff, whose paintings now go for millions of rands a piece. Boeta Hashim was a genius, gifted in the use of colour on canvas, unsung but not forgotten by me for his skill and for the passion and art-ecstasy that flowed through his veins.

A few days ago, I had an inkling of that passion and ecstasy of Hashim Adams. I wandered through a Kirstenbosch Gardens art exhibition by Constantia artists. The usual landscapes and portraits made their usual appearances. Suddenly, I rounded a partition of displays, and Bam! I gasped. I couldn’t tear myself away from a small collection of stunning portraits of ‘coloured’ fishermen. I was transfixed. They were right there, body and soul, not in total realism or photorealistic, just emotional artistic soul food garnished with dollops of ecstasy.

I recently visited the Portrait Gallery, in London, but artist Elize Bezuidenhout’s rendering of those humble fisherman were more than worthy of that great institution.

Moments of discovery, invention and innovation are very special, worthy of that explosive emotion called ecstasy. I experienced that feeling in the 1960s

Cambridge University students are pictured here standing at the entrance to one of the historic buildings on the world-famous campus.

Photo M C D’ARCY

when researching the electron microscopic changes in newborn cat brains subjected to raised yellow bile pigments, the same yellow pigment that we see in newborn babies. It was a small, first discovery but it was exciting. Science without ecstasy moments would be boring.

Recently, I visited Cambridge University. For scientific-me, being there was like being on hallowed ground. Cambridge University has the distinction of being the research home of some of the greatest minds and scientific scholars that have walked the earth.

Its alumni, such as Isaac Newton, discovered the force of gravity, the phenomenon that keeps your feet on the ground and prevents you from flying off into space.

The great Ernest Rutherford split the nuclei of atoms, the fundamental blocks of creation. He introduced the world to nuclear energy.

James Watson and Frances Crick elucidated the double helix structure of DNA (Deoxyribonucleic Acid), the protein molecule in chromosomes that hold the genetic codes of all living bodies.

Genetic modification is the new medical miracle cure for many defects and diseases.

Incidentally, Watson and Crick surreptitiously got hold of the Xray diffraction plates of DNA from a female colleague, Rosalind Franklin, and her supervisor, Maurice Wilkins. Without those plates, they would not have been able to determine that DNA is a spring-like double helix with four chemical base pairs forming bonds between the loops.

Upon verifying their discovery, the two scientists walked into a pub in Cambridge and ecstatically announced: ‘We have discovered the secret of life.’

How can the discovery of an old piece of parchment mesmerise the scholarly world? A few months ago, I came across an absolutely fascinating book in the Wynberg Public Library: The

Cambridge Companion to the Quran.

I have always been interested in the history of the Quran, the collection of the fragments written down during the lifetime of the Prophet (SAW), its oral transmission, collation and the structure of the text. This volume dealt with many of these aspects.

The Companion is a collection of papers and contributions primarily by Western academic scholars well-versed in Arabic, Hebrew, Aramaic (the initial language of the Bible) and their mother tongues in English, French and German.

To say that it was heavy going is an understatement. It is controversial but not judgemental about the Quran’s veracity. But it has to be read with an open mind. I learnt much.

The following points particularly enlightened me. There is apparent evidence that Quranic collation started very soon after the demise of the Prophet, even as early as in the first caliphate of Sayyidina Abu Bakr.

It is generally accepted that the final written collation was approved during the reign of the third caliph, Sayyidina Uthman, who made a concerted effort to preserve Quranic standardised accuracy.

Current written Arabic of that time made it difficult for nonArabs to precisely determine nuances of meanings. Diacritical marks above and below letters later solved this.

Secondly: In the extensive analysis of the Quran’s stature as a masterpiece of the Arabic language, it was intimated that the Quran’s rhythmic musicality is best elicited when it is orally recited and not just read silently as a book.

Thirdly: The Quran is not constructed in a narrative (storybook) form. It is more complex.

Each verse has to be understood in the context with its revelation.

Fourthly: There is the conundrum of abrogation of certain verses e.g. the consumption of intoxicants.

