Muslim Views, October 2017 by Muslim Views

SAFAR 1439 l OCTOBER 2017

Vol. 31 No. 10

TIMOL WAS MURDERED

THE family of anti-apartheid activist Ahmed Timol won a landmark victory on October 12 in the North Gauteng High Court. The court overturned a 1972 finding that Timol had taken his own life on October 27, 1971, while in apartheid police custody, and found that Timol was murdered. Mohammad Timol, 68, (on the left in the picture), the younger brother of Ahmed Timol, is warmly greeted by veteran antiapartheid activist, Laloo Chiba, 87, just before judgment was handed down. Chiba is a survivor of brutal police torture and was a Robben Island prisoner for 18 years. Looking on is Zarina Motala, a board member of the Ahmed Kathrada Foundation. Imtiaz Cajee, 51, the nephew of Ahmed Timol, led the campaign for the re-opening of the inquest since 1996, following widespread discontent with the outcomes of the Truth and Reconciliation Commission. The first milestone in Cajee’s campaign was the publication of Timol: A Quest for Justice, in 2005. Despite apprehension and scepticism by many, including relatives who questioned Cajee’s commitment to challenge the 1972 finding, he remained steadfast. He told Muslim Views that he sought Allah’s guidance and that he was constantly driven by the conviction that justice will prevail through selfless patience and perseverance. Text MAHMOOD SANGLAY Photo BENNY GOOL/ ORYX MEDIA l Imtiaz Cajee speaks at IUC’s Imam Haron commemoration

John Pilger to speak in Cape Town

Western Cape gearing to tap into $2,3 trillion global halaal industry

Muhammad Rabbani: Courageous challenge to draconian laws

Accidental Muslims leadership conference a huge success

Fatima Noordien: An inspiring activist for women’s rights

Palestine is Still the Issue, his iconic work is the 2007 documentary, The War on Democracy. Throughout his work, the issues of democracy and its permutations in the global south, in particular, is an over-arching theme. Speaking at the Palestine Expo 2017, in London in July, Pilger pointed out that throughout the 21st century there was a powerful propaganda attempt to distract people from ‘the voracious nature of the crimes of state power. The fraud of corporate power posing as democracy has depended on the propaganda of distraction: largely on a cult of ‘me-ism’ designed to disorientate our sense of looking out for others, of acting together, of social justice and internationalism.’ The lecture starts at 6pm and attendance is by registration via email: events@wwmp.org.za

JOHN Pilger, known for his fearless investigative journalism, will be speaking in Cape Town on Monday, November 13, at the Dulcie September Hall (formerly the Athlone Civic Centre). He will deliver the Abdulhay Ahmed Saloojee Trust 2017 Inaugural Lecture, entitled ‘The propaganda of power and the war on memory, struggle and liberation’. The Saloojee Trust is the thought-leading legacy of apartheid-era activist, Dr Abdulay Ahmed Saloojee. A central focus of the trust is to investigate the concept of democracy. It questions the type of democracy and which version can meet the needs of a society. Hosting the international journalist and documentary film-maker is part of the legacy work of the trust. Among numerous films and books, including

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Muslim Views . October 2017

Our sport and society are still abnormal

HE slogan ‘No normal sport in an abnormal society’ characterised a clear vision of sporting activists and their resistance against apartheid and apartheid sport prior to 1994. Subsequently, after the advent of democratic rule in South Africa, this vision was relegated to obscurity. Yet, this rallying cry is as applicable today as it was in the apartheid era. The management of sport by government, the private sector and large organisations in an unequal society such as ours is overdue for rigorous review. Government and sport administrators should be focused on deploying sport for the purpose of building healthy communities, and to respond to the challenges of poverty, crime and unemployment through sports investment in community-based development. Sport is the eminent means for alleviating the ills brought upon by social, economic and political dysfunction. All the wonderful values and principles derived from our constitution, such as social cohesion, ubuntu, mutual respect and discipline are ideally suited for delivery by means of organised sport from the highest levels in government to the local, within communities. Instead, there is something downright perverse about the government’s sports transformation agenda, especially at professional level, and in light of its bid to host the 2023 Rugby World Cup. Sport is prioritised as a spectacle, mass entertainment and the drug to induce jingoist and nationalist fervour. It is the platform for hosting international events, as opportunities of investment in bloated infrastructure that leaves a legacy of debt and despair after the hype and hysteria of international tours dissipate. It is also a lucrative capitalist enterprise for gross enrichment by the privileged and the corrupt while very little real benefit is

delivered to the people and local communities. Also seriously amiss is the controversial quota system imposed on sport. There is clearly a gap between merit selection and imposed representivity. The government supports the fallacy that the number of black faces in a team is a reflection of a transformed system. This superficial approach to transformation is riddled with notions as dubious as those of racists who advocate an ahistorical and de-politicised approach to sport. It is a great folly to attempt to pass off tokenism based on demographics as genuine transformation. Racially skewed opportunities and resource allocation remain deeply entrenched. The past 23 years of democracy have delivered little more than euphoria every time a bid or an international team comes our way. Historical legacies of inequality have not been addressed. This points mainly to a lack of systemic and structural changes to ensure that any development initiatives result in real transformation. Genuine transformation must be holistic and must recognise the impact of social, economic and political dimensions of sport at all levels. For example, at school level, a child who routinely comes to school hungry from within a gang-ridden conflict zone cannot be expected to meaningfully participate in sport, even if the required resources are provided. Thus, we are not likely to see young sportsmen and sportswomen emerging from previously disadvantaged groups if the transformation strategy is not multi-dimensional and does not redress demographic profile imbalances on and off the field. The problem is deepened by the lack of meaningful dialogue about real sports transformation. This void is mirrored by the silence of the powers that be on the alternative history of black sport in South Africa. This narrative, which begs adequate documentation, reflects a truly heroic spirit of resistance and triumph but remains marginalised. Sport was then a forum of building solidarity against apartheid and to mobilise communities against injustice. It was not simply non-racial sport that mattered, it was non-racial sport in the interests of a non-racial society. Politics and sport were perfectly reconcilable, and together they cemented communities on the margins of the apartheid system. They built the consciousness of struggle and defiance against injustice. It is a travesty that there is no dedicated effort by the government to memorialise this glorious history of community sport. We still have no normal sport for we still have an abnormal society. See page 44 for our sports writer’s view on South Africa’s 2023 Rugby World Cup bid.

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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Black Solidarity Day - 40 years on ON October 19, 1977 – almost 40 years to the day – the racist minority regime unleashed its draconian powers and announced the banning of almost the entire spectrum of the Black Consciousness Movement. This came just over a month after the brutal murder by the apartheid police of Bantu Steve Biko, on September 12. Our editor, Farid Sayed, a reporter at our predecessor, Muslim News, covered the story under the headline ‘Bannings and detentions shocker’. It appeared on the front page of the Friday, October 21, 1977, edition of Muslim News: THREE publications silenced, seven people banned, 18 organisations termed unlawful and at least 42 people held in preventative detention are the grim realities South Africa is faced with when the Nationalist government clamped down on its opposition. All those in detention are Black. The World and Weekend World, mouthpiece for Blacks, as well as Pro Veritate, a journal published by the Christian Institute of Southern Africa, were banned. The order was made under Section Six of the Internal Security Act, and it means that the affected publications may not be published, printed or distributed. Following is a list of those detained, according to an Argus report: Dr Nthato Motlana, Mr Leonard Mosala, Mr Legau Mathabathe, Mr Douglas Lolwane, Mr Veli Kraai, Mrs Ellen Khuzwayo, Mr Thandisizwe Mazibuko, Mr Ramsy Ramokgopa, the Rev Mashwabada Mayathula. Mr Kenneth Rachidi, the Rev Drake Ntshenkeng, Mr George Wauchope, Mr Jarius Kgokong, Mr Thom Manthata, Mr Kenny Matine and Mr Thabo Sehume. Journalists detained were Mr Percy Qoboza, Mr Aggrey Klaaste, Miss Thenjiwe Mtintso. Detained teachers were Mr Curtis Nkondo, Mr Fenyana Mazibuko. Others detained were Mr Mongezi Stofile, Mr Aubrey Mokoena, Mr Raymond Ramapepe and Mr Hanif Vally. Mr Sadek Variawa, Dr Manas Buthelezi, the Rev Patrick Mengaliso Mkhwatshwa and Mr Silvester Makhephela. Mr Vuyisile Maleleni, Mrs Mosidima Pityana, Miss Nomsa Williams, Mr Mpumelelo Qeqe, Mr MacKenzie Sloti and Mr Bonilo Tuluma. Mr Mxolisi Mvovo, Mr Malusi Mpumlwena, Dr Sydney Moletsane, Mr Skenjana Roje, Mr Diliza Mji, Mr Norman Dubizane and Mr Woodraj Ramathar. The following seven people were banned: Dr C F Beyers Naude (director, Christian Institute), the Rev Theo Kotze (Cape director, Christian Institute), the Rev Brian Brown (administrative director, Christian Institute), the Rev David Russell (Anglican minister), the Rev Cedric Mayson (editor, Pro Veritate), Mr Peter Randall (former director, Study Project on Christianity in Apartheid Society, education lecturer at Wits) and Mr Donald Woods (editor, Daily Dispatch). Honorary president of the Azanian People’s Organisation (Azapo), Mr Mosibudi Mangena, in his book Quest for True Humanity: Selected Speeches & Writings lists the following Black Consciousness organisations that were banned on that day: Black Women Federation, Border Youth Organisation, Black Community Programmes (BCP), South African Students Organisation (Saso), Black People’s Convention (BPC), Black Parents Association (BPA), Zimele Trust Fund, Western Cape Youth Organisation, Union of Black Journalists (UBJ), Transvaal Youth Organisation, Soweto Students Representative Council (SSRC), National Association of Youth Organisations (Nayo), Natal Youth Organisation, Medupe Writers Organisation and Eastern Province Youth Organisation. Other organisations banned on the same day were The Association for the Educational and Cultural Advancement of the African People of South Africa (Asseca) and The Christian Institute of Southern Africa. Muslim News saw the actions of the apartheid regime on that day in such a serious light that its editorial comment warranted front-page space in its October 21 edition. Mr James Matthews, a senior member of the editorial board at the time, commented in the editorial: ‘Is the banning of The World, The Weekend and Pro Veritate (Christian Institute journal), Donald Woods, editor of the Daily Dispatch, detention of Percy Qoboza, editor of The World, and the Union of Black Journalists declared an unlawful organisation the beginning of the end of expressing the ‘voice of freedom’ in South Africa?’ While in recent years this day has been marked as the day press freedom died in apartheid South Africa, Azapo – by declaring it as Black Solidarity Day – recognises the events for the broader implications that it had for the Black Consciousness Movement, coming as it did just a month after the brutal murder in detention of Steve Biko, the honorary president of BPC and the ideological proponent of Black Consciousness.

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Muslim Views . October 2017

The 48th anniversary of Imam Abdullah Haron’s martyrdom YUSUF ABRAHAMS

THE Islamic Unity Convention (IUC) has for many years been commemorating the martyrdom of Imam Abdullah Haron. This year, the meeting was held on September 24 (Heritage Day) at the Western Cape Nursing College in Heideveld. The re-opening of the inquest into the death in detention of another political stalwart, Ahmed Timol, on October 27, 1971, motivated the IUC to invite Imtiaz Cajee, nephew of the late Ahmed Timol and who testified at the reopened inquest, to deliver the keynote address at the function. Two other guest speakers participated, namely, Imam Achmad Cassiem, an ex-political prisoner, author of many publications and Deputy-Chairman of the IUC, and Magmoet Patel, a law lecturer at UWC and a former ANC cadre of Umkhonto We Sizwe. The life history and deaths of the two political martyrs closely resemble each other. Imam Abdullah Haron was detained on May 28, 1969, under Section Six of the Terrorism Act of 1967. After being held by State Security for 123 days in solitary confinement at Caledon Square Police Station, Imam died at the age of 45 in prison, on September 27, 1969. According to police reports, his death was caused by a fall from a flight of stairs at Maitland Police Station. Imam’s legacy is that, in addition to his religious duties, he was known for his political involvement at a time when many

Imam Achmad Cassiem, Deputy Chairman of the IUC and ex-political prisoner, addressing the audience at the IUC’s commemoration of the martyrdom of Imam Abdullah Haron in detention, in 1969. Photo SHAFIEK SOEKER

Muslim leaders and clergy were either too afraid to speak out or chose to remain silent about apartheid’s injustices. Ahmed Timol was barely 30years-old when he too died under suspicious circumstances. A 1972 inquest found that Timol had committed suicide at John Vorster Square, now known as Johannesburg Central Police Station. The police testified that Timol leapt to his death from the tenth floor. He, like Imam Haron, was a political activist and heavily involved in non-racial sport. He was a member of the South African Communist Party. Imtiaz Cajee said that the Timol

Yusuf Smith addressing the audience at the IUC’s commemoration of the martyrdom of Imam Abdullah Haron in detention 48 years ago. The keynote address was delivered by Imtiaz Cajee (seated, centre), nephew of the late Ahmed Timol, who was also killed while in detention, in 1971. The other speakers were Imam Achmad Cassiem (seated, left), IUC Deputy-Chairman, and Magmoet Patel (seated, right), UWC law lecturer and former MK cadre. Photo SHAFIEK SOEKER

family has never accepted the findings of the original inquest into the anti-apartheid activist’s death, believing it was a cover-up by security branch members. He started his own formal investigation into the death of his uncle, in 1996, and was assisted by Yasmin Sooka, former TRC Commissioner. Over the years, he was also assisted and supported in his struggle for justice by Essop Pahad, Advocate George Bizos and human rights organisations. In 1969, Timol went to the USSR with Thabo Mbeki for political training. He was advised not to return to South Africa after his pilgrimage and visit to London in the early 70s but he chose to re-

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turn and paid the ultimate price. Cajee noted that some critics questioned Timol’s religious convictions as a member of the Communist Party but pointed out that Timol had performed Hajj and was a good reciter of the Quran. Although he and his family are not seeking financial compensation from the State, he has recommended to the court that a sculpture be erected outside Johannesburg Central Police Station as a tribute to all political detainees who died during the apartheid era. Magmoet Patel claimed that the Truth and Reconciliation Committee (TRC) failed us because it concentrated only on restorative

justice and not on retributive justice. He argues that there cannot be reconciliation and peace without justice. He noted that despite there being a billion rand in the State coffers for families who didn’t find closure at the TRC, many victims can’t find closure because many of the perpetrators are either too old or have already died. According to international law, those perpetrators who did not appear before the TRC, should have been prosecuted. The pre-1994 political leaders were well aware of what was happening in the killings of the political prisoners and should have been prosecuted by now. Patel pointed out that the pattern of killings of all political detainees, like Haron, Timol and Biko was similar but the definition of murder was subverted according to the prevailing law to suit the nefarious aims of the apartheid regime. Imam Achmad Cassiem asserted that Imam Haron didn’t die in detention but was killed like many other detainees. He related that, at the inquest of Imam Haron, Spyker Van Wyk, a notorious torturer in the apartheid regime, was asked who the mystery men were who were with him when Imam was killed. Van Wyk replied that he could not divulge their names in the interest of state security. The meeting concluded by paying homage to those people, too numerous to mention, who have supported the struggle unselfishly and with dedication.

Muslim Views . October 2017

Western Cape gearing to tap into $2,3 trillion global Halaal industry MAHMOOD SANGLAY

PROJECT Khulisa is the economic growth strategy of the Provincial Government of the Western Cape (PGWC). The project was conceived in 2014 to identify and stimulate sectors in the provincial economy that have the greatest potential for accelerated and sustained growth and job creation. The three sectors identified are oil and gas, tourism and agri-processing. The latter sector is of particular interest to Muslims because it is an ambitious plan to exploit the vast opportunities in the $2,3 trillion global Halaal industry for the benefit of the provincial economy. Khulisa’s focus on Halaal agriprocessing was announced in July 2015 by the Western Cape Minister of Economic Opportunities, Alan Winde. According to Dr Dirk Troskie, Director of Business Planning and Strategy of the Western Cape Department of Agriculture, the agriprocessing sector in the province can increase its Gross Value Add (GVA) contribution from R12 billion to R26 billion, potentially creating a further 100 000 formal jobs. The Halaal industry’s share of this potential economic growth in the province is 32 000 jobs which can be generated on the back of the global Halaal market. The Western Cape exports over R120 billion worth of products across a wide range of industries, including the fuel and wine industries. However, 35 per cent (R42 billion) of these exports are Halaal-relevant. Although Project Khulisa’s mandate is to stimulate export growth across all Western Cape industries, it includes a dedicated investment of R1 billion in the development of an agri-processing Halaal industrial park. Three sites were identified as potential locations for the development of the park, namely Stellenbosch, Klapmuts and a site adjacent to Cape Town International Airport. After extensive feasibility studies were conducted, the airport site was identified as the most suitable. The land is 16 hectares in size and its strategic location near the airport makes it an attractive option for a Halaal hub that offers high growth potential and investment returns. Tourism is also an important aspect of the Halaal industry as Muslims have a rich heritage in South Africa, particularly in the Western Cape.

Dr Dirk Troskie, Director of Business Planning and Strategy of the Western Cape Department of Agriculture, says the Halaal agri-processing sector in the Western Cape can deliver 32 000 of the 100 000 potential job opportunities Photo PGWC in the province.

This creates the potential for the province to leverage Muslim tourism to capture part of the global Muslim spend on travel and revenue derived from Muslimfriendly tourism services. The strategic intent of Project Khulisa for the Halaal industry lists eleven key objectives, including implementing a supplier development strategy to capacitate small businesses for success, reviewing Halaal certification standards and addressing the paucity in Halaal data.

Public consultation On April 13, 2017, Winde announced the formation of the Halaal Consultative Forum. He said the forum would ensure that the Muslim community of the province was involved in the strategy to boost the Halaal industry and that ‘a key part of this strategy

Moulana Mohammed Saeed Navlakhi, Director of the South African National Halaal Authority (Sanha), objected in principle to halaal standards formulated by government or entities other than Muslim scholars. However, Moulana Navlakhi said government enforcement of standards formulated by Muslims is in order. Photo SANHA

is developing the capacity of emerging local entrepreneurs to benefit from this growth’. In this respect, a series of meetings and workshops were convened by Project Khulisa since November 2016 with a range of stakeholders in the Muslim community. According to the Department of Agriculture, the forum was attended by 48 people representing Halaal certifiers, academics, NGOs, youth groups and businesses. The forum meets once every quarter. Since the publication of the PGWC’s Investment Case in 2016, it also delivered a Halaal Value Chain Analysis report in December 2016. In addition, proper feasibility studies were released for the three proposed Halaal industrial park sites in Lynedoch, Klapmuts and the airport. Last month, the consultative forum’s terms of reference were published.

One of the feasibility studies states: A key process of the project is a ‘transparent and defendable public participation process (PPP) that provides real, equitable and adequate opportunity for all interested and affected parties to register their interest in the project, to be informed about the process, to raise any issues or concerns, and to assist in addressing these’.

