Muslim Views, October 2016

Vol. 30 No. 10

SAFAR 1438 l OCTOBER 2016

Making some sense of the student protests IN a khutbah delivered at Claremont Main Road Mosque, DR SHUAIB MANJRA, an elected member of Council at University of Cape Town (UCT), while expressing solidarity with most of the demands of students in the current FeesMustFall campaign, also voices his disagreement with the mode of engagement of the current student protests.

This is a slightly abridged and edited text of the khutbah delivered on Friday, October 7, 2016.

S we celebrate the arrival of Muharram, we celebrate it less as the beginning of a new year but more for the signal events that occurred during this period in Muslim history.

Foremost among them was the martyrdom of the grandson of the Prophet, Imam Husayn.

Imam Husayn’s struggle for which he sacrificed his life was the embodiment of social justice.

More specifically, he challenged the notion, manifestation and abuse of inherited power and privilege.

Power and privilege as a birthright blighted our early history and tore apart the early Muslim communities – a sad legacy that remains to this very day.

Today, countrywide, we see a similar challenge to inherited power and privilege by students around the country.

These students face exclusion in multiple ways, both through the historical legacy of apartheid and the policies of a craven and corrupt current political class.

The legacy of apartheid remains embedded in society and our institutions, many of which remain untransformed. These institutions systematically or

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socially exclude people of colour.

On the other hand, the current political class callously disregards the struggles of the poor in their quest for corrupt accumulation or incompetent leadership.

I need not remind you that education in Islam in not only a right, it is an imperative. This imperative is embodied in the very first revelation: ‘Iqra’ – an instruction to read.

Numerous other verses in the Quran point us to this imperative of knowledge, reflection, wisdom and action.

The Prophetic exhortations (ahadith) support this with a variety of narrations encouraging the seeking of knowledge – as being a compulsory act (fard) or seeking it wherever it can be found, from the cradle to the grave.

It is because of this that we have a reflexive empathy with the plight of students and solidarity with their demands or, at least, with most of their demands.

Many of us are shocked and disturbed by the images that we have seen in the media – both of private security and police brutality but also of student violence and gratuitous destruction of property.

Many were disturbed when this occurred in the 70s and 80s as well – but for entirely different and more clear-cut reasons.

However, we need to recognise that each generation seeks to fulfil its own mission, in the words of Frantz Fanon: ‘Each generation must discover its mission, fulfil it or betray it …’ In encouraging that, we must take caution from George Orwell that, ‘Every generation imagines itself to be more intelligent than the one that went before it, and wiser than the one that comes after it.’

Thus we need to get accustomed to a new normal, where students and youth begin to assert their new positions and new identities in ways that may be unfamiliar to us, and also in conflict

with our sensitivities.

We also begin to confront new terminology which some of us find alien, and others alienating.

Foremost among them are decoloniality, intersectionality, positionality, able-ism, alienation, critical pedagogy, accelerated transformation, inclusivity, micro-aggressions and many others. Of course, many of these have to be deconstructed to be clearly understood but if we are to understand the new generation, it is imperative that we seek out such understandings.

Students’ demands around the country vary but I will speak from a unique UCT experience since I cannot claim to understand the nuances elsewhere – except to say that the rallying cry around the country is for fee-free education: education that is accessible to all.

Linked to this is the call for the decolonisation of the curriculum.

UCT students have two additional specific demands that trump others. Their foremost demand is the lifting of the expulsion of the five expelled or rusticated students.

The other specific demand is that the university convenes a process of restorative justice.

The students call it Shackville TRC, while the university prefers an Institutional Reconciliation and Transformation Commission.

Most of these issues are interlinked in one way or another.

The student struggles also need to be seen within a broader political landscape, which includes the failure of the government to deliver basic human needs; a shrinking economy with an attendant reduction in job opportunities; a failed political leadership; wastage of enormous state resources through corruption and maladministration; and, importantly, a contest for political space among numerous new role-players, particularly with the emergence of the EFF and PASMA.

Imam Ebrahim Mthokozisi Maseko, who leads the Rockville Masjid congregation in Soweto, is of the view that darul ulooms in South Africa invest more in attracting students from abroad than in indigenous black Muslims. He also attributes the lack of growth of Islam in South African black townships to the absence of sustainable outreach programmes for the benefit of indigenous black Muslims. See page 9 for the full story, which is part of our Imam Narrative series.

Photo IQBAL TOBELLO/AWQAF SA

We also need to be cognisant to issues which have local solutions, and those which are far beyond the reach of university leadership.

These issues are far too broad to cover here today [in a khutbah] or with any degree of nuance but

I will touch on some salient issues.

The issue around free education is a compelling but vexed one.

CONTINUED ON PAGE 6

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Muslim Views . October 2016

Muslim Views . October 2016

Beyond the SABC, the rot is everywhere

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HE public broadcaster’s primary responsibility is public service.

Therefore, public trust and public interest must remain above compromise in the performance of this important function.

The SABC has failed to meet this standard and to fulfil its constitutional role as public broadcaster.

A dysfunctional SABC board is now imploding as resigned members revealed illegal deals and irregular practices that compromise the board’s integrity.

However, this kind of compromise extends beyond legitimate questions of the board’s and the Chief Operating Officer’s fitness to hold office.

It touches directly on some fundamental principles upholding media freedom and independent journalism, which are paramount for the public broadcaster.

The decision to ban the broadcast of footage of violent protests, allegedly because they incite violence, is a dangerous precedent as it undermines editorial independence and discretion.

Existing media legislation and policy adequately cover content to ensure compliance with constitutional provisions that preclude incitement to violence.

It is important for both the public and all media in South Africa to recognise the parallels between such a ban today and the erstwhile SABC under apartheid.

The state broadcaster, then completely under state control, was a mouthpiece for the apartheid government.

The regime then accused particularly foreign television media for inciting resistance.

It then proceeded to institute iron-fisted police action to bar journalists from

areas where protests were taking place.

Consequently, it succeeded, to some extent, in manufacturing a false narrative of peace, simply because it had the power to do so.

It is astounding that such power is now in the hands of an appointee at the public broadcaster in a democracy.

The ban imposed by this appointee, in a democracy, is effectively superfluous and can only be seen as a measure that amounts to censorship and that detracts from the public’s right to unsanitised news and information.

However, the ban does serve a political agenda, with the support of the Minister of Communications, whose loyalty to the President is undisputed.

This trail of political ties, which lends itself to influence by vested interests of the powerful everywhere, is fundamentally antithetical to media freedom and independence.

The network of such notorious ties of loyalty to political office taints many of our institutions, like the National Prosecution Authority, state-owned enterprises like South African Airways and Eskom.

It is no accident that all three of these institutions have been embroiled in prolonged controversies involving allegations of undue political influence and capture by business interests.

And thus, the rot proliferates to unprecedented levels of brazenness.

The recent onslaught on the Minister of Finance, who now faces what appear to be spurious fraud charges by an authority whose integrity is deeply compromised, may signal the last gasp of a corrupt head of state.

In light of this bleak scenario, it should be recognised, though, that our courts and institutions like the Public Protector’s office do offer hope.

However, the people of South Africa also deserve a public broadcaster that delivers the kind of independent, public interest reporting that is committed to ensure that corruption at the highest levels of the state is probed and exposed.

Given the character of the intransigent SABC board, its COO and the relationship these entities share with a responsible minister, who is a party-political loyalist, this is a very unrealistic expectation.

South Africans are faced with the prospect of being served with news and information that lack credibility and that serve the interests of powerful individuals and corporations.

The public broadcaster cannot afford to sacrifice its independence.

he journey that has brought Muslim Views to the point where it now marks its 30th anniversary can be traced back to a road travelled by our predecessor, Muslim News.

Forty years ago, when I joined Muslim News, it had already distinguished itself as an ‘alternative’ voice for the oppressed.

As a junior reporter, I was privileged to work with an award-winning poet and writer, Mr James Matthews, and a courageous photo-journalist, Abdul Quayum Sayed.

Published 40 years ago this

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month – on October 8 and October 22, 1976, respectively – the two front pages of Muslim News (above and below) illustrate the activist journalism that one was schooled in. Muslim News followed stories that the establishment media chose to ignore.

As we mark our 30 years, my Muslim Views colleagues and I draw inspiration from our predecessor and acknowledge that we have journeyed thus far because of the vision of the founders of Muslim News – more than 55 years ago.

FARID SAYED, Editor

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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Muslim Views . October 2016

The Study of Islam at UJ Conference Report

Looking at Isis from an African and Asian perspective ASHRAF KUNNUMMAL

THE Afro-Middle East Centre (Amec), a small but leading and increasingly consequential think tank, recently organised an international conference on the rise and development of the self-styled Islamic State (IS) group, also referred to by some as ‘Daesh’.

Held from August 23 to 25, 2016, in Pretoria, the conference – (Re) Assessing the Islamic State Group and its Futures – dealt with international and transregional politics, and examined the history and politics of the Isis in general and its impact on West Asian and African countries in particular.

The Amec conference provided significant and scholarly insight into the challenges in understanding a group such as Isis. The conference was particularly successful in the balance between the academic and more policy oriented perspectives.

Given the amount of public discussion – that is often confusing and contradictory – on IS, this conference by Amec was a serious attempt to think about the IS group from the concrete realities and urgencies of West Asia and Africa.

Speakers at the conference comprised an interesting group of academic and policy experts from various universities from the United Kingdom, United States of America, Netherlands, South Africa and Qatar. Participants were drawn from Morocco, Yemen and India as well as South

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Wadah Khanfar (left), former Director of Al-Jazeera and current President of the Al Sharq Forum, an Istanbul-based think tank, delivered a keynote address at the Afro-Middle East Centre (Amec) conference on the rise and development of the self-styled Islamic State. South Africa’s Minister of State Security, David Mahlobo (centre), presented the second keynote speech and Na’eem Jeenah, the Executive Director of Amec (right), delivered the closing address.

Photo SELLO MOTSEI

Africa. Policy analysts, community leaders, social activists and academics from South Africa added an interesting dimension to the debate on IS. The conference focused on three main areas: first, the position of the Isis group in the larger context of global militancy and in the modern history of Islamic militancy; second, how Isis is represented ideologically in contemporary public debates. The effort to bring a conceptual clarity on the definition of the IS group was one of the main emphases of the conference.

The third area of focus was the nature of the state and political authority in the aftermath of the rise of the IS group. This also added a new dimension to the ongoing debate on the claims of the IS group as a legitimate mod-

ern state.

The keynote address was delivered by Wadah Khanfar, former Director of Al-Jazeera and current President of the Al Sharq Forum, an Istanbul-based think tank.

Khanfar gave an overview of the problematic rise of the Isis group in the region and predicted its gradual dissolution in the months ahead. He urged the global community to seriously address the political scenario after its demise and cautioned that the void that will appear after the demise of the Isis group demands serious policy reflections and political plans.

This includes the questions of regional autonomy and the lack of political authority in the region. ‘As long as we are not ready to address these problems,’

he argued, ‘any discussion on the Isis group is not going to work for the benefit of the people who are suffering under years of occupations and wars.’

In the second keynote address, David Mahlobo, South Africa’s Minister of State Security, spoke about the need for a comprehensive understanding of radicalism.

He observed that the unresolved conflicts around the world are a result of the problem of lack of self-governance.

The will of the people must be respected and that is the way forward, the minister added, by pointing to the example of the South African Freedom Charter.

There were a total of seven sessions during the conference. The first two panels on the first day focused on the issues of ideology, conceptualisation and the political structure of Isis.

Dr Shahid Mathee, a lecturer in the Religion Studies Department at University of Johannesburg (UJ), examined the claims of the IS group on the question of the Caliphate. His presentation showed how the IS group uses certain normative concepts in the traditional Islamic theories of governance, and he called for a serious interrogation of Islamic traditions to address the legacy of the IS group.

Dr Joas Wagemakers, from University of Utrecht, analysed the influence of Salafism in the ideological formation of the IS group. He also showed varieties of Salafi discourses that criticise the doctrine and the methodology of the IS group.

The next panel was on the conceptualisation of the IS group.

Ashraf Kunnummal, a PhD candidate in Religion Studies at UJ, provided a decolonial reflection on the rise of the IS group.

He described the IS group as a moment of passive revolution that seeks to divert the attention from the demands of the people’s movements in North Africa and West Asia.

He argued that the problematic public discussions on the IS group failed to acknowledge the colonial divide that exists in global politics.

There were four panel discussions on the seond day, followed by the closing address by Na’eem Jeenah, the Executive Director of Amec.

David Africa, a local security analyst, provided a general overview of the IS group’s activities in South Africa. Rizwan Sabir, Omar Ashour, Muhammed Okda, Melissa Finn and Jose Martinez added new perspectives to various aspects of the discussions on the IS group.

The Amec conference was a fascinating forum to think through the problem of the IS group without the mediation of global elites and the pressure of the public debates.

The success of the conference was in providing a balanced approach to a diverse mix of an academic and non-academic audience.

Ashraf Kunnummal is a PhD Candidate in the Department of Religion Studies at University of Johannesburg.

Muslim Views . October 2016

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Muslim Views . October 2016

CONTINUED FROM PAGE 1 Before we deal with the economics, it needs to be situated within a broader narrative: questions around the role of education in a developing society such as ours, particularly tertiary education; the fundamental role of education as a driver of BEE; the broader questions about tertiary education as a privilege that allows a few class mobility to the stratum of the middle class.

It counter-poses the role of tertiary education against basic education and vocational training; it challenges the commodification of education where it becomes transactional and excludes the poor; and it raised the notion of opportunity costs: whether the state should be allocating resources to tertiary education rather than other basic needs.

But, more fundamentally, if free education or what some term ‘full access to university’ is to be achieved, this responsibility lies solely within the domain of the state, not the university.

My position is that no student in this country should be hampered in realising their full potential through a lack of financial resources.

But at the same time, the academic project and the quest for excellence should not be compromised for short term politics.

The issue of free education should be delinked from what is termed de-coloniality.

This is the second demand of students, viz. the decolonisation of education.

The latter is premised on the fact that knowledge is not value-free. It argues that our epistemology or systems of knowledge are based on western values or the colonial matrix of power.

De-coloniality has been defined as ‘epistemic disobedience’, ‘epistemic de-linking’ and ‘epistemic reconstruction’. It aims to liberate education from the epistemology of power, inequality, various forms of discrimination and exploitation.

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This is indeed a laudable objective that should not detract from the historical legacy of knowledge and its transmission over generations as a common legacy of all humanity – as the Prophet (SAW) said: ‘Wisdom is the lost property of the believer so, wherever he finds it, he has a right to it.’ This decolonising project is a multi-generational task that we will bequeath to our future generations.

It is important, however, to remind ourselves that this task remains firmly but not exclusively within the domain of black and progressive academics. The university’s curriculum transformation project is only a small step in this direction. It is ironic that students demand on what they consider a colonial institution to decolonise its curriculum. Agency, among those making this call is critical. It is simply not someone else’s task.

The third demand of students is the reinstatement of students who have been expelled or rusticated from the university for the commission of, or aiding and/or abetting acts of violence. This occurred during what is termed the Shackville protests in February of this year – which focused largely around lack of student accommodation.

A university vehicle and a Jammie Bus were destroyed, paintings destroyed and other university infrastructure damaged. A university lecturer was also assaulted. Five students faced the University Disciplinary Tribunal and were given various sanctions, the most severe being permanent expulsion.

The students have a right to appeal this decision and some have.

One of the non-negotiable demands and, indeed, the primary reason for the current uprising at UCT is the reinstatement of these five – who, I must add have shown little remorse for their actions.

In fact, they question the legitimacy of the rules of the university and that of the Tribunal but are comfortable running to the courts in order to seek relief. Some of them are serial offenders and have fre-

quently violated the interdict against them.

The fourth demand is that the university engage in a TRC/IRT process to unravel, expose, deconstruct the black experience at UCT and to seek an apology from the university for systematic racism and the way black students were and continue to be treated. It also is intended to investigate the political factors behind the Shackville protests and what is termed the ‘criminalisation of protest’. Protests, according to some of them are by their very nature disruptive, and certainly disruptive of the status quo. For some, violence is legitimate, in fact it is glorified. The TRC is a process which is intended to seek restorative justice.

Some of these demands are legitimate and others open to question.

But I must add that UCT has significantly conceded on every one of these demands yet, the students have shown no commitment to allowing the academic project to continue – holding it hostage to self-defeating demands.

So, here are some of my fundamental disagreements with the mode of engagement of the current student protests, and I don’t claim that they will be acceptable to all: The university crisis is perhaps symptomatic of a broader crisis in society but this is certainly not a national revolutionary moment as some commentators have called it.

Of course, the students think that this is. The commentariat play into this myth by, for example, using terms describing current events as the ‘moment of rupture’, ‘seismically transformative’ or ‘the splitting of the South African atom’. This is hyperbole at its worst.

The students’ struggle, despite its significant media coverage, pales in comparison to the everyday struggles of the majority of South Africans. These struggles have not resonated with such communities.

Linkages between these struggles are important. The struggle for education cannot focus on tertiary institutions without linking it to a struggle

for basic education. This is where the problem starts and part of the solution lies. If you think our tertiary institutions are in crisis, it is only because they mask the underlying rot in our basic education.

We should not confuse genuine political action with criminal behaviour. If we do not have rules to govern us, or respect rules, we will degenerate into an anarchic society. I use the word ‘anarchic’ in the colloquial sense and not in the classical political sense – which actually is a progressive movement.