While I was reading the Companion, an article of great excitement appeared in the local Cape Times, July 13, 2015. An old fragment of parchment with Arabic Quranic text was discovered in Birmingham University Library. Radio-carbon dated it (1 370 years old) to have come from very close, or in, the lifetime of Prophet Muhammad (SAW).

As far as Biblical and other ancient religious documents are concerned, this fragment goes closer to the source than any other document.

So, ecstasy is universal, an emotion that is expressed when something wonderful happens in life, be it science, literature, art or personal fulfilment. Its explosion has to be savoured for, sadly, such warm moments don’t last forever.

Cambridge University dates back to the 1300s.

Photo M C D’ARCY Muslim Views

40

Muslim Views . October 2015

Why is the west so silent about the Yemeni War? Anthropologist MARTHA MUNDY denounces the silence of the main powers on the war in Yemen. She recalled the challenges that this country represents for Saudi Arabia and Israel.

HAT is at stake in Yemen that far more systematic violations of the Geneva Conventions than in any of the recent wars which Western powers have supported in the Arab world (Iraq, Syria, Libya and Gaza) are met with resounding silence?

For six months, there has been a blockade of food and fuel, and management of aid (even that through the UN) as part of war strategy, bombing of civilian, historical, educational, religious and medical targets, destruction of infrastructure from roads to electricity and water, and use of prohibited weapons.

All of this occurs in a country of over twenty million persons, which has no effective air defences – a country as open to aerial bombardment as Gaza.

In other words, by its silence and support for Coalition bombing in Yemen, the international community completes the erasure of legal reference in war.

That is a big price to pay for success in a conflict seemingly so minor it receives virtually no press coverage.

How is the conflict explained to us?

Spokesmen of Western governments state that a militia movement (Ansarallah) took over the capital, forcing out the legitimate government.

Thus, as upholders of ‘legitimacy’, the United Nations Security Council (UNSC minus Russia) judged it vital to reinstate the earlier government, even though the bulk of the Yemeni national army came over to the side of the Ansarallah, itself with a substantial popular base in Sanaa and the north.

This is evident.

But rarely are we reminded that, a year ago, under UN auspices, a political agreement (‘Peace and National Participation’) was co-signed by the Ansarallah and other Yemeni parties,

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Muslim Views

Yemen as a laboratory for new wars? It seems bizarre since, compared to Gaza, Yemen is far larger, intelligence mapping of the population far poorer, and there is still something of a ground army standing. But if one remembers how Yemen has served as a laboratory for US drones, including targeted assassination of a US citizen, perhaps it was so marketed only for the UN representative to be fired, another appointed, political discussions with the Ansarallah movement terminated and a military Coalition assembled to reinstate ‘legitimacy’ inside Yemen.

As the Coalition has gone on to destroy not only Yemen but law itself, surely continuing political negotiation would have been a lower price to pay?

Why was it not?

Could it really be that some words just should never be uttered?

For example, Ansarallah’s slogans call for ‘death to America and Israel’. That slogans against America and Israel resound in the streets of a capital city, even of a small, poor, peripheral Arab country, doubled by curses on the Saudi monarch since the bombing began, clearly is unacceptable to the powers concerned. (More gratuitous and offensive to this writer is the puerile call for curses on Jews, who so long formed a component of Yemeni society, and so few of whom remain there.)

But are America and Israel sacred terms that no one should ever decry?

And, slogans aside, the fact remains that Ansarallah is a religio-political movement which, unlike al-Qaidah or Daesh, works with secular political parties, including the Yemeni Socialist Party, and time and again negotiates politically, most recently accepting the basic clauses of the UN Security Council Resolution 2216, which the Coalition gives as the basis for its attack to restore ‘legitimacy’.

So what else is at stake that the Coalition has been left to bomb for six months to the sound of world silence?

Is it just money? Obviously Saudi Arabia (with more British airplanes than the British army) and the GCC can buy a lot of media, weapons and people. Yet, the support of the US, France and the UK to the Coalition goes beyond what money can buy, even today. So what else is at stake?