Concerns of stakeholders Muslim Views engaged several stakeholders with a view to discuss their concerns. The first concern is that the terms of reference of the consultative forum do not specifically recognise the interests of Muslims, either in economic or in religious terms. However, Troskie has indicated that the terms of reference ‘are not cast in stone’. Secondly, the sole strategic intent in the document is premised mainly on a neo-liberal capitalist

‘It is a fallacy to assume that for a business to produce halaal products the owner must be a Muslim. The reality is that Muslims are simply consumers of halaal products...’

mission to capture a larger share of the global Halaal market. This position of the PGWC is consistent with that in its case for investment report in the Halaal industry: ‘It is a fallacy to assume that for a business to produce halaal products, the owner must be a Muslim. The reality is that Muslims are simply consumers of halaal products. 70 per cent of halaal products are produced by nonMuslims.’ Members of the forum are of the view that it is inappropriate to adopt such a crudely capitalist approach to a fundamentally religious principle that guides Muslims’ legal and ethical conduct. Several stakeholders fear that the Muslim concept of halaal is at risk of being captured and colonised largely by interests that have no allegiance to Islam or Muslims. Thirdly, the presentations of Western Cape Investment and Trade Promotion Agency (Wesgro) at the forum meetings show no signs of an economic transformation agenda or preferential trade opportunities for previously disadvantaged groups. Members of the forum object to the commercialisation of Halaal largely for the benefit of national and multinational corporations while Muslim microenterprises and SMMEs are marginalised in this lucrative economic opportunity. A fourth concern is the possible introduction of amendments to the Agricultural Product Standards Act to regulate the Halaal certification industry. The Muslim Judicial Council Halaal Trust supports the process, subject to the participation of the Halaal certification bodies. The South African National Halaal Authority objected in principle to Halaal standards formulated by government or entities other than Muslim scholars. Fifthly, forum members were concerned that as a provincial initiative, Project Khulisa has implications for the national population of Muslims in South Africa beyond the borders of the Western Cape. Hence, they are of the view that a consultative mechanism at a national level for Muslims must be put in place. Finally, members of the forum say that it is not sufficiently representative of the broader Muslim community. Troskie said that these and other concerns raised by members of the forum would be addressed at a meeting on October 17.

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Muslim Views . October 2017

AM’s leadership conference adds purpose to life AMINA WAGGIE

ACCIDENTALMUSLIMS.COM, a self-funded organisation that showcases current and future leaders, hosted their first major event, a leadership conference, on Saturday, September 30, 2017, at the Baxter Theatre, in Cape Town, with the hope of inspiring people to live with a purpose. Zaheer Parker and Khalil Aleker, co-founders of AccidentalMuslims.com, saw the need to inspire the youth, collate stories that are in the community and package it for people. They started by doing podcasts, which have been running for ten months. They also do meet ups, where they arrange a venue and a guest speaker who is invited to share his or her story. These meet ups are intimate and cater for about 30 to 40 people. ‘We found that we needed to put something together which can inspire the youth, and I think most people left with a positive message,’ said Parker. The conference featured a wide range of speakers, varying from different occupations to different religions, each of whom had a unique story to tell about their journey to how they have come to where they currently are. Zarina Ebrahim, an entrepreneur who was born with Goldenhar syndrome, which is a facial deformity affecting the jaw, ear, nose and eye areas, spoke about her perseverance and determination to reach success and not to be defined by her facial defect. ‘I underwent 26 operations. For

The inaugural AccidentalMuslims.com Live with Purpose Leadership Conference 2017, held on September 30, was a resounding success. The co-founders of AccidentalMuslims.com, Khalil Aleker and Zaheer Parker, attributed this success to the hard work of the entire team, which included a number of volunteers, from left, Wasfeeya Altalib, Razia Bawa, Mehboob Bawa, Yacoob Manjoo, Khalil Aleker, Zaheer Parker, Muhammad Osman, Shanaaz Ebrahim, Hasnain Abdullah and Nazeer Riaz Jamaal. Inset: Raeesa Jenkins, graphic designer. Photo SUPPLIED

many years, I let the facial defect define me and refused to go to weddings, family gatherings and basically any public spaces,’ said Ebrahim in her talk called ‘Goldenhar superwoman’.

‘People see doctors as these machines that are just working automatically, without feeling any emotion. After conducting my talk and explaining to the people about the life of a doctor, I feel like there was some recognition that doctors are humans, and they can be flawed. There are reasons behind specific behaviours, and people should look beyond just the outward appearance and see what’s going on inside,’ said gynaecologist Lamees Ras, the first ever person to receive a fellowship in Urogynaecology in South Africa. Photo NAZEER RIAZ JAMAAL

Besides the support from her close family, the one thing that kept her going was sport. She has been playing tennis since the age of seven, in addition to which she has taken up tenpin bowling and has represented South Africa, with Gold and Silver in the provincials. Moeghsien Aghmad Sulaiman, also known as ‘Minnie Menk’, a 12-year-old boy who aspires to be the Imam of the Great Mosque, spoke about bullying, its causes and the importance of communication between parents and children to avoid bullying. ‘There are kids out there that are being bullied on a daily basis. They would rather be hurt by a thousand of sticks and a thousand of stones than to hear one more nasty word aimed at them. Why is a bully a bully? Has that question ever crossed our minds? Parents need to talk to their children, in order to know what is happening in their lives,’ said Sulaiman. Yaaseen Barnes, award-winning comedian, gave an inspirational and uplifting talk encouraging the youth to live life and know that there are more options available than climbing the corporate ladder. In the society we live in today, people are supposed to grow up, study, get a job and are then expected to climb the corporate ladder. Barnes chose to step away from that stereotype and believes that the youth needs to know that that is an option. ‘I have the best job in the world because I love my job; everybody that was on the panel has their best job because they love what they do,’ Barnes exclaimed passionately. ‘This conference is so much bigger than anybody on the platform.

together with her husband Khalil Hendricks, on the topic ‘The Miracle’. She runs the Cape Town-based Zahraa Institute and has a BA in Media and Communication Studies. Bawa said that she liked the diversity that AccidentalMuslims.com presented and she feels that the nation needs a common voice for Muslims, especially Muslim youth, for them to feel connected and a part of Islam and not to shy away from their Islamic identity. ‘I like the idea that they (AccidentalMuslims.com) presented all of these different voices but the main element came through strongly in each of the people that they interviewed through the podcasts and in identifying the potential speakers, and that was to truly live with purpose and make a difference,’ said Bawa. After the conference, many of the speakers said Yaaseen Barnes introduced himself as ‘the guy that they would enjoy they get when they can’t afford Riaad Moosa’. working with AccidentalA tennis ball was given to each speaker after Muslims.com in the future they presented their speeches, which they then and would like to hold had to toss into the audience and whoever caught it won a prize. In typical comedian style, workshops as well as small Barnes quipped that the back of the crowd was intimate functional proundeserving of the ball because they chose to grammes with them. sit far from the stage so he threw it into the front rows. The rest of the speakers Photo NAZEER RIAZ JAMAAL were Fareed Behardien, It means so much to all of us, be- Mustaq Brey, Aslam Cassiem, cause we get to speak to people Hani du Toit, Moulana Khalil outside of our world, get to intro- Hendricks, MJ Li, Naadiya duce them into what we do and Moosajee, Shafiq Morton, Bilqees how we live our lives. We can Omar, Dr Lamees Ras, Saliegh speak to more people about the Salaam, Farid Sayed and Lois Strapassion we have for our jobs.’ chan. The MCs were Mehboob Radia Bawa-Hendricks spoke Bawa and Faizal Sayed.

Muslim Views . October 2017

Rabbani’s courageous challenge to draconian ‘Terror’ laws KAREN JAYES

SINCE the advent of the ‘War on Terror’, Muslims have been stopped and questioned at airports in the UK. During these stops, made possible under a counter-terrorism law called Schedule 7, police can search your belongings, demand the passwords to all your electronic devices and confiscate those devices to download the data on them, to build a profile on you. All of this can be done with no warrant and no suspicion of any crime. Schedule 7 is discriminatory. A massive 88,4 per cent of those detained at airports are non-white and although statistics are unclear on how many Muslims are among them, case studies suggest that Muslims are stopped most of the time. Furthermore, in the last year, of the 19 000 stopped only 0,02 per cent were arrested, a stark illustration of how ineffective this power is in stopping actual crime. What makes Schedule 7 such a violation is that it allows officers to ask travellers any question, which they are obliged to answer, and officers can ask for your passwords, refusal for which will result in your arrest. This has huge implications for all of us but especially those among us carrying confidential client information. This includes doctors, lawyers, bankers, human rights activists, businessmen, journalists and other individuals who have data entrusted to them.

Muhammad Rabbani, International director of Cage, took a principled stand and Photo SUPPLIED went to court to protect his client, a victim of torture.

It also infringes on our privacy; our devices are windows into our private lives and conversations, and they should not be seized upon by police without cause or suspicion. Being forced to divulge your passwords is like a digital strip search, which can yield more information on you than a search of your home. Last month, Muhammad Rabbani, international director of Cage, a UK-based advocacy organisation campaigning on behalf of communities impacted by national security policies, took a principled and public stand

against the Schedule 7 law. He went to court to protect the privacy of his client, a victim of torture who had entrusted him with his testimony. Rabbani was arrested at Heathrow ahirport in November last year under Schedule 7 because he refused to give police his passwords since he was protecting sensitive material which implicated high-ranking US officials in torture. The verdict was telling. The judge admitted that she was compelled by the Schedule 7 law to find Rabbani guilty but asserted that passwords and privacy was

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indeed a crucial issue in this age. She found Rabbani, in his bid to protect his client, to be of good character and sound belief. The verdict was an indictment of the Schedule 7 law and a testimony to Rabbani’s courage and Cage’s determination to continue to hold those responsible for torture and other abuse to account. This ruling also made it clear that now in the UK the definition of terrorism is so broad that a refusal to hand over a password to protect the confidentiality of a torture victim is now a terrorist act. Support poured in from around the world. The case ignited social media, gathering support from both Muslims and non-Muslims. Rabbani and Cage came to the attention of the European human rights community. Despite the guilty verdict, Cage proclaimed the outcome a victory because it allowed the organisation to further highlight the abuses of the ‘War on Terror’ while staying true to the organisation’s principles of holding power to account and honouring an amanah, or trust. It was also a principled stand and a defiance of fear that empowered the community, so much so that the gallery of the courtroom was packed and over 100 people gathered outside in support. But the Schedule 7 law continues. And the outcome leaves Cage no option but to appeal the decision and challenge the law itself, which, in bare truth, is really a massive intelligence gathering operation. As Rabbani said: ‘I took the de-

cision to not raise the details of an important torture case before my arrest and, ultimately, I have been convicted of protecting the confidentiality of my client. If privacy and confidentiality are crimes then the law must be challenged.’ In the meanwhile, South African Muslims travelling to the UK should be aware of their rights at ports of entry. If carrying private information, it is advisable to transfer data onto devices you can leave at home then wipe your phone and other devices you are carrying. It is also advisable to remove all WhatsApp conversations by deleting the App from your phone and redownloading it once you are on the other side. Such measures should be taken in a climate where pro-Palestinian activism and viewing videos that depict crimes against Muslims are often deemed by police to be ‘extreme’ in nature, and will only invite intrusive and traumatic questioning of your political and religious beliefs. Privacy is a right that should be protected, and individuals have a right to be assumed innocent. Cage will continue to call for the complete repeal of laws like Schedule 7, a return to equal justice and an end to the ‘War on Terror’. Karen Jayes is a spokesperson for Cage Africa, a branch of Cage in South Africa. For advice or information on Rabbani’s campaign, go to www.passwithprivacy.com or contact us to report abuse and discrimination through https://cage.ngo.

Muslim Views . October 2017

Striving for a positive and community-engaged life for Muslims VANESSA RIVERA DE LA FUENTE

FATIMA Noordien is a well-known presence in the community activism sphere in Cape Town and a recognised Muslimah for her inspiring activities regarding women’s rights and the ending of all kinds of discrimination in our society. Teacher, mother of two, lover of nature and a keen observer, she was born and bred in Cape Town as the youngest of a family of six siblings. Her concern for social problems was always a family affair. Her parents, Sulaiman and Gadija Noordien, were renowned community leaders and teachers. ‘I grew up as a curious and involved person, asking questions and understanding practices in our community. Our home was always a hive of activity as people consulted my parents. My Mom taught madrasah from home during the time that the community madrasah was being built. As a two-week-old baby I was wrapped in a blanket and cushioned on the couch where my Mom continued teaching madrasah at home.’ The early loss of her father was a hard blow to Fatima and her family. However, it was also a source of inspiration. She was four-years-old and very aware of the struggles of her mother as she managed to feed, clothe and educate five children – all still at school. Maybe this was the reason why the flame of social justice ignited very early in the heart of Noor-

Teacher, writer and activist, Fatima Noordien is leading Positively Muslim, a volunteer-based initiative that aims to raise awareness on health, HIV and AIDS among Cape Town Muslims. Photo SUPPLIED

dien. ‘As a nine-year-old, I had a topic on Muslim women’s rights for a school essay, oral and debate. My observation was how our religious tradition was contrary to the lived practices. ‘In those years also we formed a social awareness club with three other friends, collecting small change in small envelopes to donate to an orphanage, and have holiday activities to keep our youth together and active. These

were amongst many other initiatives that I was involved in.’ During her high school years, she got involved with the Muslim Students Association (MSA) and also served in the Red Cross Society as a volunteer. In both organisations she often played leadership roles, giving us a glimpse of the remarkable social leader she would become. ‘At university, I was on the executive of UCT MSA, leading to

involvement in the Muslim Youth Movement and diverse causes for women’s equality. What gets me active is justice or the absence of it. I cannot abide by anything that is unjust. I believe God is just, this amongst many other attributes that really drive me.’ Fatima Noordien is the leader of Positively Muslims, an NPO volunteer based organisation formed in 2014 aimed at improving the lives and well-being of Cape Town Muslims. ‘We focus on a positive approach to reproductive health issues, to the challenges and impact on health, HIV and AIDS education and awareness. We have done workshops in different communities. We focus on building a learning organisation that has a flat hierarchy, and operate on a foundation of mutual consultation and working within our personal means.’ But Noordien’s commitment to women and community uplifting does not stop here. She also writes beautifully and is devoted to academic research. Since 2009 she pens in her blog ‘Seeking’ http://fatimanoordien.blogspot.com/ Her purpose is to share insightful reflections that inspire her readers to have a more compassionate outlook on life, improve their relationship with our Creator and look for self-actualisation in the daily experiences.

‘Love and take joy out of life’s journey and possibilities...and think but not too much. Rather do and learn through doing... We are always in God’s light with selfless intentions and striving to be our better selves.’ At the time of the interview, she was about to graduate from University of KwaZulu-Natal with a master’s in Gender, Religion and Health. She has taken her activism to academia, with a research entitled A Legacy of Empowerment: Nourinihaar Mintin and the Struggles of Women Advocating for Justice in Marriage and Divorce. She chose this subject because the contribution of Mrs Mintin, as well as all Muslim women in Cape Town, deserves to be highlighted and recorded for the knowledge of people today and future generations. ‘Mrs Mintin was an icon in the Muslim community, as her record of organisation building and hard, selfless work speaks volumes. I needed to record a bit of that history as too often the powerful voices of Muslim women are drowned out in Cape Muslim society. ‘We have much to learn from her legacy and until we write about it, it will go lost in our fast technologically driven 21st century life. It was an amaanah that I had to fulfil.’ Vanessa Rivera de la Fuente is a social educator and communication specialist, journalist and research consultant. She is also an independent scholar on women’s studies, religion and politics.

Muslim Views . October 2017

Top Quran recitation talent showcased SPECIAL CORRESPONDENT

THE annual International Qur’aan Recital Awards (IQRA) successfully took place from September 21 to 24 at Masjidul Mieftaagh, in Lentegeur, Mitchells Plain, Cape Town. Organised by the South African Qur’aan Union, South African National Zakah Fund, Awqaf SA and Madrasah Tarteelul Quraan (Pietermaritzburg), in conjunction with the Lentegeur Islamic Society, the event is an attempt to honour the efforts of teachers and students involved with propagating the Quran and its principles in South Africa. The occasion is also used as a platform to train upcoming local reciters for international competitions and to maintain high standards of recitation. Preceded by various preliminary programmes throughout the country, the final event registered a number of 70 male and female participants over the four-day period. Contestants in the male section were divided into four age categories while the female division comprised an open-aged recitation challenge. The best performing reciters (in order of merit) in the female category were: Aaminah Isaacs, Cape Town; Ruqayyah Francis, Cape Town; Tasneem Bavaddin, Mpumalanga. In the male section, there were four age categories. The top reciters in the under-15

category were: Zafeer Patel, Johannesburg; Muhammad Talgha Allie, Paarl; Raees Hoosen, Cape Town. The under-18 winners were: Muhammad Tikly, KwaZuluNatal; Ismail Adamjee, KwaZuluNatal; Abdurahmaan Bismillah, Gauteng. In the under-23 category, the following reciters were ranked: Ammaar Jabodien, Strand; Ridwaan Bavaddin, Mpumalanga; Fareed Abrahams, Cape Town. In the senior category (24-years and over), the top reciters were: Ibrahim Ramadhan, Tanzania; Abdul Kareem Samaai, Cape Town; and Tohier Kara, Johannesburg. In the special feature, known as the ‘Champ of Champs category’, winners from previous competitions were engaged in an openaged recital challenge. These contestants were required to recite from an unprepared, randomly selected, portion of the Quran. Twelve-year-old Abdurrageem Brown, from Cape Town, was adjudicated the top reciter in this section, followed by Muhammad Abdul Aziz, from Pietermaritzburg, and Muhammad Al Nawawi, from Malaysia. The recitals were judged in accordance with strict international standards by a panel of qualified and proficient Quran recitation experts. Qari Aslam Mayet, from Johannesburg, and Faraj Ismail Emarah, from Egypt, evaluated the sections of Tajweed. Both

scholars are experts in the ten readings of the Quran (Asharah Qiraa’ah) and full-time teachers thereof. Prominent reciters from Cape Town, Shaikh Ismail Berdien and Shaikh Gaarieth Williams, were responsible for the section on voice, while the Kenyan international arbiter, Shaikh Saalih Al Ahdaly, adjudicated the section on beauty of presentation. World-renowned reciter of the Quran, Shaikh Ahmad Naeena, expressed special interest in the event. Apart from selecting the verses that the contestants recited during their presentations, he also assisted on the adjudication panel. Local media favourites, Ishah Abdullah, from Radio 786 in Cape Town, former Radio Al Ansaar presenter, Shaikh Husayn Wadi, from Durban, and Qari Umar BaSheikh, from Channel Islam in Johannesburg, together with a young scholar, Moulana Imtiyaaz Hendricks, from Cape Town, kept the audience enthralled throughout the presentations. Among the many ulama present, Shaikh Zakariyyah Saeed officially represented the renowned Al Azhar University and the scholars of the Arab Republic of Egypt. Founder member and head of the organising committee, Shaikh Muntahaa Kenny, considered the event successful in its aims of recognising local talent and developing them to international standard. This initiative, he said, was

aided significantly by the introduction of regional rounds held in Gauteng and KwaZulu-Natal over the last five years. He pointed out that the achievement by Abdurrageem Brown in the most challenging category in the competition is not only remarkable but also indicative of the progress among the youth. Brown, the second youngest contestant in the event, is the son of one of South Africa’s foremost reciters, Shaikh Abdul Azeez Brown. Shaikh Kenny added that there

is an increasing need and interest for further development of female Quran reciters. The South African Qur’aan Union established a female component to its Gauteng branch after the 2016 event for this purpose, he announced. Further information regarding the event and audio recordings of the categories may be obtained from the website www.quranunion.co.za. Shaikh Muntahaa Kenny may be contacted on the mobile number 083 377 3216 or email chairman@quranunion.co.za.