I argue for a transformative and incremental project rather than what is termed a ‘revolutionary’ one, which is predicated on destruction.

The Fees Must Fall movement last year won the admiration and support of a large section of the South African population. People supported the plight of students but, more importantly, the manner in which they conducted themselves.

The students’ victory was celebrated by all. However, instead of consolidating such victories, the demands kept on being added and became more unattainable until it reached crisis point. Acts of wanton violence then delinked what was left of the student protest movement from popular support.

The destruction of university property around the country estimated at around R500 million is unconscionable. These are our institutions that we have inherited and that we will bequeath to future generations. We can never and must never glorify such acts of violence and wanton destruction. Let’s not mistake these acts of criminality for revolutionary violence.

The linking of student struggle with wider social forces is necessary and important. The linking of Fees must Fall with in-sourcing of contract/ temporary workers was a major victory for workers. However, worker organisation and leadership must be allowed to emerge and speak for themselves rather than students assuming a sense of vanguardism.

Some of the blatant acts of racism I have witnessed, and other acts of sexual assault and violence and abuse, must never be countenanced by those seeking to build a society built on intersectional justice. These acts must be condemned in the harshest terms.

Any struggle concludes with dialogue and engagement; other forms of struggle ultimately lead to this eventuality. We can only delay it but, in delaying it for too long we either lose support, credibility or our cause.

Of all the demands I mentioned, UCT gave in to virtually every one of them. Yet, the protesting students could not guarantee the continuation of the academic project. This is negotiating in bad faith and one can only wonder what the ultimate agenda is.

My final point is that the zerosum game being engaged in currently by students is a destructive one. If they push their demands too far it could simply mean the end of public universities, as Achille Mbembe argues, and we will have either our students going overseas to study or the privatisation of higher education by the emergence of local or international universities. Our best academic staff will also seek greener pastures.

Undoubtedly, our country, and particularly our entire education system, are in crisis. We must applaud the bravery of students in taking up critical issues that require urgent redress; but at the same time, we need to criticise them for their destructive strategies – most important of which is the sabotage of the academic project.

Ongoing developments will be critical for our institutions of higher learning. We either achieve a compromise or lose a significant part of the academic year. This will have a huge financial and social cost to our country – one we cannot afford.

We pray for guidance and wisdom to meet these challenges that we face in our country. Wisdom has to prevail! We have no other choice.

Muslim Views . October 2016

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Muslim Views . October 2016

Muslim NGOs wowed at techie conference Among the presenters at the Iman-Net conference, on September 22, were, left to right, Bilal Ismail (convenor), Khalil Aleker, Zaheer Khan, Muhammed Zaoud and Nazeer Jamal.

MAHMOOD SANGLAY

GREAT things happen when the best Muslim intellectual capital in information and communication technology meet with Muslim NGOs. This kind of meeting, at national level, was unprecedented in South Africa, until September 22, at the Iman-Net conference in Durban.

The objective of the event was to ‘link Muslim organisations with Tech vendors to facilitate collective growth and development’.

This broad scope brought together 47 delegates from about 30 organisations who spent a day learning from experts and networking.

The event was abuzz with the infinite possibilities for a crosspollination of ideas on digital, online and social media marketing. Graphic designers, marketing professionals, website designers, audio and visual vendors, print houses and social media experts were invited to attend.

The result was a convergence of some the best talents locally and internationally.

However, the difference, says convenor Shaikh Bilal Ismail, is that the event is framed by the

Islamic ethos of striving for the ultimate pleasure of Allah.

Every speaker’s presentation was informed by the notion of technology for a divine purpose as they offered technical as well as ethical value.

Mohammed Zaoud is an international marketing and brand specialist, and is currently Head of Marketing at Al Jazeera for its flagship Arabic channel. His previous experience includes work with global brands like Johnson & Johnson and Colgate Palmolive, and he has done extensive community work in Australia.

Zaoud presented the Madhab of Marketing, a concept first introduced to Muslims in Sydney in 2013 as a course. This innovative approach to marketing covered guiding principles and assumptions, fundamentals of successful Muslim marketing plans and a working case study of an Islamic initiative.

A key principle is that Muslim organisations need to spend money in marketing and be disciplined when developing brands for the long term. Among the fundamentals of the madhab are clarity of the objectives and the target market, a unique product offering and a robust social media. Using

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such guiding principles, Zaoud proposed a hypothetical case study, a Taraweeh Project, in Durban for the month of Ramadaan.

Nazeer Jamal, an environmental scientist for the KZN government and a volunteer in the NGO sector, offered some innovative NGO hack strategies. Drawing from some inspirational ideas of leaders like Yawar Baig and Tony Robbins, Jamal emphasised the importance of trust and integrity in moving from one’s comfort zone to growth, using available resources.

He reflected on foundational principles for the management of NGO workers, donors and funding campaigns, followed by strategies for their effective management, including aspects such as media relations. He prioritised positive change, letting go of some old habits, being proactive and embracing innovation.

Khalil Aleker has over a decade of experience in the IT sector and is currently Employee Engagement Manager for the PBT Group. He is also a consultant for NGOs and the founder of Islamographic.com.

Aleker focused on online virtual teams through a shared vision, clear and measurable goals,

diverse skills, transparent communication, mutual accountability and discipline. He discussed the use of Asana, Google Drive and Skype, among a host of others, as popular examples of free online tools that can be used for purposes as diverse as infographics, newsletters, training and project management.

He argued that poor technology and lack of testing often contribute to failed teams, and that team members must relate to each other’s humanity as opposed to becoming objectified as mere functionaries in the system. At least an initial face-to-face interaction is essential.

Aleker says mirrors in the work environment have a positive effect and produce team members who smile more and who are more self-critical. He insists there are really no bad team members but, rather, bad leaders. Ego is often the enemy and may manifest when due credit to employees is withheld. A return to the sunnah (or being better human beings), he says, is a vital part of the solution.

Zaheer Khan holds a postgraduate qualification in Informatics and is a certified Information Systems Security Professional.

Photos FAYYAAZ AKOOB

He also has extensive experience and knowledge of business development, with a specialisation in mobility security and user experience.

His work for the NGOs involves shared services models incorporating aspects like IT, HR, marketing and project management.

Khan focused on the evolution of the primacy of people in the digital age and identified five trends in a ‘people first’ approach, namely, intelligent automation, liquid workforce, platform economy, predictable disruption and digital trust. In the liquid workforce trend, for example, he envisages a future of project-oriented work groups emphasising collaboration, agility and skills sharing.

Khan argues that ethics and security are the foundation of the digital economy. He referenced Volkswagen, Facebook and Microsoft as examples of how such trust had been compromised.

He finally proposed ways in which NGOs can apply these trends intelligently and called for a contemplative focus on our need to connect with Allah through devotions like tahajjud.

Muslim Views . October 2016

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Darul ulooms don’t invest in black imams MAHMOOD SANGLAY

THE problem with local darul ulooms is that they do not invest in local black imams. Instead, these institutions invest in attracting students from foreign countries while growth and development of indigenous students remain stagnant.

This is the view of Imam Ebrahim Maseko, 29, imam of Rockville Masjid, in Soweto, which accommodates about 100 worshippers for Jumuah.

His lifelong struggle is one marked by a balance between hardship and hope, a relentless drive to seek knowledge and the typical challenges of this search.

His father, Harry, embraced Islam in 1990 when Ebrahim, the eldest of three children, was only threeyears-old.

Imam Maseko was born in Jabulani, Soweto, and he recalls moving to Tsakane, Brakpan, in 1990, and again to Langaville, Springs. This is where he acquired the formal education from childhood to young adulthood.

His parents, including two father figures, played an important role in shaping the life and learning of the young Ebrahim.

His father passed away when Ebrahim was only seven and his mother remarried a year later, in 1995, to Shareef Tibane Seleke.

The stability at home afforded Ebrahim and his brother the opportunity to commence schooling at Springs Muslim School, in 1997 till 2002.

This was followed by a course in imamat for his Islamic Primary Studies at Jameah Mahmoodia, in Springs. In 2004, Ebrahim was

Imam Ebrahim Maseko, seated second from left, was appointed in February 2015 to lead the Rockville Masjid congregation, in Soweto. The masjid accommodates 100 worshippers and was established in 2010. Photo IQBAL TOBELLO/AWQAF SA

enrolled at Springs Daarul Uloom where he completed his hifdh and alim course for six years.

‘I was inspired by my township, which didn’t have an alim at that time,’ says Imam Maseko.

This expression of acknowledgment, which extends to a deep gratitude to his stepfather, who passed away in 2007, has left an indelible impression on the life of Imam Maseko.

It was a particularly difficult period because, in the absence of a father figure, an unemployed mother and two siblings at school, Imam Maseko was caught between the choices of sacrificing his studies or failing to respond to the material needs of the family.

He chose to continue studying but

remained committed to helping out where he could to support the family.

In 2012, as a qualified imam at the age of 25, he commenced work in this capacity at Lotus Gardens Masjid, in Pretoria.

Imam Maseko says this was ‘an excellent experience’ and made a lasting impression on him. The community in the area consisted of Asians, Malays and Africans.

‘I believe we both had expectations of one another, some clouded by stereotypes but, with the grace of Allah, we were both good in dealing with each other, especially the mutawallis (trustees).’

Imam Maseko’s observations on the detached nature of the

functioning of the darul uloom is striking. The institution remained oblivious of his struggles.

‘The institution was not a home to me, just a place of learning Islam. What really troubled me, however, is the fact that this lack of support was not only experienced by me but by many other students, some of whom had to drop out.’

Imam Maseko believes that the lack of growth of Islam in South African black townships may be attributed to the absence of outreach programmes for the benefit of indigenous black Muslims. In essence, there is no integrated, sustainable dawah and development programme focusing on the needs of local black Muslims.

Often dawah programmes are lacking in social development support, which effectively mirrors our failing schooling system in which hungry and poor children are expected to perform normally in class. Imam Maseko recognises that the problem with dawah and institutional training of black imams is a deeply systemic one that requires radical revision.

However, he is equally encouraged by several hopeful signs of a ‘growing number of indigenous scholars’ and those who pursue higher academic learning at tertiary institutions. But he expresses concern about their obsession with ‘minor differences and viewpoints’. These differences, he believes, is what informs the perception of Islam by people of other faiths.

Regarding the multitude of Islamic organisations, Imam Maseko says that there is an absence of a common goal, especially in respect of addressing really crucial issues, such as poverty.

‘Assisting a hundred families with hand-outs is not only unsustainable but creates a dependency syndrome,’ he says.

The imam’s vision is one in which Islam is ‘cleansed from its stereotypes’ caused particularly by social injustices such as Muslim employers who exploit their workers, and intolerant Muslims who tend to treat people of other faiths with condescension.

Imam Maseko married in 2012 and has three children. His struggle to study Islam and his commitment to his community and congregation is testimony to his hope.

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Muslim Views . October 2016

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Muslim Views . October 2016

11

Proposed changes to law on international migration by Home Affairs should not impinge on the rights of refugees NURUDEAN SSEMPA

CIVIL society organisations in the refugee and migration sector, faith-based institutions and human rights activists have called on the Department of Home Affairs (DHA) to reconsider its proposal of establishing asylum seeker processing centres at border posts.

This move has the potential to severely restrict the movement of refugees and migrants, and impinge on their human rights and dignity.

The DHA, as a custodian of South Africa’s international migration, has proposed changes in the current Refugee Act 1998, the South African Immigration Act 2002 and other related legislation.

Foreigners coming to South Africa, whether as refugees or visitors, are largely regulated by these policies, and changes will have many implications to various sectors of the public.

The proposed changes are in the Green Paper on International Migration in South Africa released in June this year by the DHA. The public had until September 30, 2016, to submit comments on the Green Paper on International Migration.

Various stakeholders, including civil societies in the refugee and migration sectors, faith-based institutions and human rights activists have expressed different opinions on the document.

Although the Green Paper has been largely described as progressive, particularly when it comes to easing the movement of skilled foreign nationals and applicants for business visas, a lot still needs to be done when it comes to refugees, one of the most vulnerable groups in the country.

Muslim Views, in partnership with the Muslim Refugees Association of South Africa (MRASA), brings you the key issues in the Green Paper and some of the responses from various stakeholders.

Vision for a new international migration policy in South Africa The Green Paper sets forth some core principles which should inform the nation’s management of international migration.

Firstly, the Green Paper points out that South Africa has a sovereign right to manage international migration in its national interests. The national interests of South Africa should be defined in accordance with constitutional principles, socio-economic development objectives and national security.

Secondly, the Green Paper calls on South Africa’s international migration policy to be oriented towards Africa.

Thirdly, South Africa’s international migration policy must contribute to nation-building and social cohesion.

Fourth, South Africa’s international migration policy must enable South Africans living

The Deputy Minister of Home Affairs, Fatima Chohan, at Claremont Main Road Mosque. She was presiding over a community forum to discuss the Green Paper on International Migration in South Africa.

Photo NURUDEAN SSEMPA

abroad to contribute to national development priorities.

Finally, the efficient and secure management of international migration is the responsibility of individual countries, all countries collectively as well as regional structures, says DHA.

Key points in the new policy According to the Green Paper, policy changes will include the following key points: Management of admissions and departures – with a riskbased approach, once travellers’ risk and threat profiles have been confirmed to be low, bona fide tourists, academics and business people can be granted a long-term multiple entry visa, and attention turned to higher risk profiles.

Management of residency and naturalisation – prioritise those foreign nationals most likely to make significant contributions to South Africa’s society and economy.

Management of international migrants with skills and capital – attract and retain skilled workers and investors to positively impact South Africa’s growth and competitiveness.

Management of ties with the South African diaspora Management of international migration within the African context – addressing the continental developments, significant immigration from the Southern African Development Community (SADC) countries as a core ele-

Ahmad Abdullah Eddy, who represented Africa Unite and other community organisations, making a contribution at the forum to discuss the Green Paper on International Migration in South Africa. Refugees face a number of problems when they come to South Africa. These include lack of jobs because many lack employable skills, language barriers and unnecessary delays in processing their migration documents. According to the United Nations High Commissioner for Refugees, South Africa currently has fewer than 100 000 registered refugees yet, the number of pending asylum seekers is over a million.

Photo NURUDEAN SSEMPA

ment of regional integration.

Admission of asylum seekers – considering options to protect refugees, efficiently manage genuine requests for asylum and protecting the human rights of refugees as well as manage the abuse of the asylum seeker system by economic migrants.

Motivation for new legislation According to DHA, for the last 17 years, there has been no comprehensive review of the policy on international migration yet, significant developments have taken place.

‘Most of SADC nationals are transiting through South Africa to the continent and the world. Further, world leaders, including politicians and business persons, travel through South Africa to the region, and low-skilled, workingclass migrants both travel to South Africa and transit through the country to other destinations.’

Migrants from the African continent, as far as North Africa, are transiting through South Africa to their preferred destination countries in Europe and North America.

This has been exacerbated by the tightening of borders and political instability in North Africa, the Middle East and Europe, says the Department of Home Affairs in the Green Paper.

Furthermore, South Africa continues to receive a high number of individual asylum seekers from almost all the regions of the world, including asylum seekers from countries that seem to be politically stable.

‘Added to this, South Africa attracts tourists from all the regions of the world because of its natural beauty, vibrant culture and various tourist attractions; and it has become a major venue for conferences and international events.’

Also, many African countries continue to liberalise their immigration regimes in line with the continental regional integration strategies and the African Union’s Agenda 2063 vision.

For instance, East African Community and Economic Community of Western African States member countries have implemented visa-free travel for citizens of the respective regions.

Another significant development, according to the DHA, is that many South Africans have taken advantage of globalisation and have migrated to various developing and developed countries.

South African diaspora abroad can contribute to the achievement of national goals more so than is presently the case.

Gaps in the current legal framework It has been pointed out that the current international migration framework lacks a management approach that does not treat migration as a nuisance but rather as an inevitable process that can benefit the country. And whose risks, if better managed, can be minimised.

Additionally, the current legal regime lacks a framework to deal with economic migrants, asylumseeker management processes are easy to abuse by economic migrants who resort to this mechanism in the absence of a policy that addresses that particular phenomenon, and it lacks a bold and robust approach to the recruitment and retention of critical skills in a world where they are so intensively pursued.

Civil society responds to Green Paper ‘We are concerned with the language in the Green Paper that frames migration in terms of criminality and security threats.

‘The Green Paper is diffuse with concepts or ideas such as terrorism, drug-smuggling, human trafficking, fugitive crime bosses and criminal syndicates,’ says a statement from Claremont Main Road Mosque, signed by Dr Rashied Omar, the imam, and Jaamia Galant, the secretary.

‘The over-emphasis on threat

and criminality in the Green Paper… creates conditions for xenophobic sentiments and violence to flourish,’ the statement points out.

Claremont Main Road Mosque recently convened a discussion forum around the Green Paper on International Migration.

It was presided over by the Deputy Minister of the Department of Home Affairs, Fatima Chohan.

The panellists were Father Peter-John Pearson, from South African Bishops Conference, Ahmad Abdullah Eddy, who represented Africa Unite and other community organisations, and Faisal Garba, a post-graduate student from University of Cape Town with expertise on African migrants.

The Green Paper calls for the establishment of asylum seeker processing centres to accommodate asylum seekers during their status determination process.