A tentative answer: The French, who are facilitating the naval blockade, still have a base in Djibouti. It allows them to continue as players in a global network (Diego Garcia and 1 400 US overseas bases) expanded from the days of the Cold War. Today, Djibouti’s major function may be not just above, but under, water: to watch the communication cables, which pass between China, Asia and the West that lie on the seabed. Although all that visitors to Djibouti may see are French army frogmen diving to check the cables, there must be wider coordination with the Israeli submarines patrolling in the Red Sea. The Coalition is meant to be the first exercise of a GCC ‘rapid deployment force’ advised discreetly by Israeli and American officers. Such coordination in the attack of an Arab country is novel.

How has this been marketed?

The rage provoked by the deaths of the invading GCC forces in Mar’ib suggests that Yemen was dreamt of as a training programme for wars modelled on recent Israeli ones – a war to be determined by aerial bombardment.

Yemen as a laboratory for new wars? It seems bizarre since, compared to Gaza, Yemen is far larger, intelligence mapping of the population far poorer, and there is still something of a ground

army standing. But if one remembers how Yemen has served as a laboratory for US drones, including targeted assassination of a US citizen, perhaps it was so marketed.

Indeed, there is something glossy about the way the war was sold to the GCC leaders (GCC minus Oman, which refused to participate) even if we, the general public, haven’t seen the brochures.

For the Emiratis it was to lead to ‘the City of Light’ (al-Noor Yemen) of booming commerce on the Indian Ocean and open to East Africa but subject to the management choices of Dubai.

To the Saudi, very much more was promised: unified control of ‘The Empty Quarter’ and its fabled unexploited quantities of oil and gas which the US guarded in the ground so long as the government was Yemeni; practice in making and unmaking societies and governments by precision bombing of a population dependent on food imports; and a victory so stunning, the Arabian Peninsula becoming effectively theirs, that peace with Israel could soon be publically celebrated.

In early June, at a Council on Foreign Relations event, retired Major General Anwar Eshki, of Saudi Arabia, laid out the package. He was joined at the event by Ambassador Dore Gold, of Israel.

What Eshki said is not news in Saudi Arabia. But it is not often spoken out aloud, and certainly not reported with any measure of diligence in the West. Here is Eshki’s package: ‘In the Arabian Peninsula, there is a promising oil field in the Empty Quarter [Rub’al-Khali] that will obligate the countries of the Gulf Cooperation Council

and Yemen to cooperate to protect it and its gains. This unity will be modelled – or rather, must be modelled – on the US constitution that united America and granted it its democracy.

‘As for the promising Ogaden [oil] field in Ethiopia, it will unite the Horn of Africa under Ethiopia’s leadership. And a bridge shall be built between the African continent and the Arabian Peninsula: The Al-Noor Bridge that shall connect the city of AlNoor in Djibouti and the city of Al-Noor in Yemen.’

All this demands a number of things: l Achieving peace between Arabs and Israel. l Changing the political system in Iran. l Unity of the Gulf Cooperation Council. l Achieving peace in Yemen and revitalising the port of Aden because this will rebalance the demographics of employment in the Gulf. l Establishing an Arab force with American and European blessing to protect the countries of the Gulf as well as the Arab countries, and to safeguard stability. l The speedy establishment of the foundations of democracy with Islamic principles in the Arab world. l Working toward the creation of a greater Kurdistan in peaceful ways as this will weaken Iranian, Turkish and Iraqi ambitions.

Why is the West so silent about Yemen? Perhaps these seven points provide the elements of an answer.

Source : ‘Why is the West So Silent About The Yemeni War?’,

by Martha Mundy, Counterpunch, Voltaire Network, October 4, 2015, www.voltairenet.org/article188931.html Martha Mundy is an anthropologist who worked in North Yemen from 1973 to 1977. Her book, ‘Domestic Government: Kinship, Community and Politics in North Yemen’ (1995), is a contemporary classic. She is now working on the political economy of food in Yemen.