Veteran Quran teacher recognised SPECIAL CORRESPONDENT

THE South African Qur’aan Union conferred its Servant of the Holy Qur’aan Award on Shaikh Abduragmaan Salie. The award, which is currently the only one of its kind in the country, was introduced as an attempt to recognise the efforts and achievements of local Quran enthusiasts. Raised in Cape Town, Shaikh Salie, spent many years in the company of the renowned Shaikh Saalih Abadie, under whom he memorised the Quran. The shaikh, who became known for teaching the Quran and leading Tarawih at the Park Road mosque, in Wynberg, for many

years, is credited with having taught a substantial number of noted Quran memorisers, including the 2016 Servant of the Holy Qur’aan Award recipient, Shaikh Gaarieth Williams. Shaikh Salie is especially renowned for his melodious recitation of the Quran and the consistency with which he retains it. Commenting on the award and its 2017 recipient, Shaikh Muntahaa Kenny, Chairperson of the South African Qur’aan Union, explained that Shaikh Salie has entrenched himself in the hearts of many Quran lovers in the Cape. CONTINUED ON PAGE 13

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Muslim Views . October 2017

IMA membership an opportunity to serve the community AMINA WAGGIE

Shaikh Abduragmaan Salie receiving the Servant of the Holy Qur’aan Award from Qari Igshaan Davids, from Madrasah Taybatun Nasr, in Cape Town, with Qari Aslam Mayet, from Gauteng, looking on. Photos NASMIE SOLOMON, Premier Motion Works

CONTINUED FROM PAGE 12

Being the only local reciter known to have recorded the entire Quran on both cassette and CD on more than one occasion, he has demonstrated his commitment in the preservation of the Quran. ‘The Servant of the Holy Qur’aan Award is dedicated to such individuals who are at the forefront of affecting Quranic concepts and meaningful good in our community. Shaikh Abduraghmaan Salie, as a dedicated teacher and proficient Quran reciter, is an exponent of such values and, therefore, deserving of our regard and respect,’ said Kenny. The Servant of the Holy Qur’aan Award was launched in 2008 by the South African Qur’aan Union as a section of the then National Qur’aan Awards.

THE Islamic Medical Association (IMA) in the Western Cape is on a drive to increase its membership to ensure its various projects are properly sustained. In one of the steps towards this, the IMA hosted a lunch connection on Monday, September 25, in Cape Town. The lunch also provided an opportunity to Muslim healthcare professionals to network among each other as well as with guests from other sectors of the community who attended the event. Dr Riaz Ismail, chairperson of the IMA in the Western Cape, welcomed the guests and suggested that each person should ensure that he or she has made the acquaintance of at least four other people before leaving. The main purpose of the lunch was to generate an increased membership and to get them to become active members so that IMA can build on the positive work that it is doing in the community. The IMA has many projects currently running in the Western Cape and needs more personnel to help assist with these projects. ‘We have the dialysis project running at a clinic in Langa happening at the moment but what we need is more manpower. We have a couple of stalwarts who are the key and the backbone of the Langa clinic but they get tired, and

‘I think that part of being a healthcare practitioner is to help people. I mean, what’s the purpose in life if you’re not of any benefit to others? because many of them are elderly and some retired, we try to get some of the young GPs involved,’ said Ismail. IMA plans to partner with other organisations to do healthscreening projects. They also hope to give educational talks on diabetes and other diseases that are fast developing amongst the people. Solly Suleman, President of the IMA, gave a 30-minute talk and presentation on the work that IMA does all over South Africa. He gave a brief overview of each project that is currently running. There are mobile clinics in KwaZulu-Natal and Gauteng, cataract projects, a circumcision clinic, the renal dialysis project, frail care services, empowerment projects and annual conventions. The IMA has been going for almost 40 years. It started with a group of people who wanted to give back to the community, almost as if to pay zakaah on the abilities that they have been given as healthcare professionals. Through IMA, they saw a way to give back of their time to the com-

munity and not just give donations. They started in KZN because they found that there was a lack of services to the community so they started a volunteer-based primary healthcare clinic, which has now grown to an established building. They treat 60 000 to 70 000 patients a year in the clinic which is all funded by donations at the moment. IMA has held yearly conventions ranging from the cities of Cape Town to Durban. These conventions are family orientated so you can attend with your spouse and children. There are programmes for everyone. ‘I think that part of being a healthcare practitioner is to help people. I mean, what’s the purpose in life if you’re not of any benefit to others? ‘Not many students are involved in volunteering because they think that they don’t have the time but I believe that if you make a sincere intention then Allah will help you to help others,’ said Mustafa Karbanee, 20, a medical student and a volunteer at IMA for the past two years.

Muslim Views . October 2017

China’s biggest SUV seller comes to SA market

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

ASHREF ISMAIL

IT has only just begun. And by ‘it’ we mean the local rolling out of Haval products, with Haval, of course, being not just the luxury sub-brand of GWM but the biggest mover of SUVs in China, with over one million sold last year. And you might just like to pause to consider for a second that that equates to almost double the total number of vehicles sold in Mzansi per annum. Haval also comprehensively rewrites everything you might have ever thought about Chinese vehicles. The first Haval to hit our market – the recently launched H2 – has enjoyed praise from even the most critical motoring media,

The Haval H6 C is an affordable, well built, mid-sized SUV that offers quality and reliability in a handsome package. Photo QUICKPIC

while buyers are queuing, waving their figurative cheque books. In its September 2017 issue, the hugely respected CAR summarised their test of the Haval H2 1.5T Lux AT by saying, among other things: ‘It is clear that, with Haval, GWM is improving the quality of its vehicles at an astounding rate...faster even than Hyundai and Kia managed to do a decade or two ago. Don’t be surprised if this brand finds similar purchase to the Koreans on our market.’ Indeed. And now with the local unveiling of the Haval H6 C, we (in all humility!) expect that both the market and the media are going to adore this machine just as much as

they do the H2. It’s a sleek, slick, svelte SUV is this machine, with the ‘C’ standing for ‘coupe’ – while its heartbeat comes courtesy of a high-tech, four-cylinder, turbopetrol, twolitre mill. And with 140 kW and 310 Nm of torque between 2 000 and 3 600 rpm on tap, progress is brisk, with zero to 100 km/h coming up in nine seconds. Power is to the front wheels via a slick, six-speed automatic (DCT) or six-speed manual ’box, while 4WD versions are available on special order. And yes – like the smaller H2, the H6 C boasts a five-star C NCAP rating. This is important for, to be honest, our roads can sometimes re-

semble the more visceral bits of Mad Max: Fury Road, while in the past certain other Chinese car manufacturers have not, um, exactly shone in crash-testing. But as we say – and as the media says – Haval plays up there with the best. The H6 C is available in three trim levels: City, Premium and Luxury. And helping that five-star rating along is the fact that all derivatives, bar City-spec vehicles, have six airbags. Standard across the entire range, meanwhile, is the likes of ESP (Electronic Stability Program), Hill Ascent and Descent Control, adjustable front seatbelts with pre-tensioners, reverse camera and child locks. Equipment levels are not good. No, they’re lavish. We’re not going to bore you by regurgitating the long, long list of standard kit. But all models get the likes of dual-zone climate control, electric foldable side mirrors with demister, keyless entry, satellite controls on the steering wheel, and automatic headlights and wipers. There’s also a top-notch sound system – with Luxury models in particular boasting concert-hall sound. But there’s more – as they say in those TV infomercials. All but entry-level City models get an

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eight-way, electrically adjustable driver’s seat (and all seats are of synthetic leather, except the City’s), while top-range Luxury derivatives have a panoramic sunroof and xenon headlights as standard. Perhaps more important is that perceived quality in and out is simply, well, superb. It’s right up there with what until only very, very recently you might have expected from a Teutonic car, while the driving experience is refined, smooth and insulated – as you’ll discover when you experience the H6 C. But, perhaps most of all, it’s the price that’s going to be a major drawcard in these straitened times. The Haval H6 C, like the Haval H2 is proudly backed by a fiveyear/ 100 000 km warranty, a fiveyear/ 60 000 km service plan, and a five-year/ unlimited km roadside assistance. Net so – as our Afrikaans friends say! Pricing 2.0T MT City 4X2 – R329 900 2.0T MT Premium 4X2 – R339 900 2.0T MT Luxury 4X2 – R359 900 2.0T DCT City 4X2 – R359 900 2.0 DCT Luxury 4X2 – R389 900

Muslim Views . October 2017

New S Class Coupe Cabriolet breezes in ASHREF ISMAIL

AS members of the large and successful S-Class family, the coupé and cabriolet will soon benefit from the same extensive innovations that have just been introduced on the saloon. These include new or functionally considerably extended driving assistance systems, the modern control and display concept with Widescreen Cockpit and new generation of steering wheels, integrated ENERGIZING comfort control and the latest infotainment generation. Exclusive to both the two-door models and part of the standard equipment specification are innovative OLED tail lamps. The new V8 biturbo engine in the S 560 Coupé is even more dynamic (combined fuel consumption: 8,0 l/100 km; combined CO2 emissions: 183 g/km) and S 560 Cabriolet (combined fuel consumption: 8,7 l/100 km; combined CO2 emissions: 199 g/km). Two new wheels allow further individualisation of the vehicle in conjunction with the AMG Line. These are 50,8 cm (20-inch) AMG 10-spoke wheels including AMG wheel arch flares painted in titanium grey with a high-sheen finish (optional for AMG Line) or painted in high-gloss black with a

Style, performance and image come together in a stunning package with the Mercedes Benz Coupe Cabriolet. Photo QUICKPIC

high-sheen finish (optional for AMG Line Plus). A fresh interior look is guaranteed by three new trim lines (highgloss brown burr walnut wood, satin-finish grey ash wood and flowing lines designo magnolia wood) as well as three new upholstery lines (designo Exclusive nappa leather AMG Line Plus porcelain/ tizian red, designo Exclusive nappa leather porcelain/ tizian red and designo Exclusive nappa leather AMG Line Plus

Bengal red/ black). The interior of the new S-Class models is characterised by the two new high-resolution and brilliant displays, each with a screen diagonal of 12,3 inches. Visually, the two displays under one shared glass cover blend into a Widescreen Cockpit and as a central element consequently emphasise the horizontal orientation of the interior design. Like the instrument cluster, this Widescreen Cockpit contains a

large display with virtual instruments in the direct field of vision of the driver, as well as a central display above the centre console. The all-digital cockpit offers the three visually very different styles ‘Classic’, ‘Sporty’ and ‘Progressive’. Depending on personal preference or matching the selected interior, the styles can be quickly changed from the instrument cluster and the central display. Alongside certain menu contents, such as trip data or consumption figures, the driver can now also view the navigation data or the ECO display in the instrument cluster. This helps drivers make their driving styles more efficient. ENERGIZING comfort control (optional extra) links various comfort systems in the vehicle together. It systematically uses the functions of the climate control system (including fragrancing) and the seats (heater, ventilation, massage), the panel heating as well as lighting and musical atmospheres, and enables a specific wellness set-up tailored to the mood and need of the customer. As a result, well-being and performance levels are enhanced. All S-Class models are equipped with the latest-generation infotainment system COMAND Online, starting a new era

in digitisation and connectivity. Near Field Communication transforms the smartphone into a digital vehicle key. With the Smartphone Integration package, Apple’s smartphonebased infotainment system CarPlay™ and Google’s Android Auto can be used. If a corresponding smartphone is connected by USB, the customer can, if desired, switch to the CarPlay™ or Android Auto interface. The S-Class Coupé and Cabriolet are taking a further large step towards autonomous driving and are moving to the next level with new or functionally considerably extended Intelligent Drive driving assistance systems. Active Distance Control DISTRONIC and Active Steering Assist now provide even more comfortable support for the driver to keep a safe distance and steer. The speed is now adjusted automatically ahead of bends, junctions or roundabouts, for example (country-specific variations may occur in terms of the individual functions). For this purpose, for example, Active Distance Control DISTRONIC makes considerably greater use of map and navigation data than hitherto. CONTINUED ON PAGE 16

Muslim Views . October 2017

CONTINUED FROM PAGE 15

In 2014 in the S-Class Coupé, the optional MAGIC BODY CONTROL suspension with curve tilting function was a world first in a standard-production car. The body tilts to the inside of the turn by up to 2,65 degrees and thereby reduces the transverse forces perceived by the passengers. This innovative system recognises bends with the help of a stereo camera behind the windscreen, and a lateral acceleration sensor of the ROAD SURFACE SCAN suspension. In the new SClass Coupé, this suspension control is further improved: the system’s new stereo camera has a much better performance and works at speeds up to 180 km/h. The S-Class Cabriolet is fitted as standard with the full-support AIRMATIC semi-active air suspension featuring infinitely variable damping control. The new V8 biturbo in the S 560 Coupé and S 560 Cabriolet is one of the world’s most economical V8 petrol engines and consumes up to eight per cent less than its predecessor. To lower the fuel consumption, four cylinders of the new V8 are deactivated simultaneously under partial load with the help of the CAMTRONIC valve-lift adjustment system (Coupé only). This reduces the pumping losses while improving the overall efficiency of the remaining four

Alfa Romeo: 50th birthday of a legend ASHREF ISMAIL

cylinders by shifting the operating point towards higher loads. The turbochargers positioned in the V of the cylinder banks represent another special feature. The new V8 has an output of 345 kW with a peak torque of 700 Nm. The Coupé with V6 petrol engine and a rated output of 270 kW is now called the S 450 (combined fuel consumption: 8,9 l/100 km; combined CO2 emissions: 204 g/km). A new gliding function contributes to efficiency under real driving conditions. When the driving situation and charge level of the battery allow, the combustion engine is decoupled from the powertrain and runs at idle so that the vehicle can coast freely. The 9G-TRONIC automatic transmission is another new feature of the S 450. The broad ratio spread of gears one to nine allows a clearly perceptible reduction in engine speed and is a decisive factor behind the high level of energy efficiency and ride comfort. The S 450 is equipped with a petrol particulate filter.

ONE of the Alfa Romeo brand’s most iconic cars, the 33 Stradale, turns 50-years-old this month, with the perfect blend of leading-edge technology, racing mechanics and a unique style. First presented on August 31, 1967, on the eve of the Italian Formula 1 Grand Prix, at Monza, the Alfa Romeo 33 Stradale is the ideal expression of the bond between the racing world and onroad cars. The 33 Stradale’s timeless beauty, created by the genius of Franco Scaglione, and the technology directly derived from the Tipo 33, make it one of Alfa Romeo’s most recognisable icons, a superlative member of the family of cars born to win. This car, and the 33 project racing cars which brought Alfa Romeo amazing racing success, is being commemorated by the Museo Storico Alfa Romeo, in Arese, in a temporary exhibition, a 33-step itinerary that retraces their history, the leading characters involved and the success achieved. Starting, naturally, from the prototype of the 33 Stradale, prominently positioned on permanent exhibition in the museum in front of the illuminated Alfa Romeo DNA display, the 33 Stradale is a model still revered

Going back to the heady days of stylish and sensual designs with Alfa Romeo. Photo QUICKPIC

today for epitomising the perfect balance between refined mechanics and their stylish cladding, in a symbiosis encapsulated in one of the brand’s favourite expressions: ‘Necessary Beauty’. The exhibition continues with five of the six concept cars derived from the 33 chassis, created by great masters of car design: Carabo, Iguana, 33/2 Speciale, Cuneo and Navajo, followed by the 33/2 Daytona, 33/3, 33 TT12 and 33 SC12 turbo racing cars, cementing a history that has had a lasting influence on all Alfa Romeo cars, from 1967 to the present day. The exhibition, curated by the Museo Storico, in Arese, is entitled

‘33 La bellezza necessaria’ (33 Necessary Beauty) and will be open for viewing from August 31, 2017. The display is the first of a programme of events the Arese Museum, the Alfa Romeo brand and FCA Heritage – the department committed to promoting the historic legacy of FCA’s Italian brands – will be dedicating to the 33 Stradale’s 50th anniversary. This underlines the bond between history, an endless source of inspiration for the creation of new models, and the future, balancing innovation with the conservation of the genetic heritage that gives every Alfa Romeo model its uniquely recognisable identity.

Muslim Views . October 2017

Honda Urban EV Concept unveiled at the Frankfurt Motor Show ASHREF ISMAIL

HONDA revealed an all-new electric vehicle, the Urban EV Concept, at the 2017 Frankfurt Motor Show. The concept car is built on a completely new platform, and sets the direction for the technology and design that will appear on a future battery electric Honda production model. The concept was officially introduced by Honda Motor Co. President and CEO,

Takahiro Hachigo, during his press conference speech. ‘This is not some vision of the distant future; a production version of this car will be here in Europe in 2019,’ he added, confirming that the concept is set to be launched within two years. Honda’s Urban EV Concept showcases advanced technology within a simple and sophisticated design. Its low and wide proportions give the car a planted, muscular stance that hint at

sporty driving performance. Its compact proportions mean it has a total vehicle length 100mm shorter than the Jazz supermini. The Honda emblem on the concept is backlit in blue, which previews a new styling feature for the company’s future EVs. At the front of the car, interactive multilingual messages can be displayed between the headlights, including greetings, advice for other drivers on the road or charging status updates. The driver’s outward visibility from the Urban EV Concept is excellent thanks to slim A-pillars and a wide windscreen that appears to sweep around the entire front of the car. Entry and exit from the vehicle is via rear-hinged coach doors. The electric charging cable connection is housed on the bonnet. Honda’s Urban EV Concept can accommodate four occupants across two bench seats finished in different materials. To create a lounge feeling, the front row is upholstered with natural grey fabric, with the seat backs, squabs and arm rests embellished with contemporary wood finish accents. The seatbelts for the rear bench are fixed in the middle of the seat, allowing the belt to retract out of the way before a passenger exits the car. The same wood finish wraps around a large ‘floating’ dashboard console. This houses the steering wheel column, a set of simple control buttons and a panoramic display screen. The dashboard itself is com-

pleted by a wrap-around screen that runs behind the console and extends into the doors. The main dashboard screen presents a range of vehicle information, including remaining battery level, while the extended door screens function as the car’s wing mirrors through digital camera displays. Honda’s Urban EV Concept showcases the company’s vision for a world where mobility and daily life are seamlessly linked. The on-board advanced Honda Automated Network Assistant acts as a personal concierge, which learns from the driver by detecting emotions behind his or her judgments. It can then apply what it has learnt from the driver’s past decisions to make new choices and recommendations. New methods for managing energy transfers between the grid, homes and electric vehicles could provide revenue opportunities for EV owners in the future. Honda’s Power Manager Concept, revealed alongside the Urban EV Concept in Frankfurt, is a smart system that can store energy more efficiently, releasing electricity generated by renewable sources back into the home or selling it back to the grid. Honda’s ‘Electric Vision’ strategy, launched at the 2017 Geneva Motor Show, includes the development of a dedicated electric vehicle platform, featuring fullyelectric power-train technology. Key parts of the power-train development will include a high-density, lightweight battery pack, integrated heat management and the evolution of energy transfer functions – both to and from the vehicle.

Muslim Views . October 2017

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Maties bursary students ‘inspired’ by Sanzaf bursaries

Sanzaf, in partnership with Rape Crisis, recently hosted a RAIN (Rape, Abuse and Incest National) Day at Bridgetown Library. From left are Aakifah Hartley (Sanzaf caseworker), Ayesha Carolissen (Rape Crisis), Shaamielah Francis (Rape Crisis), Feroza Adams (Rape Crisis) and Aziza Smith (Sanzaf caseworker). Photo NURENE JASSIEM

Sanzaf bursary beneficiaries from Stellenbosch University with Professor Jimmy Volmink (Dean: Faculty of Medicine & Health Sciences, Stellenbosch University), Yasmina Francke (General Manager, Sanzaf Western Cape) and Faeza Govind Photo NURENE JASSIEM (Seed manager, Sanzaf Western Cape).