The Green Paper fails to clarify whether the proposed asylum seeker processing centres will, in fact, be more like refugee camps, which is the norm in many countries in Africa.

South Africa’s refugee legislation is described as the most progressive on the entire continent, allowing refugees and asylum seekers the right to work and study in the country.

The establishment of asylum seeker processing centres at border posts has the potential to severely restrict the movement of refugees and migrants and impinge on their human rights and dignity.

Another proposed policy change is that the granting of citizenship should be considered as being exceptional.

Refugees should not be allowed to apply for permanent residence on the grounds of the number of years spent in the country.

However, refugees can still apply for permanent residency on other grounds, such as meeting certain critical skills or investment requirements.

The new policy will rob people of the chance of stability in a place where they may have built relationship ties and established security.

The Green Paper is also silent on the status of children born to refugees in South Africa.

In conclusion, the approach of the Green Paper is preoccupied with the economic value migrants add or deduct from the nation.

This approach is amoral.

Migrant or citizen, all people are entitled to access South Africa’s social infrastructure of health, education and employment.

Migrants also contribute to several institutions in South Africa, which enable the economy and society to thrive, for example, through their involvement in civil society and community organisations.

Foreign migrants attending a human rights awareness workshop in Bellville, organised by the South African Human Rights Commission and MRASA. The proposed changes in the refugee law contained in the Green Paper will make it hard for refugees to apply for permanent residence. The Green Paper is also silent on the status of children born to refugees in South Africa.

Photo NURUDEAN SSEMPA Muslim Views

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Muslim Views . October 2016

Ipsa hosts Women in IslamWomen in SA symposium NAFISA PATEL

INTERNATIONAL Peace College South Africa (IPSA) will be hosting its third annual ‘Women in Islam – Women in South Africa’ (WIWISA) symposium.

The event will be held on Saturday, October 29, 2016, from 13h30 to 18h00, at Ipsa’s conference venue, in Rylands Estate, Cape Town.

Ipsa is the first and currently the only institute of Islamic higher learning in South Africa to be accredited and registered with the Department of Higher Education and Training.

As an important role-player within the country’s vibrant and evolving educational and social landscapes, Ipsa regularly hosts events that bring together in conversation social actors from various sectors of the South African collective.

These sectors include government, civil society, activists, religious leadership and academia on a range of topical issues that concern and affect the South African Muslim and broader communities.

The Wiwisa symposium is an important flagship event on Ipsa’s annual academic calendar as it forms an integral part of our broader social investments and educational commitments through initiating important conversations and engaging debates on various issues related to gender and gender-justice within the

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South African Muslim community.

Previous symposia have looked at women’s contributions to the development of Islamic education in South Africa, and also interrogated the current discourses and problematics around the Muslim Marriages Bill.

Essentially, the wiwisa symposium aims to create a platform for discussing critical issues of gender in Islam in a way that recognises and takes serious the voices, experiences and lived realities of Muslim women and men.

It also allows us the opportunity to honour and pay tribute to individuals and/ or organisations that are committed to and work towards realising Quranic egalitarian ideals of social and gender justice within our community.

The theme for this year’s Wiwisa symposium is Muslim Women at the Intersections of Violence: Contextualising Poverty, Racism and Terror.

The recent political conflicts and genocidal wars in the Middle East, parts of Africa and other regions, including the global ‘War on Terror’ together with its attendant islamophobic responses; the increasing influences of jihadist rhetoric; the widespread refugee crisis and the perilous xenophobic climates that such creates; the high levels of sexual and other forms of gender-based violence in South Africa, including the prevailing conditions of socio-economic and racial inequalities as well as the ongoing drug wars

and gang violence in the Western Cape – emphasise some of the multiple and intersecting sites of struggle, violence and injustice that many Muslim women experience.

Using the concepts of racism, poverty and terror as broadbased intersectional lenses, the symposium aims to critically examine some of the varying and varied ways that violence impacts upon women’s lives.

More importantly, the symposium also locates South African women’s lived experiences beyond victimhood and seeks to map out reparative strategies that can help to shift the discourse towards that of justice, peace and healing.

Speakers and respondents include Karen Jayes (Cage Africa), Ayesha Kajee (political analyst), Gabeba Gaidien (community activist), Dr A Rashied Omar (Imam, Claremont Main Road Mosque), Fazlin Fransman (Islamic Relief South Africa), Nuraan Osman (Ihata Shelter) and a spoken word performance by internationally acclaimed poet Malika Ndlovu.

The symposium is free and open to the public, however, seating is limited.

Please RSVP to Munthirah Kriel mkriel@ipsa-edu.org or call 0216381121/ 0216387932, also follow Ipsa accounts on Facebook, Twitter, You Tube and Instagram for event updates.

Nafisa Patel is head of Academic Support at Ipsa.

Members of the Muslim community and MA Motala Islamic Centre leadership look on as the foundation of the first masjid in the Wyebank area in Durban is laid. ‘We are gathered here today to witness a historic event in the Wyebank area, where a spiritual hub of the institute is going to be constructed,’ remarked Photo SUPPLIED Mufti Zubair Bayat, of Darulihsan.

First mosque for Wyebank, KZN SHABIER NHLEKO

THE MA Motala Islamic Centre leadership in Durban was joined by Mufti Zubair Bayat, of Darulihsan, and the Muslim community on Tuesday, August 23, 2016, at 10.00am at a historic event that took place in the Wyebank area, at MA Motala Islamic Centre – the laying of the foundation for the mosque.

This is the first mosque in the Kloof/ New Germany/ Clermont/ KwaDabeka area which will not only serve the institute but also the aforementioned areas.

‘We are gathered here today to witness a historic event in the Wyebank area, where a spiritual hub of the institute is going to be constructed,’ remarked Mufti Zubair Bayat, who concluded with the duah before members of the community walked around the institute viewing other facilities.

The MA Motala Islamic Centre is an educational institute that serves the community with boarding Muslim secondary students, adult education and training, and educational programmes for orphan children in the area, amongst other things.

It is managed by the Southern Africa Dawah Network (SADN) under the leadership of Yusuf Mohammedy and Farouk Shaik, who are co-directors.

Shabier Nhleko is the Administrator at MA Motala Islamic Centre.

Muslim Views . October 2016

13

Second part of Islamic centre completed

In 1992, Heathfield area parents and children marched to the City of Cape Town Council offices to demand that a proposed auction be cancelled, and they be given the right to purchase land in the Heathfield area for the construction of an Photo SUPPLIED Islamic centre.

TOYER NAKIDIEN

AFTER many years of struggle, toil and duah, another part of the Heathfield Madressa Society complex was opened. The prayer facility, named Masjid-urRaheem, was opened on Sunday, September 18.

I was taken aback at the start of the opening ceremony when a visibly emotional elderly lady was ushered to the front of the gathering. Then, during the opening speeches I got my first hint as to who the revered woman was.

I heard how, during the long period that it took to get the project to its present state, Bibi Hawa Yunus Harneker, referred to by everyone as Ma, would encourage those around her, particularly her sons, not to lose hope and to put their trust in the Almighty.

Ma Harneker moved into Heathfield, Cape Town, in 1960 and always longed for a masjid in the area, much of which was farmland.

As the community grew and more and more Muslims moved into the area, the establishment of a centre of prayer and learning became a more pressing need.

The Muslim children in the area were learning the basics of Islam in various homes until they were allowed to use some of the classrooms at Heathfield Primary School, in the afternoons. Since this was a temporary arrangement and clearly not ideal, permanent premises were sought and Heathfield Madressa Society was formed.

From 1987, the society made countless requests to Council for land but none of those offered

The second part of the complex, the prayer facility of the Heathfield Madressa Society, was opened a few weeks ago. The Photo TOYER NAKIDIEN incomplete section has been earmarked for extra classrooms and an ablution area.

were suitable as much of the area is marshy. When the society finally found a piece of land that they considered suitable, they were disappointed to hear that Council had already sold it to a church.

Five years later, in May, 1992, members of the society were disturbed to hear that a piece of land in the area was being auctioned off for residential use – land that they had earlier offered to purchase. They quickly mobilised the community and, on May 21, that year, about 150 parents and their children marched on Council to demand that the auction be cancelled. The land in question was the area on which the Heathfield Madressa Society complex now stands.

One would think that this should have been the end of the woes of the society but their problems were far from over.

Two things now needed to happen: the land had to be rezoned and the plans for the complex had to be passed by Council. The rezoning process took more than a year and approval of the plans took even longer.

During that period, the society had to appear before Council on numerous occasions as objection after objection had to be dealt with. The property was finally purchased in 2002 but only three years later, in 2005, the plans were finally approved. Due to the long time it took to approve the plans and building costs having escalated significantly, the construction of the madrasah, being the first part of the Islamic complex, commenced in 2009.

The madrasah has been running successfully since then and, soon thereafter, the complex was

able to cater for the growing demand for a crèche and aftercare.

In 2012, Crescent Primary School opened on the premises, providing a combined Muslim and CAPS curriculum. Since then, the learners were performing their midday and afternoon prayers (Dhuhr and Asr) in the open.

However, with the opening of the new prayer facility, the learners, parents and larger community have been performing prayers there.

Recently, it was reported that some members of the community had raised concerns about the opening of the prayer facility.

It is hoped that the residents will act responsibly and in the spirit of good neighbourliness, and take cognizance of each other’s rights and obligations to each other.

Muslim Views

14

Muslim Views . October 2016

Maserati sales strengthen across the MEIA

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

ASHREF ISMAIL

ITALIAN luxury car manufacturer Maserati has achieved its 5th consecutive record year in terms of sales across the Middle East, India and Africa (MEIA) region.

While 2013 saw the launch of the new Maserati Quattroporte, and 2014, the launch of the new Ghibli, in 2015, the Trident brand began preparations for the arrival of its next new model in mid2016.

The MEIA region registered a modest increase on the previous year’s annual sales record. The strongest growing markets in the region were the newly re-opened India and South Africa ones, with a growth of 257 per cent and 154 per cent, respectively. The largest markets in terms of sales volume remain the UAE, Saudi Arabia and Kuwait, with triple digit fig-

The Maserati model line-up for the discerning sports car fundi who wants to stand out from the crowd without being too Photo QUICKPIC ostentatious.

ures registered in each market.

With regard to models, the brand’s flagship, the Quattroporte, and the GranCabrio opentop sports car showed the strongest growth, with 19 and 25 per cent, respectively. The Maserati Ghibli sports executive sedan continues to be the luxury marque’s best-selling model.

In addition to entering several new markets, including India and South Africa, Maserati further developed its network infrastructure with new facilities in Al Khobar, Kingdom of Saudi Arabia, Sharjah, United Arab Emirates, and Doha, Qatar, in 2015.

Maserati unveiled its newest addition to the line-up and first ever luxury SUV, the Maserati Levante, at the 2016 Geneva International Motor Show, in March, and all indications are that the super SUV will be brought to our shores, too.

Umberto Cini, Managing Director of Maserati Middle East,

India and Africa, said: ‘The Levante is undoubtedly the next big milestone in Maserati’s history.

Our product portfolio is growing and we have developed in leaps and bounds in terms of quality and reliability, network infrastructure, service offering and customer satisfaction.

‘As an exclusive luxury brand, our sales volume is a drop in the automotive ocean – for the entire region together, it is in the low four-digit numbers. But considering that it is ten times as much as when we first started out in the region, in 2006, it’s a phenomenal achievement and a testament to the products and the brand.’

About Maserati Maserati is an Italian luxury car manufacturer which was established on December 1, 1914, in Bologna, Italy, by its founder, Alfieri Maserati, and his brothers.

Their passion and talent contributed to the company DNA:

innovation, excellence and challenge, which are reflected in the brand’s claim ‘The absolute opposite of ordinary’.

Today, the company’s headquarters and main production location are in Modena, Italy. A second state-of-the-art production location, based on the highest quality standards of the World Class Manufacturing (WCM) concept, was inaugurated in Grugliasco, near Turin, Italy, in 2013. Maserati has been owned by the Italian car giant Fiat S.p.A. – now Fiat Chrysler Automobiles – since 1993.

Its emblem, the trident, was inspired by the fountain on the Piazza del Nettuno, in the centre of Bologna. It is a symbol that ties together the brothers, their hometown and the artistry and craftsmanship for which Bologna and Emilia-Romagna are known.

Through major investments into product development, production facilities as well as its

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Umberto Cini, Managing Director of Maserati Middle East, India and Africa looking pretty pleased with himself after posting year-on-year improved sales of this exclusive brand.

Photo QUICKPIC

worldwide dealer network, Maserati has hit a turning point.

In addition to the successful GranTurismo and GranCabrio ranges, the latest generation of Maserati’s flagship sedan, the Quattroporte, and the new sports executive sedan, the Ghibli, provide the cornerstones to the brand’s strategy of producing some 75 000 units annually, and gaining a significantly strengthened presence in the global luxury car market.

(Information supplied by Maserati SA)

15

Muslim Views . October 2016

All-new Honda Civic makes its debut ASHREF ISMAIL

IN aiming for superior levels of design and comfort, the challenge for Honda engineers was to combine a sleek and aerodynamic exterior with D-segment levels of spaciousness and comfort.

The newcomer’s striking styling carefully reflects a revolutionary silhouette for a four-door sedan, creating the overall impression of a sleek sports coupé. Special attention was paid to the detailed surfaces in order to fuse quality with sportiness.

The result is a clean, sculpted body shape that emphasises the new Civic’s sporty character, reinforced by the lower and wider stance, along with a longer bonnet and short front overhang.

This gives the new Honda sedan a more aggressive, athletic and dynamic appearance while also creating more interior room, compared to the outgoing model.

These changes have certainly caught the eye of the Wesbank Car of the Year panel as it has just been announced that the Honda Civic is a contender for this prestigious award.

The all-new Civic’s interior treatment embodies Honda’s ‘Daring ACE Design’ concept, combining high-quality materials with an ergonomically intuitive centre console and a sporty yet comfortable driving position.

The uncluttered interior design features extensive use of attractive soft-touch and accent materials

This, here, folks, is your new Honda Civic, featuring bolder styling to stand apart from the normal mid-executive hum-drum. It is a worthy contender for the Wesbank Car of the Year Award.

Photo QUICKPIC

that heighten the sense of premium quality. On an ergonomic level, it offers refined, user-friendly access to the various controls.

Overall, Honda has managed to significantly reduce noise, vibration and harshness (NVH) to achieve segment-best levels of on-road quietness.

Rear-seat knee space has increased by 55 mm, along with further gains in shoulder room for the rear occupants. Boot capacity has also improved by 20 per cent.

An extensive range of advanced technologies have been introduced in the all-new Civic to make driving easier and safer while also increasing driver and passenger comfort.

One of the most exciting new features is the advanced interface provided by the high-resolution, seven-inch-WVGA LCD display

that forms the centrepiece for the digital audio system.

The innovative system enables connection with numerous smartphone functions, including maps for ease of navi operation. This makes it the most convenient and connected Civic ever.

Several other Civic firsts are also included, such as Walk Away Auto Lock operated by the smart key system, standard on the Sport and Executive models.

The system automatically locks the car doors once the key is approximately 2,5 metres away from the vehicle thus ensuring additional security and day-to-day convenience. Smart keyless entry is standard on 1,5-litre TURBO models.

The range-topping Civic Executive derivative reinforces its premium status with a raft of additional

advanced safety features, including: l Adaptive Cruise Control (ACC) with Low Speed Following (LSF) l Collision Mitigation Braking System (CMBS) l Lane Departure Warning (LDW) l Lane Keeping Assist System (LKAS) l Road Departure Mitigation (RDM) l Forward Collision Warning (FCW) l Lane watch with side-sensing cameras Performance comes into sharper focus with the latest Honda Civic, featuring an all-new 1.5-litre VTEC TURBO engine that features Honda’s ‘Earth Dreams Technology’ – the company’s next generation set of technological advancements for driving performance and fuel efficiency.

Honda’s first-ever 1.5 VTEC TURBO engine produces an exceptional 127 kW of maximum power at 5 500 r/min, along with 220 Nm of maximum torque – the latter available in a broad range between 1 700 and 5 500 r/min to enhance all-round drivability.

These outputs are comparable to a 2,4-litre naturally aspirated engine but offer the equivalent fuel economy of a Honda Jazz. The engine achieves Euro4 emission requirements, making it one of the most environmentally-friendly engines in its class.

The new Civic is also available with a refined and updated version of the 1.8-litre SOHC i-VTEC nat-

urally aspirated engine. It produces 104 kW and 6 500 r/min, allied to a torque peak of 174 Nm at 4 300 r/min.

In line with Honda’s ‘Earth Dreams Technology’, both engines are paired with an exhilarating and sporty new series of CVT gearboxes as standard. This ensures powerful and smooth performance with the added benefit of maximum efficiency.

This combination achieves a combined cycle fuel consumption of 5,9 l/100 km for the 1.5 VTEC TURBO, and 6,3 l/100 km for the 1.8 SOHC i-VTEC – the latter representing an improvement of 8,8 per cent compared to the old model.

Both engines feature Honda’s ECON mode, which optimises the engine and transmission for maximum fuel economy. Additionally, Eco Assist helps the driver achieve the most efficient driving style by means of a changing colour indication on the instrument cluster.

The new Honda Civic range comprises four models, spanning a choice of two engines and four specification grades.

1.8 Comfort CVT – R330 000 1.8 Elegance CVT – R370 000 1.5T Sport CVT – R430 000 1.5T Executive CVT – R460 000 The recommended retail pricing includes a five-year/ 200 000 km warranty, a five-year/ 90 000 km service plan as well as three years of AA Roadside Assistance.

(Additional information from Honda SA)

Muslim Views

16

Muslim Views . October 2016

More features for Isuzu range: third biggest selling bakkie boasts styling changes ASHREF ISMAIL THE country’s third biggest selling bakkie range, the Isuzu KB range, has undergone significant styling changes in order to enhance the value preposition of the range against strong competition from Toyota Hilux and Ford Ranger.

Some of the key changes for the 2016 KB are: l New front fascia design, including changes to bonnet, radiator grille and fog lamps l New headlamps with projector and integrated LED day time running lights on LX models l New tailgate styling on extended and double cab models l Rearview camera integrated to tailgate handle on LX double cab models l 4x4 decal on load box l LX models get stylish new 18inch alloy wheels l New 16-inch styled wheel for rest of the range l New instrument cluster design with improved functionality and gear shift indicator for manual models The 2016 range continues with the proven 2.5 and 3.0 litre diesel

Muslim Views

Some of the key changes for the 2016 KB are... rearview camera integrated to tailgate handle on LX double cab models and new instrument cluster design with improved functionality and gear shift indicator for manual models... engines.

The powerful 3.0-litre DTEQ turbocharged diesel with 130kW and 380Nm from the common rail direct injection turbodiesel does duty in top-of-the-range models.

Combined Cycle fuel consumption is 7,9 litres/100 km for

4x4 double cab and extended cab models, dropping to 7,7 litres/100 km for the 4x2 versions.

The single cab 4x2 also returns a figure of 7,7 litres per 100 km, with the 4x4 single cab version consuming 8 litres/100 km.

The second powertrain option is the 2.5-litre DTEQ commonrail direct injection turbodiesel, which was introduced last year with 100kW and 320Nm. The 2.5 comes with a variable geometry turbocharger similar to the 3.0 DTEQ engine, which allows for fine management of boost pressure.

With a 20 per cent increase in torque at 1 200 rpm and a much wider power band compared to its predecessor, all Isuzu models powered by this unit enjoy vastly improved driveability.

Two workhorse models, the 250 Base Single Cab (LEED) and 250 Fleetside single cab (LEED), are equipped with the Direct Injection 4 Cylinder 2.5 Diesel engine which produces 58 kW and 170 Nm and has an impressive combined fuel consumption figure of 7,9 l/100 km.

(Information supplied by GMSA)

Isuzu’s KB range now offers greater value for money.

Photo QUICKPIC

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Muslim Views . October 2016

Twin pack AMG GT Roadsters

The uber powermeister AMG GT can now shed its top for a truly exhilarating drive.

ASHREF ISMAIL

MERCEDES-AMG is blowing even more fresh air into the AMG GT family.

Shortly after the world premiere of the AMG GTR, the sports car and performance brand from Affalterbach is presenting two exciting roadster variants of the two-seater sports car.

Alongside the AMG GT Roadster, the AMG GT C Roadster enhances the portfolio with a completely new model variant.

With an output of 410 kW and peak torque of 680 Nm, the AMG GT C is the most powerful new Roadster variant, and uses some of the technical refinements of the AMG GTR. These include active rear axle steering and the electronically controlled rear axle locking differential.

In combination with the AMG RIDE CONTROL sport suspension, the AMG GT C Roadster guarantees dynamic performance at the very highest level. The top

Photo QUICKPIC

Roadster also takes its lead from the top AMG GT R sports car where muscular proportions are concerned: the wider rear wings create space for a wider track and wider wheels at the rear axle, allowing even higher cornering speeds and excellent traction. The variable performance exhaust system also ensures an authentic V8 sound from the AMG Roadster.

With the two Roadster variants, the Mercedes-AMG GT family has now increased to five members. The two new sports cars with fabric soft tops, likewise, have the technical genes for which AMG is famous. These include the lightweight and torsionally rigid aluminium body-shell plus powerful and efficient V8 biturbo engines.

The entry level into the Roadster world is the AMG GT with an output of 350 kW. The AMG GT C Roadster adds a completely new output level. With 410 kW, it is the more powerful of the two new opentop sports cars.

(Information from Mercedes Benz SA)

Wishing our Muslim community Muharam Mubarak MAY YOUR NEW YEAR BE FILLED WITH PEACE, LOVE AND MANY BLESSINGS From the team at CMH Volvo Cars Cape Town.

MADE BY SWEDEN

CMH Volvo Cars Cape Town

c/o Nelson Mandela Boulevard & Christiaan Barnard Street, Foreshore | 021 - 413 9800 | johnathanm@cmh.co.za

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Muslim Views . October 2016

Shaikh Hazem Abu Ghazaleh, a dear friend of Cape Town DR ESHAAM PALMER

SHAIKH Hazem Abu Ghazaleh, at the age of 84 years, once again visited the shores of Cape Town during August, this year.

He often expresses his great love for and his strong connection with the Muslims of this city, and has been visiting annually for the past 21 years.

Shaikh Hazem is the spiritual leader of the Qadiri Shadhili Tariqa, which was founded by Shaikh Abul Hasan al-Shadhili.

Shaikh Shadhili was born in 1196 in Ghumara, Morocco, and his spiritual guide was Moulay Abd as-Salam Ibn Mashish.

The shaikhs of this tariqa had significant influence in North Africa where they produced many literary works.

Among these shaikhs were Ibn Ata Allah Iskandari, Ahmad Zarruq and Ahmad ibn Ajiba, while Imam al-Busiri authored the well-known poem, Qasida alBurda.

Many of the senior lecturers at al-Azhar University, in Egypt, over the years were ardent followers of the tariqa.

The Qadiri Shadhili Tariqa is one of the largest tariqas and its branches are found all over the world, from Cape Town to Rabat, and Washington to Moscow.

Shaikh Hazem, who was born on March 3, 1933, in Nablus, Palestine, lives in exile in Amman, Jordan, where he serves as imam and mufti of Jam-e-Yatu Darul Quran Institution. He studied journalism at University of Damascus, in Syria, and thereafter studied Islamic Sciences and graduated in Islamic Law. While studying in Syria,

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Shaikh Hazem was initiated into the Qadiri Shadhili Tariqa by Shaikh al-Hashimi, from whom he received ijaza and, after his demise, Shaikh Hazem continued his studies under the tutelage of Shaikh Abdul Qadir Isa, of Aleppo, from whom he received ijaza.

He has also received ijaza from numerous other shaikhs.

Shaikh Hazem fasted all year round with the exception of the prohibited days for a period of 50 years.

He is hafidhul Quran and used to complete a full reading of the Quran every second to third day, with large parts of the Quran being recited during tahajjud.

He is a direct descendant of the Prophet (SAW) by way of Imam Hussain and follows the Hanafi school of jurisprudence.

Shaikh Hazem is the 44th Grand Shaikh in the spiritual chain, which commences with the Prophet (SAW) and includes alHasan al-Basri, Abd al-Qadir

Jilani, Abu-Madyan, Muhammad al-Hashimi and Abdul Qadir Isa. Shaikh Hazem has written a number of books on Sufism and knowledge about the divine.

Amongst his works translated into English are The Grand Names of the One True God – A Spiritual Taste, which aims at developing the basic spiritual knowledge of Allah. It takes one on a spiritual journey to savour the meanings of the 99 Grand Names of Allah.

A further five books are currently being translated.

Shaikh Hazem’s book Monotheism – The Way to the True God deals with the creed of a Muslim and the basis and understanding of one’s belief in Allah.

He has also compiled a book on the Honourable Litanies of the Qadiri Shadhili order, which aims at maintaining and strengthening the spiritual knowledge of Allah through continually engaging the heart and the tongue in the dhikr of Allah Most High, in the practice of the Prophet (SAW).

Sufism is a science within the shariah, like fiqh and tafseer, and not, as is sometimes claimed, a sect in Islam. Sufism is integral to the Quran and Sunnah. It is defined by Zakariyya al-Ansari as a science by which the states of purifying the soul and rectifying one’s character are known, along with filling both the inward and outward to obtain permanent and everlasting contentment.

The constant remembrance of Allah is a key element of Sufism, whether it be silent or audible.

Allah says in the Quran: ‘And I have not created man or jinn except to worship Me.’ (Surah AlDariyat: 56)

And, in Surah Baqarah, verse 152, we are commanded: ‘Remember Me and I shall remember you.’ Furthermore, one is not restricted in remembering Allah as one can do it standing, sitting or lying on your side, as stated in Surah al-Imran, verse 191. Sufism also encompasses the practice of khalwa (solitary retreat), where you sever your ties with people for a set period of time and leave off worldly preoccupations in order to empty the heart of the never-ending concerns of life, and to relax the mind from its daily distractions while engaging in the remembrance of Allah.

The great Sufi scholars describe the path to Allah as follows: l Relinquishing your will/ selfdirection. l Purification of the heart. l Repentance for every sin. l Taking account of oneself is the preparation for dealing with one’s naffs. l Fear of Allah and hope in His mercy. l Truthfulness, sincerity and patience. l Meticulousness in staying away from sin. l Renunciation of unnecessary worldly actions. l Satisfaction with the Will of Allah. l Reliance only on Allah. l Gratitude to Allah for the good and bad that happens to one. l True love for only Allah.

Sufism is thus a path to reach the state of ihsan and attain closeness to Almighty Allah.

The English version of Shaikh Hazem’s books are available from Dr Goolam Dastagir Hayat on 082 064 2321.

- ADVERTISEMENT FEATURE -

Muslim Views . October 2016

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Education a way out of poverty During the month of October, Islamic Relief South Africa (IRSA) will be running a national campaign that aims to raise awareness about the struggles faced by vulnerable children in accessing quality education.

SHANAAZ EBRAHIM-GIRE filed this report.

REDUCING poverty is one of the main goals of Islamic Relief.

It is a well-reported fact that education is a sure route out of this state of vulnerability, and would significantly improve the lives of vulnerable children and poor households.

According to the United Nation’s International Institute for Educational Planning, education would help boost economies and strengthen community participation with government.

It would also protect children and promote social cohesion, amongst other things.

Although access to quality education for all children is a right enshrined in the South African Constitution, it still remains a luxury for thousands of orphans and vulnerable children in the country.

Recent statistics from Unicef purport that there are approximately 3,7 million orphans in South Africa, of which 150 000 children are believed to be living in child-headed households.

The main cause for these shocking statistics is as a result of HIV and Aids.

With millions of ordinary South African families living well below the poverty line, on an average of less than R1 500 per household per month, the government is facing an uphill battle to eradicate poverty and, especially, assist vulnerable children.

Islamic Relief believes that access to quality education for a vulnerable child is the only solution to fighting poverty and

inequality. The NGO has made education a priority among its long-term and developmentbased efforts.

Projects are aimed at both adults and children and include building and equipping schools, offering literacy classes and training teachers. Many of the education projects target impoverished women and young girls, helping them break free from poverty and

ensuring stability for generations to come.

‘We are working closely with our rights holders to ensure that they perform well in school so that they can study further and attain skills which would help them out of poverty,’ Country Director, Yusuf Patel explained.

He said that the educational support programme implemented

by Islamic Relief supports children from the pre-school level, through to primary, secondary and tertiary education.

‘Our trained care-workers have been working closely with the family unit, closely monitoring the children’s psychosocial, nutritional and educational needs,’ Patel said.

‘This ensures a holistic development of these vulnerable children who would normally have no support system. We want all our rights holders to become responsible and self-sustaining citizens.’

According to Orphans Officer, Razaan Dadabhay, some rights holders felt ashamed because they did not have the basic school essentials, such as school shoes and stationery, and would rather opt to stay at home.

‘We assist rights holders in a number of ways, depending on the age group and need. Islamic Relief provides school uniforms and stationery after finding that many children did not have these basic items to attend school.

Some guardians explained that

their child felt ashamed to go to school and, in some cases, were victimised or bullied.’

This October, Islamic Relief has pledged to give back children’s childhoods with its dynamic ‘Children Deserve to be Children’ campaign, which is aimed at equipping rights holders with the necessities needed to enjoy a fruitful and productive schooling year.

The organisation has urged the public to support the School Toolbox initiative by sponsoring school stationery items in kind or by making a donation of R700 towards the school supplies. In-kind donations may be dropped off at any Islamic Relief office nationwide: Cape Town: 396 Imam Haron Road, Lansdowne.

Tel: 021 696 0145 Durban: 3rd Floor Legend House, 534 Peter Mokaba Ridge, Overport. Tel: 031 208 2838 Johannesburg: 1st Floor, 57 Mint Road, Fordsburg.

Tel: 011 836 1054 Cash donations may be deposited into the following bank account: Islamic Relief South Africa, Standard Bank, Account Number 005318459, Fordsburg Branch, Branch Code 005205, Ref: School & Contact Number.

For more information, please contact the Children Deserve to be Children Campaign project coordinator, Fazlin Fransman, on 073 147 5076 or email fazlin.fransman@islamicrelief.org.za.

MILLIONS OF CHILDREN

ACROSS SOUTH AFRICA CANNOT ACCESS QUALITY EDUCATION FOR ONE SIMPLE REASON: POVERTY.

HELP BUILD A BETTER SOUTH AFRICA TODAY:

MAKE A SCHOOL TOOL BOX FOR A DISADVANTAGED CHILD

GENERAL & LILLAH Standard Bank, Islamic R elief SA Standard Relief No. : 005318459 Acc. No. Fordsburg Br ranch anch Fordsburg Branch ode : 005205 Bra anch C Branch Code Ref: Toolbox Toolbox +Your +Y Your our C ontact No. No. Ref: Contact

SPONSOR ONE , CHILD S SCHOOL SUPPLIES FOR A YEAR

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

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Muslim Views . October 2016

Business of the Year

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Businessperson of the Year

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Muslim Views . October 2016

Health File

Let the dentist make your child’s future a little brighter DR FAHEEMA KIMMIEDHANSAY and DR SHOAYEB SHAIK

THE best time to take your child to the dentist would be six months after the first teeth have emerged in the mouth. At this stage, the dentist can demonstrate to the parent how to take care of their child’s teeth and advise the parent on how to avoid cavities.

This is also an ideal time for the dentist to identify the child’s fluoride needs. Dental visits at a young age may help the child become familiarised with the dental environment and may reduce anxiety and fear at subsequent visits.

It is always a good idea to speak to the dentist before your child’s visit to enquire about what to expect at the appointment. The dentist should be able to deal with both cooperative and noncooperative behaviour. Talk to your child about what to expect and play a role-playing game at home where the parent could pretend to be the dentist or vice versa. The point is to make it fun.

It is always a good idea to take along any documents regarding your child’s complete medical history. To save time, one could also fill out the forms before the appointment. If this is not possible, bring a helper along to hold the baby while you fill in the forms or while you are speaking to the dentist.

First visits should be an icebreaker for your child. It is an ideal opportunity for your child

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l Reduce the use of pacifiers (dummies) after age 1 to avoid the development of skew teeth. l Lead by example. Let your child watch you brush your own teeth.

Information on how best to avoid dental caries

Parents should lead by example by letting their children watch while they brush their teeth or by the parent and child Photo DR FAHEEMA KIMMIE DHANSAY brushing their teeth together.

to acquaint themselves with the dentist and the dental surgery. If your child is non-cooperative or disinterested then reschedule the appointment.

A fed, well-rested child makes for a relaxed patient. Therefore, mornings are the best time for a visit, especially after a feed. In addition, a calm and relaxed parent is very important in building trust between the child and the dentist.

Some dentists may want you to sit in the dental chair with your child. Other dentists would prefer that you sit on a normal chair while you hold your child on your

lap with the child facing you. Or the dentist may want to place their knees against yours and have the child lower their heads into the parent’s lap.

Some dentists, with the help of the dental assistant, prefer that the parent wait in the reception area during the appointment.

Every dentist has her or his own style of working and it would be best to enquire about this before the dental visit.

The first dental visit should last between 15 and 30 minutes and, depending on your child’s age, may include the following: l a thorough and gentle exami-

nation of the gums, teeth, oral tissues, jaw and bite; l a gentle polishing of the teeth if necessary i.e. if there is plaque, calculus or stains present on the teeth. l Assessment of the need for fluoride.

Oral hygiene instructions

l Use a damp cloth to wipe gums before teeth emerge. l Use a finger brush or soft bristled toothbrush once teeth have emerged. l Enquire from your dentist when the best time would be to introduce toothpaste.

l Not placing sugar in your child’s bottles; l Not giving juice or sweetened liquids in your baby’s bottles, especially at night. Saliva flow is at its lowest at night and, therefore, the sugar will take longer to clear from the mouth. l Help your children brush their teeth and supervise their tooth brushing until age 8. l Most general dentists treat children but there are a number of dentists with a postgraduate qualification in paediatric dentistry. You could also ask family or friends to recommend a dentist who is good with children.

One of the investments for your child’s future is good oral hygiene. Start now and let the dentist help you make your child’s future a little brighter.

Dr Faheema Kimmie-Dhansay [BSc BCHD, PDD (Paediatric Dentistry), PDD (Conscious Sedation) UWC, MSc (Epidemiology) SU] is in private research.