NURENE JASSIEM

SANZAF recently did a ceremonial cheque handover of a donation of R776 150 at Stellenbosch University (SU), which will enable 44 students to pursue their studies at the institution.

Speaking at the handover, Sanzaf Western Cape General Manager, Yasmina Francke, said the organisation is assisting fewer students this year but is spending more on each student. ‘Our bursary disbursements are driven by the needs of the beneficiary and we want the assistance

we provide to have a meaningful impact on the lives of the students we assist.’ Professor Jimmy Volmink, Dean: Faculty of Medicine & Health Sciences at Stellenbosch Univeristy, thanked Sanzaf for their support. ‘We live in a time when the needs are much greater

than the available resources and we therefore appreciate the faithful support Sanzaf has been giving our students over the years.’ The students at the handover lauded Sanzaf’s holistic approach to assisting them. Toheerah Rahim, a second year medicine student from Surrey Estate, said Sanzaf has helped her to grow both professionally and personally. ‘I decided to study medicine because I wanted to help people. When times are tough it’s the San-

zaf staff’s encouragement and participating in their activities that remind me of my goals. ‘I hope that one day I can help this organisation sponsor other students, Insha Allah,’ Toheerah said. The students also thanked Western Cape Seed manager, Faeza Govind, and Sanzaf Western Cape Administration and Projects Coordinator, Aneesah Rylands, for going the extra mile to ensure that students need not worry about their academic finances.

Muslim Views . October 2017

The story of the two Sarahs – Saartjie Baartman and Saartjie van de Kaap SHAFIQ MORTON

I HAVE been researching a book on Tuan Guru, Imam Abdullah ibn Qadi Abdus Salam of Tidore, one of our iconic historical figures at the Cape. What has emerged, so far, is that what we know is fragmentary and that we have absolutely no details of his life before his exile to the Cape in 1780. Despite this, his personality does emerge. It is evident that Tuan Guru – who described himself as ‘mazlum’ (the oppressed one) – was feisty enough to defy the Statute of India to hold the first Jumuah in the Chiappini Street quarry, and to be a pioneer of education through the establishment of his madrasah, in 1793, five years before the founding of Awwal Mosque. In searching for Tuan Guru, other characters, such as Tuan Sayyid Alawi, Achmat van Bengal from Chinsura, Jan van Boughies of Long Street and Paay Schaapie – the kindly dervish with a calabash on his head – emerged from the shadows. Profound in this journey is how colonialism has marginalised the narrative of those not writing it. Archivally, it is often just a throwaway line, a quick derisory mention by a colonial official – or, as in the instance of Awwal Masjid, a court case – that gives us the leads. Being of their times, the accounts are also patriarchal. Women are rarely mentioned, and if they are, it’s fleetingly. The Slave Lodge, a house of many horrors,

From the triumphs of Saartjie van de Kaap we go to the trials of Saartjie Baartman, the most tragic symbol of the colonial era, and a victim of the most gross scientific racism in modern times became a glorified brothel but records show that not one person was ever convicted for the rape of a slave woman at the Cape. It is supremely ironic that I find two women – both Sarah, but called the Dutch diminutive ‘Saartjie’ – who play such a crucial, but disparate, role in our early history. Both lived at almost the same time but their lives could not have been more different. Saartjie van de Kaap was the daughter of Trijn van de Kaap, who married a manumitted slave, Coridon of Ceylon, a landowner. Trijn is most likely a compaction of ‘Katerina’. Despite not knowing her original name, we do know – via the archives – that after the death of her husband, in 1797, Trijn owned four slaves and rented out property. What’s noteworthy is that Trijn, and not a male family member, inherited Coridon’s landed estate. This indicates that Coridon (and Trijn) must have had knowledge of Islamic law allowing Muslim women – despite the paternalism of the era – to own property.

In her household was Ahmad van Bengal (registered as Job van Bengalen), Tuan Guru’s most trusted associate, who had married her daughter, Saartjie. It was while the property was owned by Trijn that Awwal Mosque was established in 1798. It is in her will of 1841 that we see her character. After Ahmad van Bengal passed on, in 1843, and with the Muslim community beginning to fragment, she had the foresight – and courage – to request Imam Abdol Barrie (as opposed to one of her three sons) to be the imam at her funeral. She appointed an independent advocate as the executor of her will, instead of her sons, Mochamat, Hamiem and Saddik, who were – to her great hurt – planning the establishment of Nurul Islam Mosque. In addition, her will stated that the property at 28 Dorp Street be used as a mosque by her descendants for as long as Islam remained at the colony, and that conditional to this was that the property of the mosque never be sold or mortgaged. Indeed, not only was the first

mosque in South Africa initially owned by a woman, Trijn van de Kaap, but also, the first waqf in South Africa was decreed by her daughter, Saartjie van de Kaap. From the triumphs of Saartjie van de Kaap we go to the trials of Saartjie Baartman, the most tragic symbol of the colonial era, and a victim of the most gross scientific racism in modern times. Born in the Gamtoos River area, and from the Gonaquasub clan, she allegedly ‘signed’ a contract with an English ship surgeon, William Dunlop, to go to England. Baartman’s large buttocks and enlarged pudenda made her the object of fascination by the colonial Europeans, who presumed that they were racially superior and that negroid peoples were primitive and over-sexed, like animals. She was paraded in a cage like a circus animal, her vital parts covered by a cloth. Sadly, after her death, in 1815 – due to a combination of alcoholism, syphilis, possibly pneumonia or smallpox and even heartbreak – two Khoi-San would be taken to Germany in the same manner, in 1845, with two

more being shown as ‘Bosjemans’ in a travelling circus, in 1846. Baartman attracted the attention of George Cuvier, a naturalist, who asked if she could be studied as a science specimen when she was sold in France to an animal trainer. From March 1815 until her untimely death, Saartjie Baartman was prodded and studied by French anatomists, zoologists and physiologists. Cuvier concluded that the young Gonaquasub woman was a link between apes and humans. Interestingly, Cuvier observed that Saartjie Baartman was actually an intelligent woman, with an excellent memory – especially for faces. She spoke Khoi, Dutch, passable English and a smattering of French, and had a lively personality. Cuvier even mentions that her shoulders and back were ‘graceful’, that her arms were ‘slender’ and that her hands and feet were ‘charming’ and ‘pretty’, yet – sadly – he is unable to break from the acculturated shackles of his racism or even comprehend his grotesque contradictions. In every way, I would suggest that Saartjie Baartman and Saartjie van de Kaap are kindred sisters, spirits of our unrecognised history – one an icon, one a pioneer. It is said that no one chooses their destiny but in the contrasts – in the victories and in the supreme tests of their lives as women – we find meaning in what they represent that resonates even in today’s South Africa, from the wretched to the sublime.

SPRING/SUMMER ‘17

Muslim Views . October 2017

Hajaratul Aswad, the Black Stone SALIM PARKER

IT seems a mere stone, tucked away in the south-eastern corner of the Kaabah, and currently encased in a silver frame yet, it has immense significance. Also known as the Black Stone, it has been reported by Ibn Abbas, in a hadith that some scholars regard as authentic that: ‘The Black Stone came down from Paradise and it was whiter than milk but the sins of the sons of Adam turned it black.’ (Tirmidhi). Every tawaaf commences and ends there, with pilgrims all trying to either kiss it, touch it or grasp sight of it when they make istilaam at the beginning of the tawaaf or each time a circumambulation brings them in front of it. Most can merely raise their hand when they reach that point, an act that is perfectly acceptable as well. Some historians mention that when Nabi Ibrahim (AS) was finishing the construction of the Kaabah, they needed one rock to complete it. He asked his son, Ismail (AS), to look for a rock, which he duly set out for. When he returned he found that Nabi Ibrahim had already placed a rock in the particular position. He then asked his father: ‘O father, where did you get this rock?’ The response was: ‘Archangel Jibreel brought it to me from the heavens.’ Very few historical records refer to the stone up till the time when Muhammad (SAW) was about 35-years-old, five years before the revelation.

The Hajaratul Aswad is believed to be a stone from Heaven. It was originally a complete stone but due to various historical incidents, now consists of eight pieces of varying sizes that have been cemented together and encased in a silver frame. Most pilgrims will try to kiss the Hajaratul Aswad at least once when on pilgrimage. Photo SALIM PARKER

The Kaabah was damaged by a severe flood, and during the reconstruction phase, there was disagreement about who would put the Hajaratul Aswad back in its original place. A civil war was about to break out as the tribe of Quraish could not decide about this. One of the families of Banu Abdu’d-Dar brought a bowl full of blood and all the tribes inserted their hands in it, which meant that they had made up their minds to fight one another. However, one of the elders, named Abu Umayya Ibn al-Mugheera, instead asked

Quraish to agree on the judgment of the first person to come through the Bani Shaibah gate, and they all agreed to abide by this person’s ruling. As Allah willed it, the first to come through this gate was the Prophet Muhammad (SAW). He put the Black Stone in the middle of a piece of cloth, and asked a representative of each tribe to hold one of the edges of the cloth and raise it close to its place. The Prophet (SAW) then picked it up with his own hands and placed it in its original place.

After the Kaabah was damaged by a flood, the Hajaratul Aswad had to be replaced in its original position. Prophet Muhammad (SAW) prevented a war by advising the Quraish on how to replace it. Photo SALIM PARKER

This was how the Prophet (SAW), in effect, prevented a war from breaking out among the Quraish, by a supreme demonstration of wisdom. There are many hadiths that refer to how the Prophet (SAW) made istilaam. Jaabir ibn Abd-Allah is reported by Bukhari to have stated that when the Messenger of Allah (SAW) came to Makkah, he kissed the Black Stone corner first while doing tawaaf, and did raml (slow jogging) in the first three rounds of the seven rounds of tawaaf, and for the next four rounds walked. In Sahih Muslim, Naafi men-

tioned: ‘I saw Ibn Umar touch the stone with his hand then he kissed his hand. I said, I have never ceased to do this since I saw Muhammad (SAW) do it.’ Abu Tufayl said: ‘I saw the Messenger of Allah (SAW) performing tawaaf around the House, touching the corner (where the stone is) with a crooked staff which he had with him then kissing the staff.’ Bukhari reported that Ibn Abas said: ‘Muhammad (SAW) performed tawaaf on his camel. He would say ‘Allahu Akbar’ when he came to the corner where the Black Stone is and point to it.’ Bukhari reported that Umar came to the Black Stone and kissed it, and then said: ‘I know that you are only a stone which can neither bring benefit nor cause harm. Were it not that I had seen the Prophet (SAW) kiss you, I would not have kissed you.’ The Hajaratul Aswad was originally a complete stone but due to various historical incidents, now consists of eight pieces of varying sizes that have been cemented together and encased in a silver frame. The silver frame was first made by Abdullah bin Zubair (may Allah be pleased with him) and replaced by later khalifas as the need arose. The Hajaratul-Aswad was taken from Makkah in 317 after Hijrah, around 930 AD, by invading Qarmatian armed forces. It is reported that they ransacked Makkah and desecrated the Well of Zam-zam with the corpses of Muslim pilgrims. The Black Stone was carried away to their base in Ihsaa, in Bahrain. During that time, pilgrims touched the empty space where the Black Stone was supposed to be. Many attempts were made to convince the Qarmatians to return the Black Stone, and even monetary incentives were offered. The stone was kept there for 22 years before it was finally returned to its rightful place, where it still currently rests. Every tawaaf – which consists of walking around the Kaabah seven times – starts and ends at the Hajaratul Aswad, the Black stone. Although people clamour to kiss the stone, when the Haram is crowded, it suffices to raise the right hand in the direction of the Black Stone as one passes it. Photo SALIM PARKER

Muslim Views . October 2017

MSA Camp 2017: social activism inspired by faith MUHAMMAD SHAKEEL GARDA

POLITICS, poetry and prose were some of the ways in which Muslim students engaged in a process of reconciling faith with social activism during the MSA Camp 2017, hosted by the Union of Muslim Students’ Associations of South Africa (MSA Union). Over the weekend of September 22 to 25, students from universities in various regions in the country gathered at Roggeland Country House, in Paarl, to understand Islam’s call to stand firmly for social justice. ‘Knight by day, monk by night’ was the theme of the camp, which was a response to the current socio-political climate across campuses nationwide that has seen South Africa witness a growth in student fervour to address disparities caused by the country’s spatial and economic apartheid through movements like #FeesMustFall. Muslim students have been divided in respect of involvement in the protests, and the MSA Union felt that this was largely due to a dichotomous understanding of what it is to be Muslim and what it means to be an active citizen. Thought leaders Moulana Khalil Hendricks, Minhaj Jeenah and Shanaaz Ebrahim contributed to the MSA Camp 2017 programme by approaching social activism from spiritual, intellectual and practical perspectives and challenging attendees to apply their activism broadly, inspired by

Sixty Muslim students gathered at Roggeland Country House, in Paarl, from September 22 to 25 for the Muslim Students’ Association Camp 2017. The theme of the camp was ‘Knights by day, monks by night’ with one of its key objectives being to Photo ISMAEEL HAMDULAY reconcile faith with social activism.

the sunnah of the Prophet Muhammad (SAW). Roggeland Country House, surrounded by Paarl’s Drakenstein Mountains, was an apt location for the camp due to its heritage that links the history of Shaikh Abu Bakr Effendi, who penned Bayan un-Din, a religious text in Arabic-Afrikaans, with that of early Cape Muslims. Majied Moerat guided the group on a tour of the region’s heritage sites centred on the use of the Afrikaans language in the struggle of the slaves. Koesisters, breyani, frikkadel and yellow rice and potjiekos dishes served at the camp were a deliberate ode to the struggle history of Muslims of Javanese and Indian descent. An atmosphere of reflection after Fajr Salaah (pre-dawn

prayer) saw campers beginning each day with the remembrance of Allah, and self-evaluation, drawing from Quranic recitation and litanies of dhikr, such as the Ratibul-Haddaad known to have gained prevalence in the Cape in resistance to Islamic proscription under slavery. ‘It was spiritually uplifting and rich in knowledge,’ said Abduragmaan Farao, a student at University of the Western Cape, ‘it allowed us to explore the longterm experience of being a Muslim activist.’ ‘It allowed us to discuss issues that we felt most passionately about,’ Wits University’s MSA Medical and Education Campus chairperson, Aasif Bulbulia recalled, as he expressed appreciation of the camp bringing together

students from across South Africa. Mathabo Fatima Nyalela, of University of the Witwatersrand, reflected upon how the camp also facilitated indirect interpersonal skills development concerning understanding and tolerance as campers confronted the sensitive issue of racism that prevails within the South African Muslim community. Interspersed with the Amazing Race and obstacle courses, the programme saw student activists and camp facilitators Aisha Hamdulay and Naadira Alli introduce campers to commonly used terms, such as ‘decolonisation’ and ‘jihad’, to start discussions around how Muslims can provide solutions to the challenges of South African society today. Discourse, struggle songs and dhikr further created a memorable

camp spirit around the nightly campfires. The camp also drew ideas from Steve Biko’s Black Consciousness and the ‘Call of Islam’ movement on which to base discussions and develop a contextual understanding of the history of the antiapartheid struggle. The role of Muslims in the liberation struggle was highlighted by a screening of Imam and I, a documentary capturing the life of Imam Abdullah Haron, thus introducing campers to the late imam, who can be seen as an example of a leader who reconciled faith with activism, challenging today’s young people, and especially those at the camp, to do the same. The MSA Camp 2017 posed physical, mental and spiritual trials spanning from health issues to confronting and dismantling one’s most personal prejudices and privileges. It created a platform for problem-solving inspired by the Islamic principle of bearing sabr when faced with adversity. These are skills to be applied in any setting that calls for social justice. ‘Knights by day, monks by night’ is a goal towards which Muslim students countrywide should aspire as the need for Muslims to apply Islamic thought holistically and inspire responses to broader societal issues is evergrowing. MSA Camp 2017 was the starting point towards that goal and created an understanding of its relevance in post-apartheid South Africa.

Muslim Views . October 2017

Waiting for forgiveness

His feisty wife was still silently fuming but at least there was no overt public display of disaffection, writes DR SALIM PARKER. THE huge bear of a man towered over the nearly anorexic skeleton of his small wife. ‘They’re arguing again,’ someone remarked. We were all assembled in the huge breakfast buffet area of the five-star hotel in Makkah, about two weeks before Hajj. I feared that just by brushing lightly at her with his huge hands while she was ferociously shouting and gesticulating at him, he might cause serious bodily harm to her. ‘Or rather, she is giving him hell again,’ the commentator continued. I looked closer. Things are not always what we perceive them to be. We are so used to wives being abused that any scenario involving aggressive spousal interactions is automatically assumed to be driven by a male perpetrator. When the scene is filled by the huge frame of a sumo-shaped husband, the perception is reinforced. As I walked closer to the couple, it became evident that the wife was indeed the aggressor and he was meekly shielding himself from her blows. The imam who was sitting nearby, intervened and, after chatting to them, she cooled down after a while. The husband did not say much, just sat with a surrendering droop of the shoulders. He happened to look up when I walked past their table. Strangely, there was no sunset in his eyes. True, there was no spring sparkle or mid-summer conflagration but definitely no dusking of the dawn. It appeared that he was weathering a storm that would eventually lose its intensity, as if, though he was caught in an unpredictable rapid in the river of his life, he

would eventually reach calmer waters. His feisty wife was still silently fuming but at least there was no overt public display of disaffection. In fourteen days’ time we were all going to don our ihraams. All were going to be equal before their Creator. Here we had a couple who had most likely asked to be forgiven by all whom they had greeted but, clearly, one of them was not forgiving the other. He seemed prepared to wait. The imam and I sat down for breakfast and he gave me a brief rundown of their story. Apparently, the man had, some time ago, transgressed in some way or the other. The imam did not elaborate as to the nature of this act and I did not pursue it either. It happened years ago, he had admitted his guilt and, according to the imam, has repented and tried to compensate in all ways possible. My sense was that he had frittered away vast sums of her money but I could be wrong. She would not let him forget his error. In fact, as the years passed, she made it a point of reminding him about it and this would frequently be the subject of her public outbursts. He was hoping that she would accept his apology, accept his attempts at compensation and move towards some form of reconciliation. He had saved especially for this Hajj as a further impetus but her pathological clinging to what clearly was providing her a moral sword over his head was not helping his desperate desire to resolve the matter. The initial abuser was now being abused. We witnessed a few

Although some find it hard to forgive, on Arafah, Allah forgives more of His subjects than on any other day. Photo SALIM PARKER

more such events over the next few days. About a week before Hajj was due to commence, they came to see me in my consulting room, which was based in the hotel’s basement. There were a number of quite sick people and I had not attended to them by the time the adhaan for the Dhuhr prayer was inviting us to the Haram. By that time, there were about five patients that I still had to see to. I indicated to them that I would see to them immediately after the prayers and this was accepted as a matter of course. I would take a lunch break after I had assisted them. Most of us by that time knew that we would never make it into the Holy Mosque when the compulsory prayer started. Makkah was full of prospective pilgrims and the streets leading to the mosque was filled at least thirty minutes before the adhaan sounded. I normally make the prayer in the road just outside the hotel, being a mere speck among the nearly million pilgrims all grateful to be in the vicinity of the Holy Mosque, where prayers are considered to receive more reward than anywhere else on this planet. I had a bathroom attached to my consultation room and all those there used the facility to perform ablution, readying ourselves for prayers. The imam happened to be sitting there as well and I rushed to get done.