Dr Shoayeb Shaik [B.ChD (UWC), PDD (MFR) MSc (MFR)(UWC)] is a lecturer at University of the Western Cape (UWC).

Muslim Views . October 2016

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Sleeplessness can be put to rest l Central disorders of hypersomnolence l Circadian rhythm sleep-wake disorders l Parasomnias l Sleep-related movement disorders

Syndromes, classification systems It is important to understand that the term ‘sleep disorder’ refers to a collection of different syndromes classified according to the mechanism of its pathology or common symptoms. It is also important to note that there are different classification systems as well.

Demographics DR Shaheen Kader. Photo SUPPLIED

DR SHAHEEN KADER

FOR many people, enjoying a good night’s sleep is but a pipe dream. Instead of being whisked away to dreamland when tucking into bed and sleeping soundly the whole night through, many dread the mere thought of going to bed because of sleeplessness.

Sleep disorder Sleep dysfunction may either result from a primary sleep disorder or it may be the secondary result of a psychiatric or other medical condition.

The most common sleep disorders usually include the following: l Insomnia l Sleep-related breathing disorders

Sleep disorders are common and often go unrecognised in all age groups and both sexes. In adults, the most common disorder is primary insomnia disorder, where population surveys show a one-year prevalence of 30 to 45 per cent in adults.

In the USA, obstructive sleep apnea is the most common sleeprelated breathing disorder affecting 20 to 30 per cent of men and 10 to 15 per cent of women.

While different sleep disorders tend to affect demographic segments differently, there are disorders for children and adults that are equally prevalent. Indeed, some people are more likely than others to develop a sleep disorder.

There are different risk factors for different sleep disorders.

Males and individuals with obesity, for example, are more likely to develop breathing related sleep disorders.

There are different risk factors for different sleep disorders. Males and individuals with obesity, for example, are more likely to develop breathing related sleep disorders. Patients with depression and other severe mental illnesses are more likely to have a comorbid sleep disorder...

Patients with depression and other severe mental illnesses are more likely to have a comorbid sleep disorder.

And certain sleep disorders, such as narcolepsy, are associated with a genetic predisposition.

Psychological effect Prolonged inadequate sleep has several effects on an individual’s psychological and physiological function.

Sleep deprivation results in mood irritability, diminished cognitive function, such as impaired attention, concentration and memory.

Physiologically, lack of sleep results in higher levels of the hormones norepinephrine and cortisol, which are associated with stress and lower levels of thyroxin which is responsible for maintaining a normal metabolic rate.

This results in physical changes in appearance (often a debilitated appearance), feelings of lethargy and a significant change in appetite.

Learning ability Dr Deon van Wyk, academic, author and psychologist, stresses that it is most important that children and young adults, in particular, get sufficient, deep sleep in order to study optimally.

‘Numerous experiments with students on sleep deprivation consistently show the sleep group outperforms the non-sleep group by about 3 to 1. Therefore, sleep loss equals brain drain, and it is no surprise that a lack of sleep inhibits learning.

‘Furthermore, lack of sleep accelerates parts of the aging process. For example, if healthy 30-year-olds are sleep-deprived for six days (averaging, in this study, about four hours of sleep per night), parts of their body chemistry soon revert to that of a 60-year-old. When allowed to recover, it will take them almost a week to get back to their natural 30-year-old system,’ Dr Van Wyk points out.

Impact of dreams, nightmares on sleeping patterns Dreams are internally generated conscience experiences that seem vivid and real. Dreams can also have an impact on sleeping patterns.

Pleasant dreams do not usually impact negatively on an individual’s subjective experience of sleep. Nightmares, which are unpleasant dreams, however, do create a negative subjective experience of sleep. This may result in anxiety to sleep or even a fear to sleep.

Tips to improve sleep hygiene This said, there are many ways in which a person can improve sleep hygiene (i.e. actions that tend to improve and maintain good sleep). Here are some tips to put sleep disorders to rest: l Sleep only as much as you need to feel completely rested. l Get out of bed immediately once you are awake (no snooze alarms). l Avoid force sleeping. l Keep a regular sleep schedule. l Exercise regularly for at least 20 minutes. (This should be done preferably 4-5 hours before bedtime.) l Avoid caffeinated beverages after lunch. l Do not smoke within four hours of bedtime. l Avoid prolonged use of lightemitting screens before bedtime (TV, laptop, iPad). l Do not go to bed hungry. l Ensure your bedroom environment is comfortable and dark once the bedroom lights are switched off.

Dr Shaheen Kader, MBchB (UKZN), FC Psch (SA), is a specialist psychiatrist with rooms at Melomed Claremont and Tokai. Tel: 021 712 2138; Cell 083 786 5319. Email: drsskader@gmail.com

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The business face of Awqaf widely recognised HISHAM DAFTERDAR

THE recent surge of interest in awqaf is due to the increasing awareness of the role of the waqf in social and economic development. Awqaf is omnipresent in all facets of life.

Universities, hospitals, libraries, museums, orphanages, homes for the elderly, animal shelters and sanctu ries are prime examples of awqaf. Awqaf enterprises are in the business of agriculture, trade and industry, housing and transportation, and many other undertakings.

Awqaf organisations are not part of government, although many perform a public service. Awqaf constitutes a distinct sector – a non-profit sector with its own distinctive rules and characteristics.

Despite the sector’s awesome size, awqaf remains one of the most misunderstood areas of the Islamic financial system. You won’t read much about awqaf in the financial pages of daily newspapers.

Because of awqaf’s private and usually esoteric nature, and lack of certainty about how awqaf are governed and regulated, the sector appears to work in isolation from other sectors.

For over 1 400 years, awqaf has not only survived but thrived. The popular perception of awqaf as amateur organisations run by enthusiastic volunteers has disappeared. Awqaf is rapidly emerging as a modern economic model combining social objectives with ‘impact’ investments that deliver social returns.

Awqaf, like all organisations, need revenues to fund their operations. They have to generate sufficient cash from assets in custody or appeal to donors who may have different views of what objectives and strategies the organisation should be pursuing and what services it should be providing.

Donations are uncertain and inherently unpredictable. There is also mounting pressure on corporations and individuals who now have less to give.

With reduction in receipts, many awqaf organisations have to find new ways to raise funds and generate more predictable and reliable revenues from commercial activity and investments to ensure their financial independence, and longterm sustainability.

This spills over into the increasingly competitive environment of the marketplace where awqaf have to compete with the private sector.

This takes awqaf nazirs away from their comfort zone and complicates their duty of care to the waqf.

The awqaf nazir has to wear the hat of an investment specialist and navigate a complex and changing set of financial and legal rules and grapple with pressure from regulators and stakeholders. He has to understand exactly where the threats and opportunities lie, where to invest and how to allocate valuable resources.

Awqaf organisations are not-forprofit; but also are not-for-loss.

Losses don’t fund missions. The engagement of awqaf in business necessitates competition with the private sector, and this means sell-

ing goods and services and be profitable. There is no difference between profits for the waqf and profits for a commercial company.

The fundamental difference is that excluding cash for its own administrative operation, a waqf organisation does not have as its primary objective the generation of a return for shareholders. Surpluses are spent on their programmes or are accumulated for future services.

It is impossible to keep awqaf and emotions apart. Awqaf is an industry where the heart and mind have to fire simultaneously. It’s not enough for awqaf organisations to consider only the social aspects of their business. What is deemed to be an appropriate business strategy will be conditioned by a concern not to violate the conditions of the waqif; the wishes of the donors and the market environment.

While companies have clear obligations to their shareholders with all activities geared towards making profits, awqaf business objectives are more transformational than transactional. Awqaf organisations place a greater premium on having relationships with a broad set of stakeholders with diverse interests and objectives. They must seek a balance between being financially viable and socially effective.

Awqaf by its goals is changing the way business does business.

Awqaf’s aim is to make their businesses profitable instead of making profit the business of awqaf. An obsession with continual pursuit of profit and growth is unsustainable and threatens to compromise many invaluable work pursuits.

Awqaf’s business ventures can be a powerful complement to other activities as they advance the awqaf’s social mission and the community’s financial sustainability by creating jobs, alleviating poverty and growing the economy. Awqaf businesses are becoming recognised as enterprises that directly tie investment with awqaf’s ultimate goal of creating social value.

An awqaf organisation that is highly effective in meeting its operational objectives but which is inefficient financially soon finds itself unable to continue delivering services as its resources drain. Responsible awqaf organisations do try to derive a surplus to ensure that they are long-term, financially viable entities that can realise their mission well into the future.

The first basic requirement for financial sustainability is the adoption of sound financial practices. In this area, awqaf organisations are borrowing some of the concepts from commercial corporations.

They are striving to implement professional standards in how to manage, operate and govern their businesses.

Their main challenge is to implement elements of corporate governance that deal with how awqaf organisations should act to be more transparent and accountable in their programme operations, asset and resource management, financial management, fund raising and disbursement strategies.

Greater accountability means putting the primary responsibility on the nazirs and executives of waqf organisations and hold them

accountable for managing the waqf reliably, effectively and efficiently.

These days, no organisation is immune to public scrutiny, not even a shelter or an orphanage that does not have a blemish to its name.

A key issue in relation to corporate governance in the awqaf sector is the need for transparency and assurance in the way assets and resources are used, to ensure that the waqif conditions are fulfilled and the expected outcomes are achieved, and the organisation is able to pursue its mission and mandate over the long term.

Good governance is one of the major challenges facing awqaf organisations. Many awqaf nazirs resist regulating the sector. They consider corporate governance and regulatory issues as costly and unnecessary administrative burdens. They claim that by legislating what is effectively an issue of faith, the very fabric of awqaf will be undermined.

Awqaf governance standards are enshrined in shariah. Awqaf is a faith-based sector based on voluntary contribution of assets and on mostly voluntary contribution of services. Shariah provides the basis for awqaf ethos and the sector shows great concern for fundamental values such as honesty, integrity, fairness, trust, compassion and commitment. These values are especially important for awqaf, and remain beyond entertainment, as it is through this sector where social impacts are more visible.

Hisham Dafterdar, CPA, PhD, is chairperson of Awkaf Australia Ltd.

AWQAFF SA EMPOWERING COMMUNITIES Do not waste water even if you are at a running stream.

Prophet Muhammad (SAW)

AWQAF SA BRINGING RELIEF TO DROUGHT ROUGHT GH STRICKEN AREAS OF SOUTH TH AFRICA CA

Download the Awqaf SA App! ANDROID

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Cape Town - 021 697 3556

Gauteng - 011 8378669

info@awqafsa.org.za

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Muslim Views . October 2016

Islamic Finance: ubiquitous or niche IN the Islamic finance industry (IFI) there is a tremendous debate regarding specific changes, adherence and acceptance to standards, the interpretation of ‘shariah compliant’ versus ‘shariah based’ – all aimed at bringing about better understanding, usage and practices of Islamic finance as an industry.

The Islamic finance practitioners know the industry inside out. But the world outside of the industry, comprised of would-be consumers and conventional finance practitioners, are feeling detached or disenfranchised.

While regulatory bodies and financial institutions debate the specific interpretations, product structures and legislation, what image and understanding of this industry percolates among global citizens?

The global Muslim community, at 23 per cent of the world’s population, looks to be the primordial target market for the industry.

Then again, are the various Islamic financial instruments and products easily comprehended and accepted by people?

Research undertaken by Opalesque Islamic Finance Intelligence (OIFI) clearly shows the lack of comprehension and understanding amongst both practitioners and end consumers.

Although the industry improves itself from within, what of its perception from the outside? After all, in marketing, perception is akin to believing.

Perhaps this opens up an opportunity area for the Islamic finance industry as a whole – an opportunity area of looking at best practices from the consumer products marketing category and using the learning to change perception and develop interest in the industry.

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

Photo SUPPLIED

How to do it?

In today’s world of global netizens, communicating with one another from different parts of the world, in different time zones, is available at the press of a button – the computer keyboard button, that is.

But, at the same time, each consumer is an individual person with distinct opinions, likes and dislikes.

In consumer product marketing, the world has moved onto using social media extensively and in many innovative and creative ways.

Social media, today, acts as the glue binding us together across the globe.

This glue is actually our individual interests that bring us together.

And the one thing in common between us is that we continuously use a minimum of one social media channel regularly. It’s this individ-

ual interest area that can be used to spread effective understanding of what Islamic finance is.

Let us start with the power of social media. This has been written about at length in terms of the power of social networking and its future potential.

Social media can be a mixed bag of tricks. Utilising it, effectively, requires having strong consumer insights, based on the multi-cultural aspects of the online communities that are the foundation for an efficient social media strategy.

Given the current debates of standards, retail product acceptance cross-borders and the need to focus on liquidity management, the issue is, can social media be an effective way to spread the ideas/ logic of Islamic finance to widen the industry’s appeal and generate mass acceptance?

Taking specific brand marketing learning from the consumer product sector, since the objective is to increase awareness and appeal (of the industry), it’s important to speak to the consumers in terms of their interests and their level of understanding and build that up.

Some of the steps required: Start with identifying what are the key interests of the primary target group – the youth as they provide the opportunity to develop long-term customers.

Identify certain common interests, such as online games. For instance, Sudoku, which is not exactly a social game but it is a logic-based puzzle that can be extremely complex.

Sudoku has an enormous online following and has spread like wildfire across the globe.

Identify industry trends that youth could follow or latch on to, such as Apple products, some of

which have become fashion statements, and that spawns immense amount of word of mouth for the brand online through discussion forums and blogs.

What can Islamic finance do on social media?

Stock-trading games: A shariah compliant stock-picking competition that can ignite interest at tertiary level – once again a key target market. In a more simplistic area of electronic payments, a similar application but containing the Islamic finance component (i.e. cash is held/ routed through nointerest accounts etc.).

Trends: Highlight how Islamic banking is growing and occurring in different parts of the world. Put out information on specific (and probably common) products such as housing loans, educational loans – how their contracts are structured, why Takaful is built into the product, highlight the benefit of the product vis-à-vis conventional products.

Such applications would fulfil two critical requirements: Initially, they will build greater interest in the Islamic finance industry from amongst the tertiary students thus bringing in a talent pool considering a career and enable the industry to have a good, forward thinking, solution-oriented talent pool to deliver products based on consumer needs.

Thereafter, the games and simulations will allow for non-industry based consumers to also look at the industry and its overall message.

Consequently, the Islamic finance products and instruments would start being evaluated on its economic benefits and thereby appealing to the non-Muslim community and be part of mainstream finance.

Introducing such options would enable the industry to communicate with the youth in their own language and interest areas thus drawing them to view (the information), participate (by playing the games or commenting on the trends for example) and start to have a better understanding of what the Islamic finance industry (IFI) is all about.

Such consumer fulfilment would lead to engagement between the industry and their end users.

This engagement would lead to comprehension of Islamic finance, leading to demand generation.

As a direct consequence of this engagement, this would lead to development of products that the market needs and thus provide a sustainable and profitable business operation for the IFI. So where do we start?

A concerted effort from all corners of the industry is necessary.

First of all, utilise the individual social networks of key industry leaders across geographical markets with online blogs/ forums to enable the netizens to share their thoughts and comments.

Institutional bodies within the industry entrusted with development of standards and education should start implementing interest based social media activity to develop a fan following.

The question is: are we ready to accept cross industry best practices in order to de-mystify Islamic finance and merge it into the global financial sector as a sustainable and beneficial industry that benefits organisations, individuals and, as a result, society?

Only when we open ourselves up to accepting change, can Islamic finance effectively go viral.

Source: Joy Abdullah, Obelesque.

New state-of-the-art centre for Islamic Library SHANAAZ EBRAHIM-GIRE and NURENE JASSIEM

THE Islamic Library is entering a new era of academic scholarship and technological innovation with the launch of the Al Ikhlaas Academia Library and Resource Centre, which officially opens its doors next month in Cape Town.

The mission of the institution is to provide a specialist library that houses Islamic literature and information in various forms, with a view to empowering the local community and society in general.

According to the chairperson of the library executive committee, Dr Elias Parker, the distinction between this pioneering facility and other Islamic libraries is that the basic resources, namely physical books and online material, will be freely available to users.

‘The library makes resources available to the general public that were historically only available to those affiliated to or studying at certain academic and educational institutions.

Although this facility will encompass traditional elements of a library, it will also lunge us forward into the digital age. Many of the resources which we have acquired thus far will be available online.’

Although the majority of the library facility’s resources will be on Islam, there will also be a substantive catalogue of resources aimed at addressing the academic needs of school learners.

‘While conducting a needs assessment with educators in the surrounding area, it was found that 42 per cent of learners at a Muslim Views

An artist’s impression of the new library.

Photo SUPPLIED

nearby high school did not have access to a computer. We hope that this centre will alleviate this challenge,’ Parker said.

‘We realise that there is a great need for this type of institution in our community. The list of books that we will be procuring therefore not only includes literature that people want to read but also literature that our specialist panel believes people should read.’

The library facility boasts an Islamic art gallery, audio-visual room and a specialised children’s area. There are also fully integrated conference facilities and a specialised researchers’ hub.

‘We have invested well over R2

million in the IT infrastructure.

This will allow for compelling research to be undertaken at the centre. We have approximately 25 high-speed internet points and computer workstations which will be open for public use.

Future plans for the library facility include becoming a member of the National Institute of Libraries.’

Book Legacy Project In keeping with the library’s community-centred approach, Parker is calling on the public to become stakeholders in the facility through the Book Legacy Project.