The lady suddenly asked her husband to fetch her some juice from their hotel room. I politely offered her some from my wellstocked fridge but she declined. She wanted him to fetch it immediately while she waited. The call for prayer could be heard and we had less than a minute to get out of the hotel and join the masses for the collective reward of the prayer. His eyes seemed dim, as if some light was fading. The imam was about to say something, probably a profound statement about the virtues of congregational prayer but was interrupted by the shrill shouting of the wife. ‘My prayers come first,’ the husband suddenly said. The wife had a shell-shocked appearance and it was evident that this must have been his first act of defiance ever. He joined us as we left the building, leaving his wife in my consulting room. Outside, I could not ascertain whether it was the bright sunlight reflecting from his eyes or the warm glow of contentment of someone who was at peace with his inner self. We prayed in the road, behind hundreds of thousands but all part of one large congregation. It was quite hot and we rushed back immediately after prayers to the air-conditioned comfort of my rooms. She was not in the waiting area of my rooms but we could hear soft sobbing. We found her in the bathroom with tears rolling

down her eyes. The imam asked them to join him and they found a secluded area with a couple of sofas while I saw to the few patients who still needed to be attended to and who, by now, had also returned from their prayers. After about half-an-hour I was ready for them but I could see that they were in intimate discussion and waited, snacking on some fruit. It was a while later when they returned, with the imaam bearing a satisfied smile. Both had a couple of medical issues and our conversations revolved exclusively around those and Hajj. We did not allude to any of their well-known emotional issues. The wife seemed at ease, the sun emanating from her husband’s eyes gently gazing upon her. I did not see them again on the trip. There were probably no more public spats as I would surely have heard about it. Deep down, I was praying that they had resolved their issues and that they would reach Arafah in a spirit of forgiveness. It is on Arafah that our Creator forgives more of His subjects that at any other place or any other time. We should strive to forgive all who have wronged us before we reach there, and immerse ourselves in the mercies of our Creator. For more Hajj Stories visit www.hajjdoctor.co.za. You may contact Dr Parker via e-mail: salimparker@yahoo.com

Muslim Views . October 2017

Albaraka and Mrasa winter campaign

From left to right are Juma Ndayizeyi, a refugee from Burundi and a beneficiary, Nazeem Abdurahman, Lameez Harper of Albaraka Bank, beneficiaries Irankunda Mwanaidi and Nshimiriman Taussi, and Zahira Harris of Albaraka Bank. Standing behind them are Achmat Najaar (left) of Albaraka Bank and Mrasa director Ramadhan Wagogo. The refugee mothers Irankunda and Nshimiriman said that they were overjoyed to have received such nice blankets for winter. Photo SUMAYYA BANGIRANA

NURUDEAN SSEMPA

ALBARAKA Bank supported Muslim Refugee Association of South Africa (Mrasa) with winter items, including blankets, scarfs, socks and gloves worth R57 000, according to Mrasa director, Ramadhan Wagogo. Other organisations that supported Mrasa’s winter programme are Islamia College, which provided winter items for refugee children, and Africa Muslim Agency (AMA), which provided blankets and other items. ‘Albaraka Bank has a longstanding relationship with Mrasa and we generously donate to their annual ‘Winter Warm campaign’ in our humble way of alleviating the plight of the less fortunate during the harsh winter weather in Cape Town,’ said Adeeb Abrahams, Branch Manager of Albaraka Bank, Athlone. ‘A displaced person faces many chal-

lenges, and in this way we show that we care,’ he concluded. ‘We realise that we manifest the best expression of our humanness when we engage with institutions like Mrasa in uplifting especially the standards of refugees, financially, socially, morally, intellectually and ideologically,’ said Shaikh Sa’dullah Khan, Chief Executive Officer of Islamia College, in Lansdowne. Mothers Irankunda Mwanaidi and Nshimiriman Taussi, both refugees from Burundi, said that they were overjoyed to have received such nice blankets in winter. ‘I have many problems but at least this blanket will comfort me,’ said Irankunda through a translator. Over two thousand refugees benefitted from this year’s Mrasa winter programme, according to Ramadhan Wagogo, the director of the Athlone-based not for profit organisation.

Islamic Relief SA and Mrasa reach out to refugees NURUDEAN SSEMPA

ISLAMIC Relief South Africa in partnership with Muslim Refugee Association of South Africa (Mrasa) has supported Husna Habonimana, a refugee mother from Burundi, with a welded structure – a cazibo – and clothing items to help her start a small business. The 27-year-old mother of two, Husna Habonimana, was filled with joy when she was handed her small shop in Wesbank, Delft. ‘I am so happy to have something of my own and I thank Mrasa and their sponsors,’ said Husna who is a single mother and has not been employed for a while. ‘Now I will be able to save some money and support my family,’ she added. This was achieved through the new policy introduced by Mrasa to empower identified refugees and support them to employ themselves. More than 20 other refugee women and children also benefitted with clothes, blankets and shoes from the same project that was funded by Islamic Relief South Africa. According to Islamic Relief South Africa Chief Operations Officer, Yusuf Mohamed, supporting industries that are vital to local economies and creating jobs is vital to the success of any community. It is with this in mind that Islamic Relief South Africa began supporting Mrasa in 2015 through sponsoring training initiatives that empower and upskill individuals so that they can become self-sustainable.

From left, Islamic Relief’s Ismail Eddie and Ismail Regal with Husna Habonimana standing in front of her new cazibo shop. Photo NURUDEAN SSEMPA

‘This latest project is testament to the good work Mrasa is doing in the community. ‘We are delighted to see how our small contribution has had a positive impact on the lives of the rights holders [beneficiaries],’ Mohamed added. Mrasa Director Ramadhan Wagogo thanked organisations like

Islamic Relief South Africa for this kind support to refugees and says that the request from those refugees is, ‘Support Mrasa more because it supports us.’ Sumayya Bangirana a student from Brunei-Darussalam, who is doing her internship at Mrasa, commented, ‘I feel humbled to serve these needy communities.’

Muslim Views . October 2017

Health File

High Intensity Interval Training can address weight gain through Polycystic Ovarian Syndrome (PCOS) DR SULAIMAN HEYLEN

POLYCYSTIC Ovarian Syndrome (PCOS) is a disease of the ovaries. It is a chronic disorder very much like asthma or high blood pressure. The name PCOS is not an accurate one as there are no cysts on the ovaries. PCOS is an imbalance of the female and male hormones. Women with PCOS are born with the problem; it has no specific cause. PCOS has different symptoms. The most common symptoms are irregular menstruation, weight gain and skin symptoms, such as acne and abnormal hair growth. It is also often associated with depression and low self-esteem. Ovulation is the process where the ovaries release an egg every month. When the ovaries do not release an egg it causes irregular periods. Women with PCOS often suffer from infertility as they do not ovulate. PCOS runs in families and is often associated with diabetes and high blood pressure. Nearly all women with PCOS have a close family member (often a parent) with diabetes or high blood pressure. Women with PCOS are themselves at high risk to develop these problems. Many women with PCOS have a precursor of diabetes know as Insulin Resistance.

Dr Sulaiman Heylen. Photo SUPPLIED

PCOS leads to weight gain, which is caused by the hormonal changes in the body. The weight gain itself is detrimental to the PCOS and makes the symptoms more serious. It leads to a vicious cycle where the weight gain and PCOS negatively affect each other. It is important to break this cycle. Weight loss will lead to improved health and can lead to the restoration of ovulation. However, this is not easy. Women with PCOS are often advised by doctors to lose weight, to exercise and to

‘go on a diet’. But many women feel confused and have tried everything without success. They become despondent as, literally, ‘their hormones make them fat’. Women with PCOS should follow a specific exercise programme as opposed to normal cardio exercise. The right type of exercise is High Intensity Interval Training (HIIT). Research has shown that this type of exercise is more effective for weight loss as well as beneficial for insulin resistance and high blood pressure. HIIT means alternating short periods of very intense exercise with less-intense recovery periods. HIIT can be applied to cycling, running and many other types of exercise. An example is the 30-2010 method (University of Copenhagen, in Denmark). This is a very good method of exercise for runners. Jog for 30 seconds at a comfortable level. Then you pick up the pace to a moderate speed for 20 seconds. Then sprint as hard as you can for 10 seconds. This is typically done five times so the total duration of the exercise is five minutes. After this, rest for two minutes and repeat the full five-minute cycle. The total cycle is then 12 minutes. It is important to get clearance from your doctor before starting on an HIIT programme. It is also

important to warm up for five to ten minutes before commencing exercise. HIIT can typically be done three times per week. HIIT is more effective for weight loss than conventional training, and it can be done in a shorter time. The key, however, is to push really hard since the benefits of HIIT are minimal when you do not push yourself to your limits. Women with PCOS should also follow a specific diet. It should be viewed as a permanent lifestyle change and not a temporary fad. It is crucial that women with PCOS understand that they suffer from a disease, which requires that they should eat differently. This is a lifestyle and dietary change comparable to that of people who suffer from allergies. The main culprit for PCOS is sugar and carbs. Things typically to avoid are sugary drinks, including all fruit juices. Women with PCOS should never consume sugary drinks. Carbs such as bread, pasta, rice and potatoes should also be avoided. However, if they are consumed, rather opt for the low GI alternatives. Processed and low-fat food nearly always contain high amounts of sugars and must be avoided at all costs. Fresh produce is always a better and healthier choice. The Banting (LCHF) diet

is suitable for women with PCOS. One of the most common mistakes overweight people make is to skip breakfast. Women with PCOS should make time to have a healthy breakfast and ensure that protein is included. Typical breakfast cereals are high in sugars and should be avoided. Eggs, fruits, vegetables and high protein cereals are good choices. Lunch and supper should include protein and a minimal amount of carbs. Try to avoid snacking between meals. Weight loss is difficult for most people and can be even more challenging for women with PCOS but the combination of an HIIT exercise programme and low carb diet can give satisfactory results. The weight loss will be beneficial for both the infertility and the high blood pressure and diabetes. Dr Heylen received his Bachelor of Medical Sciences (Cum Laude) from Katholieke Universiteit Leuven, in Belgium. He is a specialist in obstetrics and gynaecology, a subspecialist in reproductive medicine and a master reproductive endoscopic surgeon. Dr Heylen is a member of the European Society of Human Reproduction and Embryology.

Muslim Views . October 2017

Matters of the heart: what is rheumatic heart disease? DR MUHAMMAD CHEVAAN HENDRICKSE

WE have all become better informed about matters of the heart following Heart Awareness Month, which was marked in September. To keep up the awareness momentum, we put the spotlight in this month’s column on rheumatic fever and rheumatic heart disease. Rheumatic heart disease (RHD) is a chronic heart condition caused by rheumatic fever. Rheumatic fever is an autoimmune reaction to an untreated streptococcal infection, known as strep throat. The body will sometimes attack its own tissues (immunological attack) after it’s been infected with the strep throat bacteria (streptococcus). This reaction will cause widespread inflammation through the body, causing the symptoms of rheumatic fever – tiredness, joint pain, fever and a rash. The risk of developing rheumatic fever is also related to genetic susceptibility and to those who had prior infections. This, coupled with environmental susceptibility creates the milieu for the disease process to take effect. While the symptoms of rheumatic fever may disappear on their own, untreated rheumatic fever can cause rheumatic heart disease, where there is scarring of the heart valves causing severe heart valve damage. Heart valve damage may result in stroke, congestive heart failure and death.

Dr Muhammad Chevaan Hendrickse. Photo SUPPLIED

Complications of rheumatic heart disease Carditis: Carditis means involvement of the heart muscle, valves and lining (the endocardial surface). The valves may be seen as an extension of the endocardial surface of the heart. One of the most common valves involved with rheumatic heart disease is the mitral valve. The mitral valve forms the ‘doorway’ between the left upper chamber, named the left atrium, and the left ventricle, the main pumping chamber of the heart. The left ventricle pumps blood into the main blood vessel (aorta) and to the rest of the body. Another important valve often affected is the aortic valve, connecting the left pumping chamber (left ventricle) to the aorta and the

rest of the body. Affected valves may become severely inflamed and eventually scarred in a fairly characteristic manner, recognisable on cardiac ultrasound (echocardiography). In summary, roles may become tight/ narrowed (valvular stenosis). Valves may also become incompetent, resulting in valve leakage (valvular regurgitation). When valves are not working properly, blood may not travel in the correct direction, resulting in congestion and cardiac chamber dilation. The heart may become enlarged, associated with symptoms of heart failure. Valvular heart disease, on the basis of rheumatic heart disease, typically becomes symptomatic, if significant in the late 20s and 30s (even sooner) and may require surgery. If heart damage from rheumatic fever is identified in childhood or young adulthood, antibiotics may be required to help prevent the recurrence of rheumatic fever and avoid the development of infective bacterial endocarditis. Antibiotics (oral penicillin or erythromycin) can prevent streptococcal infection from developing into rheumatic fever as recurrent bouts of rheumatic fever may result in worsening carditis and worsening valvular heart disease. A further complication of rheumatic fever and rheumatic heart disease is that of bacterial endocarditis. Endocarditis is a bacterial infection involving the heart lining and valves. It is a serious condition, requiring hospitalisation and

Controlling a strep throat is effective and inexpensive and can prevent the development of rheumatic fever. Continuing in the spirit of heart month, let’s overcome rheumatic heart disease. intravenous antibiotics. The best form of management of endocarditis is that of prevention. Patients with severe rheumatic valvular disease, previous valve replacement and prior endocarditis are recommended to have prophylaxis prior to dental or certain surgical procedures. Prevention is better than cure! Prompt treatment of bacterial pharyngitis (strep throat) is advocated. Improving socioeconomic conditions is also an important cornerstone of primary prevention. A preventative strategy, known as secondary prevention, is directed at the administration of penicillin. With the onset of active carditis, a high dose of aspirin and possibly steroids is used. Steroids may be used in severe heart failure. Heart failure therapy may entail the use of diuretics. In severe valvular disease associated with heart failure and severe symptoms, surgical valve replacement is the only option. Open surgical procedures involving mitral or aortic valve replace-

ment are fairly common in general cardiology practice in Cape Town. Mechanical heart valves may be subdivided into metallic valves and tissue valves. When metallic valves are used, warfarin therapy is compulsory. Although it is a reaction to a common infectious disease, RHD is a chronic condition that kills or debilitates young people in their most productive years, particularly in sub-Saharan Africa. Treatment of this disease is expensive and complicated. Community awareness is an important step in the treatment and prevention of rheumatic fever and RHD. Controlling a strep throat is effective and inexpensive and can prevent the development of rheumatic fever. Continuing in the spirit of heart month, let’s overcome rheumatic heart disease. Dr Chevaan Hendrickse, MBChB (UCT), FCP (SA), Cert. Cardio, is a consultant cardiologist, with a keen interest in interventional cardiology. He practices at Melomed Private Hospital in Gatesville and Bellville. He can be contacted at 021 637 8218/9.

Muslim Views . October 2017

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Walk five kilometres and Shine Bright for Syria! NAZEER VADIA

THE United Nations defines a refugee as someone who has been forced to flee his or her country because of persecution, war or violence. They also state that a refugee has a well-founded fear of persecution for many reasons. The civil war in Syria has left over five million Syrians as refugees. Many of these displaced families have risked their lives trying to make it to Europe with the hope of finding acceptance and opportunity. Unfortunately, though, their lives now exist in the restraints of a refugee camp. Life there is purely about survival – no income, no homes and no entertainment. Children are left to play amongst the rubble and mud while their parents lose hope with every passing day. This is the tragic reality for millions of our Syrian brothers and sisters. In a world where the need for humanitarian aid is at its highest, there is something you can do! As the winter creeps into Syrian refugee camps in Lebanon and Turkey, the need for winter items is dire. Muslim Hands regularly raises funds to buy winter clothing, mattresses and warm blankets for the residents of those camps. This year, we will host our second annual Shine for Syria 5km night walk for this very reason. Bring family and friends to support our efforts on October 28, 2017.

Volunteers assisting Muslim Hands with registrations at last year’s Shine for Photo SUPPLIED Syria five-kilometre walk.

Syria’s civil war has been the worst humanitarian crisis of our time, and Muslim Hands is no stranger to working to ease the situation in many ways. Since 2012, we have been delivering a constant supply of life-saving emergency aid as well as supporting Syrian families with healthcare, education and livelihood projects. Last year, we provided food to over 100 000 Syrians, including distributions to the besieged towns of Aleppo and Madaya. As an international NGO, we have seen that it is not only our brothers and sisters in Syria who require assistance but also those who now find themselves being called refugees in camps around the world. Through the grace of Allah SWT and with

your support, Muslim Hands SA has continued to provide food, warm clothing, blankets and heating throughout the winter months in Lebanon and Turkey. In November last year, Muslim Hands SA in union with the UK office, held the Shine for Syria fundraising event in Sea Point, Cape Town – a five-kilometre night walk in support of and to raise funds for the people of Syria. At the same time, 14 000 kilometres away, our brothers and sisters in London walked five miles, separated by land but united for one cause. A family fun night was packed with entertainment, including a closing ceremony and lots of fun. Over 400 people lit up the night of

Getting ready for the 2016 Muslim Hands Shine for Syria five-kilometre walk. This year, the event takes place on Saturday, October 28, starting at 7.30pm from Photo SUPPLIED Mouille Point.

Cape Town to raise awareness and funds for our brothers and sisters of Syria. Muslim Hands conveys our deepest gratitude to all who joined us at the event. This year, Muslim Hands intends to be bigger and brighter with our second annual Shine for Syria 5km night walk. On October 28, 2017, in conjunction with Voice of The Cape Radio, we will once again host a five kilometre night walk in conjunction with our head office in the UK. South Africans and Brits, united we will shine for our brothers and sisters of Syria! Join us at 7:30 pm from the Mouille Point lighthouse to Sea Point Pavilion in our efforts to raise funds for much

needed aid in Syria. Bring your family and friends and join us as we light up the night with love for the Syrian refugees! Entrance fee is R200 per person, and funds raised will go towards providing for Syrian refugees in Lebanon and Turkey during the winter months. We hope you will join us in lighting up the night with love for our Syrian brothers and sisters, Insha Allah. You can register online at www.muslimhands.org.za , come into our offices at 1 Carnie road, Rylands, or call us at 021 633 6413. You may also register and pay your entry fee of R200 at the VOC offices, at 2 Queens Park Avenue, Salt River.

Muslim Views . October 2017

Quran Fact Quiz 2017 kicks off SHAIKH ISMAIL LONDT

THE Dar Ubaiy Centre is a development centre that offers activities designed to facilitate the holistic development of its members. The Quran Fact Quiz (QFQ) is an example of its innovative style and trendy attitude, which aims to offer the classical in a modern and relatable setting. The main aim behind the event is to have the Quran-related content shared with sister schools, and to encourage its study in an uplifting atmosphere. The healthy competition created by the quiz results in a stimulated state of mind and is a welcome relief from the normal, exam-based study attitude.

Challenges facing hifdh schools The problem that most memorisation schools have relates to supportive content and how to add it into their course. Most of the school time goes into memorisation, and doing any additional subjects requires more dedication, disciplined structure and teamwork. Also, the strain that memorisation takes on the learners leaves them with mental fatigue and, as such, they have to force additional cognitive activity. The quiz is our solution to this problem. The learners, driven by their natural competitive nature, learn in a Q&A fashion and they reach a level of competency in a very short space of time.

The content addressed is normally presented in a rigid classroom setting, is structured in flat prose and does not generally intrigue the young and curious mind. The quiz-style preparation contrasts with this completely and we are therefore extremely excited by it and its potential.

The QFQ plan We hosted the first Quran Fact Quiz in December 2016 where three schools participated. The format was unique and resulted in three independent trophy holders: the Excellence Trophy Holder, the Achievement Trophy Holder and the Endurance Trophy Holder. Our plan is to host an annual QFQ. Each year, a new set of three schools will compete to produce a challenger. This challenger will then compete with the previous Excellence Trophy Holders for that year’s trophy and title. In this manner, the content gets shared amongst various schools and the opportunity to participate slowly broadens. It may develop, in the near future to a much more structured activity where regional events are held as well as quarter finals and semis, as a build-up to the finals. For this, a new board or larger organisational team may have to be established so as to facilitate more delegation and hence, lighten the administrative load. The QFQ is an innovative way through which pertinent information regarding the Holy Quran is

The main aim behind the event is to have the Quran-related content shared with sister schools, and to encourage its study in an uplifting atmosphere. The healthy competition created by the quiz results in a stimulated state of mind and is a welcome relief from the normal, exam-based study attitude. shared amongst and learnt by memorisers of the Holy Quran. The end result is empowerment and a greater appreciation for the Quranic sciences and, as such, advancing the reciter’s relationship with the Holy Quran. It is also a unique platform through which inter-school relationships can be founded and fortified. The following schools will participate in the Dar Ubaiy Centre Quranic Fact Quiz preliminaries: Madrassatu Ahlil Quran, AlTanzil Institute and Tayyibah AlNashr Institute. The preliminaries will be held on Friday, October 27, starting after Maghrib, at the Taronga

Road Masjid Hall. These preliminary rounds will produce a challenger who will face last year’s winner, in December, Insha Allah. Both males and females are welcome. Book your seat now by sending your name and surname to 076 650 7222.

The entry fee for the QFQ is R70 per person. Food will be on sale from 5pm. For further information email info@theducentre.co.za or telephone 021 633 3099. Shaikh Ismail Londt is the CEO of the Dar Ubaiy Centre.

ERRATUM – INDONESIA UMRAH SCAM OUR page four story in the September edition, with the headline ‘R817 billion umrah scam hits Indonesia’, contains factual inaccuracies due to currency conversion errors. One South African rand equalled 1 021 Indonesian rupiah at the time of publication. Therefore, the correct figure in the headline should be R848 million. Similarly, the correct figure relating to First Travel’s debt in the third paragraph should be R116,3 million, and the agency’s investment in a UK restaurant, in the seventh paragraph, is actually R14 million. We apologise for the errors.

Muslim Views . October 2017

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Islamic Relief volunteers host Unity Week Later this October, Islamic Relief South Africa volunteers will be hosting a week-long campaign to raise awareness and funds for projects that will benefit orphans and vulnerable children. Islamic Relief South Africa’s ASHRAF KENNY, shares details on the upcoming Unity Week.

SINCE its inception in 1984, volunteers have been at the centre of Islamic Relief operations, and now, 33 years later, remain the backbone of the organisation. ‘At Islamic Relief, we know we would be nowhere without the energy, efforts and dedication of thousands of volunteers up and down the country who go out of their way to support our work,’ Islamic Relief South Africa CEO, Yusuf Mohamed, explained. ‘Our volunteers do a huge range of activities to fundraise and spread the message about our work. We have volunteers who organise cake sales, take up sports challenges to raise funds for orphans, and some who offer their technical and professional skills which are so valuable to us.’

Unity Week 2017 From October 23 to 29, the Islamic Relief Cape Town volunteer team will be hosting Unity Week. The aim is to bring together likeminded community-based organisations and volunteer groups in our community to raise awareness and funds for orphans and vulner-

able children. The initiative is being led by Islamic Relief South Africa volunteers. Project leader, Rushda Booley, explained the concept and the team’s intended outcomes. ‘Unity Week is based on a similar concept run by volunteers in the United Kingdom, who have been mentoring us to ensure that our pilot project is a success. ‘We are doing this for the sake of Allah SWT and we want to educate the community about the plight of orphans and vulnerable children in our community. They are often left to fend for themselves with little or no support.’ Some of the confirmed groups who will be participating in the inaugural Unity Week are Lace Up for Change, Warriors of Hope, the Habibia Archery club and AJ the Duo. According to Zeenat Parker, from Warriors of Hope, the organisation started out helping orphans and vulnerable children who were in dire need of help. ‘We have seen what a difference it makes to these children, who are often forgotten in society. They need love, care and, at Warriors of Hope, we aim to focus on the struggles of these

individuals. We will be hosting a series of events to raise awareness amongst adults and children of the plight of the needy and vulnerable children all over the world. We will be hosting a brunch at Al Hambra restaurant, on Sunday, October 29. This will be run alongside a schools event where we will be hosting a Pyjama Day as part of Unity Week.’ AJ the Duo’s Aboo Taalib Abrahams said they will be taking their guitar-busking skills to the V&A Waterfront for the duration of Unity Week. ‘I know what it feels like to go through a difficult time and to rely on others for sup-

port. ‘I feel that it is my duty to help the poor wherever and whenever I can. We all go through tough times but Unity Week is a good reminder to ourselves to remember those who are worse off than us.’ Lace Up for Change (LU4C) will be hosting a night run on Friday, October 27, at the Rondebosch Common, and is calling on all amateur runners to support the fundraising drive. ‘Our Light Up for Change’ run will take place after Maghrib. Entry fee is just R10 and we’re calling on the running community to come out in their neon colours to support this

worthy cause,’ LU4C vice-chairperson, Irafaan Abrahams, said. Islamic Relief South Africa CEO, Yusuf Mohamed, applauded the efforts of the volunteer groups who have signed up for this year’s Unity event and urged the community to support the scheduled events. For more information about volunteer opportunities at Islamic Relief or the upcoming Unity Week events, please email ashraf.kenny@islamic-relief.org.za or call 021 696 0145. Ashraf Kenny is Islamic Relief South Africa’s volunteer coordinator. Tweet ashraf_kenny

ISLAMIC RELIEF HOSTS QUIZ NIGHT

Pyjama themed event hopes to raise awareness and crown local know-it-alls BURBANK KENT

EMERGENCY relief charity, Islamic Relief SA (Irsa) will be hosting a quiz evening on Sunday, October 29, 2017, to raise funds for its various projects and engage the community around its work. The event, which will take place at their Imam Haron Road headquarters, in Lansdowne, will provide for a showdown of wits as 30 teams of five members each battle it out for bragging rights and a host of prizes. The organisation is the South African chapter of the global charity that recently sponsored the entire Oncology Unit at Nelson Mandela Children’s Hospital to the tune of $10 million and is currently raising R1 million for those in the Myanmar conflict. Water security, orphans and emergency relief are also part of its portfolio. Rezaa Kasu, the newly appointed head of funds development and communications, says this is ‘an ideal way for Capetonians to come together, network and have some good fun while raising money for a good cause. We know some very bright sparks with some very good hearts so the fit is ideal’. For those in the know, being a know-it-all can be hard work so participants can be rest assured that take-aways, snacks and drinks will be on sale. These come courtesy of the organisation’s well-wishers. A lot of care and preparation has gone into the event. ‘There is ample, safe parking at Islamia College, our neighbours, and we have even asked some of the popular local food trucks to patronise us on the evening,’ says Rishqa Sulaiman, the programmes coordinator. Local businesses and entrepreneurs have taken well to the initiative and sponsored a host of prizes, vouchers and some cash as incentives for participants, who can even win a prize if they are voted ‘best dressed’ as per the evenings theme: ‘Nighty night: my pyjama party’. To sponsor a prize, participate or donate baked goods, please contact event coordinator Shanaaz Ebrahim-Gire at (+27) 21 696 0145. WhatsApp number: (+27) 78 377 7117.

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Muslim Views . October 2017

Ottoman waqf registers in Jerusalem: Part 1 SERIFE EROGLU MEMIS

SCHOLARS specialising in waqfs have long recognised the power of the waqfs, whose reach extended into all socio-economic levels of society and affected nearly everyone. More than five decades of empirically-based research in the Ottoman archives have contributed to a better understanding of the ways in which the waqfs oversaw a number of public, charitable and religious activities. As unique and autonomous institutions in terms of administration, fiscal management and provision of public order and security, waqfs clearly deserve further study. Waqfs were one of the major institutions in Jerusalem, from the Muslim conquest of the city until the end of the nineteenth century. During this time, the area of Haram al-Sharif, including the mosques of Masjid al-Aqsa and the Dome of the Rock, became the nucleus of the Muslim â&#x20AC;&#x2DC;waqf networkâ&#x20AC;&#x2122; in the city. Waqfs carried out various public, charitable and religious activities in the city. These charitable activities included the feeding of the poor and poor pupils at the Khasseki Sultan soup kitchen. The public services included the construction and maintenance of irrigation systems and aqueducts, some of the municipal services run

jointly by the guilds and the waqfs, and the maintenance and the operation of the biggest hospital in the city that received revenues from the waqf endowed by Selahaddin Eyyubid. In addition, in terms of educational and cultural services, the waqfs built and ran schools, and provided religious services, such as the building of mosques in Jerusalem. The present study focuses on the waqfs of the Magharibah neighbourhood as recorded in the Appointment Atik (Old) and Cedid (New)) registry records. As is well-known, the most valuable and rich resources for waqf studies are endowment deeds (waqfiyyah). The waqfiyyahs include detailed information on a broad range of subjects. However, waqfiyyahs alone do not provide us with information on the actual nature of the waqfsâ&#x20AC;&#x2122; social and economic activities or on the changes in these activities over time. Thus, the waqfiyyahs need to be supported by other primary sources such as the Appointment (Esas/ Sahsiyet) Registers. 1. The Atik (Old) and the Cedid (New) Registers of the Magharibah neighbourhood: before and after 1882 Located in Ankara, the Archive of the General Directorate of Foundations, which specialises in waqf

registers and documents, houses 610 Atik and 136 Cedid appointment registers. The Atik registers were also called Treasury registers and covered the appointment records of waqf staff before 1300/ 1882. These are mainly composed of the Der-Sa-adet (Istanbul), Anatolian, Rumelian and Haremeyn (Mecca and Medina) Series. The registers bound in leather, cloth or marbled paper are written in the little accessible siyakat writing style, used for special letters and numbers in the stairs method. This style of writing was used in Ottoman accounting documents to establish a powerful regime of surveillance, inspection and communication. Each register starts with an index page. In the index, the records are organised under the headings of the district names, and the records were entered on this basis. Records are usually written vertically. The contents provide detailed information about the administrative structure of the area, the names of the district, names of the waqfs, names of the founders of the waqfs, types of work, previous and current names of office holders, reasons for new postings, fees, administrators who can request different postings, and the dates of documents recorded in a specific order and sequence. Apart from the duties of the foundationâ&#x20AC;&#x2122;s personnel and the

names of the staff, another important detail that also appeared in the records was the reason for the appointment. Waqf staff members were drawn from among the ruling class and were exempt from taxes. All staff salaries were paid by the waqf as designated and included in the waqfiyyah. Requests for appointments within the Ottoman bureaucracy were submitted by the Chief Judge (Kazasker). Whereas the records in the Atik registers are arranged according to their administrative units, the Cedid structure is identical to the waqf registers. These registers began to be kept after 1300/ 1882 with a specific reference to the Atik series. These are also hardcover volumes bound in leather, cloth or marbled papers that are written in rikâ&#x20AC;&#x2122;a, rikâ&#x20AC;&#x2122;a crumble, the divani or the talik style. The records are usually written horizontally. Physically, the Cedid (New) registers are different from the Atik. The Cedid records are written in a systematic way in a chart called the â&#x20AC;&#x2DC;Register of Professionsâ&#x20AC;&#x2122; (Defter-i Esas Cihat). All the new appointments and other additions are written in the events part in the chart. This chart thus acts as a summary of the activities of the waqfiyyah. The records of the Magharibah neighbourhood are located in the 515 Jerusalem Atik and 160 Jerusalem Cedid.

There is also an index register numbered 163 and called the Index of Benghazi and Jerusalem. In the 515 Jerusalem Atik register, there are 594 records written according to the district names. For example, there are 173 waqf records written under the heading of the â&#x20AC;&#x2DC;Waqfs of the District of Jerusalemâ&#x20AC;&#x2122;. The records of the waqfs of the Magharibah neighbourhood before 1882 are also recorded on different pages. Each record starts with a heading that indicates the name of the waqf. For example, â&#x20AC;&#x2DC;Waqf of Zawiya Magharibah in Jerusalemâ&#x20AC;&#x2122; or â&#x20AC;&#x2DC;Waqf of the Tombs of Sayyid Umar alMujarrad and Abu Madyan alGhauth in Jerusalemâ&#x20AC;&#x2122;. Then, each member of the staff is recorded in a triangle and each triangle refers to a new employee. In each triangle, five important details are recorded: name of the staff member, title of the office, share, salary and the periodicity of payment (daily, monthly or yearly). To illustrate, Shaikh Osman, son of Shaikh Muhammed el-Maghribi, was appointed as mutawalli and shaikh with a half share and 1,5 kirsh salary per day. Part 2 in the following edition will focus on The Neighbourhood and the Waqfs of Magharibah. Serife Eroglu Memis, PhD, is a Waqf expert in the Department of Archives of Directorate General of Foundations, Turkey.

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Muslim Views . October 2017

Renowned novelist’s tour offers exciting programme MAHMOOD SANGLAY

THE Umm Zakiyyah national tour of South Africa, from October 9 to 29, is anticipated with great excitement, particularly by teachers and aspiring writers. The programme includes writers’ workshops, teachers’ workshops, book signings, the author’s personal narrative as a writer, the screening of the film based on her book His Other Wife and nasheed performances by Khalil Ismail of the United States and the brothers Zain and Rashid Bhikha. The writers’ workshops are directed at aspiring writers. The workshops will be facilitated by Umm Zakiyyah with the objective of facilitating creative thinking from the conception of the narrative idea, developing the idea and outlining its elements with a view to publishing a work of fiction. The Johannesburg workshop will be held on October 20 at the Sulaiman Nana Hall, from 8.30 to 10.30 am. In Durban, the workshop will be held on October 23 at the Suleman Lockhat Auditorium, from 9.00 to 11.00 am. On October 28, it will be held in Cape Town at the Academia Library, Islamia College, from 9.00 to 11.00 am. The teachers’ workshop will be held in Gauteng on October 19 at the Tshwane Muslim School in Laudium, from 8.30 to 11.30 am, and in Robertsham at the Ridgeway Islamic School, from 12.30 till 3.30 pm. In Durban, the teachers’ work-

The writers’ workshops are directed at aspiring writers. The workshops will be facilitated by Umm Zakiyyah with the objective of facilitating creative thinking from the conception of the narrative idea, developing the idea and outlining its elements with a view to publishing a work of fiction. Umm Zakiyyah will be touring the major urban centres of South Africa this month. She is an American novelist and has published fifteen novels. Her latest work, His Other Wife, is now a short film, which will be screened in South Africa during the tour. Photo SUPPLIED

shop will take place at the Al Falaah College on October 24, from 10.30 am to 1.30 pm. The Cape Town teachers’ workshop will be at Islamia College on October 26, from 12.30 pm to 3.30 pm. The workshops will be hosted jointly by Baitul Hikmah, Awqaf SA and the Association of Muslim Schools. Session one of the workshop

Professor Hasina Ebrahim is an academic in early childhood development (ECD) at Unisa, and will be presenting teachers’ workshops to provide teachers with communicative techniques for student-centered fiction writing lessons based on Photo SUPPLIED themes from published Islamic fiction.

will be presented by Umm Zakiyyah, and is titled, ‘The power of fiction in giving Muslim youth a voice in the classroom and beyond’. Session two will be presented by Professor Hasina Ebrahim of University of the Free State on the topic ‘Developing a thinking curriculum for Muslim children in early schooling (Grades 0-3)’. The goal of the workshops will be to provide teachers with communicative techniques for studentcentered fiction writing lessons

based on themes from published Islamic fiction. Teachers will be trained to develop learners’ writing as well as publishing skills. The workshops will also focus on the active participation of learners as opposed to passive listening and the themes will be derived from Islamic fiction texts. The focus will be on an analysis of how a thinking curriculum can be Islamised for the various grades. Prof Ebrahim is the Unesco cochair in Early Childhood Education, Care and Development, at

Unisa, and Professor in the Department of Early Childhood Education. She delivered her inaugural Unesco lecture on early childhood education at University of Victoria, in Canada, last month. She is currently an A-rated researcher with the National Research Foundation in South Africa and serves as the sector editor of the South African Journal of Childhood Education. Anyone interested in attending the above workshops or obtaining more information about the tour may contact Baitul Hikmah at 031 207 3871 or by email at admin@hikmah.co.za.

Muslim Views . October 2017

Focus on Finance

Tax compliance for Small Businesses

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, advise small businesses on tax compliance.

MANY SMEs face tax-related regulatory burden, and there is little doubt that navigating through all the tax requirements can be a daunting task. Tax is levied on income and profit received by a taxpayer, which includes individuals, companies and trusts, and it is the government’s main source of income. The three types of taxes that small businesses pay are turnover tax, employee taxes (PAYE, UIF and SDL) and VAT (value-added tax). Here is an overview of small businesses’ tax obligations, the process and taxation laws.

How do small businesses qualify to pay for taxes? If a small business is trading as a company or close corporation, it must register for at least income tax. If it employs staff, it must register for PAYE, UIF and SDL (if total annual payroll exceeds R500 000 per annum). If the small business has turnover exceeding R1 million per annum it must also register for VAT.

What is turnover tax? Turnover tax is a simplified system aimed at making it easier for micro businesses to meet their tax obligations. The turnover tax system replaces Income Tax, VAT, Provisional Tax, Capital Gains Tax and Dividends Tax for micro businesses with a qualifying annual turnover of R1 million or less. A micro business that is registered for turnover tax can, however, elect to remain in the VAT system (from March 1, 2012).

How do small businesses register for turnover tax? Small businesses or individuals will need to complete a short test to see if they qualify for turnover tax, which is available on the Sars website. If they qualify for turnover tax, they will need to complete an application form thereafter. The application should be sent before the beginning of a year of assessment, which runs from March 1 to February 28/29. Should a new micro business start trading during a year of as-

Hassen Kajie

Aysha Osman

sessment and wish to register for turnover tax, an application must be sent within two months from the date that the business started. Existing micro businesses can register for or switch to turnover tax before the start of a new tax year.

sales invoices, credit notes, suppliers invoices and payroll records. These records should not only be kept during the course of the tax year for filing purposes but you are also required to keep these records. Hanging on to your records and information will improve your accuracy when submitting your tax returns, and also assist with forecasting should you need to issue a payment to Sars.

How do small businesses account for VAT? In accordance with the VAT Act, if registered for VAT, small businesses have to issue proper tax invoices and charge their customers VAT at 14%, and pay this over to Sars on a monthly or bimonthly basis. This payment can be reduced by the input VAT that the small business is being charged by their suppliers.

What kinds of records should small business owners keep for tax purposes? If you’re a small to medium sized business owner, it’s up to you to maintain records of all documents pertaining to your tax return, such as bank statements,

What are the consequences of not complying? Interest on unpaid taxes and severe penalties, an Administrative Non-Compliance Penalty (Admin Penalty) is a penalty a taxpayer must pay for non-compliance with various requirements. An admin penalty comprises fixed amount penalties as well as percentagebased penalties. The penalty amount that will be charged depends on a taxpayer’s taxable income for each month that the non-compliance continues.