‘We have not spared any expense in establishing the Al Ikhlaas Academia Library and Resource Centre as we believe that it is vital to the empowerment of our community. With this Book Legacy Project, we would like our community to be part of this ground-breaking institution.’

‘With the help of ulama and academic scholars, we have formulated a comprehensive list of books which we are in the process of acquiring. Through the Book Legacy Project, people will be able to reap the perpetual rewards of sadaqatul jariyah or by honouring a loved one through an esaale thawaab,’ Parker said.

Sponsorships start at R250 per book. There are options for multiple sponsorships, such as four books at R1 000 and ten books at R2 500. Every book will include a personalised certificate on the inside cover, detailing the names of the individual or family sponsor.

‘We want every person out there to feel a sense of ownership for this project. Your contribution will not only assist us in our efforts to stock the library with the best in Islamic resources but will also honour the legacy of your family member.’

The Book Legacy Project can also be supported through donating a nominal amount of R20 by messaging ‘BOOKS’ to the SMS number 40021.

The Al Ikhlaas Academia Library and Resource Centre is centrally located at the Islamia complex, in Imam Haron Road, Lansdowne. The official opening is set to take place on November 24, with a weekend-long programme of activities, including an Islamic art exhibition, calligraphy workshops, book readings and children’s art classes.

• You can support the Book Legacy Project via EFT or direct deposit into the following bank account: Al Baraka Bank, Account No: 78600170508, Athlone Branch Branch Code 800000 Reference: Books & Contact Number.

For more information about how you can support the Book Legacy Project, contact Dr Elias Parker on 082 493 9331 or call 021 674 0104.

Muslim Views . October 2016

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Muslim Views . October 2016

- ADVERTISEMENT FEATURE -

Muslim Hands paragliding for Africa MUSLIM Hands presents ‘Paragliding for Africa’, in aid of orphans in Sub-Saharan Africa.

Come and experience Cape Town’s breathtaking scenery in one of the best ways possible: paragliding.

The funds raised will go a long way in providing the security of education for many orphans in Sub-Saharan Africa. The overwhelming majority of these children would otherwise have no access to any kind of schooling or education at all.

Muslim Hands has been focused on providing an accessible and high quality level of education for these children of SubSaharan Africa since 2003.

In total, we have eleven schools in Sudan, Niger, Mali, Senegal, Mauritania and Gambi, and support over 4 420 impoverished children. All facilities that we offer these children are free.

Your generous donation will cover their school fees, provide them textbooks, exercise books, stationery and uniforms.

Join us for an exhilarating and fun way to raise funds for a truly noble cause by paragliding from Signal Hill and landing on the soft sea sand at Sea Point.

Tandem paragliding is a truly amazing experience, 30 minutes (depending on the weather conditions) gliding through the beautiful skies of Cape Town. Have this majestic moment captured by a highly experienced, fully certified SAHPA flight instructor.

Young and old, able or dis-

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abled, we welcome all to join us at this fun-filled event. In other words, anyone and everyone are welcome. l Date: November 5, 2016 l Flight Time: 10am l Departure: Signal Hill l Arrival: Sea point

l Make sure you come prepared by wearing comfortable shoes (preferably sport shoes with laces), long sleeved t-shirt (if you are worried about getting cold) and long pants (mainly for protection, in case of a little tumble when landing)

l Sun block and a hat will really come handy, too.

You are also more than welcome to bring along a small bag which can be stowed in the harness and flown down with you or one of Muslim Hands’s staff members will safe-guard all your

Photo SUPPLIED

belongings.

Limited seats available; book today to avoid disappointment.

Register now on our website www.muslimhands.org,za or call us on 021 633 6413 and reserve your place today!

UJ Book-Review

Muslim Views . October 2016

29

Armstrong challenges simplistic link between religion and violence Fields of Blood – Religion and the History of Violence by Karen Armstrong. Anchor; Reprint edition (September 15, 2015).

ISBN: 978-0307946966. 528 pages KAREN Armstrong is a former Catholic nun and notable scholar of religion. Among her many books are Muhammad – A Biography of the Prophet (1992) and A History of God: The 4,000Year Quest of Judaism, Christianity and Islam (1994).

Her latest book is Fields of Blood – Religion and the History of Violence wherein Armstrong refuses to accept that religions or their followers are responsible for all the violence and the cause of major wars in history.

In her study, Armstrong shows that religious doctrines alone cannot give rise to social upheaval, persecution and forms of structural oppression. A crucial aspect in her argument is that, until recently, religion was inextricably connected with the political and social life of people.

She begins her analysis from the earliest times of recorded human civilisation in southern Iraq and proceeds to demonstrate that with the establishment of agrarian societies and the development of religious traditions, such as Buddhism, Hinduism, Confucianism, Daoism, the monotheistic faiths of Judaism and Christianity, the motivation for violence and exploitation also existed.

In each context, faith ideologies developed around sages, prophets and mystics who sup-

ported communities that represented a protest against the injustices and oppression that was widespread.

Armstrong contextualises the rise of Islam in a location that was a relentless struggle in which people competed for too few resources. She argues that Prophet Muhammad (SAW) was aware of the martial danger of jahiliyya (days of ignorance) and the oppression and injustice of the Meccan elite.

She shows that the Quran functioned as a bedrock message that was utilised by Muhammad (SAW) to constitute a society that challenged the structural violence that existed in Makkah.

She further brings to light that the early Muslims turned to fighting only to defend themselves. She also mentions that Muslim leaders routinely protected people of other faiths, such as Jews, Christians and Zoroastrians within their domains.

Armstrong demonstrates that the rise of modern secularism created a ruthlessness and cruelty that cannot be ascribed directly to religion. After centuries of Christians, Jews and Muslims living together, the ruling regime in Spain, after 1492 CE, embarked on a policy that would epitomise the violence inherent in religion.

By the sixteenth century, a new kind of civilisation was slowly emerging in Europe based on new technologies and the constant reinvestment of capital would ultimately free the continent from the many restrictions of agrarian society.

It was during this period that Martin Luther (d. 1546) set in motion the process known as the Reformation. He was also the first European Christian to advocate the separation of church and state, according to Armstrong.

This separation of politics and religion would bring a new system that would privilege the liberal secular West through imperialist power politics and colonisation.

During the twentieth century, there were many attempts to resist the modern state’s banishment of religion to private spheres. It was after The First

World War (1914-1918) and the defeat of the Ottoman Empire (1924) that Britain and France divided Ottoman territories into Western-styled nation states, and later granted them independence.

It is in this context that Armstrong discusses the independence of India and Pakistan, the six-day war between Israel and its Arab neighbours and the Iranian revolution that had changed the status quo of the Middle and Near East.

On Jihad, Armstrong particularly focuses on the interplay of geo-politics during the 1980s between the Soviet Union and the United States of America and

their role in empire-making as well as contextualising the development of tensions between the US and Arab-Afghans and the 9/11 attack on America.

She discusses the issue of the Bosnian War and explains that the communal intolerance between Christians and Muslim is a modern phenomenon because such tensions were not evident during the Ottoman period.

For Armstrong, Western secularism has its own violence that can badly compromise a faith tradition. Throughout her book, she poses questions on who is responsible for this violence. She provides enough other reasons – from imperial ambition, greed, ethnic violence and secular nationalism – that unsettle simplistic formulations and the imposition of blame.

She ends on a cautionary but optimistic view that humans are religious and secular, and responsible for the current state of the world. Hence, the urge to find scapegoats as a ritual should not be used as a means to create conflict between religious communities and sever community relationships.

Armstrong’s book is well researched, interesting and demonstrates a quality of research and analysis about religion and violence historically and in the modern world.

Review by ABUBAKR KAROLIA AbuBakr Karolia is a Masters candidate in the Department of Religion Studies at University of Johannesburg.

Muslim Views

30

Muslim Views . October 2016

- ADVERTISEMENT FEATURE -

Sanzaf honours graduates of its SEED programme ON September 23, 2016, South African National Zakah Fund (Sanzaf) hosted a function aimed at the Sanzaf beneficiaries of the Sanzaf Education, Empowerment and Development (SEED) programme.

The students had fun interacting with their peers and enjoyed the eventful programme. In attendance were Yasmina Francke, Sanzaf Western Cape General Manager, and Ismail Matthews, Western Cape Executive and SEED Champion, as well as Sanzaf staff members. The keynote speaker, Aziza Galiel, facilitated an inspirational body-tapping workshop aimed at refreshing and renewal of the body.

In the SEED programme, the core focus is on providing longterm sustainability for the beneficiaries. It is imperative that youth are reached and allowed an opportunity at furthering their education as a step closer to selfreliance and independence.

Moneeba*, a Psychology major at University of the Western Cape, gave some insightful feedback about her experiences.

‘Working night shifts to earn enough to pay for my studies and classes during the day was proving very difficult.’ She continued by explaining that coming from a different city was a strenuous adjustment and, through the support of Sanzaf, she was able to continue her studies. *pseudonym Amongst our many projects we have for the forthcoming months, Sanzaf’s 2017 diary is available

Muslim Views

Sakeena Bock (right), Head of the Marketing Department and Shafiek Barendse (second from right), Head of the Distribution Department, conducted a briefing session on the Sanzaf 5 Pillars Quiz with Shaikh Ismail Gqamane (left) and representatives from madaris in Khayelitsha, Philippi, Gugulethu, Langa, Delft and Crossroads. The Sanzaf Five Pillars Quiz will take place in Khayelitsha in Photo SANZAF COMMUNICATIONS November, 2016.

for purchase. This year, the Sanzaf diary theme is Surah al Mu’minun (the believer) which was one of the surahs recited at the annual International Quran Recital Awards (IQRA) that took

(Above) Shaikh Ismail Gqamane and representatives from madaris in Khayelitsha, Philippi, Gugulethu, Langa, Delft and Crossroads recently held a briefing with representatives of Sanzaf to discuss the Sanzaf 5 Pillars Quiz, which will take place in Khayelitsha in November.

Photo SANZAF COMMUNICATIONS

place from September 22 to 25, 2016, at Ghiedmatiel Islam Masjid, in Rondebosch East, Cape Town. The diary includes salaah times, zakaah information and much more.

SANZAF HAS A PLENTIFUL MONTH OF UPCOMING EVENTS

We are hosting a fundraising event on October 21, 2016.

Sanzaf’s Garden Route office in George is having a Children’s Day on October 28, 2016.

Next month, Sanzaf Western Cape is looking forward to the Sanzaf 5 Pillars Quiz that will take place in Khayelitsha.

The Mentoring Youth Pledge Evening will take place on November 18, 2016.

For more information on all Sanzaf’s projects and programmes, feel free to visit our website at www.Sanzaf.org.za

A gratifying moment for Sanzaf Education, Empowerment and Development (SEED) bursary beneficiaries at Sanzaf’s Graduation Programme held at Ma’roof Education Centre, Bridgetown, on September 23, 2016. From left to right: Wafiqa Abbas, UCT Journalism graduate, Sumaya Sydow, UNISA B.Ed graduate, and Basheerah Salie, UWC Biomedical Science graduate.

Photo SANZAF COMMUNICATIONS

DISCUSSIONS WITH DANGOR

Grand Mufti of Egypt told he is unwelcome Muslim organisations must not host the Grand Mufti of Egypt. If they do, they will be perceived as endorsing the death sentence passed against Morsi, writes Emeritus Professor SULEMAN DANGOR.

AAYESHA Soni of Media Review Network revealed that the Grand Mufti of Egypt, Shawki Allam, was scheduled to visit South Africa.

She spoke of the abuse of power by Egyptian authorities, leading to the arrest of thousands of protesters, including young women who were jailed just for staging a peaceful protest. Under Sisi’s government, she said, demonstrations are banned, opposition groups outlawed and hundreds sentenced to death in unfair trials. He has effectively abolished the freedoms and rights that Egyptians had won in 2011.

According to the Egyptian National Council for Human Rights, as many as 41 000 people have been detained, charged and sentenced, and 1 813 death sentences meted out. The Egyptian Coordination for Rights and Freedoms claims that 256 prisoners have died in custody, 209 of them due to medical negligence.

Given all of the above, she asked how the grand mufti could

support a dictator and a violator of human rights such as Sisi. He recently approved 45 death sentences presented to him for his decision, including that against Morsi, all of which were deemed unfair by Amnesty International.

The stated mission of the grand mufti of al-Azhar in South Africa was to support the efforts made by the Muslim Judicial Council (MJC) and other ulama bodies in South Africa in their service to Islam as well as ‘correct possible wrong fatwas and underlying the real moderate views of Islam’.

The proposed visit triggered off an array of responses, all of them in opposition to the mufti’s visit. My response was that there should be a concerted campaign against his visit. In fact, the Egyptian embassy must be informed that he is not welcome.

If he does arrive, Muslim organisations must not host him. If they do, they will be perceived as endorsing the death sentence passed against Morsi.

In a letter to the Egyptian Embassy, the MJC wrote: ‘One of the major points of contestation

against the Grand Mufti of Egypt’s visit to South Africa is his signing of the death warrant of many Egyptian citizens, including Egypt’s first democratically elected President, Mr Mohamed Morsi, who all stood up in defence of democracy in Egypt…

‘Thus the MJC regrettably informs the Egyptian Embassy that it would no longer be able to facilitate such a visit to South Africa.’

Moulana Yusuf Patel, of United Ulama Council of South Africa, stated: ‘For the record, UUCSA has declined a request from the Egyptian Embassy to coordinate the visit of the mufti.’

Jamitul Ulama KZN declared: ‘The fact of the matter is that Egypt’s Grand Mufti…has been instrumental in supporting the illegal coup of (sic) Egypt by General Sisi. He has stood in solidarity with Sisi as he butchered thousands of innocents throughout Egypt as he supplanted Egypt’s legitimate government through brutal military force. He is guilty of signing the death sentence for the execution of Egypt’s democratically elected president, Mohamed Morsi, a hafiz of Quran, who strove to revive Islam in Egypt.

‘This ‘Mufti’, who is drenched, head to toe, in support of a despotic government that fights against the revival of Islam and treacherously gives support to Israel, now wants to support efforts in the service of Islam in

Muslim Views . October 2016

South Africa and wishes to save us from our wrong Fatwas and teach us the meaning of moderate Islam. There are no words that can adequately describe the insulting arrogance of the objectives of this planned visit.

‘The Jamiatul Ulama KZN distances itself from any notion that we would support this visit in any way.’

In their response, The Muslim Lawyers Association (MLA) filed an application for the mufti’s arrest for his role in supporting the Egyptian regime. The MLA compiled the ‘Egyptian Death Penalty Docket’, which obliges government to take action against proponents of war crimes and crimes against humanity.

Media Review Network, released a press statement declaring: ‘MRN welcomes the breaking news of a docket seeking the investigation, arrest and the prosecution of the Egyptian Grand Mufti Shawqee Ibrahim Abdelkareem Alaam enabling the Sisi regime to utilize the death penalty against the democratically elected Egyptian government of Mohamed Morsi and supporters of democracy …

‘His role as an enabler of these grotesque crimes are recorded in media and human rights reports… Egyptian Grand Mufti has sought to taint this blessed land with blood-soaked hands which have been utilized to hand down death sentences en masse for trumped up and vexatious charges.’

Ganief Hendricks of Al Jama’ah commented: ‘We have many students studying at alAzhar so this is not easy. Thinking of asking government to ban mufti visit….if Morsi executed, Mufti of al Azhar is a murderer.’

A medical practitioner in Ladysmith, Dr Khan, commented: ‘I

31

do not believe that anyone …supports the coup in Egypt or Sisi’s repressive regime. MJC has been proactive. It’s for meaningful leadership to ensure that this political quack, part of the oppressive regime and representing their political masters in Tel Aviv and Washington be shunned and discouraged from visit.’

It has since been revealed that the grand mufti has cancelled his visit to South Africa.

Yoshua Tayob says that while the MLA was pleased with the news, it will refer the matter to the International Criminal Court or African Union for the mufti to be arrested for war crimes.

This undoubtedly ushers in a new era in our political development. For the first time in many years, the ulama have taken a ‘political’ position. The MJC, of course, being an exception in having recently expessed their support for the ANC. As we are aware, there has been much criticism of the ulama over the years about their noninvolvement in political matters and silence on issues relating to justice. Many who have seen the statements cited above are encouraged and complimentary, and hope that the ulama will play a greater role in civic affairs in the future.

This raises some important questions: l How should Muslims of South Africa deal with official visits by individuals from countries where citizens are detained without charge, tortured and sentenced without due process? l Should Muslims request government not to grant visas to these individuals? l Should Muslims go as far as trying to have them arrested for war crimes?

Muslim Views

32

Focus on Finance

Muslim Views . October 2016

How to incorporate your start-up and what kind of business to choose

Sole trader, limited company or partnership? Discover the pros and cons of each to help you make the right decision for your new business with 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.

INCORPORATING your first business can be tricky if you are not clued up on the jargon and the rules.

There are plenty of online guides claiming that they can help you through these crucial first steps of registering a business but few actually tackle the nuts and bolts, such as: how many shares you need to create when you incorporate your business or why you might want to be an unlimited liability partnership instead of a limited company.

One of the first things to consider is whether you want to be a sole trader or a limited company.

As a sole trader, you are your business so you are liable for any business debts.

There are no documents to file at CIPC and there are no publicly available documents on your business. The only level of administration at this level is filing a tax return with the South African Revenue Services (SARS).