Why is the tax process for small businesses still so complicated? There are far too many regulations and statutory requirements. The registration system for VAT and payroll taxes is very involved and can be lengthy. Small businesses have to acquire the services of an accountant or tax practitioner to assist them in this process, driving up the costs for the small business owner.

Has Sars made it easier for small business owners to register and pay for taxes independently or are they still reliant on tax practitioners? It is still far too complicated and involved to register for taxes. E-filing has made things easier to process and pay taxes, however, this system is complicated in certain areas, forcing small businesses to make use of tax practitioners or go to a Sars office for help and waste valuable time that should be spent on their business matters. This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

Muslim Views . October 2017

Discussions with Dangor

Vaccination or vex-ination? EMERITUS PROFESSOR SULEMAN DANGOR reflects on the opposition to vaccination against measles by some sectors of the community.

THE majority of mainstream ulama agree that immunisation is permissible even if the vaccine contains a non-halaal ingredient, in this case, porcine gelatin. Though not denying the right of people to refuse any specific medication, they contend that if a disease has reached – or is likely to reach – endemic proportions, it becomes a responsibility on all to use the medication. The Muslim Judicial Council (MJC) endorses the use of vaccination. Moulana Taha Karaan, head of the fatwa committee, states that using medication does not imply that one is bereft of tawakkul, as claimed by those who consider the vaccination haraam. The Jamiatul Ulama South Africa issued a statement support-

ing the use of vaccines ‘to prevent the spread of this virus and to minimise the harm it can cause’. The Islamic Medical Association has outlined the benefits of vaccination and its success in preventing the spread of preventable diseases. It has urged Muslims to have their children vaccinated so as not to infect other children and unwittingly contribute to an epidemic. It is common knowledge that children who are not vaccinated against communicable diseases are likely to pass them on to others. However, some ulama have declared measles vaccination as haraam because it contains porcine gelatin, and have advised their followers not to have their children vaccinated. In addition, there are parents who steadfastly refuse to allow their children to be vaccinated. Leading the charge against vaccination is the Port Elizabethbased publication The Majlis. It claims that there are ‘grave and harmful health consequences of vaccinations’ and that these have been confirmed by many

non-Muslim scholars. So, according to The Majlis, vaccinations are not only prohibited because they contain haraam ingredients but also because they are detrimental to health. The rejection of polio vaccinations by Muslims in Nigeria in the 1990s led to an unprecedented spread of the virus. In Pakistan, parents of over 46 000 children have refused the polio vaccine. Of the 359 polio cases recorded last year, 306 were reported in Pakistan. There is a rumour that vaccinations are a Western plot to sterilise the population. Of course, it is ideal and some might say, mandatory, to use medication that contains only halaal ingredients. However, if these alternatives are not obtainable or prove too expensive then it is only logical to use medication containing non-halaal ingredients. Some scholars go to the extent of saying that even if a halaal alternative is available but the nonhalaal is more effective, it is permissible to use the latter.

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Are there juristic principles which render medication containing non-halaal substances permissible? According to the majority of South African ulama, there are. Apart from the most fundamental of the objectives of shariah (maqasid al-shariah), namely ‘preservation of life’, there are a number of maxims that could form the basis of the ijma – I use it here in its sense of majority consensus – of ulama in South Africa on the issue of measles vaccinations. The principles below are cited in Qawa’id Fiqhiyyah (Islamic Legal Maxims): l Necessity renders prohibited things permissible. l The greater evil is repelled by the lesser evil. l Harm must be eliminated or removed. l Harm may neither be inflicted nor reciprocated. l A private injury is tolerated in order to ward off the public injury. l Harm must be prevented wherever possible. l The repelling of evil is preferable to the acquisition of benefits. l Harm is not eliminated by another harm. l The lesser of two evils must be chosen.

These maxims are considered by some scholars to be submaxims of two of the major maxims: (a) The presence of difficulty requires that allowances be made to effect ease and (b) harm shall be removed. When we study the above, it is clear that Islamic legal principles favour the use of medication – in this case, vaccinations – which prevent harm to oneself or to the general public. In view of the endorsement of measles vaccination by ulama, not only in South Africa but globally, it is vexing that there should be such great opposition to vaccinations in general. When the public interest is involved, it is important for Muslim parents to consider the implications of their decisions. If their decisions (Muslim parents) will have a negative impact in respect of contributing to the spread of the disease or/ and a negative perception of Muslims, it will be highly irresponsible and inconsiderate of them not to have their children vaccinated, especially in view of the fact that there is an outbreak of measles in the country. Here’s hoping that those who are opposed to vaccinations will reconsider their standpoint in the interests of all South Africans.

Light from the Qur’an

Muslim Views . October 2017

The All-Wise Quran: the medicine to cure our social ills IBRAHIM OKSAS and NAZEEMA AHMED

IN the political turbulence and social upheaval that seem to characterise our current reality, Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, diagnoses six ‘sicknesses’ that seem to plague our socio-political life. He identifies these as: (i) the rising to life of despair and hopelessness in social life; (ii) the death of truthfulness in social and political life; (iii) love of enmity; (iv) not knowing the luminous bonds that bind the believers to one another; (v) despotism/ tyranny, which spreads, becoming widespread as though it were various contagious diseases; and (vi) restricting endeavour to what is personally beneficial. In this article, we will discuss Bediuzzaman’s perspective on the issues of despair and truthfulness. Bediuzzaman uses an interesting metaphor in describing his response to these ‘sicknesses’. He expresses that the lessons that he has learnt from the ‘pharmacy of the Quran, which is like a faculty of medicine’, constitutes the medicine to cure our social lives of these six dire ‘sicknesses’. In addressing the issue of despair, he says that it is a most grievous sickness and that it has entered the heart of the world of Islam.

Furthermore, it is despair that has killed our high morals, destroyed our morale and caused us to abandon the virtue of ‘public good’, and so despair has restricted our view only to personal benefits. In reflecting on history, Bediuzzaman is of the view that with little power, believers were victorious from east to west through the moral strength that arose from their imaan. Since it was destroyed through despair, tyrannical foreigners had made millions of Muslims their captives for the last four hundred years. It is because of this despair that some Muslims even suppose the indifference and despondency of others to be an excuse for their own laziness when they ask: ‘What is it to me?’ Through saying things like, ‘everybody is detestable, like me,’ they abandon the courage borne of imaan, and they fail to perform their Islamic duties. Bediuzzaman expresses that since the sickness of despair has inflicted so much tyranny on us and is killing us, we must totally shatter it with the ayah from Surah Az-Zumar: ‘Do not despair of Allah’s mercy.’ He expresses the hope that, Insha Allah, we will further destroy it with the truth of the hadith, ‘Even if something is not completely obtained, it should not be left completely.’

Despair is a most grievous sickness afflicting not only communities but also nations, and Bediuzzaman characterises it as a cancer. He says that despair is an obstacle to achievement and that it is opposed to the truth of the sacred hadith: ‘I am with my slaves who thinks favourably of Me.’ With regard to the other diagnosed sickness of ‘the death of truthfulness’ that seems to be endemic in all areas of life today, Bediuzzaman shares with us what he has learnt from the studies and research he undertook in the course of his own life (1876-1960). He says that its summary and essence are as follows: ‘Truthfulness is the basis and foundation of Islam and it is the bond between people of good character, and the basis of elevated emotions.’ Since truthfulness constitutes the foundation of the life of our society, we must therefore bring to life truthfulness and honesty, and cure our moral and spiritual sicknesses with them. Thus, we can understand that truthfulness and honesty are the vital principles in the life of Islamic society. Bediuzzaman then says that hypocrisy is a sort of actualised lying; flattery and pretence are cowardly lying. Duplicity and double-dealing are harmful lying. As for lying, it is to slander the AllGlorious Maker’s power.

He further expresses that unbelief (kufr) in all its varieties is falsehood and lying. Imaan is truthfulness and honesty. Thus, truthfulness and lying are as distant from one another as are imaan and kufr. However, cruel politics and tyrannical propaganda have mixed and confused them, and have also thrown into confusion man’s achievements. It is Bediuzzaman’s view that with Nabi Muhammad’s (SAW) rising to the ‘highest of the high’ by means of truthfulness in the Era of Bliss, and with the treasury of the truths of imaan and the truths of the universe being unlocked with the key of truthfulness, truthfulness became the most valuable merchandise in the market of human society, and the goods most in demand. Because of lying, the likes of Musaylima the Liar fell to the ‘lowest of the low’. Since that mighty revolution showed that at that time, lying and falsehood was the key to blasphemies and superstition, they became one of the worst and filthiest goods in the market of the universe, and it was not as though everyone wanted to buy them, indeed, everyone detested them. Certainly the Companions, who were in the first line of that mighty revolution, and in whose nature it was to buy things that were the cause of pride and to be

customers for the most valuable goods and those most in demand, would never knowingly have advocated any falsehood. Thus, it has already been established that at the time of the mighty revolution in the Era of Bliss, truthfulness and lying were as far from one another as imaan was to kufr. However, with the passing of time, truthfulness and lying have gradually drawn closer to each other. Political propaganda has sometimes given greater currency to lies, and evil and lying have, to some degree, taken centre stage. Bediuzzaman says that public order and security have been overturned through mankind’s evident and ghastly lying and willful misrepresentations. This has contributed greatly to world wars, hideous revolutions and the decline and destruction that humanity has suffered in the past half-century. In conclusion, Bediuzzaman said Nursi offers the following advice: ‘Everything that you say must be the truth but you do not have the right to say everything that is true.’ He says that if on occasion the truth is likely to be damaging then it is better to remain silent. He emphasises that there is no justification for lying. Thus, we should practise ‘either truthfulness or silence’.

Muslim Views . October 2017

GREAT WOMEN SCHOLARS IN ISLAM

Rabia al-Basri: from slave woman to Sufi teacher Since the lifetime of the Prophet (SAW), every century has produced great Muslim women scholars from countries like Egypt, Iraq, the Arabian Peninsula and Iran. In this concluding article of a three-part series, DR ESHAAM PALMER looks at the contribution of Rabia al-Basri, the slave woman who rose to become one of the greatest luminaries in tasawwuf. In earlier articles, he focused on the beloved wife of the Prophet (SAW), Aisha bin Abu Bakr (RA), and Nafisa bint al-Hassan. RABIA al-Adawiyya al-Qaysiyya, more commonly known as Rabia al-Basri, was born between 714 and 718 AD, in Basra, Iraq. She was the fourth daughter of her parents, hence her name Rabia, which means â&#x20AC;&#x2DC;fourthâ&#x20AC;&#x2122;. Rabia was born to a very poor but respected family. They were so poor that when she was born, the family had no oil for their lamp or cloth to cover her. As she left no written works, very little is known about her life, except what the famous Sufi and poet, Farid ud-Din Attar wrote about her.

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â&#x20AC;&#x2DC;O Allah! If I worship You for fear of Hell, burn me in Hell, and if I worship You in hope of Paradise, exclude me from Paradise. But if I worship You for Your own sake, deprive me not Your everlasting beauty.â&#x20AC;&#x2122; Her parents died during a period when Iraq was in the heart of a famine and she and her sisters had to survive on their own. Due to the lack of security, Rabia was kidnapped by a band of slave traders and sold into slavery for a measly price. Her master made her work long hours doing arduous tasks. One night, when he couldnâ&#x20AC;&#x2122;t sleep, he wandered close to her sleeping quarters. There, he saw an inexplicable light above her head while she was praying. He realised that she was no ordinary person and freed her, saying that he would serve her as her slave. Shortly after she was released from slavery, she went into the desert to live as an ascetic, alone without any parents or siblings. After living in the desert for a period, she went on pilgrimage to Makkah, which she reached after a seven-year walk. While in the desert, she lived for a time at a Sufi hermitage. Rabia did not have any noteworthy teachers except Hassan al-

Basri, the noted tabiin. It is recorded that she also taught him about issues like spirituality and piety. Her main focus in learning was getting closer to Allah and being in His favour. She practised life in complete and loving surrender to Allah, which she believed was the Islamic path. Rabia became a Sufi teacher and attracted many students and followers from distant lands. She taught that repentance was a gift from Allah as no one was able to repent unless Allah already accepted him and gave him the gift of repentance. It is Allah that draws closer to people when they practise self-abandonment and not people who draw closer to Allah. Rabiaâ&#x20AC;&#x2122;s famous supplication was: â&#x20AC;&#x2DC;O Allah! If I worship You for fear of Hell, burn me in Hell, and if I worship You in hope of Paradise, exclude me from Paradise. But if I worship You for Your own sake, deprive me not Your everlasting beauty.â&#x20AC;&#x2122; With this prayer, she introduced the concept of worshipping and

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loving Allah purely for His sake, and not for reward or escaping punishment in the hell-fire. She taught that love alone was the guide on the mystic path to Allah. Her life was totally devoted to the love and worship of Allah, which led her to lead an ascetic life of denial of all the pleasures of life. She acquired most of her knowledge directly from the Quran and Sunnah and sincerely practised their teachings. She taught that even if you possessed the riches of the world, it would be of no benefit as you will die and leave it all behind. She lived her life with the full belief that she came from Allah and would one day return to Him and that only the eye of her heart could understand Allah and His mysteries. One of her poems reads as follows: Some evil upon Rabia fell, And one who loved and knew her well Murmured that God with pain undue

Should strike a child so fond and true: But she replied: Believe and trust That All I suffer is most just; I had in contemplation striven To realise the joys of Heaven When Rabia died, her only possessions were a broken jug, a reed mat used as a bed and a brick that she used as a pillow. All her adult life she fasted virtually every day and spent a significant part of the night in prayer. When a friend asked her why she did not pray for relief of her poverty and illness, she replied: â&#x20AC;&#x2DC;O Sufyan, do you not know who it is that wills this suffering for me? Is it not God who wills it? When you know this, why do you bid me ask for what is contrary to His will? It is not well to oppose oneâ&#x20AC;&#x2122;s Beloved.â&#x20AC;&#x2122; Although she had many offers of marriage, including from both the amir of Basra and Hassan alBasri, she never accepted any such offers and remained unmarried, saying that she only had time to serve Allah. Rabia never taught at any prestigious institution or wrote any books or manuscripts but she left a legacy of knowledge of Allah that lasts until today. Rabia passed on during her early to mid-eighties. She was happy to pass on to the next life and uttered these words as she breathed her last: â&#x20AC;&#x2DC;O soul at peace, return to thy Lord, well pleased.â&#x20AC;&#x2122; She was buried in Basra.

Muslim Views . October 2017

Have you not yet been to the Bean Tree?

A bright, casual café that feels spacious and uncrowded. Photo DILSHAD PARKER

DILSHAD PARKER

THIS nondescript little café is so hidden away that it’s easy to miss, despite the fact it’s right on the main road, in Observatory, Cape Town. Situated under the covered parking in front of the new Groote Schuur Spar, it takes knowing it’s there to spot it. Even when pulling into the car park of the Spar you will not see it. Only when you are right inside will you find it in one corner of the building. There is a small section of outside seating, which is pleasant and fresh, despite the Astroturf or maybe because of it but due do to the proximity of the car park, you

find yourself watching the cars as it shares the same space of the undercover parking so there’s no view to speak of. Once inside though, the car park right outside makes no difference. The inside is well lit, spacious and welcoming. We chose the comfy seats and a double table so junior had space to colour and draw. We were not offered any kiddy activities so it was a good thing we had brought his book and crayons with us, which I would imagine is standard operating procedure for most parents with pre-school aged kids. That kept him busy while we ordered.

OTTERY

The Bean Tree Filler breakfast proved to be a winner.

The staff was friendly and helpful and able to suggest options from the comprehensive menu. The breakfast menu is substantial, from muesli and yoghurt to flap jacks and French toast, and the full house breakfast, omelettes and eggs benedict. There’s a small salad section, a starter menu with soup, chilli poppers and nachos. Light meals include masala steak sandwiches, wraps, croissants, pizzas and a selection of burgers. Today was about a leisurely weekend breakfast. Junior decided waffles and ice cream was a good breakfast choice. We just went with it. Parenting is hard work and sometimes you have to give a

GROOTE SCHUUR

Photo DILSHAD PARKER

little. Hubby opted for the man’s choice, The Bean Tree Filler: eggs, macon, sausage, mushrooms and tomato. It’s a tradition for him every year after the Cape Town Cycle Tour to do a big breakfast at a particular Cape Town restaurant he fancies for this. He said to me after this breakfast that this would now be his go-to choice. The food was good, well done and adequate in size for him. I was pleasantly surprised to find smoked snoek on the menu, and decided the scrambled eggs with flaked smoked snoek and chilli was then the obvious choice. I had visions of slabs of smoked snoek fried in butter, fresh garlic

slivers and shards of green chillies, like my mom used to make. This dish proved to be a good choice on its own but after tasting the Bean Tree Filler, the flavour was a little plain. I also think it could have used something to offset the dryness of the flaked snoek. There was a bright green dhanya sauce artfully smudged onto the plate but it didn’t quite do the trick. Presentation was good and service quick but there were only two tables occupied at the time. Service levels are best measured when a place is busy. Coffee was a must, of course. A latte and a cappuccino were our choices of poison and we were not disappointed. The little one had a chocolate milkshake, which I found suitably thick but not chocolatey enough. Prices are quite reasonable. The two breakfasts, waffle and latte set us back R200. The burgers start at R59, 200g steak fillet at R149, even the mocktails were under R40 on average. While we were tempted by the desserts in the display counter, there was simply no space. I briefly considered one of the mini cupcakes before deciding that I would rather save dessert for a second visit in the near future. This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za

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Muslim Views . October 2017

Positive and Effective Parenting

Technology and raising children FOUZIA RYKLIEF

WHILE technology has its advantages, there are many risks that come with it. The hours spent playing computer games on the Internet and Facebook results in reducing time for physical activity and sport, meals, homework and interaction with family members. We are aware of increasing incidents of ‘cyber bullying’ and these include the posting of malicious comments or compromising photos. We know that face-to-face communication is on the decline. It is difficult to have meaningful connections with people who are sitting face down, either texting or reading a text on WhatsApp. Language skills have deteriorated! Also, children are lured into dangerous situations via Facebook and the Internet, generally. We see the erosion of values. In addition to the existing exposure via media and peer behaviour, Facebook provides yet another dimension that promotes some questionable or risky behaviour. Some rules around use (especially for younger children) are necessary, as well as ongoing discussions about values and the consequences of certain types of behaviour. However, parents do experience some difficulty in dealing with this.

Parents’ challenges include: l saying ‘no’ is often the trigger to a tantrum, screaming and kicking by a toddler; a weeklong sulk in a teenager. Just saying no doesn’t solve the problem and it doesn’t always work; children are exposed anyway. The media and toy industries know how to bypass parents and get directly to children. l There is difficulty in setting limits, boundaries and putting in place a monitoring process. l Parents experience some discomfort, not knowing how to deal with what they discover when they see what children are watching on the Internet or what is on their phones. There is always a way to deal with challenges and we need to start at considering what our roles as parents are. Believe that we can be agents of change. Parents are a positively powerful influence. The power is in the relationship. Much can be achieved within the context of a healthy relationship between parent and child. Parents are leaders in the home and need to be in charge. If parents are not in charge, do not lead, do not have clear expectations of good behaviour, do not explain rules and reasons for these, and following through with consequences, the children will take over.

Parents need to have a plan. It is important to set goals: what kind of person do I want my child to become? And how am I going to achieve this? We cannot parent randomly. There must also be flexibility. Children do not do well with rigid parents. Parents need to be steadfast in carrying out that plan and be as consistent as possible.

Alternatives to ‘no’ Give information (and leave out the ‘no’): When a child asks to have a cell phone, instead of saying no, give the facts and explain that it costs a lot and you don’t have the money. With that information, the child might think, ‘I suppose I can’t have it now.’ Accept the child’s feelings: When a child asks you to upgrade a cellphone, arguing that everybody else has the latest cell phones, instead of an abrupt ‘No’, accept the child’s feelings by saying something like, ‘I can see that you feel left out because you don’t have the latest phone but we are not able to do that now.’ Sometimes, resistance is lessened when the child sees you understand how he/she feels. Explain why you can’t do something: When your child asks you to take her somewhere, instead of just saying, ‘No, I can’t. You’ll just have to wait,’ explain why you can’t: ‘I don’t mind tak-

ing you but I first need to do the following.’ When possible, substitute a ‘yes’ for a ‘no’: The child might ask, ‘Can I play a game on the computer?’ Instead of, ‘No, you haven’t tidied up your room yet,’ substitute it with, ‘Yes, certainly. After you’ve tidied up your room.’ Give yourself time to think: Your child could ask, ‘Can I have my own computer in my room?’ Instead of, ‘No! I won’t know what you’re up to,’ say, ‘Let me think about it and let’s talk about it when Dad gets home.’ This sentence accomplishes two things: it takes the edge off the child’s intensity (at least he knows his request will be considered) and gives the parent time to think through her feelings. Saying ‘no’ is shorter and some of these alternatives seem much longer but when you consider the usual fallout from ‘no’, the long way is often the short way. When you say ‘yes’, you have the right and responsibility to set limits and you have the responsibility to keep your children safe.

Prevention ideas from parents, schools and experts Time out for cell phones: at meal times, homework time, when family or friends visit or when visiting them, when in conversation

or discussion. Phones off at bedtime: children need their sleep. If a child breaks the rule, confiscate the phone for the night. No Internet access in the bedroom. Install anti-pornography software: this can be downloaded from some websites. Views on this differ as some parents say children find a way around this. Have on-going communication and discussion with your children: Talk openly about the use of phones and Internet uses and abuses, benefits and dangers. Help children to think things through. It is our legal and moral responsibility to look after our children’s well-being. Random checks of phone and computer content are recommended. Chat rooms are the hunting grounds for child predators and it is absolutely essential that parents monitor their children’s access to Internet and their use of cell phones, not because they don’t trust the child but they don’t trust the person on the other side of the connection. A final word: parents and other caregivers need to get together to work on a united stand, agreeing on approaches. Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP).

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Muslim Views . October 2017

From Consciousness to Contentment

Choose action over inertia JASMINE KHAN

ONE of the greatest gifts given to us by Allah is the power of free will. In fact, of all of Allahâ&#x20AC;&#x2122;s creation, we are the only ones with the power of choice. However, this does not mean being passive, it means we are able to be actively involved in creating a life that is fulfilling. If this is so, why do we whine and complain when things do not go the way we want them to? Why do we moan at the unfairness of life, almost as if â&#x20AC;&#x2DC;lifeâ&#x20AC;&#x2122; is an actual object or person whose main aim is to make us unhappy? When we are not blaming the amorphous â&#x20AC;&#x2DC;lifeâ&#x20AC;&#x2122; that is punishing us, itâ&#x20AC;&#x2122;s someone close to us; it could be an employer, colleague, partner or sibling. Many of us live under the mistaken belief that the world owes us. We have a sense of entitlement where others are responsible for our state of happiness or contentment. How many times have you heard the complaint: â&#x20AC;&#x2DC;she has no time for meâ&#x20AC;&#x2122; or â&#x20AC;&#x2DC;he makes me so angryâ&#x20AC;&#x2122;? I know of many people who wait for others to relieve their boredom or loneliness. They constantly bewail the fact that no one

calls them or invites them anywhere. It is as if they are suspended in a state of inertia and cannot be bothered to make any effort to engage with others, unless another makes the first overture. What such persons fail to grasp is that the remedy is within them. This is especially prevalent in families; the older siblings regard it as their right to be visited or called, and will not consider bending this â&#x20AC;&#x2DC;ruleâ&#x20AC;&#x2122;. Sometimes, even parents have a hard and fast rule which says the children must visit them, not the other way around. By doing this, they often deprive their grandchildren of the joy of having Mama and Papa dropping in for a visit. Choose to please your grandchildren instead of trying to score off your children. Who knows, you may even bring some joy into their lives, especially in the fast paced world we live in. Another area in which we are reluctant to make choices is when we are in a situation that causes us discomfort or unhappiness; it can be a relationship, a friendship or perhaps in the work we do. Very often, people do not want to take action to remedy the situation, choosing instead to adopt a

martyrâ&#x20AC;&#x2122;s attitude and complaining endlessly to anyone other than the one responsible. Sometimes, these people are given suggestions as to how to handle the situation, well meant guidance but often they refuse to do anything. One could almost believe that the constant complaining is so much a part of that personâ&#x20AC;&#x2122;s life, that he or she will be lost without that outlet. It is a given that if they take some form of action to resolve the situation, they will no longer have anything to complain about. For some, the mantle of martyrdom is so comfortably settled on their shoulders that removing it will cause even more discomfort. This is because of the fear of letting go of what we know and plunging into the unknown. We have little faith in our ability to address the situation so we sink into despondency and, in the process, cause people to avoid being in our company. Part of possessing free will makes it incumbent on us to take action when we are in an untenable situation. We are not meant to suffer abuse, emotional trauma or be at the mercy of the whims or fancy of others. Life has to be proactive; we are not meant to go through life in an unconscious state.

When someone says or does something, we have the choice to get upset or angry or we can decide: â&#x20AC;&#x2DC;I will not allow this personâ&#x20AC;&#x2122;s opinion or action to demean me.â&#x20AC;&#x2122; Very often, we suffer and seethe in silence when the easy option is to let the person know what they have done. Dr Philip McGraw says that we teach people how to treat us; when we stay silent at hurtful or inappropriate behaviour, we are giving the person permission to continue. The choice is ours, and choice is a divine teacher. We do not have to suffer the insults of a cranky employer, accept the cattiness of colleagues or remain silent when friends and family members say or do things to hurt or humiliate us. When we refuse to act, we are not making use of the gift of free will, the divine opportunity to live with purpose and take note of what our hearts tell us. When we are dissatisfied or unhappy about anything, our hearts get blocked. Only active participation in our lives will remedy this. Many of us go through life putting up with what we term â&#x20AC;&#x2DC;our lotâ&#x20AC;&#x2122;. The reality is that when something does not work, try something else. If you drive down a

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street and there are road works causing you to take a different route, it will be silly to do the same thing the next day. Yet many of us do that anyway. Acting with the intention to change a situation or the dynamics of a relationship will reveal the truth of the divine creation you are. It will send a clear message that you are ready for new ways of being and living. When something no longer works or when it does not fit in with our purpose in life, we should not be afraid to do something to change it. When we choose action over inaction, the spirit of Allah within us will light up, enabling us to tap into our connection with Allah. When we allow this to happen, we will be gently and lovingly supported. Our imagination will always run away, painting a gruesome picture that is infinitely worse than the truth. When we choose to know the truth about our power, our strength and ability to withstand the consequences, we will find it is never as bad as we thought it would be. This is because in choosing action over inertia, we become rightly guided.

Art’s for All

Muslim Views . October 2017

Looking back on being invisible What artefacts have been passed on to us by forbears brought here as accomplished craftsmen, asks DR M C D’ARCY?

THE BBC TV series, The Antiques Roadshow, is a delight. For me, it is also laced with wretched sadness. Long queues snake around manicured lawns of ancient castles and opulent estates. Patient collectors and inheritors clutch bundles of relics, antiques, artworks and artefacts whose narratives often write the turbulent but also colourful, history of Britain through the ages. The richness of British inventiveness astounds. Their skilful art and crafts boggled my envious eyes. Naturally, the antiques are heavily spiced with artefacts and art from their colonial past, spirited away via purchase, devious means and force, from their original owners in the eras of bloody conquest when ‘the sun never set on the British Empire’. What antiques and artefacts have been passed on to us by our forbears brought here as accomplished craftsmen, skilled women and slaves? What did those appellated as ‘passenger Indians’, which included my paternal grandfather, bring when they came of their

own free will via self-paid sea passage to South Africa during the latter part of the nineteenth century? Little of their crafts and artefacts have been exposed to public view, hence, they are invisible people in the history books written by Europeans of colonial origin. The Heritage Museum in St George Street, in Simonstown, started by Zainab (Aunty Patty) and her husband, Sedick Davidson, and others, is a glowing exception to the above. They have collected a wealth of historic material. South African history stretches far into antiquity. Using red ochre and charcoal, the ancient indigenous Khoisan painted vivid hunting scenes, enigmatic trance dances and the flora and fauna of the veld onto overhanging rocks. The petroglyphs etched onto the flat rocks of the arid great Kalahari (a Khoisan word) have lasted for eons. The imprints of their hands on the rocks extend a personal connection from the past to the future. It makes them historically ‘visible’. But little of their daily artefacts and objects d’art remain. Most of the indigenes were nomadic herdsmen or hunter-gatherers, a state not conducive to the erection of lasting buildings and artistic accumulation. Historically, the pastoralists are also ‘invisible’. Those of Afro-Asian-European mixed race suffer the same fate of invisibility. Their arts are often

A ‘koples boek’ written and used locally in madrasahs. The left page is written in Afrikaans. The right page is an Arabic duah/ prayer recited after wudu/ abdas/ ablution, written in phonetic Afrikaans. Collection M C D’ARCY

buried under beds or lie on top of dusty cupboards, slowly eaten into oblivion by moths and cockroaches. Many of our ancestral homes, from which we were wrenched and enslaved, had rich swathes of talents in diverse arts. But locally, little of these skills have borne fruit. Why? Slavery depresses the development and execution of creative arts. Most times, no personal rewards for art and skilled production were in sight so why should the owner benefit? Should the slave produce a personal piece of meaningful art for his own pleasure, legally, it would belong to his master who could dispose of it without the consent of the slave-artist. In fact, many slave-owners at the Cape imported slaves and artisans specifically to be rented out for monetary benefit to the owner. Expensive ‘prized’ seamstresses were often displayed in the front reception rooms of their mistresses to advertise their expertise at dressmaking, and also to show off the wealth of the master. The work of those slaves and artisans were ‘invisible’, often credited to the colonial masters. Very few objects were signed, even after the liberation of slavery. A possible explanation of this belief is the strange cultural, or semi-religious, attitude that one should not be boastful of personal achievements or talents. This dictum was inculcated into us by parents and at madrasahs. This suppressed the development and attribution of art. Our inherent talents and art production are still sadly neglected or unsigned and relegated to the ‘invisible world’. Muslims have for many centuries basked in the glory of the golden ages of Islamic literature, sciences and artistic pinnacles. Their necks are angled to view the past with fond sighs. They neglect present artistic opportunities, and fear the future. Muslims have been browbeaten to wear out their prayer beads in order for the gates of heaven to open. One has to scorn life on earth and live only for the hereafter. Would it not be better to instil from birth the notions that we have to live a full life on this earth, to colour it with delight and make the earth a beautiful, fruitful place, ‘enjoying what is good and forbid-

The local handwritten kitab/ book (Circa 1800) on the types of water used by Muslims for ritual cleansing that was recently displayed in the Rijks Museum, in Amsterdam, Holland. Collection M C D’ARCY

ding what is wrong’? In art and culture, you peep at the lessons of the past but face forward to the world around you and its infinite possibilities to express your soul. Yes, apartheid destroyed our lives, our homes and our dignity. With such destruction, little of what art and artefacts we had were destroyed, discarded onto the rubbish heaps of avarice and xenophobia. It was a cultural holocaust. Here and there we saved a few trinkets, beads and vases. I remember it well. We were all victims, even those who were not physically abused; we were officially physical and cultural nonentities, in reality, invisible. Some clung to precious keepsakes, others preserved Qurans and religious instruction books – kitabs – that were used over the hundreds of years of our slavery and subjugation. Such a book (circa 1800) in my collection was recently exhibited at The Rijks Museum, Amsterdam, in a special exhibition of The Dutch Colonial history at the Cape. It was viewed by over 40 000 attendees. The world changed for us only late last century. All is not doom and gloom. Despite some sporadic clerical flurries to close our artistic eyes and minds to art-enjoyment and concentrate on the ritual road to heaven, local artists have started to move forward in a more enlightened way since the days when I started writing this column. Pontificated parameters to neglect our talents are breaking down. It’s snail-paced, but it’s there. I remember some time ago at a

fair in Bo-Kaap, one of Achmat Soni’s calligraphy masterpieces was subjected to fatty grilled boerwors smoke right below the precious canvas; that’s how oblivious the clientele were to precious art; that’s total invisibility! Since 1988 Achmat Soni and I visited many schools, libraries and fairs where we exhibited our art and gave talks encouraging budding artists and neophytes. With other artists, Achmat Soni started art classes at schools, and instituted art associations such as the South African Foundation of Islamic Art (SAFIA). I interviewed many and wrote about their achievements. It gave many great joy and publicity. ‘Invisible nonentities’ became ‘visible artists’. Heartening displays of art by artists such as Ismail Achmat, Raffiq Desai and others noted at recent fairs increase visibility. The market for art is growing. Artists need to be remunerated for their work and worth, just as the carpenter, the dressmaker and hair stylists are rewarded for their talents. The display of diverse artistic genres by Ms Gaibie’s collages, the calligraphy puzzle of Raffiq Desai and a new colouring book of the Asmal Husna by Shameema Dharsey impressed. Despite the flood of Middle East and Chinese clothing, local dressmakers’ garments shone. Don’t be coy and self-deprecating about your talents. Let them work for you. Preserve art and historic artefacts. We should learn from the past but keep our visions pointed to the future. Be sure, paradise is both here and in the hereafter.

Muslim Views . October 2017

It’s not yet ‘waka waka time’ for SA’s 2023 RWC bid SEDICK CROMBIE

ANOTHER drum roll, another world event on our shores, another like those before; fasten your seatbelts South Africa, it’s all systems go for the 2023 Rugby World Cup (RWC) bid by the South African Rugby Union (Saru) or is it? We have become so adept at hosting such world sporting events that we just take it in our stride. We had a successful 1997 Rugby World Cup bid. We went ballistic when the late President Nelson Mandela strode out onto Ellis Park with his No. 6 Springbok rugby jersey, then again in 2007 when we won the coveted trophy and former President Thabo Mbeki was dwarfed and hoisted aloft by a group of muscular rugby players like a little rag doll. These events were dwarfed when, in 2010, we hosted the World Cup (WC) of football with a following much greater than rugby’s support. The atmosphere before and during the football World Cup was palpable; we were so patriotic, hugging each other and kitting ourselves every Friday in bright yellow Bafana Bafana jerseys or bottle green Springbok jerseys. Along with the success of the 2010 bid came countless promises of job creation opportunities, investment in disadvantaged communities, upliftment projects and the usual brouhaha. Fast forward to 2017 and the new 2023 RWC bid is being trumpeted and we hear the same refrain; the obvious tourism spin offs, rugby development programmes targeting disadvantaged communities, taking it to the millions ‘out there’ and more of the same. If we have heard it all once before and all of these actually occurred then somebody has to show us where we experienced it in rugby and football. Athlone Stadium, earmarked as a 2010 World Cup venue, was still half complete long after the last football team and spectator had left our shores and, today, it is still under-utilised. One or two select venues in a disadvantaged community got a fence or two but if real ‘investment’, as so glibly iterated, ever took place in such disadvantaged communities then it has to be identified. The real deal was made by construction companies who by means of collusion siphoned off

The writer points out that the history of non-racial sports is pushed to the margins, citing the Springbok Experience Rugby Museum as an example. Yet, non-racial rugby produced some great players. Here is the 1991 South African Rugby Union (Saru) team that played against a Western Cape Zone team, and features the current Springbok rugby coach, Allister Coetzee. In the back row, from left, are P Kruger, J Truskey, T Adams, A S Kwini, A Williams, S Booley, S Salie, B McBride, J Visser, I October and M Statu. Middle row: C Cupido (coach), I Jacobs, W Wilters (vice-captain), E Patel (president), A Coetzee (captain), T Mtya and A Richards (manager) Photo FORGOTTEN HEROES: HISTORY OF BLACK RUGBY 1882-1992 Front row: T Joseph, J Arendse, J Booysen, T Kobese and R Hendricks.

the bulk of the budgets as initial tenders of R2 billion ballooned to R5 billion or more for sports stadiums while big hotel chains, multinational clothing and shuttle companies banked the rest. All the while, small retailers, vendors, small shuttle companies and B&B outlets in townships waited in vain for their slice of the cake, while they did not even get near the table. They were, in actual fact, not even invited into the venues. Those who have been the victims of unequal treatment in sport and who should have benefitted from such events or should have been at the forefront of sport restitution are presently still standing at the back of the queue This is so indicative in many areas of rugby in South Africa. I often ask myself how it is possible that after Rugby’s World Cup successes things still remain unchanged. The sports ground in Strand where I went as a nine-year-old with my dad, and is being utilised

by four different rugby clubs and schools in the local neighbourhood, still looks the same after 45 years. It is just another example of where rugby and football development programmes seldom reach. How is it possible that the former players from the non-racial rugby fold can still be so marginalised despite their great sacrifices? How can it be that their contributions to the establishment of the democratic sport dispensation are hardly recognised? This is as glaring as the absence of any historical narrative of the non-racial rugby fold shows at the Springbok Experience Rugby Museum. What a travesty to see the hurtful Springbok apartheid history unilaterally being trumpeted while the pain and hurt of those who bore the brunt of injustice in sport are mere afterthoughts or amiss in the annals of national and international rugby. The call should be, as a truthful reflection, to scrap the apartheid

rugby history and only afford the democratic sports, initiated after 1992, pride of place in museums and catalogues on South African sport. There are many untruths in South African sport still prevalent, and a Truth and Reconciliation Commission (TRC) for sport should have been of prime importance after 1994, and does not sound out of place in current-day South Africa. Then, like now, the rhetoric of nation-building and social cohesion is not usually far behind in such bids. Even today, after World Cups in rugby and football, we see, read and hear on social media the utter disrespect and downright racism still prevalent in our society. Clarion calls by beleaguered communities and leaders for more earnest attention to the plight of township communities, a stone’s throw away from prime sporting venues, held hostage by criminals, drugs and substance abuse, fall on deaf ears.

There are many untruths in South African sport

Our cash-strapped government departments and ‘already depleted budgets’ of corporates on whose doors we constantly knock for support for our social upliftment programmes and sporting events miraculously find £160 million (about R2,6 billion) to outbid all other competing countries for the 2023 bid to host rugby’s premier event. While we do not loathe or are not resistant to such bids, we will nevertheless reserve our right to withhold support for the 2023 RWC bid as the evidence and experiences of 1997 and 2010 have left too many gaping holes. If there is concrete evidence to the contrary, of our previous experiences of such events, we will be in support of it but until then we will remain sceptical about such initiatives as the non-benefits to our broader populace have proven and are still fresh in our minds. So, for now, let’s keep ‘waka waka’ in abeyance for a little bit longer. Sedick Crombie is Media and Publicity Secretary for the Saru Sacos Legends. He writes in his personal capacity.