A limited company is a separate legal entity, which has its own debts and expenses. You are required to file annual accounts and annual returns, and notify CIPC of any changes in the offi-

Muslim Views

cers of the company. There are penalties to pay if you miss deadlines. There is more red tape but there are also benefits. If the business is dragged down by debt, the directors and shareholders won’t be liable for the company’s debts, unless they have acted fraudulently or recklessly. Limited compa-

nies are also seen as stronger businesses to deal with by suppliers.

There are other options. A partnership is an extension of a sole trader – typically when Mr and Mrs X run the business together, for example. They will be jointly liable for any business debts. With a limited company,

Hassen Kajie

Aysha Osman

you’re tied to the structure of the share capital. The dividend payments are weighted to the ownership of the business.

When registering a limited company, you will need to allocate shares and to name your company directors. You can be

the sole company director but it is worth naming someone else you trust as company secretary.

If the business is doing well and you die suddenly, this will make dealing with assets easier.

You only need to create a single share if you are the only owner. It is recommended to state the value of the share as an easy round number: say R100. This is money that you technically owe the business but you will only pay this if the company goes bust.

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

This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

WHAT IS THE CIPC? If you are a business owner, you need to be aware of The Companies and Intellectual Property Commission (CIPC), which replaced Cipro as a result of the New Companies Act. Within CIPC’s remit are: l Profit companies (Pty Ltds, public companies, personal liability companies, state owned companies) l Close Corporations l Non-profit Companies (NPC) CIPC’s responsibilities include the following l registration of companies, co-operatives and intellectual property rights (trademarks, patents, designs, copyright) and maintenance thereof; l promotion of compliance with relevant legislation; l enforcement of relevant legislation; l report, research and advise the Minister on matters of national policy relating to company and intellectual property law.

It is a legal requirement for all companies (including non-profit companies) and close corporations to file annual returns with CIPC on an annual basis.

If you do not file an annual return and pay annual duty for two successive years, CIPC will send you a notice of an intention to deregister your business. If you do not respond, your business will be deregistered. This means it will cease being a legal entity and will be unable to trade. Directors or members can be held personally liable for debts of the business.

CIPC requires that business postal and physical addresses relate to the site from where the business operates. This means the use of ‘addresses of convenience’, such as an auditor, is no longer acceptable. This applies to all businesses – both new and existing.

If you don’t provide CIPC with correct addresses, you risk your submissions to CIPC being rejected.

- ADVERTISEMENT FEATURE -

33

Muslim Views . October 2016

Islamic Relief visits Iraqi refugee camps Islamic Relief South Africa’s Programmes Manager, MOHAMMED SHAKIL DAUHOO, visited Erbil, Iraq, where he spent time monitoring and evaluating the Iraqi office’s qurbani operations. He spent some time in the refugee camps and filed this report.

ISLAMIC Relief has been working in Iraq since 1996, distributing food to vulnerable families and implementing development projects to help rebuild the communities after years of military incursions.

Emergency programmes included food, clothing and health-kit distributions. The humanitarian organisation also rehabilitated damaged schools and health centres and delivered clean-up programmes in Baghdad and Fallujah.

Islamic Relief opened its Baghdad office in 2003 and, later, a field office in Erbil – the capital of the Kurdish-Iraq region, which is where I found myself on Eid-ulAdha, this year.

I was deployed to the Iraq office to monitor and evaluate qurbani operations. This real time observation is done to ensure that the qurbani project meets organisational objectives, shariah principles and humanitarian standards.

I visited the Internally Displaced Persons (IDP) camp, in Erbil, that is home to more than 1 600 individuals, since October

Mohammed Shakil Dauhoo, of Islamic Relief (IR) South Africa, and IR Iraq’s Peshawa S Khdr spend time with 78-year-old refugee, Nawal Essa Photo SUPPLIED Jassem Atta’ee.

Thirty-eight per cent of refugees living in camps in Erbil are under 14 years of age.

2014. These individuals have been displaced by fierce fighting in the Ninewa, Mosul and Baghdad regions. These governorates have for years been the scene of some of the worst atrocities against civilians the world has witnessed.

Since mid-2016, more than 250 000 IDPs and more than 120

000 Syrian refugees have sought refuge in the camps after fleeing violence in their respective regions. More than 38 per cent of these individuals are under 14 years of age, as reported by the Erbil Governorate.

Nawal Essa Jassem Atta’ee is 78-years-old and originally from Mosul. She fled her house when

the Daesh suddenly started bombing her region.

She told me that the situation was chaotic and, in the mayhem, she got separated from her children.

She has been living in the Harshm camp, in Erbil, since 2014 while her nine children are in Iran. She has not heard from

them since June 2015 but she has not lost hope that, one day, she will be reunited with them.

Nawal says life in the camp is becoming more difficult as she grows older as she does not have any form of social protection to provide for her basic needs. She relies solely on humanitarian aid for survival. ‘As an elderly that relies on a walking aid, I am most vulnerable as, often, thieves in the camp try to steal the little food we receive from the camp manager.’

During our interactions, other IDPs and refugees expressed that they have not had peace in their lives in more than three decades, given the different conflicts that this country has encountered.

Furthermore, they consider themselves, as ‘dead people’ who are waiting in the Alame-Barzakh for the day of judgement, which they pray, will happen soon.

The refugees and displaced families were thankful to Islamic Relief and its donors who continuously provide support to the camp. Without this support, they fear that all the children would have suffered from malnutrition and their health would have deteriorated.

For a detailed Qurbani report, email info@islamic-relief.org.za or call Fazlin Fransman, Head of Fund Development and Communications on 021 696 0145.

8J-M Z0V I&M1`'J(I5`

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Muslim Views . October 2016

Light from the Qur’an

Reflection on the heavens IBRAHIM OKSAS and NAZEEMA AHMED

ONE of our fundamental duties as believers is to engage in tafakkur (contemplation/ reflection) on creation. The purpose of such reflection is to become acquainted with our Creator and Sustainer and thus to acquire knowledge of Him. How do we do this? In his contemporary Quranic tafsir, Risale-i Nur, author Bediuzzaman Said Nursi provides us with the tools with which we should make tafakkur. In essence, he advises that when we look at and reflect upon creation we should do so through the ‘eyes of imaan’, we should follow the instruction and light of the Quran, and act upon the teachings of Allah’s Noble Messenger (SAW). In the forthcoming series of articles we will reflect on different forms of creation and the way in which such reflection yields knowledge of Allah Almighty. In this first article in the series, we will share Bediuzzaman’s reflection on the heavens as the means to attain knowledge of Allah Almighty. Locating the reflection in the All-Wise Quran, Bediuzzaman cites the ayah in Surah Qaf: ‘Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it?’

In his commentary on this ayah, Bediuzzaman says the following: ‘When you look at the face of the

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heavens, you will see how it is silent in its tranquillity; how it is in motion with wisdom, how it is radiant with majesty, how it smiles with its adornment. An unending and infinite sovereignty is proclaimed to those who think – by focusing on the order in the creation of the heavens, the symmetry in its art, its shining lamps, its brilliant lanterns and its glittering stars.’

He continues his guided reflection by seeking to bring us to the acknowledgement that there are no rotations and motions in the heavens but, through their order and regularity, they point to Allah Almighty’s existence. There is no heavenly body but through its silently performing its duty and remaining in place without prop, it testifies to Allah Almighty’s unity.

There is no star but through its balanced creation, regular position, luminous smile and the stamp of its similarity to the other stars, it indicates the majesty of Allah Almighty.

There is not one of the twelve planets but through its wise motion, docile subjection and orderly duties, it testifies to Allah Almighty’s necessary existence and indicates His sovereignty.

Furthermore, the beautiful, spotless heavens with their extraordinarily huge and speedy bodies, point clearly to the splendour and tremendousness of Allah Almighty’s power, which creates all things.

It also points to Allah Almighty’s mercy, which embraces all living things; and testifies to the comprehensiveness of His knowledge, which is concerned with all the states and circumstances of all the creatures of the heavens, and embraces them and orders them, and it points to Allah Almighty’s wisdom, which encompasses all things.

Bediuzzaman says that, in essence, the wondrous stars, sun and moon, are subjugated, set in order and employed in Allah Almighty’s heavens, through His command, power, strength, administration and direction. All those heavenly bodies glorify and exalt their single Creator, who creates, spins and administers them; and as though through their ‘tongue of disposition’, they declare: ‘Subhanallah! Allahu Akbar!’ Bediuzzaman’s tafsir of the aforementioned ayah in Surah Qaf, explains the following: ‘When you look at the face of the heavens, you will see how it is silent in its tranquillity.’ This directs an attentive gaze to the beautifully adorned face of the heavens so that the one beholding it may become aware of the silence there, which is within a vast tranquillity, and so that he may understand that it is thus through the command and subjugation of One Possessing Absolute Power. If they had been independent and unrestrained, those huge globes, all in close proximity to one another, those infinite, awesome heavenly

bodies would have caused such an uproar with their enormously swift revolutions that they would have deafened the cosmos. And there would have been such confusion in that tumultuous commotion that it would have scattered the universe.

We know that there are among the stars some that are thousands of times larger than the earth, and which revolve at a speed seventy times faster than that of a cannonball. So, the degree of power and subjugation of the Glorious Maker and All-Powerful One of Perfection may be understood from this, together with the degree of obedience and submission to Him of the stars. Thus, reflect on the silence of the heavens! In continuing his tafsir, Bediuzzaman shares with us that the ayah commands us to look at the motion on the face of the heavens, which is with wisdom and purpose. Indeed, that mighty, wondrous motion occurs within a precise and comprehensive wisdom. For example, a craftsman who operates a factory’s machinery with wisdom and purpose demonstrates the degree of his skill and craftsmanship in proportion to the order and grandeur of the factory. Similarly, when we look at it in this way, the degree of power and wisdom of the All-Powerful One of Glory becomes apparent to us through His making the mighty sun as a factory and its planets, those awesome, immense globes, like the factory’s machinery. Furthermore, the radiant majesty and

smiling adornment on the face of the heavens are such that they demonstrate the exquisiteness of the Glorious Maker’s artistry. As the myriad electric lamps hung about on festival days demonstrate the degree of the king’s majesty and his achievement in material progress, the vast heavens, too, with their majestic and adorned stars demonstrate to attentive gazes the sublime sovereignty and exquisite artistry of the Glorious Maker.

When next we look at the order of the creatures on the face of the heavens, and see their symmetry and precise balance, we can understand just how powerful and wise is their Maker.

Indeed, the vast heavens demonstrate to attentive gazes through their awesome vastness and their innumerable stars that, through their imposing hugeness and speedy revolutions, and the fact that they do not exceed their bounds by an iota, even for a second, nor do they neglect their duties even for a tenth of a second, truly shows the exceedingly fine and particular balance with which the Glorious Maker carries out His supreme rule over creation. Bediuzzaman concludes by saying that when we reflect upon the heavens and what they contain, we will see that they are all indications of a majestic Divinity which makes Itself known to conscious creatures. They invite those who think, to believe and to affirm tawhid!

Muslim Views . October 2016

35

A taste of Turkey at Saray DILSHAD PARKER

THE thing that bugs me most about a trip to the city is parking. You could spend as much time looking for parking as it took you to get to town in the first place. And that is the first reason I liked Saray; there are lots of parking.

Granted, I was there on a Sunday but it is situated in a complex where there is a car park, and it’s a bit removed from all the office buildings so the battle for parking will at least be a little less ‘Game of Thrones’.

Saray is a very recent addition to Cape Town’s repertoire of halaal dining, bringing authentic Turkish-Kurdish food to the Cape Town CBD. We went for lunch on the last Sunday in September. It was quiet with only one other table occupied inside and one or two tables outside, with people smoking shisha.

The large, double volume space gives a sense of vastness yet it’s not a huge restaurant. However, with the outside seating it can accommodate quite a large crowd. We were seated at an inside table against the wall, which is lined with bench-style seating. The rich red of the damask upholstery and tablecloths lend an exotic air.

Conical copper lamps hang low from the ceiling, which, at night, I’m sure light up into a warm haven.

The big windows all round allow in lots of light, and the white solid plastic chairs and a rough cement floor lends an overall feel that is casual and bright.

Upon being seated, my threeyear-old, as three-year-olds are wont to do, immediately needed the loo. The restaurant does not have a loo inside but the complex does and the waiter took us outside to point out the toilets.

An array of dishes from Saray to inspire thoughts of Turkish travels.

The menu is peppered with unfamiliar dishes in their traditional names, which meant it took some time to make our choices.

Our waiter was attentive and able to advise on the dishes.

We ordered the Panir Pide – a Turkish flatbread filled and topped with cheese, which is what would pass for pizza for the little guy.

My mom and I had a starter of Boregi – cigar-shaped tubes of thin, phyllo-like pastry filled with cheese, which was a bit salty so we deduced it must have been feta. Both dishes were delicious.

A previous time here we ordered a meze starter, which came with five dips, including hummus, aubergine, tzaziki and two flatbreads.

The mixing and matching of the dips made for interesting combinations.

There was an option of a onelitre carafe of lemonade, which we ordered then but, this time, I opted for a Mojito instead.

For mains, Mum had the Karides Guvec (shrimp casserole), which came sizzling to the table in a shallow clay bowl. Served with triangles of lavash, a soft,

Photo DILSHAD PARKER

unleavened Turkish flatbread, this dish stole the show.

I was expecting a mild dish, as the taste of most Middle-Eastern food lean towards a milder flavour but the ample prawns cooked in a creamy sauce had just enough spiciness, and I didn’t miss the heat that my Indian palate is used to.

It’s quite interesting that the ingredients and spices of MiddleEastern and Indian food are so similar but the flavours in the end so different.

The Middle-Eastern palate favours less heat and spiciness yet

the climate in the two areas is very similar.

I had mentioned to the waiter that I preferred a more spicy flavour, and he recommended the Urfa Kebab as opposed to the Saray Special Kebab.

The Urfa Kebab is a lot spicier.

It looks like a long sausage of minced lamb, and is served on a soft, roti-like flatbread with a side of chips, rice and some salad.

It also comes with a small bowl of pureed aubergine, which complemented the lamb famously.

The flavour of the kebab was good and it was completely polished off.

Prices are a little on the higher side but for a restaurant in this part of town, I think it’s expected.

The shrimp main came in at a very reasonable R100; the kebab at R140.

Our starters were R40 and R50 each, and mojito at R30.

The whole meal set us back about R550, with a tip.

The menu offers breakfast dishes and an extensive list of starters, and some light meals I’d still like to try.

The dessert menu is small but we ordered a flourless chocolate cake, which was lovely and fudgy without being overly sweet.

In spite of the fact that I’m more of a coffee drinker, I tried the Turkish apple tea.

It was an excellent choice, with a smooth and rounded consistency and surprisingly intense flavour.

They offer shisha pipes as well but only for the outside tables.

The ambiance is authentic and I’d certainly go again to sample the reams of dishes I haven’t tried yet.

This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za

Muslim Views

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Muslim Views . October 2016

From Consciousness to Contentment

Respect: is it a right or should it be earned?

JASMINE KHAN

FROM time immemorial, respect has been viewed as one of the key values that need to be instilled in children. It must be maintained through adulthood and practised in every aspect of our daily lives. It is a characteristic of well-raised children, good parents and all role models.

The question, though, is: what does it mean to have respect?

There are many definitions encompassing the various types of respect, from admiration of another’s qualities or abilities to respect that borders on fear of what an individual is capable of doing to impact your own life.

The definition I found most relevant comes from https://en.oxforddictionaries.com and defines respect as ‘due regard for the feelings, wishes or rights of others’. From infancy, we have been taught to respect our elders, our parents, our teachers and spiritual leaders. Currently, in our country, it is mandated that we treat everyone with respect, irrespective of colour or creed.

Companies have designed very specific guidelines and protocols to ensure we treat colleagues with respect. We are compelled by employment agreements to follow these protocols to ensure we do not cause offence or injury, and that we respect cultural, religious or political choices.

Programmes are designed to advise us to ‘Talk about how that action made you feel’ or ‘criticise

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We are taught that our family will always love us and will be there for us, no matter what. This attitude is not acceptable; while it’s wonderful to have people in our lives with whom we can be honest and share our feelings, it is important that we never decide that it’s acceptable to disrespect them. the behaviour, not the individual’.

Change management and sensitivity training are also prioritised as companies have realised the value of harmony and mutual respect. All these practices are a great step forward and will certainly improve human relations in the workplace as well as society.

Why then, if we accept that these practices are effective in maintaining respect, harmony and human dignity, do we abandon these principles in our own homes?

I recently asked a lady who was having some discord with her son how her interactions with him would be viewed in her corporate work environment. She admitted that it would not be considered appropriate as the guidelines for work interactions prevented people from saying hurtful or disrespectful things.

There are significant consequences for any of those who deviate from these acceptable practices, and employers are vigilant in ensuring compliance. Yet, why, after applying these principles to those not connected to us except as colleagues, do we go home to our loved ones and treat them in a manner that would never be tolerated in a professional environment?

Can we be accused of using double standards? With family members, the consequences of such behaviour are even more serious than those one might face at work or school.

Why do some people wait patiently for their pet to relieve himself or sniff at who knows what but shout at their children when their curiosity delays them?

Why do we accord strangers a level of respect that our families don’t always receive?

When one observes the interaction between husband and wife, and between siblings, it appears that people are prepared to speak their minds to family, particularly those we live with, without fear of losing that relationship because there will always be time to make reparation. They are not going anywhere, and you can say sorry tomorrow. Perhaps we do not feel the need to filter our words with those close to us as they know us so well. We are taught that our family will always love us and will be there for us, no matter what. This attitude is not acceptable; while it’s wonderful to have people in our lives with whom we can be honest and share our feelings, it is important that we never decide that it’s acceptable to disrespect them.

I have heard parents speaking to children in a manner that is totally unacceptable. If they were to talk to a colleague or a peer in such a manner, they would be hauled over the coals for disrespect. Yet we continue to treat our children as if they are of no consequence.

If the definition of respect I have chosen holds true – ‘due regard for the feelings, wishes or rights of others’ – such behaviour between parents and children then indicates that the individual in question is no longer worthy of regard for her or his feelings, rights and wishes.

I remember a young man telling me some years ago that parents can no longer just say no to their kids; they have to explain why the answer is no or why the order they are giving is of benefit.

Respect forms a large part of any loving relationship, and when you are able to demonstrate clearly and unambiguously that you have, even just for an angry moment, stopped caring about how your actions impact the other’s feelings, something has gone very wrong. Those bonds we view as unbreakable are more fragile than we imagine, and there are countless estranged families in the world today, often wondering

where it all broke down.

Respect is the inalienable right of every human being because we are of a single species and share our humanity. This will engender a real empathy for each one’s specific experience. However, when we abuse the rights of others, most especially as role models, we cannot complain when we are disrespected. Respect may be a right as a human being but it has, to some extent, to be earned.

When we are accorded respect, we have to maintain that respect through our actions. Human connections are essential, and to preserve the relationships that we value, we have to always treat our loved ones with respect and compassion. This is an undertaking that will be immeasurably rewarding in the long term. They deserve it as much, if not more than strangers or work colleagues. We apologise profusely for knocking into a stranger in the mall yet say hurtful words to our parents, children and siblings without a single qualm.

The damage that can be done by depriving our loved ones of this respect is often imperceptible until it is too late. A kind word is always more effective than harsh recriminations in accomplishing our goals, and respect that is mandated is rarely as enriching as respect that is freely given or earned.

‘Treat people the way you want to be treated. Talk to people the way you want to be talked to.

Respect is earned, not given.’

(Hussein Nishah)

Muslim Views . October 2016

Positive and Effective Parenting

37

Raising boys: the mother’s role: Part Two FOUZIA RYKLIEF

QUESTIONS that popped up in my head when considering this topic were: 1. Is it about the relationship dynamics and ambivalence between mothers and sons or is it about the mother’s role in raising a boy to be a real man?

It’s about both and it is about the dilemmas and conflicts we face in choosing how to protect them from being ruled by the ‘boy code’, helping them to see the harm it does to their soul without resulting in their feeling that we are against men, we hate men and therefore hate them, our sons.

2. Do boys need more of mother or less?

Yes, boys do need more of mother – so say all the male writers in the literature I consulted.

In an article in Achilles Heel, a radical man’s magazine, I read: ‘There is a general consensus, particularly in psychology, that boys inevitably reject their mothers. To find his independence, to be a ‘mensch among mensches; a boy must wave mummy goodbye and face the harsh realities of a man’s life.’

Pollack and others do not agree with some writers and theorists who encourage a separation that almost forces a boy to cut mother out of his life.

Pollack says, ‘Far from making boys weaker, the love of a mother can and does actually make boys stronger, emotionally and psychologically. Far from making boys dependent, the base of safety a mother can create – a connection (my emphasis) that her son can rely on all his life – provides a boy with the courage to explore the outside world.

‘But most important, far from making a boy act in ‘girl-like’ ways, a loving mother actually plays an integral role in helping a

boy develop his masculinity – the selfesteem and strength of character he needs to feel confident in his own masculine self.’

Research has shown that absence of a close relationship with a mother puts a boy at a disadvantage in becoming a man who likes himself, who can form close and loving relationships and who can take risks.

Mother love makes boys stronger, emotionally and psychologically.

Mothers provide a loving home which serves as a base to which a boy can return when he is low and from which he can venture out to explore the world with courage.

Mothers who are deeply involved emotionally can help them reconcile the conflicting double messages from society – tough image vs sensitive and caring.

3. Are mothers over-involved, too controlling and do they gate-keep (keep fathers out)?

Mothers do smother, over-protect and gate-keep. This happens quite often. An example is when a father holds a baby who doesn’t stop crying; the mother will often take the baby away from him. I know, I often did this.

Mothers have an essential role to play in their sons’ lives. Yet, at the back of their minds there often lies a concern that getting too close to their sons will inhibit their development in some way and turn them into mummy’s boys or mothers think that they should keep their distance so that the boys won’t identify with their mothers’ feminine qualities.

‘Although any parent can be invasive, domineering, intrusive and controlling, to a son’s or daughter’s detriment, a mother cannot love her son too much. And a son can only benefit from identifying with his mother’s good qualities and all that we have named “feminine”.’

Studies show that men who had healthy,

Generally, children want and need their father’s involvement, which may not be according to your standards. He may connect with your son in ways that are different from yours, instinctively knowing what to say and do at the right time. strong connections to mothers turn out to be well-adjusted, sensitive, caring men.

4. What about single mothers?

Words of encouragement to single mothers: A single mother can be just as successful in raising a boy as a couple could be. But that doesn’t stop many single moms from thinking that they won’t be able to manage on their own.

A single mother is often plagued by feelings of guilt. She thinks she can’t see to all her son’s needs – be they emotional, physical or developmental.

Such insecurities are made worse by the general myth that without a father’s influence, a boy will turn into a sissy. There’s no reason why a boy can’t grow up to be an emotionally healthy adult without a father’s influence. The important thing is not to focus too much on the negatives.

Rather help the child come to terms with the difficulties and build his self-esteem.

Encourage and support relationship with his father Generally, children want and need their father’s involvement, which may not be according to your standards.

He may connect with your son in ways that are different from yours, instinctively knowing what to say and do at the right time. Don’t criticise. Boys need their fathers – no matter how bitter and angry you are.

Boys are entitled to a relationship with their fathers. If you think he’ll have a bad influence on your son because of a negative lifestyle, limit the contact but don’t completely bar access. A good alternative that is often recommended by the courts is supervised access, which ensures that it occurs under conditions with which you are happy.

Agree to have them meet in a safe environment, like your parents’ home, and impose a time frame. This gives your child the chance to make up his own mind about his father. You’ll give him a realistic picture but also shield him from any possible negative influences.

When father is absent Connect the boy to good male relatives or friends. Make sure there are positive, responsible male role models in his life who reinforce and complement the work you do raising him. He needs to see that men can be good.

These men are never substitute fathers.

Rather, they are responsible male influences who can provide him with guidance and advice if necessary. You’ll find them in every aspect of your son’s life – from grand-

fathers and uncles to teachers and adult family friends.

The range of male role models should allow your son to take the best parts of each and create a composite of masculine traits that work best for him.

If there are no men in your life at the moment – including family members – you’ve still got memories of good men. Tell your son about them. Get him involved in your storytelling – by having him create a family scrapbook or family tree – and you’ll also be building family bonds. It’s a very powerful way to help a boy put the pieces together and come to a resolution about who he is and where he comes from.

Create a sense of who his father is (or was) by talking about him and giving your son the complete picture. Show him a photograph of his father, recall his good points and tell the boy about him and what you liked about him.

It’s often difficult or painful to be positive, especially if he abandoned you or isn’t a good role model. But if that’s simply too daunting, get someone else who knew him well to share a few positive memories.

All of the above also apply where a father has died when the boy was very young and did not have the opportunity to get to know his father.

In conclusion A mother can contribute to her son’s development by being a role model of the kind of human being he can become: compassionate, sensitive, nurturing and able to express his feelings verbally.

I think of my sons and the sons of other mothers I know, sons who are close to their mothers and who are, today, real men ‘in charge of themselves’, caring and sensitive, and I ask the question: how did I and those mothers help their sons develop a ‘healthy masculinity’?

It was by encouraging them to take pride in their ‘boyness’, their boisterousness, their boundless energy but also their calmness, their quietness, their gentleness, their sensitivity – in total, complete unconditional regard for them as human beings and acceptance of who they are.

References Real Boys. Rescuing our sons from the myths of boyhood – William Pollack Real Boys Voices – William Pollack Raising Boys. Why boys are different – and how to help them become happy and well-balanced men – Steve Biddulph Raising Boys Workshop – F Ryklief

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Muslim Views . October 2016

39

Paging through riotous colour

(Above) Dazzling colour of flowers and garlands: A crowd of flower buckets chorus with springtime vigour. The colours run riot. Read the picture and then decide where this was taken. It’s easy. And then the black hijabbed figure browsed like a bumblebee savouring honey. She says she’s Muslim. The pennant red flags with crescent moon and star tell us that she is in Turkey. It was taken in Taksim Square in Istanbul.

DR M C D’ARCY ‘Colour has been gourmet food for me ever since I first saw the blue skies and the green leaves, more than 70 years ago.

‘Even then, I feasted on the flower-sellers’ fare in Caledon Street of old District Six, where I was born in 2 Brown Street. After World War II, at Black River’s Anglican Church School, I devoured the brightly coloured children’s books. Many years later, before the advent of colour photography, I coloured in black and white photographs my aunt took with a Kodak Browny box camera. Photography became my passion when I emigrated to Canada and the USA, in 1963.

Now, my photo albums are bursting at the seams.’

Let us savour a couple of Dr D’Arcy’s photographs and his accompanying comments.

(Above) Swaying on a ski-cable car did not deter me from taking this moody scene of mountains and mists. When you paint or sketch, make the front hard and intensely coloured, and fade down to a haze in the distance. This gives depth to a picture as in this one taken from a cable car in Bursa, Turkey. There is something ethereal about the scene, a misty muse.

(Above) On the way to Moreesburg, in the Boland, this scene unfolded. It was shot through a speeding car’s window. It says a lot in a beautiful way, when spring bursts on the blue. It’s a busy picture yet there is harmony in its story.

The rains of winter were sparse but the Boland is lush with geometric, green wheat fields interspersed with intensely yellow lupin flowers. The gravelly two hills on the sides, in front, frame the picture, and the road leads the eye deep into the view. The cars and the white and yellow road lines enliven the scene that would otherwise be pretty but static.

The black and white lionfish is perfectly camouflaged, its spines deadly to predators. There are no rules to viewing photos and art, it’s just fun. Suck away the blue colour and the first picture is really just a composition of black and white. Or is it?

See if your guess is right. This is a lionfish in Edinburgh Aquarium. If you look down from the water surface, its black and white camouflage will make it ‘disappear’.

Wisdom is wasted on the mentally blind. In life, there are challenges and joys. Art is a meaningful way to enjoy the marvels of life and living. It is a journey of discovery for those who open their mental eyes to the infinite wonders of the world and far beyond the universe.

The Persian poet and philosopher, Jalluludin Rumi, pondered about the soul, the spirit, the waters of life and the hereafter. He asked us to think and contemplate, be truthful and kind in every walk of life. To some he was a sage but, like all mankind, not close to perfection. So, partake of all that is pure and good, and shun the wrong and repugnant. Enlighten darkness with colourful energy. I have tried.

(Above) A wasp alighted on the pistil of an arum lily in my garden. I pressed the camera button and got a beautiful picture packed with a harmony of colours and composition.

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40

Muslim Views . October 2016

Locals run for the children of Palestine RUSHDA KLEINSMIDT

MERVIN Steenkamp, winner of the Right to Movement Marathon, in Palestine, in April 2016, is a local boy, born and raised in Paarl. Despite being an international marathon winner, finishing in the top 100 runners at the 2016 56km Two Oceans Ultra Marathon and, in the past, being crowned as Itheko Athletic Club’s Elite Runner of the Year, Mervin remains one of the most humble and sincere people you will ever meet.

Mervin passionately campaigns for the freedom of the Palestinian people and, as part of Team Palestine for PCRF (Palestine Children’s Relief Fund), runs to raise funds for various local and international projects.

Youssef Kanouni, who originally hails from Morocco, has chosen to make South Africa his home.

Here he met his wife, Mushfiqah, also an avid runner. Like Mervin, Yousef was blessed with outstanding athletic ability and, like Mervin, he feels it his duty to help those in need, wherever in the world they may be.

Yousef and Mervin are champions in their chosen sport and, as champions in the eyes of the thousands of people, they are able to assist through their fund raising and awareness campaigns on behalf of Team Palestine for PCRF. The Palestine Children’s Relief Fund (PCRF) is an American registered, non-profit organisation with over 23 years of experience in arranging cost-free medical care for sick and injured children in the Middle East.

The primary objective of the PCRF is to identify and treat every child in the Middle East in need of specialised surgery not available to them locally. Where necessary, the organisation has sought free medical care abroad for children who cannot be ade-

Team Palestine, which runs to raise funds for the Palestine Children’s Relief Fund (PCRF), at the Zevenwacht Farm Trail Run recently. Two of the runners mentioned in our article appear in the photograph: Youssef Kanouni (extreme left) and Mervin Steenkamp, giving the victory sign (third from right).

Photo SUPPLIED

quately treated in the Middle East.

Regularly, Arab children are sent to North and South America and Europe for free care. Since 1991, over 1 000 children have benefited from millions of dollars of donated care through the PCRF. Team Palestine for PCRF is a group of dedicated sportspersons who participate in various events with the ultimate goal of raising funds for the PCRF. While they may not be able to change the political climate in the Middle East, they are unstoppable in their efforts to raise funds for medical missions to occupied territories to help children, many of whom are orphaned.

One of the major projects for which Team Palestine now raises awareness and funds is the

Dr Musa and Suhaila Nasir Gaza Paediatric Cancer Department.

The need for building a haematology/ oncology department in the Gaza strip stems from two basic factors: medical and political.

On the medical side, there are hundreds of Palestinian children in Gaza who suffer from cancer and blood diseases, and don’t have adequate services available to fight this disease locally.

From a political perspective, the siege on Gaza has prevented several children from travelling to areas where services and treatment are available.

PCRF has a proven track record, having built The Huda AlMasri Paediatric Cancer Department in Beit Jala Hospital, in the West Bank, in 2013. In addition to medical support, PCRF aims to provide social support to show the people of Gaza that they are not forgotten and that their children deserve the same treatment and care as anyone else in the world.

Team Palestine for PCRF in Cape Town includes individuals (Left) Dr Vincent Joseph Chakhtoura explains how the Robohand works.

Dr Chakhtoura designs suitable prostheses for children in the Middle East who have lost upper limbs due to congenital reasons or trauma. The designs are printed at the Africa Muslims Agency office, in Athlone, Western Cape. This is one of the projects supported by the Palestine Children’s Relief Fund (PCRF).

Photo SAMIR ABDUL

Muslim Views

from several popular sports clubs, such as ARD, Central Athletics, Itheko and Ommiedraai Friends AC who, on Sunday, October 9, 2016, were joined by Team Palestine worldwide in Chicago, to run the world-renowned marathon for these cancer units.

In addition to championing the cause through sport, the PCRF Cape Town Chapter has taken on the initiative to locate doctors in South Africa who are willing to operate on and treat children on a charitable basis.

In September 2014, Dr Vincent Joseph Chakhtoura gathered a team of volunteers to embark on a medical mission to Tripoli, Lebanon. There they joined a mission from PCRF Chicago, led by Dr Khaled Abughazaleh, to treat refugee children who suffer from a cleft lip and/ or palate disability.

On one of these medical missions, Dr Chakhtoura met 12year-old Tasneem, a refugee from Syria who lost part of her hand in a bomb blast.

Dr Chakhtoura initiated a project to build 3D upper-limb prostheses for injured children in Lebanon, and hopes to expand this project to other parts of the Middle East.

This project is the result of a partnership between PCRF, Direct Aid International (DAI) and Women’s Humanitarian Organisation (WHO), in Lebanon. Tasneem was fitted by PCRF Cape Town’s Dr Chakhtoura with the first medical assistance device at the Women’s Humanitarian Organisation (WHO) located at Bass refugee camp at Tyre. This hand was supplied by DAI through their organisation Gripp3D. Currently, Dr Chakhtoura, assisted by occupational therapist, Renisha Naidoo, runs a praiseworthy Robohand project, where he travels to Syria to assess and measure patients of all ages who have lost upper limbs due to congenital reasons or trauma, to restore a degree of functionality.

He then designs a suitable prosthesis and has it 3D printed, right here in Athlone, Western Cape, at the Africa Muslims Agency offices. their efforts, Through Dr Chakhtoura, Mervin, Youssef and the rest of Team Palestine will continue to show the world that PCRF is a non-sectarian and nonparty political organisation who only wishes to help those in need of medical assistance.

For more information on Team Palestine or to pledge your support, contact Abdeyah Fredericks, coordinator of the Cape Town Team Palestine for PCRF Chapter on 071 963 8828.

Alternatively, for more information on the Robohand project, contact Dr Vincent Joseph Chakhtoura on 060 977 1371.

(Above) Dr Vincent Joseph Chakhtoura, who initiated a project to build 3D upper-limb prostheses for injured children in Lebanon, has expanded this project to other parts of the Middle East with the support of the Palestine Children’s Relief Fund (PCRF).

Photo SAMIR ABDUL